The Arraignment of the Present Schism(1), Treatise (1 of 2)

The Arraignment of the Present Schism(1) · Treatise (1 of 2)

p. 1THE SAD SCHISM OF New Separation IN Old ENGLAND.

1 COR. 1. 10.

Now I beſeech you Brethren by the Name of our Lord Jeſus Chriſt, that ye all ſpeak the ſame thing, and that there be no Diviſions (no Schiſms) among you; but that ye be perfectly joyned together in the ſame minde, and in the ſame judgement.

HAving read this Text,Introduction. me thinks, I could now deal with it, as Origen is ſaid once to have delt with a Text which he met with at Jeruſalem. Being there over-entreated to Preach, opening his Bible, he fell with that of the Pſalmiſt, Pſal. 50. 16. Ʋnto the wicked God ſaith, what haſt thou to do to take my words into thy mouth, &c. Seeing thou hateſt to be reformed. Having read the words, and being conſcious to himſelf of what he had formerly done in offering ſacrifice to an Idol, and ſo denying the Truth, he preſently cloſeth up the Book; and inſtead of preaching, falls to weeping, all his auditory weeping with him. And truely even thus (me thinks) could I deal with this Text which I have p. 2now read unto you. Having read it, I could even cloſe the Book, and inſtead of preaching upon it, ſit down and weep over it, inviting you to accompany me, conſidering how far we in this Kingdom, nay in this place at the preſent are, from what is here deſired. What? All ſpeak the ſame thing? No diviſions? A perfect union in the ſame minde and judgement? Alas! nothing leſſe. What multiplicity of diviſions are here to be found? Tongues divided: Hearts divided: Heads divided: Hands divided: State divided: Church divided: Cities divided: Towns divided: Families divided: the neereſt Relations divided: Scarce a field to be found where the Envious man hath not ſown ſome, and many of theſe Tares. Juſt matter for all our mourning. But I remember what the Lord once ſaid to Joſh…a, being faln upon his face, weeping and lamenting over that unexpected repulſe which a party of his Army (till then reputed invincible) had met withal at Ai. Joſh. 7. 10. 13.Josh 7:10Josh 7:13Get thee up (ſaith the Lord) wherefore lieſt thou thus upon thy face? Ʋp, ſanctifie the people, &c. Joſh. 7. Brethren, it is not weeping and lamenting; without further endeavors, that will heal our diſtempers. Somewhat elſe muſt be done. And the Lord teach every of us in our places to do that which may be moſt proper for this end. For my ſelf, ſeeing God here by his providence in this juncture of time putteth a Talent into my hand, I ſhall endeavor to improve it as I am able; though happily therein I may diſappoint the hopes of ſome, and the fears of other, in not handling this ſubject in ſuch a way as either of them made account of.

To cloſe with the words.Diviſions. Therein we have a grave, but earneſt Obteſtation, or Requeſt; an Obſecratory Charge directed by Paul to his Corinthians; wherein we may take notice of two things. The Manner; the Matter. The Manner of propounding; which is by way of Obteſtation, in an Obſecratory, Supplicatory way, intreating, beſeeching, [Now I beſeech you Brethren] which alſo he doth with a great deal of ſweetneſſe, and a great deal of earneſtneſſe. Sweetneſſe, in the Comp… lation. [I beſeech you Brethren] Earneſtneſſe. in the Adjuration. [I beſeech you Brethren, by the Name of our Lord Jeſus Chriſt.] The Matter propounded and preſſed, is in one word Ʋnity. Touching which we have here a Dehortation, and an Exhortation. The former dehorting from what is contrary to it. [Let there be no diviſions among you.] The latter exhorting to what makes for it, viz. Agreement in Language, Minde, Judgement. [That ye all ſpeak the ſame thing, and that ye be perfectly joyned together in the ſame minde, and in the ſame judgement.] In this method (God aſſiſting) I ſhall handle the words: p. 3Beginning with the Manner of propoſal, of which as briefly as I may.

Now I beſeech you Brethren, Pauls affection inſinuated. Huic morb… exulceratiſ…imo primu… malag…ata quaedam adhibet. Pareus, ad Loc.&c.] An Introduction full of affection, fall of ſweetneſſe. Thus the Apoſtle here, (like a skilful, but tender and wary Surgeon, who being to launce an Impoſtume, a tumor in the body, he firſt ſupples, and ripens it, and draws it to a head, by mollifying Playſters and Pulteſſes, before he make an Inciſion) intending to deal ſharply with theſe his Corinthians in reproving of their errors, he firſt applieth himſelf to them in a milde and gentle way. Being to come to them with the Rod, he firſt cometh in the ſpirit of meekneſſe; lightning before he thunders, intreating before he chides.

Thus Nails dipt in Oyl,Obſerv. they drive the eaſier. Affectionate inſinuations, and declarations, A fit preparative for ſharp Reproofs.are apt and proper preparatives for tart reprehenſions. The Smith firſt heats his Iron, then ſtrikes upon it. The Miniſters of God in publike, Chriſtians in private being to reprove others, let them do it with all tenderneſſe, and demonſtration of hearty affection that may be. By this means, their words will take place the better. But this by the way.

Come we neerer the words, wherein (if we will reſolve them) we ſhall finde couched a threefold Argument made uſe of by the Apoſtle,A threefold Argument here couched. Each conſidered firſt ſimply. for the letting in of this his charge. The firſt, in the Obſervation [I beſeech you.] The ſecond in the Compellation [I beſeech you Brethren.] The third in the Adjuration [I beſeech you Brethren, by the name of our Lord Jeſus Chriſt.] Theſe three I ſhall take up ſeverally, looking upon each in a double aſpect: Firſt, Simply in themſelves; then Relatively in reference to the thing here deſired.

I beſeech you] So the word (foreign) is here moſt fitly rendered by precor, 1.obſecro, I intreat, I beſeech you: rather then by Exhortor, I exhort you,The Obſecration. Eſtius ad loc. as elſewhere it ſignifieth.

A language which (as Peter Martyr here notes upon it) is ſeldom or never to be found amongſt the Prophets. Obſ.They Exhort, Dehort, Command, P. Mart. Com. ad loc. A language peculiar to the New Teſtament.Threaten, and ſometimes Promiſe, but ſeldom or never intreat, never beſeech. Such language we meet not with in the Old Teſtament; but in the New Teſtament it is frequent, ſpecially in the mouth of this Apoſtle. Now I beſeech you Brethren, Rom. 12. 1. We intreat you be ye reconciled, 2 Cor. 5. 20. I beſeech Euodias, I beſeech Syntiche, Phil. 4. 2. Thus ſpeaks Paul not onelyonly to whole Churches, but even to particular perſons, dealing with them in an obſecratory, ſupplicatory way, intreating, beſeeching what as an Apoſtle he might p. 4have enjoyned,Ph…l. v. 8, 9. commanded. So he tells Philemon, Verſe 8, 9. of his Epiſtle, Though I might be much bold in Chriſt to enjoyn thee that which is convenient; yet for love ſake, I rather beſeech thee. I beſe…ch thee for my ſon One ſimus, &c. Paul might as an Apoſtle have enjoyned things convenient, much more then things neceſſary; yet ſuch is his ſweetneſſe, that oft times laying aſide his Imperative Authority, he falls to intreating, beſeeching.

Such ſweetneſſe is there in the Goſpel above what was in the Law. Obſ.In the Law God commandeth,The ſweetneſſe of the Goſpel above the Law. forbiddeth. Thou ſhalt; thou ſhalt not. That is, the Language of Mount Sinai; the Language of the Law. But in the Goſpel it is otherwayes. Here God himſelf, as it were beſeecheth men. As if God did beſeech you by us, ſaith the Apoſtle, 2 Cor. 5. 20.

And doth God ſtoop to do it,Applicat. much more may man. The Miniſters of the Goſpel they are not Lords over Gods heritage, What language Miniſters are to uſe to their people. They may command. 2 Theſ. 3. 62 Thess 3:6they are but fellow ſervants with their Brethren, (as the Angel tells John, Revel. 19.) And being ſo, for them to uſe intreaties, can be no diſparagement.

Not, but that they may ſometimes make uſe of other Language. Paul who here intreats his Corinthians, elſewhere he commands his Theſſalonians. Now we command you Brethren, &c. 2 Theſ. 3. And what himſelf doth, he bids Timothy do. Theſe things command and teach, 1 Tim. 4. 11.1 Tim 4:111 Tim. 4. This may the Miniſters of Chriſt do. What they teach, they may alſo command. OnelyOnly in the Name of Chriſt. So Paul there qualifies his command. Now we command you in the Name of our Lord Jeſus Chriſt. Not in his own name. To the married I command, yet not I, 1 Cor. 7. 10.1 Cor 7:10but the Lord, 1 Cor. 7. Officers ſpeak not in their own names. If they do, their commands are nothing worth. Shall the Miniſters of Chriſt impoſe ought upon the Church in their own names (as ſome of late have done) their commands may as well (it may be better) be rejected, as obeyed. But ſpeaking in the Name of Chriſt, now they may not onelyonly intreat, but command. I, and where occaſion is,And Rebuke. 2 Tim. 4. 2 Cum auctoritate ſumma tanquàm Dei Legatu…. Beza ad Loc.2 Tim 4:2 rebuke. Preach the Word, be inſtant in ſeaſon, and out of ſeaſon, Reprove, Rehuke, 2 Tim. 4. Rebuke, and that if need be, ſharply. So Paul willeth Titus to deal with falſe Teachers, Tit. 1. 13. Rebuke them ſharply. This the Miniſters of Chriſt upon occaſion may do, and that with all authority, as Paul bids Titus to do, Tit. 2. 15. foreign, Cum omni Imperio; viz. As Ambaſſadors of Ieſus Chriſt, having authority from their Maſter to do it in his Name. Such p. 5Language the Miniſters of God ſometimes may uſe: Not alwayes intreat, not alwayes beſeech.

