The axe laid to the root of separation, or, The churches cause against it by the author who wrote in the late Times for free admission to the Lord's Supper.

The PREFACE.

READER,

I Am sensible under what Prejudice I am like to write; and how much more would be imputed to it, if some Other ser∣ved the CAƲSE I do. Truth and In∣terest went both to One Service: Truth did his Master's Work in good earnest: Interest labour'd only to please. The Ma∣ster finding his Busin••ss done, and not re∣garding by Whom, kept Interest, and turn'd Truth out of Door.

Were I Ambitious to conciliate to me the Favor of our present Masters of the Age, I might set my self on the Magnifying the Church of England, in the Excellency of her Constitution, of her Reformation, and Glory; or I might chase some the like Task: But when the Advantage I seek, is not my Own, but That of the Publick, I shall leave such Work to Those that think to g••t any thing by it. My Business, which is of other Ʋse, is to make good our Churches, which consist of whole Parishes, and Na∣tions,

that is, our Mixt Churches, to be Churches for all that, as are warrantable from the Holy Scriptures; that the Ʋn∣derstanding, Sober Godly of our Brethren may be satisfied to joyn with, and sepa∣rate no longer from our Publick Congre∣gations upon that Account. To do this, is a Matter of deeper Thoughts, than most are aware of; and till this Work be done, as it ought, (unto which I can but contri∣bute my Mite, and then call in further Aid from others) it will but fare with us, in all our Endeavours after the Peace and Prosperity of the Church of God in this Nation, as with them that have rai∣sed a fair Structure, and sumptuous Build∣ing; and then lose it, in point of Law, by mistaking the Ground upon which they set it.

That this is the Root of the Difference between Ʋs, and Those that d••part from the Publick, there are none but must see, that have Eyes in their Head: And I, for my part, must say moreover, That ha∣ving had long occasion to reflect on the Sub∣ject, I could never but apprehend, that the Notion which our Protestant Divines

generally entertain of the Church, is so narrow, that unless we can lengthen our Cords, and strengthen our Stakes, we shall be driven out of our Tents.

There are Two Foundations, upon which the Separatist that best understands his own Cause, will lay it. The One regards the Minister of the Parish, the Other the People, or Matter of the Church.

That which regards the Minister, is this. The Church of England consists of so ma∣ny Diocesses, and the Parishes are but Parts of the Diocess. The Bishop is sole Pastor, and the Minister but the Curate of the Bishop. It follows, that the Mini∣ster being no Pastor, and the Church no whole, or true Church, this is the First Ground of Separation.

That which regards the People, is this. The Parish Churches consist of the Rege∣nerate and Ʋnregenerate, ex Instituti∣one Humana: The Church of Christ, ex Intentione Ordinantis, consists of the Regenerate only. Here are two Ordina∣tions inconsistent: The Matter of these Churches inconsistent. And this is the Se∣cond Ground of Separation.

In short, Our Ministers (say they) are not true Pastors, nor our People true Flocks, according to Christ's Institution; and therefore they must Separate from our Congregations, and gather Others.

For Answer to the former Ground, let us know, that Diocesan Episcopacy may be considered, as some hold it, to be of Di∣vine, or, as others hold it, to be of Hu∣man Institution.

Of those that hold it to be of Divine Right, there are some (and such as are of our late Chief Men) that do indeed as∣sert the Diocesan Bishop to be the only Bishop, or Pastor of Christ's Appoint∣ment; to whom the Keys are commit∣ted, as succeeding the Apostles; and con∣sequently, that the Diocesan Churches are the only Churches; which, though One Assembly at first, they were to encrease in∣to Many, as they are now at this Day; making up that one Church Insimae Spe∣ciei, which can admit of no other under it, but only several Congregations, as Parts of it, that can themselves be no Politi∣cal Societies upon that Account. These Men, it must be confessed therefore, do de∣stroy

