THE RIGHT SEPARATION encouraged; IN A SERMON PREACHED To the Right honourable the House of LORDS, in the Abbey-Church at Westminster, on Wednesday, Novem. 27. 1644. being the day of the monthly public Fast.  
By THOMAS HILL, B. D. Pastor of Tychmersh in Northamptonshire, and one of the Members of the Assembly of DIVINES.  Hebr. 7. 26. 
Such an high Priest became us, who is holy, harmless, undefiled, separate from sinners.  Luk. 3. 17. 
Whose fan is in his hand, and he will throughly purge his floor, and will gather the Wheat into his Garner, but the chaff will he burn with fire unquenchable.  Jude ver. 22, 23. 
And of some have compassion, making a difference. And others save with fear, pulling them out of the fire, hating even the garment spotted by the flesh.  
LONDON, Printed by R. Cotes, for John Bellamy, and Philemon Stephens, 1645.   

Die Veneris 29 Novemb. 1644.  
IT is this day Ordered by the Lords in Parliament, That this House doth hereby return thanks to Mr. Thomas Hill, for his great pains taken in his Sermon Preached by him on Wednesday last before their Lordships in the Abbey Church Westminster, it being the day of the monthly Fast: And this House doth hereby desire him to Print and Publish the same. And lastly, it is Ordered that none shall Print or reprint his said Sermon without being authorized so to do under the hand of the said Mr. Hill.  
Joh. Brown, Cler. Parl.  
I do hereby appoint John Bellamy and Philemon Stephens to Print my Sermon.  
THOMAS HILL.   

TO THE Right honourable the House of peers Assembled in PARLIAMENT; Sitting at Westminster.  
My Lords,  
God's Providence hath cast you into these times wherein there are very many of Solomon's Puritans, Prov. 30. 12. There is a generation that are pure in their own eyes, and yet is not washed from their filthiness. wherein jude's Separatists swarm, such mockers who walk after their own ungodly lusts, who separate themselves, sensual, having not the Spirit, Jude ver. 19, 20. But I hope his Spirit is teaching you to be Paul's Separatists, acquainting you with such a pure Separation from unclean persons and things, as may well be the object of your thoughts, the matter of your Counsels, the sum of your Prayers, and scope of your endeavours. It will be a very great addition to your greatness, to engage yourselves fully herein. There are no men more miserable than those who are 
Gratius est no men pietatis quam potestatis.  great and evil, none more happy than they who are great and good. It is nobleness indeed to have an heroical spirit for God: It is true high-mindedness to be heavenly minded, to have pure minds.  
This poor Church hath had her Autumn, her declining under many pollutions, and her Winter of Humiliation; Blessed be the good hand of God, we see some hopes of a Spring, of pure Reformation, which will usher in a Summer of deliverance.  
It is true, we are still in the wilderness, where we meet with many Amalekites, who do oppose us, and with divers false spies, who raise an evil report of the promised Land, disparaging by their tongues and pens our hoped for Reformation. The Lord keep us all from wilderness sins, from repining and quarrelling at his dispensations: far be it from any to desire such captains as would bring us back again to Egypt. Your Lordships have had the honour to be our Joshuah's, to be our Leaders in several steps of the Reformation: (which will stand upon Record to the everlasting renown of the House of Peers) and I hope you have tasted some such bunches of Grapes from the Holy Land, as will quicken your desires after a more full separation from all impurity.  
There are two taking words abroad, grown very familiar in our discourses, Purity and Liberty. 
Let Purity and Liberty goe hand in hand.  Sweet words, precious things, it is pity they should ever be severed. It is well worthy of your care to encourage such a purity as will adorn and sweeten Liberty, and withal to countenance such a Liberty as will maintain and cherish purity. God forbid, that any should expect countenance from you, for any thing like licentiousness, whereby purity should be in the least measure blemished and betrayed.  
Sometimes amongst Physicians there is as much in the Method, as in the Medicine; I believe Politicians may find the same. I doubt not but in your Treaty for Peace you will begin with Purity; the wisdom which is from above, is first pure, and then peaceable; and rather abate in any thing which 
James 3. 17.  concerns yourselves, then in purity, wherein the honour of God is so much interessed.  
Ride on prosperously in all your Marches after Scripture purity; If you meet with mountains of difficulty in the way, be not dismayed. Remember Lot's Wife, what it cost her who looked back only, though she went not back. You well know, that Faith and Friendship are best tried in extremities, and in the heat of opposition.  
If the distractions still continue without, labour to get and keep a calm within, no feast like that of a good Conscience, which is Meat, music, Welcome; No such Friend, who will be a cheerful Companion though alone, even in the worst seasons: be ye therefore doing much for your God in the cause of purity, always abouding in his work, forasmuch as you know that your labour is not in vain in the Lord. be pleased to accept 
1 Cor. 15. 58.  this from a Remembrancer to  
Your Honours 
 in the behalf of purity, and 
 for your own Salvation, 
 THOMAS HILL   

THE RIGHT SEPARATION encouraged.  2 COR. 6. 17, 18. 
17 Wherefore comes out from among them, and be ye separate, saith the Lord, and touch not the unclean● thing, and I will receive you,  
18 And will be a Father unto you, and ye shall be my Sons and Daughters, saith the Lord Almighty.  
IT need not seem strange that Chrysostom spent so many pages in the high Commendation 
Seven Orations in the commendation of Paul. Chrysost. tom. 8  of Paul being he was so superlatively▪ abundant in the work of the Gospel, 1 Cor. 1●. 10. None of the Apostles, hath spoken, written, done, and suffered so much; he being overcome with the love of his Saviour, felt a sweet violence constraining his spirit to study how he might express as much zeal for him, as ever he had showed against him.  
An Epitome of Paul's journal concerning his apostolical peregrination, you have here drawn up in this sixth Chapter, (which yet he modestly expresseth in the plural number:) ver. 3, 4, 5, 6, 7, 8, 9, 10. Giving no offence in any thing, that the ministry be not blamed, but in all thing ●…oving ourselves or the Ministers of God in much patience, 〈…〉 in necessities, in distresses, &c. he very well knew, that the good life of a Minister gives new life unto his Sermons in the hearts of his hearers, and that the godly example of the leaders, is the most compelling rhetoric to engage the followers. Hereupon, having besought the Corinthians, ver. 1. That they receive not the Grace of God in vain, he would have them proportion the crop to the seed, and answer Gospel Grace appearing to them with the graces of the Gospel shining in them. This counsel unto them, he edgeth with the Summary of his own doings and sufferings for them.  
Then he renews his importunity with profession of great affection unto them, and with expectation of the like from them, ver. 11, 12, 13. using this as an engaging insinuation.  
And so in the following verses, the better to advance his Gospel design, that they may with improvement entertain the Grace of God, he puts in caveats by way of dehortation, against communion with the ungodly in their sinful ways, and this by several arguments.  
1. One drawn from the imparity that is betwixt Saints and unbelievers, ver. 14. be not unequally yoked; How unmeet a match is it for you Corinthians to be yoked with such? you cannot well draw together in Gospel ways.  
2. Another, from the high autipathy, and invincible contrariety, that is betwixt them, ver. 14, 15. What concord? you may as well reconcile light and darkness, Christ and Belial, as believers and Infidels.  
3. The last, from the rich advantage they have by their interest in such precious privileges and promises, ver. 16.  
That he may make them perfect Separatists from evil, and the more prevailingly persuade them to walk with God as becometh Saints, you shall find in these words two general things to that purpose. 
Two general parts of the words. Adhortation. Encouragement.   
First, A serious Adhortation to make a full Separation from unclean persons and things, ver. 17. and this as a conclusion out of the foregoing premises, intimated in that particle of illation, wherefore, This {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, this wherefore carries an engagement with it. Wherefore, come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing.  
Secondly, A quickening encouragement to act it. ver. 17, 18. And I will receive you, and will be a Father unto 〈◊〉 and ye shall be my sons and Daughters, saith the Lord Almighty. The Spirit of God knew we need strong arguments to disengage us from our Belived evils. Nothing below God himself, can be a prevailing attractive, his love and favour is the best loadstone, to draw us from sin to himself.  
This Adhortation of the Apostle, ver. 17. is expressed almost 
First general Part▪ Adhortation.  in the words of the Lord, by his Prophet Isaiah, Chap. 52. 11. Depart ye, depart ye, go ye out from thence, touch no unclean thing, go ye out of the midst of her, be ye clean; Thus our Translators following the Hebrew, wherein likewise they have Jerome going before them, render the words. Indeed the Seventy Interpreters, in their Greek Translation, make here some difference. The word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which Jerome renders mundamini, and our Translators, be ye clean, they read it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, be ye separate. This Paul makes use of by his apostolical Authority, though it seem not every way so answerable to the Hebrew.  
