of division and Schism in the Church Yea herein not only our own Pastors of the Church of England but the very Nonconformists which were easy to manifest by the writings of the Puritans against the Brownists heretofore and more lately of the Presbyterians against the Independents and other Sectaries have led me the way So that if I prove that thing to be Schism which I speak against and that Schism such as is of fearful consequence to the Church of God I doubt not of your kindness to pardon me if I shall use that boldness in my way of Arguing that in other Cases might not so well become me in so great so grave so Learned and so Honourable an Audience And with this Confidence I shall now enter the lists Of Schism in general and the Application of it to the present separation We are to lay our foundation in the right notion of Schism to that end we shall shew you first the nature of schism in general and then the nature of that schism of which the Corinthians were guilty still making application to the present Separation as we pass along For the first that we may understand what Schism in general is we must know that it is agreed by all that have formerly written about it that the nature of it lies in practice and not in opinion farther than the opinion concerns the practice Indeed the words Heresie and Schism sound the same Accommodatum est ad signif separationâ—m qua quis separat ab ecclesiâ Isodor 8. Etym. cap. 3. thing in the Text and some other places of holy Scripture but after ages found reason to distinguish them by confining Heresie to error in Faith and schism to error in practice and that practice peculiarly such as is a breach of unity in the Church as S. Austine and S. Hierom teach what ever our opinions otherwise be Schisma à Scissurâ vocatur schism is a rent therefore the Holy Scriptures express it by causing divisions separating our selves forsaking the Assemblies heaping up teachers to our selves and drawing Disciples after us and the like Ignatius and S. Cyprian soon after define schism Cyprian Epist ad Pupuen Tertul. adv Haer. lib. 1. c. 5. Irenae lib. 4. c. 43. adv Haer. Chrysost in Ep. ad Eph. Hom. 2. by a renouncing or not obeying or submitting to our lawful Guides Bishops and Presbyters And with Tertullian S. Austin S. Jerom and the rest of the Fathers schism is a breach of Vnity by a Separation from the Church and errecting Altar against Altar But when things of this nature had past a more through examination it was at length concluded that there might happen to be a just cause of separating from a true Church and hence schism came to a more accurate and stated definition and now it seems to be agreed on by all at least Protestants That Schism is an unlawful Definition of schism and unwarrantable or causeless rending or dividing the Church of God Schism is dividing the Church therefore such as are said to be guilty of it are supposed to be or Ex communi sensu supponit eum qui separatur fuisse unitum ut Scissura c. Lud. d. la cand in Tertul. bound to be members of the Church thus divided Again 't is an unlawful unwarrantable and causless dividing therefore it must be either without just ground or at least without due counsel and advice if the cause be just According to Cameron and others Schisma est secessio ab Ecclesia vel injusta vel temeraria schism is either an unjust or a rash separation from the Church Once more It is also generally agreed That there can be no just cause of separation from a true Church while we may lawfully Communicate with it that is while we may do so without sinning So that schism is a refusing to communicate with such a Church It is as weakly as needlesly said of some that a not having actual communion with a particular Church is not schism Who ever dream'd it was yet a refusing to Communicate or as Ames saith well a Schisma in tantum separaâ— ab Ecclesia in quantum renuntiat Communioni Am. renouncing Communion with any Church especially our own while we may continue it without sinning this I say is schism and indeed generally acknowledged to be so in that all parties concern'd in the controversie put it to this sole issue whether the conditions of Communion be lawful that is whether we may Communicate without sin And indeed as nothing is better than unity but duty so nothing is worse than division or breach of unity especially in the Church of God but sin Schism then is such unlawful breach of unity and only a breach of charity as an effect of it And all causeless separation is such unlawful breach both of unity and Charity and such separation is causeless when we may Communicate without sin and consequently is schism beyond all exception As there is little difference about the definition Distinctions of schism of schism so less about the distinctions or modes of it We every where find it said to be Partial when we causelesly refuse to Communicate with a true Church in some ordinances only Total when in all It is negative when we simply separate positive and formal when the separated gather new Churches and set up Altar against Altar And now we have the foundation laid not on the narrow principles of a party but in its full latitude according to the Scriptures and the Church of God And I dare even challenge you to shew me one good Authour of any perswasion that hath written purposely of this point that contradicts me in any one particular of the premises I am sure the worst of the separatists doe not for that they generally excuse their separation by this plea that our Churches are null or they cannot joyn with us