An apology for the Church of England in point of separation from it by ... William Lord Bishop of St. Davids. Thomas, William, 1613-1689. 1679 Approx. 273 KB of XML-encoded text transcribed from 122 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A64560 Wing T975 ESTC R33829 13575325 ocm 13575325 100451 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A64560) Transcribed from: (Early English Books Online ; image set 100451) Images scanned from microfilm: (Early English books, 1641-1700 ; 1053:3) An apology for the Church of England in point of separation from it by ... William Lord Bishop of St. Davids. Thomas, William, 1613-1689. [15], 229 p. Printed for William Leach ..., London : 1679. Includes bibliographical references. Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church of England -- Apologetic works. Dissenters, Religious -- England. 2004-07 TCP Assigned for keying and markup 2004-07 Aptara Keyed and coded from ProQuest page images 2004-08 Judith Siefring Sampled and proofread 2004-08 Judith Siefring Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion Imprimatur ; Junii 24. 1678. Geo. Thorp R mo in Christo P. & D. D. Guliel . Archi-Episc . Cant. à Sacris Domesticis . AN APOLOGY FOR THE Church OF ENGLAND , In Point of Separation From it . By the Reverend Father in God , William Lord Bishop of St. Davids . LONDON , Printed for William Leach , at the Crown in Cornhil , near the Stocks Market , 1679. TO THE READER . The design of this address is to recite the occasion of the writing , and of the publishing of this Tract . Hic Rhodus , hic saltus . As for the rise of the Composure of it . Having had a conference , and therein an amicable dispute with a profest Pastor of a separate Church ( in the time of the Protectors Usurpation ) he shortly after sent to me a large letter fraught with arguments for vindicating his separation from the Church of England . I determined for some months to wave any reply to it , being not the enquiry of a disciple or sceptick , for satisfaction , but rather the challenge ( in effect ) of an adversary , for victory , for triumph . I persisted in the same resolution , till I was advertised that my silence was interpreted conviction in judgment , and that the letter whilst unanswered , was concluded unanswerable . Though I could have tacitly brooked a contempt , a contumely , as to my self ; yet my duty prompted me to assert the cause , the honour of my Mother , the Church of England , especially in the distress , the umbrage of her persecution , being no Persian Votary to adore the rising , to revile the setting Sun. I have in this Apology entirely avoyded not only virulency of passion , but also acrimony of style , recollecting the grave , candid animadversion of Mr. Hooker . There will come a time when three words uttered with charity and meekness , will receive a more blessed reward , than three thousand volumes written with disdainfull sharpness of mitt . As for the printing of this Tract , it had still layd dormant in obscurity , had I not been lately informed , that the Original ( conveigh'd out of my study above twenty years since without my knowledge ) was imperfectly copyed , thereby disadvantagiously disperst in many hands ; and that if I would not recommend a true copy to the press , a false would be obtruded , without my correction , or approbation . I alleged my incapacity of compliance , being destitute not only of my first draught , but indeed of any other . To remove this obstruction , the same transcript which was delivered to my Antagonist was retrieved and produced to me , which is now exposed to the view of a censorious world , without any alteration . One reason that ( after much reluctancy ) sways me to a publication , is the charitable sentiment of several judicious persons , that this Apology may , by the divine blessing , conduce to reclaim some who have unwarily separated from the Church of England , at least to fix others , to prevent an unwarrantable recess , which I primarily aim at within my own Episcopal charge , that those precious souls I am accountable for be not like clouds whifled about with every gust of wind ; with every novel fancy , as if their compass for Religion had as many points to vary , as the Mariners for navigation . I wish my dissenting Brethren would pensively consider , what advantages they exhibit to our Romish adversaries , who glory in the infamy of our divisions ( though fomented by themselves in varieries of disguises ) accounting our brands their ornaments , our rents their Union . As Themistius did recriminate , return the Pagan objection of Sects among the Primitive Christians to the Philosophers , divided , bandied against each other ; so may I retort the same papal Argument against the Protestants ; to the modern Romanists , whose jarring parties are not more linkt , cemented than ours , but their enmities , animosities more concealed smothered ( as to vulgar notice ) How confidently do they spread their plumes , whilst some Separatists no less unadvisedly than invalidly attempt to justify their separation from the Church of England , by the separation of the Church of England from that of Rome . Par impar . In sum . They are not bottomed on the same solid important grounds . They are not empower'd by the same , or equal legal Authority ( the one withdrawn from a foreign , indirect , unlawfull usurpation , the other from a genuine , direct , lawfull jurisdiction . ) They have not been managed by the same sedate , prudent , regular methods and expedients ( as I have assayed to demonstrate in this Tract ) The one hath an amiable aspect by the unsullied colours and lineaments of a Reformation ( the attractive beauty of truth , and holiness ) The other hath an uncomely feature , disfigured with the scars , the gashes of schism . I acknowledge , I received a speedy rejoynder to my Apology , from my Antagonist , the answering whereof I deliberately declined for three reasons . 1. Because the rejoynder was not compleat , nor distinct to my Apology , as this was to his letter . Onely , some passages reflected on , wherein the material exceptions were discust before . 2. The rejoynder started new debates ( like Hydra's heads ) with reiterated , sharp invectives against enormities of practice in Ecclesiastical Courts ; which probably sifted , might prove unweighed aspersions , no less readily credited , than reported . Accusations are no evidences of Crimes . Barely to be impeacht makes no man a delinquent . However , I espoused no such quarrels . I neither was , nor am an Advocate for the defailances or corruptions of any members or professors , but for the Doctrine and Discipline of the Church of England , which upon mature examination , my conscience hath constantly dictated to me , to be the best constituted reformed Church in the world , most untainted , unbyassed , for principles of Piety and Loyalty ( the pillars of Church and State ) of exactest correspondence with Christs signal precept . Render unto Caesar the things which are Caesars , and unto God the things which are Gods , Matth. 22. 21. Of nearest resemblance to primitive purity , so reputed by disinteressed persons , by eminently learned accomplisht foreiners , Isaak Casaubon , Hugo Grotius , and many others . Whereas I scanned the arguments of my Antagonist , which himself framed to Syllogisms , by the rules of Logick ( the most proper test ) having manifested their defects and blemishes in form and matter , having reduced them to several sorts of Elenchs , of fallacyes , the better to unmask such specious pretences . He hath offered no other defence for himself , nor confutation of me but only this concise Evasion , that he will not meddle with my fallacies . Whereby I apprehended my self disengaged , as to further contest , which , at this rate , would prove fruitless and endless . ERRATA . PAge 7. Line 11. read wines . p. ib. in the Margent r. infinitam , p. 9. l. 16 r. no. p. 11. l. 24. r. renew , p. 25. r. Damus veniam , p. 32. l. ● . dele the , p. 32. l. 16. r. imagination , p. 63. l. 21. r. initiation , p. 72. in the margent r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 82. l. 7. dele of , ib. l. 9. r. 12 , p. 103. l. 5. r. initiate , p. 108. in the marg . r. refers . p. 113. in the marg . r. Scult . p. 119. l. 18. r. offerers , p. 120. l. 18. r. Cherem , p. 131. in the matg . r. ludatur , p. 156. in the marg . r. notatam , p. 157. l. 10. dele or , p. 167. l. 24. r. concurrent , p. 174. l. 2. r. add is , ib. in the marg . r. Sodomam , p. 179. l. ult . r. bursts , p. 181. The account of Causabon touching Hesychius , misplaced in the marg . p. 187. l. 21. r. reins . p. 291. l. 10. r. paint , ib. l. 19. r. solution , p. 192. l. 27. add a , p. 193. in the margin 〈◊〉 , p. 201. l. 13. r. add I , p. 203. l. 16. r. moderator , p. 209. l. 23. r. Nyssen . ● . 〈◊〉 l. 10. add of , p. 217. 11. r. the , p. 223. l. 2. r. your , ib. l. 12. r. too , p. 〈◊〉 11. r. conjure , p. 225. in the marg . r. nolint , p. 227. l. 13. dele that . ib , l. ●● r. earth , p. 229. l. 6. r. sit , p. ib. in the marg . dele Aug. SIR , SIr Henry Wootton , who had studied Men and Books , versed in numerous Cities and various Manners ( like Ulysses ) desired to be celebrated to posterity , only in being the Author of this sage Observation , The Itch of disputing becomes the Scab of the Church . This Scab is almost improved to a Leprosie : Differences not only started in points of Indifferency , Controversies touching Circumstances , Ceremonies , ( shadows of Religion ) but the Body , the Substance is unsinewed by disputes , established Doctrines being bandied Queries , the Principles of Belief being entertained for Problems of Debate : whereby both the Staves of Zachary are broken , and the Splinters of those Staves have pierced to Wounds and Gashes , the Church being become like S. Epiphanius . Bed of Snakes . The sad apprehensions hereof inclined me to mourn for these Divisions , rather than to stickle in them , for to cure Contention by Devotion , accounting my Prayers and my Tears my best Weapons , that I might contribute my assistance to quench , not forment the Flame . But recollecting that the Grecians enacted severe Sanctions against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as rejected , quitted their Shields and Targets , though they tolerated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as abandoned their Swords and Spears . Pondering also that Apostolical Precept to be ready always to give an answer , an apology to every man that asketh you a reason of the hope that is in you , with meekness , and fear , dreading lest my silence should confirm that errour I disprove not , lest it should be interpreted consent by man , and charged for guilt by God : having withal received an assurance , in our last discourse , of a candid Reception , I vanquished my own resolution of waving any Reply , assaying a particular Answer to each part of your civil Letter , in point of Separation . Wherein I pray God grant us discerning solid Judgments , with humble , upright hearts , ( a prudence tempered with innocence ) that truth and peace may sincerely be promoted . The LETTER . That reverend opinion and Christian perswasion which I have of your Learning and Piety , together with your moderate and sober Disposition , which I lately perceived , towards those that differ from you in some Circumstantials of Religion , invites me to write to you . The ANSWER . Your undeserved Character puts me to the mixture of a Blush and Anguish , who own nothing but Defects and Infirmities . As for Literature , I dare pretend no claim , but that of the Greek Orator , of Affection to it , not of the least Perfection in it . As to Piety , my sole interest is a deep sense of my Impiety , a constant acknowledgment of a constant Guilt , with the Prophet David , My sin is ever before me . That of Tertullian is my Motto : Born to drive on no design , to expedite no task but repentance . As to a moderate temper , I hope I shall not frustrate your expectation : Religion needs not our Passion to bolster it . The Hearts of Christians may be cemented , when their Brains are not . Non eadem sentire bonos de rebus iisdem Incolumi licuit semper amicitia . It is S. Paul's Lecture , Bear one anothers Burdens . It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . As the Tenets of others are irksome , disgusting to us ( if different ) so are ours to them ; so that a mutual moderation ( discarding rancour and animosity ) is a debt reciprocally to be discharged and disburst . Even in substantial Differences , when I condemn any erroneous Opinion , I shall commiserate the person who asserts it , though it were not his Infirmity , but his Obstinacy . For even this state of spiritual desertion is most to be condoled . As to you I shall not dip my Pen in Gall or Oil , to revile , or flatter ; expect not a Satyrist , or a Parasite . As God's Minister , I shall not dare not mince , nor shuffle in Religion , ( as I hinted to you in my last Conference ) but shall search the Wound of Separation with the tenderness , yet with the faithfulness of a spiritual Chirurgion . The LETTER . Wherein I have declared my present Light of which I am convinced , to be a truth , according to the Word of God , and therefore walk therein , yet I hope a heart ready to embrace further what God shall by any means from the Law and the Testimonies reveal . The ANSWER . This present Light is but a new Light , I pray beware lest it prove the delusion of the old Serpent . The Spirit of Darkness can transform himself into an Angel of Light. Conviction may in this case tend to Condemnation . The Jews plead , that they are convinced , that their confident Tenets are evident truths by the Light of the Prophets ; yet the dismal fatal Veil is over their Hearts . May the enlightning , sanctifying Spirit cleanse our Consciences , clear and rectifie our Apprehensions , our Opinions , that neither yours nor mine may be dimmed , depraved . Whilst you are thus convinced to walk by this Conduct , I blame you not . For an erroneous Conscience is in a sort obligatory : though Conscience ought to be sifted , that it be not erroneous ; Gentilis the Heretick pretended Conscience for his Blasphemy against the Trinity . S. Paul vindicates himself , I have in all good conscience served God until this day , not only when he was a Pilot to steer the Church , but when he was a Pyrate to rifle it , when he was Paul the Apostle , and when he was Saul the Persecutor , in all good conscience , though for a time errante , with an erring , yet not repugnante , vel dubitante , with a clashing or scrupling Conscience . Your profession of a prompt , cordial submission to the Law and the Testimonies , is pious and commendable . Though Scripture be the purest , the exactest test for decision , yet not without some cautions . Satan like Hannibal can lay an ambush in the smoothest Field . The Apostle decyphers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , making the word of Truth a passport for Falshood , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that deal with Scriptures as Hucksters do with Wares to corrupt , or as Vintners do with Wine to sophisticate them , that make earthly Merchandise of Heavenly Oracles . The Hereticks of all Ages have cited the Scriptures as Patrons of their Errours . The Tempter , the Grand Patriarch of Hereticks in his conflict with our Redeemer , draws his Arrows out of this sacred Quiver . He obtruded Scripture to our Saviour , but wrested , curtled it . It is the Orthodox Maxim of Tertullian ; Truth is no less obstructed by adulterating , depraving the sense , than corrupting , perverting the Letter . It is not the Shell , but the Kernel is the delicious word of life . Some Expedients are requisite for attaining the Kernel . The Expedients are inward and outward . The first inward Expedient is Interpretation , which is promoted by examining Translations , consulting with Originals . The second inward Expedient is Comparation by a survey of the Context , to pick the sense out of the coherence , or else by Analogy of Texts ; for as one Taper kindles , so one portion of Scripture illustrates another . There are also external Expedients , the outward helps of the Arts , especially Logick ( for apprehending the force and importance of the Proofs in Scripture ) Rhetorick ( for discovering the Flourishes , the Ornaments of its Tropes and Figures ) of Witnesses , wherein , though the Modern are not to be excluded , the Primitive are to be preferred . The most ancient are of best repute , being least tainted and biassed . Moses and Bildad , Jeremiah and Solomon recommend the Inquiry of Antiquities : it is Christ's prescription against Pharisaical , Heretical Novelties ; From the beginning it was not . se. Though the Fathers are not to be idolized with the Papal Gloss , yet are they not peremptorily to be contemned , or condemned in their opinions and expositions . Though the Romanists are Veteratores , saith Joseph Scaliger , corrupters of Antiquity , yet the Reformed are no rejecters of it , not Novatores , nor introducers of Novelties : unanimous Ecclesiastical Antiquity cheeques not with Purity . It is the Golden Rule of Vincentius Lyrineusis . That which is asserted in all Christian Churches in all Ages is truly Catholick and Venerable . All these Expedients being united , are to be improved by a fervent penitent Devotion . Scripture is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of private interpretation , that every one hath liberty to impose his own fancy , but there ought to be sensus innatus pursued ( as the Hugonot Champion Chamier distinguisheth ) not illatus . Though the Holy Ghost only can truly expound what himself dictates , yet to pretend his Comment on his own Text with a neglect of all subservient helps , were not a holy confidence , but a haughty arrogance . I presume your Modesty and Ingenuity will not permit you to split on this Rock , that you will not profess with Abulardus , to run counter with all the Fathers of the Church ; nor with Faustus ( Infaustus ) Socinus explode the track of primitive Piety for Guidance . I have dilated this Point , because it is the Lydius Lapis , the Touch-stone of the Controversie . Having premised these Cautions , I joyn issue with you in S. Bernard's Close : To the Gospel you have appealed , to the Gospel you shall go . I may here review S. Austin's challenge ; Produce one voice of Scripture in the behalf of Donatus . The LETTER . For the Searcher of all hearts can bear me witness , that it was not inconsiderately , or for any by-end , that I changed my former thoughts and practice . The ANSWER . I cannot be so uncharitable as to boggle at that you ratifie with so sacred and solemn a seal . Though your changes have been the impressions of your heart , yet be pleased to consider , there is no such pernicious Sophister , as the heart of Man. It is deceitful above all things . A Supplanter according to the Original , deep beyond our fathoming , wily beyond our kenning . Your spiritual change still suiting with your temporal advantages , your own retired thoughts may admit a severe reflection on your integrity , so far as to examine it , though I shall not blast , nor scruple it . The Enemy sowed his Tares in the choicest Grain ( the Wheat ) like Agrippina that distilled her poison into Claudius's delicacies . Satan may insert , rivet an advantageous separation into a pious intention ( whereby the Serpent may insensibly swallow up the Dove ) like Julian , who caused the Images of the Heathen Gods in the engraving to be intermingled with the Images of the Emperour , that so the Christians , in affording a civil reverence to the one might exhibit an idolatrous to the other , though unwittingly . Ecclesiastical Histories are ample Records of Gracious Men ungraciously swayed by secular interests to desert the best Tenets . The most Orthodox Venerable Fathers under Constantine the Emperour were swayed by the potent violent stream of the Age under Constantius , to embrace the Arrian Confession . This Torrent bore away the grave , devout Osius ( centenario major , saith the Historian ) being above an hundred years old , as if more crazed and decrepit in Soul than Body , he renounced the sacred Sanctions of the Nicene Council , which himself compiled and established . How rigid and dismal a Doom did Ecebolius pronounce against himself , who having still moulded his Religion to the season , shifted Sail with every propitious Gale , at last he cast himself prostrate in the Church with this expression of perplexity and horrour , Trample on me as unsavory Salt. I relate it not virulently with the least design of Application , but affectionately hint it for caution . The LETTER . As my Creed taught me , there is a Communion of Saints , so my desire was to find such a company ; whereby I may comfortably partake of the things of God according to his revealed Will. The ANSWER . I am glad you own that renowned Christian Badge of Piety and Antiquity , whereto this Age affords not publick recital , scarce private repute . The Foundation you lay , will not support the Fabrick you erect thereon . The Communion of Saints will not prove a Division , a Fraction of Separatists : 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it unsoders the Church , untwists the Article . This allows not society with good Men in evil Actions , it debars not society with evil men in good Actions . S. Paul enforceth his Admonition of endeavouring the preservation of the unity of the Spirit in the Bond of Peace by a Paraphrase of this Communion , One God , one Faith , one Baptism . This Communion relates to the Head or Members . The Communion of the Head with the Members consists in our partaking of Christ's Merits by Adoption , by Justification , in his partaking of our indignities by Interpretation , of our iniquities by Imputation , Satisfaction . The Communion of the Saints deceased with the living , consists in their general prayers for us , in our general and particular praises for them . The former in the judgment of Reformed Divines consists with the excellency of their Charity : The latter suits with the practice of the Primitive Church . The Communion of the Saints living consists in affection by sympathy of joy or grief , in edification , exercising our Graces to the benefit of others , in distribution of outward Talents . This bottom of Communion of Saints being thus unravelled , will not countenance or present the least thread of your separation . If you aver a Communion with the Saints as Fellow Members , I desire to be resolved , who those Saints are ? Not the reformed Protestants , not the Primitive Christians , you exclude both , their Church being not separate : if they be acknowledged Members of the Catholick Church , they are interested in the Communion of Saints expressed in the Creed . And then your separation from them amounts to a separation from the Church , and the Communion specified in the Creed . To ascend higher , are the Apostles the Saints you own a Communion with ? Then prove they made such separations from Christian Congregations as you do . But you admit them not the Title of Saints ( let me inoffensively ask for my own satisfaction ) if they be real Saints , why not Titular ? If your selves as real assume the Title , why may not the Apostles be indulged that privilege ( in regard you plead to be Saints of the same extraction ) especially since us to the judgment of others at least , there is greater certainty , infallibility of their Saintship than of yours . As for your desire of company comfortably to partake the things of God , those Assemblies you have quitted do afford those sacred Comforts you have deserted them for ; wherein sacred Ordinances are most comfortably , because most charitably celebrated . Being private Persons or Pastors of a Parochial Church , we are principled to be Converts , not Judges ; to exercise severity in repentance , not censure ; to be inquisitors in our own Breasts , to condemn none but our selves . Religion is not tainted with Faction among us , nor Zeal stained with Schism . We bewail the practical prophaneness of any , that the same tincture of Grace is not visible in Worship and in Life : however , our wickedness is not in Gilgal , as to this charge ; God's pure Ordinances are not slurred , not vitiated , much less vacated ( rendred ineffectual ) by mens impure desailances , unless to themselves only . To the pure all things are pure . The LETTER . Therefore do humbly offer these ensuing grounds to your serious consideration , desiring your judgement on them , and thoughts of them . The ANSWER . I take no felicity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( In Nazianzens expression ) to mould Divinity into a Comedy . I shall not ( by the Divine assistance ) fail of a serious Discussion of your Advertisements , weighing them in the ballance of Reason and Religion . I am not so improvident an Enemy to a numerous Family , as to be peevishly wedded to clouded Tenets , could I be rationally and conscienciously divorced from them . I should not stick to pen my own Retractations , according to the laudable Example of St. Austin . The LETTER . That there is a Church of God here on Earth all do agree in , concerning the Matter and Form in general there is no great difference ; That it is coetus fidelium , a company of people called out and segregated from the World by the Word ; to walk together in the Gospel of Jesus , is granted . The ANSWER . The quod sit , that there is a Church is uncontrolled , undiscussed ; the quid sit , what that Church is , is the subject of Ancient and Modern Debates . Here the Logick Rule is to be observed , Ambiguous words are first to be distinguish'd , then defined . The Church is either Universal or Particular ; Grand Differences being loudly prosecuted touching the Matter and Form of both . The Romanists comprehend Miscreants , Reprobates for material parts and Members of the Catholick Church ; the Reformed allow only Elect Persons to be true and real Members of this Church ; yet they avouch vitious Christians , nay scandalous ( till excommunicated ) to be Members of a particular visible Church , but the Separatists do quite expunge , raze them out . The Romanists exact , not as a consecutive , but a constitutive essential Note ( as a formal mark of every particular Church ) Subjection to the Pope . The Separatists require a Church Covenant , an evidence , ( if not assurance ) of the grace of every Member . The Reformed Protestants dissent from both . But not to tread out of your track ; Your Latin definition of the Church ( coetus fidelium ) is accommodated to the inward Church invisible . Though an Assembly , if particular be an object of Sense , Believers properly are not : But your English illustration of it is the Character of the outward visible Church ( that walk in the profession of the Gospel of Jesus ) If they walk whether in the Notion of Nature or Scripture ; if they profess , they must be visible . This is to shuffle together Disparata . The LETTER . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Saints by calling is Scripture Definition , Rom. 1. 7. 1 Cor. 14. 33. but how far these terms may be understood how far extended , and wherein restrained , is the controversie . The ANSWER . I shall not except at the Etymologie , nor the Scripture definition , but the Restriction of it . That 's the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the main hinge of the Question . If you understand Saints by calling , of an inward effectual vocation , the Testimony is an impertinency , as to our debate , touching an outward visible Church . If you understand it of an outward Vocation , remember our Saviours uncontrolled Maxime ( many are called , but few are chosen . ) This suites with a mixt Communion , with an outward profession ; take Aretius his rational descant on St. Pauls Character ; How are they called Saints , since it is certain many Novices in belief , yea , notorious lewd wretches in life were among them , whereto he frames a double answer . They were Saints by calling , because called to Sanctity , and endowed with preparatory Graces : Because the better part were Holy , the rest were Saints in the judgement of Charity , though not of Infallibility . It is the Candor , the Rhetorick of the Apostle , that the Title might be a Lecture , the name a charm to Holiness . Zanchy under the name of Saints apprehends titular professing Christians , but the faithful distinguish'd , severed from these by the Apostle to be sincere Believers . Thus your first Citation is a Nominal definition of Christians , nominal professional , not real habitual , outwardly interested by Baptism , though not inwardly regenerated ; Saints by destination , by designation , not in conversation , not in the least perfection ( of parts , much less of degrees . ) . Your second Citation ( 1 Cor. 14. 33. ) is less advantageous to advance your design . God is not the Author of confusion ( not of dissention in the vulgar Latin ) not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of tumult , but of peace , as in all the Churches of the Saints . That is in all Christian Churches that are called , obliged to be Saints . If you observe your separation to be the source of dissention , of confusion , admitting no dependance , no subordination , it will appear at a great distance from those Apostolical Churches of the Saints ; especially if you note the coherence in the Claromonte Edition ( approved by Beza and other Reformed Divines ) immediately adjoyning to the 33 verse , the 36 , 37 , 38 , 39 , 40 th . vers . and annexing 34 , 35 vers . to the 40 th . What came the Word of God from you or to you only . The ophylact thus illustrates it , You are neither the prime nor the sole Believers . It behooves you to entertain that with affection , with submission , which hath the approbation of the Christian World. St. Paul conjures the Corinthians by the Examples of all Churches . The same Argument unsinews your separation , not to run counter with all Christian Churches . Produce one Christian undoubted Church of your separate strain not universally branded for Schismatical — — Phyllida solus habebis . The true Church shall be yours . You may derive your Pedigree from the Novatians and Donatists , who boulted some of your Tenets for Separation and Constitution . These will discover some lineaments of your Complexion , not the intire proportion . However , if you are Saints upon their account , they were not Hereticks ; and if they were Hereticks upon your account , your selves are not Saints . If you acknowledge them not Hereticks , you reject the Judgement of all Christian Churches in all Ages , since their Heresies were broached . Sysinnius counsel to Theodosius was prudent , to move Innovators to stand to the Judgement of the Church before Division . I tender to you the determination of our Question , by the suffrage and practice of the Reformed Churches before your separation was raked out of the Embers it was enwrapped in , or else to the Primitive Churches , either before the flame of the Novatians and Donatists was kindled , or after it was extinguish'd ( by the vigorous Confutations of the Fathers , and the Pious Sanctions of Christian Emperors and Councils . ) If in despight of these you will persist in contention , in separation ; my Refuge is the Apostles Apology : We have no such custome , nor the Churches of God. The LETTER . Visible Saints must be , but how far Saints must be discovered ? The Word I suppose carries in it a holy separation to God ; a people separated for his service , for his glory ; and how wicked men , having only a bare outward profession may be such , is unknown to me , whom the Scripture speaks otherwise of , Tit. 1. Prov. 8. 