Yet,But ſometimes beſeech. this ſometimes they may do, muſt do, where there is any hope of prevailing for God in this way, they muſt not think much to fall upon their knees (as it were) and to become ſupplyants unto their people, begging that from them, which otherwiſe they might in the Name of Chriſt command. So doth the Apoſtle here. Now I beſeech you.]

Brethren] There is …e Compellation [Brethren.]2. A word very frequent in Pauls mouth.The Compellation. Almoſt in every Chapter of every Epiſtle, upon all occaſions, ſtill, this is his Language, Brethren, Brethren. To let paſſe the proper ſignification of the word, which is well enough known. Brethren, ſuch are all men by nature. Whence are ye my Brethren? ſaith Jacob to the men of Haran, Gen. 29. 4.Gen 29:4Gen. 29. All partaking of the ſame common nature, iſſuing from the ſame Womb, having the ſame firſt parents. Such are Chriſtians by Grace. All that profeſſe the Faith of Chriſt, holding the ſame God for their Father, and the ſame Church for their Mother; they are Brethren; and ſo were theſe Corinthians in reference both to Paul, and one to another. Brethren.]

A word full of ſweetneſſe, Brethren a word full of affection.breathing forth more then ordinary affection and love. So the ſervants of Benahad apprehended it, when they heard that word fall from Ahabs mouth concerning their maſter, He is my Brother; 1 King. 20. 32, 33.1 Kgs 20:321 Kgs 20:33they preſently take it up as a word importing more then ordinary reſpect, and thereupon (eccho like) return it back to him again, Thy Brother Benhadad.

Such Affections ſhould all true Chriſtians bear one to another. Obſ.Look upon one another as Brethren, Chriſtians ſhould look upon each other as Brethren. Loving as Brethren. 1 Ioh. 3. 18. 1 Pet. 3. 8. Performing Brotherly offices each to other.1 John 3:181 Pet 3:8not as ſtrangers, as the guiſe of theſe dividing times is: but as Brethren. And that not onelyonly calling one another ſo, but really acknowledging one another ſuch. Loving not in word, neither in tongue (as Saint Iohn preſſeth it) but in deed and in truth: That is, to love as Brethren, as Saint Peter urgeth it, 1 Pet. 3. Love as Brethren. Such ſhould the Church of God be, a true Philadelphia, where all the Members ſhould be foreign, Lovers of the Brethren, and loving as Brethren. Withall, expreſſing their love by a ready performance of all brotherly offices each to other. Under the Law there was a brand of Ignominy ſet upon the Brother which refuſed to build up his brothers houſe, by raiſing up iſſue to him for the upholding of his family.Deut. 25.Deut 25 The Law was that, beſide ſpitting in his face, p. 6he ſhould have his ſhooe pulled off; and ſo was ever after called (as the Rabines tell us) The man that had his ſhooe pulled off. Vid. Aynsworth ad loc.The meaning of which Ceremony was to ſhew how worthy he was accounted and adjudged to go bare-foot himſelf, that would not do the office of a Brother to his Brother. An ignominious and infamous thing it is for Brethren by nature, not to be ready to brotherly offices; much more for Brethren by grace. Chriſtians, in the fear of God remember your relation, and let it be your care, and end…vour to anſwer it. Expreſſing Brotherly affection to ſuch as are your Brethren; ſpecially to ſuch as are ſo indeed, not onelyonly before men, but b…fore God: ſuch as in whom the Image of your heavenly father is conſpicuous. To ſuch ſhew your ſelves Brethren indeed, helping, comforting, ſuccouring, releeving of them: ſtepping in to them in their neceſſi…ies. For ſuch a time a Brother is born.Prov. 17. 17.Prov 17:17 A Brother is born for adverſity (ſaith the Wiſeman.) Then to be helpful is the part of a Brother indeed. Thus ſhould Chriſtians in general ſtand affected each to other.

And thus ſhould the Miniſters of the Goſpel in ſpecial ſtand affected towards their people,Obſ. looking upon them as Brethren, bearing and expreſſing Brotherly affection unto them.Miniſters muſt look upon their people as Brethren. Though not deſerving ſo to be accounted I, notwithſtanding they be ſuch as in reſpect of perſonal wrongs and injuries, deſerve nothing leſſe. That was Pauls caſe here in the Tex…. Some of theſe Corinthians delt very unkindely and unworthily by him. Notwithſtanding God had made him to them their Father in Chriſt, to whom they were as truely beholding for their ſpiritual, as ever they were to their parents for their natural generation. So much himſelf puts them in minde of 1 Cor. 1 Cor. 4. 15.1 Cor 4:154. Though you have ten thouſand inſtructers in Chriſt, yet have ye not many fathers: For in Chriſt Ieſus I have begotten you through the Goſpel. Yet for all this, ſome of them would not now ſo much as own him, nor his Miniſtery: no, they were of Apollos, they were of Cephas. Paul was now no body with them, now they had gotten to themſelves new Teachers. An unkinde requital for all the pains he had ſpent upon them. Yet for all this, ſee how Paul ſtill beareth his old affection unto them: though they were changed, yet he was the ſame: though they would not own him, yet he will own them,Appl…c. and that as Brethren. Now I beſeech you Brethren.]

A patern for the Miniſters of the Goſpel in theſe dividing times,A patern for Miniſters in theſe dividing times. wherein ſome poſſibly may meet with the very like meaſure that Paul here did. They have beſtowed their pains upon a people, and God hath bleſſed their labours amongſt them, making them inſtrumental p. 7in converting of ſome, and building up of others of them: yet now, meeting with new Teachers, the old are deſpiſed in their eyes, their Miniſtery ſleighted, their perſons diſ regarded, if not un-Chriſtianly traduced. An ill requital it muſt be confeſſed: But what of this? Still look we upon them as Brethren; ſpecially apprehending the work of grace truly wrought in them, let not all this unkindeneſſe make an alienation of affection from them: ſtill love them. I, though it do fall out with us, as Paul complains of, and to theſe his Corinthi…ns, 2 Cor.2 Cor. 12. 15.2 Cor 12:15 12. Though the more abundantly we love them, the leſſe we be beloved of them; yet be we content and willing to ſpend, and to be ſpent for their ſakes, foreign, for their ſouls (as the Original there hath it.) In ſo doing we have the Apoſtle for a patern. N…y, herein we have God himſelf for a patern. The people of the Jews how did they requite the Lord,Iſai. 1. 2.Isa 1:2 for all his fatherly mercies which he had ſhown to them? Here himſelf expreſſing it in that Pathetical complaint, Iſai. 1. 2. Hear O Heavens, and give ear O Earth, for the Lord hath ſpoken; I have nouriſhed and brought up children, but they have rebelled againſt me. For children thus to requite their parents, is an unnatural thing; much more for a people thus to requite their God. Yet for all this, ſtill God tenders that people, owns them as his people, and it ready to do any thing for them that might tend to their good.Hoſes 6. 4. O Ephrain…, what ſhall I do unto thee? O Iuda, what ſhall I do unto thee? Is it ſo that the Miniſters of God meet with the like meaſure from a people, whom God hath made them inſtruments to beget, and bring up to and for himſelf, yet let them tender them, ſtill bear them good will, ſtill with Paul here, look upon them as Brethren. This do we.

And this do you.How Chriſtians ſhould ſtand affected towards their ſeparating Brethren. Your Brethren, however by their unkinde withdrawing themſelves from religious communion with you, they may ſeem worthy to be unbrothered, yet ſtill acknowledge that relation, and though they will not own you, yet do you own them: ſtill looking upon them as Brethren. So did Ioſeph upon his unkinde Brethren, who had caſt him into the pit, and ſold him into Egypt, yet ſtill he looketh upon them as Brethren, his bowels yerned over them, and as occaſion was,Gen. 45.Gen 45 his hand was inlarged towards them in the ſupply of their wants: thus ſtand you affected to your unkinde Brethren of the Separation. Suppoſe by their uncharitable cenſures they ſhould caſt you into the pit, excluding you from their communion, and ſend you to Egypt, to Rome, as ſome of them have done by their raſh and un-Chriſtian cenſures paſt upon the Church of England, and the Members p. 8of it; yet, ſtill let your bowels yern over them, and be ready upon all occaſions to do all good offices to them:Ipſum fraternitatis nomen, utcunque Donatiſtis faſtidioſum eſt, tamen Orthodoxis erga ipſos Donatiſtas neceſſarium. Optat. lib. 3. Looking upon thoſe of that way, and dealing with them as Brethren. Brethren of the Separation. That was the ſtile of the laſt age which our fathers gave un…o theirs, and let not us grutch it their children. So call them, ſo own them (I mean ſuch of them, as in whom the Image of God appeareth). Such ſtill they are, or may be, to u…, even as Ioſephs Brethren were to him, Brethren by the Fathers ſide, though not by the Mothers: though they will not acknowledge the ſame Church for their Mother, yet they acknowledge the ſame God for their Father; and in that reſpect, let us yet look upon them as Brethren. I beſeech you Brethrer.]

