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
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
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
to divide in a violent way Such is Schism A formal Schism is a Separation a breaking off viz. of Religious communion Which first presupposeth an Vnion Where there was no union there can be no separation and consequently no Schism Hence it is that neither Turks nor Jeâ—s stand chargeable with Schism in as much as they never were united to nor held communion with the Christian Church Schism is a withdrawing and breaking off of Church-Communion A going out from the Church as Saint Jâ—hâ— phraseth it 1 John 2. 19. They went out from us saith he speaking of Antichrists Apostates Hereticks Schismaticks 2. A separation from a true Church So it must be otherwise it cannot properly be a Schism A separation it may be but not a Schism Schism is the cutting off of a Member from a true Ecclesiastical body A cutting off Not a partial withdrawing from communion in some corruptions incident to a true Church which being done in a quiet and peaceable way cannot be called Schism But a total withdrawing a renouncing of all Church communion with such a Church 3. Which separation in the third place must be voluntary Not necessitated not enforced whether in a natural or moral way Where persons are unduly excluded and cast out of the Church by an unjust censure of Excommunication where they are driven away by unsufferable persecution or where they cannot hold communion with a Church but they must also have communion in their Corruptions their sins here is no voluntary secession or departure In these cases the persons withdrawing are fugati not fugitivi not separating but separated and consequently are thereby freed from the guilt of Schism which must be a voluntary separation 4. And that in the fourth place unwarrantable Unwarrantable either for the ground or manner The former an unjust the latter a rash separation each a Schism 1. Vnjust When there is no just ground for dislike or distaste When there is no persecution no spreading Error or Heresie no Idolatry no Superstition maintained or practised but the Church is peaceable and pure and that both for Doctrine and Worship And in a good measure free from scandals which no Church ever wholly was Now in such a case to separate is an unjust Separation And such a Separation as Chameron saith of it is extrema schismatis linea the very highest pitch and top of Schism 2. Rash Which again may be in two cases 1. Where a ground and cause is pretended but it is but a light cause Possibly some slight opposition or persecution it may be by some small pâ—cuniary mulcts or the like some lesser Errors in doctrins not fundamental nor neer the foundation some Corruptions in or about the worship of God but those not destructive to the Ordinances being not in substance but in ceremonie and those such as the person offended is not enforced to be active in Scandals few and those onely tolerated not allowed All tolerable evils such as charitie may well bear with Now in this case to separate it is a rash separation because it is upon a ground not sufficient a light ground 2. Where the separation is carried in an undue way and manner Though the ground of the separation be just yet if it be suddain and headie without due indeavour and expectance of Reformation in that Church it may be a rash and consequently an unwarrantable separation in as much as it is opposite to charitie So is an unjust separation Charitie saith the Apostle doth not rejoyce in iniquitie {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in Injustice and so is a rash separation it being the nature of Charitie to suffer much and long Much Charitie beareth all things indureth all things {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} saith the Apostle in the same Chapter It beareth with the infirmities of others it endureth the burthens which are laid upon it selfe viz. if they be tolerable for so the Apostle {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} must be restrained All things that is all things which are sufferable and suffering much it suffers long {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} saith the fourth verse of that Chapter Charitie suffers long it is not presently distasted so as to fly off upon every small and triviall occasion no nor yet upon a just and weighty one without first assaying all possible meanes of remedie So deales the warie and carefull Surgeon with his patient not presently fall to dismembring upon every slight aylement no though the part be ulâ—erated yet so long as there is any hope hee forbeares that extremitie reserving it for the last remedie Even so deales Charitie by the Church not presently separate and break off communion which is the dismembring of a Church for some supposed errours or corruptions no though really such No this saith Chameron is not Chirurgia but Carnificina which Master Cotton in his Disswasive from separation Englisheth rightly applying it to the case in hand Not Surgery but Butchery Put these together you see what Schisme properly so called is Now then come wee and bring our separation from the Church of Rome to this Beame to this Touchstone and see whether it deserves the name of such a Schisme or no A separation wee confesse and acknowledge so far are we from denying of this as that wee rather glory in it standing to maintaine and vindicate it from all just imputation of Schisme 1. In as much first as it is not a separation from a true Church Let none here be deceived and deluded with the ambiguity of a word There is a twofold truenesse Naturall the one Morall the other In the former sense a cheater a theife may be said to be a true man and a whore a true woman and till shee be divorced a true wife yea and the Divell himselfe though the Father of lies yet a true spirit And in this sense wee shall not need to grutch the Church of Rome the name of a true Church if not so why doe wee call her a Church A Church shee is in regard of the outward profession of Christianitie but yet a false Church true in existence but false in beleefe Those Divines of ours who have indulged her the one have yet still charged her with the other with the same breath it may be calling her both true and false not one Protestant pen ever yet dissenting Such shee was at that time when the Waldenses Wickliffe Luther separated from her a just ground and warrant for their separation And such is shee much more since specially since their last Councell of Trent being thereby so much the more riveted into and setled upon her old corruptions So as now all that Charitie it selfe can afford her is that which that acute Doctour of our Church hath granted her shee may be verè Ecclesia but not vera Ecclesia truely a Church but not a true much
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