without sin The Application Give me leave then so far to apply this Doctrine of schism to the present practice and now judge righteously Is not the present general separation from our Churches in the language of the Scripture a causing divisions a separating themselves a forsaking our Assemblies a going out from us a heaping up new Teachers and a drawing Disciples after them Do they not in the words of the Fathers renounce our Bishops and Presbyters break the unity of the Church separate from it and set up Altar against Altar Do they not doe this rashly without due advice unjustly without sufficient ground Do they not thus rashly and unjustly separate from a true Church not only in part but wholly not only negatively but positively and run upon formal schism in the Reformed and Presbyterian Dialect by renouncing our Communion and gathering new Churches under new Ministers government and manner of worship Who can deny it who dare defend it Object Keek close to the Argument and there are but two things that can possibly be objected either
even all that the Enemy hath done wickedly in the Sanctuary they have defiled by casting down the Dwelling place of thy Name to the ground they said in their hearts let us destroy them together they have burnt up all the Synagogues of God in the Land O God how long shall the Adversary reproach Psal 74. 2. to 11. Yea it is not an Enemy that reproacheth us then we could have born it We took sweet counsel Psa 55. 12. 14. together and lately walked to the House of God in Company I know you will say that our brethren intend no such thing but this is plainly the intention of their Actions if not of their minds which ought chiefly to be observed and without which the intention of their minds is insignificant The Contempt of the Assemblies by Separation SEcondly suppose by the Church of God we understand the Coetus or Assembly of Christians how are these despised while you treat them as unworthy of your Company while you reject our Pastors our Members our Worship and Ordinances as well as our Temples What can be the Intention of your Separation but to reflect upon us as too too corrupt and to censure us as Assemblies of Sinners and Publicans though you heed not who are the Pharisees and plainly to expose our Bishops Pastors Government and Worship to Publique Scorn and highest Contempt and the Church of England and our Parochial Congregations to the certainest Method of Reproach and Ruine should others be perswaded to deal so spitefully with us as your selves I say this way of Separation as it immediately plucks up our Antient Land-marks and dissolves our Parochial Constitution so it leads directly to the tearing our Prayer-book again the trampling first upon our Government next upon our Governours and if wiser men than I am have any skill at ghessing a betraying our Church and the Reformation of it to Forraign Invasion and Usurpation the barbarous Captivity of spiritual Egypt and Sodom which God avert If not then this must be for a Lamentation How doth the City sit solitary that was full of people I am 1. How is she become as a Widow All her Friends have dealt treacherously with her they are become her Enemies Judah is gone into Captivity She dwelleth among the Heathen The ways of Sion do mourn because none come to her solemn feasts all her Gates are desolate her Priests sigh her Virgins are afflicted and she is in bitterness her Adversaries are the chief her Enemies prosper and from the Daughter of Sion all her beauty is departed The Application of the whole Discourse for Union and Parochial Worship THus you have heard what Schism is and the danger of it to the Church of God and that breach of Union and Division of the Parts threatens the dissolution of the whole Now what remains but that if you would avoid the Mischief you prevent it in the Cause which you see is Schism Separation and gathering Churches As you would preserve our Church you must preserve its Vnion the Case admits of no other Cure the Case is otherwise desperate Yet this is a sure Remedy carrying in it a continuity of Parts which is our Health Now there is but one way of maintaining this Vnion and that is necessary viz. the preserving our Parochial Constitution and Worship if this be once dissolved we are lost Parish-bounds were at first laid by the light of Nature for persons living together should worship God together and the general practice of Scripture where we still find Cities and Churches are Commensurate perhaps among so many Instances there may be some few just exceptions but generally the bounds of our Parish-Churches are convenient enough our very Adversaries being Judges However where they are inconvenient the people cannot be thought fit Reformers popular Experiments about Antient Foundations will be ever hazardous if not Ruinous What hand trembles not to touch a Constitution that hath been found so convenient and stood so firm for so many Ages Yea a friend of their own of no mean account affirms that the Protestant Interest in England depends very much upon the Piety Honour and Integrity of our Parish-Churches The Conclusion COnclude then there is no other visible remedy against the foresaid Mischiefs but our ordinary attending upon the Worship of God in the Temples If you regard the Common Safety and the Publique Peace or your Private Interest therein involv'd if the Prosperity of Sion your duty to and care of Religion if the great concerns of God and Mens Souls and the Reformation weigh any thing with you Yea as you abhor Schism and Heresie Popery and