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they accursedly borrowed from Rev. xiv. 6? Or that Evangelium Regni, of the Familists? Or that Evangelium Aliud, whereof St. Paul taxeth his Galatians? Gal. i. 6.

None of all these, you say; but as that Gospel of Peace, of Truth, of Glory; Eph. vi. 15. Col. i. 5. 1 Tim. i. 11. So ancient, and never known till Bolton, Barrow, and Brown! Could it escape all the holy Prophets, Apostles, Doctors of the old, middle, and later world; and light only upon these your three patriarchs †? Perhaps Novatus or Donatus, those Saints, with their Schools, had some little glimpse of it; but this perfection of knowledge is but late and new: so, many rich mines have lain long unknown; and great parts of the world have been discovered by late venturers.

Sep.-"Which enmity hath not only been successively continued, but also visibly manifested by the actual separation of all True Churches from the World, in their collection and constitution, before the Law, under the Law, and under the Gospel; Gen. iv. 13, 14, 16. and vi. 1, 2. and vii. 1, 7. with 1 Pet. iii. 20, 21. and i. 22. Lev. xx. 24, 26. Neh. ix. 2. John xvii, 14, 16. Acts ii. 40. and xix. 9. 1 Cor. vi. 17."

If this course have come late to your knowledge and obedience, not so to others: for, lo, it was practised successively in the constitution and collection of all true Churches, through all times, before the Law, under the Law, after it. We have acknowledged many Separations; but, as soon shall you find the time past in the present, as your late Separation in the ancient and approved.

You quote Scriptures; though, to your praise, more dainty indeed than your fellows. Who cannot do so? Who hath not ‡ ? Even Satan himself cites the word against Him, which was the Word of his Father.

Let us not number, but weigh your texts: the rather, for that I find these, as your master-proofs, set as challengers in every of your defences §. In Gen. iv. 13. Cain, a bloody fratricide, is excommunicated. In Gen. vi. 1, 2. the sons of God married the daughters of men. In Gen. vii. 1, and 7. Noah is approved as righteous, and enters the ark. In 1 Pet. iii. 20, 21. the rest in Noah's time were disobedient, and perished.

What of all this? Alas, what mockage is this, of the Reader and Scriptures! Surely, you even join Scriptures, as you separate yourselves.

This is right as your Pastor, to prove all members of the Visible Church elect and precious stones, cites || 1 Kings vii. 9. where is

*Hen. Steph. Apol. Herod. Fox Act. et Monum. H. N. his book.

† Τρία, β. βελτίςα.

Iren, de Valen. 1. i. Innumerabilem multitudinem Scripturarum quas ipsi finxerunt, afferunt ad stuporem insensatorum.

§ Vid. Preface to Master Jacob's and Johnson's Confer. and Barr. pass. Description of the True Visible Church.

speech only of Solomon's house in the forest of Lebanon, his porch for his throne, his hall, his palace for Pharaoh's daughter: and, when he comes to describe the office of his imaginary doctor, thwacks fourteen Scriptures into the margin, whereof not any one hath any just colour of inference to his purpose *: and, in his discourse of the Power of the Church, that he might seem to honour his margin with shew of texts, hath repeated six places twice over in the space of six lines t.

For these of yours, you might object the first to the Cainites +, not to us. Cain was cast out worthily. Do we either deny, or utterly forbear this censure? Take heed you follow him not, in your voluntary exile, to the land of Nod.

The second you might object to those mungrel Christians, that match with Turks and Pagans. There are sons of God, that is, members of the Visible Church; and daughters of men, which are without the bounds, mere Infidels. It is sin for those sons to yoke themselves with those daughters. What is this to us § ?

Noah was righteous; the multitude disobedient. Who denies it? Yet Noah separated not from that corrupted Church, till the flood separated him from the earth; but continued an ancient preacher of righteousness, even to that perverse and rebellious generation, 1 Pet. iii. 19. 2 Pet. ii. 5.

But it sufficeth you, that Cain and the Giants were separated from the rest. We yield it. What will follow hence, save only that notorious malefactors must be cast out, and professed heathen not let into the Church? We hold and wish no less: your places evince no more.

These, before the Law.