I confess many have been puzzled about some places of 
Why many so much unsatisfied about some places quoted out of the Old in the New testament. Non verbis inhaeret, sed sensum proponit, Musc.  Scripture, quoted out of the Old Testament in the New, as in Hebr. 2. 13. &c. partly because our narrow minds are not able to comprehend the whole wisdom of the Spirit of God therein, as in Hebr. 5. 5. &c. partly because we do not observe that Liberty which the Holy Ghost useth many times to follow the sense rather than the words, as in 1 Cor. 2. 9 &c. partly because we do not consider that in citing some places out of the Old Testament, the original is not always exactly followed, but sometimes the Septuagint, even where that differs somewhat from the Hebrew Text. This appears, if you compare Act. 8. 33. with Isai. 53. 8. and also in divers other places. The Greek Translation of the Old Testament, was then most common, and amongst them then best understood, and when the Apostles made use of it, if they did not find it, yet possibly they might make it Scripture, they being guided by the Spirit of God infallibly, what they revealed as the mind of God to the Churches, in what words so ever, it was canonical. Therefore, be not offended at any little variation here, when you compare the words of the Apostle, Paul; and of the Prophet Isaiah▪  
Only for your better direction herein, be pleased to remember, that whereas the Prophet Isa. 52. 11. exhorted the remnant of Israel, that they would come fully out of unclean Babylon, the Apostle here applies it to Christians, to the Saints at Corinth, persuading them so far to renounce communion with the wicked, that they be not polluted by them. Herein 
Three steps of renouncing communion with the wicked.  they were to take three steps, wherein you are to follow them.  
First, Come out from amongst them. Sometimes even locally, by a personal withdrawing of yourselves. The pollutions 
1 Come out from amongst them.  may grow so general, that you cannot dwell amongst them, without infection from them. You may hear a voice from Heaven, calling the people of God out of Babylon, Rev. 18. 4. when ever Rome becomes a Sodom for filthy uncleanness, an Egypt for cruel bondage, and a Babylon for Idolatry, and other 
R●v. 11. 8. Rev. 18. 2, 3.  great abominations, it is high time for the Saints to leave it.  
Secondly, be ye Separate; if you do not always bodily 
2 be ye separate.  and locally renounce the society of all wicked men, yet evermore spiritually, be ye separate from them, express your dislike of their wicked courses, bearing witness against them. Possibly your Callings and Relations may oblige you to civil converse with them, yet whilst you are constrained to stay amongst them, think, affect, speak, act▪ as men of another spirit, maintaining an holy separation from their impurity.  
Thirdly, Touch not the unclean thing. Here the Apostle bespeaks 
3 Touch not the unclean thing.  a more full renouncing of fellowship with all uncleanness. Moses Law provided against unclean touches; under the Gospel Saints should be as careful. He doth not only say, beware lest you 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Chryso. Second general part: ●ncouragement.  wallow in filthiness, not only forbid them to act that which is evil, but dischargeth them from touching the unclean thing. Suffer not your spirits and consciences to be defiled in any degree, no, not with the least touch of wickedness, by any voluntary compliance with it.  
The encouragement backs the Adhortation. And I will receive you, and will be a Father, &c. That you may be willing to act the Adhortation, separating yourselves from all uncleanness, you may find here almost as many encouraging arguments, 
Duo Deus pro●●●tet, Receptionem. Adoptionem; Cajetan.  as words.  
First, God promises receptionem, I will receive you: As if the Lord should say, when I have called you out from amongst the wicked, and discharged you from fellowship with the unclean, 
1. Reception.  you must make account as you separate from them, they will with scoffs, scorns, and persecutions disclaim you: when Saul was become a Paul, there was a change in his old friends, as well as in him, his former Patrons became his bitter persecutors, the more zealous he grew for his God, the more violently did they oppose him. In such a case the Lord would have all Proselytes know they shall exchange with advantage, 
Volo vos vaga●●ri, sed exeuntes, at separatos ego suscipiam vo●, in mea domo spirituali loco tandem aete na in caelis. Cajetan.  suppose by renouncing fellowship with their wickedness, you lose their personal favours, yet be not discouraged, I will own you when they throw you off, I will receive you into my spiritual and eternal House. You shall have communion with me in my Church on Earth, and be made everlastingly happy by the enjoyment of me in Heaven.  
Secondly, God promises adoptionem, I will receive them as a Father doth his children. They shall have not only houseroom, 
2. Adoption.  but also heart-room. I will receive you, not only into my house, but into my favour. Under the sweet relation of a Father, as beloved sons and Daughters, I will entertain you. I will express the affection of a Father, and you shall enjoy the 
Officio paterno erga vos me●geram, amando, providendo, curam habendo, &c. Cajetan.  privileges of children. The Lord Almighty will perform this. His love as a Father will engage his power; his power as Almighty will secure and advance his love. Here is the Saints encouragement to a right Separation.  
These two generals will commend to your consciences, and considerations two suitable Observations.  
God expects the Saints should make a Separation from uncleanness. 
1 Observation.   
It is a great piece of the devil's policy, agere {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, as much as he can at least to pretend an imitation of the wise God in his actions. Hereupon, as the Lord hath communicated himself to his people by a Covenant, which he publisheth by his Minister●, and confirms by his Sacraments. So the devil by way of resemblance conveys himself by compacts, by sorceries, by charms; And likewise, as the Spirit of God gains much upon us by names, inviting us to Piety, under the name of wisdom, deterring us from sin, by calling it folly: In the same 
See book of Solm. Proverbs  method Satan endeavours to engage some in ways of intemperance, under the title of good-fellowship; others in the ways of covetousness, calling it good-husbandry. And withal often times doth he most industriously practice to discourage us from that which he knows to be good, by branding it with some bad name.  
Hence evermore the best Persons and things have been reproached with the worst names. Even the sweet and precious 
Act. 11 26.  name of Christian, given to the Disciples at Antioch, was soon stained by blasphemous wits and tongues. By the Jews they were in contempt called Nazarites, by Julian scornfully termed Galileans, 
The Devil hath made much use of bad names to oppose good, both persons and things  by Ulpian under Severus, Impostors; by Demetrian, (whom Cyprian confuted) procurers of all the Plagues of God that came upon the world. This afterwards proved to be the portion of the Waldenses in the Lateran council to be condemned as Catharists, Publicans, &c. They did indeed discover the Prelates, and Briests amongst the Papists to be the grand Soule-deceivers; Deeeptores animarum, Diaboli laqueos: Hereupon the Popish clergy conceived themselves concerned how to render them odious 
Vid. catalogue. Testium veritatis, l. 15. Petr▪ de Buis.  to the world, under the most ignominious names.  
The Saints in this Church have found the same design practised against them in these later times. Though the Scripture commands purity, and so highly commends it, that our Saviour makes it one of the Beatitudes; Blessed are the pure in heart, for they shall see God; yet under the nickname of Puritans, the most gracious Christians have been not a little disparaged. At 
Mat. 5▪ 8.  first indeed there were ceremonial Puritans only, so they were traduced who would not comply heartily with prelatical Ceremonies; Then afterwards the iniquity of our times rose to this height, that any Ministers Orthodox in Judgement, and conscientious in practice, were opposed as doctrinal and moral Puritans; And at last such Nobles and Gentry, who had but good State-principles, and were faithful to the public, were 
Many faithful Servants of God in England cried down heretofore as Puritans, and now as Separatists.  cried down as State-puritans, and accounted 〈…〉 many the Troublers of this Israel.  
The devil and his agents are now acting the same part against the power of godliness, though in another new dress. The beauty and purity of true Christianity is amongst many in England at this time, clouded under the name of Separation, as if the word Separate, did always carry a crime with it.  
We do not enough consider that there is a Right desirable inoffensive Separation, unto which the Scripture directs; Indeed because divers do run into unhappy extremities of ●●paration, (whom yet we should pity, and with meekness of wisdom seek to reduce, because they seem to aim at purity therein) hence it is grown so common to represent all such who conscientiously endeavour to separate from sin, as guilty of a sinful Separation, not only at Tables and taverns, but even in Pulpits too often▪ such as long to see purity and unity meet in the Churches of Christ are by some involved in a reproach full Separation; yea, our zealous Reformers, are by intemperate tongues and pens lashed as odious Separatists. I hope therefore, it will not be thought unseasonable to pres●●● to this Noble Auditory, who have so far engaged themselves for a pure Reformation, what that Right Separation is, which is so much encouraged by God himself.  
Two things I shall endeavour by the help of God's holy Spirit to discover.  
First, From what the Saints are to Separate:  
Secondly, Why they are to make such a Separation.  
There is a fivefold Separation which the Lord who is glorious 
God expects from his Saints a fivefold Separation. 1 From unclean courses.  in holiness, challenges from all his Saints.  
First, The Saints must separate from all unclean courses. They should all accept and act that counsel which Daniel gave Nabuchadnezzar, Dan. 4. 27. Break off thy sins by righteousness. It is not enough upon a day of Humiliation, and now whilst God is breaking us by his Judgements, to be somewhat broken for our sins, unless we by Reformation break off from them. They are not worthy the name of Saints, who live in any gross sinful practices, or allow themselves in any little ones. Paul, 2. 〈◊〉. 1. calls for this improvement of these gracious promises, that the corinthians should be cleansing themselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God. They should not stint themselves with any degree of holiness, God's own purity being their Copy, 1. Joh. 3. 3. but evermore be purging out all defilements which fall either upon their bodies or upon their spirits.  
