they have hitherto set about this new experiment which it seems renders the case so difficult in your own opinion that I fear you will have cause enough to censure the rashness of their unadvised undertaking of it But now to the Scales wherin we must weigh 1. The Benefits to be hoped 2. The evils to be feared will follow such gathering Churches You pitch upon three great Benefits 1. The pleasing of God when we know it is his will and the profit of mens souls by the most regular manner of discipline and Worship But be sure you know it is his Will you your self make it very difficult to know this even for the Teachers how much more for the people The same Argument will put us upon the Reformation of the State too when we know it is Gods will This we know to be Gods will that we serve God the best we can in our places that we move for a Reformation in a peaceable and regular way that we preserve the unity and Communion of the Church That we obey our Civil and Ecclesiastical Governors these things we know to be Gods will and we know that he is not the God of Confusion but of order in his Churches and what tends to disorder and confusion we know it is not Gods will but how we shall know that it is his will we should reform the Church upon our own heads and therefore Seperate from true Churches and gather Churches in order to better Worship and discipline if so it prove this we know not 2. The second Benefit is the setting up an imitable Example of right Discipline and worship to other Churches i. e. Setting up a Standard with the former Narrative of the grounds of the War But heads severely then woe to them that set up a worse And in your Conscience is not this woe likely to be generall how many hundred years hath our Discipline been exposed to examination and for the substance of it what part can envy it self find fault with this are the short Counsels of our new Reformers likely to mend it besides how will you do that are for Episcopacy you will not regulate that by having none or by making other Bishops I hope As for our Worship I presume the Reformed Liturgy will not take place except in yâ—ur own Congregation and sure that we have already is better than none at all as it is with your brethren of the new Churches 3. Your last benefit is a marvellous one indeed the satisfying the Consciences of honest mistaken people who think it unlawful to communicate with us i. e. we must break the Churches in pieces to feed the mistakes and ill humours of honest people if they are honest remove their mistakes teach them truth and wisdome and peace and duty and perswade them to keep their Station and Communion with us and I doubt not but that yâ—u and they will find this to be the greater benefit of the two at last as well as we You may see there is no good to be done by the practise and you in the next place see what a swarm of mischiefs attend it I shall observe the things you fear your self and indeed they are more in number weight and measure too then the benefits you mentioned 1. This mischief is likely to follow their gathering-Churches as you well observe the exasperating the minds for number and quality considerable and so alienating from their brethren and hindring them 2. Thereby weakning the Protestant Interest in a time which requireth â—ur greatest concord 3. Then setteng of parties against parties and Churches against Churches and turning of Religion into contentions and mutual oppâ—sitions 4. The countenanceing of unlawful Seperations which will all shelter themselves under such examples and the Dividers will not see the different principles on which we go while our practice seemeth to be the same 5. And so it may be injurious to future ages by seeming to give them Presidents for unlawful Seperatiâ—n 6. And it is not the least evil consequent that we shall cherish not only the error of tâ—ose that think worse of the Parish-Worship and Assemblies than there is cause but we shall also accidentally nourish their pride who will think themselves a holier people because they erroniously over-censure the persons and practices of others These are they evil consequents which you wisely forâ—see will follow these new Churches and you cannot I think prudently avoid them but by forbearing that practice and perswading your brethren to do so likewise For you confess when the publique good forbids it as no doubt it now dâ—th p. 22. The Tolerated Ministers must not gather distinct Church-Assemblies but joyn with the publique Churches and help the people by their instructions at other times And not to bâ—y up the people in their weakness which you well observe p. 23. inclineth them to causeless seperations and disâ—unctions But who shall now hold the beam let any hand but your own and I am sure the inconveniences you have mentioned must needs preponderate those shadows of benefit that the practice pretends to 'T is the known and stated judgment of the Church in all Ages that defects yea and many corruptions which you charge us not withal are far more tollerable and not so hazardous to the Church as Seperation by the breach of unity and then what shall we think of the formal and positive Schysm in gatherâ—d Churches The Novatians Audeans and Donatists had all the same pretence of better discipline and worship than the publique therefore they gathered themselves into distinct Churches for reformation and greater purity in Religion but for this they stand recorded for Schysmaticks and Pâ—sts of the Church in the writings of the Fathers and Church-Historiâ—ns You acknowledge