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
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
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
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
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
to the not onely present breach and interruption but unlesse God be the more merciful to the utter endangering if not destroying of Church-peace and unity in this Kingdom And if a bare connivance at these divisions have already occasioned such a combustion what do we think would a Toleration do A Toleration of all sorts of Sects and Schisms and Heresies and Blasphemies which is by some and those more then a good many under the abused notion of Liberty of Conscience so earnestly pleaded for For my own part should this be once yeelded which I hope their eyes shall first fail who look for it I should look upon it as the Passing-bell to the Churches peace and glory if not to the true Religion of God in this Kingdom Surely blessed Paul was of another minde otherwise he would not have been so earnest with his Corinthians for unity in judgement as well as in affection Never had he any thought of such a politike principle for the according of his Corinthians to indulge every of them their several opinions and Wayes No this he knew well enough was the high way to confusion And therefore he presseth upon them unity in judgement as well as in affection As we desire the one endeavor after the other Obj. Why but it is a thing impossible that there should be such an agreement among Christians Such a general consent in judgement that all should be of one opinion It never was so it never will be so Paul himself tells us expresly There must be Heresies Answ. True so there must be It is an unavoidable evil through Satans malice and mans corruption I but so there ought not to be So as this is no plea no just excuse either for the broaching or contenancing or tolerating of them 2. Neither in the second place is it a thing so absolutely impossible for Christians to attain to such an agreement in the Truth A thing in one Congregation very possible and orâ—â—nary why then impossible in many 3. However in the third place though there be some difference about circumstantials in some points of lesser consequence and concernment yet in the fundamentals the chief heads and principles of Religion there may and ought to be an agreement amongst the Churches of Christ This we are sure in a true Church is not onely possible but necessary Such an agreement there was in the last age betwixt the Church of England and other Reformed Churches as also betwixt her own members in her own bosome Some differences there were about Order Government Discipline Ceremonies but for Substantials matters of Faith they were agreed witnesse the sweet harmony of their confessions And O that there were but the like concord and agreement to be found amongst us at this day That our differences were confined wholly to the Hem of Christs Garment Such were the divisions of the last age in comparison of ours And yet even those divisions were then thought sad enough What would not the godly party on both sides have given to have bought them of O what then shall we do for the healing of our present Breaches All of us implore the help of the great Physitian that he would undertake the cure which if he do not vain is the help of man the Church of God among us is in a lost condition For this mercy let the Favorites of Heaven ply the throne of Grace with their prayers all of us second them with the best of our endeavors striving after a holy unity in judgement as much as others do after division To that end Whereto we have already attained as the Apostle adviseth let us walk by the same rule Truths upon good ground received and beleeved by the Churches of Christ and our selves hold them fast In other things if we be otherwise minded differing from our Brethren in some points of inferior concernment let us carry these our differences in a humble and as much as may be in a quiet and peaceable way rather somthering our private opinions in our own brests then to suffer them to break forth to set the Church on fire to the disturbance and breach of the publike peace which ought to be more dear to us then many of the children of our own brains So waiting upon God until he shall further reveal his Truth to our selves or others And thus I have with as much brevity as I could dispatched also this latter branch of this Apostolical Charge Concerning which I shall now onely pray that God by his Spirit which is the Spirit of peace and unity would imprint it upon your hearts and upon the hearts of all his people in this Kingdom Amen FINIS a Luke 1. 3. Acts 1. 1. b In personâ Theophili fidelibus omnibus sua scripta dedicavit Lucas Aret in Luc. Theophilus vir Senatorii Ordinisâ— ibid. Doctrinam omnium communem privatim suo Theophilo destinat Calv. ibid. Neque enim ideò minus ad omnes pertinet Pauli doctrinaâ— quia â—x suis Epistolis alias certis urbibus alias etiam hominibus dicavit Idem c Nathan Homes Animadversions upon Mr. Tombs Exercitations Preface to the Reader d Hâc lege Evangelium suum Theophilo nuncupat Lucas ut fidelem ejus custodiam suscipiat Calv. ibidem Introduction Josh. 7. 10. 13. Divisions Pauls affection insinuated Huic morbâ— exulceratisâ—imo primuâ— malagâ—â—ata quaedam adhibet Pareus ad Loc. Observ. A fit preparative for sharp Reproofs A threefold Argument here couched Each considered first simply 1. The Obsecration Estius ad loc. Obs. P. Mart. Com. ad loc. A language peculiar to the New Testament Phâ—l v. 8 9. Obs. The sweetnesse of the Gospel above the Law Applicat What language Ministers are to use to their people They may command 2 Thes. 3. 6 1 Tim. 4. 11. 1 Cor. 7. 10. And Rebuke 2 Tim. 4. 2 Cum auctoritate summa tanquà m Dei Legatuâ— Beza ad Loc. But sometimes beseech 2. The Compellation Gen. 29. 4. Brethren a word full of affection 1 King 20. 32 33. Obs. Christians should look upon each other as Brethren Loving as Brethren 1 Ioh. 3. 18. 1 Pet. 3. 8. Performing Brotherly offices each to other Deut. 25. Vid. Aynsworth ad loc. Prov. 17. 17. Obs. Ministers must look upon their people as Brethren Though not deserving so to be accounted 1 Cor. 4. 15. Applâ—c A patern for Ministers in these dividing times 2 Cor. 12. 15. Isai. 1. 2. Hoses 6. 4. How Christians should stand affected towards their separating Brethren Gen. 45. Ipsum fraternitatis nomen utcunque Donatistis fastidiosum est tamen Orthodoxis erga ipsos Donatistas necessarium Optat. lib. 3. 3. The Adjuration Eos per nomen Christi adjurat ut quantum ipsum amant tantum studcant concordiae Calvin ad loc. The name of Jesus what Estius Com. ad loc. 1. For Christs sake A prevalent Argument 2 Cor. 5. 14. Col. 3. 17. 2. By Authority from Christ