A SERMON AGAINST schism: OR, The separations of these TIMES.  
Preached in the Church of Wattlington in Oxford-shire, with some Interruption, September 11. 1652.  
At a public dispute held there, Between JASPER maine, D.D. And one—  MAT. 13.47. 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  
LONDON, Printed for R. ROYSTON, at the Angel in Ivy-lane, 1652.   


THE PREFACE.  
IF you please to turn to the 19 Chapter of the Acts of the Apostles, and to read from the 24. to the 33. verse of that Chapter, there is there mention made of a great Assembly, and concourse of people; Who upon the Instigation of one Demetrius, a Silver-Smith, were confusedly drawn together into a public theatre. And when they were met there, the Confusion was so great, that the theatre for the time, was quite changed into a Babel; there was a perfect Division of speech, and Tongues among them, scarce any two spoke the same Language; For some cried out one Thing, and some cried out Another, as you may read at the 32. v. of that Chap. Rudeness, Clamour, Tumult, noise, was all that issued from them. Nay 'twas a Meeting so confused, so wholly void of Reason, that the greatest part knew not why they were come together, as you may read in the end, and close of that verse. And hence 'tis, that when Saint Paul would have engaged himself among them, and would have preached to them to convert and turn them from their error, 'Tis said at the 31. verse of that Chapter, That some of the chief of Asia, who were his Friends, sent to him, and desired him, that he would not adventure himself among such a rude, Tempestuous rout of people.  
And now, if you desire to know why I have said this to you, 'tis to let you see, First, That this hath partly been my case, I have been sent, nay spoken to, by some persons of Quality and Honour, not to engage myself among such a mixed Multitude as this; where my Affronts may be great, but my success, and Harvest small: And to speak truth to you, if I had been left to the peaceableness of my own quiet Temper, (which never did delight in storms, nor to dispute with Fire.) If the fierce, and eager Importunity of some who have provoked me, had not drawn me from my judgement, I should have followed their Advice, this Meeting had not been. Nay, I should have looked upon my Appearance here, as a Distemper, like to theirs, who have provoked and called me hither. For my cool and wiser Thoughts have still suggested to me, that to dispute of Truth with those who do not understand it, is such a piece of madness, as if I should dispute of Colours with a Blind man, of music with a deaf, or of the Sent of Flowers with One borne without a Smell.  
Next, therefore, having so far departed from my Reason, as to submit to a Dispute in this great public Meeting, lest it should prove such a confused Meeting, as I described to you before; A Meeting where my logic must fight Duels with Men made of rudeness, Tumult, noise; Or lest it should prove a Meeting where Men who can speak nought but English, shall yet speak divers Tongues; And where some shall cry out one Thing, and some shall cry another, I have made it my humble suit to some persons of Honour here present, that by their presence they will free the place from all such wild Confusions. And that, if I must dispute, I may dispute with civil men, and not undergo Saint Paul's misfortune, who fought with Beast's at Ephesus.  
Thirdly, lest this Meeting should prove like the confused Meeting, which I mentioned to you before, in one particular more; That is, lest the greatest part of you should not know why you are this day come together. Before I enter upon a full pursuit, or handling of this Text, it will be needful that I tell you the occasion of this Meeting, which that I may the better do, I shall desire you to believe, that 'tis not a Meeting of my projection or Contrivance. I appear not here to raise a Faction, or to draw a party after me, nor to add to the Rents of the country, which are too wide already. Nor am I come hither to revenge myself in the Pulpit, or to speak ill of those who have most lewdly railed at me. Let them wallow themselves, as much as they please, in their own gross filth, and mire; let them, if they please, 
Jude 13.  be those raging Waves of the Sea, which Saint Jude speaks of, which are always foaming out their own shame, when they have steeped their Tongues in Gall, and spewed forth all their venom, They shall not make me change my Opinion; which is, that to cast dirt for dirt, or to return Ill-Language for Ill-Language, is a cou●se so unreasonable, as if two Men should fight a duel, and choose a Dunghill for their weapon. As therefore, I am not come hither to show myself malicious, so I am not come hither to gain Applause, or Reputation by this Meeting. No thirst of Fame, no affection of victory hath drawn me from my Study to step into this Pulpit. I understand my own Infirmities too well to be so self-conceited. Or if my Abilities were far greater than they are, yet I have always looked on Fame thus got, to be so slight a Thing, as if a Man should feed on air, or make a meal of shadows.  