the Parish Pastor and Church; and their Opinion is to be opposed by us all, Conformist and Non-Conformist, esp••∣cially when they take upon them to deli∣ver the Judgment of the Church of Eng∣land; which in her Declaration of the Work or Office with which She Charges the Minister at his Ordination, (as well as otherwise) does say enough for the Con∣futation of these Men. There are others then, more temperate, who hold thus only, That Christ having instituted a Superi∣ority and Inferiority in the Ministry, and the Apostles and Evangelists ceasing, in regard to the Extraordinary Part of their Office, the sixed Bishop succ••eds in th•• Or∣dinary Part of it: But as th•• Elders or Pastors, in Scripture-time, had a Power con∣ferred on them by their Ordination, which they continued over their Congregations, notwithstanding the over-ruling Authority of the Apostles; and did exercise it when they interposed not, or were pr••sent with them: So is the Superintendency of the Bishops (their Successors) now but Cumu∣lative, and not Destructive of the Go∣vernment, which the Minister hath over

his Parish by vertue of Christ's Institu∣tion. And these Men, by such soft Words, do quite turn the Edge of this Argu∣ment.

Of Those who hold Episcopacy to be only of Humane Right, there are some that are ready to acknowledge, and ap∣prove of it as Prudent, and of Ecclesi∣astical Institution, when they will in no wise endure it to be obtruded on us as Apostolical, or of Divine Right; for this Reason more especially, because then it can never be alter'd, whatsoever Occasion there be for it. There are Others, that though they cannot but acknowledge the Antiqui∣ty of Bishops, as of Ecclesiastical Right, yet are they not willing to receive them, if they could help it; but only, being E∣stablish't by the Supreme Power, they sub∣mit to th••m. And the Truth is, so long as all Power, Ecclesiastical or Civil, which is but Human, is subordinate to the Su∣preme Magistrate, it is the King's Au∣thority must be their chiefest Hold; who, if He please, may put into their Hands the Executive Part of that Power, Circa Sacra, which belongs to Princes, making

it Coercive, (so far as He will) and no Body, I know, could deny Obedience to them upon that Account; when if they chal∣lenge any from the Authority of Christ, there are many will be apt to think they owe them none.

Now, to draw up to the Argument, or this First Ground of the Separatist. I must say first, That true it is, there are some, by their Opinion, Quantum in se, do destroy the Pastoral Office of the Pa∣rish Minister; but These are not to be accounted the Church of England, or the Law, but Innovators whosoever they be. I must say then next, That suppose we were mistaken, and the Church and Law did, or does Establish such an Episcopacy as this, the Authority of Law in this Case, and Church too, is, or were of no Force, because the Authority of Christ must take place. A Pastor and People, Associated for carrying on the Worship of God, and a Christian Life, is a Church of Christ's Institution. Such Associati∣ons are our Parishes. Such Pastors al∣so have Power, though the Exercise be ob∣structed; and they may exert it if they

will, and venture the Issue. Such Churches, I say again, have nothing wanting in the Essentials of true Churches; and to Se∣parate from them therefore, without other Cause, is Schism.

For Answer to the latter Ground, (which is the old stated Ground of Donatist and Brownist) I have prepared this ensuing Discourse. That our Churches are True Churches, in opposition to, or Answer of the first Ground, Argument, or Objection, it hath been (I must confess) but the fresh Work of another Person; and in such a piece of Impartiality, and Self-de∣nyal, as is (in my Opinion) very enga∣ging to the Church of England, (if She could acknowledge it); for he hath remo∣ved all their just Offence, and the Sub∣stance of it, I think, I have set down in this little. Only, I must add thus much more yet in his behalf, That whereas the Dispute between him, and his chief Opposer, lies in this Point, Whether it be lawful to Communicate with the Parish As∣semblies, as by Law required? I must say, That the Question thus proposed in∣cludes a Fallacy in it, which is the Fal∣lacy

plurium Interrogationum, as we call it. The only Enquiry should be, Whether we may go to Church, the Law requiring it? The word As [As by Law requi∣red] includes (I say) another, or farther Interrogation, which is not needful to be Answered; and therefore is Fallacious; which I put in as a Suppletory to what that worthy good Man hath omitted. The Law requires, that we go to our Parish Church; whether as to a Part only of the Diocesan, or as to a True Particular Church, agreeable to Christ's Appoint∣ment, is a Matter of Contention, which is Needless, and may be Endless: It is e∣nough, that it is lawful for us to go to Church. There is this Difference between the Law of Man, and God's, That when our Obedience to Him must not only be in the Matter, but in the Manner of his Commands, to be acc••ptable to Him; If the thing, which the Law of Man requires, be but in the Matter done, (and may be done) there is no more comes into Exami∣nation. That our Churches are True Churches, in answer of, or opposition to, the Second Ground, I do make the Work,