9. The ANSWER . There is not an exact necessity of that Visibility , so far as to conclude no Sanctity , if no Visibility , no Church if no lustre . There may be Gold in the Ore obscured , not yet resplendent , refined Bullion . Where was the Visibility , when the Primitive Christians , during the brunt of Pagan persecution , betook themselves for security to remote Deserts , to obscure Caves ; when Prisons were the sole Oratories and Temples , when the Churches were universally demolished ; the Sacred Scriptures burnt , the Christians disrobed , disfranchised , stript of their Dignities , immunities , deprived of their liberties and lives by the fierce Edicts of Dioclesian ? Where was the Church visible , when it was o'erspread with a cloud of Arrianism ( Athanasius against the whole World , and the whole World against Athanasius ) Eliah discovered not one Saint but himself , yet God vindicated seven thousand , that had not bowed their knees to Baal . We are not visible Saints to you , nor you perhaps to us . — Veniam damus petimusque vicissim . I pray God we may be all visible Saints to him . I confess that to be a Saint imports a holy separation , a people separated for the Divine Service and Glory . Those you have abandoned , are so servered , dedicated by Baptism . They who demonstrate only a bare outward profession , may be Saints outwardly , formally for profession , though not inwardly really as touching affection , touching sincere Religion . Yet in this defect of entire genuine Purity , the good are not to be eschewed for the evil , but the evil are to be tolerated for the good . I shall wave your first Quotation , Tit. 1. ( no verse being specified ) I shall not contend in a roving conjecture , in a dark conflict like the Andabates . I presume you intended not the whole Chapter for a Proof , this were a fondness of separation ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) like the vehement affection of the Platonists , whose intellectuals being prepossest with numbers , imagined number an Essential in every constitution . Your second Appeal is to Prov. 15. 8 , 9. The sacrifice of the wicked is abomination to the Lord , but the prayer of the righteous is acceptable to him . The way of the wicked is abomination to the Lord , but he loveth him that followeth righteousness . If you can dispense with Charity to brand those you separate from , to be wicked ; If you can dispense with Humility to repute your selves righteous , yet this is no Argument for separation . The Sacrifice of the wicked is abomination ; therefore The Sacrifice of the godly mingled with the wicked is abomination , you conclude more than you premise . Judas eating the Paschal Lamb ( as for his own personal action ) was an abomination , but this had no reflection on his associates ( in that oblation ) the Apostles . Their Piety did not sanctifie and acquit him , nor did his iniquity defile and condemn them . The LETTER . The manner , also of their coming into such a condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Saints called , not Saints compelled , or Saints making their Saintships their Calling ; their Profession , not enemies to Holiness . This by the way . The ANSWER . It is true , Religion ought to be perswaded , not constrained , Faith and Innocence are not the products of power and violence . Piety is not savoury if not voluntary . Yet tempers are to be distinguished ( mens dispositions being as different as their complexions ) Some are moulded like Wax for the impressions of the Sacred Spirit . Others are to be hewen like stones , to be squared and polished Materials for the Temples of the holy Ghost . Of some take compassion , making a difference ( or commiserate those that are staggering according to a famous Manuscript ) others save with fear ( Beza interprets it with terrour ) pulling them out of the fire . Though compulsion is not allowable in the grafting , the planting of Religion , yet it is in the fencing and pruning of it . It cannot be compelled , secundum actum imperatum , for the inward apprehension ; it may to outward profession , secundum actum elicitum . I grant that Saints ought to make Saintship their Calling , or rather their Calling makes them Saints . When their conversation contradicts their Vocation , their Profession , the crime is the greater ; when our works confound our words , our lives check with our names . The title of a Saint is the impeachment of a Miscreant . Your Proof ( if logically examined ) is fallacious . Wicked men are enemies to holiness , therefore not Saints , Members of a Church . It is ignoratio Elenchi . In the same consideration they are not Saints and Enemies to Holiness . Their Saintship is in appearance , their enmity to Sanctity in substance . Holy at least as Professors , though unholy as Malefactors . This by the way ( as you express it ) is indeed a by way out of the Orthodox road of the Jews and Christians . It is with new Tenets ( saith St. Epiphanius ) as with new ways , wherein when men are once engaged , they will proceed on with hazard of safety , rather than return with any fear of infamy . The LETTER . I shall briefly speak something , concerning a separation from the Church of England , in propounding these two Queries . First , whether ever the Church of England was as a Nation or National Church , constituted according to the Word of God , and Primitive Institution . The ANSWER . Such unnecessary Queries have discarded necessary Duties , which are become pastimes and triumphs to our Romish Adversaries , Wounds and scandals to our Reformed Brethren . I shall not cavil at the terms of the Question , though justly lyable to exception ( as a Nation being a civil consideration , as a Church a spiritual ) but I affirm the National Church of England to be constituted according to the Word of God , and Primitive Institution . I shall not act the Samaritan , who would be reputed a Jew , when Judaism was resplendent , flourished ; but in its Umbrage and Captivity had no portion , no interest in Israel . Having owned and reverenced the Church of England as a chaste Matron , as a venerable Mother in her lustre , I shall not desert , nor brand her as an impure Harlot in her Eclipse . I imagine her pathetically expostulating with you in this Assault , as Coriolanus's Mother ( in Livy ) did with her hostile Son. The LETTER . If it was , whether it be not so degenerated and defaced from a true Gospel Institution , that a man cannot safely walk therein , and partake of the Holy Things of God without sin ? The ANSWER . Your twisted Query is a Fallacy ( Fallacia plurium interrogationum ) a compound of variety , of contrariety ( at least in consequence ) of ingredients . A Church is not degenerated without a charge of the corruption , the stain of depravation : A Church may be defaced by the freckles of affliction , by the scars of persecutions . The Beauty of the Piety of the Church of England is clouded , the Feature disfigur'd , by the Obstructions of the times . In this consideration of solemnity , Seges est ubi Troja fuit . But an afflicted eclipsed is not a degenerated , depraved Church . If your self be degenerated from her profession , your question resembles the fond imaginations of Harpaste , who being deprived of her sight , would not be perswaded , her self was blind , but that the room was dark . There may be in Tertullians Judgement , a confidence of two sorts of blindness intellectual , to discern a depravation which is not , and not to see that perfection which is . The Calamities of the Church of England are not to be imputed to her for crimes . Is the less Christian , because she owns Christs Badge , and wears his Livery the Cross. The participation of her holy things is not unholy . It is no sin to communicate with her in these , but to separate from her . To prevent an imaginary guilt of Pollution by others ; beware lest you incur a real guilt of Schism ( by separation ) in your self . It is the wily artifice of Satan , though probably you neither ken , nor dread it . — Sic notus Ulysses . In this nicety of severity you supererogate exceeding the Apostolical prescription , Have no fellowship with the fruitless works of darkness , ( The works not the workers ) unless you intend to quit universally all society with the World. The Sacred Charge ( nay Charm ) of a Sacred Life is cast in the same mould . Let every one that nameth the name of Christ depart from evil . From the quality the action not the agent , the sin not the sinner ; Unless as Constantinus reproved Acesius , you will erect a ladder for your separation to mount Heaven alone . The LETTER . Touching the first Query , I have this to say : First , Primitive Institution the first Apostolical Church , Acts 2. 42. from the verses before I gather the matter of it , to be Converts , and no ordinary Work on their hearts neither , 37 , 38 , 39 , verses joyning all together , it holds forth that they were , and so all to whom the promise belongs ( which is a Church Legacy ) ought to be called Converts . The ANSWER . That first Apostolical Institution doth not justifie your separation , your Argument may be retorted . Some have hence proved the lawful constitution of those Churches you separate from . By an outward profession , which is the result of their Communication , you alledge that they were Converts . Were they reall Converts or Professional ? If real , this ingrafts them in the invisible Church , as professional they were interested in the visible Church . This Profession claimed the Appellation to be called Converts . But you argue that they were real Converts , because no ordinary work wrought on their hearts . It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : They were pricked in their hearts : They had some sting of conscience , some gripings of remorse at St. Peters Sermon . Reprobates are not always destitute of these corrosive Anxieties . Compunction of heart doth not amount to conversion ( unless you will confound the critical differences of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 warranted by the Evangelists ) It is a preparative to it , it is not an accomplishment of it . In this instance it is expressed generally of all the Auditors without any limitation , in 37 verse ( Now when they had heard this , they were pricked in their hearts ) But it is qualified , restrained , ( They that gladly received his word were baptized ) in the 41. verse . If both qualifications of a bitter compunction , and a chearful attention be linked , yet they will not compleat them to be true Converts . Ananias and Saphira are computed Members of this Congregation , you will not grant a true Conversion where there is a Recidivation . Their first Profession is censured Dissimulation . The LETTER . ( 2. ) How they were gathered into order , by withdrawing themselves , yea , and that from a Church , not from Heathens , but from a froward Generation , such as many professing are , as great enemies to Christ as ever they were , though not in the same manner . For those who will not have Christ to be their King to rule over them , are as great enemies to Christ , as those that will not have him their Jesus to save them , Matth. 19. 14 , & 27. Phil. 3. 18 , 19. The ANSWER . I grant they were gathered into order , though your Medium doth not infer it . The Text sets it out Parainetically ( St. Peters admonition ) not Historically ( the execution the practice of it , in the 40 verse ) However they withdrew themselves not from a Church ( if you intend by a Church a Christian Assembly ) but from a Synagogue . If from a Church in this Notion , you contradict your self , this was not then the first Primitive Institution ( I suppose in your construction , first Apostolical . ) Before this numerous shole caught in the Fisher of Souls Net , the Church after our Saviours Passion is summed up , comprehending one hundred and twenty Members . To collect three thousand out of a Church , of an hundred and twenty were as prodigious Logick , as Arithmetick . I pray weigh the importance of the inference touching this Primitive Institution . They withdrew from a Synagogue ; ( from Jews ) therefore Christians must withdraw from Christians . They gathered to the Church , therefore a Church must be gathered from a Church . Such deductions are ropes of Sand , arena sine calce , as Domitian censured Senecas concise uncemented expressions ( an incoherence more laudable in sentences than proofs ) but not to digress . That froward Generation mentioned were especially the Scribes and Pharisees , our Saviours profest embittered adversaries . Himself titles them a generation of Vipers , and the Baptist so salutes them : It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 40 verse , Escape from the temporal imminent destruction of Jerusalem ( like the Angels counsel to Lot to quit Sodom ) lest you actually perish in their infidelity , in their impenitency . Because those Disciples were advised to unshackle themselves of their Judaical fetters , who disclaimed the Messiah , crucified him , who reputed him an Impostor , a Conjurer , a Malefactor . Will you hence conclude a separating from those Christian Brethren , who acknowledge him the Lamb of God ( both Priest and Sacrifice ) and the Lyon of the Tribe of Judah ; both a Saviour and Avenger ? But here you blast and doom our Professors ( Many professing Christ are as great enemies as they were ) Our practical enmity ( in the Church of England ) is too too great , however it is in infirmity , not in obstinacy ; we humbly appeal to the Throne of Grace , of candor with the Apostle . What we would do , do we not , and what we would not , that do we . We dare not divorce those Attributes God himself hath wedded . His Mercy is sharpned with Justice , that we be not presumptuous , and his Justice candid with Mercy ( like a sugred Pill ) that we be not chilled with despair . We own we reverence him as a Soveraign as Christ , and when being clogged with frailties , our obedience faulters , we have recourse to him as Jesus a Saviour . Without this Divine Sanctuary , both you and we are exposed to be condemned , as lewd wretched Caitiffs . The Sacred Testimonies produced by you , are miserably misapplied . The first , Matth. 19. 14. Suffer little children to come unto me , and forbid them not . If you expound this literally , it is valid for the Baptism of Infants , it strikes not us , but the Anabaptists . If you interpret it figuratively for those that are not plumed with pride , not envenomed with rancor . This Character at the first blush suits not with the grain of your separation . Though I shall not charge , not revile any ( per me equidem sint omnia protinus alba ) yet I would humbly admonish all . It is not the die of meekness and lowliness , to justifie your selves , and condemn others . Your next Testimony is Matth. 19. 27. Behold we have forsaken all , and followed thee . This squares better with the condition of the Church of England , than of your separation , for that hath improved , not empaired your Temporalities . Plead this when you are Confessors , or Martyrs , not before . Your third Testimony is Phil. 3. 18 , 19. Many walk , of whom I have told you often , and now tell you weeping , that they are enemies to the cross of Christ , whose end is destruction , whose god is their belly , their shame , who mind earthly things . In the Judgement of Expositors the Apostle there descyphers Jewish Seducers or Christians Judaising , enemies to the Cross of Christ , who would shelter their Religion with Circumcision to prevent persecution . ( Judaism being tolerated after Christianity was condemned ) who would not be damnified by the Gospel , who like Cameleons assumed all shapes ; fashioned their Tenets and Principles to Emergencies , who eeked out Christ with Moses . Though we are abundantly vicious in the Church of England , yet this guilt is not to be fix'd on our score , let it stick where it will. I beseech you with melting bowels , do not thus dally with Gods Sacred Oracles ( as you expect the solace of present Grace , and future Bliss ) let them not be heaped but weighed . Deal not with the estimate of them , as of counters for to signifie what you fancy . The LETTER . ( 3 ) By the means and manner of their Conversion willingly ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , verse 41. ) verbo non ferro , which is Gods way of planting : But Antichrists volumus ; mandamus , statuimus , by humanc Power and Edicts , so I conceive most of Englands Converts are , the noise of axes and hammers , have been much heard in the building , be they what they will , knowledge , grace , conscience or none , come in they must , subject they must ; and thus whole Nations become Churches , and many Churches in a day contrary to those , Psal. 110. 3. 2 Es. 1. 2. Zach. 4. 6. Rev. 12. 15 , 16. 2 Cor. 9. 13. The ANSWER . My Judgement ( at least my Genius ) prompts me to approve much rather directive , than coactive expedients in Religion ; yet the best Worthies of the Church Ancient and Modern , allow both to have their fit seasons and operations . The Word is the Planting , Inoculating , but the sword is the Cutting , Pruning Instrument . This may lop off dead branches , though it cannot graft the living : Your instance of St. Peters chearful Auditors concerns the first structure , not the repair of Religion ( the Conversion , not the Restauration ) We must distinguish the constituting , and the reforming of a Church , betwixt Infidels and Hereticks ; betwixt the ignorance of Unbelievers not informed , and the stubbornness of Misbelievers , after they are convinced : betwixt those that being erroneous vent speculative innocent Tenets , and these that broach pestilent fundamental Heresies , or maintain practical Impieties , Enormities ; nay , even in these with Lipsius betwixt Errones and turbones , betwixt those that are bono animo errantes ( in Lactantius words ) those that are imprudently seduced , and those that impudently seduce . As to some of the Branches , the Magistrate bears not the Sword in vain : He may exercise a coercive penal Power , as to the means , though not immediately to the end ; to the profession of what men believe , though he cannot constrain the belief of what men profess . The Mosaical Laws were capital against Idolaters and Blasphemers . This Authoritative coercive severity in Religion , as it was prescribed by God , so it was practised by Nehemiah , Nehem. 13. 21 , 22. By Josiah , 2 Chron. 34. 32 , 2. By Asa , 2 Chron. 14. 4. Even Manasses , after he was reclaimed , was enflamed with this Zeal . Christian Princes trod their steps . The spiritual penalties enacted by the four first general Councils ( against Arrius , Nestorius , Macedonius , Eutyches ) were ratified by temporal of Christian Emperors . To omit Samosatenus , sentenced by Aurelianus Manes . — But I forbear . In this copious field , — Inopem me copia fecit . I shall add only the Donatists chastised by the Sanctions of Constantinus , Constantius , Valentinus , Gratianus , Theodosius . This reiterated , reinforced rigor against the Donatists , was at first resented by St. Austin , but upon second thoughts vindicated , it having proved effectual for the reclaiming of many Donatists by their own confession . Those very men , who have bitterly inveighed at an Imperial , legal , moderate severity against the Factors , for exploded , condemned Heresies ; yet have embraced all opportunities , to act tumultuous , furious cruelties upon the Assertors of the most approved renowned Tenets . Witness the Arrians in Egypt and Palastine , the Circumcelliones in Africa , the Anabaptists in Germany . Mr. Cotton vehemently pressed this Divinity in New England . I hope you will not brand all the recited precedents with the black aspersion of Antichrists volumus , mandamus . Converts of the Church of England , though derided in your Letter , were not Captives , not fettered but taught , not hurried , enforced , but perswaded preached to their Religion . You object the noise of Axes and Hammers to be heard in the Building . This noise is no solecism in erecting a Fabrick , no nor in repairing it , and reducing into order a beam that is starting out . But I pray unpartially recollect your own station . How edifying is the noise of Drums and Guns ? Not the Ordinances of the Temple , but the Camp ( A Church Militant without a Trope ) Had not Regiments been Arguments , and Battels Proofs , and Victories Demonstrations , your separation might have been scanted , for Proselites in this Climate , quickly have shifted Scenes , and like Cato on the Theatre vanish'd as soon as it appeared . So that the Church of England is rather conquered , than confuted , not foiled , gladio oris , sed ore gladii . Power and terror are the Pillars to support your separation , wealth and honour the allurements , the embellishments to engratiate it . Such prevalent Principles may fortifie , not justifie your separation . By this Martial Topick the Bible must truckle to the Alcoran in the Greek Churches . But you tax the Church of England for a promiscuous , ungracious reception , compulsion ( without regard of Knowledge , Conscience , Grace ) This confident Objection seconds the virulent imputation of the Romanists . Were it so , that many Churches were like Mishromes of a days growth , that whole Nations became Churches ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) by heaps , God were to be the more magnified for so miraculous a conversion . Were not three thousand Souls the Converts of one Sermon . In so numerous a Congregation there was no possibility of St. Peters punctual satisfaction of the personal knowledge , conscience of each . If you look back to the Baptists Church , there appears a larger confluence . Then went out to him Jerusalem , and all Judea , and all the region round about Jordan , and they were baptised of him in Jordan , confessing their sins . To close with you . Do you charge the Church of England in its first Conversion , or Reformation . In its first Conversion there was no external force or power ( nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) no influence but of conscience , no Trumpet sounded , but of the word , ( that of Isaiah ) no Sword brandish'd , but of the Spirit ( that of St. Paul ) In its Reformation Catechisms and Sermons took place of Edicts and Proclamations . The Reformation was initiated by Henry the Eighth , improved by Edward the Sixth , compleated by Queen Elizabeth . The Scriptures being translated into English , many gross Errors were gradually discountenanced , and at length fairly discarded ( Papal Supremacy , Pardons , Merits , Images , Pilgrimages ) under Henry the Eighth , Edward the Sixth made a further progress . During the storm of the Marian Persecution , the Blood of the Martyrs became the Seed of the Church . After that Tempest was blown over , the Pious Confessors reduced from confinement and banishment , became zealous Propagators of the Reformed Religion . Forrain Protestant Divines were entertained in England ( Peter Martyr and Bucer for purging the Universities , that those eminent Fountains might be no longer corrupted ) Moses and Aaron both co-operated , Commissioners assisted with Preachers were disperst into every Canton of the Nation ( the Bench being steered by the Pulpit . ) The people were instructed , weaned , not constrained , not scared out of their superstition . If you aim at Truth , not at Triumph , to be furnish'd for satisfaction , not cavil ; the Historical Narratives of Bishop Goodwin and Cambden : Foxes Acts and Monuments will plentifully inform you , in the holy and wary steps of the Reformation . Happy it is for the Church any way to be refined from its dross . It better becomes us to magnifie the Divine Mercy , for the effects , the Fruits of so blessed a Reformation , than to quarrel for the Instruments , the Formalities , punctilioes of it , and inconsiderately to gratifie our common adversary . After your light skirmish of invectives ( conscience or none , &c. ) you muster up your grand Battalio Texts of Scripture , for a more vigorous assault , Psal. 110. 3. Thy people shall come willingly at the time of assembling . This Testimony argues for voluntary assmbling , not separating . Such were the crowds of the Primitive Congregations , whose Allelujalis sounded like claps of Thunder ( saith St. Jerom ) Thus Gods people the Jews thronged into his Temple . Some desert our Congregations , because they seem holy ; disgusting our Sacred Publick Ordinances out of their real prophaneness , and others abandon them , because our Congregations , by reason of their mixtures , seem prophane , out of a formal critical Holiness . These extremes exempted , the rest assemble with an alacrity of piety , who are affected with Davids solace to rejoyce , when any say , Let us go to the house of the Lord. Take the Psalmist in what acception you please . Because those that are regenerated , are convened , and not constrained . Will you hence infer , that the unregenerate cannot by Edicts of Magistrates be constrained to the helps , and requisite means that they may be regenerated . They may be compelled to be assembled , though not to be reclaimed ( to come in , though not to worship when they are come in ) Nay , unwilling Auditors may become willing Converts . St. Aastin entred St. Ambrose Church with an itching ear to carp , he departed with a bleeding heart to relent . This Answer sufficiently manifests the invalidity of your second Testimony , Es. 2. 1 , 2. which is a prediction of the propagation of the Gospel , All nations shall flow to it , in the 2. verse . They shall serve God as St. Jerom expounds it . Both verses flourish out the solemnity of an unanimous Congregation , not the privacy of a disjoynted separation . If you will appropriate these Prophesies to your selves ( like Homers Iliads contracted in a Nut-shell ) I pray exclude not the next verse . Swords broken to plowshares , and spears to pruning books . The next text cited is Zach. 4. 6. Neither by an army nor strength , but my Spirit , saith the Lord of Hosts . This portion of Scripture is the interpretation of a Vision . Commentators apprehend Zorobabel , to whom the Vision was interpreted to be the Type of Christ. It is , saith Vatablus , a Prophesie of his Nativity , without humane concurrence . ( Mary being over shadowed by the Holy Ghost ) others expound it Historically of the Jews rescued from their Captivity , only by the Divine Power , or Prophetically of the Church , guided and guarded soly by the Sacred Spirit . However , this doth not cotten with the web of your separation , that hath a Martial Countenance and Assistance . Whereas the Church of England hath no arm of flesh to strengthen it , no Army but the Heavenly Militia , no General but the Lord of Hosts , no Banners but the Cross. Your third Citation , Rev. 12. 15 , 16. ) is a Mystery , the Application a Riddle . I must desire you to be your own Oedipus . And the serpent cast out of his mouth water as a flood after the woman : that he might cause her to be carryed away of the flood . And the earth helped the woman , and the earth opened her mouth , and swallowed up the flood which the dragon cast out of his mouth . What will you hence conclude , therefore compulsion is not allowable in Religion . Indeed I understand not the inference , and blush not to confess it . Upon this occasion , let me inoffensively become an humble importunate suiter , that since you piously detest vain Oaths ( wherein I highly commend your severity , and passionately desire , and press the imitation among our selves ) so you would also dread the rash quotation of Scriptures . They are offences of the same batch , breaches of the same Precept . And if such Citations be applied to erroneous Opinions , it is to make God a stale for Satan , to put the Divine Stamps to the Devils Merchandise , to make Heaven a disguise , a varnish for Hell. Your last Proof is 2 Cor. 9. 13. Whiles by the experiment of this ministration they glorifie God for your professed subjection unto the Gospel of Christ , and for your liberal distribution unto them , and unto all men . It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the manifestation of compassion , God being glorified whilst the poor are relieved , Graces being testified by Alms. Set this on the Tenter-hooks to be rack'd , what deduction can you wrest to your advantage . The Corinthians were voluntarily charitable ( no extorted bounty ) when they were converted , what is this to the means how they were converted ? If it were so , yet I formerly granted the means of the first Conversion to Christianity to be perswasive , not coactive . The LETTER . They are noted by their perseverance , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The ANSWER . To indulge to you , that they all persevered to the end ( though that is not recorded , and I formerly specified the revolt of some ) this doth not wound the constant Members of the Church of England , nor blemish the Church for those that are inconstant . If you object this , as a cognizance of a separate Church ; I answer , you must yet plead your innocence , and leave the apology of perseverance ( if you merit it ) to another Generation . But alas , doth not the present Generation testifie a daily Apostasie among your selves . Is not the abuse of Liberty by a licentiousness of prophaneness turned blasphemy . Brownists corrupted to Anabaptists , Anabaptists to Seekers , Seekers to Quakers . What can the next lees be ? but the dreggs of Atheism , and Barbarism , unless the Jesuit angle in our troubled Waters . I relate not this scurrilously to scoff , but mournfully to condole . It is not the Sarcasm of my Pen , but the anguish of my soul. Hereby God is dishonoured , weak Christians perverted , the Protestant Religion scandalled , the Church of England , which was the envy of Christendom , become the obloquy of it . The LETTER . Lastly , who were added 47 verse . Those that were in an outward appearance in a state of salvation , which we cannot say of most Parochial Churches , as yet they live , 1 Cor. 6. 