of the Unity of the Spirit in the bond of peace and labour and study not how to widen and gall and rankle but how to salve and heal these unhappy sores of the Church and State And as Mr. Calvin saith Epist ad Catech. Genev. When we shall come to that great Tribunal where we are to render an account of our Ministery There shall be no question concerning Ceremonies neither shall this conformity in outward things be brought to examination but the lawful use of our liberty and that shall be adjudged lawful that conduceth most to edification Let therefore all our care circumspection and diligence tend to this which we may know so far to succeed as we become Proficients in the serious fear of God in sincere piety and unfeigned Sanctity of manners I know you will all joyn with me to condemn those pitiful pretences which are still to be heard from the mouths of some profane persons to excuse their not frequenting of the Lords Supper a Sacrament which may assure them of infinite comfort and blessings if they did not obicem ponere make themselves uncapable They pretend a grudge against a neighbour on a punctilio of profit or reputation or perhaps a pet against their Minister for demanding his Dues or reproving their Vices and therefore they cannot come It is the very same that is pleaded against the Communion of the Church in whose Peace and Communion they might have Peace and Salvation they have some perverse Opinions of their Brethren or Minister some point of Reputation profit or trade lies in the way or some strange reports have been whispered in their ears by Schismatical persons the truth whereof they had never time to examine nor discretion to judge of and yet there are such invincible prejudices created within them that they cannot be reconciled Non amo te nec possum dicere quare that is they must keep at a distance and live in hatred and malice though they have no reason for it But when God shall call us to an account for our ignorance and uncharitableness and make inquisition for the Authors and grounds of all those divisions that obstinacy and cruelty that hath been practised among us what shall we answer him can we say as Saul did except it be falsly I have kept the Commandments of the Lord it will be replyed then what meaneth the lowing of the Oxen and the bleating of the Sheep that are gone astray if it be pretended that they are set a-part for a more solemn Sacrifice the Prophet demands hath the Lord as great delight in Sacrifice and burnt-offerings as in obeying the Voice of the Lord Behold to obey the Commands of God for Peace and Charity is better than Sacrifice and to hearken than the fat of Rams Shall we say all our divisions were occasioned by misinformation that the Cause of God and the Kingdom of Christ were concerned or that it was done in opposition to a Ceremony because we would not receive the Sacrament on our Knees or see our Minister wear a Surplice or because we would not submit to the injunctions of our Rulers in matters of Decency Vbi ad summum illud Tribunal ventum fuerit ubi reddenda erit olim functionis nostrae ratio minima erit de Ceremoniis quaestio Cal. Epist in Catech. Genev. or which is as much as any of the rest because we would not eat with Publicans and sinners Consider if this be not contrary to our Saviours rule of preferring Mercy above Sacrifice when we sacrifice Mercy and Peace and Charity which are so strictly commanded to our own ignorance or interest or to the discontent and maliciousness of wicked men which are so peremptorily forbidden Remernber the Blessing pronounced to the Peace-makers by our Saviour and the Curse against them that are Contentious and obey not the Gospel and then think whether true Comfort and Piety do lye most in being instruments of Peace of Mercy and good Works Deterior est qui recedit ab Ecclesiae concordiâ in baeresin aut Schisma demigrat quam qui impurè vivit salvis dogmatibus Eras de Eccl. concordiâ p. 113. or in being Fire-brands in the Church of God instruments of Satan accusers of the Brethren enemies of Peace and authors of Confusion And think often that God hath made our following of Peace a condition of Salvation as well as of Holiness Follow peace with all men with all our Christian Brethren more especially without which no man shall see the Lord. The Plea of Templum Domini will but aggravate the guilt of such as do steal Jer. 7.4 and murther and commit Adultery and swear falsly Is this House which is called by my Name become a den of Robbers What greater dishonour can we do the Church of God than under pretence of Zeal for Reformation of things inconsiderable and doubtful to open a gap for the greatest impiety such as Rebellion and Schism a contempt of things Sacred and Civil which have been after mature deliberation and Primitive custom legally established in the Church of God If men do indeed desire the honour and safety of Religion and the whole Nation there is no better method of effecting it than by a hearty endeavour that we may all speak and mind the same things and keep the unity of the spirit in the bond of peace by this the power of godlinefs will appear as well as the form of it when that Dove-like spirit shall possess our Souls and banish all those proud and wrathful dispositions that do as much hinder the righteousness of God James 1.20 as love and charity to our Brethren What an honour is it to be a Repairer of the breaches of Sion to settle the Ark of God that hath been so long in a wandring condition to convert Thousands of Souls from the error of their ways and as the good Samaritan pour in Wine and Oyl to their wounds that have fallen among Thieves in their journeying from Jerusalem to Jericho If Christ will so graciously reward at the last day all those temporal and bodily supplies that we bestow on his distressed Members as himself hath expressed Matth. 25.34 much more bountifully will he recompense all that labour of love which we manifest for the preservation of those Souls which he redeemed with his precious bloud to reduce a sinner from the error of his ways by a mild reproof a seasonable instruction a peaceable and pious example This is to be as Moses was to Aaron Exod. 4.16 instead of a God and a Saviour unto them Great is the advantage and opportunity that those Men have who by their parts and reputation have an influence upon the spirits and consciences of their misguided Brethren if they would instruct them in this plain lesson of preferring works of mercy and charity above all external services whatsoever if they would convince them how hateful to God a Pharisaical temper is that disposeth Men