de Industria, of these Sheets; that is, I do make it My Work; because indeed, it can never be that Worthier Man's, see∣ing the Way he hath gone hitherto, (which because Common, they call Orthodox) will never make any Work of it. For let us try: If we Answer hereunto, That the Church of Christ does indeed consist only of the Sound B••liever, or Regenerate Per∣sons; but the Church as Visible, that is, which appears the Church in Man's Ac∣count, consists of the Ʋnregenerate also: Or, Those that are Members really, and in the Sight of God, are only Regenerate Believers; but those are Members in our Esteem, that profess themselves to be such Christians as the Regenerate, tho' they be not; the Argument then will come to this: The Church, as visible (to use here, for once, the common Term in the common Sense) is a number of Prof••ssors. This Profession must be of a Regenerate Saving Faith, and of no less, (that we may be∣lieve the Professor to be such, as is sit Mat∣ter for Christ's Church) according to our Protestant Divines. But in our Parish Churches there is no such Profession. There∣fore,

They are no True Churches. This, I say, is the old and constant Foundation of the Separatist; and who is there, that goes the common way, hath indeed Answer∣ed it to the Satisfaction of any the most Impartial among them? As for Profes∣sion of Infants, what is that for Signifi∣cation to us, whether the Baptized be Re∣generate, or not? And what Profession is there besides, (at least, ordinarily) but coming together in the Publick Congrega∣tion?

If the Churches of Christ's Ordination, (I must say it again) be a Number on∣ly of such Persons as do profess their Faith, Repentance, Regeneration, so cre∣dibly, or in some such manner, as the Mi∣nister and Church do receive them there∣upon, as Men endowed with the Grace supposed to be professed; and our Mixt Churches be not, in good earnest, a Num∣ber of such Professors, then is there here inconsistent Matter. Our Principle is One thing, our Practice is Another. If you deny the Assumption, and will still af∣firm, Our Members are such Professors; you will prevail with the Opponent no

more, than One whom they count will say any thing; which will but root them so much the deeper in their Conviction. They will tell you, They stand on your Bottom, and make their Practice comport with it; who admit none into their Society, but such as indeed make a Profession, that is credibly Significant, of the thing profes∣sed; and upon that, or such only, receive them to be Members. They make our Prin∣ciple, and their Practice accord; but we stand on the same Bottom, and our Ʋni∣versal Practice is otherwise; and yet maintain our Mixt Churches. And what then must we do, to make them Good? Why, As these Men, by keeping to our Principle do forsake our Practice; so we, to avoid their Practice, must try our Prin∣ciple, Whether it may not be enlarged to that Practice, which is common, and can∣not but take place where Kingdoms become Christian; the Particular Congregations whereof will be acknowledged for all that, by Others, if not by th••se Men, to be Churches of Jesus Chri••t?

I know indeed, how mean and unfit a Person I am, to become a Master-Builder;

especially when I am to lay another Foun∣dation, than That which is laid by the common Doctrine of our Protestants; and much more, when I am to lay it in Oppo∣sition to One particularly, unto whom I do not think My Self worthy to be as a Labourer, and carry his Bricks after him: From whom, nevertheless, I shall expect a more sincere and candid Consideration of what is offered, than from Others.

