so the Church may be preserved from infection But yet it doth not thereupon follow that all the members should presently be made guilty by that toleration True indeed in case they doe not lay that sin to heart be humbled for it and use all lawfull means for remedie which was the case of the Church of Corinth at that time notwithstanding that and many other scandalous evils were tolerated amongst them yet they were secure thinking highly of themselves glorying in their Church-state perinde acsi omnia fuissent apud se aurea to use Calvins words as if all had been pure and perfect with them this glorying of theirs Paul here tels them it was not good Your glorying is not good that is very evill and sinfull in this case indeed they may make themselves accessory to the sin but not barely through communion with that Church wherein such an evill is tolerated The similitudes are obvious and common One scabbed sheep one rotten grape one gangrenated member in continuance of time will infect the whole flocke the whole bunch the whole bodie viz. by transmitting and communicating the malignitie which is in themselves to the rest But it doth not therefore follow that the whole is infected because a part is so Or to hold to the Apostles proverbiall Allegorie there A little leaven by lying long in a masse of paste will in time leaven the whole viz. by transfusing its sowrenesse into all the other parts but it doth not therefore follow that the whole lump is presently leavened because the leaven is there Thus a scandalous person one or more tolerated in a Church may by his or their evill example made the more dangerous through impunitie communicate the infection of his or their sin unto others yet are not all the members of the Church thereupon presently involved in the guilt of that sin to which they are no wayes accessory To inlarge no further in a case so cleer You see how the charge of Schisme still runs on Here is a separation A separation from a true Church A voluntarie separation from a true Church Quest The fourth and last enquirie is yet behinde and that is Whether this be a warrantable separation or no That some separation may be so I have shewen you already Whether this be so or no that is the question And yet no question in case it shall be demonstrated to be either an unjust or rash separation Both which I feare upon the tryall it will be found to bee 1. An unjust separation Such ever is a totall separation from a true Church True a partiall separation in some cases may be warrantable but a totall separation a renouncing of all communion with a true Church can in no case be so So our judicious Casuist rightly determines it No more is this separation what-ever it be which is made from our Churches 1. In as much first as it hath no warrant from the Scripture to bear it out Repl. No say some of that way Yes that it hath What else means that known charge Come out of her my people Answ. Wee answer It is the voyce of God calling his people to separation from mysticall Babylon Now let those our rigid Brethren once prove us a limb of that Antichristian bodie and then we shall acknowledge their separation just Alleg. But yet Rome both was and is a true Church So as there may be a totall separation from a true Church and yet not unjust Answ. How Rome may be said to be a true Church I have shewen you already not so true but that shee is false So to grant her the one as to deny the other is larger charitie then ever Protestant pen yet afforded her Now if our Brethren will acknowledge us to be a true Church in no other sense but that as I feare the charitie of some of them will reach no farther wee shall have little cause with thankfulnesse to acknowledge their acknowledgement Repl. But what say wee to that expresse Text which speaks so full for Separation both name and thing 2 Cor. 6. Wherefore come out from among them and be ye separated saith the Lord and touch no unclean thing c. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Be yee separate Answ. True from Infidels and Idolaters of such the Apostle there speaketh And with such Christians are not to have intimate societie and communion lest thereby they be drawne to the imitation of their sinnes and so to the participation of their punishments specially to have Religious communion with them in their Idolatrie In this case saith the Apostle Touch not the unclean thing However a civill converse and commerce may be had with such yet into their secrets their mysteries let not our soules enter More then this cannot be extorted from that Text Now let the charge be made good against us that we are such then we shall acknowledge a separation from us just Repl. Why but that knowne place in the former Epistle will reach us and our mixt communion which is there cleerly held forth as a sufficient ground and warrant for separation Now I have written to you saith the Apostle not to keep companie If any man that is called a Brother be a fornicatour or covetous c. with such a one no not to eat Answ. To this how specious and promising soever an answer is soon returned That which Paul there prohibits is not properly a Religious but a Civill communion that hee meanes by not companying {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} non commisceri not to mingle themselves with such scandalous livers as that incestuous person was viz. by a voluntary familiar and intimate conversation so hee explains himselfe in that other clause with such a one no not to eate that is in an ordinary way repariring to their tables or inviting them to yours which is a token of intimate familiaritie and friendship But what is this to the Lords Table or to religious communion Repl. Yes say they that it is If wee may not have civill much lesse religious communion with such a one if we may not eat with him at our tables much lesse at the Lords Table Answ. Not so neither In as much as the one is an arbitrarie and voluntary the other a necessary communion Whether to have intimate societie civill familiaritie with such a one or no it is in our owne choice not so in religious communion Now of such a communion must the Apostle there be understood a voluntary and unnecessary communion Quatenus liberum est saith Calvin upon it so far as wee are left to our owne libertie wee ought to decline the societie of persons openly scandalous specially in case once they be brought under the censure of the Church the censure of Excommunication which is the particular case in that Chapter Persons scandalous they ought to be excluded from religious
2 Cor. 5. 20 1 Cor. 5. 4. The Arguments looked upon in reference to Churchunity Obser. Churchunity a thing of high concrnment Solent autâ—â— prudentes viri non nisi in rebus gravisâ—tmis aâ—hibere obtestationes scrias Aret ad loc. A Pearl in Pauls eye Phil. 2. 1 2. Let it be so in ours To that end consider 1. The Apostles Obsecration 2. His Compellation Acts 7. 26. Gen. 13. 8. Heb. 13. 1. Cum consensu deponi videtur fraternitas Aret. ad loc. 3. His Adjuration containing many Argumâ—â—ts pressing the câ—re of Churchunity Argu. 1. Argu. 2. Mar 9. last Eph. 4. 3 5. Argu. 3. Aret. ad loc. Eph. 2. 14. Argu. 4. Verse 17. Isai. 52. 7. Eph 2. 14. Isaiah 9. 6. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Areâ— ad loc. Quod secundo loco posuit ordine primum est ut scilicet caveamus dissidia Calvin ad loc. The Dehortation Schism the word expounded Schisma est propriè corporis solidi sectio qualis in lignorum fissura Aretius Problem de Schismate {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Scapula ex Xenop Plat. Luk. 23. 25 Schism a word peculiar to the New Testament Chamer lib. de Ecclesia c. de Schismate 1 Kings 11. 11 12. Scinditur incertum studia in contraria vulguâ— Jure quodam Ecclesiae facta sunt Ecclesiastica Cham. ubi supra Schism the thing explained 1 Cor. 12. 25. Church-divisions in opinion or practice Ioh. 7. 43. The latter properly Schism 1 Cor. 11. 18 19. Heresie and Schism how distinguished Schisma est congregationis dissidiuÌ„ ex diversitate sententiarum Haeresis verò Schisma inveteratuÌ„ August contra Crescon. Grammat Inter Haeresin Schisma hoc interesse arbitramur quod Haeresis perversum dogma habet Schisma ab Ecclesiâ separat Hieron. in Epist. ad Galat. Aquin. 22. q. 39. Calvin Instit. lib. 4. c. 2. s 5. The Schisms in the Text chiefly Divisions in practise which are either Without Separation 1 Cor. 1. 18. Or with Separation Quia autem haec scissio maximè perficitur apparet in debitâ communioue Ecclesiastica 〈◊〉 recusandaÌ„ idcircò illa separatio per appropriationem singularâ—m recte vocatur Schisma Ames Cas. Consc. de Schismate Separation Partial or Total The latter most properly a Schism Separation from the Church-Catholike Donâ—â—ism From a particular Church Separatism Which is either Negative Secessio Negativa Positiva Cham. de Eccles. cap. de Schism or Positive The highest kinde of Schism Altare adversus altare erexit August de Donato lib. contra Crescon. Gram. Hoc est quod Schisma Autonomasticôs dicitur {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Cham. ubi suprà Reas. Schism a great evil 1. An evil of Punishment A great Iudgement Amos 6. 