THE CHARACTER OF A SEPARATIST OR Sensuality the Ground OF SEPARATION To which is Added THE PHARISEES LESSON On Matth. IX xiii AND AN EXAMINATION OF Mr. HALES TREATISE of SCHISME By THOMAS LONG B. D. and Prebendary of St. PETER'S EXON I differ from my Brethren in many things of considerable moment yet if I should zealously press my judgment on others so as to disturb the Peace of the Church and separate from my Brethren I should fear I should prove a Fire-brand in Hell for being a Fire brand in the Church I charge you if God should give me up to any factious Church-rending course that you forsake me and follow me not a step Mr. Baxter's Epistle Dedicatory to the Saints Rest LONDON Printed for Walter Kettilby at the Bishops Head in St. Paul's Church-Yard 1677. To the Worshipful Sir THOMAS CARY Kt. RECORDER of the CITY OF EXETER AND JUDGE of the SESSIONS FOR THE COVNTY of DEVON THE Design of this Treatise being to prove that Schisme is a work of the flesh it cannot be improper to submit it to the cognizance of a Magistrate the Peace of the State being equally violated thereby as the unity of the Church and when the Veil of the Temple is rent there usually followeth an Earth-quake through the whole Land Turn tua res agitur the same persons that despise Aaron do affront Moses And indeed in a Church and Kingdom so knit and consolidated as ours are Where the King is through God's good providence a Nursing-father to the Church and not only professeth himself to be of its communion but hath graciously obliged himself by Oath to defend the rights and priviledges thereof and to that end hath established many good Laws not only by Statute but by Canons Ecclesiastical which are also the King's Laws and where the Church on her part as to external peace and order intirely acknowledgeth her dependance on the King as Defender of the faith which she professeth and in all causes and over all persons as well Ecclesiastical as Civil supreme Moderator and Governor and by the indispensable Laws of God is so obliged to the duty of Allegiance that neither she nor any of her children ever did nor can deny that without denying their own Doctrine and Profession and long and certain experience hath taught us that whoever retained themselves in the communion of the Church did yield due obedience to the King and contrariwise as many as withdrew from the communion of the Church were professed enemies to the King It is impossible I say to conceive how a Schisme should be maintained in such a Church without actual Sedition in the State In this Tertullus the Orator was right when he called the Authors of a new Sect Ring-leaders of Sedition and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very pest for Schisme like the Plague of Leprosie eats into the Walls and Timber of the House and as Optatus observes of the Schisme of the Donatists what Family is there where either the Wife is not withdrawn from her Husband or Children from their Parents or Servants from their Masters And the Divisions of private Families produce publick mischiefs for as a Family which consists of divers persons being divided cannot stand so a Kingdom which consists of divers Families being divided will come to ruine as when the several twists of a Cable which holds the Ship at Anchor is by little Vermin eaten through the ship is exposed to the violence of every wind and storm When the Church loseth a Member the King doth not only lose a subject but gaineth an enemy when either Lay-men make use of schismatical Meetings or Religious men of seditiòus tumults the peace of the Church and State are equally indangered Secondly It cannot be denied that the very act of separation is a bidding * Pertinaciae Schismatis non est alia ratio quam odium fraternum S. August contr Parm. l. 1. c. 4. farewell to all charitable Opinions and amicable conversation towards those from whom the separation is made And when they who first separated from the Church of England did on the very same grounds dissent from the brethren of that separation and withdrew into new Sects they were professed enemies unto all but that Faction to which they adhered For no separation is held justifiable but from such in whose communion the dissenters do apprehend at least that they cannot serve God as they ought but that they should sin in doing as the rules of that communion do require And if so how should they scruple to disobey the King's Laws when they think them contrary to God's Laws or how should they care to be at peace with them who are in their apprehensions enemies to truth Their hatred will rather increase and become implacable and they will call it Zeal how bitter and fierce soever it be For when Men think their opinions and passions warranted by Religion they also think themselves bound by their greatest hopes and fears to prosecute them to the utmost of their power and as the mistaken Disciples did to call for fire from Heaven on all those that dissent from them and that they should do God good service in slaying of them The differences that have been raised among us about things indifferent have caused the loss of more of the bloud and spirits of this Nation as well as of true piety than the persecution of all its professed enemies Long have we languished under that issue of bloud which was opened by punctilio's of Religion for our controversies did not concern the fundamentals of Religion but only the dress and garments of external worship and yet how great a matter did a little fire kindle when it was blown from a coal taken from the Altar for they who as the Priests of God should weep between the Porch and the Altar Joel 2.17 and not only by their tears but by their bloud too endeavour to extinguish the flame did as the Priests of Mars scatter fire in every corner of the Temple and warmed themselves at the flames which they had kindled What if the matters contended for were vile and inconsiderable they had the Art to set them off by glorious Names The Cause and Covenant of God the Kingdome and Scepter of Christ and in such a cause they are bound as they think not only to leave but in a literal sense to hate Father and Mother All moderation is lukewarmness and they will be cruel that they may not be accounted cold as the Royal Martyr foretold p. 69. of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many persons do at this day look upon The Covenant as a holy and harmless Instrument for Reformation but who among all the Covenanters was there that did not think himself bound to oppose the King in reforming the Church But I am sure says that Royal Person The right method of reforming the Church cannot consist with that of disturbing the State nor can Religion be justly advanced by depressing
Loyalty which is one of the chiefest ingredients and ornaments of true Religion for next to Fear God is Honour the King and yet no Artillery Yard did ever discipline more Men for War nor any Magazine furnish them with keener Weapons than the Tongues and Pens of some Disciplinarians have done Thirdly I would willingly be informed what company of persons in any Age did openly separate from an Established Church wherein they might serve God without sinning by communicating with it and did not also trouble and disturb the State The multitude cannot look through the Vizor and see how they are acted by the ambition and covetousness of a few male-contents who under a seeming Zeal for the Truth have real designs against peace and do expose the Temporal and Eternal welfare of their followers for the accomplishing of their own ungodly Lusts not unlike the Ape that burnt the Cats foot in the fire to pluck out her beloved Nuts Fourthly Nor can it be otherwise thought but that Schismatical persons among us do drive Seditious designs if it be considered that there is no pious duty or laudable exercise of piety and devotion but it may be done more solemnly in the publick Assemblies than in any private Conventicles whatsoever * Non licet â—â—de sepaâ—are ubi â—â—iect in belius â—mmutaâ—â—g Aug. â—â—ontra â—â—resc l. 2. â— 28 〈◊〉 230. of â—chism And what Reason can there be as Mr. Hales says why they should do that secretly and suspiciously which they may do warrantably in the publick Congregations except they are afraid their Devotions will be less acceptable when they serve God with Reverence as well as with godly Fear It is beyond question that there may be such corruptions in Doctrine and such Idolatrous practices