It is now about One or Two and Thirty Years, that I have had for Recollection; for so long it is since I Printed Three Books about Free Admission to the Sa∣crament. Ʋpon coming out of the Third Piece, I received from Mr. Blake (a grave Presbyterian) a Letter, signifying to me his Approbation of the Second Section of that Book, with Exceptions to all the Rest: When, on the contrary, I heard from the Reverend Mr. Baxter; who approved the rest, but excepted at that Section. Mr. Blake having found it necessary, in re∣gard to some Dispute, wherein he was en∣gaged, concerning Baptism, to enlarge the received Notion of the Church, I had in that Section contributed what present Aid

I could, toward strengthening his Opini∣on. Mr. Baxter upon his first taking no∣tice of the Notion in Mr. Blake, did shew a very good Will to it, in his Book of Infant-Baptism; using, as I remember, some such Words, That there was more Worth in a Leaf or two of Mr. Blake, than in all Mr. Tombs's Works. By which Words Mr. Blake being encouraged, ad∣vanced in his Notion. But Mr. Baxter, having considered farther of it, and find∣ing that it would not go, being against the Stream, (which appeared to him more especially from the Learned Gataker's Book, de Infantili Baptismo) comes out against him, in Answer to his Books, and to That little of Mine, with such a Torrent of Argument and Authority, that Mr. Blake, I believe, could never recover it. For my part, I conceived Mr. Baxter too hard for me to Cope with; and Mr. Blake be∣ing dead, there was none to take up his Cause.

The Truth is, Mr. Blake had much to say, and a great many Scriptures appear∣ed apt to militate for him: But he had not digested his Notion; and no Man

shall ever be able to Make Good any Point, which be cannot first State. He main∣tained, That a Dogmatical Faith was suf∣ficient to enter a Man in Covenant with God, and so to Entitle him to the Or∣dinances: But being pressed with the Au∣thority of the Assembly, and the Fathers, That the Profession of a Justifying Faith is required to Baptism, he grants it; and accounts that Nothing to him, who ne∣ver denyed it. This Concession was an irrecoverable Contradiction. If a Faith less than Saving, serves to give Title to a Man himself to be Baptized; then a Profession of one less than Saving must suf∣fice for his Admission. The Church, or Pastor cannot require, that a Man should profess any more to their Receiving him, than That which gives himself Title to be Baptized.

It fared the like with that Learned and most Ingenious Gentleman, Sir William Morice; who appearing by the Title of his Book, in the First Edition, to defend the same Point with Mr. Blake, was dis∣coursed from One by Letter, with all the Difficulties he could bring; to the end he

should obviate them, and extricate Ʋs out of them: But he finding it indeed beyond his Ability, did wisely, by interpreting the Term Dogmatical Faith, and making it to signifie a Profession of a Saving One, decline the Task; and so glided himself off into the Stream of the Common Opi∣nion.

There have been of late Two Persons, of sober Judgment, both Citizens; who were of the Congregational way, but brought off from it upon this same Conception, That the Church is to be laid Wider, than (they thought before, and) is used. They wrote each of them upon the Subject, with Approbation of some Persons of Note in the Church; and the latest Book is En∣tituled, Catholicisme; which I name par∣ticularly, because there are many things con∣siderable in it, to the Asserting our Cause, and Answering some Objections I have not touched: Nevertheless, it does fall out with this Author, as with Those before∣named; who having not compleated his Thoughts, does at the very Beginning, when he is about stating the Matter, de∣stroy it: For making this Query, What

may That be, by which People are made Visible Members? and giving the Resolution, That it is a Mutual Cove∣nanting between God and Them; and understanding by this Covenant the Co∣venant of Grance, or Covenant of Life, without any Distinction, or Apprehensions about it, but as others have: It is plain, that no Man can Covenant, on his Part, in the manner he expresses it, but he is a Regenerate Man; and so shall not the Church consist of the Regenerate and Ʋn∣regenerate, as we would have it; but of the Regenerate only, or of Those only who are Visibly such, which subverts our Opini∣on. When accordingly, in his Eighth Query, he endeavours to disprove the Te∣nent of the Independents, That Men are Members of the Church, as Visible, no otherwise than as they are reputed Members of the Invisible, upon this Reason, (which is therefore to be look't on as the Stating, and all the Stating he has of the Point) because they become Mem∣bers by their Voluntary Covenanting by Baptism. It is a Contradiction: For their Voluntary Covenanting by Baptism, is in

the common Account, Professing them∣selves Members of the Church Invisi∣ble. I am very sensible, that this No∣tion of a Visible Member, which he op∣poses as the Independent Notion, is the Notion of our Protestants in general; and when he hath said so much to Confute it in the Independent, he must not go back up∣on his Knowledge that the Presbyterian, and the Church of England, as well as the Congregationalist, agree in the same. Nay, so long as he but uses the Term Visible, and tells us, That the Ʋnrege∣nerate are Members of the Church only as Visible, or only Visible Members, the Cause is given up; for to be a Visible Member, and no more, is to be a. Mem∣ber of Christ in the Account of Men, when they are not so in the Sight of God; which is That, they who oppose us would have, according to the received Opinion even of all sorts of Protestant Divines, as I said but now.

