more pure and holy then others Isai 65. 5. Stand by thy self come not near me for I am holyer then thou Gracious singularity is many times envyed and hated but certainly peevish singularity draweth a just scorn upon its self and it setteth you against others men seldom separate but their hearts are much estranged from those from whom they separate for Religious ties being once broken are hardly made up again civil ruptures are not carryed on with such vehemency and are sooner closed again but Religion being the highest bond and ligament when 't is once violated the breach is the more irreconcileable Thus you see the evils of Schism or separation but because this is many times perversely charged we must look a little more into the nature of it the Spouse had her Vail rent and Gods own people have been burdened with the imputation of Schism and Faction it will concern us to state what separaâ—ion is sinful In general such as dissolveth that union and love which should be among Christians or an unnecessary unjust or rash departure from fellowship and communion with one another in the Ordinances of Christ. This separation 1. Supposeth that there was Once an union we cannot be said to separate from the world of infidels as Pagans Turks Jews with whom we were never vnited as water when the Ice is dissolved cannot be said to be separated in the sense we now take it from bodies Heterogeneal as stars wood c. because never united with them but by accident agregation there is but not properly a separation separation is a dissolution of union as when one Church separateth from another who are united in the same body as parts of the Church universal or one or more persons from the same particular Congregation of which they are members I only add to this proposition That this union is to be understood not only of what it is de facto but what ought to be de jure thus persons that ought to join themselves but out of schismatical principles do not nor never did join themselves to the Churches of Christ may be guilty of this sinful separation because there is an union required 2 The fault and crime of the Schism is not always in those that do actually separate and withdraw but in those that cause it a man threatneth death to his wife hereupon she separateth not she but he maketh the separation Rome obstinately continuing her corruptions and threatning death to those that warn her the cause of separation is in Rome not in us strings in tune must not be brought down to strings out of tune but the other set up to them Go not thou to them saith God to the Prophet but let them return to thee 3. Though thâ—se that separate be the fewer yet that nothing varyeth the case Noah and eight persons went into the Ark and left the world in infidelity Lot got out of Sodom with one family Elijah was left alone to contest with Baals Priests not the greater but the better part is to be regarded Jacobs family was fewer then the Cananites and Israel less then the rest of the world Gods witnesses at the first may be but a very handful 4. A separation from corruptions and a separation from those that are corrupt are two distinct things a separation from corruptions is always injoyned but not always from those that are corrupted those Scriptures Isa 52. 11. and 2 Cor. 6. 17. speak of a fellowship with men in evil works but now a separation from men that are corrupt is sometimes lawful Rev. 18. 4. Come out of her my people c. and Jer. 51. 9. She would not be healed c. we may separate from such as separate from Christ and continue obstinate in their corruptions and sometimes 't is not lawful as when a Church is is reforming and purging out these corruptions or they are not of such moment as that such a desparate remedy should be used a limb is not to be cut off as soon as it akerh but when 't is rotten and likely to endanger the whole body when evils are incurable deadly and contagious and we can no longer maintain communion without sin at first 't is good to try all things 5. There are several sorts of separation as these distinctions will manifest Separation is either 1. Partial 2 Total 1. Negative 2. Positive 1. Vniversal 2. Particular For the first distinction there is a partial separation when we withdraw from the communion of the Church in some Ordinances and not in other as in the Supper but not in praving and hearing of the word The second distinction beareth thus There is a negative separation as when men do not hold communion with some Church but yet do not joyn elsewhere but continue waiting for the amendment of that Church Positive separation is when they embody in another Church way setting up Altar against Altar and threshold against threshold The third distinction is to be understood thus 1. There is a particular separation whereby men renounce communion with the Churches of such a kind and constitution catholick or universal separation by which men disclaim all Churches extant in the world as seekers and many loose and vagrant persons that are as yet to chuse Religion or look for new messengers from Heaven to resolve the questions that are now on foot Now the more unjust the ground is the more aggravated is the sin by the degrees of it if our separation be total and positive and to deny all Churches of what constitution soever argueth an high degree of pride and Schism 6. Faulty separation is that which is rash sinful and unjust rash without any realâ—cause meerly for our better accommodation or when we require that of the Church which the Scripture doth not require unjust without any sufficient cause occasioning so many scandals and contentions for a trifle and aggravating every discontent and dissatisfaction to the highest sinful I call it when the grounds are as carnal as the practice as revenge personal discontent as many in the primitive times went over to the Sectâ— in stomach and discontent so Tertullian is reported by some to do to the Montanists Or else corrupt aims to be in the head of a train or troop Acts 20. 