the verge of one Church as if all their Divisions were confined to the Church whereas there were Schisms and differences abroad and out of the Church which I shall evince first from the Scripture it selfe The differences or Schisms were of severall kinds Some out of the Assembly chap. 1. chap. 3. sidings about their Teachers as he speaks p. 27. one said I am of Paul c these were its likely abroad as they met one with another Some were in the Assembly as those he charges them with chap 11.18 When you come together in the Church I heare that there are divisions among you But the Doctor carryes it so as if all their differences were in the Church meeting when they met to worship God for reasons hereafter to be given The Apostle seemes to charge them thus I hear there are Schisms among you not only in private conferences chap. 1. but also which is worse in your solemne Assemblyes chap. 11. when you meet to worship God And this is the Doctors own Glosse unawares confessed not content to make this difference p. 27. the matter of their debates and disputes from house to house but even when they met for publick worship or that which they all met in and for they were divided on that account also chap. 11. This was their Schism but not the only though the worser Schism which he confounds too much to lead us away in a mist 4. That there was no one Church divided against another or separated from another is assumed but not proved unlesse by a Negative which is invalid There is no mention of such a separation therefore there was none of which in the next § 5 2. Here is no mention of any particular man or number of men's separation from the Assemblyes of the whole Church p. 30. or of subduction of themselves from its power c only they had groundlesse causelesse differences amongst themselves But was this all were there not separations made if not from that Church yet in that Church as well as divisions Let the Scripture determine this 1. The Apostle cap. 1. charges them with sidings about their Teachers v. 11. It hath beene declared to mee that there are Schisms among you One saith I am of Paul and I of Apollo c And againe chap. 3. v. 3. Whereas there is among you envying and strife and divisions are ye not carnall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and walke as men For while one saith I am of Paul and another I am of Apollo are ye not carnall That is I am a discitle of Paul said one and I of Apollo said another In our language I am a member of such a Ministers Congregation sayes one such a man for my mony and I am of such a mans Congregation said another and so a third And hereupon they most probably separated themselves into such and such Congregations with slighting and contempt of other Ministers with respect to their own And is not Separation the ordinary issue of such envying strife and contentions Let experience this day speake As Love is the Mother of Union so Envy and strife of Separation 2. That there was a separation of parties in the Church of Corinth at least as to one Ordinance appeares cap. 11. that of the Lords Supper as some do now v. 18. with 21.22.33 They would See Jeams 2.1 2. c. such a companie the richer sort perhaps meet and receive the Supper together and separating themselves not tarry to take the poore with them This was part of their Schism which the Apostle charges them with and warnes them of They were not yet gone so farre in Schism as to separate from the Church by gathering of Churches in opposition to it but they were next door to it they made separations in the Church first in their differences of judgment and then into parties as to some Ordinances Not long after they separated into other Churches slighting and undervaluing the first Ministers or Churches as nothing or lesse pure than their own which wee see practised sufficiently at this day 3. But suppose it granted there was but one single congregation at Corinth yet the Apostle dehorting the Brethren v. 10. from Schisme and writing to more than the Church of Corinth v. 2. even all that call upon the name of the Lord Jesus in every place § 6 3. Here is no mention of any substraction of obedience from Bishâ—ps Rulers the Pope c p. 31. Nor does the Apostle charge them as Schismaticks from the nationall Church of Achaia c For the first part it is no wonder for such kind of Creatures were not yet hatched till many or some generations after And for the other the Church was yet but small in Achaia See him p. 37. f some scattered saints there might be but few Churches and therefore they are charged only for their Divisions and separations in or from the Church of Corinth according to the severall Ministers which they set up as is most probable As in the like case p. 32. by him instanced in the time of clement Some few unquiet persons at Corinth drew the whole Societie into division and an opposition to their Elders a few men acted by pride and madness yet such power had those persons in the Congregation that they prevailed to depose the Elders and cast them out of Office Is it not reasonable to thinke they set up new Elders and new Congregations and most unreasonable to thinke that the whole Church ranne into this madnesse and so some Congregations remaining sound the rest made Separations from them