Not to hold you therefore any longer in suspense, if you, who know it not already, desire to know the true o●casion of this Meeting, 'tis briefly this; I have for some years (even with tears in my eyes) seen one of the saddest curses of the Scripture fulfilled upon this Nation: With a bleeding Heart I speak it, I have seen, not only three Kingdoms, but our cities, Towns, and Villages, nay even our private families divided against themselves. I have seen the Father differing in opinion from the son, and I have seen the son differing in opinion from the Father. I have seen the Mother broken from the Daughter, and I have seen the Daughter divided from the Mother. Nay, our very Marriage-Beds have not scaped the curse of Separation. Like Jacob and Esau issuing from the same womb, I have seen two Twins of Separation rise from between the same Curtains. I have seen the Wedlock knot quite untied in Religion; I have seen the Husband in opposition to the Wife▪ go to one, and I have seen the Wife in opposition to her Husband, for many years together, go to another Congregation. In a Word (my Brethren,) the Church of Christ among us, which was once as seamless as his coat, is now so rent by schisms, so torn by Separations, that 'tis become like the coat of Joseph which you read of in the 37. Chapter of Genesis, at the 3. verse, scarce one piece is coloured like another; And I pray God it prove not like the Coat of Joseph in one particular more; I pray God the Weaker be not sold by his Brethren, and his coat be not once more died red, once more imbrued in blood. This, you will say, is very sad, and yet this is not all; That which extremely add to the Misery of our Rents, and Separations, is, that the wisest cannot hope they will ere be peeced, or reconciled. For the persons who thus Separate, are so far from believing themselves to be in an error, that they strongly think all Others err who separate not too; They think themselves bound in Conscience to do as they do. Nay, zealous Arguments are urged, and Texts of Scripture quoted, to prove that 'tis a damning sin not to go on in Separation. The Churches where their Neighbours met ere now contemned, and Scorned: Nay, I have with mine own Ears heard a Dining Room, a Chamber, a Meeting under Trees; Nay, I have heard a hogsty, a B●rne, called places more sanctified than they. In a word, one of the great Reasons which they urge, why they thus forsake our Churches, and make divided Congregations, is, because (They say) the people which assemble there are so wicked, so profane, that they turn God's House of prayer into a den of thieves. To keep this infection from spreading in my Parish, and to keep this piece of Leaven from souring the whole lump; And withal to satisfy one, whom I look upon as a well-meaning, though a seduced, and erring person, who hath engaged herself by promise, that if I can take the mist from her Eyes, and clearly let her see her error, she will return back to the Church, from which she hath for some years gone astray; and being invited to do this in a way of Christian challenge, which hath raised a great expectation in the country, I have taken up the Gauntlet, and here present myself before you; and before I enter the Lists, to let you all see the Justice of the Cause which I here stand to defend, I have chosen this Text for my shield; where He, who wrote this Epistle to the Hebrews says, Let us consider one another to provoke one another to love and to Good works, not forsaking the Assembling of our selve● together, as the manner of some is.   

The Division.  
IN which words, the only point which I shall insist upon, as the fittest, and most seasonable to be preached to this divided Congregation, shall be the point of schism; or, in plain English, Separation, as 'tis expressed to us in these Words, Let us not forsake the Assembling of ourselves together, as the manner of some is. In the pursuit and handling of which words, I will proceed by these two plain and easy steps. First, I will prove to you, by Arguments, which have a sunbeam for their parent, That the Rent or Separation which is now made in the Church, is a very grievous sin: Indeed, a sin so grievous, that I scarce know whether Christians can be guilty of a greater. Next, I will Examine and answer their Arguments, and Texts of Scripture; who do persuade themselves and others that their separation is no sin; Nay, that would be a grievous sin not to separate as they do. In the mean time I beseech you to lend me a quiet and favourable Attention, whilst I begin with the first of th●se parts, and that shall be to prove to you, that the separations of our Times, are great and grievous sins.  
Among the other Characters and Descriptions which have been made of us Men, we have been called, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. That is, a Creature borne and made, and created for Society. Towards the preservation and maintenance whereof God at the Beginning, ordered his Creation of us so, that whereas other Creatures take their original and Birth from a diversity of parents. He made us Men to spring from one, undivided, single pair. One Adam, and one Eve were the two joined parents of mankind. And the Reason of this was, That there might not only be among us one common kindred and Alliance, but that we might hold a firm, and constant League and Friendship with each other too. And hence 'tis we see, that without any other Teacher but their own natural Instinct, Men in all Ages have avoided separation, by gathering themselves into formed bodies of cities, Towns and Commonwealths. Neighbourhood, Society, mutual help, and Conversation, being one of the great Ends for which God made us Men. And upon this Ground it hath been disputed, whether a Hermit, or Monastic man, break not the Law of Nature, because he separates himself from the company of Men? And 'tis clearly stated by some great Casuists, That if he separate from others for no End but separation, if he retire himself into a Cave or wilderness, or desert, (as some of the Ancient Hermits did) not for Devotion, but out of a hatred, or distaste of the rest of mankind; In that particular he cannot well be called a Man, but some wilder Creature, made to dwell in Caves, deserts, forests, Dens.  
As then, the Law of Nature doth require us to preserve society and Friendship, so the Law of Christ hath tied, and woven this knot much faster. We are all of kin by Nature, but we are all Brethren as Christians: Men allied to one another by one common Hope, one common Faith, one common Saviour, one common God, and Lord, and Father of us all. And upon this Ground, when one Christian shall divide or forsake the society of Another, unless it be upon a just principle of Conscience, and to avoid a sin, the Scripture calls it not barely Separation, but Separation which is schism. That is, such a Separation as is a gospel-sin ●.  
Which, that you may the more clearly understand, give me leave to ask you in truth what is schism? Why the best Definition of it that was ever yet given is this, That schism is nothing else, but a separation of Christians from that part of the Visible Church, of which they were once Members, upon mere fancied, slight, unnecessary Grounds. In which Definition of schism, three things do offer themselves to your serious observation, to make it formal schism, or a sign of Separation. First it must be a separation of Christians from some part of the Visible Church, of which they were once Members; That is, (according to the Definition, a visible Church as it concerns this present purpose) it must be a denial of Communion with that Congregation of Christians, with whom they were once united under a rightly-constituted Pastor. Next, they who thus separate, must betake themselves to some other Teacher, whom, in opposition to the former, they choose to be their Guide, and so make themselves his Followers.  