Anarchy Atheism Confusion and perpetual desolations in the Church of God take head of separating your selves break not our Parish-bounds forsake not sleight not our Publique Worship and Assemblies Take heed of giving Countenance to gathered Churches so far as to gratifie a Wanton itch of hearing their Teachers They are Schismatical in their Constitution and plainly design opposition and destruction to the Church of England and he that sees not this sees Nothing Let Houses retain their proper offices and be content with them but see that you Reverence the Sanctuary O contemn it not by withdrawing your selves and Gods Ark and Altar from it What! Have ye not houses to eat and to drink in Or despise ye the Church of God Do not dare to do it 't is a great Sin and of destructive Consequence and you have had Warning and to say no more you have no Assurance that either God or Man will always indulge it or let it go unpunished FINIS Some single Sermons and other Discourses touching the present differences in the Church Printed for James Collins 1. CAtholick Charity recommended in a Sermon before the Right Honourable the Lord Mayor of London in order to the abating the Animosities among Christians that have been occasioned by differences in Religion by Jos Glanvile Rector of Bath Price 6 d. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a seasonable Recommendation and defence of Reason in the Assairs of Religion against Infidelity Scepticism and Fanaticisms of all sorts by Jos Glanvile Rector of Bath Price 6 d. 3. The Christians Victory over Death A Sermon preached at the Funeral of the most Honourable George Duke of Albemarle by Seth Lord Bishop of Sarum Price 6 d. 4. A Mirrour of Christianity and a Miracle of Charity or an exact Narrative of the Life and Death of the Lady Alice Dutches Dudley by R. Boreman DD. Price 6 d. 5. The General Assembly or the necessity of receiving the Communion in our publique Congregations evinced from the Nature of the Church the Word of God and Presbyterian Principles A Sermon by Francis Fulwood DD. Price 6 d. 6. Miserere Cleri A Sermon representing the Miseries of the Clergy and Assigning their true Causes in order to Redress by Edw. Westonhall B. D. Price 6 d. 7. Vrim Thummim or the Clergies Dignity and Duty recommended in a Visitation Sermon by Mal. Couvant B. D. Price 6 d. A Discouse of Toleration in answer to a late Book entituled A Discourse of the Religion of England Price 6 d. Indulgence not justified being a Continuation of the Discourse of Toleration in answer to the Arguments of a late Book entituled A Peace Offering or Plea for Indulgence and to another call'd The second Discourse of the Religion of England Price 6 d. Toleration not to be abus'd or a serious Question soberly debated and resolved upon Presbyterian Principles viz. whether it be adviseable especially for the Presbyterians either in Conscience or Prudence to take advantage from His Majesties late Declaration to deny or rebate their Communion with our Parochial Congregations and to gather themselves into distinct and separate Churches Price 6 d. The Judgment of the Learned and Pious St. Augustin concerning Penal Laws against Conventicles and for Unity in Religion delivered in his 48 Epistle to Vincentius Promiscuous Ordinations are destructive to the honour and safety of the Church of England written in a Letter to a Person of Quality
condemn'd by the reason and practice of all Churches yea of all kind of Nonconformists the late Presbyterians the old Puritans and the very Independents themselves in New-England as might easily be made to appear And if our Brethren concern'd examine their own late Principles and the little reason they had to forsake them I fear they will hardly escape Self-condemnation But I desire it may be heeded that I here speak not of the point of Liberty but of Law and Conscience Of the Schism charged upon the Corinthians particularly in their preferring some Pastors to the sleighting of others YOu have heard what Schism in general is and how notoriously the present Separation is guilty of it Let us now consider the particular Schisms in the Church of Corinth and the agreeableness of ours with these The Corinthians seem to be charged with a threefold Schism 1. In preferring some Teachers to the sleighting of others 2. Refusing to observe the lawful Customs of their own Church 3. Dividing in the Communion of it The first we find 1 Cor. 1. 10. Now I beseech you brethren let there be no Divisions or Schisms Gr. among you it hath been declared to me that there are contentions among you vers 11. Now what were these Schisms and Contentions Why every one saith I am of Paul I of Apollo I of Cephas and I of Christ one not liking to hear any but solid Paul another any but zealous Peter a third any but eloquent Apollos and a fourth would hear none but wait for the Inspirations of Christ himself Thus we see we may be guilty of Schism not only by refusing all Ministeries but by having Itching ears and heaping up Teachers to our selves and by a partial preferring some kind of Teachers to the sleighting of others with pretenses of Edifying better by them This too palpably argues a renouncing and disobedience of our own Pastors that notorious Donatist In Causa Ceciliani Episcopi cui crimina objecerunt sâ— ab Ecclesiâ Catholicâ diviserunt Aug. To. 2. Ept. 50. Ecclesia propter quemlibet hominem relinquere non debâ—mus ibid. Epis ad Pupâ—â— anum vid. etjam Epi. 1. ad Cornelium Schism branded by the most eminent Fathers in the Primitive Ages of the Church as before