As for this Author then, and Mr. Blake, I see no Foot-steps leading them out of this Difficulty, having had no Inckling of any Difference between God's Government

over all Mankind for Eternal Life, and that Kingdom which He set up over the Jews, and committed to the Messiah, to be spread over all Nations by the Gospel, as subservient to that End; and conse∣quently, between the Condition necessary to bring Men into a State of Salvation, according to the Covenant of Grace, and That which serves to make Men Subjects to this Voluntary Government or Kingdom, and capable of Entring the Covenant be∣longing thereunto, as Means to the Other; and so to distinguish of a Saving Faith, and One Short of it accordingly. I do much less remember in these Authors, any thing of Solidity about the Measure or Stint of that Faith, which does Entitle to Baptism, and not to Justisication. If a Faith less than Saving, do suffice to give this Right, it must be known to what De∣gree that Faith must come, to have this Virtue, and what That is which gives it: But I should never have found Light in their Books about the General Grace of God, from whence that Virtue springs, and whereupon it is certainly founded; Or of that Degree which specifies this Faith,

which is short of Saving, and yet gives Right (upon the Account thereof) to Ad∣mission. I let thus much be yet but a Riddle, till the Book be read over, and that all of it; for the Notion is not compleat, till you come to the very End. Whosoever will, let him take the Water of Life freely.

I do not forget, that all Men know but in part; and I am conscious, how little I know, in respect of Others; and that there is like to be a great deal wanting in my Papers; and, perhaps, something of Inconsistency too, as in these Worthy Per∣sons, (especially, in offering some Variety for Men to choose, where, if I stuck to One thing, they could not have it): And I do therefore give the like Liberty to O∣thers, to open those Defects, with all my Heart, if it be to the same End, of help∣ing Them, and compleating the Notion. It is but little a Man can do with his single Strength. It is but little Light that any sow usually at first, which must grow up by the blowing of Others. That which I sow, I know, can but be a Seed, so small as the Mustard-seed; which yet, if it be

look't to, watered, and cultivated by other Hands, may spread into a Tree, for the Time to come, to gather Fruit of it.

In the mean while I will give warning, That no Body make this Discourse a Pre∣text for Impiety, in the neglect either of his Exhortation of Others, or of his Care to his own Soul, in sitting themselves for Baptism, or the Supper, if they come to them. That a Man repent of all his Sins, and dedicate himself unto God in sincere Obedience, (or entire, measured by Grace) and particularly, (the more solemnly) when he comes to these Sacraments, is his un∣questionable Duty. And for as much as this is the usual Theme of our Practical Books and Sermons, I do declare, by these Pre∣sents, my Approbation of such Labours; and that there is nothing in this Discourse to be understood to the contrary; but ra∣ther to press the same thing upon all Per∣sons, as ever they expect to have the Re∣mission of their Sins, and obtain Salvation. Nevertheless, in regard that it is Sathan's Policy, to make Holiness and Peace often∣times to become Stumbling-Blocks one to the Other; while some Men by secking the

Purity of the Church, do themselves take, and more often give occasion to others, to break the Peace of It; it is the Endea∣vour of these Sheets to let Men understand, That though such Lessons are well taught, and urged on all that come, yet is it their Duty still to come; and of the Church, to receive those that come: And if such be Admitted that come not as they ought, when yet they ought to come, it is not for any, upon that Account, to Separate from Ʋs. We are indeed to take heed, we be not levened by any one's Sin; and to Admonish the Guilty, (if it be not cast∣ing Pearl before Swine); and to tell the Church, if a Brother be refractory: But our Communion with evil Men does not maculate any (says St. Austin) by par∣taking of the Sacrament with them, un∣less we joyn in, or consent to their Deeds. In the Threshing of the Wheat, the Corn parts from the Chaff; but Both of them keep the same Floor. And however the Devil would be setting Holiness and Peace at distance, it is our part to keep to both; not willingly letting One intrench upon the Other: And such Doctrine is to

be taught, and to be so tempered, as most conduces to make them Meet.