required in Worship as may justifie a Separation but neither of these can be pretended against our Church The Covenanters indeed did pretend a necessity of reforming our Doctrine but to this day have not mentioned any one Article that needed it but while the Covenant was warm upon their Spirits they required that all persons admitted into any Benefice should subscribe our Articles having first read them publickly and professed their consent to them as long as the House of Lords had the Power of admission committed to them and even now in cool bloud all parties that have any thing of Sobriety do make the Doctrine of the Church of England the Standard by which they authorize their own And if the present Dissenters were Christians indeed the great and uncontroverted Fundamentals of Religion wherein they agree with us in judgment might reconcile their affections in those lesser things wherein they differ Opinionum diversitas Opinantium unitas non sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hales of Schism p. 215. How unreasonable and irreligious a thing it is to contend for Ceremonies to the neglect of the weightier matters of the Law Judgment Mercy and Faith is I hope satisfactorily evinced in another discourse hereunto annexed Fifthly I shall therefore propose another Argument to prove that Schism as it is now practised among us is inseparable from Sedition because if men did dissent purely upon the account of Judgment and Conscience they would dissent soberly and peaceably and as the Nonconformists in Mr. Balls days joyn with us in somethings which they cannot but allow though they refused to communicate in other things which they suspected and concerning those things also they would in all humility and meekness seek satisfaction and distrust their own Opinions which they find to be contrary to the judgment of their Superiours whom they cannot but acknowledge to be very learned and good men For as Erasmus on Romans 14. Dignitatis ratio poscit ut imperitior peritiori obtemperet We owe so much to the Authority and wisdom of our Superiours that in things doubtful and suspected and he instanceth in things far more obnoxious than our Ceremonies they who have less knowledge ought to obey him that hath more and he gives this reason because if it be a crime of Arrogance to despise the Superstition of the weak and of him that erreth in Simplicity of how much more intolerable Arrogance is it if he that is more weak in Faith and Knowledge do judge and condemn them that are better than himself according to the vulgar rule of unlearned persons who judge all unjust which themselves do not practise and the Apostle tells such that the Kingdom of God is not meat and drink i. e. the spirit and temper of the Gospel consists not in being solicitous about such things which are left to our Christian liberty but about the promoting of righteousness and peace Ro. 14.17 and joy in the Holy Ghost which are indispensably injoyned so that sober and conscientious Dissenters would rather according to the Will of God suffer patiently for well-doing than studiously promote discord and division and all those evils which the Apostle says do accompany it I cannot forbear to commend that excellent advice of S. Augustine to such persons Epistle 56. If thou art questioned saith he concerning points of subtilty and controversies tell them thou knowest not what to Answers because thy Learning lyeth not that way if thou art urged to declare what thou knowest and wherein thy learning lyeth Responde to nosse quomodo sine istis homo possit esse beatus Answer thou I have learned how a man may be happy without the understanding of such points And Mr. Hales observed that when scruples of Conscience began to be made or pretended then Schisms began to break in Treatise of Schism p. 217. And now let any indifferent man judge concerning such as instead of dissenting peaceably and seeking satisfaction meekly in such punctilio's of the nature of which they may be safely ignorant and as the Jews say of some of their questions refer the resolution of them until Elias come do not only renounce all Communion in the established Worship but contrary to the known Laws of God and the King disturb the publick peace rail at their Brethren defame and resist their Superiors are deaf to all arguments and will not be perswaded when they are over-convinced but instead of patiently enduring what is not in their power to amend as S. Augustine adviseth do with equal pride and impatience attempt the casting off of all Government whether such are men of tender Consciences or of carnal and by consequence of Seditious principles Sixthly Which will yet more evidently appear if it be considered that Schisms are ordinarily contrived and abetted by discontented and ambitious persons whose seditious and Traiterous designs against the State do want the Midwifry of Schism to give them Birth and Maturity The Vow at Hebron was a means to form an Army against David 2 Sam. 15.7 and Come see my zeal the Motto of Jehu's standard 2 Kings 10.16 which drew many after them who went in the simplicity of their hearts to their own destruction
Heyfer Thus the Arians by one Eusebius a Chief Eunuch first seduced the Empress and by her the Emperor Constantius to be of their perswasion And the great artifice that they imploy to this end is noted by our Apostle to be their having Mens persons in admiration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their own profit that is by flattering insinuations and excessive praises of their Persons and parts their Office and Authority Delectant homines eae faccre quibus non solum non metuitur reprehensor sed laudatus operator extolling their Vertues and extenuating their Vices they skrue themselves into their affections till they make merchandize of them 2 Pet. 2.3 This is Grotius's Observation and if you think it too severe Calvin will avouch it A quibus sperant aliquid commodi As Tacitus says of Otho Omnia serviliter pro imperio fecit iis sordide blandiuntur they basely fawn upon every one from whom they hope for a Pension And most Men are of Micah's opinion that the Lord will bless them when they have such a Levite for their Priest Judg. 17.13 though he be one of their own consecrating Irenaeus tells us how one Mark a Valentinian inveagled a Matron of good note l. 1. c. 89. I desire saith he that you may partake of my grace for there is a place for your greatness in my heart we ought to meet and be united in one that you may first receive grace from me and by me See Josephus what power the Pharisees had upon the chief Women in Jerusalem l. 17. c. 3. fit your felf therefore to receive me as the Bride doth the Bridegroom that you may be as I and I as you behold grace is descending upon you open your Mouth and Prophesie After this saith our Author she thinks her self a Prophetess returns great thanks to Mark for communicating his grace to her and she studies to reward him not only by a liberal portion of her Wealth by which he was greatly inriched but by a perpetual adhering to him and communicating with him even in things not fit to be named It is no great wonder considering what persons they attempt and what arts they use 2 Pet. 2.2 if as it was foretold many do follow their pernicious ways and that by reason of these the way of truth be evil spoken of This gives occasion to our Adversaries to say of us In Orbis Breviario as Bertius of the Calvinists This is proper to them to overthrow whatever estate they are admitted into never to be at rest until they are uppermost to be scoffers turbulent factious disputers ingrateful proud above what can be spoken or believed And this is another feature of the Separatists to be mockers deriding all that is sacred and holy in church or State they despise Dominions and are not afraid to speak evil of Dignities The Church was seldome without an Ishmael such as mocked the Messengers of God 2 Chron. 