9 , 10. The ANSWER . If you press the same instance of the first institution , as your Method and Conclusion imports , that addition is expressed in the 41 verse . No description precedes in that verse , but that they willingly heard the Word , and were baptized . And the same day were added ( to the Church in Bezas translation ) three thousand souls . The next verse denotes their progress after admittance to be Members of the Church . All those Fruits recited of Gods Sacred Ordinances . The Apostles doctrine , fellowship , distribution , breaking of bread and prayers , grow in our Parochial Assemblies . Though these our clusters may be sower Grapes to your separate Palats , yet we hope , being sweetned by Christ merits , they may be accepted as delicious Sacrifices by a gracious God. The 47. verse expresly insisted on in your Letter , relates the succeeding daily spreading of the Gospel , and therein the recompence of the Converts , not the apparence of their Conversion ( And the Lord added to the Church daily such as should be saved . ) You deny most of our Parochial Churches to be in the state of Salvation . They stand or fall to their own Master ; your self must appear before the same dreadful Tribunal . Judge nothing before the time , until the Lord come , who will bring to light the hidden things of darkness . I pray suspend your judgement till the Day of Judgement . Then the Sheep shall be sorted , severed from the Goats . Till then touching the damnation of others it becomes you to be a Sceptick rather than a Critick . Those you condemn have the seed of immortality ( the Word of God ) they have the Seals of the Divine Promises ( the Sacraments ) they invoke God for remission , for whatever they offend him in . To prevent an eternal wrack , they cast Anchor on the Merits of their Redeemer , ( Whosoever believeth on him , shall not perish , but have everlasting life . ) They believe , though with much frailty ; yet they implore mercy for that frailty ; beseeching God to strengthen their weak belief , to help their unbelief , to pardon their misbelief . This is a state of infirmity , not of infidelity . As to your exception . There may be a doctrinal state of Salvation , where there is not a practical evidence of Sanctification . There may be Sap in the Root , when there is no Verdure in the Branches , as in David , who weltered in lust and blood for the space of a year ( as the Jewish Doctors compute ) and yet trod not out of the pale , even of the visible Church : How deformed would the complexion of Davids Soul appear in the glass of your censure ( his lineaments being defaced with Murther and Adultery ) yet the Divine Character is a specious testimony of approbation . A man after Gods own heart . To omit Solomon , whom notwithstanding the uncomely hue of an unholy life , you will not confidently exclude from being interested ; owned among Gods people , nor yet in a hovering suspence subscribe to the Academick irresolution of Petrus Tenorius , who caused him to be painted in his Chappel , one half in Heaven , the other in Hell. I shall recommend in this case to your serious consideration two pregnant instances . The first is of Asa who is recorded by the Holy Ghost , That his heart was perfect all his days ( or upright as most Translations express ) before the Lord ( for the illustration of the Original ) He worshipped God all his days , with a pure and sincere heart , saith Vatablus . And yet in the next Chapter , offences of a very black grain are charged upon him , his confidence in an army of flesh , resting on the King of Aram , in the seventh verse his ungracious indignation , incensed he was against the Prophet , whom he imprisoned ( Then Asa was wroth with the Seer , and put him into prison , vers . 10. ) His tyrannical oppression ( He oppressed certain of the people at the same time , vers . 10. ) Lastly , his desertion of God in his visitation ( He sought not the Lord in his disease , but to the Physicians , vers 12. My second instance is Lot , who in his deportment towards Abraham upon the difference started , acquitted himself neither humble nor charitable , whose magnified Hospitality was tainted with impiety , an unholy overture ( to be his Daughters Pandor for to be a Protector of Strangers ) that checked with the Principles of Nature , and of Grace . But his distemper and his incest were monstrous blemishes , as if he would transfer Sodom to Zoar ; a reiterated distemper and incest , wherein his drunkenness did not abate , but aggravate the guilt and horror of his wantonness ( the cause being directly voluntary , though not the effect . ) In this addition this cumulation of wickedness , the offence was the more heinous , because Gods deliverance was exceeding gracious . The meditation of the burning of Sodom should have kindled his zeal , not his lust , should have procured his Holiness , not his dissoluteness ; yet notwithstanding these Crimes and Prodigies , St Peter recites him with no branded Epithet . 'T is just Lot , and vexed his righteous soul , ( not his incestuous . ) From these Instances I observe , that God judgeth not as man , not according to the outward integrity , but the inward sincerity . A manifest offender may be a secret penitentiary . I press this only to moderate your rigor , to allay your acrimony in censuring , not to animate the security of others in sinning . I wish I could write and speak like Pericles , Thunder and Lightning to terrifie , to blast their prophaneness . But you prove your black doom out of 1 Cor. 6. 9 , 10. Know you not that the unrighteous shall not inherit the kingdom of God ? Be not deceived , neither fornicators , nor idolators , nor adulterers , nor effeminate persons , nor abusers of themselves with mankind . Nor thieves , nor covetous , nor drunkards , nor revilers , nor extortioners shall inherit the kingdom of God. Parishes I hope are not Idolaters , &c. Suppose your application to some parochial Members . The Apostle threatned not so much actual as habitual customary sinners , as in St. Johns determination ( He that committeth sin is of the Devil ) 'T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He that drives wickedness as a trade , contrives it as a design , pursues it as a delight . However you understand your quotation ( whether of such as are actually or habitually vitious ) the menace is not fix'd on the Delinquent , unless impenitent . Our Parochial Churches cannot be pronounced by you to have split on this Rock of impenitency . The LETTER . Thus far concerning that first institution , and so this practice was followed in all the Churches , that were constituted , none admitted Members but visibles , ( I do not mean real Saints ) which is only known to God , and herein the Apostles themselves , who had a far greater spirit of discerning than we have , were deceived , but as far as we can judge by a well guided , not blinded charity . The ANSWER . If your Rule for admission be rigorously pressed , how can men of different judgements , and repugnant spirits be admitted into separated Churches ? Are not Contentions , Divisions , carnal brands ? ( Whereas there is among you envying , and strife , and divisions , are you not carnal ? ) The visibility of Church Members and Saints is no more compatible with the profession of gross Errours and Heresies in Doctrine , than the manifestation of foul vices of enormities in practice . And yet I presume you will not unchurch at once all the Anabaptists , and other erroneous factious assemblies ; nor among your selves exclude all such who have been admitted , notwithstanding some spiritual sins , perhaps not undiscerned , which if granted are pollutions of visible sanctity , no less than justly blamed Carnalities . As for the Apostolical practice objected , as a pattern not copied out by the Church of England in admission of Members . I pray distinguish the times of the infancy of a Church , and the proficiency , the growth of it . A proficiency of age was required in the infancy of the Church , an infancy of age allowed to be admitted in the proficiency of the Church ( by Baptism . ) For I understand no other Church admission or imitation but that . Were persons in some measure ripen'd for years and intellectuals only to be admitted Members of the Church of England ( as in the Apostles time ) the dispute of a visible qualification were no impertinency . I pray add to this consideration the Constitution of the Church of England in point of Confirmation ( in imitation of the Primitive Purity of Christianity ) without this debarring , any reception to the Eucharist : Which to a calm Opponent , will vindicate her admitting of Members , and embracing them . But to return more closely to your own Track . The first Constitution you insist on , doth not prop your separation , no nor yet the following practices you alledge , but instance in no particulars ( Fallacies being fairly shrowded in Generalities . ) What Visibility of Sanctity was in Simon Magus , Acts 8. 13. He believed and was baptized , that is , he professed , pretended that he believed . There was no other visible Saintship conspicuous in Philip the Eunuch , before his admission to the Church , but a naked profession ( I believe that Jesus Christ is that Son of God. ) The Jaylor and his Family were constituted Members of the Church ( baptized ) upon no other sanctified account than their attention to the Gospel preached , and a single exercise of compassion ( Washing the stripes of Paul and Silas . ) Those additional Testimonies of rejoycing , and believing recorded in the 40 th . verse were improvements , perfections after their admission , not endowments , qualifications before it . It is indeed expressed of Cornelius and his Domesticks , that they were inspired , before they were baptized , ( The holy Ghost fell on them which heard the word , Acts 10. 44. ) Besides the extraordinary Season , well suiting with an extraordinary inspiration ; as for the appearing of this inspiring , speaking with tongues , it was gratia gratis data , not gratum faciens ( as the School-men distinguish ) a Grace , a Gift for the edification of others , not for the Salvation of themselves . As touching real Saints , you acknowledge that the Apostles , who had a far greater spirit of discerning than your selves , were deceived : They had a more discerning , but under favour , a less condemning Spirit . Yours is the Spirit of Eliah , not of Paul , of Moses , not of Christ : It savours of Mount Sina , not Sion . The Apostles were deceived in misapprehending evil men to be good , but you in misapprehending good men to be evil . They took Wolves for Sheep , because in Sheeps cloathing , because doctrinally Christians ; But you take Sheep for Wolves , because stragling , because practically Pagan . Nay , they are scarce allowed to be Sheep , when themselves stray not out of the Fold , because mingled with Wolves . This is the less innocent misconstruction . But you alledge you are directed by a well guided , not blinded Charity . That Charity that hath the Divine conduct is not like Lamia in Plutarch putting off the spectacles at home , and putting them on abroad , but is dim without , and quick sighted within . Vaunts not it self , insults not , 1 Cor. 13. 4. ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) thinketh not evil , or imputeth not evil to any ( as Valla and Eras. interpret it ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 1 Cor. 13. 5. Charity shall cover a multitude of faults , ( 1 Pet. 4. 8. ) nay , an universality ; many for all , as all for many , being reciprocal Phrases in the Scripture idiome . It hath a present efficacy , doth cover ( according to the Syriack and Vulgar Latin Translations . ) This being compared with Prov. 10. 12. ( whence it is probably esteemed , to be transcribed ) it must be understood of the offences of others . Charity doth not light a Torch to blaze , but spread a vail to conceal , to enwrap them in obscurity , and silence ; rather resembling Briareus with an hundred hands to relieve distresses ; then Argos , with an hundred eyes to espie offences . An humble merciful errour ( out of the Sphere of our own Chage ) is more reconcileable with a well guided Charity , than an over severe censorious truth . This Charity extenuates small lapses , aggravates not great , in doubtful cases is a candid interpreter , in manifest crimes mourns , but condemns not . Take St. Bernards descant on your own note ( for the guidance of Charity ) In the failing of others , excuse the intention , if you cannot the action , charge it on the score of ignorance , surprizal , casualty ; If an offence be heinous , notorious , not to be defended or concealed , reflect upon your self with this Application . The Temptation was over vehement , if it had been in me thus prevalent , how had I been foiled . To conclude this point , which alone may serve to unsting your separation . In your rigorous sentencing of Parochial Churches , your Zeal may be greater than your Charity , and that Zeal perhaps more enflamed than enlightned . Gerson requires to the temperature of Zeal , Prudence , Benevolence , Perseverance . The LETTER . Parochial Churches , as confessed by Mr. Hooker and others , are not Jure Divino , therefore of a humane constitution . I speak not of conveniency but necessity , that every one of a Parish , must be of a Church . The ANSWER . Mr. Hooker was a sober stickler for Unity and Uniformity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But if my memory be not a fraudulent Record , there is no such passage extant in his Ecclesiastical Policy , though I confess it consonant to his weighty Judgement , if rightly understood . The inconvenience of your separate Churches is a consequence proved by your concession of the convenience of our Parochial Churches . A convenience it is of great antiquity , and importance . I shall take their rise in the Western Church from Evaristus in the beginning of the second Century . They were afterward more disperst and regulated by Dionysius in the year 267 , and by Marcellus in the year 305. From which date the Parochial Division was generally embraced in all Christian Territories . Constantine the Great , the first Christian Emperour did by a solemn Law suppress all separate Churches , allowing no Religious Assemblies , but in Cathedral or Parochial Churches for the prevention of clandestine Heresies and Schismes . Simplicius was round with Victorinus , a famous Orator converted from Paganism to Christianity , but sequestring himself from Parochial Congregations ( I will not account you in the Sacred List of Christians , unless I see you in the Church among them ) A penalty was enacted for absentors without necessary Diversions by the Elibertine Council , the year 310. The Great Council of Chalcedon did debar any Ordination of Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without a particular Title , or interest , without a Parochial Charge . A provident course ( to restrain vagrant Levites ) seconded , and reinforced by diverse succeeding Councils . This was the wisdom of the Primitive Christians . But you object , this amounts only to a humane constitution . A Parochial Church is of a mixt nature ; partly Divine , partly Humane . There is a threefold consideration of a Divine Institution . First , for the matter as well as the Power , the Author of it . This is Gods own Law , simply and purely Moral , its subject being absolutely good in it self , if commanded ( in an Edict ) absolutely evil in its self , if countermanded ( in an Interdict , a Prohibition . ) This Law is universally reducible to a natural dictate , a principle imprinted in the Souls of men : Of this stamp and mould are the Branches of the Moral Law , the Precepts of both Tables . Secondly . There is a Divine Constitution , not for the convincing equity of the Matter , but the binding Authority of the Power , the external imposition of God , as a Lawgiver . Such was Gods charge to our First Parents touching the prohibited Fruit in Paradise ; The eating whereof was not forbidden because evil , but evil because forbidden . 3. Thirdly , a Constitution is Divine for the Matter , and not the Power , not immediately , but mediately , when the Precepts of men are grounded upon the Laws of God , on the Rules of Divine Equity . In the present Question touching Parochial Churches , The constitution is not entirely humane or positive ( in the Schoolmens expression ) It is Divine in the third Consideration , because of its foundation . For though the circumstantial individual respect ( the present limits of Parishes as now sorted ) be humane , yet the substantial respect , that there be a regular limitation for bounds to Ministers and People , is implicitely comprehended in these two grand Apostolical Canons , Let all things be done to edification . Let all things be done decently , and in order . The one being the spiritual Canon , the other the Ecclesiastical ; or the one diverting us from a pompous superstitious gayness , the other from a disordered , unbeautified rudeness in Religion . There is yet a more special Divine Foundation touching the substantial part . That Pastors and Flocks should have their distinct Relations and Limits , this being warranted by Apostolical Precept and Practice . When Paul and Barnabas had ordained elders in every Church . They committed the Churches they planted to several peculiar Pastors , as Junius and Tremelius expound it . Thus St. Paul left Titus in Creet ( which is titled by Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dignified with an hundred Cities , to ordain Elders in every City , That so none should be destitute of its own Presbyter , it s constituted Pastor , its local setled Minister . Hereby the labour ( in the Ministerial Charge ) becomes lighter , the care the exacter , saith Theoph. The Apostle knits together the mutual special tye of Duty , Obey them that have the rule over you , and submit your selves , for they watch for your souls , as they that must give an account , that they may do it with joy , and not with grief , for that is not profitable for you . These Duties cannot commodiously , conscienciously be discharged , without distinction of charges , designation , restriction of places . Vigilance for souls is obstructed by distance . The account also must needs be hudled , when the charge is confused . The Apostles had a general Oecumenical commission qualified with unparallel'd endowments ( for Languages , for Miracles ) suitable to such dispersed , unbounded employments . The Time , Message , and Messengers were extraordinary . This universall Embassy is not exemplary . Our bounded Parochial Churches are but Copies of the Jewish division by Synagogues , which though they were not of Divine Right à priori by Injunction , yet they were à posteriori by the approbation of Christ , and the Apostles , and of greater Antiquity , than the Temple it self . These Parochial Boundaries are singular Expedients for Piety and Regularity , not only convenient but necessary ( as to order and obedience in this Nation ) till there be a valid legal repeal of so valid and legal a constitution . The LETTER . If the godly in England , whether in the bound of Parishes or not , I mean Professors in Doctrine , and Practice , though failing in some Circumstantials of Discipline , be the Churches , we own no separation from them , but a reformation we desire , and shall willingly sit down , and walk with such a people of such a Parish , and then I suppose the separation lies on the other part , that have withdrawn themselves from their first Covenant , Jude 19. there described . Such are most of our people , Acts 5. 13. The ANSWER . You profess you will embrace the Society of Godly Professors in Doctrine and Practice , though Parochial ; I demand how far , perhaps for united Devotion and Attention ( for publick Prayers and Sermons ) not for Sacramental Duties ( by the mildest Principles of semiseparatism ) there must be a Reformation of Discipline , an exact Shibboleth , a new Covenant , a particular satisfaction for the Holiness , the suitableness of disposition to precede , to qualifie for these . What do you indulge the most accomplish'd holiest Parochial Christian more , than to a Mahumetan , an Indian , whom you will not deprive of these Expedients for Conversion , as subservient to the collecting of a Church . You will not separate from Doctrinal , and Practical Professors in Parishes ; but it is upon this tacite condition , that they separate from Parochial Congregations . You will not communicate with them in such a mixture . So that this solemn flourish , if sifted , will be resolved into the emptiest kind of Fallacy , Petitio principii . The begging of the Question . You transfer the separation on our Parochial Churches . This Divinity is as Orthodox , as Copernicus his Philosophy ( that the Earth moves , and the Sun stands still ) It is not unlike the Opt●ck mistake of those , that first set out to Sea , who launching out of a Haven , imagine the Port the Shore moves , departs from them , not they from the Port the Shore . — Terraeq urbesque recedunt . Beware lest your self be imbarqued in a floating Vessel , whilst the Church of England is fixt on a Rock . It separates not from you , it was never a Branch of your Tree , a Member of your Body , but you of its . But you charge us with the cause of the separation , having withdrawn our selves from our first Covenant . It is violated , not abrogated , though not punctually observed , yet not absolutely renounced , a disobedience , but not a defiance . Though withdrawn , yet we make our penitent approaches to the Throne of Grace , to renew our Covenant of Baptism by the Eucharist . What withdrawing do you pitch on to warrant your separating , not from discipline : We never embraced yours . This is confest by your selves , no foundation of separation ; Not from Doctrine : This you tax not . There remains for the sole cause , a practical prophaneness . This is a fallacious objection . Non causa pro causa . A false cause for a true . Were not the Sons of Eli practically vitious , scandalous Sons of Belial ? yet the people that communicated with them , were Gods people in the 29 th verse . Though men were induced to abhor the Sacrifices for the Priests impieties in the 17 th verse , yet thereby they were tempted to transgress ( You make the Lords people to transgress , in the 24 verse ) This transgression was a separation , a deserting the Assembly . Not to serve the Lord ( according to the Septuagint ) to wit , publickly with the Congregation . This visible prophaneness being recorded in every visible Church , specified in Scripture without the effect , or attempt of severing , disjoynting in celebrating Gods Ordinances , renders your separation as unexcusable , as it is unwarrantable . Adams Family was the one and only visible Church ( una & unica ) for a time ; therein there was a Cain as well as an Abel , both sacrificed , though both were not sanctified . Cains pollution was not covert . Abel brought of the firstlings of his flock , and the fat thereof , Gen. 4. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Philo , the first and the best . But of Cain it is expressed , he brought of the Fruit , not the first Fruits , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Chrysostom , what first came to hand , his oblation was scanted for the quantity ( according to the Sceptuagint , and the Greek Fathers ) at least tainted in quality . In Abrahams Family ( a visible Church ) there was an Ismael as well as Isaac ( in Isaac's house an Esau , as well as Jacob. Among the Patriarchs ( Jacobs Issue ) Simeon and Levi , with Joseph and Benjamin . In Noahs Ark ( a Type of the Church ) there was a Cham , a Judas among the Apostles , a Nicholas among the Deacons . To omit the manifest mixtures of the Jewish , Corinthian , Galatian , Asian Churches ( recited in the second and fifth Chapters of the Revel . ) Each whereof was a Grove wherein every Tree was not a Myrtle , an Edifice , wherein every Stone was not a Marble . The Church delineated by the Apostles Pencil , without spot and wrinkle , is to be apprehended as adorned by Christs imputed Merits , as with resplendent Robes , not as dress'd with its own sordid Raggs , not as clad with its own frailties , stained with its own deformities . 'T is expressed in the front of the verse ( That he might present it to himself a glorious Church ) Christ presents the Church specious , glorious in himself , but the Church exhibits not it self thus to the World. The Church described holy and without blemish , in the close of the same 27 verse , is not Militant but Triumphant . The one is a Casket of true and false Pearls ; the other a Cabinet of true Diamonds and Rubies to be selected and severed from the Counterfeit and adulterate , in the day that God shall make up his Jewels . But of this only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by way of illustration , as an anticipation of an objection . I proceed to those Texts you cite to justifie your separation , Ep. of Jude 19. These men separate themselves , being sensual , having not the Spirit . This is generally applied by Expositors to Sectaries . Take heed this is not brutum fulmen , if rightly apprehended , it is not to be sported but trembled at . We may play the Sophisters with men , but cannot delude our God. This is a Bill to indict , no Plea to vindicate your separation ; it is active , not passive , you separate your selves , ( a spice of singularity ) discard others . The Apostle shadows out the occasion of a real separation , an imaginary perfection keeping aloof from sensual men ( as refined from such dross ) as being spiritual . But the Apostle asswageth this tumor , blasts this haughty fancy , checks it as a carnal symptom ( being sensual , having not the Spirit . ) I shall recommend to you Mr. Perkins Exposition of this Testimony , comparing it with his Comment to the same effect on the first Chapter of the Epistle to the Galatians the 2 verse , and his Doctrinal Observation is this ( I shall only abbreviate that descant he hath enlarged ) It is a great sin for a man to separate himself from the Assembly of Gods people , Heb. 10. 25. It is our duty to keep Unity , Ephes. 4. 3. Upon this Occasion he starts this Question . Whether if there be Errors in the Church , we may separate our selves ? His Judicious Resolution is this . Errors are either practical in Manners , or doctrinal in Tenets . For vitious Manners we may not separate ; Lot did it not . The Jews might not do it from the Scribes and Pharisees , because they sate in Moses Chair . Though we may not separate from such corrupt persons in the publick Assemblies , yet we may in private conversation , 1 Cor. 5. 11. If the Church err in Doctrine , it is to be considered whether the error be in a point substantial , fundamental or not ? if in a point substantial , fundamental , whether upon infirmity , or obstinacy ? if of frailty , we may not separate , as in Corinth and Galatia . If a Church err in the foundation openly , obstinately , a separation may be made , 1 Tim. 4. 5. ( yet the error being in some , not in all , it remains a Church as Corinth did . ) If the Error be in smaller points , not fundamental , we may not separate : They which build upon the foundation of hay and stubble of erroneous opinon , may be saved , 1 Cor. 3. 25. Mr. Perkins concludeth that no man can separate from the Church of England with a good Conscience , since it teacheth , obeyeth , believeth the Doctrine of the Prophets and Apostles . In the most justifiable cause of Separation he requires examination , conviction , censure , ( or condemnation . ) To separate without examination is not Piety but Phrensie . No man can judge aright of that ( saith the Philosopher ) whereof he is ignorant . No man can well determine , what he doth not well discuss . Qui ad pauca respicit de facili pronunciat . 2. To separate without conviction is levity , to be like clouds , hovering with every sudden gale of Doctrine . Mr. Perkins condemns the want of Moderation in those , that condemn the Church of England without sufficient conviction . If any object admonition by Books ; take the same Authors resolute assertion , his asseveration for a satisfactory reply . I say again , there are grosser faults in some of those Books , than any of the faults that they reprove in the Church of England , and that Books are not fit to convince , especially a Church . 3. To separate without a Juridical Censure , an Authoritative , a Synodical Doom , is at least a hasty irregularity . Otherwise Separation paves a Causey to Confusion ; Schisms will be endless , Synods needless . If two or three Members of your new Collected Church , should separate from your Church , branding it to be a corrupt Church , not lawfully to be communicated with ; your selves would esteem those two or three to be very inconsiderable for number or power , for to be ballanced with that Collected Church , whereof they are , or , as you alledge , ought to be Members . I pray consider , the disproportion is far greater betwixt your Collected Church , and the National Church of England . To wind up this bottom : That you have been prudent in Examination , shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pass for granted ; but it remains for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whether your conviction of the Church of England hath been sufficient , or your censure your condemnation . Nay , it is a Question put out of all Question negatively , since that the Church of England hath not been disproved by any Demonstrative Arguments upon Scripture Principles , to be no truly constituted Church ; nor yet condemned by any Synod . Till then I pray forbear to separate from it . I shall add by way of Prolepsis . If you here object , that in being thus scrupulous , you may be irrecoverably involved in guilt , for want of a Synodical Condemnation , which is not in your power . I answer , In case of this defect there is allowable only a partial Separation in the Church , not a total from the Church . Or a Negative Separation , by not asserting , abetting , countenancing , owning erroneous Tenets , or vitious enormous Practices ; not a positive separation by constituting a new visible Church , by deserting the Old in its Religious Duties and Assemblies . The best Christians in the Church of Corinth and Galatia , nay , St. Paul himself did separate no otherwise ; when there was conspicuous in the one a tincture of Paganism , in the point of Resurrection ; in the other a spot of Judaism , in point of Justification . They severed doctrinally ( as to those particulars ) not personally , as to the sacred publick Ordinances . As to your Quotation of St. Jude , I shall fortifie Mr. Perkins Judgement with Mr. Arthur Hildershams ( upon John 4. 