In Lev. xx. 24, 26. God chose out Israel from other people: this was God's act, not theirs; a sequestering of his Israelites from the Gentiles, not of Israel from itself: yours is your own; and from men, in all main points, of your own profession. "But, therefore Israel must be holy :" if any man deny holiness to be required of every Christian, let him feel your Maranatha. In Neh. ix. 2. the Israelites separated themselves from the strangers, which were Infidels; whether in their marriage, or devotion: neither God's service, nor an Israelite's bed was for heathens: this was not the constituting of a new Church, but reforming of the old: if, therefore, you can parallel us with Pagans, and yourselves will be Jews, this place fits you.

Lastly, what if there be a hatred betwixt the world and Christ's true disciples; John xvii. 14, 16? What if Peter charged his auditors to save themselves from the errors and practice of that froward

* Nihil aulem mirum si et ex ipsius Instrumento aptentur argümenta, cùm oporteat hæreses esse, quæ esse non possent si non et perperàm Scripturæ intelligi possent. Tertul. de Resurrect.

+ Ibid.

So Barrow terms M. Gyfford. Refut. p. 102.

§ Si Christianus Judaicæ prævaricanti carnaliter conjungatur, à communionę Ecclesia segregetur. Dist. 28. q. 1. Cave: et cap. Si quis Judaicæ, &c.

generation, whose hands were yet freshly imbrued with the blood of Christ; Acts ii. 40? What if the same, which Peter taught, Paul practised, in separating his followers from hearing some obstinate and blasphemous Jews; Acts xix. 9? What if the Church of Corinth were Saints by calling, 1 Cor. i. 2. and therefore must be separated from the yoke of Infidels; 2 Cor. vi. 17? Are these your patterns? Are these fit matches for your brethren, baptized in the same water and name; professing every point of the same true faith; using, for substance, the same worship with you? He, that saith he is in the light, and hateth his brother, is in darkness; 1 John ii. 9.

SECT. 5.

What Separation is to be made by Churches, in their Planting or Restoration.

Sep.-"Which Separation the Church of England neither hath made, nor doth make; but stands actually one with all that part of the world within the kingdom, without separation: for which cause, amongst others, we have chosen, by the grace of God, rather to separate ourselves to the Lord from it; than, with it, from him, in the visible constitution of it."

BUT all these examples, perhaps are not so much to warrant what you have done, as to condemn the Church of England for what she hath not done for such a Separation she neither hath made nor doth make, but stands actually one with all that part of the world within the kingdom, without separation.

:

Lo here the main ground of this schism, which your Proto-Martyr Barrow hammers upon in every page: an Ill Constitution.

Thus he comments upon your words +: "For where such profane confuse multitudes, without any exception, separation, or choice, were all of them, from public idolatry, at one instant received or rather compelled to be members of the Church, in some parish or other, where they inhabited; without any due calling to the faith, by the preaching of the Gospel going before, or orderly joining together in the faith; there being no voluntary or particular confession of their own faith and duties made or required of any, and, lastly, no holy walking in the faith amongst them: who can say, that these Churches, consisting of this people, were ever rightly gathered or built according to the rule of Christ's Testament?"

In his words and yours, I find both a Miscollection, and a Wrong. Charge.

For the former: the want of noting one poor distinction, breeds all this confusion of doctrine, and separation of men. For there is

* In his Preface to the Reader: and in his Causes of Separation Defended. p. 4. +Ejusdem, p. 10. Refutat. of M. Gyff. p. 22. and 2. Transgres. pp. 51, 52, 55, 66, 70, 85, 86, &c.

one case of a New Church to be called from Heathenism, to Christianity; another, of a Former Church to be reformed from errors, to more sincere Christianity.

In the first of these, is required indeed a solemn initiation by baptism; and, before that, a voluntary and particular confession of faith; and, therefore, a clear separation and exception of the Christian, from the Infidel.

In the latter, neither is new baptism lawful (though some of you belike of old were in hand with a rebaptization; which, not then speeding, succeedeth now to your shame) nor a new voluntary and particular confession of faith besides that in baptism, though very commendable, will ever be proved simply necessary to the being of a Church; so long as the erring parties do actually renounce their doctrines, and in open profession embrace the truth; and, as generally in the public confession, so particularly upon good occa sion give just testimonies of their repentance.