Secondly, The Saints must separate from unclean company: 
2 From unclean company.  What should Doves do amongst crows? when David did appeal to God, Psal. 26. 4, 5. in the integrity of his heart, he could m●ke this profession, which would be as comfortable to you as it was to him. I have not sat with vain persons, neither will I go in with dissemblers, I have hated the congregation▪ of evil doers, and will not sit with the wicked. Possibly your callings, 
Qui non dignoscitur exse, dignoscitur exsocio.  your relations may tie you to a frequent converse with some unclean persons, (which is a sad portion where ever it falls) yet ●electively, it is not agreeable to the spirit of a Saint, to single out such as your Companions, as your bosom friends, as the people of your delight, to make a league and combination with them. Wise Solomon advises, Prov. 22. 24, 25. Make no friendship with an angry man, and with a furious man thou shalt not go: lest thou learn his ways and get a snare to thy soul. Angry men though they are very dangerous, yet not the only dangerous companion●: All sinful and unclean societies are infectious; You should always go into bad company as a physician goes into Plague-houses. he carries his Antidote with him to preserve himself, and his prescripts for the health of others. So should Saints fortify their own Spirits against danger, by praying and watching; and by speaking healing speeches, and express such exemplary actions as may help to cure the souls of others. When the Sower went forth to sow, some seeds fell by the ways side, and the fowls came and devoured them up, Mat. 13. 3, 4. who are these fowls, but the devil and his factors? birds of this feather do build very often in taverns, and alehouses, the cages of unclean company; they are the bushes which harbour them ordinarily, you had need beware of such places. The more Saints meet in any company, the more of the Holy Ghost is there, the more of Christ, it is a little corner of Heaven. The more unclean and wicked persons there are in any company, the more of the devil is there, who rules in the children of disobedience, Ephes. 2. 2. Saints must turn away from such.  
Thirdly, Saints must separate even from the very appearance of 
3. From the very appearance of uncleanness.  uncleanness, 1 Thess. 5. 21. Abstain from the appearance of evil, not only from all kind of sin, (as some render the Greek) but from all appearance of sin; they should avoid the shows as well as realities; and that both appearances of errors in Doctrine, and appearances of exorbitancy in conversation. This 
There are re● malae, & malae pariter species Bern.  was Daniels care, who was an Oracle for wisdom, Ezek. 28. 3. In Chap. 1. 8. he purposed in his heart that be would not defile himself with the portion of the King's meat. Some Expositors 
V. Pembles & Estius his Notes.  say, some of the meats might be prohibited to the Jews, others, for fear of superstition; the Babylonians meat being blessed by invocating their Idols: another conceives he did decline it, to avoid scandal, he would not fare so pompously, whilst his Brethren suffered such hard things. Learned Calvin apprehends Daniel might at best see an appearance of uncleanness 
V. Calvin in locum.  in it, therefore useth twice that expression, that he might not defile himself. This holy man suspected the Court delights might prove a snare to him, he might learn intemperance, and so lose himself and forget his God; There was to him such a show and danger of uncleanness in it, he would rather live with pulse then venture upon the King's meat. he well knew that any one may soon be plunged into great sins, who doth not shun the very beginnings and appearances of the least; and that he scarce makes conscience of any evil, who doth not make conscience of all.  
It is true, in separating from the appearance of uncleanness, the Saints should wisely consider whether the appearance of it be real, when there is an outward resultance of some inward pravity; or whether it be only imaginary, when for want 
Appearance of evil, real. Imaginary.  of knowledge, or of love, or of both, standers by conceive it hath a show of evil in it. To a mind not rightly informed, to an heart not charitably affected, good actions may sometimes be misinterpreted, as if they had an appearance of uncleanness in them. In this case Christ himself did not forbear to converse with sinners, though some through ignorance or malice, did reproach him as a friend to Publicans and sinners, Luke 7. 34.  
For want of a wise consideration, what is indeed an appearance of evil to be avoided, many may be as easily, and as far transported as the Jews, who did ignorantly task themselves with needless observances, and impose uncomfortable burdens upon others. Where the Lord forbade them to eat or 
See godwyn's Jewish Antiq. p. 152.  drink things sacrificed to Idols, they prohibited all drinking with Heathens, because it is doubtful whether it were offered to Idols or no. The Lord commanding them in the time of the Passeover, to put away leaven out of their houses, they would not take the name into their mouths all the time of the Feast. But if there be real grounds, to call any thing an appearance of evil; this golden Rule of the Apostle, abstain from the appearance of evil, will extricate you in many puzzling cases of Conscience. If one be inquisitive about the lawfulness of Painting the face, patching, spotting, carding, dicing, about many of your habits, customs, recreations; you may resolve diverse such queries with this aphorism, In all doubtful cases 
In dubiiis elige tutissimum; Illa est pars tutior in qua non est periculum peccandi. Ames. Cas. Confc. l. 3 c. 17. S. 26.  take the safest way; That is certainly the safest, where there is no danger of sin; not so much as an appearance of evil. If you do such things, it may prove a sin, it may be an appearance of uncleanness, there is not the least show or shadow of uncleanness in forbearing such habits, such customs, such sports, as becometh Saints; Therefore resolve to separate, not only from unclean practices, and unclean society, but also from whatsoever doth indeed appear to be unclean.  
Fourthly, Saints must separate from communion with a false 
4 From communion with a false Church, when unclean in the very substantials.  Church, being grown unclean and corrupt in the very substantials of Doctrine, Worship, and Government.  
Learned and Godly Divines grant, that the Saints may hold some fellowship with a Church which is much corrupted.  

1. Though it be tainted with diverse gross errors in opinion, as, Matth. 5. 20. to 43.  
2. Though the public worship be stained with vile hypocrisy, as Mark. 7. 6. to 13.  
3. Though the public government become oppressive, with tyranny and disorder, as Joh. 9 22.  
4. Though Church members be blinded with ignorance; and carried away with superstition, as Matth. 15. 9 14.   
Who knows not that such distempers were found in the 
See reverend▪ Mr. Heldershant on John 4. p. 159, 160▪ See 1 Cor. chapter 5, 6, 11, 15.  Church of Jerusalem? yet the Apostles, and primitive Christians, as Christ himself had formerly done, did join with them in the Ordinances of God, Act. 3. 1. &c. And when many weeds had overgrown the Church of Corinth, in Doctrine, Discipline, and Conversation, Paul seriously persuades them to a Reformation, and not presently to a Separation among themselves, but still owns them with all their defects, as the Church of God, 2 Cor. 1. 1.  
And though the Church of Rome was very much degenerated, yet for a long time the true Churches of Christ held communion with it. Indeed when it was grown so abominably impure, in the very vitals & substantials of Christianity, than God would send from Heaven to invite the Saints to make a Separation from it, Rev. 18. 4. Come out of her my people, that ye be not partakers of her sins, and that ye receive not of her Plagues.  
I need not spend time to justify the Separation of Luther and the Reformed Churches from Romish Babylon. The schism began in Rome itself. They were the schismatics who forced 
Non fugimus, sect fugamur. Vide Davenant, ad pacem eccles. adhort.  us to fly from them.  
First, There was Monstrous heresy in Doctrine maintained.  
Secondly, gross Idolatry in worship practised.  
Thirdly, Intolerable Tyranny in Government owned.  
Fourthly, Another may now be added, The man of sin is revealed to be amongst them, 2 Thess. 2. which more fully 
Vide Camero. de eccles. Tract, de Schismat.  warrants a departure from them who now so clearly appear to be the Anti-Christian-Church. Especially seeing after much means used for their conviction, they continue to reject and blaspheme the Truth of Christ. As in Act. 13. 46. and 19 9 
5 From fellowship in any thing that is unclean even in the true Churches of Christ.   
Fifthly, The Lord will have his Saints separate not only from false Churches, but also from fellomship in any thing that is unclean, even in the True Churches of Christ.  
Admit a particular Church having many corruptions in it, continue a True Church, and so whilst Christ owns it we may own it, and some communion may be maintained with it, in that which is sound and good; yet when you cannot live with them in external communion, unless you will hold fellowship with them in some sins, as to approve some erroneous 
See Chilling worth in praef. Ans. to 2 Motive  Doctrine, or practise some superstitious worship; If this Church will not allow you her Communion, but upon such conditions, in such a case the Church for requiring this condition is schismatical, and not you from separating from it. God will not allow you to do any evil, though you might thereby enjoy the greatest good. Rom. 3. 8. His Saints must rather forbear the sweetness of fellowship with others in somewhat that is good, then suffer themselves to be unavoidably engaged engaged in doing or justifying any thing which is unclean and sinful in the pure eyes of God, Ephes. 5. 11. If they be like to be involved in defiling their consciences, if in danger to be compelled to blaspheme, they should keep themselves from sin what ever they suffer; better undergo the greatest than commit the least evil; by this compass the primitive Saints sailed, Act. 8. 1. and 11. 19  
Yet here remember Camerons' distinction of a schism into 
Schisma Negativum, positivun. Fide Cameron de Eccles. Tract. de Schismat.  Negative and Positive. There may be in the Church a negative Separation, a personal forbearing of any thing which will undoubtedly pollute us; when a positive Separation, where there is not only a denying of communion with others, but a sudden consociating of themselves into distinct bodies, into little independent Corporations by themselves for the worship and service of God, will not so easily as some imagine be justified to hold consistency with that peace and order which is so desirable in the Churches of Christ: But of this I shall speak more particularly in the Application.  