11. Psal. 60. 2. 2. A great sin Hos. 10. 2. Schismâ—â—â—â—priè dictuâ— est 〈◊〉 graviâ—â—â—muâ— Ames Câ—â— Consc. de Schismat Sunt quidi peccatum Schismatis ad aequeâ—t peccato Hâ—â—reâ—â—s sunt qui illud adhuc pra istâ— exaggerent Musc. loc. Com. de Schism Sacrâ—legium Schismatis vestrâ— defenâ—â—râ— non vâ—â—câ—is Aug contra 〈◊〉 lib. 2. exp. â— An ut dicere ceperam graviora sunt crimina Traditorum quà m Schismaticorum Aug. ibid. Iere. 36. 23 Numb. 16. 31 35. Quis jam dubitaverit hoc esse sceleratius commissum quod est graviùs vindiâ—atum Aug. ibid. 1. Schism opposite to the great Grace of Charity 1 Cor. 13. 13 Acts 20. 35. Eph. 4. 3. Schisma vinculum pacis dirumpit Charitatem scil. Musc. l. c. de Schism 2. Schism injurious to Christ 1 Cor. 1. 13. 3. Schism injurious to the Church 1. Shaming it Cant. 6. 9. Iudges 19. 1 Cor. 11. 22. 2. Despising it Ibid. Verse 21. Adâ—ò divisi crant â—t invicèm communicare sacram caenam non digâ—areÌ„tur Singulae factiones id agebant ut alia aliam praeverteret Paulini verbi gratiâ primi venientes suam caenam celebrabant non expectatis Petrinis Apollime is c. 1 Cor. 11. 20. To celebrate the Sacrament in a separated way is a perverting of the Ordinance 3. Disqueting it Iudg. 5. 25. Gal. 5. 20. 4. Hindering it 5. Endangering it Hoc consensu stat subnixa est salus Ecclesiae Calvin in Text Corpus Organicum non potest dissecari quin pariter totum partes interâ—ant P. Mart. in Text. Schism dangerous to the person ingaged in it being the way to Heresie Schisma viam facit ad Haeresin separationem à Christo Ames Cas. Consc. de Schism Nullum Schisma non sibi aliquam confingit Haeresin ut rectè ab Eâ—clesiâ recessisse videatur Hieron. Com. in Tit. Sicut amissio Charitatis est via ad amittendam fidem ità etiam Schisma est via ad Haeresin Aquin. 22. q. 39. ad 3. Applic. Let there be no Schisms amongst us Quest Answ Separation from Rome charged with Schism Discharged A compleat Schism described Parts of the Description four 1. Schism a Separation 2. A Separation from a true Church 3. A voluntary Separation 4. Vnwarrantable Whether Secessio Injusta Tâ—meraria Cham. de Schism 1. Vnjust or Chamer ib. 2. Rash either 1. Vpon a light cause 2. Carried in an undue manner 1 Cor. 13. 6. Ibid. very Ver 4. Chaâ—â—r de Schiâ—â—ate Epistle to M Williams Separation from Rome not such a Schisme because 1 Not from a true Church Bish. Hall in his Reconciler I say Shee is a true Church but I say withall she is a false Church Bish. Hall ibid. Field of the Church in Append. Jun de Eccles cap. 17. Parem in Rom. 16. 2. Not voluntary but 1. Necessitated Jer. 51 9. 2. Inforced Rev. 13. 16 17. Die Jovis magâ—â—â— Heb. donâ—adâ—â— c. P. Mart. loc. Comm de Schis. 3. Not an unwarrantable separation 1. Not unjust Reâ— 18. 4. 2. Net Rash Schisma aliud malum aliud bonum malum quo bona bonum quo mala scinditur unitâ—â—s Muse Ioc. Com. de Schismate Many sâ—hiâ—ms amongst our selves New separation whether properly a Schism or no Tâ—ed by the at resâ—d description of Sâ—â—im Quest 1. Whether out Churches be true Churches Vindicated to be such T. Goodwiâ—s Zo robabâ—l Argu. 1. Here are Pillars of truth 1 Tim. 3. 15. The Golden Candlesticks Arg. 2. Here are the Seales of the Covenant and consequently the Covenant it selfe Rom. 9. 4. Here is the presence of Christ in his Oâ—dinances Revel. 1. 13. Here are Societies of visible Saints 1 Cor. 1. 2. Objections cleered Object 1. We haâ—â— no true Miâ—â—stery Alleg. 1. Wee have our calling from Rome Alleg. 1. We have not our calling from the people Subsequens â—onsensus Jacobi in Leam fecâ— eos conjuges Object 2. We want Discipline Potestâ— ipsa seandala removendi c. de jure quoad aâ—â—um primum non potest ab Ecclesiâ verâ separari Ames Cas. Conse. de Eccles. Object 3. We have no right constitution Mr. Cottons way
not been hereby dissolved and taken down The Church-work which hath been and yet is in hand in this Kingdom is not new bâ—â—lding but repairing No just reason why the Inhabitants should forsake the house for that 2. But suppose the Church hath not her way as yet laid out yet it will not be denied but that she hath been all this while seeking it out Now for any in the mean time to withdraw and separate themselves from her is an advantage taken not given The story tells us of Ezra Ezr. 8. how that he with his company in their return from Babylon to Jerusalem celebrated a Fast at the River Ahavah setting themselves in a solemn manner to seek of God a right way for themselves and theirs Now whilest they were at their prayers should a party have broke away from them upon pretext of a perfect knowledge of what they were seeking for whether this had been a warrantable separation or no I dare put it to them who take up this plea for themselves 3. But neither in the third place can it truly be said that the Church is so wholly destitute of a way to walk in whether for Worship or Government The former of which is and for some good time hath been fully agreed upon The latter how ever not fully compleated yet is it for substance both determined and held forth 2. But it is not held forth as jure divino Answ. I. Suppose it be not yet is it not held forth as not jure divino 2. Though it be not held forth as the Government expresly laid down in the Word yet is it held forth as that Government which is conceived to be most agreeable to the Word Otherwise it should not come up to the National Covenant 3. But your own practise will shortly justifie ours You intend a separation in your Churches and what do we more Answ. 1. A Separation in a Church by purging of it will not justifie a Separation from a Church by departing from it 2. Neither will it follow that because we purge our own floors therefore others strangers may come and set their fans on work in them 3. Nor yet will a Separation which is orderly and regular justifie that which is disorderly and irregular 4. But suppose this our separation be tolerated by Authority Ans. Suppose it which yet for my own part I cannot suppose yet will not that make it warrantable In as much first as Toleration is properly of evil Thou toleratest that woman Jezabel Revel. 2. 20. However in the second place Toleration doth not change the nature of the thing but leaveth it as it findeth it Much lesse in the third place will a Toleration for the future justifie a precedent act done before thaâ— Toleration Such and the like Allegations I might reckon up many But they are but as I said fig leaves though the best covers that can be found yet not sufficient to bide the injustice of this way Much lesse the rashnesse of it That is the last particular which if this practice of new Separation cannot be acquitted from this alone will be enough to render it an unwarrantable Separation and consequently a Schism Now whether so or no will soon appear if we consider either the ground or manner of it 1. For the ground what ever can be pretended there will be sound none sufficient to bear it out Suppose some just grievances may be found amongst us Yet are they tolerable If so then is Separation upon this ground intolerable unwarrantable In as much as it ought not to be but upon a very great and weighty cause and that where there is no remedy Suppose there be some nay many just scandals amongst us by reason of corruption in manners Yet is not this neither a sufficient ground for Separation from a Church wherein there is purity of Doctrine and Worship with some power of godlinesse to be found So as should it be granted that there is a cause and that cause weighty yet is it not so weighty as to turn the scale for Separation Surely how weighty soever it may be pretended to be yet 1. It is not so weighty as that which the Brownists had to plead for their Separation most of those blocks which they stumbled at being now taken out of the way And yet for all that theirs was and yet is universally censured by all but themselves for a rash Separation 2. Neither in the second place will it be found to be so weighty as to weigh down as to justifie Schism This being the weightier and greater evil of the two This was Augustines Argument as I told you against the Donatists And we may as truly take it up in this case Though Toleration of some unwarrantable mixtures in a Church be an evil yet is it not so great an evil as Separation upon that ground Put them into the ballance together and it will be found that this preponderates and weighs down that And if so needs must this be an unadvised Separation Vnadvised So it must be concluded to be in the Leaders how advised soever in other things much more in many of the followers who are carried away upon very light and sleight grounds Instance in two or three of them 1. The worthinesse of some of the persons who are leading-men going