and this Clement calls their Schism And besides his severall words to describe it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c his word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to lead away a partie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c those that walk well from their honoured Service though the Doctor wayes to know what it meant and misconstrues it I say the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implyes a separation into other Assemblyes as the manner of seducers is speaking perverse things to draw away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disciples after them Act. 20.30 The like may be conceived though not so cleerly expressed in this first Schism at Corinth the same Church and place Surely those differences noted by Clement in the same Church were not divisions in the Church met together to worship God but out of the Church and causing separations from the Elders and so from the Church breaking of it into fractions which yet he calls their Schism As for his notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Clement to signifie then p. 34. not a province as some but a citie Church consisting of many Congregations the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c I am apt to believe his conjecture to be true The Church inhabâ—ting Rome or the Church at Rome which at that time had no such large Territories as a Church provinciall
from them but turn them out of the Church by a just censure The last is Hos 4.15 which is only to disswade those that were of the true Church from joyning with Idolaters come not to Gilgal neither go up to Bethaven c. for so the former part of the verse hath it Though thou Israel play the harlot yet let not Judah offend c. § 17 But he speaks with some Indignation Is this yoak laid upon me by Christ p. 263. that to go along with the multitude where I live that hate to be reformed I must forsake my duty and despise the priviledges that he hath purchased for me with his own blood Is this an unity of Christs institution that 〈◊〉 must for ever associate my self with wicked and prophane men in the worship of God c. This sounds too much of the Pharisee the multitude the wicked and prophaneâ— But suppose fire the Church is no corrupt as Israel of â—â—ch or Româ—â— Diâ—â—e years then 〈◊〉 command 〈◊〉 Come out of her O my people and be not partaker of 〈◊〉 sins But suppose a Church 〈◊〉 in fundamentalls oâ— doctrine and worship suffering some lesse corruptions 〈◊〉 â—tâ—ce in her communion add perhaps in such a condition as it either cannot or will not reform it self and there is no other Church easily to joyn with Will he now leap out of Church and neglect all Ordinances because of some prophane and wicked men Christ himself did not so or will he go and separate into another Church If â—o as it justifies the Brownists in former times in their separation condemned by his own party so it condemns the pious Nonconformists who did not so Though they could not communicate in some Ordinances yet they never withdrew communion from the Church into separate Congregations It is no duty of Christs imposing no priviledge of his purchasing either to deprive a mans seâ—â—â—m's Ordinances for other mens sins 〈…〉 up a nâ—w Church in opposition to a true Church as no Church rightly constituted for want of some Reformation in lesser matters And does not this speech insinuate so much That our Churches are such as hate to be reformed and tolerate prophane and wicked men when it is our grief that we have not power enough to reform or eject them They might have stayed till they had found we had hated to be reformed or till they had given us a better Model of a Church-state which never yet we could by our utmost importunity obtaine from them and then they had had some colour for their separation § 18 And yet see how tender he is of our Churches honour and peace I speak not this as for a principle p. 264. that it is the duty of every man to separate from that Church wherein evil men are tolerated c. It is too much that he said every man is at liberty in such a case to dispose of himself as to Church-communion p. 261. though he plead it not his duty And here again he says When a Church is overborne by a multitude of wicked and prophane so that it cannot or will not reform it self a Believer is so far at liberty that he may desert the communion of that society without the least guilt of Schism He grants him here too litle for though he desert the purest Church on earth yet he hath told him separation from any or all Churches is no Schism But suppose the Officers of a true Church tolerate wicked men in their Communion which is the grand plea of Separatists a mixt Communion this is taken by them as the duty of private members they sin in that Communion if they separate not They will not bear with such a toleration in our Churches though they do in their own but hold it their duty to leap out of our Câ—urches practise accordingly It were happy for us if they had shewed some of that love and forbearance he so oft speaks of and requiâ—es of us for themselves to our Churches and not reserved it all for their own § 19 The Church of Corinth had as many disorders in it p. 265. as some of ours from which the Apostle advises no man