was noted and Mr. Hales tells us that the peoples partial preference of some Bishops before others hath been the general cause of Schism in most Ages yea he adds that he that reads St. Cyprian would imagine that that Father thought there was no other Schism but this Hear him in one place for the rest unde enim Schismata c. whence do Schisms and Heresies arise but when the Bishop who is one and governs the Church is contemn'd by the proud presumption of certain persons and the Man that is honoured Dignatione Dei Indignis hominibus Judicatur is judged by unworthy men Now are not our New Churches Schismatical enough for this Cause also Is it not respect of Persons that draws our people from us to hear their New or Old Teachers The Preachers say indeed they must take care of their own old Flocks and the people say they must hear their old Ministers But besides what we have said to this already we must say the cheat is too manifest For how few of their old Ministers are left that will preach unto them Many are dead many conform and some are honest and modest and like not to be Independents and gather Churches And very few of these few that are left and do take this liberty are to be found near their old places except they are such as were ejected out of the best of our Towns But the Non-Conformists are godly zealous and painful Preachers And what is this but to intimate that we are not so though thanks be to God you cannot say it especially in the Parishes where your Godly Preachers would gather their Churches But my brethren is not this to say I am of Paul c. Deceive not your selves this is not your vertue or your strength or spiritualness above others but indeed your Sin and Schism your weakness and your flesh The Apostle saw though you cannot envying strife and faction in these and such like pretences I write unto you saith he not as unto spiritual but as carnal and Babes for ye are yet carnal For whereas there is envying and strife and Divisions or Factions among you are ye not carnal and walk as men And all this he proves after this manner for while one saith I am of Paul and another I am of Apollo are ye not carnal 1 Cor. 3. 1 2 3 4. Yet you may not escape thus Your practice hath a double Aggravation beyond theirs 1. The Preachers in Corinth were all of one kind of Ordination and Pastors of the same Church and did not at all countenance this partial respect of their own gifts but rather reprove it as you have heard the Apostle who was one of them So that there was no Schism or difference among the Pastors and St. Hierom's great In. cap. 3. ad Titum Cause of Schism was wanting who tells us that it Separates from the Church propter Episcopalem dissensionem But you Separate from us and adhere to such as are no allowed Pastors of our Church either by Presentation Institution Induction or for the most part of them Ordination it self and we have cause to fear that our Differences are made not only by the people but chiefly by the Teachers Secondly Paul Apollo and Cephas as they were Ministers of the same Church and at unity among themselves so they had all the same Mode of Worship the same Government and Discipline as well as Doctrine But now as you forsake your true Pastors so you make new Churches of another Ministry Worship and Government and quite of another Constitution and where is your Sobriety to run thus upon a Total Separation from us What think ye are ye not carnal and walk as men in the Apostles Logick Yea I say ye are children and driven of the wind and tossed The Second Sort of Schism viz. sleighting lawful Usages THese Corinthians were further blamed with a sleighting the Customs of the Church for the Apostle having in the beginning of this Chapter minded them of the Decency of some particular Circumstances of Worship he at length enforceth their observance by an Argument from Custom in the Churches of God v. 17. But perhaps though this be a fault some may think it not always so great a fault as to be called Schism especially when men keep their Church Yet it may not be amiss to observe that Beza placeth the nature of Schism in this very thing a leaving the Church for the sake of some external Rites And I see not how our new Churches can be excused in this point For do they not take offence at our Rites and Ceremonies Do they not plead this offence and this only or chiefly for their Separation Though our Rites
are not only Rites of Custom but of positive Laws too Though our Rites are such as the Communion of the people is little concerned in Yea though they are such also as all former Non-Conformists stiffly contend none ought to Separate from our Churches for and much less to gather themselves into new Churches as it is at this day when you know you are indulged to omit them without penalty or Separation The last Charge of Schism in Corinth a dividing at the Communion in the Text. LAstly these Corinthians were guilty of Schism also by their Divisions in their Communions reproved in the Text explained in the Verse before it In eating every one taketh before other his own Supper and one is Hungry and another is Drunken i. e. saith Calvin they drank too freely and merrily at their feasts joyned with the Lords Supper wherein also the Rich excluded the Poor and Factiously denied them to Communicate with them and after the Rich had done the Poor were suffered to eat together only of what the Rich had left Thus they Divided in their Love-feasts as most consent but Pareus thinks also in the Lords-Supper it self Thus Vnity was broken and that 's Schism Thus saith