without sinne Why not Why in regard of those sinfull mixtures which are tolerated among you Your Congregations are miscellaneous companies of all gatherings wherein there is not that due separation of the Wheat from the Chaffe the pretious from the vile which ought to be But all sorts are admitted even to Sacramentall Communion Now this your not separating necessarily putteth us upon separating that so wee may not be intangled in the guilt of your sin Answ. Here is the common and great argument the strongest hold which our Brethren of that way put most confidence in But how weake how unable to defend this their practise when we have veiwed it a little it will soone appear Answ. 1. In the first place I might here minde them and you of what is very considerable how that this hath been the common stock whereupon Schism hath usually been grafted the common plea and pretence which for the most part hath been taken up by all Schismaticks in defence of their separation from the Church In the third and fourth Centuries the third and fourth hundreds of years after Christ wee read of three great and famous Schisms the first of the Novacians the second of the Audeans the third of the Donatists all separating from the Church And what was the pretended ground of that their separation Why still the over great Indulgence of the Church as they thought in receiving into or keeping in her bosome some whom they conceived unworthy of her Communion This was the thing which Novatus cryed out against that any of those who in time of persecution had fallen should be received again into the fellowship of the Church I though upon the manifestation of their Repentance And because he could not therein be hearkned to he and his party separated from the Church petending to greater purity in their way then was to be found in any other Churches upon Earth Whence they were called or rather called themselves by the name of Cathari Puritans a word which the Devill hath since made great use of for the discountenancing of all power of godlynesse And this it was which Audaeus the Father of that second Schism took so great offence at First the Pompe and pride of the Bishops of his time together with their Imperious insolency in Tyrannizing over the flock committed to them which being a great eye-sore to him and that justly he had often openly and tartly declamed against * And besides through the remisnesse of Discipline there were divers Vsurers and Vncleane persons tolerated in the Church And the very same ground it was that Donatus afterwards separated upon Being offended at the connivence shewed towards those Traditores of whom I told you he falleth off from Communion with the Church setting up his Altar against her Altar as Augustine saith of him gathering a Church in and against the Church pretending to greater strictnesse and purity then was elsewhere to be found severing from their Communion all those whom they looked upon as Sinners and judged not pure enough to joyne with them From this head then sprang those first and famous Schisms in the Church And from the same root sprang that latter Schism of the Anabaptists which is now putting up here again in many parts of the Kingdom at this day The first and great distaste which they took at the Reformed Churches and whereupon they separated was the scanlous lives of Ministers and people that they did not walk answerably to their professions but were given over to all manner of scandalous evils and yet notwithstanding that they were promiscuously admitted to the Sacrament of the Lords Supper without any censure or discipline exercised upon them And I shall not need to tell you that it was the very same stone at which Browne and his followers first stumbled renouncing our Church upon this very ground Now were there nothing else me thinks this alone might render this pretence very suspicious in that it hath still been taken up by most Schismaticks in most ages of the Church and made the ground of their separations which yeâ— have ever been universally condemned as unjustifiable and unwarrantable for all that That Rock which so many have been split upon me thinks it should make Christians very shie and wary how they dash against it But I will not wholly prejudge this cause let it have a fair hearing that so we may see what strength or rather weaknesse there is in this plea in reference to the Church or Churches of God amongst us at this day Alleg. We have unwarrantable mixtures among us and that even in our Sacramentall Communion Answ. Here is a blot I must confesse which I heartily wish I were able wholly to wipe off from the Churches face in this Kingdom mixtures there have been mixtures there are and for my part I shall not undertake the Patronage or defence of them From my heart I wish that there were in all our Churches a due and orderly separation for the healing and preventing of that which is or may be disorderly such a Purge could not but be very proper in this Spring time of Reformation and Errours However that the Sacrament of the Lords Supper may be kept as it ought to be as a sacred and holy Mystery not to be prostituted to all commers how visibly unworthy and uncapable soever which where it is allowed or practised I must acknowledge it a just scandall But yet let not the Church of God in this Kingdom be too deeply charged with this guilt Suppose it that de facto such unwarrantable mixtures have been and yet â—â—e to be found yet cannot be properly put upon the Churches score What her Ordinance was touching the keeping back of scandalous persons from the Sacrament they which have read her ancient Rubrick cannot be ignorant and what at this day it is let the late Directory speak which expressely excludes all persons ignorant and scandalous as not meet to partake in that holy Mystery Now what though there have been and it may be yet are some deplorable failings in the execution hereof thorough some past and present unhappy obstructions in the exercise of Discipline yet cannot the Church properly stand charged with them Nor yet are all particular Congregations so deeply chargeable with this particular Errour What care hath already been taken in this place for the removall of this scandall it hath not been so privatly carried but that all in the place I presume have been either eye or eare witnesses of it and I doubt not but there hath been the like if not greater circumspection that way in many other Congregations of the Kingdom So as this pretended soar of mixt communion may be conceived to be in a fair and hopefull way of Cure Quest But suppose the worst that it should not be so throughly healed our Congregations not so throughly purged as our Brethren desire they should
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
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
THE ARAIGNMENT Of the Present SCHISM OF New Separation In OLD ENGLAND TOGETHER VVith a serious Recommendation of Church-Unity and Uniformity As it was lately presented to the Church of GOD at great YARMOUTH By John Brinsley Phil. 2. 1. If there be therefore any consolation in Christ if any comfort of Love if any fellowship of the Spirit if any Bowels and Mercies Vers 2. Fulfil ye my joy that ye be like minded having the same Love being of one accord of one minde Jere. 32. 