45. Lect. 35. ) Such as separate from our Churches upon pretence of the corruptions , that are in them . These are marked with a black coal , by Jude 19. These be they who separate themselves , being sensual , having not the Spirit . But herein Christians must learn wisely to distinguish such as are unjustly separated by others from the Church Assemblies ; and such as voluntarily separate themselves ; These deserve to be called Schismaticks , and not the others . Neither are they to be counted Schismaticks , as though they dare not be Agents or Practisers of any corruption that remaineth in the Church , yet can bear and tolerate them as burthens , without forsaking the Church for them . To this sort I will say no more , but wish them well to weigh the Examples of Gods Servants , that have been mentioned in this Doctrine , which frequented so diligently the publick Worship of God in Jerusalem , when there were far greater corruptions , both in the Priests , and People , and Worship it self , than can be found in ours . What Mr. Hildersham here winds up is unravel'd in his thirty sixth Lecture ; Because the Author is not lyable to your exception , and proceeds upon Scripture Principles ( your own appeal ) who hath been reputed by Dr. Willet , Malleus Schismaticorum qui vulgo vocantur Brownistae , I shall here insert what himself hath dilated in his own Language without contracting or altering it . Upon John 4. 22. We know what we worship , for salvation is of the Jews . Hereupon Mr. Hildersham observeth , that our Saviour in commending the Worship and Religion of the Jews , makes himself one of their number , acknowledgeth himself a Member of their Church , professeth that himself did worship God as they did ; from whence this Doctrine ariseth for our Instruction . That those Assemblies that enjoy the Word and Doctrine of Salvation , though they have many corruptions remaining in them , are to be acknowledged the true Churches of God , and such as none of the faithful may make separation from . We shall need no further proof of this Doctrine , than the example of our Saviour himself . If we consider of the one side how corrupt the state of the Jews Church was in his time , and on the other , how far our Saviour did communicate with them . For the first , what the state of the Church was in his time , we may know , if we consider . First , What the Priests and Teachers were themselves , that had the ordering of God's Worship . Secondly , What the people were with whom he was to joyn in Gods Worship . Thirdly , What the Worship it self was , wherein he was to communicate . First , The Priests and Teachers were ignorant and unlearned , Matth. 23. 16. Secondly , They were wicked and ungodly , Matth. 23. 3. Thirdly , They had a corrupt and unlawful entrance into their Calling , yea , even the high Priest himself . For whereas by Gods Ordinance he was to hold that Office during life , their Office was bought and sold , and made Annual , John 11. 49. Caiphas was high Priest for that year . And what were the people ? surely the most of them in all places were notoriously and obstinately wicked . In Nazareth , where he had lived most ; See what they were , Luke 4. 28 , 29. All that were in the synagogue , when they heard this doctrine , were filled with wrath , and rose up , and thrust him out of the city , and led him to the edge of an hill to cast him down headlong . But were they better in other places . He upbraided all the cities , where most of his great works were done . Wo be to thee , Chorazin , Wo be to thee , Bethsaiada , Matth. 11. 20 , 21. And were the people of Jerusalem any better . You shall perceive that by that affection they shewed at the Passion of our Saviour , when Pilate a Gentile made such an offer to them . Luke 23. 18. All the multitude cryed at once , Not him , but Barabbas . And Matth. 27. 25. When Pilate had washed his hands , and protested Christs innocency , Then answered all the people , and said desperately , His blood be on us and our children . Thirdly , The Worship it self that was used in the Church , had many corruptions in it . They used many superstitions , the observation whereof they urged more strictly than the commandments and Ordinances of God , Mark 7. 9. The Temple was prophaned , and made a den of thieves , Matth. 21. 12 , 13. The Discipline and Censures of the Church were shamefully abused , John 9. 22. The Jews had decreed , that if any did confess that Jesus was Christ , he should be Excommunicated ipso facto . The Doctrine was corrupt in many points , as you shall find , Matth. 5. 21 , 46. Some corruptions also were crept into the Administration of the Sacraments ; for they kept a day after our Saviour , who observed the just time appointed by God , John 19. 17. The day of his Passion was but the day of the Preparation to the Passover . Thus have we seen how corrupt the state of the Church was : And yet mark how our Saviour made no separation from it , but communicated with it in the Worship of God. 1. When he was an Infant , he was Circumcised , and by that Sacrament incorporated into the Church , Luke 2. 21. 2. When his Mother was purified , he was brought into the Temple , and presented to the Lord , and an oblation was given for him as for other children , Luke 2. 22. 3. He was content to be a hearer of such Teachers , that taught in the Church , Luk. 2. 46. 4. He was every Sabbath wont to joyn in Publick Prayer with the Congregation that was at Nazareth , Luke 4. 16. 5. He received the Sacrament of Baptism in a Congregation of the people , Luke 3. 21. When all the people were baptized , he was baptized also . 6. He communicated in the Passover with the People and the Priests , John 2. 13. 7. He allowed his Disciples to hear these Teachers , Matth. 23. 12. Yea , he commanded the Leper , whom he had cleansed , to go and shew himself to the Priest , and offer his gift in the Temple , Matth. 8. 4. The reasons why all men are bound to count such Assemblies true Churches as enjoy the Word and Doctrine of Salvation , and may not separate from them for their corruptions , are these . 1. So long as God continues his Word and Doctrine of Salvation to a people , so long it is evident God dwells among them , and hath not forsaken them . I will set my tabernacle among you : By which he meaneth his solemn Worship , whereof this is a principal part , Levit. 26. 11 , 12. Psal. 76. 12. And till God hath forsaken a Church , none may forsake it . For shall we be holier , and hate corruption more than the Lord ? It is no sufficient warrant for any to separate from a Church , because it is guilty of such sins and corruptions , as deserve God should forsake it , and for which God hath threatned in his Word , that he will forsake it ; till it may appear to us God hath indeed forsaken it , and put in execution that which he hath justly threatned against it , no man may forsake it . Though Adultery ( either in Man or Wife ) be a just cause of separation , and that the Bond of Wedlock should be broken , so as the innocent party may justly forsake the offender , yet till a Bill of Divorcement have past between them , they still remain Man and Wife , notwithstanding that sin . The Woman , whom her Husband hath wronged in that kind , is called his Wife , Mal. 2. 15. Esau justly deserved to loose the Prerogative of his Birth-right and Superiority he had over his Brother , when he had despised and sold it , Gen. 25. 34. And Saul to be deprived of his Kingdom ; yea , God by his Decree and Oracle had said of Esau and Jacob : The elder shall serve the younger , Gen. 25. 23. and of Saul and David , that he had rejected the one , and appointed the other to Reign in his stead , 1 Sam. 13. 14. and 15. 23 , 26 , 28. And yet till the Lord saw it good to put this Decree and Oracle in execution , and actually to depose the one from his Birth-right , and the other from his Kingdom , Jacob acknowledgeth Esau his Superior , his Lord , Gen. 32. 4 , 5. and so did David Saul , 1 Sam. 24. 7 , 9. So though a Church , for the many corruptions in it be unworthy the name of Christs Church , and be also such as the Lord hath threatned to make no Church , yet till the Lord hath put this his threat in execution , and takes away his Tabernacle and Worship from it , it is still to be acknowledged and reverenced , as the Church of Christ. 2. Because no separation may be made from those Assemblies , where men may be assured to find and attain Salvation . Lord to whom shall we go , thou hast the Word of eternal life ? saith Peter to our Saviour , accounting this as a sufficient reason why they might not leave him , John 6. 68. But men may be sure to find Salvation in such Assemblies , where the Ministery of the Word and Doctrine of Salvation is continued . For the Word and Doctrine of Christ is called Salvation here : and Heb. 2. 3. because it is the ordinary means ordained of God to bring men to Salvation , Rom. 1. 16. 1 Cor. 1. 21. Yea it is at one time or other effectual in all Gods Elect that do enjoy it . James 1. 21. Calls it the engraftied word , which is able to save your souls . Use 1. To teach us what to judge of our Church , and the Brownists that separate from it . 1. We cannot deny it , but there is just cause of fear that God may take away his Tabernacle from amongst us , and remove our Candlestick ; Even the general decay of our first Love may cause us to fear it , Apoc. 2. 5. And that a great neglect of the Censures of the Church upon scandalous offenders , in respect of that the Apostle saith , A little leaven leaveneth the whole lump , 1 Cor. 5. 6. But especially the general increase of all filthy abominable sins in the Land , Deut. 32. 14. Eccles. 8. 6. Though we acknowledge our Church to be a true Church , yet we may not communicate with it in any corruptions that shall be detected or approved to be in it . Herein we have our Saviours Example to guide us , though he esteemed the Church of the Jews to be a true Church , and joyned with it in Gods Worship , yet would he not communicate with it in the least corruption , he would not use so much as their superstitious purification , Mark 7. 6 , 7. when they put off the Passover a day longer than God appointed , he would not joyn with them in that , Matth. 26. 17. 3. We should mourn for , and shew our dislike to those things that are evil in our Church , Ezek. 9. 4. So did Christ , Luke 19. 41. But we may not separate our selves , nor deny it to be a true Church , for the reasons above alledged . Thus far Mr. Arthur Hildersham proceeds in 36 Lect. Your first Citation out of St. Jude hath hitherto detained me , and occasioned this copious Digression not impertinent to the main of the Question . Your next Testimony to acquit your selves , and to brand most of our people , is Acts 5. 13. And of the rest durst no man joyn himself to them , but the people magnified them . None durst joyn in an Hypocritical way , as Ananias and Saphira did . The rest may be expounded , either of the Church Members , who out of reverence kept distance from the Apostles ( if compared with the 11 verse ) Or else the rest were the potent Jewish Adversaries of the Apostles , who affrighted with that severe Miracle of Judicature , no sooner pronounced than executed on Ananias and Saphira , durst not assault or approach not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not close , or not encounter . The Syriack comprehends both . Because after so rigorous miraculous a doom , the Believers reverenced the Apostles , or the Unbelievers dreaded , and the promiscuous multitude extolled them : Make what rational inference you please , it is an impertinence to this Question . The LETTER . I do not find National Churches promised and warranted in the day of the Gospel , but many Nations shall come into the Church , not all of a Nation , nor all in a Nation to be a Church , but of every People , Kindred and Nation God would make up his Church ; Acts. 10. 35. The ANSWER . I have been often sadden'd and amazed at the tart confidence of some of your party in excepting , girding at a National Church , as if it were a strange Chimera , a ridiculous Paradox ( like the antient fate of the opinion of the avouching the Antipodes ) Whereas there is a Domestical Church mentioned , Rom. 16. 5. ( Greet the church that is in their house ) and in 1 Cor. 16. 19. ( With the Church that is in their house ) This notion of a Church is your darling . I pray examine with sober reason without distemper of passion or prejudice . Is there not a gradual ascent from a Church Oeconomical , to a Church Oecumenical ? What are Cities , Kingdoms , States , but Families dilated , multiplied ? A Domestical Church is a National contracted ; a National Church is a Domestical enlarged . A Parochial intervenes , of a larger extent than a Domestical , a lesser than a National . Such was the Church as Cenchrea . The Professors of saving Truth , if abridged within the narrow limits of a house are a Domestical Church , if more numerous disperst within the circuit , the Territories of a Nation , they are to be esteemed a National Church , though all Individuals of the Nation were not Professors . The pregnant Scripture Testimonies should silence all Cavils touching this Title . Are there not recorded Churches of Judea , Samaria , Galilee ? Act. 9 , 31. A Church of Corinth , 1 Cor. 1. 1. 2 Ep. 1. 1. The Church of the Thessalonians , 1 Ep. 1. 1. 2. Ep. 1. 1. The Churches of Ephesus , Smyrna , Pergamus , Thyatira , Rev. 2. 1 , 8 , 12 , 18. The Churches of Sardi , Philadelphia , Rev. 3. 1 , 2 , 10. Why then should the Church of England sound so prodigious a name ? Herein we swerve not from the Language of the purest Antiquity , nor the Modern customary expression ( use being the solemn dictator for words , Quem penes arbitrium , jusque est , & norma loquendi . ) You will probably retort , all of the Nation are not of the Church of England , nor yet were all the Inhabitants of Samaria , Galilee , Smyrna , Philadelphia Members of those Churches . Those that were , served to denominate . Inde denominatio unde dominatio . After Histories we need not enquire for Prophesies , to examine whether National Churches were foretold when they are fulfilled . That many Nations shall come into the Church , may be understood of the invisible Church , for Genera singulorum , of the visible Church for singula generum . That of every Nation , Kindred and People , God will make up his Church , is true of the Church Catholick , of which your first citation may be understood in the universal latitude propounded . ( All nations shall flow to it . ) Your second Sacred Citation is Act. ●● 35. But in every nation he that feareth God , and worketh righteousness , is accepted with him . This demolisheth the partition of Judaism , repeals the engrossing priviledge of Palestine : This invests every Nation with a capacity of some Members of the invisible Church ; it doth divest no Nation of a possibility of being an intire visible Church , even as the Jews were in an inclusive , though not as they were in an exclusive sense . The LETTER . We shall bring our selves back to the Pedagogy of the Jews , from which we are freed by Christ. We must have National Officers , National Worship of divine Institution . The ANSWER . A National Profession of Christianity is no Jewish Paedagogy . It is oppositum , in apposito . Christs freeing us , relates to the Ceremonial , or the Moral Law. ( The Judaical Law being left indifferent to be renounced , or retained ) The Ceremonial or Mosaical Law is annulled ( only the equity of it excepted ) The Synagogue is deceased mortua & mortifera ( St. Austin expresseth it ) dead and deadly under the Gospel . The Moral Law is cancelled for the sting , the curse , not the rigor , the observance . It is still a Pilot to steer , though no absolute Judge to sentence . But this double specified Liberty acquits nor Person , nor Nation from submission to the yoke of our Redeemer , from being visibly , professionally Christians . To your next Charge , I answer briefly and summarily . The Officers and Worship asserted in the Church of England ( and consequently in the Nation ) are for the grounds and essentials of Divine Institution . ( when you attempt to disprove I shall be ready to ratifie what I assert ) These Essentials are general for all , the additionals only are humane , and perhaps peculiar to the Church of England : Which additionals are accidental , ritual Ceremonial . In these Ceremonials the Apostles forecited Precepts are piously observed , and St. Austins caveats judiciously not neglected ; For number not many ( no Judaical excess ) for signification most weighty ( useful for edifying as well as beautifying ) for observation most easie ( that they be not plummets to depress , but wings to raise our affections in Divine Ordinances . ) The LETTER . Our birth in the Nation makes us Members of the Church . The ANSWER . We avouch not the Climate , but the Parentage , the descent , a Christian extraction in any Nation gives right to the Covenant , and seals of the Covenant : this renders Infants capable of being baptized , and therein imitate Church Members . In Babes that are the issue of profest Believers , we acknowledge a federal , though not a personal , actual holiness . They have seminal claim , a radical right of admission into the visible Church . It is Gods promise to Abraham , the Father of the Faithful . I will establish my covenant between me and thy seed after thee . Wherein though the invisible graces are assured to inward Believers , yet the visible signs appertain to outward Professors , the Sons , the Heirs apparent of Abraham : The legal Seal of the Covenant ( Circumcision ) being exchanged to the Evangelical ( Baptism ) St. Peter builds the Jews hereditary Title , and interest as to Baptismal reception into the Church , upon this foundation . The promise is made to you and your children . The LETTER . I confess I have read some Historians and Writers , both Ancient and Modern , touching the first constituting , and appearing of a Church and Gospel in England , Annis 180 , and 598 , but not to satisfaction . The ANSWER . That in the year 598 , was not the first conversion in this Climate , though magnified by the Romanists to heighten the Saxon obligation to Rome , because Austin the Monk was employed by Pope Gregory the first . Nor yet was the complexion of Christianity first discernable in the year 180 , though the Jesuits own the dawning of the Gospel in the British Climate about that time , for to vindicate the dependance of the British Church upon the Roman , because of King Lucius baptized by a delegate from Eleutherius . Not to carp at your Chronology , though I find not that punctual year of 180 , fixed by any Chronologer . ( Polanus mentions 188 , Baron . 183. Polyd. Virg. 182. Balaeus 179. Mar. Scotus 177. Forsedia 169 , &c. ) However not to insist on , or debate that nicity . The first Evangelical apparence was of an elder date than the time specified in your Letter ( the year 180. ) by above an entire Century of years . Gildas an ancient renowned Historian ( as cited by Balaeus Cent. 1. ) doth testifie the Morning Beams of Christianity , to have been darted among the Britains . Hence the British Church hath been titled Primogenita Ecclesia ( the first born Church ) Of all the Provinces , this is famed by Sabbellicus , for the first celebrating of Christianity . Credible . Testimonies of Capgravius , Scropus , Polyd. Virgil. do fix on the year 63 , for the conversion of the British Nation . From which Epocha the British preserved the lustre of an uncorrupted purity , till o'ercast with the tempest of the Dioclesian persecution , as Beda acknowledgeth . But during this time , you will not allow a constituted Church : As if Tertullians flourish of the British being subdued to Christ , not to Caesar , the one having erected a Throne , where the other durst not set his foot ( Territa quaesitis ostendit terga Britannis ) had been but an empty flourish , a windy vaunt . Your dissatisfaction being expressed without your reason to confirm it , I need not dilate to confute it . The LETTER . Concerning the second Query , lest I tyre you with these at present very discomposed things ; I humbly offer . Whether the Church of England , and that there is a divine separation , or a separation warranted in the word , Jer. 15. 19. Ezek. 22. 26. Matth. 7. 6. Matth. 18. 19. Acts 9. 18. Rev. 4. 2 Cor. 6. 17. The ANSWER . My Replies will much more need an Apology than your Query , wherein I have been partly necessitated to be copious for discussion , for illustration , by examining those Texts you quote only , unfolding what you enwrap , because I would not like Heraclitus be entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a dark obscure Sophister . One Scripture genuine quotation , if pertinently , demonstratively pressed shall convince and captivate me , whereas a thousand , if loosely and inconsiderately applied , will not startle me from my station . There is I confess a Divine Separation , not in your notion , you raise separation to Heaven ( as Hortensius did Eloquence in Tullies Censure ) to advance your self with it . I shall encounter with your Texts in the rank you muster them . The first is Jer. ●5 . 19. If thou take forth the precious from the vile , thou shalt be as my mouth , let them return to thee , but return not thou to them . This is a Doctrinal , not a personal separation . It is Gods special consolation to the Prophet Jeremy . If by thy Instructions , thy Sermons , thou shalt separate or distingush betwixt the sacred or the wicked , &c. So Jerom expounds it . If by Prophecying thou discernest what is good , from what is evil , &c. so Junius and Tremelius gloss it . Or as others comment , If thou convertest those souls that are redeemed by the precious Blood of Christ , from vile , vitious courses , then thou shalt be as my mouth , thou shalt discharge the part of Gods Embassador ( In voce Hominis tuba Dei , as St. Austin expresseth it ) In the voice of man there will be the trumpet of God. Let them return to thee , but return not thou to them ; let them be reclaimed , be not thou depraved . The sense and scope of this Text is an alien to the Question , it is far separated from your separation . Your second Quotation is at as great a distance , and needs no other solution than the former . Ezek. 22. 26. Her priests have violated , and have prophaned my holy things , they have put no difference between the holy and prophane , neither have shewed difference between the unclean and the clean . Some Expositors understand this of Ceremonial oblations ( the Mosaical differences not observed betwixt clean and unclean beasts and sacrifices ) If this charge concerns Moral Actions ; God hereby reproves the Priests , because the Priests reproved not the people for their Transgressions . The Priests were indeed ordained , authorised by God , Instructors of the people , and ordinary Judges in these cases , who yet never sentenced , nor reprehended the holy for mingling with the prophane in a divine Service or Sacrifice . 1. I grant a Ministerial or Prophetical Separation by declaring Gods Commandments , by denouncing his Judgments . The neglect of this is taxed by Jeremy and Ezekiel in your instances . 2. I allow a Professional Separation , which may be branch'd to devotion , compunction , reprehension , by praying against wickedness , by mourning for it , by rebuking it . This was the frequent practice of the Prophets and the Apostles . 3. I yield an Ecclesiastical or Juridical Separation , which is Excommunication , to be of Divine Impression . But your local separation from those Christian Brethren you account unholy in those Ordinances you acknowledge holy discovers no stamp of the Sacred Spirit , no warrant out of those Prophets you cite , and therefore cannot pass for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( in St. Ignatius words ) for Gods current uncontrolled Coin , having not the true image , superscription of the Sanctuary . Your two next Quotations , Matth. 7. 6. Matth. 18. are repeated and reinforced within a few lines where they shall be discussed . The 5 th . Quotation is Acts 19. 9. But when divers were hardned , and believed not , but spake evil of the way before the multitude , he departed from them , and separated the disciples , disputing daily in the School of one Tyrannus . After three Months ineffectual trial , not a private ordinary person , but an Apostle ( who had an immediate vocation and commission an infallible inspiration , an universal jurisdiction ) quitted , obdurate , obstinate Jews , who undermined the foundation , who blasted the superstruction of Christian Religion : who were branded for notorious , scandalous , blasphemy , infidelity , impenitency . In this exigency he withdrew the Disciples from a Synagogue to the School of Tyrannus ( a sort of Seminary of Piety and Literature , according to Maimonides ) A private collegiate Academy for the Prophets and the Prophets Sons , what will you hence infer ? Therefore you ought to separate from profest Christian Believers for their practical defailances . The proof fits the conclusion as well as Goliahs Armour did Davids body ; or Elisha's demensions stretch'd upon the the Child . The next Citation is Rev. 18. 4. Come out of her my people , that ye be not partakers of her sins , and receive not of her plagues . I shall not examine the literal restriction ( as a prediction of Alaricus Siege , wherein the Emperor Honorius with others escaped from Rome to Ravenna ) Take this Testimony in the most advantageous Latitude , yet there is to be distinguish'd a Negative Separation of not approving , and a positive of deserting . There may be an egress out of Babylon , not by the paces of the body , but the affections of the souls . It is emphatically expressed ( that ye be not partakers of her sins ) of her sins , not of her virtues ; of her sinners , not with her sinners , especially in those exercises , wherein they are not sinners . I need not perplex my self to enervate the force of your Argument . This will not prop your separation , till you prove the Church of England to be Babylon , at least in a figurative acception to be ranked , parallel'd with it for infidelity , for idolatry . Till then your supposition is an imputation . It is Aristotles Maxime , One absurdity being granted , a thousand may be inferred . Take heed lest you desert Bethel for Babel , Jerusalem for Samaria , lest like Ixion you embrace a Cloud for Juno , lest you exchange a beautified paradise for a Tohu bohu , a disordered Chaos ; an uniform exquisite Garden for an unnurtured confused Wilderness , lest your Flowers be not Roses but Nettles , your Plants not Vines but Briars . The last Citation is of the same grain , 2 Cor. 6. 17. Wherefore come out from among them , and be ye separate , saith the Lord , and touch no unclean thing , and I will receive you . This as the former Testimony is a Transcript of Isaiah 52. 11. Depart , depart ye ; go out from them , and touch no unclean thing : go out of the midst of her , be ye clean , that bear the vessels of the Lord. This charge at the first blush is confined to the Priests and Levites . The Jewish Rabbines expound it as a Precept not to wave the opportunity of Cyrus consent for the Jews returning from Babylon to Jerusalem . The Fathers of the Church enlarge this Precept to a Prophesie ( a mixture of both ) for the Christians retiring from Jerusalem to Pella , before the destruction of it ( which is testified by Eusebius to have been accomplish'd ) The further application of it extends not to your separation . Take the English Marginal Annotations . He warns the faithful , not to pollute themselves with the superstitions of the Babylonians . Junius and Tremelius interpret the departure repentance , the separation sanctification . What our English Translation renders , Be ye clean . The Septuagint , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Be ye separated ; Estius observes the separation prescribed to be for opinion and affection . The Geneva Divines run the same descant , that this separation ought to be purifying , sanctifying . The Apostle doth no otherwise press it to the Corinthians , for a mental not a local discession ; spiritual ( as Aquinas distinguisheth ) not corporal . Not to touch an unclean thing , is not like the Jews shy distance from the Gentiles & the Samaritans ; who upon a sudden approach startled and admonish'd , touch me not : but not to touch is to disgust , to reprehend , not to gloze , not to palliate offences . I pray observe the object of the separation ( expressed by the Apostle , in that sixth Chapter of the second Epistle to the Corinthians , cited by you . ) It is the Infidel in verse 15 , Darkness in verse 14. for the spirits of darkness ; idols in verse 16. for idolaters , according to Theophylacts Rule of Exposition , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( things for persons ) Because the Christian Corinthians were required to separate from the damned Fiends , from branded Idolaters , Pagan Infidels , in their unrighteous , idolatrous Sacrifices and Feasts . Will you hence induce a justification of your separation , from Professors in Christian Sacramental Actions : It is a very lame consequence . Lastly , it is observable what kind of mixture is taxed , prohibited in the Apostles perswasive , invective ( in the sixth Chapter of the second Epistle to the Corinthians ) It is a yoking which imports binding and linking ( jugum à jungendo ) an unequal yoking of Piety with Infidelity , of Christianity with Paganism , like that of the Tuscan Tyrant ( of the living with the dead ) It is not only expressed a participation or Fellowship , not only a Communion , or rather Communication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in verse 14. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not convention , according to the vulgar Latin , but consent , not an Assembly , but an Harmony in verse 15. like several Musical Instruments tuned to an exact melody ( saith Aretius ) nay , entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; not barely an agreement , not meerly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; an assimilation , a resemblance ( as the old Scholiast illustrates it ) but it denotes an entire confederacy in infidelity . This variety of Eloquence-is the Apostles pregnant Rhetorick to present an absolute correspendence heightned to complacence of Society . This we allow not with profest Believers , whose lives are notoriously vitious , scandalous . But this Apostolical severity reflects upon Pagan , not Christian Professors . I have sifted this Testimony , the rather because as it hath been managed , it hath been a specious snare to men of honest upright hearts , though not of discerning , piercing intellectuals . The LETTER . Who those are , and what the things are , we must separate from . I speak here of separation from men professing , not heathens . The persons are Brethren , the things are Offences , scandals . The unclean were to be separated of old , Levit. 10. 9 , 10. 2 Chron. 23. 19. Matth. 18. 16 , 17. Wicked persons are called dogs , Matth. 7. 6. Compare this with 2 Pet. 2. 20. 22. They are apostatized , or degenerated persons 1 Cor. 5. 7 , 13. 2 Thess. 3. 6. 14. 2 Tim. 3. 5. They are such as have a Profession and no more . The ANSWER . Your proofs hitherto have extended only to Pagans and Jews , for the persons to be separated from , whom you cannot gild with the title of Professors and Brethren ; the things , or motives to be separated for , you state to be Offences or scandals . But all scandals are not sufficient inducements of separation , not passive scandals ( taken ) but active scandals ( given ) nay , not active scandals , till they are legally convicted , doomed . Your first refuge is to the Jewish Sanctuary ; But the Sanctuary being abrogated , your argument is dissolv'd . The two first Citations are of the same Judaical batch , Lev. 10. 