Thirdly, they must erect a New Assembly, or place of Congregation, as a New Church distinct from that from which they do divide.  
Lastly, This choice of a New Guide, and Separation from the Old, this Erection of a New Church, and Division from the former must be upon slight unnecessary Grounds; For if the Cause, or Ground of their Separation be needless, vain, unnecessary, if it spring more out of Humour, Pride, desi●e of change, or Hatred of their Brethren, than out of any Christian love to keep themselves from sins; 'Tis in the Scripture-Language schism, That is, a sin of Separation.  
Or if you will hear me express myself in the language of a very learned Man (who hath contrived a clue to lead us through this Labyrinth) This breach of Communion, This separation from a Church rightly constituted; This choice of a New Guide, New Teacher, New instructor. Lastly, This setting up of a New Congregation, or place of private Meetings, is the same sin in Religion▪ which Sedition, or Rebellion is in the Commonwealth or State. For upon a right examination of the matter 'twill be found, That schism is a Religious, or ecclesiastical Sedition, as Sedition in the State is a civil, lay-schism.  
Which two sins, though they appear to the World in diverse shapes, the one with a Sword, the other with a Bible in his Hand; yet they both agree in this, that they both disturb the public peace. The one of the State, where men are tied by Laws as Men; The other of the Church, where men should be tied by Love as Christians.  
To let you yet farther see, what a grievous sin this sin of schism or Separation is; If the time would give me leave, I might here raise the schoolmen, ancient Fathers, and general counsels from the dead, and make them preach to you from this Pulpit against the sin of Separation. I might tell you, that in the purest Times of the Church, a schismatic, and heretic were looked upon as twins; The one as an Enemy to the Faith, the other to Communion. But because in our dark Times, learning is so grown out of date, that to quote an Ancient Father, is thought a piece of Superstition; And to cite a general council is to speak words to our New Gifted men unknown, I will say nothing of this sin, but what the Scripture says before me.  
First, then, I shall desire you to hear what S. Paul says in this case, in the last Chapter of his Epistle to the Romans at the 17. verse. Turn to the place, and mark it well I beseech you. Now I beseech you, brethren, says he there, mark them which cause Divisions, and offences, contrary to the Doctrine which ye have learned, and avoid them: That is, in other words, Separate yourselves from them. And then he gives you a Character, and Description of those Separaters at the 18. verse of that Chapter; And says, For they that are such, serve not our Lord Jesus Christ, but their own Belly. And by good words and fair speeches deceive the Hearts of the simple.  
In which words, four things are so exactly drawn to life, as makes them a perfect prophecy, or rather picture of our Times▪ The first is, that there were some in S. Paul's days, who caused Divisions in the Church; Men, who in a way of schism, and Separation, made themselves the Heads and Leaders of divided Congregations.  
Next, The Ground upon which they built their Separation; 'twas not upon any just, true, lawful, Scripture-Ground. For the Text says, 'Twas contrary to the Doctrine which the Apostles taught, and preached. But the true cause, or Ground, why they thus caused Separations, was merely self-Interest; And that they might gain by their Divisions. Nay, 'twas such a poor, base, unworthy self-interest, that 'tis there said, they did it in compliance to their Belly.  
The third thing which will deserve your observation, is, the cunning Art they used to draw the weak to be their Followers. 'Tis there said, that by good Words and fair Speeches, they deceived the Hearts of the simple, especially the simple of the weaker sex. And who these were, S. Paul, in other words, but to the same purpose tells you, in the 3. Chapter of his second Epistle to Timothy at the 5, 6, 7. verses of that Chapter. Where speaking of such cozeners, he says, they had a form of godliness, an outward seeming holiness to deceive and cozen by; And that under this form of godliness they crept into Houses, and there led Captive silly Women, loaden with sins, and drawn away with divers Lusts. Women so unable to distinguish Right from Wrong, that they were always learning, and never able to come to the Knowledge of the Truth.  
And certainly, my Brethren, 'tis no new thing under the sun, to see the weaker sex misled by holy forms, and shows. 'Tis no new thing, I say, under the sun, for a man that makes long prayers, to eat up a widows House; Or for a cunning Angler to catch the sillier sort, with a hook baited with Religion. 'Twas so in our saviour's time, and 'twas so in S. Paul's. And whether their demure looks, their precise carriage, their long prayers, their good words and fair speeches, be not the hook, and snare, by which weak people are caught now; whether the feasting of, their bellies, or the making gain of godliness; Or whether the Itch and pride of being the Leaders of a Faction; Or whether the vain Ambition of being thought more holy or more gifted than the rest, be not the true end of those, who do now cause Separations, I will not rashly censure, but I have some reason to suspect▪ But this is not all.  
The fourth, and last thing, which most deserves your observation, is, that Separation in that place is such a scripture-sin, that S. Paul commands us to separate from those, who do thus cause Separations. hear the place, I pray, once more repeated to you, I beseech you, Brethren, says he, mark them who cause Divisions among you, and avoid them. That is, as I said before, Separate yourselves from them. If they, who upon no just cause do Separate, must be Separated from, I hope you'll all confess that Separation is a sin.  