Having showed you from what you must separate, with the several steps you are to take therein, I will endeavour fully to engage you in that necessary work, by the clear evidence of some arguments, either couched in the bowels of the Text, or 
Reasons why the Saints should separate from uncleanness.  borrowed from the neighbouring words; They are these four, which will discover why the Saints should separate from uncleanness.  
First, The Saints ought to proportion their carriage to their 
1 From the Saints privileges. 1 Pet. 2. 9  privileges, (they are largely expressed, ver. 16.) all which bespeak a Separation from uncleanness. They are the Temple of the living God. First, they are new built by God himself, Ephes. 2. 10. Secondly, Set apart from profane uses for God, Psal. 4. 3. Thirdly, yea dedicated and consecrated unto him in a peculiar manner, Titus 2. 14. Again, the Saints are the Temple of the living God, therefore it is most incongruous for them to converse with dead and unclean company, and to multiply dead and sinful works. This is the argument which the Apostle Paul useth, 1 Cor. 6. 19 why they should fly Fornication, Know ye not that your body is the Temple of the Holy Ghost in you? and by the same reason all other uncleanness; God's Temple should have no cob-webhs, no unswept corners in them. 
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Further, God saith here, ver. 16. I will dwell in them, and walk in them, and I will be their God, and they shall be my people. Here is an high degree of owning them, and of greatest intimacy with them; God is in the midst of his enemies as 
In Templo vis orare; in te ora; sed prius esto Templum Dei. Ille enim in Templo suo audit orantem Aug.  ruling them; But he is in his Saints as in his House, as in his Temple, which is for communion, there he dwells, there he walks, there he is pleased to communicate himself to them, and hear them speak to him; They have not only his presence, but also most sweet discoveries from him; as in Joh. 14. 21. All which should hold them at a distance from sin and all uncleanness. 
2 From the filthiness of sin and sinners.   
Secondly, sin is in the nature of it, of a polluting disposition, Heb. 12. 15. One root of bitterness will defile many, it stains all who do not separate from it, as being so directly contrary to the pure nature, holy will, blessed Image and glory of God. Hence it is in Scripture frequently compared to the most loathsome things. Sinners are Vipers, Swine, dogs, yea, briars, 
Matth. 3. 7. Matth. 7. 6. Isa. 1. 6. Eze. 24. 11, 12 Hebr: 6. 8. 2 Tim. 2. 17: 1 King 8. 38.  thorns, &c. sin is dross, scum, rottenness, and the worst of diseases, leprosy, Plague, &c. all which do proclaim a separation. It defiles the body and soul, 2 Cor. 7. 1. It defiles the heart and conscience, Tit. 1. 15. It puts mud into the spring of all your actions, which will make the streams very foul. It defiles our best duties, Prov. 15. 8. and it defiles our society, 1 Cor. 15. 33. Whereas, the more you separate from sin unto God, the more the soul is conformed to the pure law of God, which is both our rule and beauty, and the more it will be transformed into Christ, which is our glory.  
Thirdly, there is no possibility of reconciling Christ and sin, 
3 No reconciliation with Christ, but by separation from sin.  therefore the Saints have great reason to fall out with sin, that so they may be in some capacity of falling in with Christ. They can expect no communion with him, unless there be a separation from sin. When once they have washed and made themselves clean, put away the evil of their doings from before God's eyes, ceased to do evil, Isa. 1. 16. then they are invited to a sweet familiarity with him, ver. 18. Come now, let us reason together. Then, and not till then they shall have communion with him to soul-saving purposes. The same language James speaks Chap. 4. 8. Draw nigh to God, and he will draw nigh to you, cleanse your hands you sinners, and purify your hearts you double minded. You cannot meet and enjoy fellowship with God, but in paths of purity. Jesus Christ would not engage himself to sup with any of the Laodiceans till they had separated from their lukewarmeness, Rev. 3. 20. Here in vers. 14, 15, 16. the Spirit of God makes choice of five emphatical words in the Greek, and 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}?  expresses it by way of interrogation, which contains a vehement negation in it. What fellowship? what communion? what concord? what part? what agreement have the Saints of God with uncleanness. As if Paul should have said five times over, the Saints who are in Christ, and have Christ in them, must not, cannot reconcile themselves, to any compliance with sin and sinners, no more than reconcile Christ with Belial.  
Fourthly, unless the Saints make a separation from uncleanness and fellowship with wicked men therein, as they 
4 Inevitable danger of communicating with sin and sinners.  come to share in their sins, so will they be involved in their calamities. If Israel had not separated themselves from Egypt, by the blood of the Paschall lamb, but had communicated with them in their Idolatry, they might have felt the sword of the destroying angel in their houses, as well as the Egyptians. It did cost them very dear afterwards, that they had such fellowship with Achan's offence, for his act they smarted, indeed because Josh. 7. 1. The children of Israel committed a trespass in the accursed thing, they were not careful to keep themselves and one another from that evil as God had charged them, Josh. 6. 18.  
It was a seasonable prayer of that man of God; Lord deliver me from my other men's sins; God knows we have personal fins enough standing upon our score to undo our souls eternally; the greater reason have we to renounce all communion with other men's uncleanness. Hence Paul calls upon the Saints in Ephesus, Ephes. 5. 11, Have no fellowship with the unfruitful works of darkness, but reprove them rather; make them not your sins, by command, counsel, consent, connivance, nor any other way; but rather bear witness against them, at least by a checking silence, if not by a seasonable speech, by looks, by gestures, by some rebuking actions, if not by down-right reproofs; If you join hearts in sinning against God, expect 
Revel. 18. 4.  to go hand in hand under punishments from him.  
If God looks that all his Saints should make such a separation 
use 1. Instruction.  as not to touch any uncleanness, then behold how much work you have this day for deep humiliation!  
So far are you from answering God's expectation herein, that many of you are drenched in great defilements, and wallow in gross impurity. The Lord help you to behold it with weeping eyes over your selves and this unclean Nation. May not the Lord send his Prophet to you, as once he did Ezekiel to Jerusalem, Ezek. 22. 24. &c. Son of man, say unto her, Thou 
Consider sadly with reference to England, Eze. 22. 24, 25, 26, 27, 28, 29, 30, 31.  art the Land that is not cleansed, nor rained upon in the day of Indignation? (sometimes rain waters and makes a barren Land fruitful, sometimes there is a rain of righteousness which washeth away unrighteousness, Hos. 10. 12.)  
25 There is a conspiracy of her Prophets in the midst thereof like a roaring lion, ravening the prey; They have devoured souls, they have taken the Treasure and precious things: they have made her many widows in the midst thereof.  
26 Her Priests have violated my Law, and have profaned my holy things, they have put no difference between the holy and profane, neither have they showed difference between the unclean and the clean, and have hid their eyes from my Sabbaths, and I am profaned among them.  
27 Her Princes in the midst thereof are like wolves ravening the prey, to shed blood and to destroy souls, to get dishonest gain.  
28 And her Prophets have daubed them with untempered mortar, seeing vanity and divining lies unto them, saying, Thus saith the Lord God, when the Lord hath not spoken.  
29 The people of the Land have used oppression, and exercised robbery, and have vexed the poor and needy, yea, they have oppressed the stranger wrongfully.  
It concerns you wisely to consider that the complaint in the 30 verse, be not as justly taken up against you.  
30 And I sought for a man among them, that should make up the hedge, and stand in the gap before me for the Land, that I should not destroy it, but I found none.  
What, no mourners? none that sigh and groan for England's filthiness? then the sad portion in the 31 verse may prove yours:  
31 Therefore I have poured out my indignation upon them, I have consumed them with the fire of my wrath, their own way have I recompensed upon their heads, saith the Lord.  
May you not hear God speaking to this polluted Kingdom, as once to his Jerusalem, Jer. 13. 27. I have seen thy adulteries, and thy neighings, the lewdness of thy whoredom, and thine abominations on the hills in the field; Woe unto thee, O Jerusalem, wilt thou not be made clean? when shall it once be? What not after so many years' purifying Sermons? not after so many melting mercies, which should have led thee to repentance? not after so many purging judgements? What not yet cleansed by all these rivers of tears upon so many praying days, by all these streams of blood, in so many cruel fights? Oh when shall it once be? What? England never cleansed from her old abominations? doubtless, if we still tread in Jerusalem's steps, we must expect her cup of Trembling to be put into our hands, till we be utterly overturned.  
Historians make a sad relation of the Desolation of Jerusalem, twelve several times the heavy judgements of God fell upon them, 
Jerosolyma duodecies in universum expugnata. Vide Perelium, Mellif. bist p. 24  as the woeful fruits of their abominations: So as at last it became the Jews prison, and then their grave, and after an heap of carcases, then of stones, Luk. 19 41, 42, 43, 44.  
I hope you will (Right Honourable and Beloved) seriously humble yourselves before God this day, for that you have in many things walked so unbecoming Saints. Instead of Separating from all Impurity, the All-seeing God knows, you have 
You may divers ways help to fill up the measure of England's uncleanness.  contributed very much to make England more unclean.  
First, Every one of you hath an unclean spring within, in your own corrupt natures, which bubbles up daily in many impure thoughts, desires, &c. Jer. 4. 14. O Jerusalem wash thine heart from wickedness, that thou mayest be saved; how long shall 
1 When an unclean spring is within you.  thy vain thoughts lodge within thee? And in Matth. 15. 19 20. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies, these are the things which defile a man. The heart is the Fountain, which is full of filth, many carnal principles, sinful inclination, &c. hence so many unclean streams in our polluting actions.  