39. I will give them one Heart and one Way London Printed by John Field for Ralph Smith and are to be sold at the Signe of the Bible neer the Royal Exchange 1646. THe testimony of Christ was Truth Peace his Legacy he came into the World to bear witnesse to the Truth and at his departure bequeathed Peace to his Disciples This Author walking in his Masters steps hath contended for Truth against Heresie in his former Labors in these for Peace and unity against Schism A bold undertaking in these distracted times but yet necessary and hopeful Truth is strong and will prevail against Heresies and that Peace may be established in the Churches is the scope of this TREATISE and the Prayer of him who approves it to be Imprinted James Cranford TO THE Christian Reader Christian SEeing Dedication of Books which is not so much of Gods Truth as Mans Labors and a thing from Saint Lukes time who Dedicates a both his Treatises to b one Noble Personage which he wrote for the use of all the Churches till this present never questioned is now in this Sceptical age by c some made a scruple I shall for this once forbear it though otherwise at sometimes a d useful formality and at all times an innocent Ceremony Onely for thy satisfaction take this breif Epistolary Declaration Mistake it not It is not New England that I have here to deal with nor yet properly New Englands way commonly known by the name of Independency Which though I cannot in all things subscribe to as the way of Christ precisely laid forth in the Word for all the Churches to walk in yet were I there rather then make a Schism in the Body I would quietly submit to blessing God that I might sit down in it and enjoy the comforts of it It is Separation that my quarrel is against And that not Separation in a Church by purging of it but Separation from a Church by departing from it and forsaking communion with it For the former of these I plead as the most hopeful means to heal our breaches The latter I implead and that by the name of Schism properly and formally so called Whether this plea be just or no let the sequel speak Which as I was necessitated to Preach meeting with so just a ground for it in the Text which in my ordinary course passing through the Epistle I fell with and but too just an occasion for it in the place where I live so am I now to publish and that as for other ends so for the vindicating both the Truth of God and my Self from those unjust and unchristian imputations which have been charged upon both by some who have taken upon them to Censure what they would not vouchsafe to hear I know the subject is such as must look for little better entertainment abroad at many hands Naturally all men are given to think well and to desire to hear nothing but well of their own opinions and wayes What herein crosseth them goeth against the grain of nature and so no wonder if it seem harsh and unpleasing But this as it hath been no invitation to me to deal with it so neither is it now any discouragement to me in the publication of it The Work I trust is Gods not undertaken I am sure without an eye to his glory and his Churches good And therefore I shall leave the successe thereof unto him to whom I have consecrated my Labors and my Self Possibly somewhat of man may be found in the managing of it as in agitations of this nature it is hard not to mingle our own Spirits with Gods If so upon the discovery I shall freely acknowledge it In the mean time my conscience beareth me record that my aym hath been to inform and not to irritate to make up our breaches and not to widen them May my poor endeavors contribute the least to so a happy a Work I shall acknowledge it an abundant recompence for whatever I am able to do or am subject to suffer In the desire and hopes whereof I shall quietly waite and rest Thine in the Service of Christ JOHN BRINSLEY Yarmouth March 25. 1646. THE SAD SCHISM OF New Separation IN Old ENGLAND 1 COR. 1. 10. Now I beseech you Brethren by the Name of our Lord Jesus Christ that ye all speak the same thing and that there be no Divisions no Schisms among you but that ye be perfectly joyned together in the same minde and in the same judgement HAving read this Text me thinks I could now deal with it as Origen is said once to have delt with a Text which he met with at Jerusalem Being there over-entreated to Preach opening his Bible he fell with that of the Psalmist Psal. 50. 16. Vnto the wicked God saith what hast thou to do to take my words into thy mouth c. Seeing thou hatest to be reformed Having read the words and being conscious to himself of what he had formerly done in offering sacrifice to an Idol and so denying the Truth he presently closeth up the Book and instead of preaching falls to weeping all his auditory weeping with him And truely even thus me thinks could I deal with this Text which I have now read unto you Having read it I could even close the Book and instead of preaching upon it sit down and weep over it inviting you to accompany me considering how far we in this Kingdom nay in this place at the present are from what is here desired What All speak the same thing No divisions A perfect union in the same minde and judgement Alas nothing lesse What multiplicity of divisions are here to be found Tongues divided Hearts divided Heads divided Hands divided State divided Church divided Cities divided Towns divided Families divided the neerest Relations divided Scarce a field to be found where the Envious man hath not sown some and many of these Tares Just matter for all our mourning But I remember what the Lord once said to Joshâ—a being faln upon his face weeping and lamenting over that unexpected repulse which a party of his Army till then reputed invincible had met withal at Ai Get thee up saith the Lord wherefore liest thou thus upon thy face Vp sanctifie the people c. Josh. 7. Brethren it is not weeping and lamenting without further endeavors that will heal our distempers Somewhat else must be done And the Lord teach every of us in our
relation and though they will not own you yet do you own them still looking upon them as Brethren So did Ioseph upon his unkinde Brethren who had cast him into the pit and sold him into Egypt yet still he looketh upon them as Brethren his bowels yerned over them and as occasion was his hand was inlarged towards them in the supply of their wants thus stand you affected to your unkinde Brethren of the Separation Suppose by their uncharitable censures they should cast you into the pit excluding you from their communion and send you to Egypt to Rome as some of them have done by their rash and un-Christian censures past upon the Church of England and the Members of it yet still let your bowels yern over them and be ready upon all occasions to do all good offices to them Looking upon those of that way and dealing with them as Brethren Brethren of the Separation That was the stile of the last age which our fathers gave unâ—o theirs and let not us grutch it their children So call them so own them I mean such of them as in whom the Image of God appeareth Such still they are or may be to uâ— even as Iosephs Brethren were to him Brethren by the Fathers side though not by the Mothers though they will not acknowledge the same Church for their Mother yet they acknowledge the same God for their Father and in that respect let us yet look upon them as Brethren I beseech you Brethren By the Name of the Lord Iesus Christ There is the Apostles Adjuration so I may not amisse call it For what is an Adjuration but the requiring or commanding of a thing by interposing the Name and Authority of God or Christ And thus doth Paul here back his Obtestation or charge by the sacred Name of the Lord Jesus The name of Jesus Christ is the same with Christ himself I know some Romish Expositors would make more of it placing a great deal of weight in the very name it self In obtestationibus etiam nomina ponderantur saith the Iesuite Estius upon it In obtestations requests and charges of this nature names themselves have their weight Thus amongst the Iews saith he they had ever a special regard to that nomen Dei tetragrammaton that four-lettered name of God as they called it viz. Iehovah The