And what sin think you is this sin of Separation? Why, I know some of you will think it strange if I should say, 'tis a sin of the Flesh. And yet S. Paul says, that 'tis a sin of the Flesh, in the 3. Chapter of his first Epistle to the Corinthians. mark I beseech you what he says in that place. Are ye not carnal? says he there. For whereas there are among you Envyings, and Strifes, and Divisions; Are ye not carnal, and walk as men? says He at the 3. verse. Again, when one saith, I am Paul; And when another saith, I am of Apollo's; Are ye not carnal? says he at the 4. v. of that Chapter. If to divide and separate from the Followers of S. Paul, and to make themselves the Followers, and Disciples of Apollo's; or if by way of Separation to make themselves the marks of several Churches, to which Apostles were the Guides, were a sin of Carnality; (as S. Paul says it was) what shall we say of some people of our Times? who instead of several Apostles to divide themselves by, do choose to themselves Guides so mean, so unlearned, so liable to error, that they perfectly make between them the picture of Mistakes: The blind leading the blind, and both fallen into a Ditch? 'Tis not now, as 'twas then. When some said, we are of Paul, and when others said, we are of Cephas, and when others said, we are of Apollo's; Others, we are of Christ. Though to make the Names of Christ, or Paul, or Cephas, names of Fiction, was a sin. But we are fallen on Times so made of Separation, that people do divide themselves by Teachers, whose second Trade is Teaching. Teacher's so obscure, so bred to manual Occupations; Teachers so sprung up from the basest of the people. Lastly, Teachers, so accustomed to the trowel, Forge, and anvil, that I almost blush to name them in the Pulpit. 'Tis not now sa●d, we are of Paul, And we are of Apollo's; But we are of Wat Tyler; We are of jack Cade; We are of Alexander the Coporsmith; We are of Tom the Mason; and we are of Dick the Gelder. And whether to Divide and Separate under such vulgar Names as These, be no a sin of the Flesh, I leave to every one of you, who have read S. Paul, to judge.  
And here, now, if Time were not a Winged Thing, or if it would but stay my leisure, I might lay before you many other places of the Scripture, which clearly do demonstrate that Separation is a sin. For though, like the Ghost of Samuel, which you read of in the Scripture, it usually appear clothed in the Mantle of a Prophet, though it were holiness in the Tongue, And preciseness in the Face; yet to let you see what an Apple of Sodom it is; How it looks with a Virgin check without, and is nought but rottenness within, I shall once more desire y●u to hear what S. Paul says of it, In the 5. Chapter of the Galatians at the 19 and 20. verses of that chapter, Where he once more reckons it among the sins of the Flesh. As for Example, The Works of the Flesh are manifest, says he, which are these▪ adultery, Fornication, uncleanness, lasciviousness, idolatry, Witchcraft, Hatred, Variance, Emulation, Wrath, Strife, Seditions, heresies, says our English▪ Translation. But the words in the original Greek, (which are the true Word of God) will bear it thus. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, That is, Divisions, Sects, Envyings, murders, drunkenness, revelings, and such like. Of the which I tell you before, says he, As I have told you in Times past, Th●t They which do such Things shall not Inherit the kingdom of God. Where you see Seditions, Sects, and schisms, as well as adultery, and murder, are there listed by S. Paul among those works of the Flesh, which do shut men out of Heaven, and exclude them from salvation.  
Many such like places of the Scripture I might lay before you. But I will content myself with one Argument more; which shall not only prove to you, That Separation is a sin; But one of the Greatest sins, of which Christians can be guilty.  
To make this clear to you, and beyond all Dispute, or Question. That which I will say to you (and mark it well) is this. 'Tis a Rule in Divinity, (and 'tis a Rule infallible) That those sins are the Greatest, which are most contrary, and do most oppose the greatest Christian virtues. Now the Three Great Christian virtues which do make and constitute a Christian, are set down by S. Paul, in the 13. chapter of his first Epistle to the Corinthians, at the last verse, where he says, Now abideth Faith, Hope, and Charity; But the Greatest of these is Charity. Thus, then, stands the case. Distrust in God's promises, or an unbelief in his power, is a very great sin. For 'tis a sin which doth oppose and quite cut off the wings of Hope. Heresy, or the strife, and obstinate Defence, and persisting in a known error, is a far greater sin. For 'tis a sin against Faith, a sin which strives to draw a Cloud about the beams of Truth. But if it be true what S. Paul says, (as most certainly it is) If it be true that Charity is greater than either Faith, or Hope, than 'twill follow by Good logic and all the Consequence of Reason; That that sin which doth untie, and break the Bond of peace; That sin which destroys Christian Friendship, and Communion; Lastly, That sin which rends, and tears the Cords of Charity asunder, is a far greater sin than unbelief or heresy. And the sin which doth all this is the sin of Separation.  
First 'tis a greater sin in it self, and the very formality of the sin. As being the worst Extreme to the best, and greatest virtue, Namely, The virtue of Love; By which Christ would have his Followers distinguished from the rest of mankind's. For by this shall all men know, says he, that you are my Disciples, if ye love one another. As you may read in the 13. chapter of John at the 35. verse. And agreeable to this is that which is delivered here in this Text, where the author of this Epistle to the Hebrews says, Let us consider one another to provoke one another to Love. And not forsake the Assembling of ourselves together, as the manner of some is.  