36.16 and abused his Prophets and despised his Word until the wrath of the Lord arose and until there was no Remedy Thus Jeremy complained that they mocked at the Sabbaths of Sion Lament 1.7 Mock-altars and Ordinances and Calves were set up at Dan and Bethel by Jeroboam to bring contempt upon the Worship of God Such mockings as these the Apostle calls cruel and joyns them with scourgings they were no small part of our Saviour's sufferings and the Disciples are not above their Lord and Master You know with what bitter terms the Pharisees whose name signifies Separatists did reproach the Person and slander the foot-steps of the Lord 's anointed it was a small matter for a Souldier or two to spit in his Face their hard speeches pierced his very Soul to be called a glutton and wine-bibber a friend of Publicans and sinners was but a Prologue to the Tragedy they intended they prosecute him as a Deceiver as a Traytor as one that had a Devil and by Belzebub did cast out Devils as one that subverted the Law and the Prophets all Religion and good Discipline in the Churches of God We may not greatly wonder therefore if in our Age the Church of God be called Babylon and her Ministers Baal's Priests and her Worship Antichristian Though Michael in the heat of contention with the Devil v. 9. brought not one railing accusation against him yet in cool blood without any provocation these mockers cease not to load their Superiors and Governors with hard words shall I say or as our Apostle adds with ungodly deeds such as I want words to express But this is no otherwise than what St. Paul foretold Act. 20.29 That grievous Wolves should enter into the Church not sparing the Flock and that of our own selves should Men arise speaking perverse things to draw away Disciples after them that they may as the Vipers are said to do eat their way through the Bowels of the Church These are they that separate You would think that it is from some Den of Dragons from Tigers or Cannibals or some thing worse than themselves that these do flie But our Apostle gives us another description of them that they were such as were sanctified by God the Father and called such as contended only for the Faith that was once delivered to the Saints and against those only that turned the grace of God into lasciviousness and let the pretences be never so specious The terminus à quo denominates a Separatist Mr Cawdry the forsaking of such a Society will denominate them Separatists And we shall need no other evidence but what comes from their own Mouths for they all grant that a true Church wherewith we may retain Communion without sin or intolerable persecution ought to be communicated with to prove them guilty In the Preface of the Jus Divinum Regiminis Ecclesiastici a Book made by the then London-Ministers they tell ús Ann. 1647. That Parochial Churches are received as true visible Churches of Christ and most convenient for edification that gathering Churches out of Churches hath no foot-steps in Scripture that it is contrary to Apostolical practice and is the scattering of Churches the Daughter of Schisme the Mother of Confusion and Stepmother to Edification and therefore they condemn the Independents for gathering Churches out of other true visible Churches of Christ without any leave or consent of Pastor or Flock yea against their wills receiving such as tender themselves yea too often by themselves or others directly or indirectly seducing Disciples after them Mr. Cawdry says that they who separate must prove the Church from which they depart to be heretical and corrupt or else they are schismatical for Schisme is Schisme saith he though our Churches be not so pure as they ought or would be Again to separate Men in judgment in a Church is Schisme but from a Church is much worse and again Schisme is a causless separation from the Communion and
Messengers of Satan by whom God doth prove you whether you are well rooted and grounded in the true faith and love of God and his Commandments and are not with every blast of wind to be turned out of the way which the Lord thy God commanded thee to walk in v. 5. The ways of God are ways of Peace and Holiness but to despise the Churches of God to disobey our Governors the Bishops and Pastors of the Church to hate and slander our Brethren to slight the Discipline and neglect the Prayers of the Church and our Lord's Prayer too hath been ever in the Church of God accounted Schisme and that Schisme Damnable And because it is a Rule among the Ancients that to reduce Schismes and Heresies to their beginning is a means to refute them I entreat you but to look so far back as the Year 1640. before which time our Union at home made us a terror to our Enemies and the glory of the Protestant Churches abroad and to give me your impartial Opinion of those Men who under pretence of reforming us in Doctrine and Worship and taking off evil Councellors from the King than whom if any Christian Prince had fewer yet none was less influenced by them to the prejudice either of the Church or State did involve us under such a Deluge of Confusion and Bloodshed Rebellion and Irreligion for Twenty Years together I grant that many of them might be Men of good affections that never thought of the events that would follow but then they should have thought of those Duties that were incumbent on them To fear God and the King and not to meddle with them that were given to change especially when they saw they were actually engaged in a most Unnatural War Let the Histories of Presbytery and Independency be read over and then tell me if the same things were to be acted over again Could you with a good Conscience be Actors in such a Tragedy Let me tell you then that it is your duty to beware of such Agents and Counsels as do tend to the like Disorders and Confusions lest notwithstanding the fair pretences of Men of the same spirit and it may be of some of the same Men notwithstanding the good intentions that you now profess which may make you abhor such practices as much as Hazael did Is thy Servant a Dog 2 Kings 8.13 that he should do such things you be by degrees drawn to the like impieties For Schisme is a fruitful evil it is always labouring in the birth of other mischiefs they that separate flye from the Church as the Parthians from their Enemies still shooting back their Arrows and maintaining War against them but they fight against a Rock under which they shall one day fall and perish The Heathen had this Notion of their Jupiter Quos perdere vult dementat prius Spiritual infatuation is the fore-runner of Destruction He that is perverse in his way despiseth the Lord Pro. 14.2 for as much as he despiseth that reproof and instruction which God sends him for his amendment This is a Brand of the Sons of Belial that are marked out for destruction as the Sons of Eli They hearkned not to the voice of their Father 1 Sam. 2.25 because the Lord would stay them 2ly For Counsel and Direction St. Peter exhorts us to grow in grace and in the knowledge of our Lord and Saviour Jesus Christ. It is Sensuality that is the cause of Separation viz pride and Ambition Envy and