name it self was sacred unto them and consequently they took it as the most solemn Obligation which was bouâ—d with it And of such account saith he should the name Iesus be unto Christians Nomen sacrosanctum super omnia venerabile a sacred name and a name above every name And therefore Paul in his Obtestation saith he here maketh use of that name as presuming it would carry a great deal of sway with them But this we decline as smelling too much of the Iesuit Who by advancing the name Jesus above all other names thinks also to advance 〈◊〉 is own Order above all other Orders Leaving them the shell seek we for the Kernel To beseech by the Name of Iesus Christ here is no more but to beseech for Christs sake or by Authority from Christ Take it either way we shall finde it a prevalent Argument 1. For Christs sake For the love of Iesus Christ so Calvin explains it Quantum ipsum amant As you love Jesus Christ as you bear any true respect unto him And can there be a more forcible perswasive to a Christian then this Paul himself having felt the working of this love in his own Brest he found a compulsory force in it The love of Christ saith he constraineth us And hereupon he maketh use of it as an Argument to others as conceiving that if this would not prevail with them nothing would And surely so it is Where the Name of Christ love to Christ respect unto Christ unto his Honor and Glory will not prevail with Christians there is little hope of prevailing The name of Christ it should be dear and precious to every Christian a thing alwayes in his eye Like the Pole-star to the Mariner which way soever he stears yet he hath an eye to that Thus in what ever a Christian undertaketh he should have a respect to this name So Paul presseth it upon his Colossians Col. 3. Whatsoever ye do in word or deed do all in the name of the Lord Jesus viz. With a respect unto him in reference to his Honor and Glory What ever may tend that way that do we What ever is dishonorable to Iesus Christ that avoid 2. Or secondly By the name of Iesus Christ that is by Authority from Iesus Christ Thus Officers speak and act not in their own but in their Masters name the Kings name by Authority from him And thus the Ministers of Christ being Church-Officers what they say or do to the Church it must not be in their own name but in the name of Iesus Christ In his name they must Preach as Ambassadors for Christ In his name dispense Sacraments and Censures In the name of our Lord Iesus Christ when ye are gathered together in the power of our Lord Iesus Christ to deliver such a one unto Satan So Paul would have his Corinthians deal with that scandalous person And so himself here dealeth with them not in his own name but in the name of the Lord Iesus Christ I beseech you Brethren by the name of our Lord Jesus Christ Thus have I cast a glance upon the words severally and simply considered finding somewhat in each branch not unuseful Give me leave now before I part with them to reflect upon them again looking upon them as they stand in reference to the thing here so much desired by the Apostle from these his Corinthians Which is Unity Peace Church-Peace and agreement amongst themselves A thing certainly of very great consequence of high concernment to the Church Otherwise questionlesse Paul would never have laid so much weight upon it never have put so much strength to his râ—quâ—st and charge concerning it Wise men do not use to intreat for trifles Much lesse to beseech and that with such earnestnesse It is Aretius his note upon the Text and it is a good one Wise men saith he will not make use of such serious obtestations much lesse of Adjurations except it be in matters of great importance and weight Now if this be a truth as undoubtedly it is and I wish it may be so looked upon by those who are so ready upon every sleight and trivial occasion to break out into such deep and solemn protestations not sparing to make use of the name of God to binde them surely this cannot be the part of wise men much lesse of wise Christians then certainly there is scarce any one thing of greater concernment unto Christians then this Sure I am there is no one thing that Paul doth nor I think any man can more earnestly
peice of Cloth to an old Garment he saith that thereby the rent is made worse The word in the Original is the same with that in the Text {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Schism Here is the proper signification of the word By a Metaphor it is translated from inanimate things unto men and applied to their divisions which we know are either Civil or Ecclesiastical Civil in the State Ecclesiastical in the Church The former of these is properly called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Sedition the latter {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Schism A word as the Learned Chameron notes upon it not to be met with in any prophane Writer nor yet in the Old Testament True the root from whence it is derived is found in both and used in this sense Thus we read of the rending of the Kingdom of Israel which was done in that seditious falling off of the ten Tribes from the House of David And so men of different opinions are said to be rent a sunder But the word it self Schism it is peculiar to the New Testament from whence Ecclesiastical Writers have taken it and appropriated it to the Church and the affairs thereof So they have delt by some other words as Sacramentum Idolum Haeresis Sacrament Idol Heresie Ecclesiastical Writers have appropriated them to the Church affixing a peculiar sense and signification to every of them And so is it with this word Schism an Ecclesiastical or Techno-Logical term as they call it a term of Art This for the word For the thing A Schism take it in the latitude of it is any division in the Church When the unity of the Church is as it were rent and torn by any kinde of divisions The Church we must know is to be considered as one intire body having many members whereof Christ is the head Now where that unity is broknn that body as it were rent and torn by the divisions and disagreements of the Members there is said to be a Schism Even as it is in the natural body where the Members do not agree to perform mutual offices each to other there in Pauls Language is a Schism in the body so you have it 1 Cor. 12. So is it in this mystical body the Church The divisions of the Members make a Schism in the Body a Schism in the Church Now this division amongst Church-Members I beseech you follow me close a little least I loose you it may be either in Opinion or Practice And each in a large acceptation of the word may be called Schism Division in Opinion Of such a Division we read Joh. 7. There was a Division among the people a Schism saith the Original And what was it about Why about Christ himself viz. What he was and whence he was But more properly divisions in practice are notified by this name of Schism As for the former of these it is properly called Heresie the latter Schism Which two how ever they are sometimes indifferently used and put the one for the other So they are 1 Cor. 11. 