And as schism, or Separation upon a slight, or needless Ground is in it self one of the greatest sins; So 'tis one of the greatest sins too, in its dangerous Effects. Besides the Hatred, Envy, Strife, which it begets among Men of divided Interests, and minds, 'tis many times the coal which sets whole States and commonwealths on fire. It pretends, indeed, very much to the Spirit, And at first clothes itself in the dress of Humility and Meekn●sse; But they who have written the Chronicles of the Church can tell you, That those pretences to the Spirit have no sooner gathered strength, but they have proceeded to bloody battles, and pitched fields. Where the meek persons have thrown aside their Bibles; and have changed the Sword of the Spirit into the Sword of war. The proceedings of the Donatists in Africa, and of the john-of Leyden-Men at Munster are two sad Examples of the truth of what I say.   

The Grounds of Separation examined.  
BUt here, perhaps, will some of you, who hear me this day, say, What's all this to us? In saying this which you have hitherto said, like those who wrote Romances, you have but created an Adversary out of your own fancy, and then foiled him; or like the man in Aristotle who drove his shadow before him, you first frame a man of air, and then cry he flies from you. But if this be to conquer, one of our Gifted Men who is at all no scholar, can as well triumph over men of air, and shadows, as yourself. To let you see, therefore, that I am one of those, who desire not to fight Duels with naked unarmed Men, nor to meet any in the Field, before we have agreed upon the just length of our Weapons: If your patience will hold out so long, who come disinterested hither, This second part of this Sermon shall be spent in the pursuit of that, which Master dean of Christchurch just now very seasonably noted as a Defect in our present way of Arguing, and Dispute, which was, that the Grounds were not examined upon which the present Separations of these Times, do build themselves. These Grounds, therefore, I shall now in the next place call to some reckoning and Account, And in the doing of this, I will hang up a pair of Scales before you, you shall see their Arguments placed in One Scale, and my Answers in the Other: And because no moderator sits in the chair to judge (which was a thing foreseen by me, but could not well be compassed) I shall make you the judges who hear me this day. And because the rudeness, and Ill-language of those who have disturbed me in this Pulpit, hath made me stand before you here like a man arraigned for error, I will freely cast myself upon God, and you the country. Thus, then, I shall proceed.  
Here (as I said before) may some of the Separating party, say to me, How doth the former part of your Sermon concern us? We separate, 'tis true, But not on those false Grounds which you have all this while described. We grant, indeed, That if we broke Communion with you out of Faction, or self-interest, or Pride, or desire of gain, or mere Love of Separation, you might well call us schismatics; and we should well deserve that Name. But the Ground on which we separate from you, is, because you are not fit to be Assembled with, you are sinners; wicked, lewd, profane, notorious sinners. The places where you meet breathe nothing but Infection. Your Teachers preach false Doctrine; and your people practice lies. In a word, we cannot with the safety of our Conscience frequent your Congregations. Since to appear there would be an enterprise as dangerous, as if we should make Visits to a Pest-house▪ and there hope to scape the Plague.  
This you will say (good people) is very hard language. And How, think you, do they prove it? why, as they think by two clear places of the Scripture, which no man can oppose▪ and not make war with Heaven. Two places of Scripture, I say, have been produced, and quoted to me, like Samson and Achilles, with Invincible Lances in their Hands. Places which do not only allow, but command a separation; Nay, they command it so fully, that if they should not separate, or forsake our Congregations, they say they should sin greatly, and disobey the Scripture. And what are these two places?  
The fi●st you shall find set down in the 5. last verses of the 6. Chapter, of the second Epistle of S. Paul to the Corinthians, where the words run thus. Be ye not unequally yoked together with unbelievers. For what Fellowship hath righteousness with unrighteousness? And what Communion hath Light with darkness? And what Concord hath Christ with Belial? Or what part hath he that believeth with an infidel? And what agreement hath the Temple of God with idols? For ye are the Temple of the living God; 
* Levit. 26.11.  As God hath said, I will dwell in them, and walk in them; And I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, 
* Esay 52.11.  saith the Lord, and touch not the unclean thing, and I will receive you. This is their first great place, which they urge for separation. Will you now hear their second? That you shall find set down in the 4. first verses of the 18. Chapter of the Revelations. Where the words run thus, After these things, says S. John there, I saw another Angel come down from Heaven, having great power; and the Earth was lightened with his Glory. And he cried mightily, with a strong voice, saying, Babylon the Great is fallen, is fallen, and is become the Habitation of devils, and the hold of every foul Spirit; And the Cage of every unclean, and hateful Bird. For all Nations have drunk of the wine of the wrath of her Fornications; And the Kings of the Earth have committed Fornication with her. And the Merchants of the Earth are waxed rich, through the Abundance of her delicacies. And I heard Another voice from heaven, (Says he) saying; Come out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues.  
These two places of Scripture (if you will hear me express myself in the threadbare Language of the Times) They say, do hold Forth themselves so clearly, that I may sooner quench the sun than find an Answer to them. Nay, to deal freely with you, these two places, and these only are a piece of the Challenge which hath occasioned this Dispute. For I am promised by Her, whom I here come to undeceive, that if I can answer these two places, she will be my Convert; And will separate from these who do now make separations.  
I take her at her word, and do thus contrive, and shape my Answers; mark them I beseech you. As for the first place in the 6. Chapter of the second Epistle to the Corinthians; you are to understand, that when S. Paul wrote that Epistle, The City of Corinth was not wholly converted to the Faith, but was divided in Religions, some were yet Heathens, and sacrificed to 〈◊〉: Others did embrace the gospel, and gave up their Names to Christ.  