our errors are Tollerable else you would not Communicate with us and this is a standing rule in the Church si error est Tolerabilis non â—pâ—râ—et â—erâ— Secessionem If the errors or scandals of the Châ—rch be Tolerable we ought not to leave it and what 's the reason because of the dangerous consequents that have ever followed Seperation and the beauty and Cameron de Schys holiness of unity in Religion Sir I perceive I need not endeavour to quicken your sense of the fearful effâ—cts of seperation and should I begin to speak of them there would be no end God grant we may never feel them and therefore that you and I and every man may do our proper endeavour to prevent and heal them Schysmate luxantur Pareus membra Ecclesiae Membra luxata inepta sunt ad sua muncra obcunda membra luâ—â—ta gravissimo dâ—lore corpus afficiunt P. Mart. Schysm in the Church puts the members out of joynt members out of joynt are unfit fâ—r service and cause great dolours and disquietment to the whole body What sharp contâ—nâ—ions and ruptures in the bowels of the Châ—rch what Wars and desolations in Nations hath Schysm been
THE DOCTRINE OF SCHISM Fully Opened and Applied TO Gathered Churches OCCASIONED By a Book entituled Sacrilegious Dissertion of the Holy Ministery rebuked and Tolerated Preaching of the Gospel Vindicated By the Author of Toleration not to be Abused by the Presbyterians When once Parties are engaged by their Opinions in Anti-Churches and fierce disputing The Flesh and Satan will be working in them against all that is Holy Sweet and Safe Baxters Def. p. 57. London Printed by S. G. and B. G. for James Collins and sold by Abisha Brocas in Exon. 1672. TO THE READER GOOD READER thou art made the Judge betwixt us examine our arguments and observe the manner how we handle them and one another impartially and then if thou hast no favour yet judge righteously and I submit Or if thou hast any favour I entreat thee to bestow it in reading those few first Chapters that are spent in Altercation There thou wilt come to Argument and be there as severe as thou wilt I confesse I have taken the liberty sometimes to use a little pleasantnesse rather than be Angry with a Severe Adveâ—sary that perhaps may incur thy â—ensure Yet consiâ—er my provocations thereunto and thou wilt either pardon me or condemn me with pity To trouble the READER with Personal Altercations or to use any thing like Drollery in a serious Argument I like not very well my Self And though I know not why my own heart should condemn me for either yet I fear him that is greater than my heart and knows all things and judge it safest to say that as I never wrote in this manner before so I hope I shall not be provoked to do so again May my Adverse Brother have the same mind Yea I hope he is so good a man that by his own better principles if not by my Arguments as also by experience the grosseness of his Brethrens Seperations being far beyond what he seemed to suspect he hath already suffered himself to be satisfied of the evil and danger of our gathered Churches both by Reason and Sence The GOD of Peace and Truth be with thee and with his poor Church Farewel Some single Sermons and other Discourses touching the present Differences in the Church printed for James Collins 1. CAtholick Charity recommended in a Sermon to the Right Honourable the Lord Mayor of London in order to the abating the animosities among Christians that have been occasioned by differences in Religion by Jos Glanvil Rector of Bathe price 6. d. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a seasonable Recommendation and defence of Reason in the Affairs of Religion against Infidelity Scepticism and Phanaticismes of all sorts by Jos Glanvil price 6 d. 3. The Christians Victory over Death a Sermon preached at the Funeral of the most Honourable George Duke of Albemarle by Seth Lord Bishop of Sarum price 6 d. 4. A Mirour of Christianity and a Miracle of Charity or an Exact Narration of the Life and Death of the Lady Alice Dutchess Dudley by R. Boreman D. D. price 6 d. 5. The General Assembly or the necessity of the receiving the Communion in our publick Congregations evinced from the nature of the Church the Word of God and Presbyterian Principles in a Sermon by Francis Fulwood D. D. prâ—ce 6 d. 6. Miserere Cleri A Sermon representing the miseries of the Clergy and assigning their true causes in order to a redress by Edw. Wetenhal BD. price 6d 7. Vrim and Thumin or the Clergies Dignity and Duty recommended in a Visitation Sermon by Mal. Connant B. D. price 6 d. A Discourse of Toleration in answer to a late Book entituled A Discourse of the Religion of England price 6 d. Indulgence not justifyed being a continuation of the Discourse of Toleration in Answer to the Arguments of a late Book entituled a Peace-offering or plea for Indulgence and to another called the Second Discourse of the Religion England price 6 d. Toleration not to be abused or a serious Question soberly debated and Resolved upon Presbyterian Principles viz. Whether it be adviseable especially for the Presbyterians either in Conscience or Prudence to take advantage from his Majesties late Declaration to Deny or Rebate their Communion with our Parochial Congregations and to gather themselves into dictinct and separate Churches price 6 d. The Judgement of the learned and pious St. Augustine concerning poenal Laws against Conventicles and for unity in Religion delivered in his 48. Ep. to Vincentius price 4 d. Non-Conformists NEW-CHVRCHES SINFUL CHAP. I. The Introduction The Answers