of the Churches Cap. 7. See Acts and Monuments Vinculum hoc est soedue vel exâ—ressâ—â— vel implicitâ—â— Ames Medul c. 32. Joyning to a Church what Qu. 2. Whether here be a separation from these true Churches Gal. 2. 12. 13. Separation disâ—laimed Yet justly â—harged See M. Rutherford Due right of Presbytery pag. 270. M. Burroughâ— Irenic â—ag 172. No separation because no praeunion Church-covenant how far necessary Qu. 3. Whether this separation be voluntary Schismatici prâ—rie dieunâ—ur qui propriâ sâ—ionte separant Aquin. Suit 22. qu. 39. Conclus 1. Here i no coaction 2. A necessity pleaded 1. A naturall necessitie in soâ—e places where congregations are too great The soverain â—hurâ—â—-remedy prinâ—ed an 1645. John 19 23 24. Museâ—â—lâ— com de Schism 2 A moral necessâ—ty pleaded in regard of our sinfull Mixtures The chief aâ—gument for Separatiâ—â—nâ— Mixtures in Church communion the common stock upon which schism hath usually been graffed Cathari qui seipsos isto nomine quasi propter mundiciem superâ—â—issime atque â—â—tosissime nominant August de Haeres * Nimia jam Episcoporum Christianâ— rum in ipsum gregem Dei insolentia in vivendi more genere superbia luxâ—â— etiam 〈◊〉 opes lanticia quibus vir ille merito quidem ut Epiphan. scribit offensus saepe eos coram acerbe increpavit Dinaeus de Heres. ex Angust Epist. Propter hominum vitia coetum orthedoxa Ecclesiae descrunt Andaei vel Audiani quod Donatistarum erroris fuâ—â— postea seminarium sc. propter foenora Christianorum concubinatus coelibuâ—â— Danaeus ibid. vid. Simpson de Haeret. et Theodor Se ab eorum caetu separant quos peccatores non satis puros judicant ut seorsim cae 〈◊〉 colligent Schisma faciant Danaeus ibid. de Donatist Cùm omnia sceleribus plena sint inter nos promiscuè eiâ—â—am ad mitti omnes ad Coenam sine graviori vel censurâ vel disciplinâ c. Arct. Problem de Anabapt â— de Schismat This new Separation justly rendered suspicious The Allegation in reference to our Churches further examined Alleg. Answ. Sinfull mixtures a just scandall But noâ— so justly charged upon the Church of England Much lesse upon all particular Congregations Whether our supposed mixtures be a just ground for separation Enquire first whether they be unwarrantable Is 42. â— 2 If unwarrantable whether yet they inforce a separation The affirmative pleaded for by our brethren Rev. 1â— 4. Answ. No sufficient warrant for separation because we cannot joyn with a Church in aâ— particular acts of worship Answ. â— Communion may be held with a Church where in there are some unwarrantable mixtures without sin Reas. All private Christians are not Stewards in Gods house 1 Cor. 11. 23 Vide Aret. Problem de Schism â— Tim. 2. 20 2. Much lesse fanners in his floor Matth. 3 1â— Private Christians by coÌ„municating with wicked men are not thereby intangled in the guilt of their sâ—â— Object The Church endangered by toleration of mintures Vnius hominiâ— contagiâ—ne tota sapâ— inficituâ— multitude Calv. ad loc. Impunitas vitiorum alios ad peccandum invitat Pareus ad loc. But not all the members thereby presently made guilty Calv ad loc. Greu 〈◊〉 in agris 〈◊〉 scabâ—e caâ—â—t poirigine poâ—ci Vuâ—que contactâ livorem ducit ab 〈◊〉 Juvenal Qu. 4. Whether this separation be unwarrantable Demonstrated so to be being 1. Unjust Secâ—ssio totalis cum absoluta renuntiatione aut rejectione omnis communionis non potest licitè adbiberi erga Ecclesiam veram sed partialis tantùm quatenus communionon potest exerceri sine peccato Ames cas. de Sâ—â—hisâ—n 1. Having no warrant from the Word Object 1. Rev. 28. 4. Our separation from Rome no warrant for this separation from us Object 2. 2 Cor. 6. 17. examined Object 3. 1 Cor. 5. 11. examined What meant by eating Not religious but civil coÌ„munion Commiscâ—ri est familiariter versari cum aliquo eâ—us Consuetudine implicari Calv. ad loc. If the former be unlawfull much more the later Difference betwixt civill and religious communion 1. The one arbitrary the other necessary Calv. Comâ— ad loc. p. Mart ad loc Calv. ad loc. 2. Unjust because no warrantable cause for this sâ—paration Tertim abusus erat luxus quod epulando usque ad eâ—rietatem pâ—tarent Ille vero inquit est ebrius Non aâ—cipiâ— haec quasi â—yperbolice dicta sed quod vere sic profanarint sacrum Châ—sti ordinent Corinthii Pareus ad lâ—c Gâ—la plus se is indulgebant Estiuâ—ad loc. * Dubium esse possit an hoc genus conviâ—â— preâ—esserit apud Corinthios aut consecutum sit sacra mysteria Chrysostomus aperte dicit consecutum fuisse quod videtur moribus veterum fuisse coÌ„sonum quia jejuni sumebant teste Tertullianâ— Hieronymo P. Mart. Com. in 1. Cor 11. 21. * 3 Unjust in regard of some Ministers who are hereby deserted Whether people may change their Ministers as oft as they please Master Burroughs Ire nic c 22. 4. Injust in regard of the Churches Separated from Separation not agreeable to the Rule of common equity Matt. 7 12. Totius justitiae breviarium Hieron. ad Celant Alleg. 