By the Name of the Lord Ieſus Chriſt.]3. The Adjuration. Eos per nomen Chriſti adjurat ut quantum ipſum amant tantum ſtudcant concordiae. Calvin ad loc. The name of Jeſus, what. Eſtius Com. ad loc. There is the Apoſtles Adjuration; ſo I may not amiſſe call it: For what is an Adjuration, but the requiring or commanding of a thing, by interpoſing the Name and Authority of God or Christ? And thus doth Paul here back his Obteſtation or charge, by the ſacred Name of the Lord Jeſus.

The name of Jeſus Chriſt is the ſame with Chriſt himſelf. I know ſome Romiſh Expoſitors would make more of it; placing a great deal of weight in the very name it ſelf. In obteſtationibus etiam nomina ponderantur, (ſaith the Ieſuite Eſtius upon it.) In obteſtations, requeſts and charges of this nature, names themſelves have their weight.

Thus amongſt the Iews (ſaith he) they had ever a ſpecial regard to that nomen Dei tetragrammaton, that four-lettered name of God (as they called it) viz. Iehovah. The name it ſelf was ſacred unto them, and conſequently they took it as the moſt ſolemn Obligation which was bou…d with it. And of ſuch account (ſaith he) ſhould the name [Ieſus] be unto Chriſtians. Nomen ſacroſanctum & ſuper omnia venerabile, a ſacred name, and a name above every name. And therefore Paul in his Obteſtation (ſaith he) here maketh uſe of that name as preſuming it would carry a great deal of ſway with them. But this we decline as ſmelling too much of the Ieſuit, Who by advancing the name [Jeſus] above all other names, thinks alſo to advance … is own Order above all other Orders. Leaving them the ſhell, ſeek we for the Kernel.

To beſeech by the Name of Ieſus Chriſt here, is no more but to beſeech for Chriſts ſake, or by Authority from Chriſt. Take it either way, we ſhall finde it a prevalent Argument.1. For Chriſts ſake.

1. For Chriſts ſake. For the love of Ieſus Chriſt; ſo Calvin explains p. 9it.A prevalent Argument. Quantum ipſum amant. As you love Jeſus Chriſt, as you bear any true reſpect unto him. And can there be a more forcible perſwaſive to a Chriſtian then this? Paul himſelf having felt the working of this love in his own Breſt, he found a compulſory force in it. The love of Chriſt (ſaith he) conſtraineth us. 2 Cor. 5. 14.2 Cor 5:14And hereupon he maketh uſe of it as an Argument to others, as conceiving that if this would not prevail with them, nothing would. And ſurely ſo it is. Where the Name of Chriſt, love to Chriſt, reſpect unto Chriſt, unto his Honor and Glory, will not prevail with Chriſtians, there is little hope of prevailing. The name of Chriſt, it ſhould be dear and precious to every Chriſtian, a thing alwayes in his eye. Like the Pole-ſtar to the Mariner, which way ſoever he ſtears, yet he hath an eye to that. Thus in what ever a Chriſtian undertaketh he ſhould have a reſpect to this name.Col. 3. 17.Col 3:17 So Paul preſſeth it upon his Coloſſians, Col. 3. Whatſoever ye do in word or deed, do all in the name of the Lord Jeſus. viz. With a reſpect unto him, in reference to his Honor and Glory. What ever may tend that way, that do we. What ever is diſhonorable to Ieſus Chriſt, that avoid.

2.2. By Authority from Chriſt. Or (ſecondly) By the name of Ieſus Chriſt, that is, by Authority from Ieſus Chriſt. Thus Officers ſpeak, and act not in their own, but in their Maſters name, the Kings name, by Authority from him. And thus the Miniſters of Chriſt being Church-Officers, what they ſay or do to the Church,2 Cor. 5. 202 Cor 5:20 it muſt not be in their own name, but in the name of Ieſus Chriſt. In his name they muſt Preach, as Ambaſſadors for Chriſt. 1 Cor. 5. 4.1 Cor 5:4In his name diſpenſe Sacraments and Cenſures. In the name of our Lord Ieſus Chriſt, when ye are gathered together in the power of our Lord Ieſus Chriſt, to deliver ſuch a one unto Satan: So Paul would have his Corinthians deal with that ſcandalous perſon. And ſo himſelf here dealeth with them,The Arguments looked upon in reference to Churchunity. not in his own name, but in the name of the Lord Ieſus Chriſt. I beſeech you Brethren by the name of our Lord Jeſus Chriſt.]

Thus have I caſt a glance upon the words ſeverally, and ſimply conſidered, finding ſomewhat in each branch not unuſeful. Give me leave now, before I part with them, to reflect upon them again; looking upon them as they ſtand in reference to the thing here ſo much deſired by the Apoſtle from theſe his Corinthians: Obſer.Which is, Unity, Peace, Church-Peace, Churchunity a thing of high concrnment.and agreement amongſt themſelves.

A thing certainly of very great conſequence, of high concernment to the Church. Otherwiſe (queſtionleſſe) Paul would never have p. 10laid ſo much weight upon it, never have put ſo much ſtrength to his r…qu…ſt and charge concerning it. Wiſe men do not uſe to intreat for trifles: Much leſſe to beſeech, Solent aut… prudentes viri non niſi in rebus graviſ…tmis a…hibere obteſtationes ſcrias. Aret. ad loc.and that with ſuch earneſtneſſe. It is Aretius his note upon the Text, and it is a good one. Wiſe men (ſaith he) will not make uſe of ſuch ſerious obteſtations (much leſſe of Adjurations) except it be in matters of great importance and weight. Now if this be a truth (as undoubtedly it is, and I wiſh it may be ſo looked upon by thoſe who are ſo ready upon every ſleight and trivial occaſion, to break out into ſuch deep and ſolemn proteſtations, not ſparing to make uſe of the name of God to binde them; ſurely this cannot be the part of wiſe men, much leſſe of wiſe Chriſtians) then certainly there is ſcarce any one thing of greater concernment unto Chriſtians then this.A Pearl in Pauls eye. Sure I am, there is no one thing that Paul doth (nor I think any man can) more earneſtly make ſuit for, then he doth for this. Witneſſe but that one Rhetorical and Pathetical Obſecration, and Adjuration of his,Phil. 2. 1, 2.Phil 2:1Phil 2:2 which we meet with Phil. 2. 1. If therefore there be any conſolations in Chriſt, if any comfort of Love, any fellowſhip of the Spirit, if any bowels and mer…i…s. Did you ever hear more earneſtneſſe in any cauſe? And what is the matter? The next Verſe will inform it. Fulfil ye my joy, that ye be like minded, having the ſame love, &c. Let it be ſo in ours.Such a Pearl was Church-Peace in Pauls eye. O that it were ſo in ours, and our Brethrens.

That it may be ſo to us,To that end conſider. give way to that threefold Argument which the Apoſtle here maketh uſe of in handing this requeſt to theſe his Corinthians.

1.1. The Apoſtles Obſecration. Let his Obſecration, his Supplication move us. [I beſeech y… ]. Surely (as I ſaid) it is not a trifle that brings a man of Pauls ſpirit to his knees: It is not for nothing, nor yet for a ſmal matter, that ſo great an Apoſtle ſhould here become a ſuppliant to the Church of Corinth, begging this at their hands, that they would be at unity amongſt themſelves. Let this make us think the more of it, and ſet more by it then we have done.

2.2. His Compellation. (ſecondly) if this Obſecration move us not, yet let this Compellation prevail with us. [I beſeech you Brethren]. It was Moſes his Argument which he made uſe of to the two Hebrew Combatants, Sirs, ye are Brethren, why do ye wrong one another. So Stephen relates the ſtory,Acts 7. 26.Acts 7:26 Acts 7. And the ſame argument Abraham had made uſe of before him, in compoſing the difference betwixt his Kinſman Lot and himſelf,Gen. 13. 8.Gen 13:8 and their Herdmen. Let there be no ſtrife, I pray thee, between p. 11me and thee, &c. for we be Brethren, Gen. 13. Chriſtians are Brethren. And if ſo, why do we fall out? Why do we not ſpeak the ſame thing? Why are not we joyned togeth… in the ſame minde, and in the ſame judgement? Why do any amongſt us breed and foment diviſions, by ſeparating and withdrawing themſelves, both from publike and private communion with thoſe whom yet they dare not but call Brethren? If Brethren, then let us live together, and love together as Brethren. So live. Brethren in their Fathers houſe do not uſe to part Tables: For Chriſtians to withdraw Religion, Communion with their Brethren, to ſet up table againſt table, is a moſt unbrotherly part.Heb. 13. 1. Cum conſenſu deponi videtur fraternitas. Aret. ad loc.Heb 13:1 And ſo living, ſo love, even as Brethren. Let brotherly love continue. So the Apoſtle preſſeth it, Heb. 13. To lay down holy unity and agreement, is to lay aſide fraternity. I beſeech you Brethren.