28. 't is easie to abuse the innocent credulity of the people and therefore some wicked spirits make it their work to draw Disciples after them Or it may be carnal fear of the severity of discipline or the censures of the Church or out of love of gain 2 Tim. 4. 10. or affectation of novelty or an higher way than ordinary Christians or out of faction in Corinth some of Paul some of Apollos some of Cephas 1 Cor. 11. 21. 7. The only lawful grounds of Preparation are three 1. Intolerable persecution 2. Damnable Heresie 3. Gross Idolatry 1. Intolerable persecution when we are thrust out Christ biddeth us flee into another City 2. Damnable Heresie we cannot
bidd them God-speed l st we be partakers of their evil deeds John 2. ep verse 11. 3. Gross Idolatry when we cannot communicate in their worship without sin 8. The scandals of Professors are ground of mourning but not ground of separation 1 Cor. 5. 2. Church Guides must do their Office discern between the precious and the vile that the hearts of the righteous be not made sad yet if not you have no ground to separate because God may own them for a Church though they have many scandals among them as in Corinth there was incâ—st heresie profaneness many that never had repented 2 Cor. 12. 21. yet to the Saints at Corinth we may communicate with a Church without sin when we have done our duty that is informed warned mourned if the word and Ordinances be kept pure for substance though the persons be corrupt you may communicate without sin the Pharisees held the degree of Doctors and Expositors of the Law and so far were to be owned though guilty of much personal wickedness Matth. 23. 2 3. The Prophets lived in corrupt times yet did they not separate from the Assemblies of the Church usually laziness is the ground of separation they are loth to discharge their duty to take pains to convince exhort and warn their fellow members or to call upon their Pastors to take heed to their Ministry and some Pastors are loth to be at the labour to gain a rugged people to the obedience of the Gospel to use that frequent admonition and those serious addresses which are necessary for such a purpose and to expose themselves to encounter those exasperations which the discharge of their duty will necessarily draw upon them and therefore rnn into separate assemblies where all things may be carried on more easily 9. Lawful separation must not be suddain till all due courses be tryed 1. Cor. 13. 7. Love beareth all things endureth all things hopeth all things Certainly we should do much endure much ere we go off from the communion of any Church it must be with grief when Physicians cut off an arm or leg they do not deâ—ight in it but are driven to it of necessity So when a Judg condemneth a Malefactor he delighteth not in the punishment in a civil warre though the cause be just yet to delight in the executions that are done upon the enemy is not without sin 1 Cor. 13. 5. Charity rejoyceth not in evil but rejoyceth in the truth Again it must be with a mind to return when the evil is taken away 10. For the degrees of separation take these rules If a afew separated for a weighty cause they should only withdraw tarrying for the Reformation of the Church but numerous bodies may go on to positive Seperation for they ought not to be without Ordinances but boldly to profeâ— the right way Again as long as a lower degree of separation will serve the turn we should not go to a higher 't is a great weakening to the Interest of Christ when we presently draw things to an extremity In smaller differences we must observe the Apostles rule Phil. 3. 16. but enough of this matter The next Point is taken from the seond sin mentioned in this verse sensual he chargeth it upon those that separate themselves Those that separate from the assemblies of the faithful are usually sensual Discipline is too straight for them that would live according to their own lusts the Raven that was sâ—nt out of the Ark finding carrion floating abroad had no mind to be cooped up there and therefore returned not so these finding more liberty abroad than in the Congregations of the faithful separate and inhaunt with such among whom they may have room for their lusts Moreover they lose the benefit of those that should watch over them Church communion is a good preservative against lusts Wo to him that is alone Eccles 4. 11. Straglers are more easily surprized they were sâ—aâ—tered and became meat to the beasts of the field Ezek 34. 6. they that separate are the more easily perverted both in Judgment and practice they tuâ—n Famulists now Famulism is but painted Atheism or Antimonists and Antimonism is but sin licensed and priviledged Again 't is just with God to punish that pride wherewith seperation is accompanied with bruitish lusts usually unsanctisâ—ed knowledg runneth into pride and then the affections are not governed well then observe the providence of God in setting a mark upon those that separate they are men of unbridled affections and without yoke and are usually given up to carnal pleasures and wonder not if sensual persons cast off communion with the Church when they cast off communion with God himself those that spent their dayes in mirth said unto God depâ—rt from us Job 21. 