N●verthelesse, th●y were not so divided in Religions, but that dwelling together in the same City, certain Neighbourly civilities, and Acts of kindness past between them. As for Example, when a Heathen or unbeliever offered a sacrifice to his Idol, 'twas usual, for old Acquaintance sake, to invite his Christian Friends to be Guests to his sacrifice; And to eat of his meat which was offered to his Idol, As you may read, 1 Cor. 10.27, 28. And the place where the sacrifice was eaten, and where the Feast was made, was, for the most part in the Temple of the Idol, As you may read, 1 Cor. 8.10. Now, this mingling of Religions; This meeting of Christians with Heathens, at a Heathen Feast; Nay, at a Feast where the Meat was first offered to an Idol, Nay in that Idol was offered to the Devils, as you may read, 1 Cor. 10.20. Nay, this meeting of Christians with Heathens at an Idol sacrifice, and their eating with them of that sacrifice in the very Temple of the Idol, was a thing so dangerous, so apt to call weak Christians back again to their former Idolatry, That Saint Paul thought it high time to say, Be not thus unequally jokt with unbelievers. In which expression he doth cast an eye upon that Law of God, which you may read set down in the 22 Chapter of deuteronomy, at the 9, 10, 11. verses of that Chapter. Where God says, Thou shalt not sow thy Vineyard with diverse seeds; Nor shalt thou plough thy field with an ox, and an ass yoked together; Nor shalt thou wear a Garment of divers sorts, Namely, of linen, and Woollen woven together in one piece. To the mystical meaning of which Law, S. Paul here alludes, when he says, Be not unequally yoked with unbelievers. For a Christian mingling with a Heathen, in a Heathen Congregation: Nay, a Christian mingling with a Heathen in the Temple of an Idol, was a more disproportioned sight, then to see an ox yoked with an ass in the same Plough; Or th●n to see Corn sown with Grapes in the same Field; Or then to see Wool mixed with linen in the same Garment. In a Word, the Idolatry of the Heathens was so inconsistent with the Religion of the Christians, that S. Paul proceeds, and says, that they might as well reconcile Light to Darkn●sse, or contrive a League between Christ and Belial; Or tie a Marriage knot between righteousness and sin, as make it hold in fitness; That Christians who are the Temples of God, and of his holy Spirit, should mere, and eat, and bear a part in the Idol Temples of the Heathens. And these Infidels, these Heathens, who did not believe in Christ; These Corinthians unconverted, These Worshippers of Idols, who strived to draw the Christians back to their former Superstitions, were they from whom S. Paul bids his New Converts separate themselves. Come out from among them, and be ye separate, says he, at the 17. verse of that Chapter. O, (in the Language of the place) Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you. Which words are but a string struck by the Prophet 
* Esay 52.11.  Esay first, and spoken by him, of the separation of the Jews, from the than idolatries of the Heathens. And that this is the true Interpretation of this place, will appear to any who shall compare, what S. Paul here says, with that which he says, in the 10. Chapter of his first Epistle to the Co●inthians, from the 19 to the 30. verse of that Chapter.  
This then, being so, Let me ask the zealous persons, who thus delight in Separation, are They from whom they separate such infidels, such Heathens, such Worshippers of Idols, as S. Paul doth here describe? Do they see any Gods of Gold, erected in our Temples? Or do they see any Images of Silver adored, and sacrificed to by our Congregations? Do any of us make prayer▪ to a stock? Or do any of us burn Incense to a Stone? Nay, let them (if they please) examine us by their private-meeting. Catechism. do we not confess the same God that they do? Do we not believe in the same Jesus Christ? Do we preach another Gospel? Or hope to be saved by any other Name but His? Are not our Congregations built on the Scripture-Rock? Is not Christ our Corner Stone, and his Apostles our Foundation? do we not agree with them in all things, but where they differ from the Scripture? As for Example, we do maintain, and say, that separation is a sin. They do maintain and say, That 'tis a Christian Duty; We urge that Text which says, One Lord, One Faith, One baptism; They urge no Text, which says, Men must be twice Baptised. We say, that if a Child of God do break God's Laws, a Child of God sins. Some of them say that God beholds no sin in his Children. Lastly, we say of the Scripture, as 
† 2 Pet. 3.16,  S. Peter said of S. Paul's Epistles; That there be some things in seem, very hard to be understood, which they who are unlearned w●●st to their own Destruction. They say unlearned Gifted Me are the best Expounders of the Scripture; What they mean by Gifted Men I will not here examine. But that which I will say is this, because We differ in Opinions to divide themselves from us; Nay to apply such a reproachful place of Scripture to us, as makes us no better than Infidels, and Heathens, and Worshippers of Idols, is to revile us with the Word of God, and to libel us with Scripture.  