Secondly, You defile both yourselves and others by corrupt 
2 When by your converse you defile others. Heb. 12. 15.  speeches, and sinful conversing together, Ephes. 4. 29. Let no corrupt communication proceed out of your mouth, but that which is good, to the use of edifying, that it may minister grace to the hearers. Sometimes one rotten hearted person in a family, like one rotten apple upon an heap, corrupts many others; they little know what it is to speak to edify profitably, but rather at a Table in a 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  withdrawing room, pull down that in one hours' discourse, which a faithful Minister hath been building up by many Sermons, ver. 30. And grieve not the holy Spirit of God; such sinful discoursing doth not only sad the spirits of the Saints, but even grieve the Spirit of God himself, ver. 31. Let all bitterness and wrath, and angor, and clamour, and evils speaking bee put away from you with all malice. One passionate word begets another, and so you do mutually help to defile one another's souls.  
Thirdly, You add much to the common pollution, even 
3 By the iniquity of your holy things.  by the iniquity of your holy things. If you please to consult with Exod. 28. 38. you shall find there a course prescribed how Aaron was to bear the iniquity of the holy things, among the children of Israel, that they may be accepted before the Lord. Which clearly intimates that there are not only evil doings, but also evil of our good doings, there are Sermon sins, Prayer sins, Communion sins, Humiliation sins, many Sanctuary sins, which do defile both our spirits and performances, and cast more mud into England's unclean streams, whereby we become more obnoxious to the displeasure of the Holy God: Hence you may observe, Ezek. 9 6. God gave commission to the destroyers, to begin at the Sanctuary. For the most part pollution begins at the Sanctuary, and there should they begin destruction.  
Fourthly, Possibly besides all your own personal sins, whereby the Land is so much defiled, you may by compliance 
4 By making the filth of other men's sins your own.  own them, yea, and help to make the kingdom guilty of all the sins that are committed by any in the kingdom; Hereby you who are advanced to such authority in the State, may make those sins which were too common before, in some kind to become national, and leave a destructive guilt upon the kingdom. As Ministers by not reproving their flock, so Magistrates by not punishing the offenders, st●nd charged with their sins: The Lord teach you wisely to consider how angry he was with Eli for his connivance, 1 Sam. 3. 13. God would ruin his house, because his sons made themselves vile, and he restrained them not. It is high time to look about you, lest your indulgence to any other men's sins multiply so much uncleanness, as may both ruin your own-houses, and hazard the whole kingdom.  
If God expects his Saints should separate, then give me leave here to enter a Caveat against rash censuring, and condemning 
use 2. Caution against rash censuring of all separation  of all Separation. God himself by his Word, and by his practice teacheth there may, there must be some Separation.  
First, in his own eternal counsels he makes a separation, his electing love singles out some, choosing them to grace and glory, 
Rom. 9 13.  passing by others.  
Secondly, his Spirit in the ministry of the Gospel makes a separation, picking out here and there one, drawing them to 
1 Cor. 1 9  communion with Christ.  
Thirdly, when the Son of man shall come in his glory, with all the holy Angels, he will separate the sheep from the goats, the sheep on his right hand, the goats on the left. And here Paul 
Matth. 25. 31, 32, 33.  invites you to a separation, and therefore doubtless there is no reason you should be offended at the Name or Thing, when it is rightly stated and practised: This I shall endeavour to represent in these two following Conclusions.  
There must be no Separation made from fellowship with the Catholic Church. 
1 Conclusion.   
Such a separation would rend the very body of Christ himself. He is pleased to call the Church his body, the fullness of him that filleth all in all, Ephes. 1. 23. This would disjoint that sweet Harmony, which is the beauty and strength of that body, Ephes. 4. 16.  
The improvement of the Gospel is the advancing of Saints to this honour and happiness, Heb. 12. 22, 23. But ye are come unto Mount Zion, and unto the City of the living God, &c. To the general Assembly, and Church of the firstborn; In this your pilgrimage you must still be coming to this Church, but never separating from it, because in coming hither, you come to Jesus the Mediator of the new Covenant, ver. 24.  
You need not make a separation from a particular Church, because 
2 Conclusion.  there are some defects found in it.  
If you are bound to separate because of defects, to what particular Church will you associate, which shall not be defective? Only the Church Triumphant in Heaven is absolutely perfect, weeds will incessantly be springing up in all God's Gardens here on earth. This hath evermore been taken for granted amongst all sober spirits, that imperfections do not presently unchurch a True Church, and so though they cry for a Reformation, yet do not warrant a Separation.  
Quest. But what if some wicked persons continue in Church Society, doth not that give a just occasion of separation unto 
Reasons why separation not suddenly to be made from a Church though some wicked persons be tolerated in it. See Ames. Case consc. l. 4. c. 24. sect. 15.  others?  
Answ. Such Divines to whom God hath revealed much of his mind concerning church-affairs, give divers reasons why the tolerating of some wicked persons in a Church, is not a sufficient ground for others to separate suddenly from it.  
First, because, that tolerating may be only an error or infirmity of the Church, wherein you are to bear with it, and not thereupon to separate from it.  
Secondly, Patience is to be used towards a particular Brother, when he is overtaken, Gal. 6. 1. Much more must you in such a case express it towards a Church.  
Thirdly, The sudden separating of the godly, is not the best method to cure a sick Church, but rather puts it into a more desperate condition, &c.  
Quest. Doth not the fellowship of wicked persons in the Ordinances make them ineffectual?  
Answ. Their wickedness may make the precious Ordinances of God ineffectual to themselves, yet not to such others whom the Lord invited and for whom he prepared these Gospel-dainties; Will a loving Father deny his own children their bread, because some dogs creep under the Tables? Indeed as in Hag. 2. 13. If one that is unclean by a dead body, touch any of these, shall it be unclean? And the Priests answered and said, It shall be unclean. To whom was this uncleanness contracted, not to others, but to themselves? And hence, 1 Cor. 11. 28. Let a man examine Himself, and so let him eat. he doth not say, let him examine all others that come.  
It is indeed a very desirable and beautiful thing, which would much increase our Communion comforts, to see none but Christ's Members at his own Table. Yet how can the very being of an ungodly person there, enervate the power of the Ordinances unto thy soul? It is most true, A little leaven leaveneth the whole lump, 1 Cor. 5. 6. That incestuous person, (and so 
How a little leaven leaveneth the whole lump:  others) leaven a Church Physically, not by their presence, simply, because they are there; Then the being of an Hypocrite in Church fellowship, (however he creep in,) would leaven all, if bare presence did it; But Morally by his Impurity, he being suffered without censure for so great an offence, doth embolden and harden others in sin, whereby the whole Congregation might in time be soured with such leaven. The presence of an unclean person cannot hurt you, further than you make his uncleanness yours, by not doing your duty against it.  
What though 1 Cor. 10. 17. they being many, are one bread? If an unclean, unworthy person, by creeping unto God's Ordinances, and enjoying communion with the Saints therein, do obtain this advantage, so as by profession to seem one bread with them; yet this doth not imply, that the Saints are thereby made one with him in his wickedness. If an unclean person challenge more than belongs to him, this doth not divest the Saints of what is their due, and their privilege, nor must it hinder them in performing that service, they owe to their Saviour, 
Incommoda faciunt aliquando ut praeceptum affirmativum desinat obligare, quod alias non possit non observari sine peccato. Ames. Cas. l. 4. c. 24. sect. 15: Si ex separatione vel schisma metuendum, vel contagio peccandi multitudinem invaserit, divinae disciplinae severa misericordia necessaria▪ est: consilia separationis tunc inania plus perturbant infirmos bonos, quam corrigant animosos malos, Aug. contra Parmen l. 3. c. 2. Matth. 18. 15, 16, 17.  being called to it. They must remember Christ & his death, though others forget him, and their duty towards him.  
Quest. But I cannot do any duty (as it is expressed, Matth. 18. 15, 16. &c.) remaining in Communion with such a particular Church, may I not then separate?  
Answ. First, in this case a man had need be clearly satisfied, that to do such things (soil. to admonish, to excommunicate, as in Matth. 18.) be his duty, pro hic & nunc, in such and such circumstances. Affirmative precepts, though they do semper obligare, yet not ad semper. They do not bind me to act in every juncture of things. In Morals, in matters of this nature, circumstances have such an influence, that what was my duty in one posture of things, may cease to be my duty, when it is otherwise circumstantiated. I am not in all circumstances equally obliged to reprove offences, or to proceed to Church censures. Sometimes the disease hath so far prevailed, the body will not bear physic.  
Secondly, a man likewise, before he separate from a Church because he cannot do his duty therein, had need be sure that his not being in a capacity to do his duty to the full, be a sufficient ground of Separation. The order in Mat. 18. is to cast off the offender, if he hear not the Church, not to cast off the Church if she hear not him.  
Qu. But may we not desire communion with the purest Church?  
Answ. You may; yet withal observe how this may be sought, and obtained by you with the peace, order, and edification of the Churches. It is possible to remove to another Church, without a separation from your own. Only I wish these two things were remembered by such as think of separating.  
