REASONS

AGAINST

A SEPARATION

FROM

The Church of England.

WHETHER it be lawful or not, (which itself may be disputed, being not so clear a point as some may imagine,) it is by no means expedient for us to separate from the Established Church:

1. Because it would be a contradiction to the solemn and repeated declarations which we have made in all manner of ways, in preaching, in print, and in private conversation :

2. Because, (on this as well as on many other accounts,) it would give huge occasion of offence to those who seek and desire occasion, to all the enemies of God and his truth:

3. Because it would exceedingly prejudice against us many who fear, yea, who love God, and thereby hinder their receiving so much, perhaps any further, benefit from our preaching :

4. Because it would hinder multitudes of those who neither love nor fear God, from hearing us at all:

5. Because it would occasion many hundreds, if not some thousands of those who are now united with us, to separate from us; yea, and some of those who have a deep work of grace in their souls:

6. Because it would be throwing balls of wild-fire among them that are now quiet in the land. We are now sweetly united together in love. We mostly think and speak the same thing. But this would occasion inconceivable strife and contention, between those who left, and those who remained in the Church, as well as between those who left us, and those who remained with us: nay, and between those very persons who remained, as they were variously inclined one way or the other:

7. Because, whereas controversy is now asleep, and we in a great measure live peaceably with all men, so that we are strangely at leisure to spend our whole time and strength in enforcing plain, practical, vital religion, (O what would many of our forefathers have given, to have enjoyed so blessed a calm!) This would utterly banish peace from among us, and that, without hope of its return. It would engage me for one, in a thousand controversies, both in public and private; (for I should be in conscience obliged to give the reasons of my conduct, and to defend those reasons against all opposers,) and so take me off from those more useful labours, which might otherwise employ the short remainder of my life:

8. Because to form the plan of a new church would require infinite time and care, (which might be far more profitably bestowed,) with much more wisdom and greater depth and extensiveness of thought, than any of us are masters of:

9. Because from some having barely entertained a distant thought of this, evil fruits have already followed, such as prejudice against the clergy in general; and aptness to believe ill of them; contempt (not without a degree of bitterness) of clergymen as such, and a sharpness of language toward the whole order, utterly unbecoming either gentlemen or Christians:

10. Because the experiment has been so frequently tried already, and the success never answered the expectation. God has, since the Reformation, raised up from time to time many witnesses of pure religion. If these lived and

died (like John Arndt, Robert Bolton, and many others,). in the churches to which they belonged, notwithstanding the wickedness which overflowed both the teachers and people therein; they spread the leaven of true religion far and wide, and were more and more useful, till they went to Paradise. But if upon any provocation or consideration whatever, they separated, and founded distinct parties, their influence was more and more confined; they grew less and less useful to others, and generally lost the spirit of religion themselves in the spirit of controversy:

11. Because we have melancholy instances of this, even now before our eyes. Many have in our memory left the Church, and formed themselves into distinct bodies. And certainly some of them from a real persuasion, that they should do God more service. But have any separated themselves and prospered? Have they been either more 'holy, or more useful than they were before?

12. Because by such a separation we should not only throw away the peculiar glorying, which God has given us, that we do and will suffer all things for our brethren's sake, though the more we love them, the less we be loved: but should act in direct contradiction to that very end, for which we believe God hath raised us up. The chief design of his providence in sending us out, is undoubtedly to quicken our brethren. And the first message of all our preachers is, to the lost sheep of the Church of England. Now would it not be a flat contradiction to this design, to separate from the Church? These things being considered, we cannot apprehend, (whether it be lawful in itself or not,) that it is lawful for us were it only on this ground, that it is by no means expedient.

II. It has indeed been objected, that till we do separate, we cannot be a compact, united body.

It is true, we cannot till then be a compact, united body, if you mean by that expression, a body distinct from all others. And we have no desire so to be.

It has been objected, secondly, "It is mere cowardice

and fear of persecution which makes you desire to remain united with them."

This cannot be proved. Let every one examine his own heart, and not judge his brother.

It is not probable. We never yet, for any persecution, when we we were in the midst of it, either turned back from the work, or even slackened our pace.

But this is certain: that although persecution many times proves an unspeakable blessing to them that suffer it, yet we ought not wilfully to bring it upon ourselves. Nay, we ought to do whatever can lawfully be done, in order to prevent it. We ought, to avoid it so far as we lawfully can, when persecuted in one city, to flee into another. If God should suffer a general persecution, who would be able to abide it, we know not. Perhaps those who talk loudest might flee first. Remember the case of Dr. Pendleton.

III. Upon the whole, one cannot but observe, how desirable it is, that all of us who are engaged in the same work, should think and speak the same thing, be united in one judgment, and use one and the same language.

Do we not all now see ourselves, the Methodists (so called) in general, the Church, and the clergy in a clear light?

We look upon ourselves, not as the authors, or ringleaders of a particular sect or party; (it is the farthest thing from our thoughts:) but as messengers of God, to those who are Christians in name, but Heathens in heart and in life, to call them back to that from which they are fallen, to real, genuine Christianity. We are therefore debtors to all these, of whatever opinion or denomination: and are consequently to do all that in us lies, to please all, for their good to edification.

We look upon the Methodists (so called) in general, not as any particular party: (this would exceedingly obstruct the grand design, for which we conceive God has raised them up) but as living witnesses in, and to every party, of that Christianity which we preach; which is hereby demonstrated to be a real thing, and visibly held out to all the world.

We look upon England as that part of the world, and the Church as that part of England, to which all we, who were born and have been brought up therein, owe our first and chief regard. We feel in ourselves a strong Σrogyn, a kind of natural affection for our country, which we apprehend Christianity was never designed either to root out, or to impair. We have a more peculiar concern for our brethren, for that part of our countrymen, to whom we have been joined from our youth up, by ties of a religious as well as a civil nature. True it is, that they are in general, without God in the world. So much the more do our bowels yearn over them. They do lie in darkness and the shadow of death. The more tender is our compassion for them. And when we have the fullest conviction of that complicated wickedness which covers them as a flood, then do we feel the most (and we desire to feel yet more) of that inexpressible emotion, with which our blessed Lord beheld Jerusalem, and wept and lamented over it. Then are we the most willing to spend and to be spent for them, yea, to lay down our lives for our brethren.

We look upon the clergy, not only as part of these our brethren, but as that part whom God by his adorable providence, has called to be watchmen over the rest, for whom therefore they are to give a strict account. If these then neglect their important charge, if they do not watch over them with all their power, they will be of all men most miserable, and so are entitled to our deepest compassion. So that to feel, and much more to express either contempt or bitterness towards them, betrays an utter ignorance of ourselves and of the spirit which we especially should be of. Because this is a point of uncommon concern, let us consider it a little farther.

The clergy, wherever we are, are either friends to the truth, or neuters, or enemies to it.

If they are friends to it, certainly we should do every thing, and omit every thing we can with a safe conscience, in order to continue, and if it be possible, increase their good-will to it.