9 , 10. Do not drink wine nor strong drink , thou nor thy sons with thee , when you go into the tabernacle of the congregation , lest you die ; it shall be a statute for ever through your generations . And that you put difference between the holy and the unholy , and between the unclean and clean . 2 Chron. 23. 19. And he set the porters at the gates of the house of the Lord , that none which was unclean in any thing should enter in . The occasion of the Prohibition urged out of Levit. 10. is apprehended to be Nadab and Abihus strange fire . It seems they were distempered when they sacrificed , and were not qualified to distinguish betwixt clean and unclean . For the Priests were obliged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to examine the Sacrifices , which could not well be effected , when they were debauched . Quid hoc ad Rhombum ? The Historical Narrative pleaded ( 2 Chron. 23. ) was Jehojadas act the high Priest , who set the Porters . This may serve as a flourish for Ecclesiastical Jurisdiction for Excommunication by Authority , not as the least varnish for separation of themselves of any under Authority . To take a fuller survey of this double Testimony . The first ( of Levit. ) is expounded of holy and prophane days , of clean and unclean Beasts and Sacrifices . St. Austin is sceptical , hovering in suspence , whether to understand the Persons or Oblations , the Officers or the Offerings . Grant the persons to he unclean , according to the second Testimony ( out of the Chronicles ) yet this was only a Mosaical Ceremonial pollution for the Jew , which will not conclude a Moral , Evangelical pollution for the Christian to be separated from . Origen , who is titled the Allegorizing Father , is very shy , and useth a solemn Apology , for that Allegorical plication of this legal pollution . Perhaps you will object that these outward defilements were Types of Inward , Moral , Habitual : However , these are but shadows of proofs , empty conjectural resemblances , not solid substantial arguments . But I shall gratifie you so far , as to examine the typical force of your Testimonies . Three sorts of Judaical , eminent pollutions there were ; by the Dead , by Issue , by Leprosie ; and three different Separations , or Purgations chalked out . Out of the Camp of God , of the Priests , of Israel . These were by Jewish Doctors reputed Types of their gradual Excommunications ; Nidui , Caerem , Samatha ( in the Syriack Maran-atha ) Figures of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Greek Church ; of the Abstenti , Excommunicati , Anathematizati , in the Western Church . This typical force being displayed in its brightest colours , its fullest dimensions , will countenance a Separation after Excommunication , not before it . Your next Quotation is Matth. 18. 16. 17. But if he will not hear thee , then take with thee one or two more ; that in the mouth of two or three witnesses , every word may be establish'd . And if he shall neglect to hear them , tell it to the Church . But if he neglect to hear the Church , let him be to thee as a heathen and a publican . This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The apple of debate , the Helena contended for , espoused by each party . I conceive with submission to more learned mature Judgements , that though this Testimony like a well drawn Picture , may seem to fix an Aspect on every Spectator ( that looks on it ) yet it appears design'd for a special direction in point of particular , personal offences betwixt the Jews : This sort of scandal being discernible , like a vein through the whole body of the Chapter . If thy brother shall trespass against thee , in verse 15. How oft shall my brother sin against me , in verse 21. These Queries sound particular offences betwixt the Jews , because of the last result . Let him be to thee as a heathen and a publican . An expression that suits with no other Nation but the Jew ; who being then left destitute of redress in case of injury by any that waved the Jewish , Mosaical , for the Caesarean , Roman Government and Tribunal , our Saviour chalks out a gradual vindicative progress . First , a brotherly solitary admonition ( tell him his fault betwixt him and thee alone . ) Secondly , a friendly private reprehension , a glympse of neighbourly arbitration ( then take with thee one or two more . ) Thirdly , a publick judiciary convention ( tell it to the Church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the Assembly , 't is so interpreted , Act. 19. 32 , 39. 41. ) This was the Jewish Sanedrim , in the opinion of Calvin and Beza . Lastly , if he be refractory to the Authority of the Sanedrim , then take liberty of Caesars reparation , of being righted by the Roman jurisdiction ( Let him be to thee as a heathen and a publican . ) The main exception against this Comment will be , that this undermines the foundation of Church Discipline , whereas this is elsewhere abundantly supported . The next words of binding and loosing , do not absolutely control this sense ; for as there may be a binding of obduration by God , of Excommunication by the Church , so of reprehension by a particular person , whose reproof binds , fetters in guilt , when it reclaims not ; as also it untwists the cords , loosens the manacles , when it effectually reforms . I dare not press with confidence any Exposition that is eccentrical to the Orb of the Church , that hath the least apparence of novelty , of singularity ; I only tender this sense of the Text alledged as probable , without a literal wrench , which if admitted renders the Testimony an impertinency as to your drift . But suppose the words in the most indulgent acception to your advantage : Because a heinous , notorious offender , after reiterated fruitless reproofs , having disregarded the Charity of a Brother , and the Authority of his Mother the Church , is to be proceeded against , or reputed , rejected as a heathen and a publican , as an alien to Religion ; will you hence argue that without these Methods of varied addresses , without admonition ratified with conviction , you a private person may separate from the Church , whereof you were a Member , a Son , and in effect explode the Church it self , as if it were a heathen and a publican . There is no Engine of Logick or Divinity will conclude it . This Text stands at enmity with your opinion . For if a man trespassing were not to be accounted as Ethnicus , or Publicanus , till there preceded a Dic Ecclesiae ; not to be branded or deserted , till that Authority be disesteemed ; then 't is unquestionable none can separate and judge a Christian to be a Heathen , any man to be a Publican at his own pleasure . Authority of the Church must be appealed to , and disobeyed , or else no separation can be confirmed by this Testimony . You charge afresh , wicked persons are called dogs , Matth. 7. 6. The title of a dog is a branding obloquy , a name of reproach in all Languages ( as Criticks observe ) Though the description , the comparison of the holy Ghost is not to be scrupled at , yet your application may ( as to Parochial Members ) They may be sheep in Gods estimate , who are dogs in yours . These dogs may be permitted to pick up the crumbs under the Table . Thus the Turks in a zeal of Mahumetanism debar Christians from their Moschos , reviling them to be dogs , because they do not ordinarily use Bathes . The Donatists , who deemed and termed the Orthodox Christians in the Primitive Church dogs , in a haughty contempt and contumely , flung the Sacred Elements of the Eucharist to dogs ( in a literal sense ) which dogs enraged flew upon the Donatists , and tore them in pieces , for to revenge so horrid an impiety and indignity . To return to your Argument . The Text you urge , forbids that which is holy to be given to dogs . That which is holy is there unvailed by the best Commentators to be the Evangelical Doctrine : This debats Sermons ( as well as Sacraments ) to Parochial Members , which you allow to those whom you account dogs . St. Chrysostom and Euthymius understood these dogs to be Infidels . In this Notion it is not fit to take the childrens bread , and to cast it to dogs , who will not regard , but revile it . St. Paul and Barnabas exasperated by this snarling reception deserted the Jews , and applied themselves to the Gentiles . You reinforce your assault , 2 Pet. 2. 20 , 22. to fix the aspersion of dogs on Parochial Members , being apostatized , degenerated persons . Without further discussing of the Texts , I confess as Infidels are compared to dogs for barking , and tearing ; so are Apostates for a recidivation of trangression , like dogs licking up what they disgorge . But since a reiterated offence doth plead no absolute incapacity of repentance ( that was the condemned Novatian disconsolate Heresie . ) A lapsed , relapsed sinner , if allowed to be a penitent , is not restrained , but in capacity to be a communicant . Our blessed Saviour prescribes remission to St. Peter seventy times seven times . Origen understood it literally , but the rest of the Fathers expound it siguratively : A definite number for an indefinite , for an infinite . This is the duty of an earthly Brother , which is much exceeded by the transcendent mercy of an Heavenly Father . His Candor is the perfect Pattern , ours the imperfect Copy . Be you merciful as your Father is merciful . As for similitude , though not for equality , As no less in an extensive than intensive consideration ; no less for frequency than sincerity . Your next Citation , 1 Cor. 5. 7. ( Purge out therefore the old leaven ) verse 13. Put away from among you the wicked person , prima facie , at the first blush hath the apparence of an Ecclesiastical Censure , and is generally so interpreted by Commentators ; that the doom which was determined , pronounced by the Apostles , should be executed by the Corinthians . This proves that an incestuous person and such scandalous offenders are to be excommunicated , and separated from , being excommunicated , but not before . If Separation be precedent , Excommunication needs not be consequent . It were a superfluity of severity . — Stat magni nominis umbra . I pray observe that the incestuous person was a member of the particular Church of Corinth , till he was excommunicated , otherwise he could not be ejected out of it : As Heinsius rationally observes . For to be excluded , undeniably presupposeth to be interested . The consequence is the same , for every heinous sinner , who is a profest Believer till sentence to be excommunicated . Your double succeeding Testimony , 2 Thess. 3. 6. ( That you withdraw your selves from every brother that walketh disorderly ) verse 14. ( Note that man , and have no company with him ) amounts to the same single force of Excommunication , if most Commentators rightly understand it , Here note ( saith Aquinas ) the sentence is inflicted for disobedience . Zanchy raiseth as a doctrinal observation , whom the Church should excommunicate . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Military Metaphor for disorder'd , disbanded Soldiers . There is an Admonition precedent , Warn them that are unruly . A second Admonition , We command and exhort you by the Lord Jesus . Aquinas collects conviction , and manifestation from the charge . 'T is no ordinary mark , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , set , as it were , a mark on the forehead . It is a note of Excommunication , saith Beza . Some few Expositors understand a Prohibition of familiar conversation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not to be mingled , incorporated . It denotes the entire conjunction of Wedlock or Friendship , Junius and Tremelius link both Expositions . The familiarity of the excommunicated is to be eschewed . Your last Citation , 2 Tim. 3. 5. Having a form of godliness , but denying the power thereof , from such turn away : Whence you collect , they are such then as have but a profession , and no more . This is indeed the Character of a Hypocrite , who is like a Swan , that hath white Feathers , but a black Skin . The Hypocrite must be unmask'd ( as the Swan unfeather'd ) he must be convicted , before separated from . Till then the semblance of innocence ( the form of godliness ) ranks him in the visible Church . Lyra glosseth this formal Piety to be a sacramental society of pure and impure profest Christians . I need not add more weight to this Position , since your passages of your Letter admit the Hypocrite . Take the close of your Quotation ( From such turn away ) in its largest capacity , as relating to the black Catalogue in the former verses ( 2 , 3 , 4. ) It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , avoid , according to the Remists ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Turn away ; not affording the least countenance , or connivance . This denotes a high disgust , a resentment of their vitious courses , a distance for a defiance ; an aversation for a detestation , not of the men , but of their corrupt manners . Grant this to be applied to the persons , that acted the abominations ( from such turn away , or according to the Syriack , Remove such far from thee . ) This discards a private carnal conversing in the Chamber , not a publick spiritual communicating in the Church . That we receive not those into our houses , into our bosoms , that we entertain them not for our intimate Friends , who proclaim themselves to be Gods obdurate Enemies . In this sence the Apostles caveat tends to prevent the insensible catching , infection of a pestilent , ungratious conversation . Uvaque contactu livorem ducit ab uva . This Caution may be byast with a further scope , more peculiarly reflecting upon Timothy ; that he should turn away from such offenders of steeled faces , that being habitually depraved , obstinately hardned , they should not ineffectually be exhorted , argued with . The patient may be quitted , when the cure is despaired . Junius and Tremelius thus descant on the Caveat . Estius parallels it with the Apostolical Precept to Titus 3. 10 , 11. A man that is an heretick , after the first and second admonition reject : Knowing that he that is such is subverted and sinneth , being condemned by himself . The LETTER . We cannot communicate with those whom we are commanded by God to separate from without sin . But scandalous and offending brethren are such as we are commanded to separate from — 1 Cor. 5. 11. If not to keep company in the lesser , as ordinary commerce , & eating , much less may we in the greater . The ANSWER . Distinguish betwixt Separation in Communion and Conversation , and there will evidently appear four Terms in your Argument , which will discover it not a Fallacy only in Divinity , but a Prodigie in Logick . The Major Proposition is true only , as to separating in Communion : The Minor Proposition is true only , as to separating in Conversation . To prevent Ambiguity , Amphibology . I shall crave leave to new mould your Syllogism . We may not communicate with such , whom we are commanded by God to separate from in Communion . But from scandalous sinners we are commanded by God to separate from in Communion . Therefore we may not communicate with scandalous sinners . I deny the Minor Proposition . This you assay to confirm by the Apostles Prohibition , 1 Cor. 5. 11. ( With such a one no not to eat ) you hence fortifie your Argument . If not to keep company in the lesser , as ordinary commerce , and eating , much less may we in the greater . I answer . The Topick Canon , from the Lesser to the Greater , is a valid proof , when both are of the same Tribe ( of the same stock and nature ) when they are cloathed with the dress of the same circumstances . But your instances are not . Take the illustration from Calvin . The one is arbitrary , it is in our power not to eat with a scandalous Brother . The other is necessary , to communicate with him ( in the Lords Supper ) He can till excommunicated , plead an interest in the Lords Table , ( which is secund● post naufragium tabula , the second plank after Shipwrack ) He can plead no interest in yours . If the Church ( saith Calvin ) tolerate an unworthy person ; it is commendable to be shy of his society , so far as may consist with a mans duty ; so that hereby no Schism , no Separation as to Church Communion be introduced . Aretius manifests the fallacious abuse of your Topick Maxime by this reason . Private familiarity of repast with the wicked may taint in point of conversation , at least tempt , molest , but not so for the publick Piety of the Sacrament . In the one the holy encourage the impiety of the prophane : in the other the prophane countenance the piety of the holy . Their access , if impenitent needs not scare , nor divert your approach if penitent , ( a foil to set off your lustre of Religion ) your joynt Prayers and Graces may be helps to purge them ; their defect and blemishes cannot annoy and soil you in the Sacramental Devotion . Like a Bee you may suck Honey out of that Herb , out of which others like Spiders extract Poyson . As the fragrancy of that Oyntment deadens the Fly , which enlivens the Dove . The Principle , Quicquid recipitur recipitur ad modum recipientis , is no less appliable to a Sacrament than a Sermon : Both admit different repugnant Operations , according to the capacities of Auditors , and Receivers . As a reverent Auditor is not less edified , because of irreverent Auditors in the same Church , so a faithful Communicant is not less sanctified , because an unfaithful dissolute Brother , partakes of the same Table . Remember the Apostles Caution , wherein ( in the judgement of Expositors ) he pricks the bladder of Pharisaical censure , Let every man prove his own work , and then shall he have cause of rejoycing in himself alone , and not in another . It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not against another , saith St. Chrysostom , to tax , to condemn him . The Apostle enforceth this caution with a prediction , which may unplume any spiritual Arrogance , and turn the edge of any censorious rigor . For every man shall bear his own burden . This personal clog of guilt hath weight and terror enough to cause you and me to sigh and tremble for our selves . Alas , there needs no panick affrightment of being loaded and polluted with the corruptions of others , in uncorrupt actions , unless such only as are committed to our charge , whose vitious courses may reflect stains , if promoted by our neglects , by our defaults . The LETTER . It is called a Communion , 1 Cor. 10. 16 , 21 , 22. I suppose meant a Communion of Saints , as far as our charity guided by the word may discern , but to say , That a company of ignorant Drunkards , Swearers , Sabbath breakers are Saints , is contrary to the word of God , 1 Cor. 6. 9. 1 Joh. 1. 6 , 9. Matth 7. 8. Let us take heed of it , Esa. 5. 20. Prov. 17. 15. They profess Christ , 1 Cor. 6. 15. 17. Therefore such make not the Communion : A mixt Communion is not for Christ. His Members must be homogeneal , or else a monster , 2 Cor. 6. 14. The ANSWER . To prove a Communion of Saints in the Eucharist you cite , 1 Cor. 10. 16. ( The cup of blessing , which we bless , is it not the Communion of the blood of Christ , the bread which we break , is it not the Communion of the body of Christ ) This relates to the matter of the Communion , not to the quality of the Communicant . You add ( vers . 20 , 21. But I say that the things which the Gentiles sacrifice , they sacrifice to devils , and not to God , I would not that you should have fellowship with devils . ) The Apostle here brands the oblations of depraved Gentiles to damned Spirits , and forbids those that communicate in a Christian Pious Sacrament to partake of a Pagan Idolatrous Feast , This is remote eccentrical to our question . I hope your judgement as well as your charity better guided than to rank those you separate from with Heathens , Idolaters , or to repute their sacrifice of thanksgiving to God , to be an offering to Satan . You aggravate it as a Soloecism in Religion , to say , that a company of ignorant Drunkards , Swearers , Sabbath breakers are Saints . Is this your best Character to descypher a Parochial , Ecclesiastical Assembly . The sharpest invectives are the slightest proofs . It was but a frothy confutation of a fiery Spirit in Lucian — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou cursed wretch . We may in these , saith St. Austin to Petilianus , a Donatist , be alike copious , but we will not be alike vain . As if like those of China you fancied your selves only to have two eyes , ( of Reason and of Religion ) and the rest of the World but one , your first brand is Ignorant . I pray set down what proportion of knowledge is precisely requisite in a Communicant , and how far that phrase of discerning of the Lords Body is necessarily to be extended . After constant Catechisms and Sermons in Parochial Churches , mens ignorance is not so great in not knowing what to practice , as their prophaneness in not practising what they know . Where Catechisms and Sermons are not frequent , where the Expedients of saving knowledge are not tendred , your Charity may determine this ignorance of a pure negation , not of a depraved disposition ; an involuntary necessitated , not a voluntary affected ignorance . However you deem , there is a gratious high Priest , after the order of Melchisedeck , who can have compassion on the ignorant , Heb 5. 2. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which according to Theophylact imports commensuration , compassion , condescention , condonation ( to match , to melt , to bend , to stoop , ( so the Syriack ) to pardon ) This compassion is not confined to the ignorant , but extended to the Delinquent . ( And on them that are out of the way ) 'T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as swerve deviate from the narrow Path of integrity ; such as are seduced by the wiles , the impostures of Satan . This notion comprehends your description of the black rabble , ( Swearers , Drunkards , &c. ) especially if the transgressions be not predominant , if the transgressors be not impenitent . They may be titled Saints professional , though not actual , for their Tenets , though not for their Lives ; as to the outward Administration of the General Covenant of Grace , though not as to the inward special Participation . Yet in the strictest consideration they are to be enrolled Saints , till they are convicted to be miscreants : Till then , though they are not such really in themselves , yet they are judicially in the Eye of the Law , in the Censure of the Church . Not only by the Rule of Charity , but Equity ; every man is presumed , supposed to be good , till he be legally proved to be evil . To twist together your objections of ignorance and prophaneness ( drunkards , &c. ) which you press as inconsistent with Saintship ; I confess not reconcileable with practical , yet reconcileable with federal sanctity to be interested in a visible Church . The Israelites were charged for ignorance , worse than brutish ( The ox knows his owner , the asse his masters crib : But Israel hath not known , my people hath not understood ) So universally , signally corrupted for conversation , the whole Nation is decypher'd , branch'd out to be Princes of Sodom , and people of Gomorrah , and yet titled the Children of God in vers . 2. The vineyard of the Lord of hosts in Is. 5. 7. yet the fruits were not delitious , Oppression in vers . 7. Covetous in vers . 8. Drunkenness in vers . 11. 12. Security and Impenitency in verse 12. Deliberate , obstinate iniquity in vers . 18 , 20. Though Sodom and Samaria were outvied in guilt by Israel , yet were they a people relating to God by Covenant , though forfeited by their defailance , disobedience ; yet by Gods indulgence , not deserted , disclaimed by himself ( I will remember my covenant made with thee , in the days of thy youth ) It is Hoseah's black enditement , No truth , no mercy , no knowledge of God in the land . By lying , and swearing , and killing , and stealing , and whoring blood toucheth blood , ) and yet it is appropriated , My people in the sixth and twelfth verses of that Chapter ; Not ironically , but truly as ( Zanchy expounds it , ) in regard of an external adoption , of outward Symboles expresses of Religion ; which served as publick badges and cognizances to manifest the Jews Ecclesiastical visible priviledges , not to be a people uncovenanted , unchurched . Suppose this Nation more depraved than Sodom and Samaria , yet is it but ballanc'd with Israel ; and it is no greater Soloecism in Scripture Language to entitle this Nation to be Saints ( for its Parochial Members ) for the profession of true Religion , than to entitle the Jews to be Gods people on the same account . They are like parallel lines proportionable , suitable to each other . The people of Israel were sanctified by a federal relation , were circumcised ; they owned Gods Oracles , but disobeyed his Laws . The scene of Circumcision being shifted to Baptism , our case holds resemblance ( as to a visible Church ) as face answers face in water . I shall add by way of surplusage , The Apostles themselves were not absolutely acquitted from ignorance of scandal ; even in a remarkable conjuncture , notwithstanding the celebrating of our Saviours last Supper , and the approaching of the last scene of our Saviours Tragedy , they were contentious , and ambitious , tainted with pride and variance . ( There a rose a strife among them , which should be greatest . ) Ignorant they were of the saving mysteries of Christs Passion , his Resurrection ; notwithstanding the predictions of the Prophets , the Sermons of our Saviour , yet they understood the Scepter only , not the Cross of Christ , the apprehension of a Temporal , not a Spirituall Messiah fluttered in their brains , yet were still listed , reputed Disciples , Apostles . Nay , Judas himself , when he was declared , pointed out a Traitor ( being not excommunicated ) was not debarred the name or the seal of a Disciple ( the Sacrament ) as it is recorded by three Evangelists . A truth written radio Solari , in Tertullians Phrase , with a Sun-beam , manifest to discerning judgement , not dimmed with prejudice or cavil . Since that Judas ( his treason being discovered , but not doomed ) was reckoned among Christs Disciples , why may not vitious persons uncensured by the Church , who profess Christianity , as to that profession be named Saints . You pretend this is contrary to Gods Word , 1 Cor. 6. 9. This Text hath been already sifted . As to your present application of it , I answer , This debars such offenders from being Members of the Mystical Church , of that part of it which is triumphant in Heaven , not of the Church Militant , so far as it is visible here on earth . Your next Text is , 1 John 1. 6. ( If we say that we have fellowship with him , and walk in darkness , we lie , and do not the truth . ) This excludes practical , habitual Malefactors ( such as walk in darkness ) from being comprehended in the Catholick invisible Church , not in a particular visible Church . The next verse points out as an evidence of this innocence ( Fellowship one with another ) an united Congregation , not a disjoynted Separation . Your third Citation is Matth. 3. 7 , 8. And when he saw many of the Pharisees come to his baptism ; he said to them , O generation of vipers , who had warned you to flee from the wrath to come . Bring forth therefore fruits meet for repentance . This by way of Analogy ( betwixt Baptism , and the Eucharist ) proves that every Communicant ought to be a real penitent , not that we ought not to communicate with him , who is a real impenitent . You seem to deal with these Texts , to form and fit them to your opinion , as Procustes did with his guests , to proportion their dimensions to his bed ; some he hack'd and cut shorter , others he rack'd and stretch'd out . You annex a Caveat , Is. 5. 20. Wo unto them that call evil good , and good evil ; that put darkness for light , and light for darkness ; that put bitter for sweet , and sweet for bitter . I pray God be merciful to any of either party ( Tros Rutulusve fuit ) who is justly liable to this Commination . When ever your separation is demonstrated to be good , when your Doctrine is manifested to be light , I shall not presume to misname , nor disesteem it . But if the blaze of Comets be accounted the splendor of Stars ; if a new Light , that diverts to Schism , extinguish the old Orthodox ; if division , distraction , confusion in Religion be gilded with the title , the varnish of Reformation , if Sects that are to be bewailed , lamented for , be applauded , gloried in ( as some Ladies imagine their little black spots to be grand beauties ) then this Caution affords a retortion , and may be weighed by your selves . You enforce this Caveat of Isaiah with Solomons Aphorism , Prov. 17. 15. He that justifieth the wicked , and he that condemneth the just , they both are abominable to the Lord. Whether this is to be interpreted of publick judicature , or private censure , I shall not discuss . If you appropriate the Epithet Just , as you do Saints to your selves ; we honor whatever hath the true savour of Sanctity in you : we are ready to embrace you in our Bowels , in our Church . Upon your aversness we condemn not the Separatist , but the Separation , because erected upon an unwarrantable foundation , upon a Pharisaical presumption . If you apply the wicked , mentioned Solomon , to a Parochial Assembly formerly asperst by you to be a company of Drunkards , Swearers , Sabbath-breakers ; I am no Advocate to plead for any crimes or scandals . I resent , bewail , and detest them , and upon all fit opportunities shall present the guilt and horror of them to the consciences of the Offenders , in the sharpest accents : Though when ever acted , they are sufficient grounds for the Ministers general reprehension in the Pulpit , yet not of your particular Separation from the Lords Table , till they are declared , sentenced by the Church . You proceed . They profess Christ , 1 Cor. 6. 15 , 17. ( Know ye not that your bodies are the members of Christ ? shall I then take the members of Christ , and make them the members of a harlot ? God forbid , verse 15. But he that is joyned to the Lord is one Spirit , vers . 