1. No way yet stated Judg. 17. 6. The present unsetlednesse of Discipline no just ground for Separation 1. The church not dissolved 2. The church seeking out her way Ezra 8. 21. 3. That way in part laid out Alleg. 2. The Churches way not held forth jure divino Ans. Alleg. 3. A Separation intended in our Churches Ans. Alleg. 4. What if Separation be tolerated by Authority 2. The rashnesse of this new Separation proved 1. From the ground of it which is not so weighty Si error est tolerabilis non oportet fieri secessionem Chamer de Schism Etià m secessio fit temerè cùm fit ob morum corruptelas Cujus rei baec ratio est quod ubi cunque viget puritas doctrinae Deum in eo caetu necesse est habere Ecclesiam tametsi obrutam penè multitudine scaudalorum Châ—mer ibid. 1. As that which the Brownâ—stâ—s had 2. As to wish down Shism The unadvisedness of the new Separation in many of the followers of that way whose grounds are 1. The worthinesse of their Leaders Acts 11. 24 Gal. 2. 2. The prospering of their way Ingemuit totus orbis Arrianum se esse miratus est Hieron. advers. Lucifer 3. Strictnesse in that way 2. The rashness of this Separation proved from the Manner 1. Separating in a time of Reformation To separate from a Reforming Church a great aggravation Separation from this Church now more unwarrantable then ever 3. People withdrawing without ever consulting with their Ministers Vse 2. Exhortation to such as are withdrawn that they would return Vse 3. A caveat to such as yet stand Let them take heed of being 1. Principals in 2. Accessories to this evil Nec pro â—is
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
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
make suit for then he doth for this Witnesse but that one Rhetorical and Pathetical Obsecration and Adjuration of his which we meet with Phil. 2. 1. If therefore there be any consolations in Christ if any comfort of Love any fellowship of the Spirit if any bowels and merâ—iâ—s Did you ever hear more earnestnesse in any cause And what is the matter The next Verse will inform it Fulfil ye my joy that ye be like minded having the same love c. Such a Pearl was Church-Peace in Pauls eye O that it were so in ours and our Brethrens That it may be so to us give way to that threefold Argument which the Apostle here maketh use of in handing this request to these his Corinthians 1. Let his Obsecration his Supplication move us I beseech yâ—â— Surely as I said it is not a trifle that brings a man of Pauls spirit to his knees It is not for nothing nor yet for a smal matter that so great an Apostle should here become a suppliant to the Church of Corinth begging this at their hands that they would be at unity amongst themselves Let this make us think the more of it and set more by it then we have done 2. secondly if this Obsecration move us not yet let this Compellation prevail with us I beseech you Brethren It was Moses his Argument which he made use of to the two Hebrew Combatants Sirs ye are Brethren why do ye wrong one another So Stephen relates the story Acts 7. And the same argument Abraham had made use of before him in composing the difference betwixt his Kinsman Lot and himself and their Herdmen Let there be no strife I pray thee between me and thee c. for we be Brethren Gen. 13. Christians are Brethren And if so why do we fall out Why do we not speak the same thing Why are not we joyned togethâ—â— in the same minde and in the same judgement Why do any amongst us breed and foment divisions by separating and withdrawing themselves both from publike and private communion with those whom yet they dare not but call Brethren If Brethren then let us live together and love together as Brethren So live Brethren in their Fathers house do not use to part Tables For Christians to withdraw Religion Communion with their Brethren to set up table against table is a most unbrotherly part And so living so love even as Brethren Let brotherly love continue So the Apostle presseth it Heb. 13. To lay down holy unity and agreement is to lay aside fraternity I beseech you Brethren 3. But in the third place If neither of these will take place yet let this Religious Adjuration prevail with us I beseech you Brethren by the name oâ— our Lord Jesus Christ Here is a Cord of many Strands strong enough one would think to binde us to the peace Scarce a word but we shall finde a several Argument couched in it 1. By the Name of Jesus Christ Have we any love to Jesus Christ any regard to his Authority any respect to his Honor and Glory endeavour we after unity It is a thing wherein the name of Christ is much interessed and concerned in point of honor or dishonor In the holy unity and agreement of Christians the name of Christ is honored In their divisions and dissensions it is as much dishonored By the name of Christ then be we intreated nay adjured to seek after peace 2. By the name of our Lord A Lord and our Lord Being so what he commands we are bound in duty to obey and observe Now amongst other his precepts to his Disciples this is one Have salt in your selves and have peace one with another Besides being our Lord we are now fellow servants and consequently for us to fall out it cannot be without dishonor to our Lord and disturbance to his House Therefore endeavour we to keep the unity of the spirit in the bond of peace in as much as we have one Lord so the Apostle presseth it Eph. 4. 