Uncharitableness ignorance and negligence to be well informed concerning our duties Mortifie therefore these and all other fleshly lusts study Christ and him crucified that you may Phil. 3.9 10. as St. Paul did know him and the power of his Resurrection and the fellowship of his sufferings being made conformable to his death No such charm against Separation as a true mortification of fleshly lusts and desires Study therefore to exceed others in Humility and Charity in a meek and quiet spirit which in the sight of God is of more esteem than all those furious Zealots that know not what spirit they are of And in the words of St. Jude build up your selves on your most holy faith the Doctrine of Christ dying for your sins and rising for your Justification and still making Intercession for you In his Name pray unto God with such fervour and hope faith humility and perseverance that you may be kept in the love of GOD and a comfortable expectation of the mercy of our Lord Jesus Christ unto Eternal Life The wifest and best of us are but Men compassed about with many infirmities what through ignorance and interest passion and prejudice in many things we offend all and all the means and diligence we can use without the special grace of God will be too little to undeceive us and set us in the right way which grace he hath promised only to the humble and meek Psal 25.9 The meek he will guide in judgment and the meek he will teach his way 'T is the first Lesson that Christ teacheth his Disciples and that by his Example as well as Precept Learn of me for I am meek and lowly Mat. 11.29 and ye shall find rest unto your Souls I conclude with those Pathetical perswasions of Saint Paul which I beseech God to imprint upon all our hearts If there be any consolation in Christ if any comfort of love Phil. 2.3 if any fellowship of the spirit if any bowels and mercies fulfill ye my joy that ye be like minded having the same love being of one accord of one mind Let nothing be done through strife and vain glory but in lowliness of mind let each esteem other better than themselves And again Put on Col. 3.12 as the Elect of God holy and beloved bowels of mercies kindness humbleness of mind meekness long-suffering forbearing one another and forgiving one another if any man have a quarrel against any even as Christ forgave you so also do ye And above all things put on Charity which is the bond of perfectness and let the peace of God rule in your hearts to the which also ye are called in one body and be ye thankful FINIS POST-SCRIPT SInce this Treatise of Schism was in the Press I met with a Book of Miscellanies under Mr. Hales's Name in which was a TRACT concerning Schisme much applauded by the Separatists both Schisme and Heresie p. 191. to be as he calls them but two Theological Scarcrows but upon my first reading it I apprehended it to be so far from being unanswerable that it did sufficiently confute it self which I doubt not will appear to all judicious Readers upon this Analysis of the TRACT which followeth Q. WHat is the benefit of Communion Answ Communion is the strength and ground of all society Sacred and Civil whoever therefore causeth a breach if in civil occasions is guilty of Sedition or Rebellion if in Ecclesiastical
differences is guilty of Schism so that Schism is an Ecclesiastical Sedition as Sedition is a Lay-schisme p. 193. Q. What is the definition of Schisme Answ Schisme is an unnecessary separation of Christians p. 195. from that part of the visible Church of which they were once Members Q. When is Separation necessary Answ Separation is then necessary when nothing will save us from the guilt of Conscience but open separation p. 195. Q. When is Schisme complete Answ These two things make Schism complete First The choice of a Bishop in opposition to the former 2ly The erecting a new Church and Oratory p. 196. for the dividing Party to meet in publickly As in the late famous controversie in Holland de Praedestinatione as long as the disagreeing Parties went no further than disputes the Schisme was unhatched but as soon as one Party swept an old Cloyster and by a pretty Art suddenly made it a Church by putting a new Pulpit in it for the separating Party to meet in what before was a Controversie became a formal Schisme p. 197. Q. What is the danger of Schisme Answ What the Ancients spake by way of censure of Schisme in general is most true and they spake most strange things of it for they saw p. 198. that unadvisedly and upon fancy to break the knot of union betwixt man and man especially among Christians upon whom the tye of love and communion doth especially rest was a crime hardly pardonable and that nothing absolves a Man from the guilt of it but true and unpretended Conscience And p. 192. Heresie and Schisme are things of great moment the one offending against Truth the other against Charity and both are deadly Q. Was the Schisme of the Donatists any way excusable Answ No they were compleat Schismaticks upon the grounds before mentioned p. 196. nor was there any necessary cause for their Separation for the occasion of the Schisme was an Opinion that where good and bad were mixed there could be no Church p. 205. by reason of pollution evaporating as it were from sinners which blasted the righteous and made all unciean whereas in his Congregations he pretended that wicked persons found no shelter p. 206. Q. How was this Schisme of the Donatists refuted Answ By this one maxime of St. Augustine which was irrefragably asserted Vnitatem Ecclesiae per totum orbem dispersae propter nonnullorum peccata non esse deserendam That the unity of the Catholick Church is not to be forsaken for the sins of some that are within it p. 206. Q. Though in this Schisme the Donatist was the Schismatick p. 208. yet might not any one communicate with them if occasion so required if so be they did not flatter them in their Schisme for why might it not be lawful to go to Church with th◠Donatist if occasion so required since neither Nature nor Religion suggest the contrary why may I not be present at such publick Meetings as pretend Holiness p. 209. so there be nothing done but what true Devotion and Piety brook Yea why may I not go to an Arian Church if occasion require p. 215. so there be no Arianism expressed in the Liturgy Answ 1. You may not communicate with such because of the danger of Schisme before mentioned 2ly Because it is not lawful no not for prayer hearing conference or any other religious office whatsoever for People to Assemble otherwise than by publick order is allowed for why should Men desire to do that suspiciously in private which may be performed warrantably in publick p. 229 230. Q. But what if they to whose care the execution of the publick service is committed do some things unseemly suspicious or unlawful p. 209. if their Garments be censured as or indeed be superstitious what if the Gesture of Adoration be used at the Altar what if the Homilist or Preacher deliver any Doctrine of the truth of which we are not well perswaded Answ Yet for all this we may not separate except we be constrained to bear a part in them our selves p. 210. The Priests under Eli had so ill demeaned themselves about the daily Sacrifice that they made it to stink yet the People refused not to come to the Tabernacle nor to bring their Sacrifices to the Priests for in Schismes which concern fact nothing can be a just cause of refusal of Communion but only the requiring of the execution of some unlawful or suspected Act. Q. What may we do when