3. But in the third place. If neither of theſe will take place, yet let this Religious Adjuration prevail with us. I beſeech you Brethren by the name o… our Lord Jeſus Chriſt. Here is a Cord of many Strands, ſtrong enough one would think to binde us to the peace.3. His Adjuration containing many Argum…ts preſſing the c…re of Churchunity. Scarce a word, but we ſhall finde a ſeveral Argument couched in it.

1. By the [Name] of Jeſus Chriſt. Have we any love to Jeſus Chriſt, any regard to his Authority, any reſpect to his Honor and Glory? endeavour we after unity. It is a thing wherein the name of Chriſt is much intereſſed and concerned, in point of honor, or diſhonor. In the holy unity and agreement of Chriſtians, the name of Chriſt is honored. In their diviſions and diſſenſions it is as much diſhonored. By the name of Chriſt then be we intreated,Argu. 1. nay, adjured to ſeek after peace.

2.Argu. 2. By the name of [our Lord] A Lord, and our Lord. Being ſo, what he commands we are bound in duty to obey, and obſerve. Now amongſt other his precepts to his Diſciples,Mar 9. laſt.Mark 9 this is one. Have ſalt in your ſelves, and have peace one with another. Beſides, being our Lord, we are now fellow ſervants; and conſequently for us to fall out, it cannot be without diſhonor to our Lord, and diſturbance to his Houſe. Therefore endeavour we to keep the unity of the ſpirit in the bond of peace,Eph. 4. 3, 5.Eph 4:3Eph 4:5 in as much as we have one Lord; ſo the Apoſtle preſſeth it, Eph. 4.

3.Argu. 3. Aret. ad loc. Our Lord [Jeſus]. There is yet more. Jeſus, a Saviour, our Saviour. And being ſo, he doth onelyonly ſalubria ſuadere, perſwade and command nothing but what is ſafe for us to obſerve and obey. Withal, as a Saviour, amongſt other benefits, he hath procured this for one, p. 12even Peace. Eph. 2. 14.Eph 2:14He is our Peace, (ſaith the Apoſtle) Epheſ. 2. viz. The Author of our Peace, as betwixt God and us, ſo betwixt one another.

4.Argu. 4. Laſtly, Our Lord Jeſus [Chriſt]. One anointed by God his Father, to be a Prophet, Prieſt, King, unto his Church. Now as a Prophet he hath taught,Verſe 17. and doth teach us peace. He came and preached peace (ſaith the Apoſtle). This he did in his own perſon. This he hath done by his Apoſtles. Iſai. 52. 7.Isa 52:7This he doth by his Miniſters, all which are or ſhould be as Meſſengers and Ambaſſadors of peace. As a Prieſt, by the offering up of himſelf he hath purchaſed peace, breaking down that foreign,Eph 2. 14.Eph 2:14 that middle wall of ſeparation, taking away the ground of diviſion which was betwixt Jews and Gentiles, that ſo he might make both one. And ſhall we go about to ſet up what he hath pulled down, to ſet up walls of partition and ſeparation amongſt our ſelves? As a King, he is the King of Peace, the true Salomon, Pacificus, the Peace-maker (as the word ſignifieth,) the Prince of Peace, Iſaiah 9. 6.Isa 9:6Iſai. 9. Who governs his ſubjects in peace, having made Laws to binde them to the peace, putting his Spirit into them, which is a Spirit of Peace.

Now put theſe together, here are Arguments enough. Et quae non proſunt ſingula—. If any one of theſe ſhould not be ſufficient, yet (me thi…ks) all together ſhould be ſuperabundant to perſwade us to yeeld to what the Apoſtle here ſo earneſtly preſſeth. Which what it is, will more fully appear in the ſequel, wherein we have the matter of this his requeſt, or charge.

Therein (according to the method propounded) I ſhall look firſt upon the Dehortation, foreign. Are…. ad loc. Quod ſecundo loco poſuit, ordine primum eſt: ut ſcilicet caveamus diſsidia, Calvin ad loc. The Dehortation. Schiſm, the word expounded. Schiſma eſt propriè corporis ſolidi ſectio qualis in lignorum fiſſura, Aretius Problem. de Schiſmate. foreign Scapula ex Xenop. & Plat.then upon the Exhortation. Begin with the former.

I beſeech you, &c. That there be no diviſions among you.] Here is the ſubſtance of what he dehorts from, in one word, Diviſions. foreign (ſaith the Original) Schiſms. For the opening of which, give me leave to look firſt upon the word, then upon the thing.

For the word [Schiſm]. The learned know the root whence it ſprings to be the Greek foreign, which ſignifieth ſcindere or lacerare, to cut or rend. To cut or cleave, or rive, as wood is cloven or riven. That (ſay ſome) is the proper ſignification of the word. Or to rend as a garment is rent. So then, Schiſma, a Schiſm, is the ſame with Sciſſura, p. 13a violent diviſion and rent. So our Saviour uſeth the word Matth. 9. 16. where ſpeaking of the putting of a new peice of Cloth to an old Garment, he ſaith, that thereby the rent is made worſe. The word in the Original is the ſame with that in the Text. foreign, the Schiſm. Here is the proper ſignification of the word. By a Metaphor it is tranſlated from inanimate things unto men, and applied to their diviſions; which we know are either Civil or Eccleſiaſtical. Civil in the State, Luk. 23. 25Luke 23:25Eccleſiaſtical in the Church. The former of theſe is properly called foreign,Schiſm, a word peculiar to the New Teſtament. Chamer. lib. de Eccleſia, c. de Schiſmate. Sedition; the latter foreign, Schiſm.

A word (as the Learned Chameron notes upon it) not to be met with in any prophane Writer, nor yet in the Old Teſtament. True, the root from whence it is derived, is found in both, and uſed in this ſenſe. Thus we read of the rending of the Kingdom of Iſrael, which was done in that ſeditious falling off of the ten Tribes from the Houſe of David. And ſo men of different opinions are ſaid to be rent a ſunder. But the word it ſelf [Schiſm] it is peculiar to the New Teſtament,1 Kings 11. 11, 12.1 Kgs 11:111 Kgs 11:12 from whence Eccleſiaſtical Writers have taken it, and appropriated it to the Church,Scinditur incertum ſtudia in contraria vulgu…. Jure quodam Eccleſiae facta ſunt Eccleſiaſtica. Cham. ubi ſupra. Schiſm, the thing explained. and the affairs thereof. So they have delt by ſome other words, as Sacramentum, Idolum, Haereſis, Sacrament, Idol, Hereſie. Eccleſiaſtical Writers have appropriated them to the Church, affixing a peculiar ſenſe and ſignification to every of them. And ſo is it with this word Schiſm, an Eccleſiaſtical, or Techno-Logical term (as they call it) a term of Art. This for the word.

For the thing. A Schiſm (take it in the latitude of it) is any diviſion in the Church. When the unity of the Church is (as it were) rent and torn by any kinde of diviſions. The Church (we muſt know) is to be conſidered as one intire body, having many members, whereof Chriſt is the head. Now where that unity is broknn, that body (as it were) rent and torn by the diviſions and diſagreements of the Members, there is ſaid to be a Schiſm. Even as it is in the natural body; where the Members do not agree to perform mutual offices each to other, there,1 Cor. 12. 25.1 Cor 12:25 in Pauls Language, is a Schiſm in the body; ſo you have it, 1 Cor. 12. So is it in this myſtical body, the Church. The diviſions of the Members make a Schiſm in the Body, a Schiſm in the Church.

Now this diviſion amongſt Church-Members (I beſeech you follow me cloſe a little,Church-diviſions in opinion or practice. leaſt I looſe you) it may be either in Opinion or Practice. And each in a large acceptation of the word may be called Schiſm. Ioh. 7. 43.John 7:43Diviſion in Opinion. Of ſuch a Diviſion we read, Joh. 7. There was a Diviſion among the people; a Schiſm, (ſaith the Original). p. 14And what was it about? Why about Chriſt himſelf, viz. What he was, and whence he was.

But more properly diviſions in practice are notified by this name of Schiſm. The latter properly Schiſm.As for the former of theſe, it is properly called Hereſie, the latter Schiſm. Which two, how ever they are ſometimes indifferently uſed,1 Cor. 11. 18, 19.1 Cor 11:181 Cor 11:19 and put the one for the other. (So they are 1 Cor. 11. 18. l hear that there are Diviſions [Schiſms] among you; For there muſt be al…o Hereſies among you. Schiſms and Hereſies uſed in the ſame ſente.) Yet ordinarily and in proper acceptation they are diſtinguiſhed.