I shall not therefore be concerned much at those Men, who will be apt to say, That my Larger Way will bring in too many in∣to the Church, and confound the World with it: For besides that, this is a Mi∣stake, so long as a Christian and a Pa∣gan are not confounded; and it is not the Ʋngodly, (but the more tender Godly) that would stick at what they are put to pro∣fess (supposing them once willing to come in) I am not sensible of any such great Hurt in this; when according to the Pro∣phecies of Scripture, it is the Glory of the Church, under the Gospel, that the Kingdoms of the World do become the Kingdom of the Lord Jesus.

Seek ye Me, (says God) and seek not Bethel. That Publick Worship, which God hath Instituted for Himself, as the only True God, in opposition to Idols, and False Worship, is a Means which we are to use, in order that we may Live; for This hath the Promise of Life annexed to it; Seek ye Me, and ye shall Live. Amos 5.4, 5, 6.2 Chron. 15.2. Exod.

20.24. Matth. 18.20. That the Ordi∣nances therefore in general, and one with another are appointed to be the Means of Grace, I think a Man should believe, as his Creed: And why any good Men (that will consider) should be moved at our In∣viting All, and Letting in the Willing (having first heard and received the Go∣spel) unto the Participation of these External Appointments, so long as we press upon them the Necessity of the same Faith and Repentance, that the most strictest Ministers do, for the obtaining the Spi∣ritual Benefits thereof; I apprehend no such Cause, as they: For here is Holiness, and here is Peace joyned together. Neither am I taken off with that worn-out Argu∣ing, That because the Sacraments are not Administred, (as the Word) without the Church unto Heathens, to convert such to the Faith; therefore, they cannot tend, within the Church, to any Ʋnregen rate Member's Edification, Joh. 3.14, 15. Joh. 4.22.

It is a more Generous Spirit, methinks, St. Paul shews, when the Corinthians seem to value themselves upon their External

Christianity, without Care of a Holy Life: I would not have you ignorant, (says he) that all our Fathers were Baptized in the Cloud, and passed through the Sea, and eat of the same Spiritual Meat, and drank of the same Spiritual Drink: But with many of them God was not well plea∣sed. The Apostle appears here to make but very little of the admitting Men unto Baptism, and the Supper, when he makes no more of their Coming to it, than the Is∣raelites passing through the Sea, and eating of the Mannah, and drinking of the Rock; which things yet he declares to be Symboli∣cal, or Types even of the Blood of Christ, as our Sacraments. He could hardly have had a Heart to have spoken thus, if his Thoughts had been cast in the Mould, as many of our good Men's now are. I will add, Had the Apostles been so strict about admitting Persons to Baptism in their Days, as they were after, when they kept Men so long up∣on Tryal, as Catechumens, upon peculiar Reasons then, and had look't on Baptism as so great and chief Work of the Ministry, and Exercise of the Keys, wherein so sin∣gular Care was to be taken; I wonder, that

this Zealous Doctor of the Gentiles, should profess himself to be no more concern'd a∣bout it, when he tells us, how few (some Three or Four, or so) were all that he ever Baptized; and that God sent him Not to Baptize, but to Preach the Gospel.

Not but I fear God, and reverence his Institutions; and the Panting and Breathings of the Hearts of good Men after more pure Communion even on Earth, hath been to me of deep Consideration: But we must not, for all that, make the same Con∣ditions unto Coming into the Church, as unto the Getting into Heaven. In actione Coenae Dominicae non debemus (says Cyprian) attendere quid aliqui ante nos faciendum putaverint, sed quid ille qui ante omnes est prior fecerit, & facien∣dum mandaverit. In these Actions of Baptism, and the Lord's Supper, we are not to attend what some before us have thought fit to be dome; but what He, who is before all, hath Himself first done, and commanded us to do.

The Author.