18. l hear that there are Divisions Schisms among you For there must be alâ—o Heresies among you Schisms and Heresies used in the same sente Yet ordinarily and in proper acceptation they are distinguished About the distinguishing of them we finde some difference amongst the Ancients Augustine conceived the difference to lye onely in the continuance As if the one were a recent and new the other an old and inveterate division But Jerom more rightly Heresie saith he is properly a perverse opinion Schism is a perverse Separation The one a Doctrinal the other a Practical Error The one opposite to Faith the other to Charity These are the two bonds and ligaments by which the Church is united and knit together By the one viz. by Faith all the Members are united unto the head By the other viz. by Charity they are united one to another Now the breaking of the first of these bands is Heresie the latter Schism Thus they are distinct the one from the other So as a man may be the one and not the other A man may be an Heretick denying some Article of the Faith and yet not a Schismatick in as much as he may still keep communion with a Church which doth professe the true Faith And on the other hand a man may be a Schismatick forsaking communion with a true Church and yet not be an Heretick in as much as he may rightly beleeve all the Articles of the Faith Distinct they are Yet so as they are near a kin and the one making way to the other Heresie maketh way for Schism and Schism maketh way for Heresie the one for the most part falling into the other But not to detain you here The Schisms which we meet with in the Text import chiefly divisions in practise Such were these divisions amongst the Corinthians In Doctrinals they were for the most part agreed In Practicals they differed Now these Divisions to follow the point home to the head they may be either without Separation or with it Without Separation from the Church when men holding communion with the same Church yet divide themselves into parties siding and banding making head one against another either in maintenance of some opinion or way or in regard of their Teachers Such were the Sects of the Pharisees and Sâ—duces and Essens amongst the Jews who notwithstanding that they did all hold communion with the same Church yet they had several opinions and wayes and about them they were divided into Sects and Factions And such were these Divisions amongst these Corinthians which the Apostle here speaketh of Divided they were but not wholly Separated Divided about their Teachers some crying up one some another so siding and making of parties yet all holding communion with the same Church So much we may learn from the Apostle 1 Cor. 11. 18. where he â—ells them that when they came together in the Church there were Divisions amongst them {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Schisms Factions and part-takings tending to the breach of Charity and disturbance of the Church Other Divisions there are which are with Separation When men shall withdraw themselves from fellowship and communion with a true Church so breaking themselves off from the Body And this saiâ—h our judicious Ames by way of special appropriation deserves most rightly to be called by the name of Schism In as much as Heresie in this Division is perfected and brought to a head as also most clearly manifested and declared viz. in refusing of due Church-Communion Which refusal may be either partial or total Partial in some particular Acts and Exercises wherein a man cannot or at least conceives he cannot communicate without sin Total a rejecting and renouncing of all Religious Communion This latter all Divines look upon as a Schism and that most
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
enemies but stood as neutral regarding more their own private then the publike interest And possibly they were divided amongst themselves distracted with several opinions what they should do Some would joyn others would not Now these Divisions they were great thoughts of heart working many strange impressions in the mindes both of themselves and others of very sad consequence to all the Tribes of Israel And truely such are Divisions in the Church of God specially when they are boy led up to compleat and perfect Schisms as it is in the case of Separation specially when it comes to the setting up of Churches against Churches O these are sad thoughts of heart to the Israel of God causing greif to the particular Members of the Church and great disquiet and disturbance to the whole Body Oft-times breeding those Feaverish distempers those un-Christian heats of hatred variance emulation wrath strife seditions envyings I and murthers too as the Apostle puts them together Gal. 5. These all these are the fruits of Schism by reason whereof there cannot but follow a dreadful combustion in the Body of the Church tending to the great trouble and disquietment of it 4. As the Church is hereby disquieted so hindered As disquieted in the peace so hindered in the edification of it We know what it was which hindered the building of Babel even a Schism in their Tongues Division of Languages What do we think a Schism in their hands would have done if one should have saln to pulling down what the other built up And surely there is no one thing that can more hinder the building of Jerusalem the edification of the Church then this when Christians shall be divided in their heads hearts tongues hands in their judgements affections language practise How should the work of the Lord now go on Even as it is in Civil Wars whilest the parties are contending the Common-Wealth suffers So is it in Church-divisons whilest the parties are contending the Church suffers As it is with a Ship brought to the back-staies one Sayâ— bears the one way and another an other in the mean time the Ship stands still The Wall and Temple of Jerusalem went slowly on in troublous times So will Church Work do where ever Schisms and Factions break it 5. Again in the fifth place as the Church is disquieted and hindered so indangered by it As disquieted in the peace of it and hindered in the edification of it so endangered in the state of it The cutting off of one member from the body is dangerous to the whole What is the dismembring of a Church The withdrawing of communion with it the breaking off of all fellowship and communion with it by an actual and posiâ—ive Separation Certainly this cannot but endanger the state of that Church from which this separation is made Which if it live and continue no thanks to them who have thus withdrawn themselves who by their separation have done what in them lieth to destroy it Thus is Schism injurious to the Church of God To these I might adde It is also of dangerous consequence to the persons who are involved in it who by dividing themselves from the body are in a dangerous way to divide themselves from the head So our judicious Casuist layeth it down Schism maketh way to Heresie and so to Separation from Christ So Jerome observed it in his time Nullum Schisma c. There is no Schism saith he but ordinarily in processe of time it inventeth and broacheth some Heresie that so the Separation may seem to be the more justifiable And Aquinas seconds him Sicut amissio charitatis c. Even as the losing of Charity saith he maketh way for the losing of Faith pardon the error in that supposition so doth Schism make way for Heresie A truth sufficiently experimented in those ancient Schismaticks the Novatians and Donatists who from Schism fell to be the Authors or Defenders of Heretical Opinions and those some of them most dangerous But we shall not need to look so far back We have a late and dreadful instance for it in those pernicious Schismaticks in New England who falling foul with the Churches and despising the