to separate He answers 1. The Church of Corinth was a true Church instituted according to the mind of Christ and was not fallen from this priviledge by any miscarriage which wholly differences the case Why so were the Churches of England in some of their own confessions true Churches planted according to the mind of Christ and needed onely a Reformation and reducing to their first constitution But he plainly insinuates they are no true Churches now by reason of some miscarriages under the Papacy He spake more openly p. 243. We are yet far from being cleerly delivered from the Romane Apostacy Rome is much beholden to him for this courtesie but not the Church of England And as for those miscarriages they were long ago the grossest of them much amended by the first Reformation and more by the second and are endeavouring yet a further Reformation if some had not obstructed it However Corinth had we suppose greater disorders in it than are to be found blessed be God in many of our Congregations why then do they fly and separate from us and that before they had used all or any of the remedies of our cure which he requires first to be done in the next page But hear the conclusion Yet this I say p. 266. had the Church of Corinth continued in that condition c. it had been the duty mark that the duty of every Saint of God in that Church to withdraw from it c. It s strange that the Apostle did not inform those Saints of this liberty or duty there or elsewhere It were an hard case for private Christians to be made guilty of the sins of a Church where evil men are tolerated or some of unsound opinions are suffered having I mean done their own duty for amending or ejecting them according to Matth. 18.15 c. § 20 It s true that Austin was mistaken in asserting that Eliah and Elisha p. 267. communicated with the Israelites in their worship which was most Idolatrous unlesse he meant that Elijah sacrificed once among them at his contest with Baals Priests or that both of them were partakers of the Sacrament of Circumcision with them they and theirs if they had any issue But it s as true that our blessed Saviour did communicate with the Jewes in all the true worship of God though the Doctrine was much corrupted and the worship also by will-worship by the Scribes and Pharisees only protesting against those corruptions he communicated in the rest without sin and neither himself separated from that Church nor advised others so to do though shortly to begin the foundation of a new Church way but rather advised to continue in it The Scribes and Pharisees sit in Moses chaire whatsoever they say unto you do it c. §
in opinion onely or into Parties also one part separating from another And that the rather because the latter is the ordinary issue or consequence of the former See Act. 19.9 There was but one assembly at the first in the Synagogue But when divers spake evill of that way before the multitude Paul departed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and separated the Disciples c. § 3 It is true that in the Ecclesiasticall sense the word is not to be found used p. 25. but in 1 Cor. 1.10 11.18 c only in the case of differences amongst the Corinthians I heare that there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among you which what they were will presently come to be considered when we have heard what he accounts in generall the constant use of the word To denote differences of mind and judgment with troubles ensuing thereon p. 25. amongst men met in some one Assembly about the the compassing of a common end and designe But that this is a forestalling of the Readers judgment by a meer begging of the question hath in part been proved even from the Scripture it selfe where it is used for separation into parties upon those differences of mind and judgment in the politicall use of the word and why it may not be so used in the Ecclesiasticall sense I see yet no reason especially when the proper use of it is to signifie a breach of union or a separation of a naturall body into severall parts two or more And I have cause to suspect that he sticks so hard upon this notion not so much to confute that charge of Schism upon us by the Romanists as to ward off the same charge upon himselfe and his partie as we shall shew hereafter But granting him this notion of Schisme for a while this is the way as on the one hand to free all Church separation from Schisme with respect to one another so on the other to make all particular Churches more or lesse Schismaticall For what one Congregation almost is there in the world where there are not differences of judgments whence ensue many troubles about the compassing of one common end and designe I doubt whether his own be free therefrom Yet he askes confidently below p. 63. Have we any differences and contentions in our Assemblies Doe we not worship God without disputes and divisions It s happie with them if it be so For let most of the Assemblyes of severall sorts and sects be visited and it will be visible enough that in their prophecyings as they call them there are differences of mind enow and troubles more than a good many with wranglings and janglings and sometimes railing and reviings good store that a man might upon this one principle of his besides other