further and higher ſteps of defection are every year gone into, and meaſures laid by the laſt aſſembly for burying them and their teſtimony both. Whether this be a holding faſt deceit, and a refuſing to return to the Lord, is eaſy to judge. And in this caſe the command is plain, Jer. xv. 19, 'Let them return unto thee, but return not thou unto them.'
When the reformation of corruptions, and the purging out of evident ſcandals is the only condition demanded, what can be the reaſon that it is not granted? One of the two it muſt needs be, viz. either becauſe the judicatories will not, or elſe becauſe they cannot reform. If it be becauſe they will not they are to be withdrawn from a wicked. If it be becauſe they cannot, or want power, it ſays, the keys of diſcipline is taken from them, and that they are not Chriſt's officers and ſtewards. The diſcipline of Chriſt's appointment muſt needs be a ſufficient means for the preſervation and reformation of his own houſe. In both theſe caſes, the judicious Owen is of opinion, a church is to be ſeparate from. The reaſon is plain, becauſe ſhe is ſeparate from the Head, whom we are to hold at any rate, though it were to the loſs of communion with the whole world.
I am apt to think that the two horns of the above dilemma, are ſufficient to overthrow Mr Currie's voluminous eſſay upon ſeparation. By which, in the oppinion of many, he has deſtroyed theſe things which he formerly built up. But the fallacy and weakneſs of his reaſonings, and the injuries he has done, both to acts of aſſemblies, and particular authors, I hope, in a ſhort time may be ſufficiently expoſed. Had I been ſavoured with a ſight of the manuſcript before publication, and a few hours converſe with my dear brother, according to wonted intimacy and freedom, without