Title and the Impertinency of it THe Confident Questionist as his Answerer calls him in this will yet be confident that not many will not take the task and burthen upon them to read the Answer and that but few of them that read it will be able to understand it and that few or none of that small number that shall think they understand it will be able to see the Consequence of it or lastly if any shall chance to be so lucky they must be exceeding kind as well as wise if they can endure without very much patience and some indignation its Vndertaking Method and Manner of Reasoning in all which it pitties me to observe the Author so like himself and so deserving the Title of the Episcopal Patron of Presbitery and the Independent Catholick Prelate of Non-Conformity The modest dress of the Body of the Book may answer for it Selfe but 't is confest the Mouth of it speaks great Swelling Words The Title is Sacrilegious desertion of the holy Ministry Rebuked and Tolerated Preaching of the Gospel Vindicated What Conjuring is here I am afraid the Spirits are disturb'd Sacrilegious desertion of the holy Ministry Rebuked The Holy Ministry Sacrilegiously deserted What impiety is this a heinous Crime indeed and worthy a very severe Rebuke But where are the Criminals who are they that have wrought this Abominable thing Sure the Answerer himself is in no wise guilty no he presently assures you that he is firmly resolved to the contrary and in this point I believe he will as easily answer for the Questionist Who then doth he mean to Rebuke not the Conformists they have no liberty to be Silent though others have to Preach Besides if they should especially the Vsurpers among them I presume if way might thus be made for the right Owners our Author would not be much troubled Without Controversy then he means his Brethren the Non-Conformists and have you indeed deserted your holy Ministry you are too too blame and must be Rebuked Or have you not already done it yet 't is to be feared you may chance to do it Or though at present you are every where found rather too busy in the exercises of your gifts and are not unlikely so to continue yet this Questionist hath said something that in the Consequence of it seems to perswade you to desert your Office or at least hereafter you may possibly be urged thereunto by some silly reasonings
have done upon less Provocation That you might have ground to run out upon me as an Enemy to Tolerated Preaching you expresly affirme p. 2. that you find I exhort you to desert your Office and that it seemeth p. 60. that acknowledging us true Churches will not satisfie us without What Actual hearing us We would stroke you into silence and the neglect of your Office p. 25. You ask p. 58 59. whether it be Sin in you to Preach and labour much in the proof of the Necessity of your Preaching And you intimate that if the Non Conformists should not Preach they should be Idle Cruel Sacrilegious and Perfidious as are your words p. 27 28. Now Sir in my sillie way of reasoning I must demand whether you do indeed find those words for which you persecute me throughout your Book in my Book or not If you shall say you do find those words or words to that effect I am not satisfied unless you tell me where for I solemnly protest I know not Why did you not name the page where they were to be found as in other cases you generally do especially this being the main matter of offence to you that provoked you to so much severity throughout your Book against me for you begin your Book to this purpose that if it had been all my endeavour that the Toleration should not be abused you should earnestly have seconded me but when you found that I had the faâ—e to exhort you to desert your Office c. that I come to you in Gods Name to charge you to forbear His work then you say your Conscience bad you help to save the weaker sort that need from such Pernicious Fallacies Sir I do with all earnestness and yet meekness let you know that I expect you should make good your charge shew me these words or words that carry the same sence in any place of my book or confess you have wronged me and I am satisfied But yet turn the Tables and ask your self seriously what lashes you would have censured me worthy should I have dealt so with you Take an Instance of your Spirit and Charity upon a far less occasion given you as you conceive in my Book when upon a Misinformation at most I only Asked a Question in a matter of no great moment viz. Whether the Presbyterians did not heretofore refuse the Comprehension because they could not have it without a general Toleration See how you flie upon me with all fury and say p. 62 63 64. This hath no bounds and it grieveth me to read it O Posterity How will you know what to believe you should not by Question have vented such a falshood And yet notwithstanding all this vehemence in the next pages you seem your self to intimate in my weak opinion grounds sufficient for the Rumour and Suspition and consequently the Question But I am not obstinate in my own Defence leaving my Question and your Censure upon it with your Discourse and Concession about it to the mercy of the Reader who will judge betwixt us whether we will or not However thanks be to God though by your charging me to have written things that I have not written contrary to plain Truth and Justice you have given me far greater provocation yet I say thanks be to God you have not tempted me to turn your own words upon you and to say to you as you do to me Repent of such Calumnies and study not to aggravate