3. Our Lord Jesus There is yet more Jesus a Saviour our Saviour And being so he doth onely salubria suadere perswade and command nothing but what is safe for us to observe and obey Withal as a Saviour amongst other benefits he hath procured this for one even Peace He is our Peace saith the Apostle Ephes. 2. viz. The Author of our Peace as betwixt God and us so betwixt one another 4. Lastly Our Lord Jesus Christ One anointed by God his Father to be a Prophet Priest King unto his Church Now as a Prophet he hath taught and doth teach us peace He came and preached peace saith the Apostle This he did in his own person This he hath done by his Apostles This he doth by his Ministers all which are or should be as Messengers and Ambassadors of peace As a Priest by the offering up of himself he hath purchased peace breaking down that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that middle wall of separation taking away the ground of division which was betwixt Jews and Gentiles that so he might make both one And shall we go about to set up what he hath pulled down to set up walls of partition and separation amongst our selves As a King he is the King of Peace the true Salomon Pacificus the Peace-maker as the word signifieth the Prince of Peace Isai. 9. Who governs his subjects in peace having made Laws to binde them to the peace putting his Spirit into them which is a Spirit of Peace Now put these together here are Arguments enough Et quae non prosunt singula If any one of these should not be sufficient yet me thiâ—ks all together should be superabundant to perswade us to yeeld to what the Apostle here so earnestly presseth Which what it is will more fully appear in the sequel wherein we have the matter of this his request or charge Therein according to the method propounded I shall look first upon the Dehortation then upon the Exhortation Begin with the former I beseech you c. That there be no divisions among you Here is the substance of what he dehorts from in one word Divisions {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} saith the Original Schisms For the opening of which give me leave to look first upon the word then upon the thing For the word Schism The learned know the root whence it springs to be the Greek {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifieth scindere or lacerare to cut or rend To cut or cleave or rive as wood is cloven or riven That say some is the proper signification of the word Or to rend as a garment is rent So then Schisma a Schism is the same with Scissura a violent division and rent So our Saviour useth the word Matth. 9. 16. where speaking of the putting of a new
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
communion with the Church with such the Church should not eat they ought not to be admitted to the Sacrament of the Lords Supper and being excluded from her Communion Christians ought not to entertaine unnecessary societie with them Otherwise civill communion with them may be had Peter Martyr putteth one case Suppose a travellour in his journey a case too ordinary cannot be commoded with diet or lodging but in a profane Inne or Alehouse may hee not therefore take in there And Calvin puts the like Suppose a man coming to an Ordinarie see an excommunicate person there may hee not sit downe and eate with him In these cases a man is not left to his owne libertie and free choice no more is a Christian in his religious communnion Whether hee will come to the Lords Table or no it is not left to his owne choice it is his dutie not his libertie And therefore suppose the company communicating with him be not every wayes such as hee could desire suppose some of them apparantly unworthy yet is hee not thereupon to abstaine from that Ordinance much lesse to separate from that Church whereof God hath made him a member To this I might add The one of these is an inward the other onely an outward communion the communion which a beleever hath with an unbeleever in eating of the Sacrament is no other but what the unbeleever there hath with Christ an outward and visible communion But in intimate societie there is an inward communion so as there is a broad difference betwixt the one and the other Here then is no warrant which can yet be found in Scripture to make this separation warrantable and just Repl. But is it not sufficiently warrantable in the ground and cause of it Answ. Not so neither in reference to our Churches I speak still for some not for all wherein what-ever blots may be found let me yet say There were as great if not greater in the Church of Corinth Have wee some some scandalous persons tolerated amongst us So had they Have we a mixture in our Communion So had they A strange mixture specially if that word be to be taken properly as some Expositours conceive it must be which the Apostle layeth in their Sacramentall dish 1 Cor. 11. 