some Persons in a Church teach erroneous Doctrines p. 214. suppose of Arius and Nestorius concerning the Trinity or the Person of our Saviour Answ What to do in this case is not a point of any great depth of understanding to discover p. 215. so be it distemper and partiality do not intervene I do not see that Opinionum varietas Opinantium unitas are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or that Men of different Opinions in Christian Religion may not hold communion in Sacris in the publick Worship This Argument holds à fortiori if I may keep communion with such as teach false Doctrines much more with such as practise only suspected Ceremonies p. 226. Q. What is your Opinion of Conventicles Answ It evidently appears that all Meetings upon unnecessary occasions of Separation are to be so stiled p. 227. so that in this sense a Conventicle is nothing else but a Congregation of Schismaticks Q. Is not this name sometime fixed upon good and honest Meetings p. 227. Answ It is and that perchance not without good reason For first it hath been at all times confessed necessary that God should have p. 227. not only inward and private devotion when Men either in their Hearts or Closets or within their private Walls pray praise confess and acknowledge but that all these things should be done in publick by troops and shoals of Men from whence proceeded publick Temples Altars forms of Service appointed Times and the like which are required for open Assemblies Q. What is the reason of the severe censures and Laws against private Meetings Answ When it was espied that ill affected persons abused private Meetings whether religious p. 228. or civil to evil ends religiousness to gross impiety and the Meetings of Christians under Pagan Princes when for fear they durst not come together in open view were charged with foul imputations as by the report of Christians themselves it plainly appears as also civil Meetings under pretence of Friendship and neighbourly visits sheltered treasonable attempts against Princes and Common-weals Hence both Church and State joyned p. 229. and joyntly gave order for forms times places of publick Concourse whether for civil or religious ends and all other Meetings whatsoever besides those of which both time and place were limited they censured for routs and riots and unlawful Assemblies in the State and in the Church for Conventicles Q. Is it not lawful then for
Raynolds Dr. Chaderton Dr. Spark and others were appointed to discourse the matters in controversie with some Episcopal Divines They were so far from affirming the ceremonies to be unlawful that they would not have it known that any of that party were so weak as to affirm it and Dr. Raynolds was so far satisfied that before his death he solemnly declared himself to be of the communion of the Church of England and desired absolution according to the form appointed in the Liturgy About this time Bishop Morton Doctor Burges Mr. Sprint and others did most rationally and irrefragably assert the innocency of the Ceremonies and the necessity of the Ministers conforming rather than to suffer deprivation and of the peoples rather than to be deprived of the Ordinances of Christ I intend not a History of the transactions in this business and therefore shall only give you a brief account of it from the beginning of our unhappy troubles The Long Parliament in their Petition and Remonstrance joyned with it December 15. 1642. inform us of some Malignant parties whose proceedings evidently appeared to be mainly for the advantage and increase of Popery and were composed set up and acted by the subtle practice of the Jesuits and other Engineers and Factors for Rome who had so far prevailed as to corrupt divers of the Bishops and others in prime places of the Church and p. 20. they intimate that Idolatry Exact Collect. and Popish Ceremonies were introduced to the Church by command of the Bishops and the people were not only debarred the Church but expelled the Kingdom And that those were counted fittest for Ecclesiastical preferment and soonest attained it who were most officious in promoting Superstition most virulent in railing against Godliness and honesty We desire say they to unburthen the Consciences of men of needless and Superstitious Ceremonies suppress Innovations and take away the monuments of Idolatry To this His Majesty of Blessed Memory answered thus The fears for Religion may haply be not only as it may be innovated by the Romish party but as it is accompanied with some Ceremonies at which some tender Consciences really are or pretend to be scandalized Concerning Religion as there may be any suspicion of favour or inclination to the Papists we are willing to declare to all the World that as we have been from our childhood brought up in and practised the Religion now established so it is well known we have not contented simply with the principles of our Education given a good proportion of our time and pains to the examination of the grounds of this Religion as it is different from that of Rome and are from our Soul so fully satisfied and assured that it is the most pure and agreeable to the Sacred Word of God of any Religion now practised in the Christian world that as we believe we can maintain the same by unanswerable Reasons so we hope we should readily seal to it by the effusion of our Bloud if it pleased God to call us to that Sacrifice And therefore nothing can be so acceptable to us as any proposition which may contribute to the advancement of it here or the propagation of it abroad being the only means of drawing down the Blessings of God upon our selves and this Nation And we have been extreamly unfortunate if this Profession of ours be wanting to our people For differences among our selves for matters indifferent in their own nature we shall in tenderness to any number of our loving Subjects very willingly comply with the advice of our Parliament that some Law may be made for the exemption of tender Consciences from punishment or persecution for such Ceremonies and in such cases which by the judgment of most men are held to be matters indifferent and of some to be absolutely unlawful Provided c. as before mentioned under the three cautions To that clause which concerns corruptions as you stile them in Religion in Church Government and in Discipline and the removing such unnecessary Ceremonies as weak Consciences might check at That for any illegal Innovations which may have crept in we shall willingly concur in the removal of them but we are very sorry to hear in such general terms corruption in Religion objected since we are perswaded in Conscience that no Church on Earth can be found that professeth the true Religion with more purity of Doctrine than the Church of England doth nor where the Government and Discipline are joyntly more beautified and free from Superstition than as they are here established by Law which by the Grace of God we will with constancy maintain while we live in their purity and glory not only against all invasions of Popery but also from the irreverence of those Schismaticks and Separatists wherewith of late this Kingdom and City abound to the great dishonour and hazard of Church and State Doubtless they had very much of the nature of the Adder in them who instead of being charmed into a quiet and meek submission by these most pious gracious sincere Reasons and condescensions did precipitate themselves and the three Nations to those horrible confusions which that Prophetick as well as Royal Spirit