before them in this cause Is it likely that such men should be deceived Ans. And what I pray you were Peter and Barnabas Were not they worthy men And yet for all that we finde them taken in this snare guilty of an unwarrantable separation 2. But this way prospers Many come into it daily Ans. And did not Arianism so Though a damnable Heresie yet how did it flie like lightning over-spreading the world of a sudden breaking in like a Land flood carrying all afore it And do not many Errors acknowledged Errors the like in the Kingdom at this day And yet never the better to be liked for that 3. But here is a great deal of strictnesse holy strictnesse in this way Ans. And was there not so in most of those first and famous Schisms of the Church The Novatians Audians Donatists Luciferians all strict in their way strict in their personal walkings strict in their Church-Order in all likelihood more strict then the rest of the Churches which they separated from Neither is it to be wondered at that we should meet with extraordinary strictnesse in a right-hand Error But the question is whether there be not too great a strictnesse Whether the way of the Gospel be not in this way made narrower then ever Christ made it or his Apostles left it Such weak grounds they are which multitudes are carried away with Now needs must this be in them a rash and unadvised Separation who have no better principles to bottom their practise upon then these In the second place consider the manner of
it Now to this perfection and compleatnesse as Beza here prosecutes it there are two things requisite 1. There must be no part either wanting or superfluous 2. There must be an apt coherence and conjunction of those parts both requisite to a compleat particular Church 1. There must be the due parts of it none wanting none superfluous 1. None wanting There must be Ministers and People Officers and Members Governours and Governed This it is saith Dr. Ames which giveth a Church an Organical state which maketh it an Organical perfect body when it hath all the several parts and members belonging to it whereby it is rendred apt and fit to exercise such operations as tend to the good of the whole 2. None superfluous Such Officers and onely such as Christ hath appointed in his Word This is one thing which maketh the Church of Rome a monstrous body because she hath a superfluous Head And such Members such and onely such as are fit to joyn in Church-Communion 2. The second requisite is an apt combination of these parts that they be fitly knit and joyned together first to the Head and secondly one to another The former is done by Faith by a Profession of Faith So it is in the Church visible where the Profession of Faith maketh a Member and if there be no other bar intitles it to all the Ordinances The later is done by Love by a professed willingnesse and readinesse to perform mutual offices each to other Put these together and here is a compleat visible Church for the outward frame of it And O that all the Churches of Christ in this Kingdom were but thus compleat {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} such compacted bodies made up of all their due parts such Officers and such Members as Christ hath appointed such and no other And that they were so combined and knit together in the profession of the same Faith and in the declaration of the same mutual love each to other How beautiful how glorious would this render them Every of us in our places therefore do what we may to bring them to this perfection But in the mean time not forsaking them not departing from them upon pretence that they are not every wayes such It is no good reason for a Member to leave the Body because it wants an Eye or a Hand or it may be hath a finger too much or because the parts are not put together in such due proportion as they should he What ever deficiency what ever redundancy there is at present in the Churches of Christ amongst us yet is it no sufficient cause for any to renounce or forsake communion with them No that is the way still to render them more imperfect which take we heed how we be any wayes accessary to and a thing directly contrary to the Apostles direction here in the Text which is not for Separation but for Coagmentatur Many disorders there were at this time in Corinth but Paul doth not thereupon advise any to withdraw but to be so much the more compacted and combined together That ye may be perfectly joyned together There is the proper signification of the word But I must not so leave it I finde another sense peculiarly affixed to it Among Physitians this word is commonly applied to Bone-setting When a Bone which was out of joynt was set and put into the due place again this in their Language is properly {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} And in this sense as Beza conceives the Apostle himself useth the word Gal. 6. If a man be overtaken in a fault restore such a one The word rendred restore is the same with that in the Text {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} set him in joynâ— again And so divers Expositors of note conceive that the word may most aptly be understood and taken here in the Text That ye be perfectly joyned together That ye may be put in joynt again An elegant and significant Metaphor which will give us the hint of divers useful Observations 1. That as there are divers Members in a Church so every one hath his due and proper place Even as Bones in the Body of man every one hath his proper joynt his socket in which it turns and moves 2. So long as they keep that place they are useful to the Body So are bones to the natural and so are the members of a Church to the Ecclesiastical body 3. Schism in the Church puts the members out of joynt This it is saith Pareus that Paul here in this word insinuates to these his Corinthians how that they by their Schisms had disjoynted that Church They were thereby become as so many bones out of joynt And very fitly may Schism be resembled hereunto And that as P. Martyr goeth before me in two respects 1. Because hereby the Members of the Church are rendred unserviceable unapt and unfit to perform such offices and duties as belong to them So it is we see in the natural body A hand or foot out of joynt it is no longer useful to the body Though active before yet now made unserviceable through that dislocation And even so is it with the Members of the Church being put out of joynt by Schism they become unuseful to the Body unapt to those duties and services which before they performed A truth whereof we have daily sad experience in this and many other parts of the Kingdom How is it that those who were wont to joyn with the Churches of God in this Kingdom in religious exercises in Hearing the Word in Prayer Sacraments and were so ready to all mutual offices of love they are now faln off from all Alas they are as bones out of joynt disjoynted by Schism and therefore no wonder that for the present they are no more useful to the body which if once set in joynt again they will be 2. Bones out of joynt are not onely unserviceable but painful affecting the whole body with grievous dolours Thence it is that David to set forth the greatnesse of his distresse he borrows this expression All my bones are out of joynt And such are Schisms in the Church They are grievous things causing sad thoughts of heart as is said of Reubens Divisions causing great trouble and disquietment to the Church and great dolour to all the living members of it A truth never more sadly experimented then it is in this Kingdom at this day O what trouble what disquietment hath Schism procured to this Church and State How dolorous a thing is it to all the sensible members of this body For Christians to see their Brethren thus divided to see their Mother thus set upon the Rack and her bones as it were thus put out of joynt Certainly they must be dead at least stupified members which are not sensible of these