your fault by excuses we lament his want of common sence or modesty what dealing is to be expected from such men with what forehead is this Humility or ministerial Fidelity to begin your Book with so direct an untruth and to stand to it and repeat it so often in the face of the World Lord what have I ever said or done in order to the silencing of Non conformists as you frequently seem to charge me yea what have I not done or said as I was able and had any opportunity that their mouths might be opened the World knows my several publick endeavors to that purpose I do not say my silly Arguments as you meekely call them but perhaps my Mediation as some persons will more ingeniously acknowledge for the peaceable Non-conformists from the Kings Return to the day of the Indulgence and since too hath not been altogether ineffectual and perhaps considering all that hath been too much and my Superiors have been very candid if they have not thought it troublesome I must take the boldness to add that were I conscious to my self that any thing I ever said or did hath been so great a Remora in the way of accommodation betwixt non-conformity and the Church of England as the boisterous reasonings and desires of some men I fear I should carry it with sorrow to my grave If I err in this censure I beg the pardon both of God and them CHAP. IV. 'T is not fair to charge Consequences for Doctrines much less to say the Consequence is asserted let the Answerer be Judge Mr. Baxter was not abused I Observed that you charged me untruly with disswading you to desert your Office and have cause to fear you will make excuses your self although you will not allow it in others and I cannot but expect you will say thus or to this effect That though I do not assert in plain terms or in words thaâ— will admit or bear that sence yet the consequence of my Discourse is to take you off from Preaching while I would disswade you from Gathering-Churches For I find after I have read long in your Book and even towards the latter end of it you have patience thus far to explain your self Because say you p. 57. I would prove your separation sinful I would therefore prove your preaching sinful Again p. 59. if God say preach and the Law say preach not in Temples we may conclude we must preach out of the Temples And because I speak against erecting Separated Congregations to your selves you say p. 70. I mean it is sin in you to exercise your Ministery i. e. you mean this is the consequence of what I say against your separation For can we preach as you add without Auditors and can these Auditors be no Congregation Thus you do pardon me if I think not very accuratly mend the matter nor very intelligibly explain your meaning But I remember you told me p 33. the Presbyterians do not love confusion And also p. 4. that you are no Presbyterian But my Brother I must needs mind you that whether this consequence be strong or not I am sure the excuse is weak and unwarrantable by the Laws of all sober disputation 1. For admit the consequence to be fair and just your dealing with me is neither when you charge me with an assertion which only follows or may be drawn from my proposition It is not allowable to say the consequent of my opinion is my opinion and that I hold it much
is only Cameron de Schis simplex secessio when men do peaceably and quietly withdraw their communion from the Church in part or in whole to enjoy their consciences in a private way The other called positive seperation is when persons thus withdrawn do gather into a distinct and opposite body setting up a Church against a Church to worship God in a seperated way themselves which St. Augustine calls a setting up Altar against Altar alluding to that act of King 2 King 16. Ahaz in setting up an Altar of his own making after the fashion of that which he saw at Damascus besides the Lord's Altar And this is it saith Cameron and most that write upon the point which in a peculiar manner and by way of eminency is and deserves to be called by the name of Schism Thus we see that gathering our selves into new Churches is the complement and perfection of Schism the very Apex extrema Schismatis linea as Cameron speaks This evil as I lately hinted hath its beginnings and usually goes on by degrees to this perfection In the Church of Corinth it first began with a factious esteeming of one Minister above another One saith I His Def. of Prin◠of Con. p. 2. am of Paul c. at length it came to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Mr. Baxter renders emulation strife and separation or factions or dividing into several parties This appeared somewhat higher Chap. 11. for they would not eat their Love-Feasts and Pareus thinks they would not eat the Lord's Supper together but those that were for Paul would communicate among themselves so those that were for Apollos and those that were for Peter And though they did not gather themselves into stated Congregations or absolutely seperate into several Churches for they came together though to little Chap. 11. purpose yet their divisions are not only called Schism but a despising the Church of God But if this progress of Schism was so smartly rebuked we may the less wonder to find the Apostles so very severe against the Gnosticks and those more perfected Schismaticks that afterwards drew Disciples after them wholly from the Church and made false Apostles and Anti-Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extra terminos Ecclesiae educentes Oecumenius segregantes fideles a fidelibus and Clem. Alex. making