First, Try to gather purity into your own Church, and to separate all impurity from it, before you separate to another, or gather a Church out of other Churches. endeavour to separate the dross from among you, before you separate your selves from the gold.  
Secondly, If at last you will separate, do not uncharitably condemn the true Church, whose fell you leave. There is too often an error on both hands, to cry up every thing we like, as Jus Divinum, and what we dislike, to blast it as Antichristian.  
When the Saints do separate, let it be; 
If you separate let it be▪   
First, A prudent Separation, from evil, not from good; from the vile, not from the precious: Possibly they may sometimes 
1 Prudently.  be necessitated to suspend communion from some particular Church, in somewhat that is good, because then unhappily much evil was incorporated into that Church, and yet not excommunicate themselves, but still own, and approve, what is good therein, Rom. 12. 9 abhor that which is evil, cleave to that which is good.  
Secondly, A pious separation; from evil unto good, not from one evil to another, not from extremity to extremity, not from 
2 Piously.  Tyranny to Anarchy, not from prelatical usurpation to popular licentiousness. So far as you concur with them▪ and bid them God speed in any of their errors, you are partaker of their evil deeds, 2 Joh. ver. 11.  
Thirdly, A peaceable separation. Separate from the unclean, 
3 Peaceably.  without a schism, (that is) without an unwarrantable rent, not rashly condemning all who come not up to your height; not as one affecting a proud singularity, but as one who is necessitated to withdraw out of pure tenderness of conscience; not out of any passionate selfishness, but as one who labours to please his neighbour for good to edification, Rom. 15. 1, 2.  
Fourthly, A loving separation. Though some Saints should differ and have a kind of separation in some opinions and practices, 
4 Lovingly.  wherein the holy Scripture allows a latitude, yet still united in affection, (which the devil most opposes) one soul though in divers bodies, though in divers Churches, still striving together for the Faith of the Gospel, Phil. 1. 27.  
Then, as you desire to approve yourselves Saints, study how you may answer God's expectation, mind purity in the whole 
use 3. Direction. Exod. 15. 11. Hab. 1. 13. Col. 1. 12.  course of your lives. Your God is an holy and pure God; Heaven is a pure place; never expect communion with him in his Church here, or in heaven hereafter, without purity and holiness. As you must be visible Saints, to make you fit members of particular Churches here, so must you be real Saints, that you may be members of the Church mystical, Heb. 12. 14. Follow holiness, without which no man shall see God.  
Many indeed will easily be persuaded to pretend to purity, and have gotten their tongues tipped, in these times of Reformation, with some pure Gospel Language, yet in conclusion will be ashamed, because their hearts are not sound in God's Statutes, according to David's prayer, Psal. 119. 80. But tell me thou Hypocrite, (saith he) If it be a good thing to seem good 
Chrysost. Aut ergo esto quad appares, aut appare quod es.  why wilt thou not be that which thou wouldest appear to be? for that which is a shame for a man to appear to be, is it not much more shame for him to be indeed? And if it be good to be a gilt Professor, is it not much better to be a pure golden Christian? 
Means and method how spiritual purity is promoted in the Saints. I watch against the least evil.   
First, Watch against every evil, the occasions, the beginnings of it; whatsoever defileth, though it be thy beloved, gainful, pleasing sin, away with it, Psal. 97. 10. Maintain constantly thy fortifications against all assaults: If there be a train of importunate solicitations laid to overcome thee, blow up all with Joseph's holy defiance, Gen. 39 9 How then can I do this great wickedness, and sin against God?  
Secondly, Breathe after inward purity of spirit and conscience, Tit. 1. 15. unto the pure all things are pure, in their actions, 
2 Labour after inward purity.  as well as in their enjoyments. A chaste mind will keep you undefiled in the way. A pure Fountain in your Garden will help to make all clean. Pray for yourselves, as Paul for his Thessalonians, 1 Phest. 5. 23. And the very God of Peace sanctify you wholly, and I pray God your whole spirit, soul and body, be preserved blameless unto the coming of the Lord Jesus.  
Thirdly, Reach after pure Ordinances, that you may see and taste the simplicity of Christ, in all divine administrations. The 
3 Prize pure Ordinances.  more of Christ in any Ordinance, the more sweetness and the more purifying influence it hath upon our souls: human inventions will stain and formalize; Divine Institutions, when they are kept pure, have a most sovereign healing, cleansing virtue. Hence Paul reduces all to the first institution, as he received it of the Lord, 1 Cor. 11. 23. 
4 Make choice of pure company.   
Fourthly, Single out pure company; mingle not yourselves in intimate familiarity with such whose converses carry defilements with them. Remember what encouragements Solomon 
Discamus ex hac parte sanctam superbiam, sciamus nos esse illis meliores, Hieron. ep.  gives to close with holy society, Prov. 10. ver. 11. The mouth of a righteous man is a well of life. ver. 20. The tongue of the just is as choice silver, ver. 21. The lips of the righteous feed many. Shun such acquaintance, where you can expect no good, and can hardly escape without receiving some hurt. David made this one Character of a Citizen of Zion, Psal. 15. 4. In whose eyes a vile person is contemned, but he honoureth them that fear God. 
5 Get pure affections in the use of lawful comforts.   
Fifthly, keep pure affections in the use of lawful comforts. It is not enough for Saints to have a lawful use of temporal blessings, unless they gain an holy use of them, that they may be spiritualised unto them, Col. 3. 1, 2. Saints should proportion their carriage to their hopes. Seek high things, if you be highly born. If you would be great persons indeed, mind the great things which are above.  
Sixthly, Maintain pure aims in all your undertakings. The 
6 Keep pureaimes in all your affairs.  last end hath a great Influence upon men's actions. Such men are, as their ends are. Do not look asquint at carnal self, that will mislead you into unclean ways, look at the sanctifying of God's name, the coming of his Kingdom, the doing of his will with a single eye. It kept Paul very even, and gave him much occasion of glorying, that his aims were so pure, so full of simplicity and godly sincerity, that he could with confidence appeal to a threefold tribunal. In 2 Cor. 1. 12. There was the Throne of his own Conscience, and in ver. 13. The Throne of the Corinthians knowledge, and then ver. 14. The highest Throne of all in the day of the Lord Jesus.  
Having thus dispatched the Adhortation, let us now look into the second general part of the words, and see what encouragement we can thence gather to engage you in a separation from all uncleanness.  
The Lord Almighty will undoubtedly as a Father receive all those 
2 Observation  who are such Right Separatists indeed, that they renounce communion with any impurity.  
The pollution of sin made the first breach betwixt God and man, leaving him unfit for communion▪ with so glorious a Majesty; there is no recovering fellowship with the Lord, unless the great obstruction be removed, unless we renounce sin, which provoked him to withdraw from us. Indeed when once the soul bethinks itself, and begins to look after God, he is r●ady to meet her with deal embraces, Luk. 15. 20. But when he was yet a great way off, his Father saw him, and had compassion, and ran and fell on his neck and kissed him. Yea, this whole 15. Chapter of Luke is spent in three encouraging Parables to this purpose, discovering that no Shepherd is more desirous to seek his lost sheep, no woman more inquisiti●● after her lost groat; no Father more careful of the return of his 〈…〉, than the Lord into entertain such as unfeignedly disclaim all impurity.  
Here you have two particulars fit to be considered, in the prosecuting of this observation:  
First, God's readiness to receive them. 
1 God's readiness to receive such as 〈…〉   
Secondly, the kind entertainment he gives them. he receives them as a Father.  
Two Arguments may be produced which will evidence God's readiness to receive all such as separate from uncleanness.  
1. The first is drawn from the gracious ●●sposition and inclination 
1 Argument.  of our good God: He saith, Isa. 30, 〈◊〉 professed that he waits 〈…〉 also pronounceth them 〈…〉 for him. You can not 〈◊〉 more ready to forsake sin, than he is ready 〈…〉 Isa. 55. 7. Let the wicked forsake his way, and 〈…〉 thoughts, and let him return 〈…〉 the Lord, 〈…〉 him, and to our God, for he will abundantly pardon, as in the Hebrew. He knows how to multiply pardons as 〈◊〉 multiply sin●. Though thou be a man of iniquity, as it is in the Heb. v. 7. 〈…〉.  
2. The second Argument is taken from the Lord's engagement 
2 Argument.  to all 〈◊〉 as come to him, renouncing all their impurity. He hath condescended to make himself their debton by his unchangeable promises, Matth. 5. 3. Blessed are the pure in heart, for they shall see God, and the more purity of heart they have, the more they shall see in God, and enjoy the more of God.  
Christ engages himself to the unclean Laodiceans, that if they will hear his voice and open the door, Rev. 3. 20. He will come in and sup with them, and they with him; whatever lukewarmness they have been stained with before, yet now upon such terms, he promises they shall enjoy a sweet and intimate communion with him. Yea, here lies a threefold engagement.  
First, this is suitable to the tenor of the Covenant of God's Free Grace, Ezek. 36. 25. Whom he cleanses he owns as his people.  
Secondly, this is agreeable to the intention of Christ's death, who laid down his life that he might purify a peculiar people unto himself, Tit. 2. 14.  
And, Thirdly, this is the method of the Spirit of God, in the execution of his eternal Counsels for the salvation of our souls, it is in a way of Sanctification, and cleansing us from the filth of fin, 2 Thess. 2. 13. that so we may be meet to be partakers of the inheritance of the Saints in light.  