properly so called Which again may be either from the Church or from a Church From the Church Catholike the whole Church That was properly Donatism the direct Error of the Seekers at this day Or from a particular Church and that is properly Separatism My eye is cheifly upon the latter of these Of which to advance yet one step further following the conduct of the learned Chameron there are two kindes or rather two degrees There is to use his terms a Negative and a Positive Separation The former is simplex secessio when one or more do quietly and peaceably withdraw themselves from communion with a Church onely enjoying themselves and their consciences in a private way not making a head against that Church from which they are departed The other when persons so withdrawing do consociate and draw themselves into a distinct and opposite body setting up a Church against a Church Exercising the Worship and Service of God Administring the Ordinances Word Sacraments Censures apart in a separated body and in a separated way This is that which Augustine and other Divines after him alluding to that act of King Ahaz's 2 Kings 16. in setting up an Altar of his own making after the fashion of that which he saw at Damascus besides the Lords Altar call the setting up of an Altar against an Altar And this it is saith that judicious Author which in a peculiar manner and by way of eminency is and deserves to be called by the name of Schism And thus you see both the name and thing in measure opened unto you What Schisms are viz. Church Divisions Which if they be in Doctrine are properly Heresies in Practise Schisms Which may be either without Separation or with it The former are Sects and Factions the latter more properly Schism Which consisteth in an unwarrantable separating and withdrawing from Church-communion Whether it be from the whole Church which is Donatism or from a particular Church which is Separatism Which may be carried either in a private way by a simple secession and withdrawing or in a publike and open-way by setting up a Church against a Church the former a Negative the latter a Positive Schism Now these are the things which the Apostle here with so much earnestnesse and importunacy diswades his Corinthians from And surely not without cause is it that he should be so zealous in this cause as will appear if we do but rightly consider the nature of such Divisions such Schisms which are Evils and great Evils Evils Take it as you will for the evil of punishment or sin We shall finde it true in both 1. Schism is an evil of Punishment a Judgement and that a great one It is one of the judgements which the Prophet Amos threatens against Israel Amos 6. Behold the Lord commandeth saith he and he will smite the great house with Breaches and the little house with Clests That place Joramo applieth and that not unfitly to Hereâ—â—â—s and Schisms which are as Brâ—aâ—hes and Clests in the Church A sad Judgement Such are Divisions in the State Heal the Breaches thereof for it shaketh saith David speaking of the Civil Commotions in his Kingdom A judgement which we all feel of and groan under at this day And such are Divisions in the Church a judgement a sad and sore judgement Such are the Ecclesiastical Breaches in this Kingdom at this day The Schisms and Divisions which are broken in and that amongst God own people for my own part I cannot but look upon them as one of the blackest Clouds one of the saddest judgements which hang over the head of this Kingdom at this day Of sad influence for the present and unlesse they be healed of dangerous consequence for the future A great Judgement 2. And in the second place a great sin Such are heart divisions amongst a people They are both a judgement and a sin Their heart is divided saith the Prophet Hosea now they shall be found faulty Their heart is divided or He hath divided their heart as the Margin reads it This had God done In as much as they had divided their hearts from God God in his just judgement divided them amongst themselves taking away his spirit of peace and communion from them giving them over to Seditions and Fractions which afterward proved the ruine of their Kingdom And being thus divided now they were found faulty guilty of many and great evils Such is Sedition in the State and such is Schism in the Church each aâ— evil a Mother evil an inlet to an Ocean of Evils We have to deal with the latter Schism which is a sinful evil and that no small one Peccatum gravissimum So our judicious Casuist determines it concerning Schism properly so called It is a most grievous sin Musculus informs me of some who in point of sinfulnesse have compared it with Hâ—resie and others who have aggravated it beyond it as the greater evil of the two Himself concludes it a sin of a high nature And therein all Divines agree with him Augustine that famous Doctor of the Church disputing against the Donatists about their Schism which was a Separation from the whole Church he calleth it by the name of Sacriledge Sacrilegiâ—m Schismatis The Sacriledge of Schism Withall not sparing to tell them that that Schism of theirs was a greater sin then that which they took such high offence at and which was the ground of their Separation because it was not so severely proceeded against as they judged fitting but some that were guilty of it were still admitted to intermeddle in the affairs of the Church viz. The sin of the Traditores as they called them such as in time of persecution had through fear delivered up their Bibles to the Persecutors to be burnt This sin that judicious Father compares with their Schism And to try which was heaviest he brings both to the ballance of the Sanctuary Where he findes this out weighing that So much he collects from the grievousnesse of the punishment inflicted by God upon this sin above that I or any other Three sins he taketh notice of each of which was grievously punished The first was the Israelites Idolatry in worshipping the Golden Calf Exod. 22. The second was a sin not much unlike to that of the Traditores though for circumstance far more hainous viz. That foul act of King Jehoiakim in cutting and burning the prophetical Rowl Jere. 36. The third was that Schismatical and Seditious attempt of Corah and his company rising up against Moses and assaying to make a rent a breach amongst the people by dividing and separating themselves from the rest All three hainous sins and each grievously punished But none of them like the last The first the Israelites Idolatry was punished with the Sword The second Jehoiakims contempt was punished with Captivity But the third Corahs Schism with an unheard of judgement The earth
it self as not able or not willing to bear so great an evil that cleaves asunder one Division punished by another and swallows up some of the Authors of it Fire from Heaven consuming the residue Never such a judgement do we read of in all the Scriptures executed up on any sin as this Now then saith he Quis dubitaverit Who can make any doubt but that this was the more hainous sin which was avenged with the more grievous punishment Whether so or more Sure I am a grievous sin it is and must needs be so 1. In as much as first it is opposite to so great a Grace as Charity is Charity the Queen of Graces So Paul maketh it preferring it both before Faith and Hope Now abideth Faith Hope and Charity these three three prime Theological vertues most necessary to salvation but the greatest of these is Charity So it is in some in divers respects greater then Faith I then justifying Faith for of that the Apostle there speaketh as appeareth by joyning it with Hope As first In regard of the Object which is larger then the object of Faith Faith respecteth God onely but Charity both God and Man Secondly In regard of the manner of working Faith worketh Intra mittendo by receiving and letting in Christ and his benefits but Charity Extra-mittendo by giving out the soul and what a man hath bestowing them upon God and man Now Paul tells us from the Lord Jesus that it is more blessed to give then to receive Thirdly In regard of duration and continuance Faith and Hope are Temporary of use onely in this life Charity is for Eternity not onely going to Heaven with the owner but there receiving its full perfection Thus if Graces be weighed in some respects Charity weigheth down all The great Grace And if so then that evil which is directly opposite to this great Grace must needs be a great Evil But so is Schism being a breach of that unity whereof Charity is the bond Keeping the unity of the spirit in the bond of Peace saith the Apostle Now what is that bond of Peace Why Charity This is the bond whereby the Members of the Church are united one to another As they are united to Christ by Faith so one to another by Love Now Schism breaketh this bond and consequently must needs be a great evil 2. And as it is opposite to Charity so it is injurious to Christ who seemeth by this means to be as it were divided So Paul urgeth it in the third Verse after the Text Is Christ divided Using this as an Argument to induce his Corinthians to eschew all such Divisions and Schisms in as much as Christ himself seemeth hereby to be parted and torn in peices The unity of his mystical body being hereby dissolved and himself made the head of two disagreeing bodies which is dishonorable and monstrous to conceive of him 3. As it is injurious to the head so to the body As to Christ so to the Church And that many wayes 1. Shaming it The Churches unity is her glory My Dove my undefiled is one Cant. 6. Now to break this unity to divide the Spouse of Christ as the Levites Concubine was into many pâ—ices what a shame is this A shame in special to the Church from which this Separation is made Paul writing to his Corinthians of their excluding the poor from communicating with them he tells them that herein they shamed them {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} They shamed them which had not as