distinct and seperate and opposite parties and meetings for the worship of God Mr. Hale observes these two things make Schism compleat the chusing of a Bishop in opposition to the Tract of Schism p. 3. former a thing very frequent among the Ancients and which many times was the cause and effect of Schism and then the erecting of a new Church for the dividing parts to meet in publickly and this he calls Ecclesiastical sedition and Ames peccatum gravissimum a most grievous sin both in its nature and effects For Division so far as it proceeds whether in Natural Civil or Ecclesiastical Bodies is the dissolution and destruction of it CHAP. X. The differencing Nature of Schism The Answerers Objections answered especially the Preaching of the ejected Ministers I Will suppose we are agreed that the general nature of Schism is such a seperation from a true Church as we have shew'd but to make it unlawful and to merit the evil and usual sence of the word it must be causless unwarrantable and as Mr. Hales term is unnecessary when it is so is to be carefully stated for this indeed is the punctum difficultatis and the very hinge upon which this controversie turns Herein that I may prepare to argue with due closeness I shall continue to aim at the sence of Presbyterians And as I have before I shall here also follow the steps of Mr. Brinsley late Minister of Yarmouth not only because his Book of Schism seems to me judicious and exact as to our point and he therein follow so excellent a person as Cameron but likewise for that he was an eminent Non-conformist as a Minister only for I have been well informed that though he ceased preaching at Bartholomew 1662. yet he kept no private meetings but ordinarily attended on the publick worship in the place where he lived besides his Book was licensed by Mr. Cranford with a sufficient commendation and was Preacht and Printed in the Presbyterian Service against the Sectaries and no doubt his Brethren of that perswasion did then heartily concur with him in the point This Mr. Brinsley p. 34 35. states the matter thus Seperation is unwarrantable either for the ground or manner the former an unjust the latter a rash seperation each a Schism wherein he follows Cameron I shall vary his method a little but keep close to his sense and then an unjust separation is two-fold either when there is no cause and it is absolutely causless or when the cause is light and not sufficient to warrant it Seperation is rash when there being cause supposed sufficient yet it is done in an undue manner 1. Separation is unjust when it is without cause given by the Church and as he enlargeth When there is no Persecution no spreading Error or Heresie no Idolatry no Superstition maintained or practised but the Church is peaceable and pure and that both for Doctrine and Worship and in a good measure free from scandals which no Church ever wholly was now in such a case to seperate is an unjust seperation and Schism If this be indeed the state of the case whether the parties think they have cause to seperate or not I think it is not much material except to aggravate their crime For if they think they have cause they are plain Seperatists and if they do not think so and yet divide the Church by a seperation causeless in their own opinion as well as truth they are far worse Neither will any wantonness of spirit of this kind though boy'd up by a distaste taken at our Guides or an higher esteem of other Teachers or pretences of greater purity much less an ill will to the state of the Church from which we shall thus seperate admit an excuse from any sober and wise man 2. There may be some causes of offence given us by our Church but they such as may by no meanes warrant a seperation cause of offence is not always cause of seperation which our Author calls a light cause He enlargeth Possibly some sleight opposition or persecution it may be by some small pecuniary Mulcts some lesser errors in Doctrine not fundamental nor near the foundation some corruptions in or about the worship of God but those not destructive to the Ordinances being not in substance but in ceremony and those such as the person offended is not enforced to be active in scandals few and those only tolerated not allowed All tolerable evils such as charity may well bear with this ground is not sufficient to bear a seperation You see he is full and particular and in all this I believe he referred in
in your own practice and let the World and your brethren know it and propose your advice and example to your brethren so seasonably in it I cannot but a little reflect upon those words of yours p. 100. But though I will not bind my self take heed of that I here tell the World if opportunity I would sometimes pray freely without forms and sometimes use some part of the Common Liturgy and sometime use the Reformed Liturgy which in 1600. was agreed on by Commissioned Non-Conformists though being done in exream hast it should be review'd and perfected But why would you not use all these at once then 't is like some body would be pleased In earnest must the Liturgy established by Law and so long practice obtain no more with you than the other two waies mentioned Speak plain were the Non-Conformists then Commissioned for that purpose to make a new Liturgy as you do more than intimate Really me thinks untill this new one be amended you should prefer our Liturgy which was made by as good men and with less haste and more deliberation But you may have some peculiar reason why you would honour this Reformed Liturgy