14. Many now that are come to the height of pride and sin pretend to live to the height of the creature The next Note is That sensual persons are evil persons there are three ranks of sinners those that are given to to fleshly lusts and they are the sensual those that are given to the lust of the eyes and they are the worldly those that are given to pride of life and those are the proud the great spirits of the world see 1 Iohn 2. 16. and Jam 3. 15. with my comment there our work now lyeth with the â—ensual who seem to be the worst sort of sinners and altogether unfit for any worthy action and exploit To find them out let us consider what sensuality is 't is an inordinate desire and delight in soft and delicate living there is a due care of the body to keep it serviceable and an allowed delight in the creature he that created water created wine creatures for our delight as well as our necessity and false Teachers have often set off themselves with the shew of a severer abstinence Col. 2. 19. ' tic possible that by an undue rigor the body may be used a little too hardly and disabled for better services but yet we are more usually guilty of the excess then of the defect pleasure is born and bred with us and therefore hath a mighty force and inchantment upon the soul the first years of humane life are meerly governed by sense and for a great while all our business is to live and grow and therefore most men miscarry by appetite and an undue liberty in meats drinks and sports now to state the due bounds and limits which reason and Religion hath set is very hard different tempers and constitutions of body make rules uncertain in the general 't is good to watch least pleasure become a master and reason a slave The two general limits are 1. The health of the body 2. The welfare of the soul 1. The health of the body must be regarded too much care for the body destroyeth it as too much oylâ—puâ—s ouâ— the Lamp wine and women take away the heart Hos 4. 11. that is the generousness and sprighrliness
already past for 't is said these perished c. so Rev. 14. 8. Babylon is fallen is fallen what is threatened is as certain as if it were already accomplished so also for promises you have the mercy if you have the promise by Gods word all things were created and do subsist Let it be was enough to make a world when God saith in shall be is not the thing sure though unlikely hath Gods word lost any thing of its creating power God counteth our work done when but intended Abraham offered c. Heb. 11. 17. Well then let us be able by faith to see the ruin of wicked men when they reign most Lastly Observe Wicked men may read their destruction in the destruction of others that sinned before them They transgress the same Law and God is as tender of it as ever and there is the same providence to take vengeance which is as mighty as ever and they act out of the same lusts which God hateth as much as ever sin is not grown less dangerous now in the latter days surely then a man would think the old world should grow wiser having so many presidents Pride may see its downfall in Nebuchadnezar sedition in Corah Rebellion in Absalom violence in Cain painted adulterousness in Jezebel disorders in worship in the fall of the Bethshemites the breach made upon Vzziah the usurping of sacred Offices without a Call may see its danger in the leprosie of Vzziah there is searce a sin of the pestilent influence of which we have not some example which is set up like a mark in the way in effect saying Take heed enter not here it will prove your ruin and destruction or Look upon me and be godly VERS XII These are spots in your Feasts of Charity when they feast with you feeding themselves without fear Clouds they are without water carried about of winds Trees whose fruit withereth without fruit twice dead plucked up by the roots IN the former Verse the Apostle setteth them forth by examples in this by similitudes Let us go over the expressions a part as the Text offereth them These are spots in your Feasts of Charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word also signifieth Rocks but is fitly here rendered spots for 't is in Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. 13. spots they are and blemishes so he called them as being in themselves defiled and to others disgraceful or because defiling with their presence and infecting by their example in your Feasts of love or charity these were Suppers used in the primitive times either to manifest their brotherly union or for the comfort and refreshing of the poor in obedience to Christs Injunction Luke 14. 12 13. though little observed for the ends for which they were at first appointed divisions being hereby nourished 1 Cor. 11. 21. each faction by themselves taking their own supper and the poor excluded 1 Cor. 11. 22. Some dispute the lawfulness of them it being an addition to the Lords Supper taken up in imitation of the Heathens and blasted by Gods providence in the very beginning never approved and it seemeth but slightingly spoken of Your love Feasts saith our Apostle however they might be lawfully used Tertullian sheweth a lawful use of them in his time Tert. in Apol. cap 39. Coimus in Caelum ut ad Deum quasi manu faustâ c. We meet together saith he that by an holy conspiracy we may set upon God by a force that is welcome to him where prayers are made and the Scriptures opened and after this meeting a Supper began with prayer Non prius discumbitur quam oratio ad deum praegustetur editur quantum esurientes capiunt bibitur quantum pudicis est utile and their discourses were such as did become the ears of God and after washing they sang a Psalm and so soberly departed Now these sensual persons did defile the love Feast the infamy of their lives being a scandal to the meeting and the Church far'd ill for their sakes for Peter maketh them to be spots not only for their disorderly cariage at the meeting it self but because of their constant course 2 Pet. 2. 