venture to call them Schismaticall Conventicles rather then Churches of Christ And why not as well as Paul charges that famous Church of Corinth with the crime of Schism for the same or like disorders p. 27. They had sayes our Authour differences amongst themselves about unnecessary things on these they engaged into disputes and sidings even in their solemne Assemblyes probably much vain jangling alienation of affections exasperation of spirits with a neglect of due offices of love c. This was their Schism c. That the Apostle charges this upon them is true but was this all were there not divisions into parties as well as in judgement we shall consider that ere long For the present I say difference in judgment Separation may proceed from Schism p. 194. was the ready way to difference in and alienation of affections and that to exasperation of Spirits and that to neglect of due offices of love c and at last ere long to Separation of Societies And he sayes well The Apostle would have them joyned together p. 28. not only in the same Church-order and fellowship but also in onenesse of mind and judgment which if they were not Schisms would be amongst them and upon those separation into severall assemblyes as we see at this day to a lamentation Difference in some one point of doctrine worship or discipline hath broken the Church into many fractions almost as many as men But I shall observe his observations upon these Divisions amongst the Corinthians § 4 1. Observe sayes hee That the thing mentioned p. 29. is entirely in one Church no mention of one Church divided against another or separated from another or others the crime lyes wholy within one Church that met together for the worship of God c This it seemes is a matter of great concernment to be granted or denyed In so much that he professes p. 30. That unlesse men will condescend so to state it upon the evidence tendered he shall not hope to prevaile much in the processe of this discourse This then being the foundation of that great Fabrick of Schism as he calls it it had need bee bottomed better than upon his own bare Affirmation which is all we yet have for it without any proofe For this end I shall take his first observation into particular consideration 1. That the divisions mentioned were in one Church is ambiguously spoken for it may be taken either for the collection of severall Assemblyes in Corinth where there were multitudes of Christians which are sometimes called the Church yea a particular Church with respect to the Catholick or other National Churches So himselfe speaks of those Patriarchs so called how many or how few soever they were p. 121. they were particular Churches Or else that the Saints at Corinth were at this time but one particular congregation meeting all in one place In this latter sense its evident the Reverend Doctor takes it but in so doing he beggs the question and consents not with himselfe For he had said before they had disputings and sidings in their solemne Assemblyes p. 27. not one but many Assemblyes And the Divines of the Assembly have made it more than probable that the multitude of Christians of Corinth were too many to meet in one place and yet may be said to meet together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not jointly but severally in their particular places of meeting As the Congregations of London may be said to meet together on the Lords Day not conjunctim but divisim 2. That it was amongst the members of one particular Church is gratis dictum For that all the Christians in Corinth and about it were called one Church collectively is evident chap. 1. v. 2. To the Church of God at Corinth And that there were more particular Churches there or thereabouts than one is also evident both by Rom. 16.7 The Church at Cenchrea a particular Church distinct from that at Corinth and also by 1 Cor. 14.34 Let your women keep silence in the Churches one and yet many Churches at Corinth 3. This is also presumed but not proved That the crime of Schism was charged on them onely within
two holy good men first fell into a paroxysm of contention and presently separated and parted asunder 2. Basil's definition is almost the same who makes schism to be a division arising from some Church controversies and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the unlawful Conventicles the ordinary consequents of such division First they raise divisions that 's the first degree of Schism from Schism they fall into Heresie the second degree and then separate into new conventions pag. 46. which is the highest Schism Nor because of later years honest and pious meetings for Religion were called Conventicles and Schism therefore may men conclude that there is now no Schism in unlawful Conventions apart from a true Church when it shall be determined so to be 3. The Common definition given That Schism is a causelesse separation from the communion and worship of any true Church c. presupposes a Division in that Church which occasions that separation one party not being satisfied by the other The Crime of which separation must be taken and judged by the unjustness of the cause thereof which cannot be in a true Church but in those that separate from it For if a Church be either no true Church or so extreamly