themselves had 2. Despising and contemning it So Paul there again chargeth it Or despise ye the Church of God Why wherein did they despise it This they did â—s by other wayes so by their schimatical practices dividing themselves from their Brethren making their Love-feasts and the Sacrament it self both which were instituted and ordained for bands of Union to be an occasion of fomenting their Divisions viz. By celebrating them apart from their Brethren So the Apostle theâ—e taxeth them Verse 21. In enting every one taketh before other his own Supper {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} praeoccupat Each prevented other This they did in their Love-feasts And this most probably they did in the Lords Supper it self as Parcus conceives of it communicating apart each faction by it self Those that were of Paul by themselves and those which were of Peter by themselves and those which were of Apollo by themselves None of them staying for those which were of Christ the best and truest peice of the Church nor yet one for another But each seeking to prevent other that so they might communicate apart This Paul calleth here their own Supper in as much as they so made it by appropriating it each to themselves and their party contrary to the Instiâ—ution of Christ Christ had instituted iâ— â—hat it should be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} totius Ecclesiae a Communion a Common Supper wherein the whole Church should communicate together But they by their celebrating it in such a separated way had made it their own Supper A â—oul perverting of the Ordinance Not onely an abusing and corrupting of it but plainly a destroying of it So Paul there tells them in down right words in the Verse foregoing When ye come together into one place this is not to eat the Lords Supper What then Their own Supper Of suâ—h dangerous consequence is it to celebrate this Ordinance of God the Sacrament of the Lords Supper in a separated way If Pauls judgement may be taken in the case it is not onely a corrupting but a perverting of the Ordinance A celebrating not of the Lords Supper but of our own Supper Which who so do what do they therein but despise and contemn the Church of God viz. That Church from which they so separate Now this if it be a true Church can be no small evil To contemn and despiâ—â— a private Christian by shutting him out from desired communion there being no just cause for it is a great evil But to despise and contemn a Church a true Church of Christ by shutting it â—ut from communion and by separating from it this is a far greater 3. As the Church is hereby despised so it is disquieted Even as it is in the natural body if there be a solutio continui as the Physitians call it so as it be divided and parted it breedeth smart and pain which sometimes puts the body into Feaverish distempers And surely such are the symptomes of Schism The mystical body cannot be rent and torn by Divisions but it goeth to the heart of all the sensible Members of it The Divisions of Reuben were great thoughts of heart Judges 5. Reuben dwelling on the other side Jordan they kept themselves separate not joyning with their Brethren against their
lesse the true Church not so a true Church but that shee is also a false Church an Hereticall Apostaticall Antichristian Synagogue Being so here is now warrant enough for what wee have done in separating from that Church or rather from the errours and corruptions of it from the Papacie in it as the learned Junius and Pareus and others of our Divines rightly distinguish in so doing we have not separated from a true Church 2. Nor yet in the second place can it be truely said that this our separation was voluntary but necessitated nay enforced 1. Necessitated through their obstinacie in their errours which notwithstanding the discovery of them and that so cleer as that some of their owne have been enforced to an acknowledgement of them and all wayes and meanes used for their reformation they still persist in so as wee may well conclude their wound incurable and themselves incorrigible What then remains but a cutting off So saith the Prophet concerning Babylon Wee would have healed Babylon but shee is not healed What then followeth Forsake her and let us goe every one to his owne Countrey A warrant sufficient not onely for a negative secession but for a positive separation from mysticall Babylon Wee would have healed her but shee is not healed no wayes no means that could be thought of have been neglected for her cure How many Physicians have had her in hand Luther and Zuinglius and Calvin and the rest of our learned and pious Reformers a whole Colledge of Physicians but all to no purpose shee is not shee will not be cured What then remaines but that wee should withdraw and forsake her which cannot be construed as a voluntary but a necessitated separation Nay 2. Inforced and that through her violence exercised upon all those who will not hold communion with her in her corruptions not permitting any to trade to buy or sell to have either Religioâ—s or Civill communion with her except they receive her marke in their hands or foreheads But on the other hand Anathematizing them thundring out Excommunications against them which for feare they should be forgotten are solemnly renewed every yeer upon their Holy Thursday as they call it withall prosecuting them with fire and sword to confiscation of estates losse of libertie and life it selfe These things considered let God and the world judge betwixt us and them whether our separation from them be voluntary or no 3. However in the third place whether voluntary or no sure we are it is not unwarrantable being neither unjust nor rash 1. Not unjust Being warranted both by authoritie of Scripture not onely allowing but commanding this Separation and that under a dreadfull penaltie Come out of her my people so saith the the voice from heaven concerning mysticall Babylon Revel. 18. As also by the ground and cause of this separation which is not some light and tolerable errours but Heresies Idolatries Errours in doctrine and these if not directly yet by consequence and that immediate consequence fundamentall Corruptions in worship both foule and grosse and that such as those which hold communion with her cannot but partake in Now whether this be not a warrantable ground for separation from her let the same voice from heaven speak Come out of her my people that yee be not partakers of her sinnes and that yee receive not of her plagues No unjust separation then 2. Nor yet Rash There having as I said all the means been used for her Reformation and cure that possibly could be thought of but all to no purpose So as after this what remains but a positive secession and separation Now put these together and see whether this our departure from the Church of Rome deserves to be stigmatized and branded as by them it is with the name of Schism or no or yet to be drawn in and made use of by any as by some it is for the patronage or countenance of any of the Schisms of the times If this be a Schism it is a good and a warrantable Schism Qu. But are there any amongst us which are not so Answ. Here I wish I could make answer with the like cleernesse and freenesse as before But alas What meaneth the lowing of the oxen and the bleating of the sheep I mean the confused noise of our lesser and greater divisions which ring so loud in the ears of the whole Christian world at this day Scarce any part of the Kingdome free from some kinde or other of them The Church therein following the temper of the State as the soule oft-times doth of the body Divisions both Doctrinall and Practicall The Text confines me to the later Of those how many every-where And that not onely such as these in the Church of Corinth were divisions without separation sects and sactions but divisions of an higher nature amounting to no lesse then direct separation and that not barely to a negative but to a positive separation to the setting up of Altars against Altars Churches against Churches That it is so de facto I think it will not it cannot be denyed Would to God the Church of God in this Kingdome and in this place did not feel the smart of it Qu. But is this New separation a Schism in earnest or no There is the question In the answering whereof I shall deal as tenderly as I may only so as I may not betray the truth and cause of God or the peace of this place wherein God hath made me one of his though unworthy Ministers having an unfained respect to the persons of many who are ingaged in this unhappy cause Answ. For Resolution I shall deale with this as I dealt with the former bring it to the same balance weigh it at the same beame What Schism and Schism properly so called is you have heard and I think the description will not be excepted against viz. A voluntary unwarrantable separation from a true Church Now whether this practise be such a schisme or no let it be enquired of in the particulars 1. Where the first enquirie will bee touching the Church from which this departure is made whether it be a true Church or no Here it is not my purpose to multiplie Controversies which I rather desire if it were possible might be brought to a unity And therefore I shall wholy wave the dispute about a Nationall Church Whether the Church of England be a true Church or no Letting that goe let the Question be about particular Congregations Parochiall Churches as wee call them Whether these I dare not say all but some of them suppose that wherein wee now are and the like be true Churches or no True Churches and that not only Physically but Morally such Not only Truly Churches which is granted to the Church of Rome but True Churches Now as for this me thinks I might well spare the labour of proving it and