Would They take it well, if we should apply to Them that place which says; Woe to you, ye Hypocrites, ye Blind Leaders of the Blind; you who strain at Gnats, and yet securely swallow Camels? Would They take it well, if we should quote a place of Scripture, and make it call Them whited Sepulchers; which show fair and beautiful without, and hold nought but stink, and rottenness within? Again, would They take it well if we should apply to them, that place which speaks of Men, who have a form of godliness, but deny the power thereof? Men, who like the old Pharisees, with a long prayer in their Mouth, creep into Houses, and there lead Captive silly Women? Lastly, would They take it well if we should apply that place to Them, which says; That as Jannes, and Jambres withstood Moses, so do these men resi●t the Truth? Men of corrupt minds; Reprobate concerning the Faith? (as 'tis in the Greek, and the Margin of your Bibles) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Men purblind, void of judgement concerning the true knowledge of the Faith? If they would not take it well, why do they not observe the Rule of Equity, and justice, which is, To do to us, but as They would have us do to them?  
But here perhaps, will some of you who hear me this day, say; We do not separate from you, because you are outright unbelievers, Pagans, Infidels, or Heathens; But because you wear the Names of Christians, and yet live the Lives of Heathens. Though you do not worship Idols, yet there is covetousness among you, which S. Paul calls 
† Col. 3.5.  Idolatry. And though you d●●●●●fesse Christ, yet you walk disorderly; And do commit 〈◊〉 sins which they who denied Christ did. Though we see no Gods of Gold nor Silver in your Temples, yet if we came there, we might see a Congregation of such people as S. Paul in other places bids us Separate from. As for Example, turn to the 3. Chapter of his second Epistle to the Thessalonians, and the 6 verse. Doth he not there command us In the name of the Lord Jesus to withdraw ourselves from every Brother, who walks disorderly, and not according to the Traditions which he taught? Or if this place be not clear enough, turn to the 5. Chapter of the first Epistle of S. Paul to the Corinthians, and to the 11. verse, Doth he not there say, that if Any man that is called a Brother, be a fornicator, or Covetous, or an Idolater, or a railer, or a Drunkard, or an Extortioner, with such a one we are not to keep Company, No, not to eat?  
I grant, indeed, S. Paul says so, and do think it very fit that S. Paul should be obeyed. But how doth this prone that they are to forsake our Congregations? That there are such men among us, as S. Paul doth there describe, is a Truth too clear to be denied. But are our whole Congregations composed of such men? Are all Drunkards? Are all fornicators? Are all railers? Are all Extortioners? Are all, both Priests and People so like one another, that when they meet they make not a Church. Assembly, but a Congregation of such sinners? Or are they only some? And they, perhaps, the lesser part who are guilty of those sins? Nay suppose they should be far the greater part, who are guilty of these sins; yet you know out 
* Mat. 13.  Saviour Christ compares the Church to a Field sown with good seed; But than he tells us too. That to the world's end, among the good seed there shall still grow Weeds, and Tares. again, in the 13. chapter of S. Matthew at the 47. and 48. verses of that Chapter, he compares the kingdom of God here in this World, to a Net cast into the Sea, which enclosed Fishes of all sorts, Bad as well as Good. And what the meaning of this draught of mingled Fishes is, I shall desire you to read at the 49. and 50. verses of that chapter, where he says; That at the End of the world, and not till then, the Angles shall go forth, and shall separate the wicked from among the just: {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, says the original Greek, They shall separate the wicked fro the midst of the just, which clearly doth prove to us, That till this fi●all Separation, in the Church of God here on earth, there will always be a mixture: To divide or separate, therefore, from the whole Congregation, because some wicked men are in it, is a course so unreasonable, as if they should refuse a Field of corn because there grew some weeds, or should renounce a Field of Wheat because it bears some Tares.  
Besides, I would fain know, how far they will extend the meaning of that Text, where S. Paul says, That they are not to eat with a Brother, who is a Drunkard, or Adulterer, or railer, or Extortioner. Will they extend it to all sorts of persons who are such? If they will, Then if a Woman have a Drunkard to her Husband, she must separate from him because he is a Drunkard, if she do not, every time she eats with him, she disobeyes S. Paul; and in every meals she makes with him she commits a Scripture sin. By the same reason also, If the son have a Drunkard to his Father, he must remove Tables, and not diet with his Father. And so there will be one Division more than those the Scripture speaks of: For that only tells us that the time shall come when the son shall be divided from the Father, and the Mother from the Daughter. But if this Interpretation be true, the Wife must divide and break herself from her distempered Husband too.  
Nay give me leave to go one step farther yet. If the sins of a part be a just sufficient Ground to separate from the whole, Why do not they who separate, divide and fall assu●d●r? For here let me ask them, and let me ask without offence; Are they all so Innocent, so pure, so free, so void of sin, that there is not one disorderly Brother among them? Is their place of private Meetings so much the New Jerusalem, That no Drunkard, no Adulterer, nor railer enters there? I wish there did not, my Brethren. We Ministers should not then so oft be called Dumb dogs, Idol shepherds, Limbs of Antichrist, Baal's Priests, by Tongues, 
Jam. 3.6.  which if S. James say true, are set on fire of Hell.  
If then, it be not the meaning of S. Paul in that place, that we should separate from all because some of those All are wicked, upon what other just Ground do they break Communion with us? Is it because we preach in Churches? They are God's House of prayer. Made his by the Piety, and Devotion of our Fathers, who if they lived now would hardly call them Saints, who prefer a barn, nay a hogsty before a consecrated Temple. Or is it because there is heresy or Superstition mixed with our once Common form of prayer? If there had been, you see that scandal is removed. Or do we persecute, or force, or drive them from our Congregations? We are so far from that, that you see, they are ready to require that our public Congregations, should stoop, and bow the Knee to their private Meetings. What other secret reason 'tis which thus divides them from us, I can by no means think, unless it be wrapped up in the Mystery and cloud of the 18. chap. of the Revelations, which is their other strong Herculean place of Scripture, which hath been urged to me to make good their Separation. From which dark place of Scripture when I have removed the veil and curtain, I will put a period, and conclusion to this Sermon.  