Grotius it happen'd in their Times which is faln out much more in ours that the thing instituted for the incorporating and uniting of Christians in vexillum Schismatis vertitur is made the occasion of Division and Schism This kind of Schism is too easily applicable to our present Separation which cannot escape alike yea a far worse Accusation For do not our brethren avoyd Communion with us especially in the Eucharist Hath not this Communion been the only matter of their Division when they so long joyned with us in all things else None can deny it But their Schism is now commenced much higher by the following Circumstances 1. The Corinthians divided only in one Ordinance with partial Schism our brethren in all with total Separation 2. The Corinthians held their divided Communions in the same Publique Place our brethren Ver. 18. 20. leave our Publique Churches and have Private Houses for Publique Worship 3. Their divided Communions were successive and not at the same time but some before some after other v. 21. but our brethren set their new Verse 21. Altars directly against ours in point of time in plain opposition 4. The Corinthians communicated with the same Pastors in the same Modes of Worship and Government yet for dividing among themselves were Schismaticks and who can excuse those that renounce their Pastors and heap up new ones of another Ordination to serve another Altar under another Mode of Worship Government and Discipline The Sum is the Corinthians were Schismaticks for dividing only in one point But our brethren divide from us in all things in our Pastors Temples Assemblies Worship and Government Yea they have new Pastors Places Assemblies and all things else concurring both to Negative and Positive and Total Separation and if this be not Schism in the Rankest sence imaginable say what is Of the Contempt which falls upon Church as a Publique Place of Worship by Schism YOu have heard the first Evidence viz. Schism but because your patience would fail me to speak of the Second viz. Prophaneness though doubtless we have too much reason for that also I shall employ the time remaining in lamenting the Contempt which necessarily falls upon the Church of God by Schism and Separation beseeching you at last for Pitie's sake to have no hand in it Despise ye the Church of God Whether we understand the Locus or the Coetus the Place or the Assembly such as Separate shew plainly that they despise the Church of God First they despise the Publique Place of our God's usual Worship as the Synogogue is properly the Meeting of the People and improperly the Place in which they meet so the name Church saith Grotius hath both Significations but here as he conceives and is plain enough in Vid. ver 20. with 22. the Context we are especially to understand the Place For so early it seems the Church had Places peculiarly devoted to divine Service and Eusebius observes it was evidently so in Dioclesians time These Churches or Temples were then distinguisht from their Private Houses by their proper uses these were to eat and to drink in Have you not houses to eat and to drink in and for Civil Conversation but the Church for divine things Prayers Doctrine Sacraments the Publique Exercises of Piety and Religious Worship therefore called as in the Text the Churches of God Despise you the Church of God Not that divine Worship is to be wholly shut out of our Private Houses Yet it ought to be such as agrees with the Nature of them viz. Family-Worship Publique Worship in Private Houses when we may have Publique hath been ever a Solecism in Religion So we must also eat and drink in the Church yet in such wise as agrees with the Place not after a common and carnal manner as these Corinthians did but in Christian Communion after our Lords Institution as the Apostle commands Now by Schism this Church or Publique Place of God's Worship was despised among them thereby they made it as their own houses they gave it nothing of its due Reverence they despised the Worship of it and the God of it by turning it into a Den of Thieves stealing from God and the Poor and a Sty of Swine by their Sensuality and Luxury a House of Pride and Faction of Envy and Division which ought to have been a House of Prayer and Piety a House of Purity and Unity in the Communion of Saints Did they thus despise God's House and do Applicat not we much more P. Martyr complains of his Times now the Temples lie open all the day long for walking news and all sort of prophane business and minds us of our Saviours whipping the Buyers and Sellers out of the Temple and it cannot but seem strange to us that such especially as despise the Temple in its holy uses should yet thus prophane it But this is not the Contempt I chiefly bewail for while men forsake this Publique House and build others for Divine Service can they more shamefully despise it While they forsake it especially upon such Grounds as they imagine should carry away all others as well as themselves can they take a more effectual course to render it contemptible If after these cross Examples others should be tempted to do so wickedly what would become of our Temples They may stand a while indeed as forlorn and neglected Monuments of our Irreligion and Atheism but at length must fall and the Magnificence of England fall with them to the imparallel'd reproach of our Church and Nation they may serve a while for meaner Offices than our own Houses as some of them lately did but too soon we may have cause to lament with the Prophet Lift up thy feet to the perpetual desolations