take it for granted having so much Charity as to hope that whatever any rash and violent spirits amongst us may think and speak yet those who are Judiciously godly have more Charity then to disclaim us for such If they dare I wish they would speak out But so it seemeth it is that even this Bitter Root of rigid separation as a Reverend Brother rightly calls it begins to grow spring up again amongst us there wanting not some who stick not to maintain and justifie this their Separation from this ground because we are no True Churches of Christ For their sakes or rather for yours in defence of the cause of God agaainst them let mee speak a few words and but a few 1. are not our Congregations True Churches What are not here the Pillars of Truth Is not the Word of Truth the Gospell of Salvation here held forth and that in an ordinary and constant way even as the Edicts and Proclamations of Princes are wont to be held forth by Pillars to which they are affixed Now if so shall wee question whether here be true Churches of Christ or no Heare the Apostle 1 Tim. 3. That thou mayest know how thou oughtest to behave thy self in the House of God which is the Church of the living God the Pillar and Ground or stay of Truth Where the Pillar of Truth is there is the House of God the Church of God Where the light of Gods truth is set up and held forth in a loving way to the guiding of passengers in the way to Eternall life are not here the Golden-Candlestick And if so shall wee question whether here be true Churches or no Let the spirit of truth decide it The seven Candlesticks which thou sawest are the seven Churches Revel. 1. So many golden Candlesticks so many Churches Here is a first evidence where the light of the Gospell is held forth ordinarily in a publick and Ministeriall way to a people that professes to walk by the direction of it can it be questioned whether there bee a Church a true Church or no Secondly where the Seales of Gods Covenant the Sacraments of the New Testament are for substance rightly dispenced according to the Institution of Jesus Christ can it be questioned whether there be a true Church or no Where the Seales of the Covenant are there is the Covenant it self the visible Covenant and where that is there is a Church To them pertained the Covenants saith the Apostle speaking of the Church of the Jewes Now who will deny these appurtenances to our Churches Here are the Seales of the Covenant and consequently the Covenant it self Arg. 3. And as the Covenant so the Glory To them pertained the Glory of the covenants so Paul putteth them together The Glory â—iz the Arke of the Covenant a Testimony of Gods gracious and glorious presence Now where this is shall wee question whether there be a true Church or no Where there is the presence of Christ in the midst of his Ordinances so as in an ordinary way they are made effectuall to the conversion and salvation of many where Christ sitteth walketh in the midst of the Golden Candlesticks displaying his Power and Glory can it be questioned whether there bee true Churches of Christ or no But that he hath done and doth this in some of our Congregations I think it will not be denyed It must be an envious hand that will dare to write Jchabod upon the dooreâ— of some of these houses Argu. 4. Where there are societies of visible Saintâ— all such by outward profession and some of them a considerable part of them walking in measure answerably to that profession can it be questioned whether there be true Churches of Christ or no To the Church of God which at Corinth to them which are sanctified in Christ Jesâ—â— called to be Saints It is the Apostles superscription to this Epistle in the sâ—cond verse of the Chapter where the latter clause is but an Exegesis an Explication of the former A true Church of God and a company of visible Saints are one and the same Ob. Why but wee are not all such Answ. No more were they in this Church of Corinth The incestuous person and many others amongst them they were strange Saints yet a Church a true Church A company of visible Saints joyning together in the Ordinances of God though there be an unapprovable mixture of some heterogeneous members amongst them maketh a Church a true Church Now as for these all these I think it cannot it will not be denyed but that they are to be found in some of our Churches Here are pillars of Truth golden Candlesticks the doctrine of the Gospel truely and purely preached here are the seales of the Covenant the Sacraments for substance rightly administred here is the glory the presence of Christ in his ordinances ordinarily concurring with them and giving efficacy to them for the begetting and nourishing up of Christian soules unto eternall life here are Congregations prefessing subjection to the Ordinances of Christ a considerable part whereof are visible Saints walking answerably to that profession Object True saith the Brownist for so I must look upon all those who shall deny the truth of our Churches as Separatists and that rigid ones Suppose all this be granted yet here are great defects and those no lesse then destructive making your Churches to be no true Churches But what are they Why possibly some of them will not spare to say that we have no true Ministery Answ. If not why then do they retain that Baptisme which they received through our hands Qu. But why have wee no true Ministery Here possibly some will cry out upon us as Antichristian charging us That wee have received our calling from Rome viz. by the imposition of the hands of those who had their Calling and Ordination from thence Answ. As for them I shall put them and the Church of Rome together to debate the point and so leave them The Church of Rome challengeth us that wee are no true Ministers Why Because wee have not received our Ordination from them The Separatist on the other hand hee cryes out upon us Wee are no true Ministers Why Because we have received our Ordination thence Sure both cannot speak truth I shall therefore here leave them to dispute it out whilest in the mean time I speak a word or two with those who are of somewhat more cool and 〈◊〉 Object Wee are no true Ministers say they Why Because wee have not received our calling from the people Wee are neither Ordained nor Elected by them Answ. To this charge take this Reply in breif First As for our Calling wee acknowledg we have not received it from them but from Jesus Christ our Lord and theirs His servants wee are and in his Name do wee execute our Ministeriall Offices and Functions not in the Churches
Secondly As for our Ordination wee acknowledg the same We had it not from the people and we blesse God wee had it not In asmuch as wee finde neither Precept nor President for it in Scripture neither untill this Last-last age was there ever any such custome in the Churches of God Thirdly As for our Election if a Popular Vote be in this case needfull some of us many of us can herein plead a Fore-consent most of us I presume an After-consent Now let me aske this question What was it that made Leah Jacobs wife Shee was not so the first night he bedded with her Why there came an After-conâ—ent a Ratihibition as the Lawyers call it which made the mariage valid And such a consent I presume must if not all the godly Ministers in this Kingdome have If not an Explicit yet an Implicit consent which is ejusdem valoris of the same weight So as if their first entrance were not so orderly yet this after-act maketh or rather acknowledgeth them to be true Ministers Object 2. But supposing our Ministery to be true yet wee want an Ordinance and that one of the three the first three viz. Discipline Answ. Suppose this defect yet cannot that destroy the essence of a Church It was not the want of the Golden-snuffers or some other like utensiles in the Temple that could make it to be no Temple Discipline maketh for the well being not for the being of a Church Secondly But in the second place however the Exercise of this Ordinance be in some particular acts for a time suspended yet is not the Ordinance it self alienated which being an Appendix to the word and Sacraments cannot in respect of