17. ) The Apostle doth here by the elegant charm of Sacred Rhetorick disswade , deter the Christian Corinthians from lasciviousness , being the darling sin of Corinth , where a thousand beautiful Damosels were the votaries of Venus ( as Herodotus and Strabo testifie ) so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , became proverbial to be wanton : The spreading contagion of uncleanness there occasioned the Apostles piercing Expostulation , for a searching , healing , at least a preventing Physick , You may hence argue , that fornication severs a profest Christian inwardly from Christ , when ever committed , and not repented of , but not outwardly from the Church , without conviction and promulgation . You object such make not the Communion , because a mixt Communion is not fit for Christ , his Members must be homogeneal , or else a monster . This Argument is fallacious , Ab ignoratione Elenchi . Wicked men so far as they are Christs Members , are homogeneal , to wit , in profession , though heterogeneal in conversation , wherein they are not Christ's Members . Your Objection is not ejusdem secundum idem . Real , actual Believers are Members homogeneal inwardly , sincerely : verbal , professional Believers are Members homogeneal outwardly , formally . If this Professional consideration will not serve , how do you confess Hypocrites to be Members of the Church , since they are no otherwise homogeneal , than a glass eye , or a wooden leg is to a true body , than a painted face is to a genuine complexion , than the fucus , the Paint of Art is to the Beauty of Nature . Lastly , you conclude the Church , if not homogeneal , a Monster ; whereas , impiety in Church Members is not monstrosity till emproved to impenitenoy : such Monsters are to be cut off , to be excommunicated . Your Citation in the close , 2 Cor. 6. 14. hath been already discuss'd . The Apostle there forbids the Corinthians to be yoked with Pagan Unbelievers , because of the profest Idolatry : Therefore you will be separate from Christian Believers for their practick iniquity . The LETTER . A mixt Communion may do no hurt , what is it to me , what others are ? Ans. Yes , it will be hurt to him that commucates with scandalous brethren , 1 Cor. 5. 7. It is not meant there the sin , but the incestuous person . The danger is in vers . 6. so Gal. 5. 9. which is , it may become sin to me in neglecting my duty , if I have not endeavoured the casting out of a scandalous person , as far as it lyeth in me , and in following the rule , Matth. 18. 15 , 16 , 17. The ANSWER . You plead it noxious to communicate with scandalous Brethren , from 1 Cor. 5. 7. compared with vers . 6. I have already vindicated this Text from your gloss , being to be understood of Excommunication , not separation without it ▪ You add , Gal. 5. 9. ( A little leaven leaveneth the whole lump ) It is a recital of the same maxime , but not with the same scope , or drift . In the fifth Chapter of the first Epistle to the Corinthians , it is applied to the incestuous person , but in the fifth to the Galatians , to the infection of Circumcision , a contagious Doctrine . It is our Saviours Lecture . Beware of the leaven of the Pharisees . Their singularity , their hypocrisie like leaven had a double influence , to swell and sower ( Arrogance and Virulence ) If this leaven be entirely purged out , the question of separation will be completely stated , absolutely determined . If we will separate from the Pharisee , in the secret mortification of our own bosoms , we cannot separate from the Publican , in the publick pious devotion of the Temple . This primary duty being conscientiously observed ( of purging the corruption of our own hearts ) the secondary duty will much more dextrously he discharged to endeavour so far as in us lyeth ( within the compass of our own Sphere , our calling ) to cleanse the Congregation of its corruption ( a scandalous person . ) The Rule proposed , Matth. 18. 15 , 16 , 17. hath been copiously examined , though by your selves scantily observed . The LETTER . If I have gone so far by professing and witnessing against it , I discharged my duty , or else I sin , and if the Church will not do it after long patience and waiting , I know no warrant to continue in such a diseased body , that will not , nor cannot purge out its infectious humours , that wants such a precious Ordinance of Jesus Christ , of separating the precious from the vile , Hag. 2. 12 , 13 , 14. That the unholy do defile , and unhallow the holy in such a way , as I said before , so that to communicate in such a way is sin . The ANSWER . It ought to be our prime care in this exigency , not to partake of the sins of other men ( when they are vitious and scandalous ) not to be engaged in them by Precept , or Precedent , by advice or example , by assistance or countenance , nay , not by connivence , silence . If the Church doth not excommunicate , yet are not we commissioned to separate . But you know no warrant to continue in a diseased body that cannot , will not purge out her infectious humours . The desire of the Church of England is fervent , though impotent for her power ; impotent not in actu primo for constitution , but actu secundo for execution . Ecclesiastical censure is not imposed , because opposed . Will you charge outward impediments for inward defects of the Church . You tax the want of the pretious Ordinance of separating the pretious from the vile , to be a ground for your separating and offer for a proof . Hag. 2. 12 , 13 , 14. If one bear holy Flesh in the Skirt of his Garment , and with his Skirt do touch Bread or Pottage , or Wine , or Oyl , or any meat , shall it be holy ? And the Priest answered and said , No. Then said Haggai , if one that is unclean by a dead body touch any of these , shall it be unclean ? And the Priest answered and said , It shall be unclean . Then answered Haggai , and said , So is this people , and so is this nation before me , saith the Lord , and so is every work of their hands , and that which they offer there is unclean . The Judgement of the Priest was not erroneous , if any unclean person touch bread , it shall be unclean to him that is unclean , not to him that is clean . Thus an impenitent person polluteth what he receiveth to himself in the Communion , not what the penitent receiveth . To the pure all things are pure , 1 Tit. 15. This Testimony of Haggai concerns a Judaical , Ceremonial , Ritual Defilement ; which is not directly argumentative to infer a Moral , an Evangelical . As for the Application of it , the Prophet manifests the Sacrifices of the Jews to be impure , because their hearts were ; resembling them to those that contract impurity by the dead . Thus Junius and Tremelius understood it . This Text admits no consequence , no inference to your advantage . If one unclean by a dead body , &c. This might be so covertly managed , that it might be concealed , not discerned ; and yet the thing he touch'd was unclean . Whence what can you deduce except it be that even Hypocrites undiscovered do pollute the Sacraments , and render them unclean to every one that communicates with them ? ( A Position you will not assert ) If from some mens uncleanness the holy Institutions of God should be defiled to others , who can be unsoiled . God help us , with whom should any man communicate to assure himself of exemption from this pollution . Yea , but I know the man is unclean . That I cannot peremptorily determine , because of his being present , his desire and design to receive the Seal of his Salvation in Charity induces me to a perswasion , at least prompts me to a hope , that he is penitent . Hezekiahs candor deserves a serious consideration , a pious imitation ( For a multitude of people , even many of Ephraim and Manasseh , Issachar and Zebulun , had not cleansed themselves : yet did they eat the passover otherwise than it was written . But Hezekiah prayed for them , saying , The good Lord pardon every one , that prepareth his heart to seek God , the Lord God of his fathers , though he be not cleansed according to the purification of the sanctuary . ) This Prayer , that abounded in Charity , was not scanted for success . A great compassion of man was owned , and crowned by a greater of God. 'T is recorded in the next verse , And the Lord hearkned to Hezekiah , and healed the people . Though our Congregations are not cleansed according to the purification of the sanctuary , yet I wish you would rather commiserate , than separate , exercise yearning bowels to bemoan , rather than branding Epithets to doom ; that you would rather pray for us , than censure ; This will neither hallow our people , nor your self . But ( à Diverticulo ad viam ) to return to your Objection , the rational force whereof is Sophistical , non causa pro causa . The want of Excommunication in the Church of England , is no sufficient warrant for your separation . This at most imports an imperfection , not an abolition . I appeal to Calvins Judgement . We do no less esteem it a Church ( for this defect ) we persist in its Communion , we aver it not lawful for men to segregate , to separate themselves from it . This also is Paraeus decision , where Ecclesiastical Censures cannot be obtained by the iniquity of the Governours , or the obstinacy of the People , he recommends Prudence and Patience to all , to Pastors a special diligence ( to support the of want rigorous Discipline , with the power of vigorous Doctrine ) considering our Saviours consolation . Blessed are they that hunger and thirst after righteousness , for they shall be satisfied . But he admonisheth to shun the pestilent opinion of the Donatists , as if there were no true Church , where there is not this severe Discipline . Polanus confidently resolves , That a Church is not immediately to be disavowed upon neglect or cessation of Ecclesiastical Discipline . To omit other numerous Testimonies , I shall add only Zanchies determination ( the reformed learned Schoolman ) in what Churches soever the Fundamental Summary of Apostolical Doctrine is retained , and therein no manifest idolatry admitted , Peace and Communion is to be regarded with those Assemblies , as the true Churches of Christ. So greatly is Ecclesiasticall Unity to be esteemed . Were this sober moderate Rule assented to , it would put your separation to the blush ; which it self alone , ( being the fertile Womb of a various prodigious issue of Sects in this Climate ) is a greater scandal to the Reformed Religion , than all those vitious , notorious practices , ( not punish'd with Church Censures , whereby it is pretended to be justified . ) This is the harmonious opinion of Reformed Divines . If these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , these inartificial Arguments , if their Authority sway not ; I shall add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , artificial from the grand Topick , the end of Excommunication , which spreads it self into three eminent Branches , ( 1. That the Church may be vindicated . 2. That the Offender may be reclaimed . 3. That others may not be infected . ) Neither design is advanced by Separation . The Church of England is by you unjustly scandall'd , branded ( being indeed not corrupted in its self as rejecting Excommunication , but disabled , restrained from executing it . ) Offenders are hereby more exasperated , tempted to be more depraved , being deserted in those acts , wherein they are not Offenders , being doomed unheard , unsummon'd ) Lastly , others are more endangered to be infected , being abandon'd unwarrantably by those , by whose exemplary Graces they might be preserved untained . The LETTER . So then I conclude thus . That to communicate with such persons , and in a Church that generally consists of such as we are commanded above to withdraw , and separate from , is sin . To communicate in and with the Parishes of England , is so to communicate , therefore 't is sin . The ANSWER . I have already discovered the invalidity of your Major , in those instances produced ; whence it is collected . I deny your Minor Proposition . To communicate in and with the Parishes of the Church of England , is not to communicate with those we are commanded by God to separate from , your proof is Fallacia Accidentis . The wickedness wherein we are to separate is extrinsecal , accidental to the holiness wherein we communicate . Were our Parishes such as you decypher them , yet were it no sin to communicate in and with them for acts of necessary duty , of piety ; but of unnecessary familiarity , intimacy , impiety . It is no sin to communicate with such sinners Sacramentally , whilst such sinners are not excommunicated . The LETTER . A Church that generally consists of ignorant , prophane and scandalous persons , and scoffers therein , is a degenerate Church , and not safely to he communicated with , when other lawful ways are offered . But such are generally the people of the Parishes of England and Wales , as sad experience testifieth , and so a degenerated Church . Therefore not safely to be communicated with . It was Gods controversie with the Church , Rev. 2. 20. The ANSWER . I may except against your Major Proposition . For a Church is not to be estimated by the Errors , the Erailties , nay , the enormities , the prodigies of some Members , but by its own Laws ( establishments , acknowledgements ) and by the manners , the practices of the better , the sounder part , saith Peter Martyr . The bent of your Argument is fallacious , A dicto secundum quid ad dictum simpliciter , whilst you tax the constitution of the Church for the corruption of its Members . However , I deny your Minor Proposition , which is illogically expressed , and helps to shape your Syllogism a Paralogism by excrescence of terms . I shall crave leave to rectifie , to regulate it . Let [ testified by sad experience ] be inserted in your Major Proposition . A Church that , testified by sad experience , consists of ignorant , prophane , scandalous persons , is not safely to be communicated with , when other lawful ways are offered . Let your Minor be thus framed . Such are generally the people of the Parishes of England , as sad experience testifieth , when other lawful ways are offered . I presume it was not your inadvertency to omit this Clause ( when other ways are offered ) being in this Controversie of special importance . Your Minor Proposition being thus enlarged , contains a charge of the Church of England , and a discharge of your selves from its Communion , a redress by other lawful ways offered . The first part is not so properly a Proposition , as an Aspersion . This is to calumniate , not demonstrate ( The Church of England generally consists of ignorant , prophane , scandalous persons and scoffers . ) Hoc Ithacus velit , & magno mercentur Atridae . The Jesuit will congratulate and applaud this invective , which partly justifies Bellermines censorious condemnation . It is notorious manifest to all , that among Hereticks ( he means Protestants ) there is not one good gratious person . You here reinforce your former impeachment of ignorance , as if a separate Church were the Goshen of a new sacred Light , and the Church of England were like the rest of Egypt overspread with superstitious darkness . I have already endeavoured to vindicate it from this imputation . To ignorant you add the brand of prophane , scandalous scoffers , as if your separation were like Gideons Fleece , besprinkled with the dew of Heaven , whilst the Church of England is parch'd with barbarism of infidelity . Be it so , yet be not high minded , but fear ; lest your spiritual tumor alter the Scene , remove the Candlestick . Pride tainted Adam in Paradise , the Angels in Heaven ( once blessed Spirits , now damned Fiends . ) Remember the second part of the Miracle , Gideons Fleece partch'd , all about it bedewed . Mary Magdalen , who was once possessed with Devils , was afterward replenish'd with Graces . These scoffers you tax may ( by Gods Grace ) mourn for their scoffs : Those prophane persons , who o'erflow in their cups , may o'erflow in their sorrows , and exchange a deluge of distempers for tears , their frequent oaths and imprecations , for penitent prayers and supplications . And though the outward fruit be blasted , to your eye ; yet there may be secret buds and blossoms discernible to God , and acceptable in Christ , notwithstanding those apparent witherings . There may be deep sighs and sobs of spirit , passionate yernings , and pantings for Grace , where there are no manifest effects of it . Will you deny the balm of Gilead to these bleeding wounds of Souls ? The sound have no need of the physician but the sick . Our captivity interests us in a Redeemer , our iniquity in a Saviour , who summons , attracts , those who are heavy laden , clogged with their transgressions , to be disburdned of this weight and pressure , who came not to call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , just persons , who justifie themselves ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heinous , scandalous sinners to repentance ; that so where sin abounds ( for apprehension , conviction , as well as commission ) there Grace ( of remission ) may much more abound . To conclude , as to the first part of your Minor Proposition : Those ignorant prophane persons in the Church of England , are of Christs visible floor , your pen is not the fan of that floor , to dispel , to reject them as chaff ; nor are they to be deemed so by you , till doomed so by the Church . The second part of your Minor Proposition asserts other lawful ways offered besides communicating with the Church of England degenerated . Separation is no lawful way , this is Petitio principii , the begging , not the proving of the Question . This loud vaunt of other lawful ways is not unlike the Cyclops clamor in Homer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is but an empty sound . It is the grave Caveat of Dr. Kellet , take it in his own expression . Reasons more than ordinary , will be expected by God and good men from him , who leapeth out of the Church , in which he was born and bred , kicking at the breasts of his Mother , running with the bit in his teeth , his own ways . He chalks out these paths as the most lawful ways , and expedients . First , Integrity , To wash the heart from wickedness . ( A Church is ill contradicted by ill depraved men . ) 2. To pray for , and practice humility . First cast out the beam out of thy own eye , and thou shalt see clearly to cast out the mote out of thy brothers eye , ( so likewise out of thy Mothers eye . ) A second Expedient is conference ( without prejudice ) with learned pious Pastors of a different Opinion ; that truth ( not interest or faction ) may impartially be promoted . If our addresses be made to , our discourses held only with those , who are byast with our own Tenets , we must expect to be soothed , applauded in our judgements , not informed and rectified . If after these assays having been sanctified , humbled , having conferred we remain yet unsatisfied , he prescribes a retired mourning and silence ; wherein he pleads the current judgement of Jerome , Ockam , and Dr. Field . Thus without separation may the peace of the Church , and our own innocence be secured inviolable . Thus with Unity and Humility of spirit may we uprightly renounce the Errors and Vices of any Members of the Church , but not renounce the Church it self for the Errors and Vices of any of its members . Lastly , you affix to your Conclusion , as an appendant to your Argument , as a corollary naturally resulting ( though of a far different Extraction and Linage , ) Rev. 2. 20. Notwithstanding I have a few things against thee , because thou sufferest the woman Jesabel , which calleth her self a prophetess to teach , and to seduce my servants to commit fornication , and to eat things sacrificed to idols . I shall not dispute whether the woman Jesabel be meant Helena ( Simon Magus lascivious darling ) or Priscilla , the wanton Minion of Montanus , or any Gnostick unchast favourite ( wherein learned Expositors vary in their conjectures ) Beza and Junius understood fornication in that verse , to be an idolatrous sacrifice or worship seconded expresly with an idolatrous Feast , to eat things sacrificed to Idols . Because the Angel of the Church of Thyatyra is reproved for permitting idolatry ; will you hence conclude , that the Church of England is not to be communicated by a private person in her Sacramental Piety . You object , it was Gods Controversie . I grant a Controversie it was , not a Judgement , ( 't is lis sub judice ) no sentence past , no Bill of Divorce , no Separation . This instance is very inconsiderately obtruded . How gentle is the Controversie ( I have a few things against thee , ) It is no sharp Indictment . In the immediately precedent verse , God vouchsafes a high Elogy . I know thy works , and charity , and service , and faith , and patience . Though Jesabel was suffered , connived at , yet others were not corrupted , not counsell'd to separate from the Church for that permission , but their perseverance in good is instructed , and a recompence promised , vers . 24 , 25 , 26. Blemishes are recited in other Churches , specified in the same Chapter , but the unblemish'd are not advised to a Separation , to a Schism , for any stain or corruption . The LETTER . God never instituted such a Church , wherein his whole Worship , and all his Ordinances might not be injoyed . But some , if not many of the Parishes are such , that all his Ordinances cannot be enjoyed . To prove this , I will instance in the Ordinance of Excommunication . If all should be excommunicated , as the word requires , I could make it appear ( though I heartily desire it were otherwise ) that most , if not all , in many Parishes should be excommunicated , and then where will the Church of England be , and other Ordinances enjoyed . The ANSWER . This Argument is lyable to Logical Exception ( the terms being varyed , and thereby multiplied . ) But I shall not scruple at the form , but answer to the matter of your Syllogism . The Major Proposition is not absolutely true to be granted , nor absolutely false to be denied , but ambiguous to be distinguish'd . Gods Ordinances is an equivocal expression . Some Ordinances are essential , requisite to the constitution , the very being of the Church , others are accidental Ornaments to conduce to its perfection , it s well being : Of the first sort are the preaching of the Word only , and the administration of the Sacraments ( in the judgement of the best reformed Worthies , in direct opposition to the Romanists . ) Of the later sort is the Ordinance of Excommunication . That Church which entirely wants the former sort , is not of Divine Institution , or Approbation : In the later we must distinguish betwixt not approving Excommunication to be practised , and not practising it , being approved ; and in the not practising , there is a vast difference betwixt a willing consent , and an unwilling restraint . This last is the case of the Church of England , which desires to enjoy the Ordinance of Excommunication , according to the Primitive , Apostolical Purity , and vehemently bewails its not enjoying . So that the substance of your Argument is a Sophism , A dicto secundum quid ad dictum simpliciter . From an outward impediment , to an inward defect in the Church of England ; from its disaster , to its default ; from its calamity , to its impiety , its nullity . I may tender the retortion of your Argument for its refutation . God never instituted such a Church , wherein his whole Worship , and all his Ordinances cannot be enjoyed . But some , if not all , of the collected Churches are such , that all his Ordinances cannot be enjoyed . Therefore . To prove the Minor , I will instance in singing Psalms , reading the Scripture , baptising Infants , which are not allowed , nor practised in some collected Churches . I only hint this retortion , and proceed to your illustration , which is over severe like Dracos Law written in Blood , accented with horror ; that you could make it appear , that if we should be excommunicated , that the Word requires , that most , if not all , in many Parishes should be excommunicated . Tertius è coelo cecidit Cato — Give me leave to allay your rigor , as a prudent Senator did Cato's , that he expected a Platonick Commonwealth in the dreggs of Romulus . Here you sentence most , if not all , in many Parishes , to have merited Excommunication ; in a former objection you widely , expresly charge the Parishes of the Churches of England generally to consist of ignorant , prophane , scandalous scoffers . You have been no Vicar General to visit all the Parochial Churches , having resided in a nook of the Nation , and cannot in that Angle judge exactly of the whole , like him who discovered the measure of Hercules body by his foot . But it is not in point of quality of actions , as of quantity and dimensions . The Body Natural , Political , and Ecclesiastical are not alike discern'd . Your harsh censure hath its foundation in conjecture or rumour ; neither will warrant its stability , or integrity In such cases , if false , your judgement perverse ; if true , 't is precipitate , 't is rash ( as Aquinas state it . ) God examined , endicted before h● doomed Adam , or Cain , Though th● sin of Sodom was heinous , and clamorous , ascended from Earth to Heaven though it pierced the Clouds , and was conspicuous in the face of the Sun ▪ yet God resolved to descend from Heaven to Earth , to proceed to inquisition , before condemnation ( I will go down and see ) though not to satisfie himself ; yet to instruct us . He prescribes a singular exemplary , legal candor , in Deut. 22. 23 , 24 , 25. A Damosel guilty of actual uncleanness in the City is condemned , but charged with that impure act in the Field is acquitted , because if she had cryed , opposed in the City , she might have been heard , relieved ; but in the remote Field ( the case being doubtful ) with a mixture of Equity and Charity , it is decided that she cryed , was ravish'd , because not evidently to be disproved . The Rule of the Civil Law is not inconsistent with the Evangelical . In doubtful cases the milder interpretation is to be esteemed the better . If you will still persist with confidence to brand our Parishes upon the experience , perhaps of others ; I shall reply only , Let him that is without sin ( exempted from the present iniquity , and future capacity of it , as the pregnancy of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports ) cast the first stone , — Iliacos intra muros pecatur & extra . — I must confess with horror and anguish of soul , that the practical corruptions , the abominations of many in our Parishes are too great , which calls for the sharpest contrition of our souls in groans and agonies ; with the vilest humiliation of our bodies , the most abject prostration in Sack-cloath and Ashes . Yet we are not the sole offenders . There is little , too little sincerity of Christianity among the sons of men ; who make choice of opposite Vertues and Vices to serve secular interests , to satisfie sensual appetites . I wish from my soul your separation were as guiltless for spiritual trespasses , as our Parishes are guilty of carnal : That the maturity of our iniquity ( as you urge ) may prevent yours , that there were no tincture , of avarice or malice out of our Parochial Congregations : That the voice being Jacobs voice , there might be no hands of Esau ; that you were all endowed as well as titled Saints , to be heavenly men , according to the Greek Etymology , sequestred , refined from earthly dregs . But the detestation of our gross offences is no priviledge , nor plea before Gods dreadful Tribunal , for the prosecution of your own , though spun with a finer thread . I pray God of all hands pierce us with a deep mournful apprehension of our own personal offences ; that our Parochial Assemblies may be more sober and devout ; and that your separate Churches may be more humble and charitable . Before I quit this Argument , let me admonish your candor and suspense in point of Excommunication . — Tantae ne animis caelestibus irae ? It is no prudent soul Chirurgery ; nor innocent , to be too busie tampering with the saw . The Spiritual Sword of Excommunication , is not hastily to be unsheathed , It savours of the Papal violence to thunder out Anathemaes against whole Reformed Churches . St. Iraeneus justly blames Victor for his fierceness of spirit , his proneness to excommunicate the Churches of Asia . The Primitive Church herein proceeded with much wary weighty deliberation ( saith Tertullian ) as in the solemn presence of God. Paraeus adviseth special moderation , because of humane infirmity , and contingency of dubious Events ; it is a corrosive Medicine , as very grievous , so very perillous . In this particular , — Fas est & ab hoste doceri . It was a good sanction , though of no good Council ( that of Trent ) Although the Sword of Excommunication be the sinew of Ecclesiastical Discipline , and very wholesome to contain the people in their duty , yet is soberly , and very circumspectly to be exercised . Since experience tutors us , that if managed with rash passion upon light occasion , it is rather contemned than dreaded , rather destructive than preservative . Father Paul the Venetian ( the Author of the excellent History of that Council of Trent ) reputed this Canon worthy to be engraven with Letters of Gold. It is in effect confest both by Primitive and Modern Divines , that obstinacy against the Authority of the Church is causa primo movens , first moving ; at least promovens , promoting Excommunication . Your own Arguments frequently intimate it . If so , what greater contumely , contumacy against the Church of England , than of her own separated Members ( in whom her just interest is not cancelled , though not esteemed ) If she proceeds to Excommunication you disclaim , spurn at it ; If she proceeds not to Excommunication , you quarrel for this neglect . Separation is ( in some respects at least ) more excommunicable , than prophanation , Schism than distemper . A debosh'd man , if discreetly reprehended ( otherwise it is a reproach , not a reproof ) will blush or tremble , but a separatist disdain , insult ; he disturbs the peace of the Church , tears its Unity : the other perverts himself , disquiets his own conscience . The Apostle so passionately resents the wound of Ecclesiastical faction , that he burst out . I would they were even cut off that trouble you . 'T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that are unsetling , removing you from your first station in the Church . That they were cut off that trouble you . 