And as for the Lords entertaining such as separate themselves from all uncleanness, it is most like a tender Father. 
2 The kind entertainment God gives them as a Father.   
First, he welcomes them at their first return home to his house with joyful embraces, Luk. 15. 23. There is great triumph in Heaven at the recovery of a lost sinner.  
Secondly, he will kindly own them, and with candid interpretation, accept of weak prayers, and small endeavours from them, Mal. 3. 16, 17. The lisping, the stammering of a child is pleasing to the love of a Father.  
Thirdly, he can indulgently overlook great weaknesses in them, Psal. 103. 13. forbearing their frowardness, their evil manners, expecting no more from children then their strength will bear.  
Fourthly, he takes care to secure them in time of dangers, and troubles: If he be provoked to send a deluge of calamities, yet he will provide an ark for them against a storm, as for his Noah, Gen. 6. 18.  
Fifthly, he will help them at plunges, carrying them through difficult services; A father will, when his children come to a slippery bridge, or a dangerous stile, lead them over by his own hand: As in Deut. 32. 10, 11, 12.  
Sixthly, he will be sure to make rich provision for their spiritual, temporal, and eternal welfare. He knows what they have need of, and what is best for them, Matth. 6. 31. 32. Having given them Christ, he will withhold no good thing else from them, Rom. 8. 32. Yea, being children of God, they shall be joint heirs with Christ himself, Rom. 8. 17. Thus honourably doth the Lord receive all them, who come unto him upon his own terms, leaving their impurity behind them, they shall understand and taste the loving kindness of the Lord.  
If the Lord be pleased so far to engage himself as a Father, 
use 1. Information.  to receive all such as make a Right separation from uncleanness: Then, when God still denies to receive our requests, and suspends his Fatherly compassions in our extremity, we have 
we may scare England is not yet cleansed.  great reason to suspect ourselves; and yet to make more exact inquiry what impure things, and persons there are amongst us. We in England may pour out Joshuah's complaint, Josh. 7. 8. O Lord what shall I say, when Israel turneth their backs before their enemies? and expect the Lord's answer to him, ver. 10, 11. And the Lord said unto Joshuah, Get thee up; wherefore liest thou thus upon thy face? Israel hath sinned, and they have also transgressed my Covenant which I commanded them. Now is a proper season to consider whether there be no Achan in the camp, whether no Jonah's still asleep in a corner, which occasions the storm, and endangers the ship. This were most suitable work for a day of Humiliation. You may have many Praying days, yet if they be not cleansing and scouring days, your Prayers will still miscarry, your Counsels be shattered, and your grand undertakings be disappointed. Remember Judg. 10. 10. The children of Israel cried unto the Lord, yet to little purpose, till they swept away the unclean things. The Lord repulsed their prayers, and bade them, ver. 14. go and cry unto the Gods which ye have chosen, let them deliver you in the time of your tribulation. Indeed when they said, ver. 15. We have sinned, and when, ver. 16. They put away the strange Gods from among them, and served the Lord. Then, His soul was grieved 
England must be cleansed, else not delivered.  for the misery of Israel. Could we in England act our prayers, not only bemoan our uncleanness, but put it away from among us, renounce all our impurity, we might hope to find our Heavenly Father, so far grieved with our miseries, that our sorrows might be turned into rejoicings.  
Then, let all the Saints who have endeavoured to separate themselves from all uncleanness, learn hence, with all humble 
use 2. encouragement. Let the Saints fly to God as to a Father. Abba Father found 3 times, Rom. 8. 15. Mark. 14. 36. Gal. 4. 6. Abba Syr. Chrysost. vocat verbum. puerorum legitimorum quo parents suos appellant.  boldness, to improve this blessed privilege, make use of this sweet Relation you have unto God, run to the Throne of Grace, and cry Abba Father. Rom. 8. 15. If he hath bound himself to receive you as a Father, do you follow him as children, do not only say, Abba Father, but cry, Abba Father; Sometimes a child can say or do nothing to help itself, but cry after his Father; Though he be stuck fast in the mire, yet looking after the Father overtakes him, crying after him overcomes him. Oftentimes [Ah Father] proves an effectual prayer, there is prevailing Oratory in the Name, in the Relation. Therefore, if thou canst do nothing else in the behalf of poor England, yet put thy finger in thine eye and complain to thy Father, tell him how ill it fares with thy poor Brethren and Sisters in gasping Ireland, in unsettled Scotland, in bleeding England, and what a bitter cup of trembling, Germany, and the Palatinate, have had in their hands for above twenty years together. As Mary and Martha sent to Christ, Joh. 11. 3. saving, Lord, behold he whom thou lovest is sick: Represent by thy Prayers, the sick and sad condition of many of those whom the Lord dearly loveth amongst us. Possibly thou mayest hear the same gracious answer, concerning the cause and people of God here, as in ver. 4. Jesus said, This sickness is not unto death, but for the glory of God, that the son of God might be glorified thereby. only he will have us to be brought so low, that the sentence of death being passed upon us he may be magnified in our Resurrection. O therefore suffer not yourselves to be discouraged from wonted importunity in Prayer.  
You have here two excellent props of Faith; God's power, 
Two props for faith in Prayer.  and God's will; The Lord Almighty is your Father; As he is Almighty, he is abundantly able, as he is a Father, he is as cheerfully willing. he who is Almighty can work, without means, as well as with means, by weak means as well as by strong, contrary to means, as well as according unto means. He who is a Father will help, when you may think yourselves at losses, and in the dark, as he hath promised, Isa. 42. 16. And I will bring the blind by a way that they know not, I will lead them in path that they have not known, I will make darkness light before them, and crocked things straight, these things will I do unto them, and not forsake them.  
It the Lord Almighty will receive all Right Separatists, as 
use 3. Direction. Let the Saints love as brethrens as children of the same Father {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  a Father, this may oblige all the Saints in their moving towards a pure Separation from uncleanness to embrace one another as Brethren. It is most wholesome counsel, 1 Pet. 2. 17. love the brotherhood, not only love this or that Brother, which may be done upon politic respects, because he is learned, discreet, or useful, but love the brotherhood, the fraternity, the whole corporation of Saints; Yea, 1 Pet. 1. 2. See that ye love one another with a pure heart fervently.  
First, It must be hearty love, not lip love only.  
Secondly, From a pure heart, not out of carnal self-seeking.  
Thirdly, It must have fervency as well as purity, such love as will not be quenched by some passions, discourtesies, differences, &c. O this were most becoming Saints, like children of the same heavenly Father, to join hearts, heads, and hands with all Brotherly affection.  
This State were not in so much danger to be broken by enemies, if we did not give them advantage by breaches amongst ourselves: And this makes our present Church differences the more sad, because many of them are amongst Brethren; who are indeed going from Egypt to Canaan, from Babylon to Jerusalem, but they forget their Relation to God and one another, and most unhappily fall out and quarrel in the way.  
In King Henry the eighths days, there was a strange temper of things, both Protestants and Papists were persecuted. 
About Anno 1540  At one time three were burned for not subscribing the six Articles, and three hanged for denying the King's Supremacy; the sight whereof made a Frenchman cry out: Deus bone quomodo hic vivunt Gentes, suspenduntur Papistae, comburuntur anti-papistae! What a place is this, where Papists are hanged, and antipapists are burned! Is it not more prodigiously strange to see Brethren, under the names of Independents and Presbyterians, not only persecuted by others, but even condemning and doing severe execution upon one another? I doubt you do not often enough remember that of Moses, Act. 7. 26. Sirs, ye are Brethren, why do ye wrong one to another?  
They who have sweetly agreed in the destructive part of Reformation 
Since the preaching of this Sermon our hope of agreement is much encouraged. On the 4 of January 1644. when the Arch bishop of Cant. was condemned, the Directory passed both Houses of Parliament, with the removal of Common Prayer book, Ceremonies &c. And on the 10 of Ian. when his head was taken off, the chief head of our Divisions in the Assembly about Excommunication was chopped off by Accommodation.  for the pulling down Popish superstitions, and prelatical usurpations; They who have joined like Brethren in one practical Directory, for public Worship, by a prudent moderation, settling such an order therein, as may prevent confusion in Church-Administrations, and withal leaving such liberty as may relieve tender consciences; They who have taken divers steps towards an happy accord in the doctrinal part, in one Confession of Faith; and form of catechism; why should not they also as children of one Father, as Subjects of the same King, (by the help of your Prayers and endeavours) be brought to shake hands in lesser things, harmoniously concurring in matters of Church-government?  
The devil hath a great plot, a dangerous design upon us herein, (the Lord make us more vigilant against it) when other attempts prosper not, he endeavours, by dividing our spirits, to weaken our Counsels of Reformation, he knows how by the affixing of exasperating names, Presbyterians, Independents, &c. to blow the coal, and inflame the differences in things. Come into some companies, you shall hear people talk themselves and one another into a passion against Independents; others will draw as ugly a picture of Presbyterians, (and through both these names too many strike at the power of godliness) yea, and by the words heighten the differences themselves more than needs. Whereas, if there were such prudent love as the relation of Brethren bespeaks, they might reason themselves into an hopeful agreement. Presbyterians would appear in so many things Independents, and Independents in so many Presbyterian, or rather classical Divines will be so far congregational, and congregational ones, so far classical, (for indeed the word Independent seems not so comely, either for creatures or Churches, the very law of Nature will not allow the same persons to be parties and Judges without an appeal) that both might be much satisfied. The meekness of wisdom, in much love studying the Word of God, might possibly discover such a reconciling way, wherein the Presbytery shall have so much power as will help to bound the Liberty of the People, and withal the interest of the People be maintained in such a manner, as may best balance the power of the Presbytery. Whereas, if the differences be fomented, remember the Apostles doom, Gal. 5. 15. But if ye bit and devour one another, take heed that ye be not consumed one of another.  