the right of it be separated from the Church Object 3. But here is no right Constitution Our Churches were not Rightly gathered at the first neither are the Members of them combined in a Church-Covenant which is the forme of a Church Answ. Suppose this also that there were some Errours in the constitution of our Churches yet will not that make them no true Churches inasmuch as Constitution in that way is only an appendance of an externall form no part of the essence of a true Church 2. But neither must this be granted Master Cotton himselfe in this case pleads our cause remembring us not without warrant from Antiquitie that The first Churches in this Kingdome were gathered either by some of the Apostles themselves or by Apostolicall men which being so as himselfe inferres wee cannot but conceive that they were rightly gathered and planted according to the rule of the Gospel So that all the work now is saith hee not to make them Churches which were none before but to reduce and restore them which are to their primitive institution 3. As for combination by Church-covenant Doctor Ames truely states it That an implicite Covenant in this case is sufficient Now such a Covenant do all make who joyne themselves to a Church holding a constant communion with it in the Ordinances of Christ So much and no more can be extorted from that phrase of joyning to the Apostles of which we read Act. 5. 13. where it is said that after that exemplary judgement executed upon Ananias and Sapphyra for their hypocriticall profession Of the rest saith the Text no man durst joyne himself unto them And so it is said of Paul Act. 9. When he came to Jerusalem he assayed to joyn himself to the Disciples that is to have fellowship and communion with them The word is the same with that which we meet with Act. 8. 29. where the Spirit speaking to Philip bids him go and joyn himself to the Eunuchs chariot {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} proximè adjungitor that is goe neer it so as he might have converse and conference with the Eunuch And so doe they who in a constant way come and sit down under such a Ministery holding communion with such a people in all the Ordinances of God they joyn themselves to the Church in that place which being an implicit covenant cannot be denyed to be sufficient to the constituting of true members of a Church But I shall waste no more time upon this subject in vindicating the truth of our Churches which hath already been done so strongly so convincingly by others that certainly it cannot but be either great wilfulnesse or great weaknesse not to acknowledge them so to be Taking this then for granted which is by our judicious Brethren acknowledged and I think will not be denied by any moderate spirit now proceed we to a second enquirie and that is Quest Whether here be a separation or no from these true Churches Answ. That there hath been so I presume it will not be denyed by any who ever heard of the Brownists errour of which rigid way I wish there were not yet too many to be found both in this and other places of the Kingdome such as professe Separation and glorie in it But I passe by them the persons I have here properly to deale with are such as would be thought to come neerer to us and yet are divided from us such as in word at least owne us for true Churches and yet withdraw communion with us and that not onely in a negative way as Peter and some other of the Jewes are said to have separated from the Gentiles Gal. 2. Before that certain that is certain Jewes came from James viz. from Jerusalem hee did eat with the Gentiles But when they were come hee withdrew and separated himselfe c. And other Jewes dissembled likewise with him The very case of some in this and other places of the Kingdome Before that certain of another way came from the other side they did eat with us they held communion with our Churches but upon their coming they have withdrawn and separated themselves but also in a positive way combining themselves into separated societies â—etting up of Churches some of them in Churches and against Churches exercising the worship of God in a separated way refusing communion with us whether for them to have communion with us or for us to have communion with them So is it in divers parts of the Kingdome and I wish I might not say that it were so in this place Repl. But doe wee not charge them wrongfully Separation is a thing which they professe against and they call in their practice to bear witnesse to their profession Occasionally they will joyn with us in some acts of publick worship viz. in hearing and preaching the word hearing our Ministers and preaching to our people Answ. True some of them haply will doe the former Some I say not all for wee must know that in this division as commonly it is in all divisions there are subdivisions Some of this way will hear us in this place a second sort will hear their owne Ministers here but not ours a third sort
be yet what is this such a Plague-soar as that there is no abiding in the House with it doth this inforce a necessity of Separation Answ. Here in the first place let it be enquired whether the purging which our Brethren desire be such as the word requires or no Possibly in this case they may fish with a net of a larger and wider maske then ever the first Fishermen Peter and the rest of the Apostles did a net which will take none but grown fishes As for weak Christians and persons inoffensive in their lives and conversations unlesse they can give positive clear and demonstrative evidences of the work of grace in their hearts it may be they will adjudge them unworthy of their Communion Now if so we must here crave pardon if we go not up with them to the height of strictnesse which we think the word will not bear us out in herein we must professe to exercise as much Charity as a holy discretion regulated by the Word will permit us accounting it the safest course rather ampliare favores to inlarge Gospelfavours and priviledges reaching them forth to all such as we have no just and clear exception against then to withold them from any to whom they of right appertain And herein we presume we shall do no more then what we have good warrant from our Lord and Master for who in the dayes of his flesh made good what was fore-told of him not breaking the bruised reed not quenching the smoaking flax but dealing gently and tenderly with weak and feeble ones reaching forth supportation and comfort to them as occasion was offered 2. But in the second place suppose it that herein we should fall short not coming up to such an exact separation as the Word requires but that still some persons be retained in the bosome of the Church and received to her Communion which are in truth unworthy of it What then doth this Laodicean temper in the Church inforce a separation from it Alleg. To this our separating Brethren will plead that it doth And that upon the forenamed ground because by communicating with such persons they shall also be intangled in their sinne at least in the Churches sinne in tolerating them Now in this case say they the warrant runs clear Come out of her my people that yee be not partakers of her sinnes where it once cometh to this that in holding Communion with a Church we must of necessity have communion in her sin here is a necessity of separation from her Answ. To joyn with them upon this issue In the first place we might not without just cause here demur upon the Proposition In as much as put the case a man cannot hold communion with a Church in some particular act or exercise without sinne yet is he not thereupon bound to separate from her It was the case of the pious and reverend Non-conformists of the last age they were perswaded many of them that they could not hold communion with the Church of England in receiving the Sacrament in the gesture prescribed without sin yet did they not thereupon separate from her True in that particular act they with-drew but yet so as they held communion with her in the rest farre from a Negative much more from a Positive separation But letting that passe That which we shall insist upon is this That communion may be held with such a Church wherein there are some unwarrantable mixtures tolerated and yet without sin The reason is plain God hath not made all private Christians Stewards nor yet Surveyours in his House so as that every one should take an exact notice of the conditions of all those whom they hold communion with who are fit to be members of the Church and who not who are fit to come to the Lords Table and who not No let them look to themselves That is Pauls rule 1 Cor. 11. 