'T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Greek Phrase in the Primitive Church for Excommunication . The Apostle prescribes a recess , a distance as from excommunicated persons . Mark them which cause divisions and offences contrary to the doctrine you have learned , and avoid them : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to observe diligently , to ken them , as Enemies from a watch Tower ; and when they are discovered , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , decline , wave them ; Theophylacts gloss is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , recoyl . The Method is observed by St. Chrysostom , and Oecumenius : First , Divisions , then Scandals , Division being the prime subversion of the Church . Whilst it is united , Satan is not admitted , Scandals are not started . These offences are expounded Heresies by the same Fathers . Heresies are in the Apostles carnal list , as well as sensual vices , they are alike execrable , titled damnable by the holy Ghost . It is an Apostolical constitution , never to be abrogated . Though we , or an angel from heaven preach any other doctrine , than that which we have preach'd to you , let him be accurst . Not that an Angel from Heaven can preach any heretical Doctrine , but mortal men on Earth may , who pretend an Angelical heavenly sanctity : If any such be , the doom is determined . Let him be Anathema . It is a sort of Excommunication , Hesychius , the first Christian Grammarian glosseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , excommunicated . Are not all the doctrinals of Christian Religion exploded by some or other separated Members , who in this Climate , in a few years have vented more heresies and blasphemies than any age , perhaps more than all the ages since the Apostles . Tantum religio potuit suadere malorum . I never yet heard of any excommunicated for a Heretick out of any separate Church . Even in point of practical conversation , The Donatists , who pressed the same objection against the African Orthodox Churches , yet embraced in their own vitious and scandalous Gildorinians , Primians , Circumcelliones , indulging each other in impieties , obscuring their own crimes by defaming others . I shall not offer to revive any such black impeachment , that may reflect on the present separation . — Per me equidem sint omnia protinus alba . I have enlarged this meditation , not out of the least desire that the Church of England , if in its full power and lustre , should exercise its severe jurisdiction towards those of your opinion , but only to blunt your keen edge , and allay your rigor . I am no Boanerges , no Son of Thunder towards any that are conscienciously erroneous . Lastly , because the defect of Excommunication is the main hinge of your separating from the Church of England , I pray recollect your self , and consider the true tenor and rigor of Excommunication , with the ancient practice of it . That which you account Excommunication , is rather to be named Excommunion . That spreading Generation of men , which reject all Sacred Ordinances , do not dread but deride this doom . It is not to them a Thunder-bolt , but a Rattle . Those prophane persons in the Church of England excepted against ( and for them the Church it self ) are either such as resent their ungracious courses , relent for them ( these being not justly to be excommunicated ) or else they are habitual obdurate Offenders . This sentence ( as you seem to understand ) is to them an indulgence ; it serves to gratifie , not terrifie them , depriving them of that Sacrament , whereof they deprived themselves . If you cast an eye upon the Judaical , and the Ancient Christian Discipline ( Ecclesiastical ) This appears but the first gradation of Excommunication , nay , scarce that . The first step among the Jews was Niddui , which signifies separation ( twenty four causes whereof are recited . ) This was in some measure and degree a remotion , not only from Ecclesiastical , but Civil and Domestick Society , such was not to be approached to within four paces , of this sort probably was Cains Excommunication . Those who were excommunicated , were the Menudde , who were discerned by their lips cover'd , and confined to the gate of the Mourners , not admitted to the gate of the Bridgegrooms . This is that separation mention'd , Luk. 6. 22. The exclusion putting out of the Synagogue , John 9. 22. the 12. 42. and 16. 2. This was a limited censure for three days . Such was the restraint of the Abstenti ( mention'd by St. Cyprian ) But the Offenders persevering obstinate , there was a second gradation , an aggravation of censure , without limitation of time . Cherem with the addition of solemn Mosaical execration , without capacity of being Rabby or Disciple ( neither being debarred in the former gradation ) without liberty of access to any part of the Temple or Synagogue . This judgement proving ineffectual , the delinquent persisting impenitent . The third Gradation , Samatha , ( or Schammatha ) is an intire proscription , a banishing from any Society of Gods people , an ultimate appeal , an immediate surrender to Divine vengeance . The Canonists and Schoolmen distinguish a lesser , and a greater Excommunication ( how warrantably as to Scripture Rules I discuss not ) the lesser is a suspension from the Sacrament ; but the greater from all holy Assemblies and Duties ( as Prayers and Sermons in the Congregation . ) This is a delivering to Satan to be destitute of the Spiritual Armory , for resisting , rejecting Satan , and in the Primitive Apostolical Church to be outwardly afflicted , corporally tormented by him . This greater Excommunication doth dispriviledge the living from legal Judicature , and the dead from solemn Christian Sepulture● , not admitting the excommunicated till absolv'd into the Church for any act of Communion , Devotion , or Attention : Not into Civil Courts for any Testimonies , not into private Houses for repast ( unless in special exigencies and relations ) allowing them neither the Commodity of Commerce of Traffick , nor the familiarity of converse , of discourse ( there being a glimmering resemblance hereof among the Heathens in Orestes Adrastus , in the judgement of Melanchthon . ) The Schoolmen express these restraints in a Poetical summary . Si pro delictis Anathema quis efficiatur , Os , orare , vale , communio , mensa negatur . Even in relaxation of this severe censure , there was in the Greek Church a gradual progress chalk'd out before a plenary absolution . The first Station is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To be weepers without the gate of the Church , in a doleful note to supplicate for the Prayers of those that enter in ( who passionately mourn for them , saith Origen , as for the dead . ) The Second Station is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To be Auditors within the gate . The third Station is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for an Humiliation of Devotion to pray , and depart with the Catechumeni . The fourth Station is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be rank'd with the faithful in the Congregation . The last Station , the perfection of the rest , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be re-admitted to the Sacred Encharist . These gradual abatements , and inhancements of judiciary severity , may be singular restraints to curb the loose reigns of prophaneness in those that retain any reverence to the Ordinance of Church Discipline . However , to be debarred Civil Enfranchising , and Domestick Offices will bridle the most insolent extravagant Offenders ▪ who have the least ingenuity of Nature . To conclude this point insensibly spun out beyond my intention . — Currente rota — As for your objection of whole Parishes that have deserved to be excommunicated , St. Austin doth not approve the Excommunication of a community , a multitude , because such a sentence will fail of obedience , it invites contempt , and rather steels and hardens , than scares and saddens Malefactors . Aquinas seconds St. Austin with this reason , lest the pure ear be rooted up with the tare . The Canon Law fortifies the same caution , lest the innocent be exterminated out of the Church , together with the delinquent . When in a Community all are engaged in the act of wickedness , yet not all alike in the guilt ; some primarily interested , others secondarily : some with delight , others with regret . However a vitious multitude professing Christianity , if uncensured , is not Unchurch'd . The LETTER . There are scandalous persons in Corinth , yet a Church . What they were in the first constitution appears , 1 Cor. 1. Where the Apostle brings them back to the consideration of , as if he should have said : Is it not a shame you should be thus and thus now , consider what you were , and upon what account you were received at first . 2. It s true , there were wicked men among them , but they were enjoyn'd by the Apostle to cast out those wicked men , and if they did not do it , it was their sin , and they were defiled by it , so that they remained such a Church still as might excommunicate their corrupt Members . The ANSWER . You start an Objection , and quickly startle from it , as willing to be rid of it ; it is propounded to its own disadvantage , contracted and disfigured : like one who contrives the disesteem of a choice piece of Tapestry , by discovering the wrong side , and that not folded but rufled . You could have displayed it in a fuller measure , for proportion , in a brighter lustre for view . The whole Church of Corinth was discompos'd ( in its Members corrupted ) for Doctrine , Discipline , Practice . The Resurrection , a Principle , a Fundamental of Religion contradicted , scoffed . A heinous prodigious incest not only not censured , but not mourned for . Carnal stains of Animosities , Parties , Sects . Contentions , injurious Suits , scandalously prosecuted before Pagan Tribunals . Intimation of Christian Liberty abused , Chastity violated . The wounding of Consciences . Spiritual Murther , baning of souls . Idolatrous Pollutions . The Decency of Ecclesiastical Ceremies slurred . The Piety of Ecclesiastical Assemblies blemish'd . Disorderly riot , and distemper recorded . The Sacrament of the Lords Supper prophaned , and the diffusive guilt evidenced by a diffusive Judgement . Ohè lassatum juvate posteri ! The Church of Corinth was an Augean stable to be purged . Can any Separatist point out the Church of England with a more uncomely feature . Indeed the Church of England doth not discover more scandal , than that of Corinth , but you express less Charity than the Apostle . He entitled the Church of Corinth thus depraved , the Church of God. To this Objection you frame a double resolution . First , as if the Apostle had reflected on their first constitution past , not their present condition and qualification . This is ( as Bembus blasphemed ) to make Scripture a nose of Wax . You confidently boult out an unwarranted , uncountenanced gloss ; unwarranted , because it checks with the literal Grammatical expression . It is to the Church of God in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ a Participle of the present Tense , nor is there the least plausible plea for a tropical evasion to flee to an Enallage temporis . Since the holy Ghost vouchsafes the same title to the Corinthians of Corinth , in the 2 Ep. v. 1 of Galatia , Gal. 1. 2. of Ephesus , Rev. 2. 1. of Pergamus , Rev ▪ 2. 12. of Thyatyra . Rev. 2. 18. of Sardis , Rev. 3. 1. of Laodicea , Rev. 3. 14. And yet all soyl'd with scandals . Do not your self vindicate an Authority of Excommunication at Corinth , when this Epistle was written ? Where there was a true power of Excommunication , you must grant a true Church . The consequence is infallible . Though there may in some Cases , which I have already manifested be a true Church , where there is not the Exercise of Excommunication ( the terms being not reciprocal ) yet wheresoever there is a lawful exercise of excommunication , or a lawful right for that Exercise ( though diverted ) there is true Church . As your Exposition is unwarranted , so uncountenanced by Primitive , by Reformed , or even Romish Commentators . Produce but one of any repute , and your strained gloss shall pass more smooth and solemn . In the mean time I shall subscribe to the universal Comment . All deceive none , none deceive all ( saith Pliny . ) The Fathers generally flourish out the description of the present condition of the Christians at Corinth ( the Church of God ) as a perswasive spell to conjure their Unity , not to be divided , and their Piety not to be defiled , depraved . Reformed Expositors raise as a natural genuine observation on this title , a reproof of your Church separation . Your second Answer closeth with the former . For if they must cast out , then they must be a Church , and the scandalous then of the Church ( till ejection , excommunication ) for else they could not be cast out . As for the excommunicating of their corrupt Members , the Historical evidence is very scanty ; the sole instance is the incestuous person : wherein the judgement was determined , the sentence pronounced by the Apostle , 1 Cor. 5. 3. but recommended to the Church of Corinth , to be attested , to be effectually executed . Some eminent Divines , both anciently and lately have conjectured , That at the writing of this first Epistle to the Corinthians , the Apostle St. Paul had not fully establish'd the Ecclesiastical jurisdiction in the Church of Corinth , but retain'd the reins of Government in his own hands . However , I shall not obtrude that opinion , not question the Commission of the Church of Corinth for excommunication : nor can you justly the Jurisdiction of the Church of England , which I have amply cleared from administring any cause of just desertion upon this account , though there may be vented an unjust imputation . Whether the Church of Corinth might excommunicate its own corrupt members , is not controverted betwixt us . But whether ( these being not excommunicated ) the sound part was bound to separate locally from the unsound in religious Exercise . Let it be proved that this was effected at Corinth . — Et eris mihi magnus Apollo . The LETTER . Object . Can there be a perfect Church on Earth , it is compared to the Tares and Wheat , a draw net , a barn floor . Answ. Grant it be the Church meant there , which is to be proved , for the preaching of the Gospel is called the Kingdom of Heaven , but how came in the Tares , not by Gods allowance , but by the Devil , and by the carelesness , and negligence of the keepers of the Field , Matth. 13. 39. 2. They are Tares , that is something as most Expositors have it , as I have been acquainted with , very like to Wheat , that they could hardly be discerned from the Wheat , without endangering it , and so far close cunning hypocrites may be left alone : but that there should be no way left to cast out those that are venomous weeds , which do hurt and mischief , I deny . I would answer particularly to each of these , but I shall say only this , if Christ should allow of the wicked to be taken into his Church , he would contradict himself , as hath been proved . But Christ doth not contradict himself , ergo . The ANSWER . The double Answer to this Parabolical Objection is like Mephibosheth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , halting with both feet . First , you mince it as an unnecessary concession , that it is to be proved by me , and assay'd to be disproved by your self . In other passages , in other parables , recited in this Chapter the Kingdom of Heaven is the Church , why not in this ? This is the ordinary gloss , this is the Exposition of the Primitive Fathers , ( the Donatists excepted ) But you offer rationally to evince the contrary . The Church is not the Kingdom of Heaven , because the preaching of the Gospel is . This Exception is ignoratio Elenchi . Both may be so titled in different considerations . The Church on Earth is the Kingdom of Heaven initiate , and the Kingdom of Heaven is the Church consummate ; the preaching of the Gospel is the efficient instrumental cause for propagating the Church on Earth , for promoting to the Kingdom of Heaven , and may Metonymically be so named . After this Objection you Question ( But how came in the Tares ? ) it concerns not our Controversie to sift the Original , for the admittance of the Tares , but the peril of their continuance : Or whether a Field , because it hath good Ears , ought to be quitted , because it hath Tares intermingled ? I shall dismiss this curiosity , touching the Original of the Tares , as St. Austin did an enquiry touching Original sin , with the pert reply of one plunged in a deep pit , who being demanded by a passenger the occasion of that disaster : He replyed , Be sollicitous how I may be rescued out of this pit , not how I came to be ingulfed in it . The second part of your Answer observes the likeness of Tares to Wheat , scarce to be discerned . 'T is true , in the blade , but not in the ear . The Text doth manifestly assert their manifestation . ( But when the blade was sprung up , and brought forth fruit , then the tares appeared also . ) They were not permitted to be served before Harvest , not because they were obscur'd , not sufficiently discover'd ; but lest the pure grain should be hazarded to be rooted up , being so intermingled with the Tares . When this mischief of a promiscuous extirpation may be prevented , Tares ought not to be suffer'd , ( I confess ) but Tares do often improve to be so numerous and vigorous in such strength and multitude , that they prevail above the Wheat , in this case both must be reserved till Harvest to be separated . Should the Church of England address it self by Ecclesiastical severity , to root out the Quakers , Ranters , Anabaptists , &c. whom you will allow to be Tares , it were a fruitless attempt , a phrensie of piety . There being so populous an increase , they must be suffered to grow together till the Harvest . This demonstrates , That the Church Militant is not exempted , acquitted from Tares , and that the Wheat grows with them in the same Field . I shall not examine for the literal sense , whether these Tares are to be understood Thorns ( as Aretius imagines ) or spreading Plants ( as Diodati fancies ) peculiar to the soyl of Palestine , noxious to Corn ; whether parched Corn on the same stalk , with the purest grain , or a distinct cockle , a kind of darnel or eaver . — Cynthius aurem vellit . It is Isidore Pelosiots caution , not to take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not scan syllables and circumstances in Parables ; wherein only the scope is properly argumentative . The three Parables couch'd up in your Objection , are like different lines that meet in one and the same Center , the same drift or design to discover the mixt condition of the Church Militant , of various colours like a Rain-bow : The season of separation of condemnation , being the day of Judgement , which as the Italian speaks of the day of death , ( leva tutte lemaschere ) takes of all Masks . St. Cyprian hence infers , because we discern Tares in the Church , we must not therefore depart from the Church . It is the observation of Junius and Tremelius translated exactly in our English Marginal Annotation . ( The Church shall never be free from offences , both in Doctrine and Manners , till the day appointed for the restoring of all things do come ; and therefore the faithful have to arm themselves with patience and constancy . This instructs an humble , holy ▪ toleration , not a stern , haughty separation . In the conflict betwixt the Reformed and the Romish , when the Romish Disputants object these three Parables to confirm that Reprobates are Members of the Catholick Church ; our Reformed Champions do unanimously reply , That these Parables are Hieroglyphicks , Representatievs of a particular visible Church , not to be stretch'd , and applied to the Catholick and invisible . If you question the truth of my recital of this responsal , I will produce for your satisfaction a full particular Catalogue . Instance at present only in Whitakers determination touching these three Parables . We do not deny in the floor , that is in every visible Church , there is Chaff mixt with the Wheat ; but notwithstanding , we aver with St. Austin in the 48. Epistle , the Church to be preserved in the Lords Grain , not in the Chaff , but with the Chaff , that the Church groweth among the Tares , yet is not a Field of Tares . In the renowned dispute the Carthage , betwixt the Catholick Bishops , and the Donatist Bishops , assembled by the Edict of the Emperour ( our Controversie being then in solemn agitation ) The Parable of the Net collecting the good and bad Fish being pressed by the Catholick Bishops , the Donatists were pinch'd so far , as to confess good and wicked persons to be in the Church , but the wicked only covertly , as in a Net in the Sea , whilst the good Fish are not distinguish'd from the bad : But the Catholick Bishops reinforc'd their Parabolical Argument . The Church is not only compared to a Net , hut also to a Floor , wherein the Chaff is more apparent that the Corn. The Donatists , though convinced , yet were not silenced , but clamor'd . This were to constitute two Churches , one on Earth mingled with sacred and prophane : the other in Heaven severed , sanctified , refined from dress and mixtures . The Catholick Bishops vindicated the Church to be one and the same , but not in one and the same state Militant and Triumphant . The Church may in some considerations be expressed mortal , because consisting of mortal members on Earth , but immortal in Heaven : As Christ himself was mortal before his Passion , but immortal after his Resurrection . Hereupon the Donatists reviled rather than argued , and triumph'd ( or rather vapor'd ) when themselves were conquered ; as if a strange Paradox had been vented in asserting the Church is mortal . The Catholick Bishops candidly reply : Times ought to be distinguish'd . The Church in its present condition admits corruptible Saints , in its future incorruptible ; when a mortal dress shall be exchanged for a robe of immortality . The Judge ( or Mediator ) herewith satisfied , set a period to the debate in that particular , and in the final close of that grand disputation , the said day he pronounced , that the Donatists were manifestly confuted by the Catholick Bishops . But you are still unsatisfied , that though Tares be permitted ( as undiscerned , covert Hyppocrites ) yet that no way be left that pernicious weeds should be ejected . I grant they may be rooted out by excommunication , but I deny a separation without it . The wholesome Herbs and fragrant Flowers in the Garden are not to be neglected , abandon'd , because some pestilent weeds are not rooted up . Beware left your separating be the weeding of our Garden . If you wave Humility and Charity , your selected Flowers are but perfumed Thistles ; like the Ibides in Alexandria , which exclude one stench , but create another . Lastly , you Syllogise . If Christ should allow of wicked men to be taken into his Church , and to be continued in , he would contradict himself , as hath been proved . But Christ doth not contradict himself . Therefore , Not to except against the illogical composure of your Syllogism in an Hypothetical form , which being reduced to Categorical ( the Logical exactest ) its want of genuine artifice will be evident ▪ But not to sift punctilioes of Art , of Mood , and Figure . I answer , your major proposition is a false supposition , you obtrude a tenet which we own not , That God allows the taking and continuing of wicked men into his Church . I pray distinguish betwixt permission and approbation ; and for the admittance and continuance of the wicked , betwixt the visible and invisible Church : This permitting in the visible Church is not the acquitting of the men , but the protracting of the doom . If your Major be understood of the approbation of wicked men in the invisible ( the Catholick Church ) it is an impertinence , we disclaim any such assertion . If your Major be meant of the toleration of wicked men in a particular , in a visible Church , it is an inconsequence : Christ doth not herein contradict himself . So that the force of your smart proof is but the flourish of Sophistry . 'T is fallacia consequentis . The LETTER . Object . Let a man examine himself , and look to himself . Answ. 'T is true , for his own particular benefit , he must look to himself especially , but I am so far bound to look to him , as to keep my self clean , if any thing offends me , I am bound to go to him , and deal with him according to the Rule of Christ ; if he be wicked , I am bound to see him purged from the Congregation , 1 Cor. 5. 6 , 12. I am not to suffer sin to lye on my brother , much less on my self , Levit. 18. 17. It was the speech of Cain , Am I my brothers keeper ? The ANSWER . Though the Argument you slightly propose hath not efficacy enough to demonstrate , yet it wants not probability to perswade , unless interest or prejudice suggest that of the Comoedian . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The concurrence of Texts and Circumstances renders the Apostolical Precept ( Let a man examine himself 1 Cor. 11. 28. ) more pregnant and important . The subject of the latter part of this Chapter , from the seventh to the end , is the reprehension of the prophanation of the Lords Supper , a reproof of mental abuses at Corinth ) wherein , notwithstanding spreading notorious corruptions , yet the Apostle prescribes only a self examination , without reflection upon others : This emphatical restriction of the object ( himself ) is repeated , reinforced , not only in point of scrutiny , of search ; but in regard of penalty , of peril in vers . 29. He that eateth and drinketh unworthily , eateth and drinketh damnation to himself , and in vers . 30. If we judge our selves . 'T is our selves exclusively of others . ( Otherwise it were a spice of arrogance , not repentance . ) From the limitation himself thus varied Calvin raiseth a double observation . 1. To eat the Lords bread unworthily , is not to communicate with the unworthy , but without due preparation of ones self , without discussion of ones own faith and repentance . 2. When we intend to be Communicants , let us not take our rise abroad to sift others , but our selves . Certainly ( saith the same Author ) if all things be exactly considered , they who have so much vacancy to be inquisitive after others , are frequently negligent , and forgetful as to themselves , their own lapses , the sharpness of their intellectuals and memories , being exercised at distance , out of their own Sphere . You answer , 1. You are bound to look to another , to keep your self clean , that is by not partaking of his uncleanness , by act , or by consent , direct , or indirect . 2. You are bound to deal with him , if he offend , according to the Rule of Christ. I have already copiously discuss'd that Rule , and cleared it from your misapprehension . 3. If he be wicked , I am bound to see him purged from the Congregation , 1 Cor. 5. 6 , 12. This objection hath been formerly debated , and satisfied . 4. I am not bound to suffer sin to lye on my Brother , much less on my self . That sin may not lye on your self , you ought to prevent the Commission , if not thus to be a Prometheus , yet to be an Epimetheus by contrition and reformation . That sin may not lye on your Brother ( as you express it ) you ought at fit opportunities to reprove , and to pray that your reproof may be effectual ; if it be ineffectual , you ought to mourn , not to depart . God vouchsafed an Asterisk , a mark to be set upon the foreheads of them that mourn , and are sorry for all the abominations that be done in Jerusalem ; yet those holy mourners separated not from the persons of those that acted the abominations . The Testimony you cite , Levit. 18. 17. ( Thou shalt not discover shame , &c. ) relates to Nuptial , not to Sacramental Union or Separation ; it concerns affinity in Marriage , but hath no affinity , no consanguinity with our Controversie . You object Cains Language , Am I my brothers keeper , an answer more horrid than his Murther in Gregory Nazianzens Judgement , an aggravation of his crime by expostulation . To be a deserter , is not to be a Brothers keeper , much less to be his accuser . 'T is Satans title and office , the accuser of the Brethren . Schism is no spiritual guard , Separation no brotherly protection , unless like the Parthian Soldier , you will make your flight a defensive fight , and will vindicate your Brother , whilst you retreat , you separate from him . The LETTER . Gods Ministes are to put a difference , Jer. 15. 19. It is their charge , Matth. 7. 6. They kill souls if they do it not , Ezek. 13. 19 , 20. Jer. 8. 10. 11. They are like good Stewards to divide the word aright , and to give every man his portion , 2 Tim. 2. 15. 1 Cor. 4. 1 , 2 , 3. Gods Church is to look to it , 1 Cor. 5. 4 , 5. 2 Cor. 2. 6. The ANSWER . Gods Ministers ought Doctrinally to decypher the Sheep and the Goats , not judicially to discriminate to sever the Sheep from the Goats , this being the censure of the last day . They claim a discretive Judgement in Religion as Christians , a Directive as Ministers ( to borrow Occhams distinction ) but not absolutely a decretive Judgement , much less an executive to proceed disorderly to execution ( to separate ) before the Church hath proceeded to condemnation ( to excommunicate ) your Scripture Citations have been already examined ( Jer. 15. 19. Matth. 7. 6. ) You object , they kill souls , if they do it not , Ezek. 13. 19 , 20. And will you pollute me among my people for handfuls of barly , and for pieces of bread , to slay the souls that should not die , in lying to my people that hear your lies ? Wherefore , thus saith the Lord God , Behold I will have to do with your pillow , wherewith you hurt the souls to make them to fly . ) This is entirely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an impertinency . This primarily concerns the Female predictions of Female Sorcerers , whose magical deceits were cheap Merchandise among the Jews . If by the wrench of comparison , of allusion you make application of this to the Clergy of the Church of England ; I shall answer only , that we may , and ought to refer it by appeal to the judgement of the grand Session , and of the Universal Monarch , whose Ambassadors we are to determine , whose Prophesie is most sordid and mercenary , ( Hinc panis fumusque domi — ) Yours or ours . I pray God be merciful to any who that day shall appear guilty , when our hearts shall be as visible as our faces : when we shall not list nor dare to Canonize our selves , nor Anathematize others . Your next Testimony is Jer. 8. 10 , 11. ( Every one from the least even to the greatest is given to covetousness , and from the prophet to the priest , every one deals falsly . For they have healed the hurt of the daughter of my people , with sweet words , saying , Peace , peace , when there is no peace . ) If you intend this Citation as a Proof , it is not pertinent to the Controversie , if you intend it as a charge , as an invective ( given to covetousness ) I shall not retort it , and shape one calumny , an Apology for another ( like the Scorpions inwards prescribed , a physical cure against its sting ) but I shall pray , that you and we may purge both our hands , and our hearts from this guilt . That neither of us may sacrifice our souls to our fortunes , nor ever repair a subsistence with the least breach of conscience . As for the next impeachment of Levites that turn Parasites ( saying , Peace , peace , when there is no peace ) we tax your own to applaud schism , whilst you separate from our Parochial Congregations ; you indict us as accessories to prophanation , whilst we do not separate . I shall not dismiss this debated Problem , with the Rabbinical dilatory evasion in such disputes , When Elias comes , he will resolve us . In the mean time , we are countenanced by the uncontrolled practice of the Synagogue and Temple of the Jews , of all Christian Churches in all ages , excepting such as have been universally resented and recorded for Schismatical at least , if not Heretical . You argue , that Ministers are like good Stewards to divide the word aright , and to give every man his portion . In this you bicker only with your own shadow . I shall not discuss the confirmation by Text , 2 Tim. 2. 