About the diſtinguiſhing of them,Hereſie and Schiſm how diſtinguiſhed. Schiſma eſt congregationis diſſidiū ex diverſitate ſententiarum. Haereſis verò Schiſma inveteratū. Auguſt. contra Creſcon. Grammat. Inter Haereſin & Schiſma hoc intereſſe arbitramur, quod Haereſis perverſum dogma habet, Schiſma ab Eccleſiâ ſeparat. Hieron. in Epiſt. ad Galat. Aquin. 22. q. 39. Calvin Inſtit. lib. 4. c. 2. ſ. 5. The Schiſms in the Text, chiefly Diviſions in practiſe, which are either Without Separation, we finde ſome difference amongſt the Ancients. Auguſtine conceived the difference to lye onelyonly in the continuance. As if the one were a recent and new, the other an old and inveterate diviſion. But Jerom more rightly. Hereſie (ſaith he) is properly a perverſe opinion; Schiſm is a perverſe Separation. The one a Doctrinal, the other a Practical Error. The one oppoſite to Faith, the other to Charity. Theſe are the two bonds and ligaments by which the Church is united, and knit together. By the one (viz. by Faith) all the Members are united unto the head. By the other, (viz. by Charity) they are united one to another. Now the breaking of the firſt of theſe bands, is Hereſie, the latter Schiſm. Thus they are diſtinct, the one from the other. So as a man may be the one, and not the other. A man may be an Heretick denying ſome Article of the Faith; and yet not a Schiſmatick in as much as he may ſtill keep communion with a Church which doth profeſſe the true Faith. And on the other hand, a man may be a Schiſmatick, forſaking communion with a true Church, and yet not be an Heretick, in as much as he may rightly beleeve all the Articles of the Faith. Diſtinct they are. Yet ſo as they are near a kin, and the one making way to the other. Hereſie maketh way for Schiſm, and Schiſm maketh way for Hereſie; the one for the moſt part falling into the other.

But not to detain you here. The Schiſms which we meet with in the Text, import chiefly diviſions in practiſe. Such were theſe diviſions amongſt the Corinthians. In Doctrinals, they were for the moſt part agreed. In Practicals they differed.

Now theſe Diviſions (to follow the point home to the head) they may be either without Separation, or with it. Without Separation from the Church; when men holding communion with the ſame Church, p. 15yet divide themſelves into parties, ſiding, and banding, making head one againſt another, either in maintenance of ſome opinion, or way, or in regard of their Teachers. Such were the Sects of the Phariſees, and S…duces, and Eſſens, amongſt the Jews, who notwithſtanding that they did all hold communion with the ſame Church, yet they had ſeveral opinions and wayes, and about them they were divided into Sects and Factions. And ſuch were theſe Diviſions amongſt theſe Corinthians which the Apoſtle here ſpeaketh of. Divided they were, but not wholly Separated. Divided about their Teachers, ſome crying up one, ſome another, ſo ſiding, and making of parties, yet all holding communion with the ſame Church. So much we may learn from the Apoſtle,1 Cor. 1. 18.1 Cor 1:18 1 Cor. 11. 18. where he …ells them, that when they came together in the Church, there were Diviſions amongſt them. foreign, Schiſms, Factions, and part-takings, tending to the breach of Charity, and diſturbance of the Church.

Other Diviſions there are which are with Separation. Or with Separation. Quia autem haec ſciſſio maximè perficitur & apparet in debitâ communioue Eccleſiaſtica … recuſandā, idcircò illa ſeparatio per appropriationem ſingular…m recte vocatur Schiſma. Ameſ. Caſ. Conſc. de Schiſmate.When men ſhall withdraw themſelves from fellowſhip and communion with a true Church, ſo breaking themſelves off from the Body. And this (ſai…h our judicious Ames) by way of ſpecial appropriation, deſerves moſt rightly to be called by the name of Schiſm: In as much as Hereſie in this Diviſion is perfected and brought to a head, as alſo moſt clearly manifeſted, and declared, viz. in refuſing of due Church-Communion.

Which refuſal may be either partial, Separation Partial, or Total. The latter moſt properly a Schiſm. Separation from the Church-Catholike, Don…iſm. From a particular Church, Separatiſm. Which is either Negative,or total. Partial, in ſome particular Acts and Exerciſes, wherein a man cannot (or at leaſt conceives he cannot) communicate without ſin. Total, a rejecting, and renouncing of all Religious Communion. This latter all Divines look upon as a Schiſm, and that moſt properly ſo called.

Which (again) may be either from the Church, or from a Church. From the Church Catholike, the whole Church. That was properly Donatiſm (the direct Error of the Seekers at this day): Or from a particular Church; and that is properly Separatiſm. My eye is cheifly upon the latter of theſe.

Of which (to advance yet one ſtep further, following the conduct p. 16of the learned Chameron) there are two kindes,Seceſsio Negativa, Poſitiva. Cham. de Eccleſ. cap. de Schiſm. or rather two degrees. There is (to uſe his terms) a Negative, and a Poſitive Separation. The former is ſimplex ſeceſſio, when one or more do quietly and peaceably, withdraw themſelves from communion with a Church, onelyonly enjoying themſelves and their conſciences in a private way, not making a head againſt that Church from which they are departed. The other,or Poſitive. when perſons ſo withdrawing, do conſociate, and draw themſelves into a diſtinct and oppoſite body, ſetting up a Church againſt a Church: Exerciſing the Worſhip, and Service of God, Adminiſtring the Ordinances, Word, Sacraments, Cenſures apart in a ſeparated body, and in a ſeparated way. This is that which Auguſtine, and other Divines after him (alluding to that act of King Ahaz's, 2 Kings 16.The higheſt kinde of Schiſm. Altare adverſus altare erexit. Auguſt. de Donato lib. contra Creſcon. Gram. Hoc eſt quod Schiſma Autonomaſticôs dicitur & foreign. Cham. ubi ſuprà. in ſetting up an Altar of his own making, after the faſhion of that which he ſaw at Damaſcus, beſides the Lords Altar) call the ſetting up of an Altar againſt an Altar. And this it is (ſaith that judicious Author) which in a peculiar manner, and by way of eminency is, and deſerves to be called by the name of Schiſm.

And thus you ſee both the name and thing in meaſure opened unto you. What Schiſms are. viz. Church Diviſions. Which if they be in Doctrine, are properly Hereſies; in Practiſe, Schiſms. Which may be either without Separation, or with it. The former are Sects and Factions; the latter more properly Schiſm. Which conſiſteth in an unwarrantable ſeparating and withdrawing from Church-communion. Whether it be from the whole Church, which is Donatiſm; or from a particular Church, which is Separatiſm: Which may be carried either in a private way by a ſimple ſeceſſion and withdrawing, or in a publike and open-way, by ſetting up a Church againſt a Church; the former a Negative, the latter a Poſitive Schiſm.

Now theſe are the things which the Apoſtle here with ſo much earneſtneſſe and importunacy diſwades his Corinthians from.Reaſ. And ſurely not without cauſe is it,Schiſm a great evil. that he ſhould be ſo zealous in this cauſe; as will appear, if we do but rightly conſider the nature of ſuch Diviſions, ſuch Schiſms, which are Evils, and great Evils.

Evils. 1. An evil of Puniſhment: A great Iudgement. Amos 6. 11.Amos 6:11Take it as you will, for the evil of puniſhment or ſin. We ſhall finde it true in both:

1. Schiſm is an evil of Puniſhment, a Judgement, and that a great one. It is one of the judgements which the Prophet Amos threatens againſt Iſrael, Amos 6. Behold, the Lord commandeth (ſaith he) and he will ſmite the great houſe with Breaches, and the little houſe with p. 17Cleſts. That place Joramo applieth and that not unfitly to Here…s. and Schiſms, which are as Br…a…hes and Cleſts in the Church. A ſad Judgement.Pſal. 60. 2.Ps 60:2 Such are Diviſions in the State. Heal the Breaches thereof for it ſhaketh, (ſaith David, ſpeaking of the Civil Commotions in his Kingdom). A judgement which we all feel of, and groan under at this day. And ſuch are Diviſions in the Church, a judgement, a ſad and ſore judgement. Such are the Eccleſiaſtical Breaches in this Kingdom at this day. The Schiſms and Diviſions which are broken in, and that amongſt God own people: for my own part. I cannot but look upon them as one of the blackeſt Clouds, one of the ſaddeſt judgements which hang over the head of this Kingdom at this day: Of ſad influence for the preſent, and unleſſe they be healed, of dangerous conſequence for the future. A great Judgement.

2.2. And (in the ſecond place) a great ſin. Such are heart diviſions amongſt a people.A great ſin. Hoſ. 10. 2.Hos 10:2 They are both a judgement and a ſin. Their heart is divided (ſaith the Prophet Hoſea) now they ſhall be found faulty. Their heart is divided, or, He hath divided their heart, (as the Margin reads it). This had God done. In as much as they had divided their hearts from God, God in his juſt judgement divided them amongſt themſelves, taking away his ſpirit of peace, and communion from them, giving them over to Seditions, and Fractions, which afterward proved the ruine of their Kingdom. And being thus divided now, they were found faulty, guilty of many and great evils. Such is Sedition in the State, and ſuch is Schiſm in the Church, each a… evil, a Mother evil, an inlet to an Ocean of Evils.

We have to deal with the latter (Schiſm) which is a ſinful evil, and that no ſmall one.Schiſm… … priè dictu… est … gravi… mu… ▪ Peccatum graviſſimum. So our judicious Caſuiſt determines it concerning Schiſm properly ſo called. It is a moſt grievous ſin. Muſculus informs me of ſome, who in point of ſinfulneſſe have compared it with H…reſie, and others who have aggravated it beyond it,Ames, C… Conſc. de Schiſmat. Sunt quidi peccatum Schiſmatis ad aeque…t peccato▪ H…re…s, ſunt qui illud adhuc pra iſt… exaggerent, Muſc. loc. Com. de Schiſm. Sacr…legium Schiſmatis veſtr… defen…r… non v…c…is, Aug▪ contra … lib. 2. exp. …. as the greater evil of the two. Himſelf concludes it a ſin of a high nature. And therein all Divines agree with him.