Ministery there fell afterwards into most desperate and damnable Heresies and those so many and so foul as I think no place or age could ever paralel them Neither shall we need to travel so far for instances Would to God we had not some even amongst our selves who from Schism are already advanced very far that way even as far as may be on this side Hell nay if it were possible a step beyond it even to the jearing at God himself But I forbear to proceed any further You now see some of the streams which fall into this Ocean some of the Evils which contribute their malignity to the making up of the sinfulnesse of this great Evil Concerning which yet I may say that Lo the one half is not told you But let this suffice for Explication Confirmation Illustâ—ation That which remains is the Application Which I shall direct in Saint Pauls way and words Beseeching nay adjuring you in the Name of the Lord Jesus that there be no divisions no Schisms among you in this place Quest Why but are there any such Such there were in the Church of Corinth But are there any such among us that should give ground to such an Adjuration Answ. Yes That there are say our Adversaries of Rome You are all involved in a Schism and that far more dangerous then any were to be sound in the Church of Corinth In as much as you have departed from the unity of the Church Catholike the Donatists Schism You have broken off and separated your selves both from the head and body in withdrawing due subjection to the visible Ministerial head of the Church the Vicar of Christ and renouncing communion with the body the Roman Catholike Church Reply In reply to this I shâ—ll not waste much time it having been already done by many more able Tongues and Pens A departure we acknowledge and a separation but not a Schism However not such a Schism as they charge us with a sinful Schism a Schism properly so called Which that it may appear give me leave yet a little more clearly and distinctly to show you what such a Schism a compleat and formal Schism is Will you have a Definition at least a Description of it Take it thus It is A voluntary and unwarrantable separation from a true Church Wherein you may take notice of four ingredients to make up this compound There must be first a Separation secondly a separation from a true Church thirdly a voluntary and fourthly an unwarrantable Separation 1. A Separation So much the word as I told you imports Schism from the Greek {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or the Latin scindere both signifying one and the same thing to cut to rend to tear
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
will neither heare ours nor their own within these walls But some of them will And so they may by their owne principles and yet have no Church-communion with us Hear us as gifted men not as persons in offâ—â—â— Hear us as Teachers but not as Ministers a distinction without a difference Besides hearing say they is no act of Church-communion Eating one bread at the Lords Table that indeed is properly Communion say they but not hearing one word And as for occasionall hearing it is agreed at all hands it is not properly an act of Church-communion which is no more then Infidels and Heathens may doe who have no communion with the Churches of Christ And so for preaching to us this they may doe occasionally nay constantly and yet have no communion with us nor yet preaching to us as Churches of Christ which some of that way have openly and freely disclaimed in way of Preface to their Sermons no more then they may doe to Turks and Indians with whom yet they have no communion As for that Ordinance wherein Church-communion as they conceive it properly lyeth therein they totally decline us From my heart I wish there were not so much truth in this charge Repl. But this cannot properly be called a Separation a separation imports a praeunion a union by a Church-agreement Now where there never was such an agreement there cannot properly be a separation and consequently not a Schism Answ. To this I have laid the foundation of an answer already by distinguishing betwixt an explicite and an implicite Church-agreement or Covenant the former is verball and formall the later reall Now as for this later an implicite agreement I presume it will not be denyed to our Churches otherwise they were no Churches And if it be granted then to withdraw communion with them may stand chargeable with the guilt of separation and consequently of Schism as truely as really as if they had been gathered by an explicite formall Church-covenant As for such a Covenant expressed in words however some may conceive it to make for the bene esse the well being the orderly gathering of a Church which my self will not wholly deny yet for the esse the simple being of it I think few or none will affirme it And if there may be a Church where there is no such Covenant then there may be a separation from that Church and that separation a Schisme Otherwise the Brownists nay the Donatists separation had been no Schisme in as much as they did not separate from Churches so gathered and combined by an explicite Church-covenant which whatever may be pleaded for the conveniencie of it yet certainly as it is distinct from the Covenant of grace it is but a prudentiall way no other then a humane and that a novell invention So then as yet the charge runs on Here are true Churches and here is a separation from these Churches Qu. A third inquirie followes Whether this separation be voluntary and spontaneous or no If so this will contribute much to the making up of the formalitie of this Schism Now whether so or no let it be enquired what coaction what necessity there hath been and is for such a departure 7. For the former Coaction and violent Expulsion what-ever the former times might have done yet I hope the present will not take up that plea if so be the violence and rigour of the one did drive some away yet mee thinks the lenity and indulgence of the other might invite them to return to communion again with that Church those Churches which are so willing so desirous to receive them into their bosomes Repl. But there was there is a necessitie of this departure Why so Why were there no more but this the unequall division of your Congregations in many places necessitates a division For instance In this and so in many other places of the Kingdome your Congregations are too great too numerous the people too many to joyn together in a convenient way in church-communion Now in this case a withdrawing of some is necessary as it is for bees to flight when the hive is too strait for them Answ. In answer to this I shall not spare again to acknowledge what I have formerly both preached and published That in this place and so I suppose it is in divers other in the Kingdome there is but too just a ground for this complaint and my desire still is as I then expressed it that this inconvenience might be remedied by an orderly division Far be it from me and from all the Ministers of Jesus Christ to cry out against divisions upon so base and unworthy a ground as this because wee would ingrosse a people wholly to our selves though too many for us to have the inspection over This it was which made the souldiers in the Gospel so unwilling to have the seamlesse coat of Christ divided because each of them hoped and desired to have it whole and entire to himself And this it was as Musculus aptly applies that Storie which made those foure