5. 1 Cor. 4. 1 , 2 , 3. Since I grant the whole assertion . It is their duty to divide the word aright , or to handle it , according to the Remists . ( The Latin Fathers calling their Expositions , Tracts , as the Greek Tomes ) To preach the Word aright ( according to the Syriack . ) To preach with life and voice ( saith Primasius ) when the Conversation is a constant Sermon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports artificial exactness , and spiritual uprightness , like a Mathematician to draw a streight line ( which can be but one ( saith Euclid ) betwixt two points , but many oblique , bending ) To chalk out the streight way to Heaven , to cut out the direct path , or like a Cook to prepare , and temper , and proportion viands to all sorts of guests , or like a Steward to give every one his portion , to the wounded conscience , a lenitive ( consolation ) to the festred , ulcer'd soul , a corrosive ( reprehension ) But can you resolve the Apostles Interrogatory , Who is sufficient for these things ? This requires singular ability , and integrity , the mixture of Endowments , Seraphims and Cherubims . These Meditations should excite sorrow , and anguish , and astonishment , no Motives of Justification , of Separation . We may be faithful dispensers of Divine Mysteries , and yet not be deserters of Christian Assemblies for offences not convicted . I may apply that to my self for the Sacramental Communion ( which is especially started at ) what Averroes spoke of his Physick ; That he never administred a Purgation , but his heart trembled some days before : And though I would neglect no Sacred Expedients to prepare and qualifie others , to promote the penitent , and to deterr the impenitent ; yet after all assays , I apprehend my self the greatest offender in the Congregation . Being most acquainted with the corruptions of my own heart , being bound to be a severe Inquisitor in my own bosom ( not in other mens ) my depraved condition being aggravated by my sacred Function ; which renders the indifferencies of others my infirmities , the frailties of others my crimes and prodigies ( there being as large a Sacrifice prescribed in the Mosaical Law , for the Priest , as for the whole Congregation ) so dilated , multiplied is my guilt , chargeable with that ignorance I inform not , with that negligence I rouze not , with every offence I reprove not , with every errour I confute not ( within my Domestical and Parochial bounds at least ) So that approaching to the Lords Table , with these searching perplexities , and agonies of spirit , I doom my self more unworthy to administer , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as St. Chrysostom expresseth it ) that dread mystery , than any Christian Communicant to receive it at my hands . You conduct my Pen from the Ministers to the Church , alledging Gods church to look to it , 1 Cor. 5. 4 , 5. This objection hath already past the Anvil . Neither the active care nor cure of Ecclesiastical Discipline doth properly belong to the whole Church collectively , nor to the particular distinct Members severally and individually , as to subjectum adaequatum . This Exercise of this power doth appertain to those , that stear , that guide in the Pinnace of the Church , not to those that tug and row : unless you will consound the Helm and the Ore. The submission enjoyned by the Apostle , Heb. 13. 17. ( Obey them that have the over-sight of you , and submit your selves , for they watch for your souls ) is not to be confined to their spiritual Doctrines ; but extended to their Ecclesiastical censure . As to your objection . Grant your own expression in your own interpretation ( that the Church is to look to it ) This warrants the Church to censure its Members , it doth not justifie the Member to censure the Church , to separate from it . Lastly , you add , 2 Cor. 2. 6. It is sufficient to the same man that he was rebuked by many . 'T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , under , or in the presence of many , which is a gloss best reconcileable to the phrase of the same Apostle , 1 Cor. 5. 4. ( You being gathered together ) 'T is by many , because of the publick Solemnity attested by the whole Congregation . However you expound it , this confirms a jurisdiction in the Church , not a discession out of it . The LETTER . Much more I might say and enlarge on every particular going before . I purposed , and have cut some things short , lest I should over-trouble you with my tediousness , knowing you are able to judge by little , and hoping you will accept of all kindly , and in love , as it is offered . I confess I had but little time to recollect my thoughts for the composing of it , yet as it is I present you with it , desiring to hear and receive your judgement upon it , for which I shall not only be thankful , but shall promise to weigh it in the ballance of the Sanctuary , and endeavour to bend my conscience to receive and embrace whatever is of Faith and bears the Scriptum est . However I shall be perswaded , I shall truly love you and remain , March 12. 1654. SIR , Your Christian Friend and Servant , in the Work of the LORD . P. L. The ANSWER . That you are brief , suits with the grace and artifice of an Epistle , which if voluminous is monstrous . My over copious answer needs your ample candor to excuse it . I would not be concise , because I might not be too obscure . — Dum brevis esse laboro Obscurus fio — Having aimed to unty each knot , not to cut it , not to evade but satisfie . If it appear so material , prove so effectual , as in the least degree to procure the end designed , I shall account this reply compendious enough . This being Pliny's plea for the prolixity of Homer and Virgil , setting out the Arms and Exploits of Achilles and Aeneas . If in this my intention is frustrated ; this is much too profuse of ink and time . It wants brevity , if it wants efficacy . Yet in this case , Vna litura sat est . Give me leave in the close friendly and brotherly to advise , That you beware of new Tenets ; they are like new Wines ; they sume up to mens heads , make them light and giddy . It is the Apostles grave charge , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Be not carryed about with divers and strange doctrines . Or if you look back , do not dote on that part , that blemish of Antiquity , which the Church of Christ hath in all ages exploded for Heresie . I pray examine well before you determine or censure , without some grains of holy compliance you will not edifie aright . It is an Italian Proverb ( Duro con duro non fa bon muro ) Rough stones will never make a firm structure , without a yielding material , without cement to close them . The Apostle dictates moderation towards all men . It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lenity , gentleness in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to exactness of rigor . You may live to acknowledge my words Prophetical : When future years and various occurrences shall improve you spiritual prudence and experience ( especially if God shall vouchsafe a sanctified calamity ) you will confess the Unity , the Peace of the Church , to conduce more to the saving of souls , than the most specious Sects varnish'd with the most pious , glorious pretences . You cannot be to cautelous in rending the Church of England . If you dissect her bowels , sift her Articles , her Constitutions ; you may perhaps discover more Beauty of Purity , than you imagined ( like Neroes acknowledgment ) However cast not dirt upon the Dugs that gave you Milk ( the sincere Milk of the Gospel ) Tear not the Womb of your Christian birth by Baptism . Let me recommend to you the Apostolical charm , Endeavouring to keep the unity of the Spirit , in the bond of peace . It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hastily endeavouring , lest the wounds of a bleeding languishing Church become uncurable . Let me censure you with Abrahams powerful Rhetorick . Let there be no strife between me and thee , for we are brethren . The precedent words enforce , enliven the spell of this sacred Eloquence . Moreover the Canaanites and Perezites dwelled at that time in the Land. Then said Abraham to Lot , &c. There are men of Romish principles in the Land , lately titled Recusants , but now I am to enquire how to name them : Consider whose hands you weaken , your Brethren : So you are to us as Parmenianus was to Optatus . Recollect your self whom you fortifie , our common Romish Adversaries . The Eclipse of the Church of England is their Splendor . They are united by our divisions , justified by our mutual Reproaches ; our Scandals and Schisms objected , proclaimed by our selves , are their renowned , gloried Victories and Triumphs : I hope in these Cautions , and all other passages , I shall have no cause to revive Theodorus complaint ; that what is tendred with the right hand , is received with the left . You have my judgement requested , sincerely discovered without any wily , windy collusion ; as weighing , I must pass an account on the dreadsul day of Judgement , for every word hath past my Pen in this debate . As to your promise of weighing this in the Ballance of the Sanctuary , I am not diffident of your performance , but I pray remember in Phocylides expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let the Scales be held even , not bended with a singular prejudice . For in Scripture , as in a glass , our prejudicate Opinion discerns only its own complexion . Like the indulgent phansie of that Athenian Thrasilaus , who walking on the Key of Athens , conceited that every ship which arrived was his own . As to your engagement of embracing whatever bears the Scriptum est ; I shall only offer to your consideration St. Austin's Maxime . There is no Exposition of sacred Writ proceeded from the holy Ghost , unless it tend to Charity : And if you please to annex to this Canon the same Fathers pithy Ejaculations . That in perusing and citing the Scriptures . Grant , O Lord , that I my self be not deceived in them , that I deceive not others by them . Lastly , I shall assure you of a reciprocal Love. Our Affections may be link'd , though our opinions are not . And though we are not both members of a separated Church on each ; yet I hope ( by the sacred Merits of our blessed Redeemer ) we shall be both in the same Congregated Church in Heaven : Where in a full Quire of Angels , all Notes shall be tuned to an exact Harmony , no jar of Faction , no Descant of Division , but entire Unisons : where our Anathemaes shall be exchanged to Anthems , our Censures to Allelujah . Laughern Decemb. the last , 1655. SIR , Your truly affectionate Friend to serve you , William Thomas . Non ego tibi sed causae causa respondit . Et si culpa est respondisse quaeso ut patienter , audias , multo major est provocasse . Sed facessant istiusmodi querimoniae . Sic inter nos pura germanitas , & deinceps non quastionum sed charitatis nos scripta mittamus . FINIS . Notes, typically marginal, from the original text Notes for div A64560-e630 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Pet. 3. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isoc . ad Dem. Psal. 51. 3. Non ulli rei nisi poenitentiae natus . Tertull. l. de Poenit. c. ult . Gal. 6. 2. Conscientia erronia ligat . Aqu. Act. 23. 1. 2 Cor. 4. 2. 2 Cor. 2. 17. Videns eos Hireticos volare per singula quaeque sancta legis Volumina — Nihil unquam de suo proferunt , quod non etiam Scripturae verbis adumbrare conentur . Lege Pauli Samosateni opuscula , Prisciliani , Eunomii , Joviniani reliquarumque pestium , cernes infinita exemplorum congeriem prope nullam omitti paginam quae non novi aut veteris testamenti sententiis fucata & colorata sit . Vincent . Lyr. ad Haeres . Mat. 4. 6. Luke 4. 10. Non minus veritati obstrepit adulter sensus quam corruptus stylus . Tertull. de Praes . c. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Rhet. l. 1. Deut. 4. 32. Job 8. 8. Jer. 16. 16 : Prov. 22. 28. Mat. 19. 8. Id teneamus quod ubique , quod semper , quod ab omnibus creditum est . Vincen. Lyr. advers . Haeres . 1 Pet. 1. 20. Omnes Patres sit , sed ego non sic . Abul . Ego neminem agnosco patrem , neminem magistrum . Socin . Ad Evangelium appellasti , ad Evangelium ibis . Bernard . Ede mihi unam Scripturae vocem pro parte Donati . Aug. de pasc . c. 14. Jerem. 17. 9. Sozom. l. 5. p. 16 Sulpit. Senec. Hist. l. 4. Socrat. Eccl. Hist. l. 4. c. 11. Ephes. 4. 5. Gal. 4. 5. Rom. 3. 24 , 25 , 26. Rom. 5. 1. 18. Col. 1. 24. Es. 53. 4. 5. 1 Pet. 2. 21 , 24. That importunate appeal for judgment to persecutors , Rev. 6. 10. doth infallibly infer a compassionate suit , as to their Fellow Members . Rom. 12. 15. Rom. 15. 2. 1 Thes. 5. 11. Acts 2. 45. Acts 4. 35. 1 Tit. 15. Sancti titulus , non virtutis sed professionis . Erasm. in 1 Cor. 1. Matth. 20. 26. Quomodo sancti dicantur , cum certum sit apud eos multos rudes in fide , imo palam impios fuisse ? Respon . Rectè dici Sanctos propter finem Vocationis ad Sanctitatem vocati sunt ; w. e. ut tales sint , Aret. in 1 Rom. vers . 7. Zanch. in Eph. 1. 2. the same distinction is expressed , Col. 1. 2. Socrat. in Hist. Eccl. l. 5. c. 10. 1 cor . 11. 16. Euseb. Eccl. Hist. l. 8. c. 2. Ingemuit totus orbis & se Arrianum esse miratus est . Hier. advers . Luc. 1 Kings 19. 18. Non deserendi boni propter malos sed tolerandi mali propter bonos . Aug. Ep. 48. Nec alii obest aut prodest alterius religio , Tert. in l. adv . Scap. Nec Religionis est cogere religionem quae sponte suscipi debeat non vi . Tert. in l. adv . Scap. Jude 22. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the K. M. S. Reatus impii nomen pii . Salvian . Joseph . Antiq. l. 9. c. 15. l. 11. c. 8. Duae caecitatis species concurrunt , ut qui non vident quae●unt , videre videautur quae non sunt . Tert. in Apol . ad Gent. Virgil. Ephes. 5. 11. Ergo non prohibetur omnis consuetudo cum impiis sed omne commercium cum operibus corum impiis & tenebrosis , Zanch. in Eph. 5. 11. 2. Tim. 2. 19. Signainter dixit , ib iniquitate non iniquis Estius . Sacrat . Ecc. Hist. l. 1. c. 7. Sozom. l. 1. c. 22. Matth. 3. 2. 27. 3. Semper cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cohacret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , declarat post aliquem tem factam anxium esse , Beza in Matth. 3. Vide Erasm. in 2 Cor. 8. Matth. 12. 34. Matth. 3. 7. Gen. 19. 17. Sub nomine Christi Judaismum praedicantes colendum Amb. m. 3. pa. 19. Inimici crucis quia ne quid paterentur propter Christum , miscebant cum Christo Mosem , & praedicabant necessariam esse circumcisionem , Gal. 6. Hac in parte gratificantes Judaeis . Zanch. in 3. ph . vide Aquin. Estium . Aret. Pisc. &c. Lips. in Polite ▪ Levit. 24. 15 , 16. Deut. 17. 5. Euseh . Hist. Bech . l. 7. c. 29. Aug. Iph. 48. 〈…〉 August . l. 1. contra Petis . ca. 24. 27. Baron . Tom. 2. Anno 348. Sleidan . de Cottons 3d. vial . p. 19. 20. Acts 2. 41. Matth. 3. 5 , 6. Sanguis Martyrum Semen Ecclesiae , Tertul. Statim ad obsequium praesto , licet violento imperio non cogantur . Calv. in 110. 3. August . in Confess . Zerub . typus Christi Jun. & Tremel . in ann . De Zerubbabil ( i. ) de Christo Nativitatem Christi praedicit qui nullo opere humano sed ex Spiritu Sancto conceptus , & natus ex virgine . Vatabl. 11. cap. 4. Zach. v. 6. Non in Exercitu neque in multitudine bellatorum sed in Spiritu Dei reductum populum & plenius reducendum & adversarios vastandos . Hier. in Zach. 4. 6 , Quot verba , tot Mysteria , Hieron . 〈…〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hoc charitatis officio palam declarata , Beza in 2 Cor. 9. 13. Acts. 2. 42. 1 Cor. 4. 5. Job . 3. 16. Lovin . in Proleg . in Eccles. 2. Chron. 15. 17. Puro corde deum coluit . Vatabl . 2 Pet. 2. 7 , 8. Joh. 3. 8. 1 Cor. 3. 3. Acts 9. 39 , 40. Acts. 16. 32 , 33. Vox à Perperie fratribus conficta quorum procacitas fabulis nobilitata . Erasm. vel à nomine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , secundum Hesych . Excusa intentiōnem si opus non potes ; puta ignorantiam , puta subreptionem , puta casum . Quod si omnem omnino dissimulationem rei certitudo recusat , suade nihilominus ipse tibi , & dicito apud temet ipsum : Vehemens nimis tentatio : Quid de me illa fecisset si accepisset in me similiter potestatem . Bernard . serm . 40. in Cantic . Sit zelus discretus , benevolus , constans . Gers. Sabell . Enn. 7. l. 4. Platina in vit . Evarist . & Dion . besides the testimony of Damas. Onuph . Polyd. Virg. de Invent . Elib . Conc. Cant. 21. Conc. Chalced. Can. 6. 1 Cor. 14. 26 , 40. Acts 14. 23. Apostoli plantatas Ecclesias commiserunt propriis pastoribus , Jun. & Trem. Il. 2. 1 Tit. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theoph. Heb. 13. 17. Psal. 74. 8. Virgil. 1 Sam. 2. 12. Efficitis ne hic populus veniat ad oblatas victimas . Vatabl. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sept. Ephes. 5. 27. ubicunque in his libris commemoravi Ecclesiam non habentem maculam aut rugam , non sic accipiendum est quasi jam sit , sed que praeparatur , ut sit quando apparebit etiam gloriosa . August . Retract . l. 2. c. 8. Sine macula & ruga non est in praesentia sed erit in die Jesu Christi . Pet. Mart. in l. Com. Mr. Perkins , on the Epistle of St Jude v. 9. It is Mr. Perkins express amplification on the Epistle to the Galations the first Chapter and second verse . Is faults appear in the lives of Ministers and People , so long as true Religion is taught , it is a Church , and so to be esteemed , and the Ministers must be heard , Matth. 23. 1. Arist. l. 1. Eth. Mr. Perkins on the Epistle to the Galatians the first Chapter and second verse . 1 Cor. 14. 26 , 40. Gen. 17. 7. Acts. 2. 39. Gildas monachus testatur Britannos ab initio orti Evangelii Christianam accepisse religionem , Bal. in Cent. 1. de Jos. Arimath . Britannia omnium provinciarum primi publiciter Christi nomen recepit , Sabbell . Enn. 7. l. 7. Susceptam fidem Britanni usque ad tempora Dioclesiani principis inviolatam , integramque quieta pace servabant . Beda Eccl. Hist. l. 1. c. 4. Brit annorum inaccessa Romanis loca Christo subdita . Tertul. adv . Judios . Si Sermonibus segregaveris Hieron . in Hier. 15. 19. Si prophetando discernis quicquid bonum à malo , & sine acceptione personarum verum do●es & falsum abdicas , tanquam si ego ipse loquerer , &c. Jun. & Tremel . in Her. 15. 19. Si separaveris pretiosum à vili i. e. si animas Christi sanguine pretioso redemptas à vilitate peccati per tuam doctrinam , &c. Lyra in Hier. 15. 19. The Geneva Fr. notes refer us to Levit. 11. 47. Indifferenter immolantes animalia immunda & munda , Lyra. in Ezek. 22. 26. Non docuerunt plebem quae esset differentia puri & immundi , Vatabl. in Ezek. 22. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Act. 19. 9. Dr. Hammond in his Annot. on Rev. 18. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Judaeos ut quamprimum exeant à Babylone quòd multi ●se miscuerant Babyloniis . Nihil idolatricum assumite : ita praecones Evangelii dicunt discedite , quod fit dupliciter . Primò cum discedimus à Babyl . spir . à Papismo . Secundo , cum nos segregamus ah impuris confessione , conversione . Scull . in Is. 62. 11. Euseb. in Eccles. Hist. l. 3. c. 4. Eripite vos resipiscentia è tantis malis in quibus adhuc versati estis , & sanctificationi vestrae incumbite , Jun. & Trem. in Is. 52. 11. Adonnez vous à sainctetè . Voyez sus , vers . 1. The Gen. Fr. notes on Es. 53. 11. and on the first referred to seras entirement sanctifiée & repurgée de tous scandales . Quod Apostolus dicit intelligendum de separatione spirituali . Aq. in 2 Ep. ad Cor. 6. 17. Judaei cum obviam venirent Gentili aut Samaritano dicebant ne attingas me . Drus. in l. 6. Praec . Immundum non tangit qui ad peccatum nulli consentit . Aug. in l. 3. contra Parm. Displicere est non tangere . Lyra in 2 Cor. 6. 17. Oecumen . in 2 Cor. 6. 16. Mr. Weemes in his Christian Synagogue . Calvin . in Harmon . Evangelista ' pro seniorum collegio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixit Beza in Annot. in Matt. 18. Moryson in his Travels . Jusserunt Eucharistiam canibus fundi ; non sine signo divini judicti : nam iidem canes accensi rabie ipsōs dominos suos quasi latrones sancti corporis reos dente vindice tanquam ignotos & inimicos laniaverunt , Optat. l. 2. Matth. 15. 16. Acts 13. 46. Matth. 18. 22. Vicibus innumerabiliter innumerabilibus , Aug. Qui nisi in Ecclesia fuisset tolli ex ea non poterat . Heins . in 1 Ep. ad Cor. 5. 1 Thess. 5. 14. 2 Thess. 3. 12. Familiaritas cum Excommunicatis est vitanda , Jun. & Trem. Habentes speciem quia eadem Sacramenta cum piis , Lyra in 2 Ep. ad Tim. 1. 3 , 5. Non est quod ludetur opera Jun. & Tremel . in 2 Tim. 3. 5. Hic locus ex alio interpretandus ( Tit. 3. ) neque existimaverim idcircò hoc praeceptum dari Timotheo ne colloquiis inficeretur , sed ob causam Tit● communem . Estius . Respondeo in libertate nostra & sacultate positum esse , an familiariter versemur cum sceleratis ▪ quo fit ut unicuique ab eo sit abstinendum . At non est ita in nostro arbitrio positum , an caenam recipiamus necne . Itaque diversa est ratio . Notemus ergo , si Ecclesia hominem indignum ferat & toleret , probè facturos eos qui talem noverint , si ab ejus consuetudine abstineant , idque quoad poterit facere debere , modo ne schisma ullum , aut separationem in Ecclesiae communicatione inducat . Calv. in instruct . adv . Anabap. Privatus convictus corrumpit mores conversantium non perinde communis Sacramentorum usus . Aret. in 1 Ep. ad Thess. 3. 14 , Gal. 6. 4 , 5. In his possumus esse pariter copiosi sed nolumus esse pariter vani . Aug. adv . Petil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Theophyl . Is. 1. 3. Is. 1. 10. Ezech. 16. 48 , 51. Hos. 4. 2 , 3. Nec tamen ironice appellavit cum suum populum , sed verè quoad externam adoptionem . Luk. 22. 24. Matth. 26. 25 , 26 , 27. Mar. 14. 23. Luk. 22. 19 , 20. Herodot . in Clio. Strabo , l. 8 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Theophyl . in Gal. 5. Matth. 16. 6. Luk 12. 1. Quibus typis innuit Deus illorum judiciorum causas quae in Judaeis hactenus exercuerat , nimirum quod nullam sanctitatem in uncto aut rebus sanctificatis Deo percepissent , quia impuri animis suis fuerant non minus quam illi qui ex cadavere impuritatem contraxerant . Jun. & Tyem . in Hag. 2. vers . 12 , 13 , 14. 2 Chron. 30. 18 , 19. 2 Chron 30. 20. Si hic ordo ( scil . Excom . ) alicui Ecclisiae desit , imperfectione eam , & prava macula notatum esse , sed , non to minus pro Ecclesiae ipsam habemus , ac per sistimus in ejus communione , atque affirmamus singulis ab ea segregare non licere , Calv. adv . Anabap. Nec censuras Ecclesiasticas sive superiorum iniquitate sive populi pervicacia habere possunt ad patientiam sese cum prudentia Christiana hoc modo componant ; ut primo quidem defectum disciplinaram docendi officio ac sedulitate pensare studeant cogitentque ex ore Dei beatos esse qui esuriunt & fitiunt justitiam quia sacurabuntur . Deinde caveant in eam ire sententiam aut venire opinionem , quasi Ecclesia esse non possit , aut non sit , ubi nulla est excommunicationis disciplina . Haec Permeniani & Donatistarum olim erat pestilens opinio . Paraeus in 1 Ep. ad Corinth . cap. 5. Non propter disciplinae Ecclesiasticae neglectum aut cessatioinem statim Ecclesia est neganda . Polan . in synt . l. 7. c. 8. Quanquam errores & defectus nunquam sunt dissimulandi : in quibuscunque tamen fundamentum & summa doctrinae Apostolicae retinetur , eoque nulla manifesta commititur idolatria cum lis caetibus tanquam vtris Christi Ecclesiis pacem & communionem colendam esse sentimus . Tanti facienda est unio Ecclesiarum . Zanch. de Christ. cap. 24. sect . 10. Si damnaremus excommunicationem aut suaderemus inutilem esse & supervacaneam tunc murmurandi adversum nos occasionem haberent . Calv. ad . An. Ecclesiae non ex quorundum erroribus , infirmitatibus , flagitiis , sed ex legibus & sanioris partis moribus aestimanda . Pet. Mart. in loc . Com. Ecclesiae aestimandae ex eo quod communissime & latissime tenetur . Whitak . de Not. Eccl. Ex Haereticis nullus est bonus . Res ipsa est notissima . Bellar. de not . Eccl. l. 4. c. 13. Rom. 11. 20. Matth. 11. 28. Homo sum de area Christi ▪ hujus ar●ae ventilabrum non est lingua Petiliani . Aug. contra Petil. l. 1. c. 10. Dr. Kellett in the first b. of his Miscel. chap. 8. Jer. 4. 14. Mat. 7. 5. Revel . 2. 19. Gen. 3. 9 , 11. Gen. 4. 9 , 10. Gen. 18. 21. Cum omnia nuda & aperta sint mala , tamen Sodomae noluit ante judicare quam probare nos instruere ne mala hominum ante presumeremus credere quam probare . Greg. Hom. 17. in Evang . St. Johns Gosp. chap. 8. vers . 7. Nulli Christianorum facilis communio deneganda , Leo Ep● 87. Nam & judicatur magno cum pondere ut apud certos de Dei conspectu . Tert. adv . Gent. Qui habere possunt moderate ea utantur , & caveant à rigore , quia ob infirmitatem humanam eventusque dubios , medicina est ut valde dolorifica , sic admodum periculosa . Par. in 1 Cor. c. 5. Quamvis excommunicatio●●s gladius nervus sit Ecclesiasticae Disciplinae , & ad continendos in officio populos valde salutaris , sobrie tamen magnaque cum circumspectione exercendus . Cum experientia doceat , si temere aut levibus ex rebus incutiatur , magis contemni quam formidari , & perniciem potius parere quam salutem . Cont. Trid. Sect. 25. c. 3. Spirituali gladio superbi & contumaces necantur . Cypr. li. Ep. 11. Pertinaces esse excommunicandos tantum idque cum pertinacia eorum toti Ecclesiae nota fuerit facta . ait Zanch. in quartum Praecept . Gal. 5. 19. Est noanihil emphaseos in conjunctione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i. ) amputentur , sive reiecentur , non solum judicentur , sed etiam Anathema siant . Erasin . in Gal. 5. Rom. 16. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est attente , diligenter quasi hostes è specula observetis , Beza in Rom. 16. 17. That you exclude them as prophane out of your publick Assemblies by Excommunication , Diodati on Rom. 16. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . O●cum . Rom. 16. Gal. 5. 19 , 20 , 21. Pet. 2. Ep. 2. ch . v. 1. Gal. 1. 8. So accounted by Is. Casaubon upon Athenaeus . Anathema sit , id est segregatus , separatus , exclusus . Vincent . Lyrin . adv . Haeres . Indulgentiam sibi invicem tribuerunt , ut crimina in silentium mitterent sua , vitam infamare conati sunt alienam , Optat. l. 1. de Schis . Donat. ● . Juda in Si. Mos. 95. 1. Buxtorf . in Just. Epist. 1 Cor. 5. 5. 1 Tim. 1. 20. Si quis deliquerit ut à communicatione Orationis , & conventus & omnis sancti commercii religetur . Tert. in Apol. adv . Gent. & cap. 39. Excommunicatio minor separat tantum à participatione Sacramentorum ; Major Excommunicatio separat hominem & à Sacramentis Ecclesiae & à Communione fidelium , Aquin. in suppl . 3. part . Qu. 23. Act. 1. Vide formam Excommunicationis in Concil . Fransic . & apud Gratian. 11. 9. 11. Canonica instituta ( A Gremio sanctae matris Ecclesiae , & à consortio totius Christianitatis elimnamus . ) Vide Canonem , Greg. Neo-Caesariensis de ● loc . Penit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Orig. contra Celsum l. 3. Supersedendum est Excommunicatione quando tota plebs eodem laborat morbo . August . Nunquam tota Communitas excommunicari debet , ne cum loliis & zizaniis simul eradicetur & triticum . Aquin. in suppl . 3. part . Qu. 22. Act. 5. 1 Cor. 15. 35. 1 Cor. 5. 1. 1 Cor. 1. 12 1 Cor. 3. 3. 1 Cor. 11. 18. 1 Cor. 6. 6 , 7 , 8. 1 Cor. 6. 12 , 15 , 16 ▪ 1 Cor. 8. 12. 1 Cor. 10. 20 , 21 , 22. 1 Cor. 11. 13 , 14 , 15. 1 Cor. 11. 17. 1 Cor. 11. 20. 1 Cor. 11. 29 , 30. Omnes fallunt neminem , nemo omnes , Plin. Hunc titulum Corinthiis reliquit quod scilicet sic Dei Ecclesia cum tot erroribus laboraret , &c. Facit id contra eos qui puram quaerunt Ecclesiam in terris , quam cum non reperiunt , omnibus caetibus solent nomen Ecclesiae adimere & alios damnent . Non tam rigidus censor est Apost . aqud Corinthios . Aret. in 1 Cor. 1. Sed mirum Paulum agnoscere Ecclesiam Dei ( sanctificatos ) quos paulo post ut schismaticos carnales reprehendit ; sic vero testatum facit ubicunque nomen Christi invocatur , ibi Ecclesiam Dei agnoscendum esse charitatis judicio quantumvis naevis & morbis caetus ille laboret . Par. in 1 Cor. 1. Ecclesia Dei quae magnis vitiis laborat , modo admonentibus pareat . Jun & Irem . Though among many faults , worthy reprehension , yet the Apostle doth acknowledge them to be a Church , Diodat . in 1 Cor. 1. Regnum Caelorum ( i. ) status Ecclesiae militantis , Gl. Ord. in Matth. 13. 24. Cogita , quomodo hinc me liberes , non quomodo huc recid●rem quaeras , August . Ep. 29. ad Hier. Matth. 13. 26. Quia zizania cernimus in Ecclesia non ideo recedendum est ab Ecclesia , Cypr. l. 3. Ep. 3. ad Max. Christus docet nunquam penitus liberam fore Ecclesiam ab offendiculis tum in doctrina & moribus , &c. Jun. & Trem. in Matth. 13. Nos non negamus in area , id est , in Ecclesia quaquae visibili , esse paleam cum tritico mistam . Sed cum Aug. tamen dicimus , in Ep. 48. Ecclesiam in frumentis dominicis conservatum esse non in pal●is ; & Ecclesiam crescere inter zizania , sed non esse agrum zizaniorum . Whitak . in praelect . Contr. 7. qu. 1. c. 7. de Ecclesia . Confutatos à Catholicis Donatistas omnium documentorum manifestatione pronuncians , Aug. in op . Brev. Collat. cum Donat. in fine 3. diei coll . Aristoph . Primum disce , probationem nostri non alterius requiri . Aret. in 1 Cor. 11. 28. In quibus verbis duo sunt observanda : primum indigne panem domini edere non esse cum iis qui indigni sunt communicare , sed non rite praeparare seipsum , nec expendere fidem propriam & paenitentiam . Alterum cum caena recipienda est , ne initium facimus ab aliis quo examinemus ipsos , sed nosmet ipsos probemus , & certe si accurate considerentur omnia , qui ita otia abundant , ut inquirant in alios , saepius in re sua sunt negligentes & obliviosi . Calv. Curiosi ad cognoscendam vitam alienam , desidiosi ad corrigendam suam . Aug. in Cont. l. 10. c. 3. Ezek. 9. 4. 2 Cor. 12. 16. Vide quot versibus Homerus , quot Virgilius arma , hic Aentae , Achillis ille describat , brevis tamen uterque est , quia facit quod instituit , Plin. Ep. l. 5. ad Apollinarem . Heb. 13. 9. Phil. 4. 4. Nesciebam mihi adeo pulchram fuisse matrom Xiphilin . in vita Neronis . Eph. 4. 3. Gen. 13. 8. Non sint Collegae , si noluit , tamen fratres sunt . Frater meus igitur Parmenianus , &c. Optat. de Schism , Donat. l. 1. Ne fallar in iis , ne fallam ex iis . Aug. Hier. ep . 18. Aug. Aug. 27. Edict .