foretold for immediately after the people of the Land being frighted by frequent remonstrances of fears and jealousies of Popery and Superstition run themselves into certain snares as to their Estates by the insatiable oppression of their new Masters and their Lives by their want of Loyalty and as to their Consciences by illegal Oaths and Covenants till the beauty of Religion was destroyed for want of Order and Reverence and the substance of it devoured by Sects and Heresies of all kinds And this mostly for Reformation of Ceremonies for the Doctrine needed it not I do even tremble to relate in a corner what a Preacher who was then of great repute spake in the most eminent meeting of the Nation the present Parliament Anno 1656. in these words Worthy Patriots you that are Rulers in this present Parliament Praised be God who hath delivered us from Prelatical innovations Altargenu-flexions and cringings with crossings and all that Popish trash and trumpery and truly I speak no more than what I have often thought and said The removal of these insupportable burdens countervails for the Bloud and Treasure shed and spent in these late distractions nor did I as yet ever hear of any godly men that desired were it possible to purchase their friends or mony again at so dear a rate as the return of these to have those Soul-burthening Antichristian yokes imposed upon us if any such here be I am sure that desire is no part of their godliness and I profess my self in that to be none of the number Can any that bears the name of a Christian hear such things without horror especially when he shall seriously consider what a deluge of bloud had overflown the land The King being Murthered about Eight years before and the Sword and the Axe having
in which I hope we all believe they themselves went to Heaven And the Governors of the Church have ever since taken caution of all its Ministers not to depart from the same either in their publick ministrations or doctrines so that the people need not doubt of their security in such good old ways wherein as the ancient Martyrs did they may even in the midst of outward troubles find peace in their Souls But as for those that give themselves up to the guidance of Unstable men who have degenerated not only from the moderation and charity of the ancient Nonconformists but even from their own principles and neither are what they lately were nor have given their followers any security that they will continue to be what now they are They must needs be like children tossed to and fro with every wind of Doctrine by the slight of men and cunning craftiness whereby they lye in wait to deceive There are perhaps some weak persons among us whose Consciences are really offended at the use of our Ceremonies these we ought to regard so far that if it were in our power we should rather omit the use of the Ceremonies than give them offence But as we are forbid to give any offence to private persons so much more to the Church of God 1 Cor. 10.32 by our disobedience And whereas those that have real scruples of Conscience will be diligent to enquire and ready to receive satisfaction from their more learned Brethren it cannot be presumed that there are many such among us who have the arguments and examples of the first Reformers and Martyrs the sence and Harmony of the Reformed Churches abroad the deliberate constitutions of the Church and State at home to instruct them in the necessity of Obedience in such indifferent things and if weak persons will attend rather to the wicked suggestions of a few discontented and turbulent men Qui obstruunt pectora hominum ut ante nos odisse incipiant quam nosse that so Lord it over the Consciences of weak persons as to make them hate their Brethren they know not for what if they neglect to hear the Church and despise instruction and choose their own delusions they are no longer weak Brethren but resolved adversaries and of such Christ says See Calv. Institut l. 3. c. 19. S. 11. Matth. 15.14 Let them alone they be blind Leaders of the blind And that most dissenters among us are of this kind may appear from that ready conformity which they practised before the late Indulgence and since that upon the test which argues their revolt to proceed from humor or interest rather than from Conscience And as Mr. Calvin says S. 13. If such weak persons never grow so strong as to digest inoffensive and slender food it is certain they were never well nursed with Milk I conclude therefore with Peter Martyr We must not always yield to the weak in things indifferent Loc. Com. 2. l. 4. c. 32. but so long only until they have been well instructed after which if they are still scrupulous their infirmity deserves no farther respect for then 't is not Scandalum pusillorum sed Pharisaeorum Calv. ubi supra S. 12. And the Church hath a necessity of vindicating her liberty when by the unjust actions of false Apostles it is questioned and indangered in the Consciences of her weak Children MISERICORDIAM VOLO OR THE PHARISEES LESSON Matth. ix 13. But go ye and learn what that meaneth I will have Mercy and not Sacrifice TO find the genuine sense of these words it will be convenient to consult the Context from v. 9. where our Saviour calls Matthew a Publican of no small reputation and wealth to follow him who had not a house where to rest his head A strange effect by virtue of two words wrought on such a Subject of which we are obliged to say something Ne arreptitiam enthysiasticam conversionem expectemus saith Jansenius in Locum lest we also should expect what too many pretend unto an instantaneous and impulsive power to work irresistibly upon us for our Conversion Julian and Porphyry do both object this very instance to overthrow the credit of the Gospel as if the whole History of it were fictitious and false or at least to prove that they were no other than giddy and fanatick persons that followed our Saviour In locum Of this S. Hierome takes notice and answers thus Fulgor ipse Majestas Divinitatis occultae quae etiam in humanâ facie relucebat ex primo ad se videntes trahere poterat aspectu Si enim in magnete c. But this reply is not thought sufficient by learned Men to silence the objection to which it is answered more satisfactorily as followeth That S. Matthew was brought up in the Jewish Religion wherein that he was a good proficient appears as from many passages in that Gospel so especially by the Hebrew Tongue wherein he wrote it In his time the coming of the Messias was generally expected by that Nation and our Saviour having entred on his publick Office proclaims himself to be that Messias and proves it not only by the Divine Doctrine which he taught but by the Miracles wrought by him such as no other Man did One was newly effected on the Paralytick Man v. 2d whose bodily Disease being cured by two words Arise and walk was applyed by our Saviour to perswade the People that he could as easily and graciously pardon their sins Now St. Matthew living in Capernaum where this was done could not be ignorant of the fact nor can we probably suppose him negligent to certifie himself of the real truth of that and other Miracles which our Saviour wrought in Capernaum and comparing the predictions of the Prophets with which he was well acquainted with the several circumstances of the time and place and the mighty deeds of the promised Messias he was perswaded to believe him to be the Christ of which it is also probable that our Saviour more fully convinced him by some particular arguments besides the general Doctrine which he taught in that City although only the close of that Discourse be recorded so that he was not converted as St. Paul was by a Miracle from Heaven but by the ordinary rational method by which it pleaseth God to draw other sinners to himself Opening their eyes Acts 26.18 and turning them from darkness unto light and from the power of Satan unto God It is no * Thus we find that Xenophon became the Disciple of Socrates for meeting him in a narrow passage Xenophon asked him this short question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. How the necessaries of life might be obtained to which having answered satisfactorily he demanded again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Where Men might be made good and virtuous Socrates answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Come and learn whereupon Xenophon followed him and became his Disciple Diog