Auguſtine that famous Doctor of the Church, diſputing againſt the Donatiſts about their Schiſm, (which was a Separation from the whole Church) he calleth it by the name of Sacriledge. Sacrilegi…m Schiſmatis. The Sacriledge of Schiſm: Withall, not ſparing to tell them that that Schiſm of theirs was a greater ſin then that which they took p. 18ſuch high offence at, and which was the ground of their Separation, becauſe it was not ſo ſeverely proceeded againſt as they judged fitting, but ſome that were guilty of it,An ut dicere ceperam, graviora ſunt crimina Traditorum quàm Schiſmaticorum? Aug. ibid. were ſtill admitted to intermeddle in the affairs of the Church, (viz. The ſin of the Traditores (as they called them) ſuch as in time of perſecution had through fear delivered up their Bibles to the Perſecutors to be burnt). This ſin that judicious Father compares with their Schiſm. And to try which was heavieſt, he brings both to the ballance of the Sanctuary: Where he findes this out weighing that. So much he collects from the grievouſneſſe of the puniſhment inflicted by God upon this ſin above that I, or any other.

Three ſins he taketh notice of, each of which was grievouſly puniſhed. The firſt was the Iſraelites Idolatry in worſhipping the Golden Calf, Exod. 22. The ſecond was a ſin not much unlike to that of the Traditores, though for circumſtance far more hainous, viz. That foul act of King Jehoiakim in cutting and burning the prophetical Rowl, Iere. 36. 23Jer 36:23Jere. 36. The third was that Schiſmatical and Seditious attempt of Corah and his company, riſing up againſt Moſes, and aſſaying to make a rent, a breach amongſt the people, by dividing, and ſeparating themſelves from the reſt. All three hainous ſins, and each grievouſly puniſhed. But none of them like the laſt. The firſt, the Iſraelites Idolatry, was puniſhed with the Sword. The ſecond, Jehoiakims contempt, was puniſhed with Captivity: But the third, Corahs Schiſm, with an unheard of judgement.Numb. 16. 31, 35.Num 16:31Num 16:35 The earth it ſelf, as not able or not willing to bear ſo great an evil, that cleaves aſunder (one Diviſion puniſhed by another), and ſwallows up ſome of the Authors of it; Fire from Heaven conſuming the reſidue.Quis jam dubitaverit hoc eſſe ſceleratius commiſſum quod eſt graviùs vindi…atum, Aug. ibid. Never ſuch a judgement do we read of in all the Scriptures executed up on any ſin as this. Now then (ſaith he) Quis dubitaverit? Who can make any doubt but that this was the more hainous ſin, which was avenged with the more grievous puniſhment? Whether ſo or more: Sure I am a grievous ſin it is, and muſt needs be ſo.

1. In as much as firſt it is oppoſite to ſo great a Grace as Charity is▪ Charity the Queen of Graces. 1.So Paul maketh it, preferring it both before Faith and Hope. Schiſm oppoſite to the great Grace of Charity. 1 Cor. 13. 131 Cor 13:13Now abideth Faith, Hope, and Charity, theſe three, (three prime Theological vertues, moſt neceſſary to ſalvation), but the greateſt of theſe is Charity. So it is in ſome, in divers reſpects, greater then Faith, I, then juſtifying Faith, (for of that the Apoſtle there ſpeaketh, as appeareth by joyning it with Hope). As firſt, In p. 19regard of the Object, which is larger then the object of Faith. Faith reſpecteth God onelyonly, but Charity both God and Man. Secondly, In regard of the manner of working. Faith worketh Intra mittendo, by receiving and letting in Chriſt and his benefits; but Charity Extramittendo, by giving out the ſoul and what a man hath, beſtowing them upon God and man. Now Paul tells us from the Lord Jeſus, that it is more bleſſed to give, Acts 20. 35.Acts 20:35then to receive. Thirdly, In regard of duration and continuance. Faith and Hope are Temporary, of uſe onelyonly in this life. Charity is for Eternity; not onelyonly going to Heaven with the owner, but there receiving its full perfection. Thus if Graces be weighed, in ſome reſpects Charity weigheth down all. The great Grace. And if ſo, then that evil which is directly oppoſite to this great Grace, muſt needs be a great Evil: But ſo is Schiſm; being a breach of that unity whereof Charity is the bond.Eph. 4. 3. Schiſma vinculum pacis dirumpit, Charitatem ſcil. Muſc. l. c. de Schiſm.Eph 4:3 Keeping the unity of the ſpirit in the bond of Peace, (ſaith the Apoſtle). Now what is that bond of Peace? Why, Charity. This is the bond whereby the Members of the Church are united one to another. As they are united to Chriſt by Faith; ſo one to another by Love. Now Schiſm breaketh this bond, and conſequently muſt needs be a great evil.

2.2. And as it is oppoſite to Charity, ſo it is injurious to Chriſt, who ſeemeth by this means to be (as it were) divided. So Paul urgeth it in the third Verſe after the Text.Schiſm injurious to Chriſt. Is Chriſt divided? Uſing this as an Argument to induce his Corinthians to eſchew all ſuch Diviſions, and Schiſms, 1 Cor. 1. 13.1 Cor 1:13in as much as Chriſt himſelf ſeemeth hereby to be parted, and torn in peices. The unity of his myſtical body being hereby diſſolved, and himſelf made the head of two diſagreeing bodies; which is diſhonorable and monſtrous to conceive of him.

3.3. As it is injurious to the head, ſo to the body. As to Chriſt, ſo to the Church. Schiſm injurious to the ChurchAnd that many wayes.

1. Shaming it. The Churches unity is her glory. My Dove, my undefiled is one, Cant. 6. Now to break this unity, to divide the Spouſe of Chriſt,1. as the Levites Concubine was, into many p…ices, what a ſhame is this?Shaming it. Cant. 6. 9. Iudges 19. 1 Cor. 11. 22.Song 6:9Judg 191 Cor 11:22 A ſhame in ſpecial to the Church, from which this Separation is made. Paul writing to his Corinthians of their excluding the poor from communicating with them, he tells them, that herein they ſhamed them: foreign. They ſhamed them which had not as themſelves had.

2.2. Deſpiſing, and contemning it. So Paul there again chargeth it. Or deſpiſe ye the Church of God? Deſpiſing it.Why, wherein did they deſpiſe it?Ibid. p. 20This they did (…s by other wayes, ſo) by their ſchimatical practices, dividing themſelves from their Brethren, making their Love-feaſts, and the Sacrament it ſelf (both which were inſtituted and ordained for bands of Union) to be an occaſion of ſomenting their Diviſions, viz. By celebrating them apart from their Brethren. So the Apoſtle the…e taxeth them,Verſe 21. Verſe 21. In enting, every one taketh before other his own Supper. foreign, praeoccupat. Each prevented other. This they did in their Love-feaſts. And this moſt probably they did in the Lords Supper it ſelf (as Parcus conceives of it) communicating apart,Ad…ò diviſi crant, …t invicèm communicare ſacram caenam non dig…arētur. Singulae factiones id agebant ut alia aliam praeverteret. Paulini, verbi gratiâ, primi venientes ſuam caenam celebrabant, non expectatis Petrinis, Apollime is, &c. each faction by it ſelf: Thoſe that were of Paul by themſelves, and thoſe which were of Peter by themſelves, and thoſe which were of Apollo by themſelves: None of them ſtaying for thoſe which were of Chriſt (the beſt and trueſt peice of the Church) nor yet one for another. But each ſeeking to prevent other, that ſo they might communicate apart. This Paul calleth here their own Supper; in as much as they ſo made it, by appropriating it each to themſelves and their party, contrary to the Inſti…ution of Chriſt. Chriſt had inſtituted i…, …hat it ſhould be foreign & foreign totius Eccleſiae, a Communion, a Common Supper, wherein the whole Church ſhould communicate together. But they by their celebrating it in ſuch a ſeparated way, had made it their own Supper. A …oul perverting of the Ordinance. Not onelyonly an abuſing, and corrupting of it, but plainly a deſtroying of it. So Paul there tells them in down right words, in the Verſe foregoing. When ye come together into one place, this is not to eat the Lords Supper. What then? Their own Supper. Of ſu…h dangerous conſequence is it to celebrate this Ordinance of God, the Sacrament of the Lords Supper, in a ſeparated way. 1 Cor. 11. 20.1 Cor 11:20If Pauls judgement may be taken in the caſe, it is not onelyonly a corrupting, but a perverting of the Ordinance. A celebrating not of the Lords Supper, To celebrate the Sacrament in a ſeparated way is a perverting of the Ordinance.but of our own Supper.