This is our case. We did not make a New Church, but mended an Old. Your Clifton is driven to this hold, by necessity of argument +: otherwise he sees there is no avoiding of Anabaptism. "Mended," saith your Doctor, "and yet admitted the misceline rabble of the profane ?-"

vice.

Say now, that such Separation were not made: let some few be holy, and the more part profane: shall the lewdness of some disannul God's covenant with others? This is your mercy: God's is more; who still held Israel for his, when but few held his pure serLet that Divine Psalmist teach you how full the tents of Israel were of mutinous rebels in the desert; yet the pillar, by day and night, forsook them not: and Moses was so far from rejecting them, that he would not endure God should reject them to his own advantage. Look into the black censures and bitter complaints of all the Prophets, and wonder that they separated not. Look into the encreased mass of corruptions in that declined Church, whereof the blessed eyes of our Saviour were witnesses, and marvel at his silent and sociable incuriousness: yea, his charge of not separating §. Ie know not of what spirit you are.

Now you fly to constitution; as if notorious evils weremore tolerable in the continuance, than in the collection of assemblies. Sardis had but a few names, that had not defiled their garments: God praises these; bids them not, separate from the rest . Thyatira suffers a false prophetess: the rest, that have not this learning, yet are bidden but to hold their own; not to separate from the Angel, which hath not separated Jezebel from the Church T.

* Inconstance of Brown, p. 110. Enquiry into M. White, confessed by Fr. Johnson, p. 63.

+ Passage betwixt Clifton and Smith: "And concerning the constitution of the Churches, &c. But the constituting of Churches, now after the defection of Antichrist, may more properly be called a repairing, than a constituting, &c." p. 60, + Ps. cvi. § Matt. xxiii. Rev. iii. 4. ¶ Rev. ii, 24, 25.

SECT. 6.

What Separation the Church of England hath made.

YOUR Charge is no less injurious; That the Church of England hath made no Separation.

*

Concerning which you have learned of your martyr and overseers so to speak, as if, before her late disclamation of Popery in Queen Elizabeth's time, she had not been. Her Monuments could have taught you better †, and have led you to her ancient pedigree not much below the Apostolic days; and, in many descents, have shewed you not a few worthy witnesses and patrons of truth: all which, with their holy and constant offspring, it might have pleased you to have separated from this imputation of not separating.

Will you know, therefore, how the Church of England hath separated? In her first conversion, she separated herself from Pagans in her continuance, she separated herself from gross Heretics, and sealed her separation with blood: in her reformation, she separated herself from wilful Papists, by her public profession of truth and proclaimed hatred of error: and she daily doth separate the notoriously evil, by suspensions, by excommunications; though not so many as yours : besides the particular separations of many from the acknowledged corruptions, in judgment, profession, practice. All these will be avowed, in spite of all contradiction. With what forehead then can you say, the whole Church of England hath not at all separated?

After all your shifts and idle tales of constitution, you have sepa rated from this Church against the Lord; not, with the Lord, from it. If there be Christ with us, if the Spirit of God in us, if Assemblies, if Calling by the Word; whatsoever is, or is not else in the Constitution, there is whatsoever is required to the essence of a Church §. No corruption, either in gathering or continuance, can destroy the truth of being, but the grace of being well. If Christ have taken away his Word and Spirit, you have justly subduced: else, you have gone from him in us.

And, when you have all done, the Separatist's idol, Visible Constitution, will prove but an appendance of an external form, no part of the essence of a True Church; and, therefore, your Separation no less vain than the ground, than the authors.

Lastly, if our bounty should, which it cannot, grant, that our collection was at first deeply faulty, cannot the Ratihabition, as the Lawyers speak, be drawn back? may not an after-allowance rectify and confirm it? In contracts (your own similitude) a following consent justifies an act done before consent ¶: and why not in the

* Bar. pp. 22 and 55. Fr. Johnson against M. H. Troubles and Excom. p. 191. M. Spr. p. 1.

Ratihabitio retrahi, &c.

† Act. et Mon. passim. § Fr. Jun. lib. de Eccles.

¶ Subsequens consensus Jacobi in Leam fecit eos conjuges. d. 23. q. 1. S. Sed objicitur.

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