as you call it pray what is it Because it is new or because you are for change or for a third reason you wot of Indeed Novelty Change and Property are three great Arguments with some men that are no small pretenders to Antiquity Resolution and self-denial But all this concerns not you pray what are your reasons for the use of it you have told us nothing of it yet but its imperfections and I do not hear of any one hitherto that from the worth and excellency of it hath been induced to practise it your reasons may possibly draw some one or other to joine with you in that new Liturgy In the mean time pardon me in the mention of an odd passage I heard in the times of our late Confusions what Church are you of pray one askt another I am quoth he of Mr. Barbers Church Mr. Barbers Church a Church I have not heard of before pray how many members have you truely saith he very gravely we have none yet but him and I but we hope we shall have more CHAP. XVII More direct proof that this practise is Schysm With considering the principles upon which they seperate I Shall fix my foot and prove more directly that such seperation without Just ground is plain Schysm in all the Notion of Schysm we have hitherto received in the Church of God without any such consideration of the Brownists principles denying the truth of the Churches or Ministery or lawfulness of the worship from which such seperation was made 1. First in the Scriptures Schysm is condemned with dividing the Church into parties forsaking the Assembling of our selves together seperating themselves drawing disciples after them creeping into Houses and leading silly women Captive and the like without any such thing as cuestioning much less denying the truth of those Churches Ministry or Worship as is evident beyond all dispute and to a plain Demonstration in those Schysmaticks in the Church of Corinth who kept in their publique Assemblies and indeed preferred one of their Ministers in the same Church before the rest but denied not any of them except to hear them and that was their Schysm though they complained not against either the Constitution of their Church or the corruptions in it which yet were great and many both in Doctrine Worship and Discipline as is well known Yea though the Ministers in Corinth walked in love together and carried on the same work of Christ as you pretend with us and made no such attempts of drawing parties from their brethren to themselves and had no hand at all in the Schysm that we read of but the great Apostle himself dislikes and protests against it because only the people too much admired some to the dislike of others of their Ministers they are charged with Schysm as before was noted 2. Shortly after we have an account of Schism from Ignatius and what was it but a not owning or submiting to the Government of their proper Bishops and Pastors without any ill reflections or denials of their office or the truth of their Churches or any such thing 3. Next we read of that great Schysm both of the Eastern and Western Churches for neither could be freed from the charge of it about the time of the celebration of Easter upon this slight occasion without any of the said Brownistical principles they seperated from by refusing Communion with one another for many years together and though the occasion was so very slight it is noted for a great yea therefore for the greater Schysm in Church story 4. After this we read of the Schysm of Donatism this though it spread and run very deep into Naughty and much like to our later Seperation-principles about the Church at last yet at first it was occasioned by a contention about the Bishoprick of Cecilianus and therefore branded with the name of Schysm especially when the Donatists much like our late Sectaries refused Communion with the Church because corruptions were tollerated contending that they were the only pure Church and spouse of Christ and this is little otherwise than what at present is pretended by such as would not be called Separatists 5. The great ground of Schysm observed from Church story by Mr. Hales was generally contention Of Schysm p. 12. about Bishops as it is now without any Brownistical principles He notes that at first there was but one Cathedral Church in one Diocess afterwards some had two some more and it happen'd many times that these Cathedrals had distinct Bishops and these by their differences many times came to have distinct Churches and these Churches refused to communicate with one another for the sake of their Bishops which was called Schysm though it was no Brownism it was a seperation very like to ours in our Parish-Churches this was saith St. Cyprian Erigere altare contra Altare and to this doth that father impute as Mr. Hales further observes all Church-disorders and if you read him you would think he thought no oâ—her Church-tumult to be Shysm but this Indeed Schysm is any unwarrantable breach of unity in the Church of God where you find this you find Schysm let the occasion be what it will t is a sinful practice dividing the Church by our selves or others and lies not in the reason of that practice unless it be considerable for the excuse of it as all Divines consent Heare St. Austine Schysma Contr Faust l. 20. c. 3. de fid oper c. 3. contr Cres gr l. 2. c. 7. est c. Schysm is a late dissention or disagreement of a Congregation arising from some Diversity in â—pinion no matter what it be And again more full to our purpose Shysmatieos facit non diversa fides sed Communionis disrupta societas Do you ask what is