13. They count it pleasure to riot away the day time Partly by their undecent words and actions when the Christians were met together giving up themselves to excess 1 Cor 1. 21. some are drunken and libidinous practises for this was frequent in the meetings of the Gnosticks Observe hence That sensual persons are the spots of a Christian society they are not only filthy in themselves but bring a dishonour upon the whole Church whereof they are members Heb. 12. 15. Take heed lest any root of bitterness spring up amongst you whereby many may be defiled now what that root of bitterness is he sheweth you vers 16. Lest there be any fornicator or prophane person as was Esau who sold his Birthright for a mess of Pottage When any root springeth up or breaketh out into a scandalous action the whole society is defiled therefore it sheweth that such are discovered for otherwise we should turn a Church into a Stye their spot is not as the spot of his children Deut. 32. 5. they have not Gods mark but Satans Calvin observed that nothing doth mischief the Church so much as remisness and kindness to wicked men partly as they do infect by the taint of their evil examples and partly as they bring infamy upon the Body therefore cut off these ulcerous members Again we learn that the purest Churches have their spots In Christs Family there was a Divel John 6. One of you is a Divel You would be scared to see a Divel come among you every malicious sinner is a Divel and every sensnal sinner is a Beast such may now and then creep into the Church but they should not be allowed there they that put off the nature of man are unfit for the communion of Saints these are spots to be washed off Holiness is the Churches Ornament Psal 93. last Holiness becometh thy House O Lord for ever Again they that are in a Church should be the more careful you defile your selves else and the society whereof you are members yea your miscarriages reflect upon Christ himself Carnal Christians carry up and down in the world the picture of the Divel and put Christs name upon it and so expose it to scorn and derision in the world 'T was an old complaint of the Gentiles mentioned by Cyprian in his Book de duplici Marâ—yrio the words are these Ecce qui jâ—ctant se redemptos a Tyrannide Sathanae qui praedicant se mortuos mundo nihilo minus vincuntur a cupiditatibus suis quam hos quos dicunt teneri sub regno Sathaâ—ae quid pâ—odest illâ—s Baptismus quid prodâ—st Spiritus sanctus cujus arbitrio dicunt se temperari c. So in Salvians time the Heathens were wont to upbraid the Christians thus Vbi est Catholica Lex quam
incurable Apostacy in this latter clause is set forth 1. Their being deprived of all spiritual communion with Christ and his mystical body 2. Their incapacity to bring forth fruit 3. Their readiness for burning and destruction Note That barren and corrupt Trees shall utterly be rooted out of Gods Vineyard they shall not have a visible abode and standing there Now this is brought to pass partly by their own act 1 John 2. 19. They went out from us because they were not of us for if they were of us they would have continued with us they separated themselves from the communion of the faithful to which they did never truly belong both from the doctrine professed in the Church and fellowship with them in the use of Ordinances partly by Gods act an act of judgement on his part Rom. 11. 20. for unbelief were they broken off partly by the act of the Church by which scandalous sinners are taken from among them 1 Cor. 5. 13. Put away from among your selves that wicked person well then let us walk so that this heavie judgement may never be laid upon us let us get a real union with Christ for then we can never be broken off you can no more sever the leven and the dough then a Christ and a Believer c. Walk with the more caution Be not high minded but fear 't is dreadful to be cast out of the true Church the finger that is cut off from the hand is also cut off from the head That censure if rightly administred against us should be matter of great sorrow and humiliation to us c. Verse 13. Raging Waves of the Sea foaming out their shame wandring Stars to whom is reserved the blackness of darkness for ever HEre are two other comparisons the one taken from raging Waves the other from wandring Stars For the first Raging Waves of the Sea foaming out their own shame There is a great deal of variety among Interpreters in the application or accomodation of this similitude some go one way some another Waves are not more various and uncertain in their motions then they in their expositions some apply it to their levity and inconstancy some to their restless activity in sin some to their turbulency others to their pride and ostentation in such uncertainty what shall we fix upon Two things will direct us the scope and the force of the words The scope of the Apostle in all these similitudes is to shew that these seducers were nothing less then what they pretended to be Clouds but dry barren clouds Trees but such as bore either none or rotten fruit Waves that seemed to mount up unto heaven and to promise great matters as if they would swallow up the whole earth but being dashed against a Rock all this raging and swelling turneth into a little foam and froth So Calvin applyeth it to the Libertines who scorn and disdain the common forms of speech and talk of illumination and edification so that their hearers seem to be wrapt into the heavens but alas they suddenly fall into beastly errours From the scope observe That spiritual Boasters will certainly come short of their great promises All is but noise such as is made by empty vessels in the latter times you are troubled with boasters 2 Tim. 3. 