28. Let a man examine himself and so let him eate of that bread and drink of that cupâ—â— Here is an exercise proper and usuall for private Christians each one to try and examine himself which if rightly and throughly done it would make men lesse intent upon others As for others they must stand or fall to their own Master Look thou to thy self if others be not what they should be see that thou beest what thou oughtest to be In the mean time be not distasted with the Church for their sakes It is Cyprians counsell cited by Aretius and it is very wholsome and proper for these times What though there be some Tares discovered in the Church saith he yet let not that be an impediment either to our faith or charity so as to make us desert that Church wherein we see such a mixâ—ure But let us for our parts labour every of us that we may be found good corn that so when God shall come to gather his crop into his garner we may not be cast out In a great house so he goeth on the Apostle will tell us that there are not only vessels of Gold and Silver but also of Wood and Earth Now let it be our care and indeavour to make this sure that we are of the former sort that we be vessels of honour As for the other leave them to their maker God hath not made private Christians Stewards or Surveyours in his house 2. Much lesse in the second place Fanners in his floore This work is primarily Christs who hath his Fan in his hand and he shall thoroughly purge his floore And ministerially the Church-officers whom Christ hath betrusted with the ordering of his Church according to the Rule of the Word them hath he made the Porters in his house for the opening and shutting of the doors of the Churches communion by the Keyes of Doctrine and Discipline Now in this case if either their hands be tyed by any human restrictions of civill Authority not permitting them to exercise that power which Christ hath committed to them and of right belongeth to them or if thorough remisnesse and negligence they shall let loose the reins of Discipline beyond what is fitting In this case themselves may be guilty others may be guilty But as for private Christians being not accessory to either of these how they by their bare communicating with persons so tolerated should come to be entangled in the guilt of that sinne it cannot be conceived Repl. No The Apostle saith it expresly 1 Cor. 5. 6. Know ye not that a little leaven leaveneth the whole lump This he speaks touching the incestuous person who by his continuance in the Church of Corinth uncast out indangered the whole Flock Answ. Indangered True so hee did and so do scandalous sinners where-ever they are tolerated in a Church they doe indanger the rest of the members viz. by their evill examples and in that respect ought to be cast out from communion that
in admiration being taken with the gifts and parts of their Teachers some addicted themselves to one others to another making themselves their Disciples I am of Paul and I am of Apollo c. Take we heed of being taken in the same snare Let not our eyes be so dazeled with what ever eminency of parts or graces which we apprehend to be in others that we should set up their examples for our Rules This it was that drew many of the Jews and Barnabas amongst the rest into the Error of an unwarrantable Separation they saw Peter a leading man a prime and eminent Apostle going before them And surely this it is which hath misled many a well meaning soul in this Kingdom drawn them into the same error to separate from their Brethren because they have seen some prime leading men whose persons they honor and that it may be deservedly to go before them And this is the main Loadstone the principal attractive that inclines them to look that way No wonder in this case if they be subject to miscarry So hath many a ship done by following her Admiral which carried the Lanthorn in a dark night not heeding her own course as she should have done both have been bilged upon the same shelf A dangerous thing it is to shape our course by anothers compasse And therefore to draw to a conclusion take we heed how we look too much at man what ever he be It was Pauls resolution concerning those who seemed to be somewhat men of reputation such as the Apostles were for of some of them he there speaketh What ever they were saith he it maketh no matter to me God accepteth no mans person It is rule not example a divine Rule not a Humane example that we are to walk by Let this be our guide the Rule of the Word Being led thereby now are we in the way to peace and that both inward and outward with God our selves others As many as walk according to this Rule Peace shall be upon them and upon the Israel of God And thus I have at length dispatched the negative part of this Apostolical Obtestation or Charge Wherein if any conceive I have dwelt too long I shall make them amends in handling of the latter part of the Text the Positive part of this Charge which I shall passe over with as much brevity as possibly may be That ye all speak the same thing and that ye be perfectly joyned together in the same minde and in the same judgement We have here the Apostles Exhortation which in one word is to that which we so much at this day in this Kingdom want Vnity A threefold unity consisting in three particulars in Tongue in Heart in Head So Calvin and Beza distinguish the parts of this Gradation In Tongue That ye all speak the same thing In Heart That ye be perfectly joyned together in the same minde In Head And in the same judgement So the Apostle here placeth them in a retrograde Order Beginning first with that which in order of nature is last Tongue-unity floweth from Heart-unity and Heart-unity from Head-unity Men first agree in judgement think the same thing Then in Affection minding the same thing then in Language speaking the same thing The Apostle here goeth backwards ab imis ad summa from the bottom to the top from the stream to the fountain from the effect to the cause And in that method I shall follow him beginning with the first 1. Tongue-unity Such a unity should all Christians specially the Members of the same Church strive after and labour for A unity of tongues This is that which Paul wisheth for his Romans Rom. 15. where he prayeth that they might with one mouth glorifie God And this is one thing which here he so earnestly begs for from these his Corinthians {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} That ye all speak the same thing {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The same thing both for Substance and Expression Christians should have an eye to both 1. For substance that they may speak the same thing though it be in different Language So did the Apostles at the day of Pentecost Acts 2. They spake divers Languages but the same thing A remarkable difference betwixt that division of Tongues at Babel and this at Jerusalem At Babel they spake different things as well as different words One speaks of Brick another answers him with Morter But at Jerusalem the Apostles however they spake different Languages yet they all spake the same thing all Preached the same Gospel delivered the same Truthes O that there were such an happy unity amongst us at this day in this Kingdom That there were but one Language to be heard in this Iland One Language amongst Ministers amongst people Ministers they are by their office speakers as it is said of Paul he was the cheif speaker Gods Mouth to his people Thou shalt be as my mouth O that this mouth might still speak the same thing having but one Tongue in it A mouth which should have more tongues then one in it we would look upon it as a strange monstrosity O let it not be said or thought that the Mouth of God should have so One Mouth So runs the phrase of Scripture As he spake by the mouth not mouths of all his holy Prophets And one Tongue One Tongue for one man It is one of Pauls qualifications which he requires in a Deacon he must not be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Double-tongued speaking sometimes one thing and sometimes another A foul blemish to a Minister of Christ to be so to speak one thing to day another tomorrow to say and unsay to have more tongues then one If all should speak the same thing then much more the same man But that by the way One tongue for all That all the Ministers of Christ might speak the same thing the same Truths for substance so as though they deliver several points of Doctrine yet they may be such as are no way repugnâ—â— to another or to the Truth Truth we are sure is but one Error be various And the Word of Truth as Saint Iames calleth the Gospel Preached it is no more It is but one Word One Faith one Baptism saith the Apostle one Doctrine of Faith How is it then that amongst us there should be more then one How is it that not onely Parlors but Pulpits and Presses ring with such a contrariety of Doctrine And that not onely in some smaller differences as in the Interpretation of an obscure Text of Scripture or the like wherein men sometimes may safely disagree each abounding in his own sense but in points if not of yet neer the Foundation Surely a sad hearing presaging no good to the Church or cause of God in this Kingdom This it was as I have said which hindered the building of Babel And