unity and rent the Body of Christ is the judgment of all sober Christians Our Saviour did not withdraw himself and his Disciples from the Jewish Synagogues because there was a High-Priest and the Scribes and Pharisees sate in Moses Chair A tolerable Sore is better than a dangerous remedy Mr. Hooker Nor did the Apostle perswade the Christians to forsake the Church of Corinth wherein were many profane Persons and great abuses but he disswaded them from their divisions which had given occasion to those scandals And if the Church in imitation of her Master do retain some sinful persons in her Communion in hope to reform them it is no charitable course to seduce her Disciples as here the Pharisees did Why eateth your Master with Publicans and Sinners If the Church did impose such Sacrifices as the Church of Rome doth for the Living and the Dead a few Pence at the Pope's shrine for Sins past present and to come if it did require that daily Mock-sacrifice of the Body and Bloud of Christ in the Mass of which they themselves can have no great esteem seeing they order it to give place to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Worship of the Cross on a certain day set apart for that end on which saith Durand Rationale l. 6. c. 77. Horâ nonâ convenit ad adorandam crucem vacare they must be wholly intent upon the Worshipping of the Cross as if that were indeed the Altar that did Sanctifie the Sacrifice or if they did impose such gaudy and numerous Ceremonies as should quite hide and obscure the substance of Worship and Devotion that it might be said of the Church as the Poet says of his gaudy Girl Pars minima est ipsa puella sui Then we might have cause not only to recede but to resist as the Martyrs did but to contend as Hugh Broughton and Mr. Ainsworth did to Separation and enmity upon a needless controversie whether Aarons Ephod were of a Blew colour or Sea-water-green and Tragoedias agere in nugis to act Tragedies upon no other ground than our own fears or jealousies and to use our Christian Brethren as the Heathen did their Predecessors wrap them up in the skins of Wolves or Bears by defaming slandering and condemning them as Profane and Antichristian persons and then bait and devour them this is to deal worse with them than the Pharisees did with Christ Suppose there were a better Government and discipline revealed than ever yet was known or practised in the Church suppose the Presbytery were agreeable to the pattern in the Mount as some phrase it and if they had said to the pattern of the air it had been alike intelligible yet if it could not be erected without Rebellion and Rapine without the effusion of Christian bloud and rasing the foundations of Churches and Kingdoms that were well established in the truth and peace of Christ the Text doth warrant the rejection of it I will have mercy and not Sacrifice But wherein I pray doth the Discipline opposed by Presbyterians c. to the Peace and Unity of the Church exceed or parallel that which is already established or is it as venerable for antiquity as the Jewish Sacrifices were is there any thing of such beauty as the Temple and the several Orders of the Priesthood is it such a prop to the Royal Tribe as the Priesthood was or doth it serve the Ends of Religion as the Sacrifices did Alas very little of all this will appear it is but an invention of yesterday that like Jonah's gourd sprung up in a night and hath a worm alwayes gnawing at the root and yet men think they do well to be angry and to contend for it even to the death of their Brethren Hath not God said I hate robbery though it be for burnt-offerings will God be well-pleased with such as sacrifice their Loyalty and Charity and all moral virtues to a pretended Reformation of Ceremonies This Mask is so worn out that a Pharisee would be ashamed of it and yet a late Gentleman hath taken it up and though his business was to cast fire into the several parts of the Nation especially into the Churches yet makes himself very merry and tells us in his Rehearsal that the good Old Cause was not only good enough but too good to be fought for but God forbid that others should be of his mind to think only so well of it as to fight for it again for it is so impossible that any Cause fought for with such horrid circumstances as that was should be good that if an Angel from Heaven Gal. 1.8 much less when only one transformed into an Angel of light should assert it I have warrant enough not to believe him The Sacrifices and Discipline of the Law were termed by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 3.7 the ministration of death because without shedding of bloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was no remission Heb. 9.22 And if in this the Discipline contended for do resemble the Jewish Sacrifices in the shedding the bloud not of Beasts but of Christians and cutting and dividing the very body of Christ in fire and smoke and making whole Kingdoms burnt-offerings we may be assured the God of Mercy cannot be well-pleased with such Sacrifices The Honour of God the Success of the Gospel and Salvation of Souls is not concerned in the erecting of such a Discipline nor in contending about Ceremonies which are not otherwise hurtful to those great ends but by our needless contentions about them If we could order our Conversations according to the Doctrine of the Church we need not fear of displeasing God by Conforming our Devotions to the Liturgy of the Church for the Kingdom of God is not meat and drink but Righteousness and Peace and Joy in the Holy Ghost he that in these things serveth Christ is acceptable to God and approved of men There is no Reason we should be thus disjoyned and mutually branded By. Hall in a Serm. of the mischief of Faction p. 83. This man is right ye say that man is not right this sound that rotten and how so dear Christians what for Ceremonies and circumstances for Rotchets or Rounds or Squares Let me tell you he is right that hath a right heart to his God what Form soever he is for The Kingdom of God doth not stand in meats or drinks in stuffs or colours or fashions in noises or gestures it stands in Holiness and Righteousness in Godliness and Charity in Peace and Obedience and if we have happily attained unto these God doth not stand upon trifles and niceties of indifferency and why should we Away then with all false jealousies and uncharitable glosses of each others actions and estates Let us all in the fear of God be intreated in the bowels of our Dear Redeemer as we Love our Selves our Land our Church the Gospel to combine our counsels and endeavours to the holding