Colonels the four Patriarchs of the Church the Patriarch of Jerusalem Alexandria Constantinople and Rome each to complain of the rending and tearing of the Church by divisions Why Because every one of them aspired to be Commander in chief Universall Bishop and so to have had the whole to himselfe And this it is which ever since hath made that grand Schismatick the Pope so hee is the greatest Schismatick in the world to cry out so much against Schism because by every such division his greatnesse suffers some diminution Now far be such base ends from the thought of any Minister of Christ for my self I professe I am so far from grutching an orderly division in this place that I shall not rest satisfied till I see it accomplished which I do not wholly despair to do if some of those who take up this complaint for their own advantage be not the hinderers of it 2. But yet in way of Reply I might in the second place minde them who take up this plea in this place that however this Congregation be great and too great yet can it not be imagined to be so great as that at Jerusalem must needs be which yet is so earnestly contended for by those of that way that it was but one Congregation one Church 3. However in the third place whether this be the true ground of this Separation or no let the emptie seates of diverse engaged in this division being constantly in my eye let them give evidence If so be they for their parts want no convenient accommodation for participating in publike Ordinances this plea in reference unto them must be acknowledged to be in a great measure if not wholy void and null Repl. But though here should be no Naturall yet there is a Morall necessity of separating And why so Why in one word we cannot hold Communion with you
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
it And here we shall finde some no small aggravations of this unadvisednesse and that both in the leaders and followers 1. In separating at such a time in a time of Reformation That hath been the practise here and I presume it hath been the same in many other parts of the Kingdom Whilest publike Authority hath been at work to finde out Gods way private persons have taken the advantage to set up their own Whilest the one hath been reforming the other instead of joyning with them to strengthen their hands have been withdrawing and separating themselves and others from them And what Separate from a reforming Church A Church that professâ—th so much willingnesse and readinesse in every thing to be conformed to the rule of the Word Brethren let me tell you there is more in this circumstance then happily some have been or are aware of When God is coming towards a Church then to run away from it When God is turning his face towards it then to turn our backs upon it When God is building it up then to be active in pulling it down This is a sad thing and surely if rightly apprehended must sit sad upon the spirits of some Had it been some yeers since when God seemed to have been about to depart from us when Innovations and Corruptions were breaking in upon us then to withdraw then to forsake the Church however I dâ—re not a vouch it for a work so transcendently meritorious as some conceive of it yet I grant it tolerable But now to do it now that as themselves conceive of it the Church is coming up out of the wildernesse now that she begins to boyl out her scum now that she begins to be more refined and reformed now to forsake her truely this is no small aggravation to this desertion For Marriners at Sea to forsake their ship when she is ready to sink though possibly it may be an Error and over-sight in them so to do yet it is pardonable But if the ship shall begin to rise and float again so as they see apparant hopes that with a little pumping and baling she may be saved now to leave her much more to cut holes in her sides their owners will give them little thanks for it Some yeers since the Church of God amongst us seemed to be in a sinking condition Then to leave her might be pardonable But now now that thorow the mercy and goodnesse of God she begins to be somewhat floatsome and boyant so as a little industry and labour in the pumping and purging may free her and save her shall we now desert her that I do not say cut holes in her sides Surely surely never was Separation from this Church so unwarrantable as it is at this day warrantable it never was since she was a true Church In the last age an Error it was a Schism and that not onely Mr. Aynsworth 's more rigid but Mr. Robinsons more moderate Separation So accounted and censured at all hands Surely then at this day it cannot be warrantable Make the fairest of it an unadvised Separation it is 2. Vnadvised being as is charitably conceived undertaken without due regard to and consideration of the consequences following upon it whether Civil or Ecclesiastical both which upon experience are sound to be very sad In the Civil state how many divisions and fractions have broke in at this door Even to the dividing and breaking the nearest relations betwixt Masters and Servants Parents and Children Husbands and Wives In the Ecclesiastical state in the businesse of the Church what a stop what a hinderance hath this been The Churches sayls were filled with a fair gale for Reformation but this Remora how hath it stayed her course Besides what an in-let hath it been to all sorts of pernicious Errors and Heresies wherewith this Land at this day is annoyed as much as Egypt ever was with Lice or Flies 3. To these I might adde the apparent unadvisednesse in the greatest part of the followers in this way of whom I cannot say that ever I yet knew any that came to advise and consult with their own Ministers though Orthodox and pious about the warrantablenesse of withdrawing from them and their Ministery before such time as they were actually alienated from them and engaged against them Now whether this be an advised course or no I dare leave it to the world to judge And thus you have heard this Inditement traversed with as much brevity as conveniently might be The issue of it is no more but this If there be amongst us a Separation from a true Church and that both voluntary and unwarrantable which I suppose the evidences given in have sufficiently evicted then must we give sentence that here is more then either Crimen nominis or Nomen criminis then either the Crime of a name or the Name of a crime no lesse then a Schism formally and properly so called And if so then suffer the stream of this Exhortation to passe on a reach or two further In the second place I might apply my self and this truth to those of our Brethren and Sisters who are already faln under the guilt of this inditement Intreating and beseeching them in the Name of the Lord Jesus Christ that they would entertain thoughts of returning back again by the way by which they are gone returning to the flocks from which they have strayed to communion with those Churches from which they are departed not persisting and going on to shame contemn condemn disquiet hinder indanger them as by this their practise they do and must do But I have little heart to spend my tongue in speaking unto them who have lesse heart to lend an ear to hear what is spoken And therefore let me direct my speech unto you and that 1. By way of Caveat Take you heed that you be not involved in the same guilt and that whether as Principals or Accessories 1. As Principals Such I must conclude them to be who deserting the Church wherein they have been begotten unto God and nourished and brought up for God shall joyn themselves to any of these separated bodies holding communion with them in a separated way 2. As Accessories Such may Magistrates be by their Toleration and connivence If they shall not improve their Authority which God hath put into their hands for the staying of the course of so great an evil Much more if they shall improve it to the abetting and countenancing of it then which they cannot lightly do a greater disservice to the Church It is noted by Augustine of Julian the Apostate the worst of men and that as none of his best acts that he and he alone of all the Emperors favored the Donatists those famous Schismaticks indulging them their liberty restoring to them their Basilicas their Cathedral meeting places which before had been sequestred and confiscated All which he did not out of any love