Which who ſo do, what do they therein but deſpiſe and contemn the Church of God? viz. That Church from which they ſo ſeparate. Now this, if it be a true Church, can be no ſmall evil. To contemn and deſpi… a private Chriſtian, by ſhutting him out from deſired communion, there being no juſt cauſe for it, is a great evil. But to deſpiſe and contemn a Church, a true Church of Chriſt, by ſhutting it …ut from communion, and by ſeparating from it, this is a far greater.

3.3. Diſqueting it. As the Church is hereby deſpiſed, ſo it is diſquieted. Even as it is in the natural body, if there be a ſolutio continui (as the Phyſitians call it), ſo as it be divided and parted, it breedeth ſmart and pain, which p. 21ſometimes puts the body into Feaveriſh diſtempers. And ſurely ſuch are the ſymptomes of Schiſm. The myſtical body cannot be rent and torn by Diviſions, but it goeth to the heart of all the ſenſible Members of it:Iudg. 5. 25.Judg 5:25 The Diviſions of Reuben were great thoughts of heart, Judges 5. Reuben dwelling on the other ſide Jordan, they kept themſelves ſeparate, not joyning with their Brethren againſt their enemies, but ſtood as neutral, regarding more their own private then the publike intereſt. And poſſibly they were divided amongſt themſelves, diſtracted with ſeveral opinions what they ſhould do. Some would joyn, others would not. Now theſe Diviſions they were great thoughts of heart, working many ſtrange impreſſions in the mindes, both of themſelves and others; of very ſad conſequence to all the Tribes of Iſrael. And truely, ſuch are Diviſions in the Church of God, ſpecially when they are boy led up to compleat and perfect Schiſms (as it is in the caſe of Separation, ſpecially when it comes to the ſetting up of Churches againſt Churches). O theſe are ſad thoughts of heart to the Iſrael of God; cauſing greif to the particular Members of the Church, and great diſquiet and diſturbance to the whole Body. Oft-times breeding thoſe Feaveriſh diſtempers, thoſe un-Chriſtian heats of hatred, variance, emulation, wrath, ſtrife, ſeditions, envyings, I, and murthers too, as the Apoſtle puts them together,Gal. 5. 20.Gal 5:20 Gal. 5. Theſe, all theſe are the fruits of Schiſm, by reaſon whereof there cannot but follow a dreadful combuſtion in the Body of the Church tending to the great trouble, and diſquietment of it.

4.4. Hindering it. As the Church is hereby diſquieted, ſo hindered. As diſquieted in the peace, ſo hindered in the edification of it. We know what it was which hindered the building of Babel, even a Schiſm in their Tongues, Diviſion of Languages. (What do we think, a Schiſm in their hands would have done, if one ſhould have ſaln to pulling down what the other built up?) And ſurely, there is no one thing that can more hinder the building of Jeruſalem, the edification of the Church then this, when Chriſtians ſhall be divided in their heads, hearts, tongues, hands; in their judgements, affections, language, practiſe. How ſhould the work of the Lord now go on? Even as it is in Civil Wars, whileſt the parties are contending, the Common-Wealth ſuffers: So is it in Church-diviſons, whileſt the parties are contending, the Church ſuffers. As it is with a Ship brought to the back-ſtaies, one Say… bears the one way, and another an other, in the mean time the Ship ſtands ſtill. The Wall and Temple of Jeruſalem went ſlowly on in troublous times. p. 22So will Church Work do, where ever Schiſms, and Factions break it.

5.5. Endangering it. Hoc conſenſu ſtat & ſubnixa eſt ſalus Eccleſiae, Calvin in Text. Corpus Organicum non poteſt diſſecari quin pariter & totum & partes inter…ant. P. Mart. in Text. Schiſm dangerous to the perſon ingaged in it, being the way to Hereſie. Again (in the fifth place), as the Church is diſquieted and hindered, ſo indangered by it. As diſquieted in the peace of it, and hindered in the edification of it, ſo endangered in the ſtate of it. The cutting off of one member from the body is dangerous to the whole. What is the diſmembring of a Church? The withdrawing of communion with it, the breaking off of all fellowſhip and communion with it by an actual and poſi…ive Separation. Certainly, this cannot but endanger the ſtate of that Church, from which this ſeparation is made. Which if it live and continue, no thanks to them who have thus withdrawn themſelves, who by their ſeparation have done what in them lieth to deſtroy it. Thus is Schiſm injurious to the Church of God.

To theſe I might adde. It is alſo of dangerous conſequence to the perſons who are involved in it; who by dividing themſelves from the body, are in a dangerous way to divide themſelves from the head. So our judicious Caſuiſt layeth it down. Schiſm maketh way to Hereſie, and ſo to Separation from Chriſt. So Jerome obſerved it in his time. Nullum Schiſma, &c. There is no Schiſm (ſaith he) but ordinarily in proceſſe of time it inventeth and broacheth ſome Hereſie, that ſo the Separation may ſeem to be the more juſtifiable. And Aquinas ſeconds him, Sicut amiſſio charitatis, &c. Even as the loſing of Charity (ſaith he) maketh way for the loſing of Faith, (pardon the error in that ſuppoſition) ſo doth Schiſm make way for Hereſie. A truth ſufficiently experimented in thoſe ancient Schiſmaticks,Schiſma viam facit ad Haereſin & ſeparationem à Chriſto. Ameſ. Caſ. Conſc. de Schiſm. Nullum Schiſma non ſibi aliquam confingit Haereſin, ut rectè ab E… cleſiâ receſſiſſe videatur, Hieron. Com. in Tit. Sicut amiſſio Charitatis eſt via ad amittendam fidem, ità etiam Schiſma eſt via ad Haereſin. Aquin. 22. q. 39. ad 3. the Novatians and Donatiſts, who from Schiſm fell to be the Authors or Defenders of Heretical Opinions, and thoſe ſome of them moſt dangerous. But we ſhall not need to look ſo far back. We have a late and dreadful inſtance for it in thoſe pernicious Schiſmaticks in New England, who falling foul with the Churches, and deſpiſing the Miniſtery there, fell afterwards into moſt deſperate, and damnable Hereſies, and thoſe ſo many and ſo foul, as I think no place or age could ever paralel them. Neither ſhall we need to travel ſo far for inſtances. Would to God we had not ſome even amongſt our ſelves, who from Schiſm are already advanced very far that way, even as far as may be on this ſide Hell; nay, (if it were poſſible) a ſtep beyond it, even to the jearing at God himſelf. But I forbear to proceed any further.

p. 23You now ſee ſome of the ſtreams which fall into this Ocean; ſome of the Evils which contribute their malignity to the making up of the ſinfulneſſe of this great Evil. Concerning which yet I may ſay that Lo the one half is not told you. But let this ſuffice for Explication, Confirmation, Illuſt…ation. That which remains is the Application.

Which I ſhall direct in Saint Pauls way, Applic. Let there be no Schiſms amongſt us.and words: Beſeeching, nay, adjuring you in the Name of the Lord Jeſus, that there be no diviſions, no Schiſms among you in this place.

Queſt. Why, but are there any ſuch? Such there were in the Church of Corinth. But are there any ſuch among us that ſhould give ground to ſuch an Adjuration?Queſt.

Anſw. Anſw.Yes; That there are ſay our Adverſaries of Rome. You are all involved in a Schiſm, Separation from Rome charged with Schiſm.and that far more dangerous then any were to be ſound in the Church of Corinth. In as much as you have departed from the unity of the Church Catholike, (the Donatiſts Schiſm). You have broken off, and ſeparated your ſelves both from the head, and body; in withdrawing due ſubjection to the viſible Miniſterial head of the Church, the Vicar of Chriſt, and renouncing communion with the body, the Roman Catholike Church.

Reply: Diſcharged.In reply to this I ſh…ll not waſte much time, it having been already done by many more able Tongues and Pens. A departure we acknowledge, and a ſeparation, but not a Schiſm. However, not ſuch a Schiſm as they charge us with, a ſinful Schiſm, a Schiſm properly ſo called.

Which that it may appear, give me leave yet a little more clearly, and diſtinctly to ſhow you what ſuch a Schiſm,A compleat Schiſm deſcribed. a compleat and formal Schiſm is. Will you have a Definition, at leaſt a Deſcription of it? Take it thus. It is A voluntary, and unwarrantable ſeparation from a true Church. Wherein, you may take notice of four ingredients to make up this compound.

There muſt be,Parts of the Deſcription four. firſt a Separation; ſecondly, a ſeparation from a true Church; thirdly, a voluntary; and fourthly, an unwarrantable Separation.

1.1. Schiſm a Separation. A Separation. So much the word (as I told you) imports. Schiſm, from the Greek foreign, or the Latin ſcindere, both ſignifying one and the ſame thing, to cut, to rend, to tear, to divide in a violent way. Such is Schiſm. A formal Schiſm is a Separation, a breaking off, viz. of Religious communion. Which firſt preſuppoſeth an Ʋnion. Where there was no union, there can be no ſeparation, and conſequently no p. 24Schiſm. Hence it is, that neither Turks nor Je…s ſtand chargeable with Schiſm, in as much as they never were united to, nor held communion with the Chriſtian Church. Schiſm is a withdrawing and breaking off of Church-Communion. A going out from the Church, as Saint J…h… phraſeth it, 1 John 2. 19. They went out from us (ſaith he) ſpeaking of Antichriſts, Apoſtates, Hereticks, Schiſmaticks.