corrupted that a good Christian cannot hold Communion with it without sin such a separatâ—on is no Schism but they are the Schâ—smaticks who give the cause of that separation But the Reverend Doctor is very large in his allowance of Separation pag. 46. for he saies Certain he is that a separation from some Churches true or pretended so to be is commanded in the Scripture so that the withdrawing from any Church or society whatever upon the plea of its corruption be it true or false with a mind resolution to serve God in the due observation of Church institutions according to that light which we have received is no where called Schism nor condemned as a thing of that nature c. If this be true there will be found but litle or no Schism in any Church or in the World If a man may lawfully separate from a true Church as well as from a false and that upon a false plea of its corruption as well as true only with a good mind to serve God in Church institutions true or conceited by his own light all the Sectaries Separatists Donatists Brownists in the world may be justified But this will come again below thither I shall remit the particular scanning of it § 12 Now lest by the former indulgence any should surmise p. 47. that he complyes with them that have slight and contemptible thoughts of Schism or to plead for his own Separation from our true Churches as we are able to prove them he will at present heighten the heinousnesse of Schism when he hath first considered what aggravations others have put upon it § 13 1. Some say it is a renting of the seamlesse coat of Christ pag. 48. but saies he they seem to have mistaken their aim and instead of aggravating extenuated it a rent of the body is not hightned in its being called the renting of a seamless coat But this is but a nicity I suppose they us'd it only by way of allusion à minore ad majus The Souldiers thought it not wisdom to divide that seamlesse coat whereby it would be rendered uselesse to all how much more heinous was it to rent his Body The Church is called Christs mystical Body Look then as it was an heinous thing to those Souldiers to divide his seamless coat and much more to divide by piercing his natural body so it is more hainous to rent his body mystical which must needs reach to him the Head This is the Apostles way of arguing 1 Cor. 1.13 Is Christ divided 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divided into parts q. d. Do you not by these divisions divide and rent the Body of Christ and does not Christ himself suffer in such divisions But enough of that § 14 2. It is usually said to be a sin against Charity pag. 49. as Heresie is against Faith but is Schism so a sin against Charity doth it supplant and root out love out of the Heart He means so as Heresie does the Faith But that 's not the question but whether Schism be not a sinne against Charity as well though not as much as Heresie is a sin against Faith And suppose it do not root out Charity may it not supplant or at least suppress weaken it may it not interrupt the exercise of the duties of love as he said above p. 27. their Church order as to Love Peace Union were wofully disturbed with divisions c. And if Schism be persisted in it may in the end root out Charity and be inconsistent with it as well as Heresie doth the Faith Nor does every Heresie root out all Faith a man may be an Heretick in one Article and Orthodox in the Faith in others Yea pag. 49. himself here confesses men by Schism are kept off from the performance of any of those offices and duties of love which are useful or necessary for the preservation of the bond of perfection and then is it or may in some sense be said to be a sin against Love When the Apostle saies that Love is the bond of perfection because it preserves that perfect and beautifull order amongst the Saints notwithstandâ—ng all hinderances and oppositions made by Schism He tells us rather what true love is in it self and ought to be in us than what it is manifested to be in mens corrupt hearts and conâ—ersations Divisions among them breaches of Love so he pag. 69. pag. 50. They then that described it to be open breach of love aimed near at the true nature it which his wary consideration doth not excuse from Schism For suppose it were possibâ—e for a man to be all and do all that those were and did whom the Apostle judges for Schismaticks under the power of some violent temptation and yet have his heart full of love to the Saints to the communion disturbed by him which is very rare Yet that person who ever he be could not be excused from Schism and a breach of charity any more than those whom the Apostle calls Schismaticks who no doubt some of them were under some violent temptation It is again confessed It is thus far a breach of love in its own nature in that in such men Love cannot exert it self in its utmost tendency in wisdom and forbearance for the preservation of order in the Church If this had been said at first this had been enough to aggravate the sinfulnesse of Schism § 15 3. As for those who say it is a rebellion against the Rulers of the Church if they mean it pag. 50. in regard of their Canons and imposition of unnecessary Ceremonies c. let them plead for themselves But if he mean that Schism may be raised against the