If the Almighty Lord give such encouraging entertainment 
use 4. Exhortation.  to the generation of Right Separatists, then, I hope, you will easily be persuaded, both as patterns, and Patrons of purity, to cherish and promote it in yourselves and others. In these times of Reformation, so manage all your counsels, that the Result may be a pure Separation from all uncleanness.  
Never had any generation of Nobles in England, a more rich price put into their hands: The Lord fill your spirits with that wisdom which is first pure, then peaceable, and full 
Jam. 3. 17.  of good fruits, that you may with all your might improve it. Some of your Ancestors had thirsty desires for the purging of England, but they wanted opportunity. The set time for God to favour this Zion was not come. His good hand hath 
Psal. 102. 13.  cast you into that juncture of things, lets you see such a concurrence of providences, enemies as well as friends helping forward the work, Ministers Preaching, the people petitioning for purity; O where (Right Honourable) are your hearts, where are your proportionable affections to welcome such a season! God forbid that this should lie at your door, that such and such Nobles in England had a great price put into their hands, but they wanted hearts to improve it.  
In former days it was accounted a great matter, that a Commission was granted to some persons to do somewhat towards the cleansing of England; following Parliaments in Queen Elizabeth's 
A Commission granted to 32 persons, in Edward the 6 days  time, cleansed some of the cisterns, but still left much mud in the fountain. God hath reserved you to have an honourable share in this service; you will allow me the liberty to say to yo● as Mordecai to Esther, Chap. 4. 14. Who knoweth whither thou a●● come to the Kingdom for such a time as this? Whether God hath raised you to such a high station for this very service to help to purify England? Let it be the everlasting honour of this Parliament, and of you Noble Senators herein, to pluck up all our weeds, take away all our dross, to remove all our 〈◊〉, yea, to do your utmost to advance a pure Separation from all uncleanness.  
If any ask, (as I hope divers of you are so truly Noble, that you will inquire) What should we do that we may advance 
Directions for the advancing a pure Reformation in England 1 Begin with yourselves.  a pure Reformation in England?  
Be pleased to observe and improve these few directions.  
First, Begin with yourselves, be cleansing yourselves from all personal 〈◊〉 of flesh and spirit, 2 Cor. 7. 1. O that all our Reformers were indeed self-reformers! O that all our great Counsellor● would often keep a become Committee in their own Consciences, to examine and discover their own errors and exorbitancies. You have many to humour, to flatter, and adore you, but few will admonish, few dare reprove you, lest your smiles become frowns. You have the more need to be searching and cleansing yourselves according to the Word of God, Psal. 〈…〉. You should wisely consider your greatness hath an influence 〈◊〉 wayer. If you are good, your goodness will be the more glorious, being joined with greatness; but if 〈◊〉, your greatness grea●●ns your sins, your height makes you the more notoriously▪ evil. We expect Oracles in noblemens' 
Much good expected from great-men.  speeches, 〈…〉 by their action●, copies from their conversations; we looked at Judges should first judge themselves, and remember to condemn that in their own pract●es which they sentence in other men's.  
You may pass good ●ills, and Ordinances against swearing, and Sabbath-breaking, yet if you continue to blaspheme his Name, and profane his day, even our lawmakers, by their unhappy examples, will teach others to be Law-breakers; O be sweeping every day before your own doors! God forbid, that whilst you condemn the Antinomians Doctrine, any of you should be found Antinomians in practice.  
Secondly, As friends to purity have a special eye upon the 
2 Take care to cleanse the springs.  chief springs: never expect pure streams, whilst the Fountains continue full of mud.  
There are three springs in England, the cleansing of which is of great consequence. universities, inns of Court, Noble men's Families. 
Three special Springs to be cleansed. 1 Universities.   
1. The main Spring is the university: There your sons, the hopes of your Family, are bred; If they suck in unwholesome air thence, that may breed such diseases as prove incurable. If those nurseries be not well pruned, you may receive such Chaplains thence, as may study to corrupt you and yours, flattering you into everlasting misery.  
2. Another Spring is the inns of Court: Those Honourable 
2 inns of Court.  Societies, where the young Nobles and Gentry should be fashioned and shaped for the service of their God and of their Country. As the university breed Ministers for the Church, so the inns of Court breeds Magistrates and Parliament men for the State. If filth be tolerated there for want of cleansing preaching, and purging Government, the whole kingdom will be in danger to derive pollution thence.  
3. A third Spring, much to be considered, is, noblemens' Families. 
3 Noble men's Families.  If there should be found chapels to the devil, in regard of ignorance, profaneness, and superstition, rather than Churches in their houses, maintaining Family Religion, worshipping God purely, and walking in holiness of conversation. If there a Mercenary Chaplain be entertained, who is like one of Baal's, or jeroboam's Priests, rather than like a Timothy or a Titus, who should learn in all things to show himself a pattern of good works; in Doctrine, uncorruptness, gravity, sincerity. 
Tit. 2. 7.  If there be nourished a set of vicious Servants, who are slaves to the lusts of their Lords or Ladies (besides the sad experience of the poisoning of many young Nobles by such chaplains and servants,) what a dangerous Influence will all this have upon the Tenants and Neighbours? and so by this one muddy Spring, many unclean streams shall be fed abroad in the Country.  
Thirdly, As you desire to perfect a pure Reformation, extirpate 
3 Leave no filthy weeds growing in the Church. Matth. 15. 13.  all noisome weeds. Pluck up every plant which is not of God's planting, whether persons or things, whether Offices, Ceremonies, Innovations, &c. A few weeds, when rooted, and seeding, will soon overrun a great deal of ground. To this purpose it is good to consider where our defilements chiefly began. It was a notable hint that Cassander gave, who by two several Emperors, Maximilian and Ferdinand, was set on work as a Reconciler, to compose the quarrels of the Church. The principal cause (said he) of the calamity and distraction 
Cassander Consultat. Misericorditer corripiat homo quod potest, quod autem non potest patienter ferat, & cum dilectione gemat atque lugeat, donec aut ille desuper emendet & corrigat, aut usque ad messem differat eradicare zizania & paleam ventilare: & tamen securi de salute sua bonae spei Christi ani inter desperatos, quos corripere non valent, in unitate versentur, August. 4 Advance a pure Ministry in England.  of the Church is to be laid on those, which being puffed up with a vain insolent conceit of their ecclesiastical power, proudly, and scornfully contemned and rejected them which did rightly and modestly admonish their Reformation. Wherefore my opinion is, that the Church can never hope for any firm peace, unless they make the beginning which have given the cause of the distraction. There is the same reason for purity. we cannot expect a good and sound peace in the Church of England without purity. Our pollutions being many, occasioned amongst us great separation; (in divers places tender consciences were necessitated, at least in regard of some personal acts, to suspend communion with their Congregations where they lived) begin your cleansing work there. we have great hope that such a pure Reformation as might satisfy godly spirits, would produce an happy Reconciliation amongst sober minds, and possibly would recover many who have incogitantly run into great extremities. However do your duty, put forth your utmost endeavours, and humbly wait upon God till he appear in his glory, for the complete purging of this Zion.  
Fourthly, employ your power to advance the ministry of the Gospel in the purity of it, so will you much promote a pure Separation from all uncleanness; Joh. 15. 3. Through the word ye are clean. Where are the filthy sinks in this kingdom, but in such corners as have wanted a faithful Minister? This made cathedral air (for the most part) so impure, where they had so much empty external pomp, in stead of the purity and simplicity of Christ. When a Minister preacheth in the evidence and demonstration of the Spirit of God, which is a most pure Spirit, 
1 Cor. 2. 4.  there the sun of righteousness shines, and such light will purify: There the Holy Ghost breathes, and such Gospel air is purgging; it will not endure fogs of errors, or mists of superstition, where a man of God Preaches, his Doctrine drops as the rain, his speech distils as the dew, as the small rain, upon the tender herb, 
Deut. 32. 2.  and as the showers upon the grass, this will purify as well as sanctify. Yea, by the ministry of the Gospel, sinners are directed unto Jesus Christ, in whom there is a full and overflowing fountain, for the washing away all their pollutions. This was his Soule-cleansing method, Ephes. 5. 25, 26, 27. Out of love to his Church, Christ gave himself for it, that he might sanctify and cleanse it with the washing of water, by the word, that he might present it glorious without spot or wrinkle, &c.  
If you would indeed befriend the Church in England, and make us an unspotted people, concur with your great Lord and Master, in opening the passages for a cleansing ministry of the Word, all the kingdom over. The Lord Almighty act your Counsels, and prosper your undertakings, to make England so pure that it may be glorious, Amen.  
FINIS.