21. where he chargeth them that when they came together to Celebrate the Lords Supper and to have Christian Communion in their Love-feasts which were annexed to the Sacrament immediatly either going before it or following after it * uncertain whether though most probably the latter some of them were Hungry and others Drunken however if they were but intemperate in the use of the Creatures at that time which Expositours generally conceive the word there to import If so here was such a Mixture as I hope our Congregations will not cannot be charged with Yet for all this and many other abuses tolerated in that Church we hear not a word from the Apostle by way of advice and counsell to his Corinthians that the godly party should withdraw themselves from Communion with such a Church Or that they should mould and incorporate themselves into a new body a new Church consisting of a select party taken out of the old one Which yet surely had it been so necessary or expedient as now it is conceived by some to be hee would not have neglected to put them upon Still then it must remain an unjust Separation notwithstanding what ever ground can be alledged to the contrary * To which I might yet add what is not altogether inconsiderable the Injustice of this practise in reference to those Ministers and those Churches from which this Separation is made Those Ministers are hereby deserted by those whom it may be God bath made them his Instruments to beget and bring home to himself or at lest to nourish and bring up for himself Strangers entring upon the fruit and comfort of their labours Themselves no more owned then as if there had never been any such relation betwixt them and their people Repl. Why but is this such an act of Injustice What may not people make choice of what Ministers they please putting themselves under such a Ministry as by which they may edifie most Answ Suppose it that a people have such a Power and Right to choose their own Ministers yet having once chosen them and God by giving a blessing to their Ministery having ratified and confirmed that choice evidencing that they are the Ministers of God to them whether may they now upon your pretext of greater Edification take a liberty to themselves to chose new ones toties quoties as oft as they please and to run from one to another This the moderate Authour of the late Irenicon will by no meanes allow but condemns as the direct way to bring in all kinde of disorder and confusion into the Church And I think none who are impartially judicious but will therein subscribe to him As Ministers are hereby injured so Churches The Churches from which this Separation is made though true Churches of Christ yet hereby they are Shamed Contemned Condemned Disquited Hindred Indangered And If this be not an Act of high Injustice let any but those who are interested in the guilt of it speak Sure I am it is not agreeable to that Breviate of the second Table the Rule of common equity and justice layed down by our Saviour Matt. 7. 12. Whatsoever yee would that men should doe unto you doe yee even so to them What Ministers what Churches would willingly have such measure meated to themselves And if not so let them see with what pretext of equity and justice they can offer it unto others I know there will be found some Figleaves to cover the nakednesse of this practice But they are such as will soon be blowen away 1. In the first place it is alledged that in this kingdom at present there is no way laid forth for the Churches to walk in And then why may not they take liberty to set up their Way as well as others theirs Answ. Now truly so it was in Israel when there was no King there every one did that which was good in his own eyes So they did but whether they should so have done or no there is the question and yet no question And so it hath been in this intermysticall season this unhappie Interregnum of the Church Multitudes have taken a licence to do what seemed them good broaching of new Doctrines and setting up of new wayes But quo jure by what right and with what warrant they have done it let them make answer for I cannot True it is this unhappie Anarchie no Church-Government must be acknowledged to have been the occasion of them all but a just ground or warrant for any of them it cannot be said to be not for Separation I am sure 1. In as much as the Churches frame and fabrick hath