2. men that boast of depths and seem to be wise and knowing above the ordinary sort that will pretend to shew you new ways a shorter cut to heaven and rare discoveries of Christ and Gospel light c. but alas to the issue they leave you much more the servants of sin then you were before But leaue a little examine the force of the words the whole similitude alludeth to what is said of wicked men in general Isa 57. 20 The wicked are like a troubled Sea that cannot rest whose water câ—st up â—ire and dirt Observe in the first place that they are Waves which noteth their Inconstancy Gen. 49 4. Reuben is as unstable as water water you know is moveable soon furled and driven too and fro by the winds so were these carried about with every wind of Dostrine Eph. 4. 14. Note thence That Seducers are unseâ—lâ—d and uncertain in their opinions so 2 Pet. 3. 16 Vnlearned and unstable if you ask why Because they are not rooted and grounded in their profession but led by sudden affection and interests rather then judgement they are unstable because unlearned such as do not proceed upon clear and certain grounds and those whom they work upon are of no principles beguiling unstable souls well then discover them by their levity you will never have comfort and certainty in following them who like weather cocks turn with every winde Ecebolius is infamous to all ages see Socrat Scholast lib. 3. cap. 2 He was Professor of Eloquence at Constantinople under Constantius zealous of Christian Religion under Julian a Pâ—gan and when he was dead he professed Christianity again but then he came weeping to the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tread upon me unsavoury â—lt and cast me to the dunghill Constantius Colorus though an Heathen both Zozomen and Eusebius give us the story yet loved constancy and faithfulness in men as to their profession he made proclamation that whosoever would not sacrifice should be discarded and no more retained in pay with him but when many false Christians hâ—d renounced their profession for gain and pre erâ—ing their civil Interests he would not receive them saving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How can they keep 〈…〉 with their King and Emperour that would faulter in an higher matter in the business of their God and Religion for a small and petty Interest Much to the same purpose there is a passage of Theodâ—rick King of the Goths who loved a Deacon who was of the Orthodox profession though he himself was an Arrian the Deacon to please the King the more changeth his Religion and professeth Arrianism also but he beheadeth him saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If thou hast not kept thy faith with God how wilt thou preserve a good Conscience in thy duty to men The story is in Theodoret Some are meerly Waves rolling hither and thither in a doubtful uncertainty 2. Waves of the Sea There you have their restless activity they are always tossed too and fro Jer. 46. 23. The Lord shall trouble Damascus that she shall become like a fearful Sea that cannot rest so these cannot rest from evil 2 Pet. 2. 14. Eyes full of Adultery that cannot cease from sin Observe Vsually wicked men are of an unquiet spirit restless in evil They are acted by Satan who is a restless spirit and there is a great correspondency between their activeness in sin and the importunity of Sathans malice 1 Pet. 5. 8. He goeth about like a roaring Lyon seeking whom he may devour Now you shall see the like diligence and readiness in his instruments they walk the divels round Matth. 23. 15. Wo unto you Scribes and
day of his coming to avoid the fear of his judgment It aâ—gueth a state of wickedness to walk after our own lusts That is when sin and lust is our constant practice a godly person may too often do according to his lusts but he does not walk therein 't is not his constant road and path pag 68. 21. he will wound the head of his enemies and the hairy scalp of such an one as goeth on still in his trespasses such as go on still are there accounted enemies to God but what is to walk in sin Ans to make lust our principle our course our end Our principle what ever a wicked man goeth about he doth it out of some carnal impulse his good duties are either to hide a lust or feed a lust if he abstain from one sin 't is to feed another again when 't is our way and course carnal men follow earthly things with greatest earnestness and delight but heavenly things in a sleight and overly manner the world and the flesh is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their business all their care and comfort is it and this is their end to please themselves and to satisfie theiâ— lusts Well then walk in the spirit that you may not fulfil the lusts of the flesh See verse 16. Verse 19. These be they who separate themselves sensual