that he bare to their way but out of an envy which he bare to the peace and unity of the Church And such may Ministers be Not onely by being active in this way which for the most part some of that coat still are It was Jeromes observation that in all his reading he could never finde the Church rent by any Schism but still the Ministers had a cheif and principal hand in it An office very incongruous and unsuitable to our office God hath made us Pastors to gather his flock not to scatter it Not onely so but when by their sinful silence their politike reservednesse their not appearing against it they shall suffer so great an evil to grow to an head Which they ought not to do out of what ever respects they bear to the persons of any that are ingaged in it or appear for it Paul wanted no true affection unto Peter and yet when he saw him faln inâ—o that unwarrantable Separation he would not forbear him No he withstands him to the face Gal. 2. 11. Reproving him openly Verse 14. And this he did not fainedly and in shew onely as Jeroâ—â— construes that phrase {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to his face as if it had been a packt businesse betwixt Peter and him for which misconstruction he is justly taken up by Augustine but seriously and ex animo so the next words declare it For he was to be blamed Verse 12. Such may Husbands be by permitting their Wives so far as they can hinder it to joyn where themselves will not dare not Such may Parents and Masters of Families be by permitting Children and Servants to ingage in such unwarrantable wayes whilest they are under their tuition And such may private persons be not onely by yeelding maintenance or countenance but even by affording their presence in an ordinary and constant way at such meetings whereby the open profession and practise of Separation there is a flag of defiance held forth to the rest of the Churches Now then in the fear of God take we heed every of us how we intangle our selves in the guilt of this Evil On the other hand do what we may for the healing of this and the preventing of the like Quest What shall we do Ans. In answer to this I shall not multiply directions for either having ever been of the minde of that famous Physition who never approves those operosas compositiones as he calls them such medicines as are compounded of too many several ingredients Besides it is a work which my self have some time since done in this place in shewing you how Israels breaches might be healed And since that I finde it done more amply by some other hands Take a word or two for each Quest What shall be done for the former for the healing of this Division this Separation Ans. Here I shall not meddle with what civil restrictions may be conceived to be necessary or expedient in such a case I know what Imperial laws were made by the good Emperour Theodosius and others for the suppressing of the Schism of the Donatists But these I shall leave to wise and Religious Authority which I shall be far from instigating to any wayes of violence and rigour but where apparent and eminent necessitie is for the preservation of the whole which was the late case of New England in which case that may be mercy which otherwise were cruelty My hopes are and my prayers and counsels shall be that our Divisions may be healed in another way a way of gentlenesse and sweetnesse For that end follow me a little Two wayes of Cure there are practised by Physitians the one is Paracelsus his the other Galens the former to cure similia similibus like with like the other contraria contrariis one contrary by another And we shall finde them both useful in this Cure For the former here is a Division a Seperation let it be cured by a Division by a Separation 1. Cure this Division by a Division Thus Physitians oft-times cure bleeding at the nose by Revulsion by opening a vein in another part of the body A topical remedy very proper for this place and so I conceive for many other in the Kingdom where one pretended ground of this Division is the numerousnesse of the Congregation Now let there be a Division to heal this Division A Division which may be orderly to heal this which is disorderly A Division warranted by Authority to heal this which is made without and against it 2. And secondly Let there be a Seperation for the healing of this Seperation Thus Physitians sometimes cure fluxes with Purges by carrying away the noxious and peccant humour which caused that Dysentery A remedy very proper both for this and all places in the Kingdom The chief pretended ground of this Schism it is out unwarrantable mixtures in Church Communion Now let this Separation in the name of God be cured by a Separation This Separation which is irregular let it be healed by one that is regular viz. by a due purging of all the Congregations in the Kingdom making a due separation between the precious and the vile that so such may not be received to Church Communion who are apparantly unworthy of it This I presume is the great designe of all the Religious party in the Kingdom at this day And truly till it be in measure effected we cannot expect a healing of our Divisions And therefore all of us further it what we may onely observing our stations publike persons in their place and private persons in theirs And the Lord herein give a blessing to the desires and endeavours of his servants Which if they be not every wayes so successeful at the first as might be desired yet take we heed of stumbling at those imperfections Who art thou that dispisest the day of small things May we but once see this Pot beginning to boyl out her scum see these Churches in a way of purging themselves let us acknowledge God in these beginnings quietly waiting upon him for the compleating and perfecting of his own work in his own way and time Here is the former way of cure 2. The later is to cure one contrary by another And this we shall also finde proper in this case Here is confusion and how shall that be cured but by Order Here is Division how shall that be cured but by Vnity viz. By setting up one way for the Churches to walk in For this we have a promise I will give them one heart and one way This God will do for his people Pray we for the performance of it to us This we have most of us ingaged our selves by Covenant to endeavor viz. To bring all the Churches in these three Kingdoms to the nearest conjunction and uniformity in Religion and Government c. And this let us earnestly contend for that there may be but one way
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