'tis there said, that S. John heard an Angel proclaim aloud, and say, Babylon the Great is fallen, is fallen; and is becometh Habitation of devils, the Hold of every unclean Spirit, and a Cage of every unclean, and hateful Bird; As you may read at the 2. verse of that chapter. 'tis farther said, That he heard another voice from heaven, saying, Come out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues. As you may read at the 4. verse of that chapter, where by Babylon fallen, they understand the Church of England fal●e. By the Habitation of devils, the Hold of foul Spirits, and Cage of unclean Birds. They understand our Parish Churches, and Congregations which meet there; which, they say, are so much a Cage of unclean Birds, places so corrupt, so full of wickedness, and sin, that God, by his Spirit, as it were, by a voice from the Clouds, hath said unto them, Come out of them, my people, divide yourselves from them, lest ye be partakers of this sins, and go sharers in their plagues. This is, or must be that Interpretation of that place; or else 'twill no way serve to uphold their Separation. If, I say, by the Habitation of devils, and Cage of unclean Birds be not meant our Church assemblies, from which they do divide, they do but build a House of straw, and choose the sand for a Foundation. I am sure I have been told that this was the very Interpretation which the Gentleman gave of this place▪ who just now disputed with me, at a dispute which not long since he had with Mr. Gibson of Chinner.  
But now will you hear my censure of this wild Interpretation? Take it then, thus. Among the several Expounders of the Revelation, I once met with one, who when he came to interpret the Seven Angels, which blew the Seven Trumpets. He said that by one of those Angels was meant Luther, by another Queen Elizabeth. And when he came to give the meaning of the Locusts which ascended from the bottomless pit, with Crowns on their Heads, by the Locusts, He understood scholars of the university; And by the crowns on their Heads, He understood Square Caps. methinks, these kind of people deal just so with this place of the Revelation. They see strange visions in it which S. John never saw; Namely, th●y see Babylon in our Churches, and unclean Birds in our assemblies. Nay, though the devils being Spirits are too invisible to be seen, yet, by the benefit of a New-light, they can see sights which no other Eyes can see without being present in the place to which soul Spirits do resort, (as if they had borrowed one of Galilaeo's Glasses) they can see devils take Notes at our Sermons. But whether in shorthand, or at length, S. John hath not revealed.  
Pardon me, I beseech you, you who are of the more grave and nobler sort, that I am thus pleasant in the pulpit; I am compelled to be so when I meet with people who deal with the Scripture, as men of melancholy fancies use to deal with the Clouds. For as I have known some hypocondriac men, who have feigned to themselves flying Horses, winged Troops, and Ships sailing in the air; Nay, as I have known some, who, like the melancholy man, who thought himself a urinal, have thought they have seen two armies in the sky; and have mistaken Clouds, and Meteors for Soldiers, Trumpets, Drums, and Cannons; So I do not wonder that our Gifted, thinking people should so mistake the Revelation as they do; or that they should see Monsters in the Scripture Clouds. Where the Scripture is most clear, they hardly understand it; How then should they find out the Key to such da●ke prophecies as this?  
But here may some man say to me, if they mistake this place, what's your Interpretation of it? Why, my Interpretation is the very same which S. John himself delivers, Rev. 14.8. Where the Angel expresseth himself in the very same words. And says, Babylon is fallen, is fallen; That great City which made all Nations drink of the Wine of the Wrath of her Abominations. And what was that Great City? Why the City built on seven Hills; As 'tis described in another place of the Revelation. That Great City which was the Queen of Nations; Namely, the City of Rome, when 'twas the seat of Heathen Emperors. Lastly, that Great City, which gave Laws to all the World, to worship her False Gods, and to partake of her idolatries. And this was that Great City, which S. John calls Babylon; either, because speaking of the Fall and ruin of it, He thought it not safe to call it Rome, or by its right and proper Name; Lest, if he had done so, he might draw persecution on the Christians. Or else, Because as Babylon was the Head City of the Persian Monarchy, so Rome was then the Head City of the Roman. In a word, this is that Great City, which was then the great Court of Idolatry▪ the Queen of Superstitions; And therefore, justly called by the Angel which spoke to S. John, The Habitation of devils, and Cage of unclean Birds. And from this Babylon, this Rome, the than City of confusion, the Angel of God bid the Christians of those Times to come forth, and separate themselves; lest they should be partakers of her sins, and go sharers in her plagues. But to say as they do, that the Church of England is that Babylon the great; or that our Parish Congregations from which they do divide themselves, are the Habitation of devils, the Hold of foul spirits, and Cage of unclean Birds here mentioned in this chap. is such a piece of Ignorance, as well as zealous slander, that they will never be able to prove it, till they can make the Capitol of Rome stand in our London streets, or till they can make the River Tiber run, where now our Thames doth; or till they can change the Countries in our maps, and make the midland Sea flow on our English shore. And farther than this I will not trespass on your patience; or enlarge myself to prove to you that Separation is a Sin.  
THE END.