having not the Spirit HEre the Apostle cometh to inform them who these Mockers were of whom the Apostles of the Lord spake he describeth them by three notes 1. They separate themselves 2. Sensual 3. Not having the Spirit 1. These be they who separate themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the old English Translation had it thus these are the Makers of Sects the word signifieth those which disterminate and pluck up the bounds which God hath set The Apostle meaneth those that without any necessity and warrant from God cut off themselves from the communion of the Church 2 Sensual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animal or Soul-men men that have nothing but a reasonable Soul which being corrupted mindeth only the things of the flesh and so noteth fleshly corrupt men Tertullian when leavened with Montanism called the Orthodox psychicos because of they did not with Montanus condemn second marriages the word is notable it will be some advantage to us to consider it a little more fully 'T is three times used in Scripture as in 1 Cor. 2. 14. the natural man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual men So in James 3. 15 the wisdom that is from above is earthly sensual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divelish and then in this place the word as I said before properly signisieth those that have a Soul and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is elsewhere used for the sensitive Soul as where the Apostle distinguisheth of body Soul and Spirit 1 Thes 5. 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit he understandeth the intellectual or rational part by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soul the meer animal or sensitive part or that sensual appetite which we have in common with the beasts by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 body that which is commonly understood by it the body as it is the Organ and Instrument of the Soul and this is one reason why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cometh to signifie sensual the other is because man being left to himself to meer Soul-light or Soul-inclinations can bring forth no other fruits then such as are carnal for whilst men are destitute of sanctifying grace sense and the flesh do raign in their full liberty and power Well then these seducers were sensual given up to bruitish lusts and practises they taxed others as carnal and now none so libidinous impure and carnal at they 3. Not having the spirit this is added not only to shew that they were destitute of true grace and regeneration partly to rebuke their vain pretences the Gnosticks and other filthy seducers of that time did arrogate to them selves a singularity and peculiarity of the spirit as if all others were carnal they only had the spirit whereas indeed the contrary was true they giving up themselves to such filthy practises shewed that they had nothing of the spirit in them see Iraeneus lib. 1. cap. 9. sect 6 7. Partly to shew the incompatibleness of the spirit with a fleshly and carnal life Notes from hence are these That separation or dividing our selves from the fellowship of Gods Church is sinful or a work of the flesh The Apostle describeth carnal persons and of them he saith They separate themselves and accordingly the Apostle reckoneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seditious heresies or sectmakings in the Church among the works of the flesh Gal. 5. 20. and with good reason to leave the Church is to leave God Cain was the first separatist we read of Gen. 4. 19. He went out from the presence of the Lord God is every where how from his presence the meading is from the Church where is the presence of his grace why should we run from the Shepherds Tents where Christ feedeth at noon Cant. 1. 9. 10. And as 't is contrary to our love to God so to our love to the Saints to which we are so solemnly ingaged the question of separation lyeth much in the dark but obligations to love are clear and open see Eph. 4. 4. 5 6. 'T is sad that many that pretend much to Religion make no conscience of Schism and offending the brethren by withdrawing from them as if Christs precepts of love were not to be stood upon as certainly they are not by them who draw their liberty to the highest and in indifferent matters rather take that course which will offend Once more 't is little for the honour of Christ that his body is crumbled into small bits and portionets he prayed Let them be one that the world may know that thou hast sent me implying that our divisions and breaking into sects would breed suspicion of the Gospel in the hearts of men as if that great mystery of redemption by him were but a well devised fable Yet again this running into parties and sects is our great hindrance and disadvantage partly in spiritual things for all duties of spiritual commerce and communion are fore-born 't is said here These separate themselves but beloved do ye edifie one another in your holy faith implying that though others withdraw and omit all duty in this kind those that continue in the body will contribute their mutual help and care to confirm and build up one another a draught of wine is best preserved in the hogshead and Christians in their societies coals lying together keep in the heat Apostacy began in forsaking the assemblies Heb. 10. 23 and 25. and 1 Iohn 2. 19. Partly as to our outward peace and welfare separation sets others against us and us against them it exulcerateth mens minds against you when you give out as if you were