2.2. A Separation from a true Church. A ſeparation from a true Church. So it muſt be, otherwiſe it cannot properly be a Schiſm. A ſeparation it may be, but not a Schiſm Schiſm is the cutting off of a Member from a true Eccleſiaſtical body. A cutting off. Not a partial withdrawing from communion in ſome corruptions incident to a true Church, which being done in a quiet and peaceable way cannot be called Schiſm. But a total withdrawing, a renouncing of all Church communion with ſuch a Church.

3.3. A voluntary Separation. Which ſeparation (in the third place) muſt be voluntary. Not neceſſitated, not enforced, whether in a natural, or moral way. Where perſons are unduly excluded and caſt out of the Church by an unjuſt cenſure of Excommunication; where they are driven away by unſufferable perſecution; or where they cannot hold communion with a Church, but they muſt alſo have communion in their Corruptions, their ſins; here is no voluntary ſeceſſion or departure. In theſe caſes the perſons withdrawing, are fugati, not fugitivi, not ſeparating, but ſeparated, and conſequently are thereby freed from the guilt of Schiſm, which muſt be a voluntary ſeparation.

4.4. Vnwarrantable: Whether Seceſſio Injuſta, T…meraria. Cham. de Schiſm. And that (in the fourth place) unwarrantable. Unwarrantable either for the ground or manner. The former an unjuſt; the latter a raſh ſeparation, each a Schiſm.

1. Ʋnjuſt. When there is no juſt ground for diſlike or diſtaſte. 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 ſeparate is an unjuſt Separation.1. Vnjuſt: or Chamer. ib. And ſuch a Separation (as Chameron ſaith of it) is extrema ſchiſmatis linea, the very higheſt pitch and top of Schiſm.

2.2. Raſh; either Raſh. Which again may be in two caſes:

1. Where a ground and cauſe is pretended, but it is but a light cauſe. Poſſibly ſome ſlight oppoſition or perſecution, it may be by ſome ſmall p…cuniary mulcts, 1. VponUpon a light cauſe.or the like: ſome leſſer Errors in doctrins, not fundamental, nor neer the foundation; ſome Corruptions in or p. 25about the worſhip of God, but thoſe not deſtructive to the Ordinances, being not in ſubſtance, but in ceremonie; and thoſe ſuch as the perſon offended is not enforced to be active in: Scandals few, and thoſe onelyonly tolerated, not allowed: All tolerable evils, ſuch as charitie may well bear with. Now in this caſe to ſeparate, it is a raſh ſeparation, becauſe it is upon a ground not ſufficient, a light ground.

2.2. Carried in an undue manner. Where the ſeparation is carried in an undue way and manner. Though the ground of the ſeparation be juſt; yet if it be ſuddain and headie, without due indeavour, and expectance of Reformation in that Church, it may be a raſh, and conſequently, an unwarrantable ſeparation, in as much as it is oppoſite to charitie. So is an unjuſt ſeparation:1 Cor. 13. 6.1 Cor 13:6 Charitie (ſaith the Apoſtle) doth not rejoyce in iniquitie; foreign, in Injuſtice: and ſo is a raſh ſeparation; it being the nature of Charitie to ſuffer much and long. Much: Charitie beareth all things, Ibid. very.indureth all things, foreign (ſaith the Apoſtle in the ſame Chapter.) It beareth with the infirmities of others, it endureth the burthens which are laid upon it ſelfe, viz. if they be tolerable: for ſo the Apoſtle foreign muſt be reſtrained; All things, that is, all things which are ſufferable: and ſuffering much, it ſuffers long. Ver 4.foreign, (ſaith the fourth verſe of that Chapter) Charitie ſuffers long, it is not preſently diſtaſted, ſo as to fly off upon every ſmall and triviall occaſion; no, nor yet upon a juſt and weighty one, without firſt aſſaying all poſſible meanes of remedie. So deales the warie and carefull Surgeon with his patient: not preſently fall to diſmembring upon every ſlight aylement; no, though the part be ul…erated, yet ſo long as there is any hope, hee forbeares that extremitie, reſerving it for the laſt remedie. Even ſo deales Charitie by the Church: not preſently ſeparate and break off communion (which is the diſmembring of a Church) for ſome ſuppoſed errours or corruptions, no, though really ſuch: No, this (ſaith Chameron) is not Chirurgia, Cha…r. de Schi…ate. Epiſtle to M Williams.but Carnificina; which Maſter Cotton in his Diſſwaſive from ſeparation Engliſheth rightly, applying it to the caſe in hand, Not Surgery, but Butchery. Put theſe together, you ſee what Schiſme properly ſo called is.

Now then,Separation from Rome not ſuch a Schiſme: becauſe, come wee and bring our ſeparation from the Church of Rome to this Beame, to this Touchſtone, and ſee whether it deſerves the name of ſuch a Schiſme or no. A ſeparation wee confeſſe and acknowledge; ſo far are we from denying of this, p. 26as that wee rather glory in it, ſtanding to maintaine and vindicate it from all juſt imputation of Schiſme.

1.1 Not from a true Church. Biſh. Hall in his Reconciler. In as much (firſt) as it is not a ſeparation from a true Church. Let none here be deceived and deluded with the ambiguity of a word: There is a twofold trueneſſe; Naturall the one, Morall the other: In the former ſenſe a cheater, a theife may be ſaid to be a true man, and a whore a true woman, and (till ſhee be divorced) a true wife; yea, and the Divell himſelfe, though the Father of lies, yet a true ſpirit. And in this ſenſe, wee ſhall not need to grutch the Church of Rome the name of a true Church: if not ſo, why doe wee call her a Church? A Church ſhee is, in regard of the outward profeſſion of Chriſtianitie; but yet a falſe Church: true in exiſtence, but falſe in beleefe. Thoſe Divines of ours who have indulged her the one,I ſay, Shee is a true Church: but I ſay withall▪ ſhe is a falſe Church, Biſh. Hall ibid. have yet ſtill charged her with the other; with the ſame breath (it may be) calling her both true and falſe; not one Proteſtant pen ever yet diſſenting: Such ſhee was at that time when the Waldenſes, Wickliffe, Luther ſeparated from her; a juſt ground and warrant for their ſeparation. And ſuch is ſhee much more ſince, ſpecially ſince their laſt Councell of Trent, being thereby ſo much the more riveted into, and ſetled upon her old corruptions. So as now all that Charitie it ſelfe can afford her is,Field of the Church, in Append. that which that acute Doctour of our Church hath granted her; ſhee may be verè Eccleſia, but not vera Eccleſia; truely a Church, but not a true (much leſſe the true) Church: not ſo a true Church, but that ſhee is alſo a falſe Church, an Hereticall, Apoſtaticall, Antichriſtian Synagogue.

Being ſo, here is now warrant enough for what wee have done in ſeparating from that Church (or rather, from the errours and corruptions of it,Jun de Eccleſ cap. 17. Parem in Rom. 16.Sir 17Rom 16 from the Papacie in it, as the learned Junius and Pareus, and others of our Divines rightly diſtinguiſh); in ſo doing, we have not ſeparated from a true Church.

2.2. Not voluntary: but, Nor yet (in the ſecond place) can it be truely ſaid, that this our ſeparation was voluntary, but neceſſitated, nay, enforced.

1.1. Neceſſitated. Neceſſitated through their obſtinacie in their errours: which, notwithſtanding the diſcovery of them, and that ſo cleer, as that ſome of their owne have been enforced to an acknowledgement of them, and all wayes and meanes uſed for their reformation, they ſtill perſiſt in; ſo as wee may well conclude their wound incurable, and themſelves incorrigible: What then remains, but a cutting p. 27off? Jer. 51▪ 9.Jer 51:9So ſaith the Prophet concerning Babylon, Wee would have healed Babylon, but ſhee is not healed. What then followeth? Forſake her, and let us goe every one to his owne Countrey: A warrant ſufficient, not onelyonly for a negative ſeceſſion, but for a poſitive ſeparation from myſticall Babylon. Wee would have healed her, but ſhee is not healed; no wayes, no means that could be thought of, have been neglected for her cure. How many Phyſicians have had her in hand? Luther, and Zuinglius, and Calvin, and the reſt of our learned and pious Reformers, a whole Colledge of Phyſicians; but all to no purpoſe; ſhee is not, ſhee will not be cured. What then remaines, but that wee ſhould withdraw and forſake her; which cannot be conſtrued as a voluntary, but a neceſſitated ſeparation. Nay,

2.2. Inforced. Inforced, and that through her violence exerciſed upon all thoſe who will not hold communion with her in her corruptions; not permitting any to trade,Rev. 13. 16, 17.Rev 13:16Rev 13:17 to buy or ſell, to have either Religio…s, or Civill communion with her, except they receive her marke in their hands, or foreheads. But on the other hand, Anathematizing them, thundring out Excommunications againſt them, which (for feare they ſhould be forgotten) are ſolemnly renewed every yeer upon their Holy Thurſday (as they call it:)Die Jovis mag… Heb. don…ad…, &c. P. Mart. loc. Comm de Schiſ. withall, proſecuting them with fire and ſword, to confiſcation of eſtates, loſſe of libertie, and life it ſelfe. Theſe things conſidered, let God and the world judge betwixt us and them, whether our ſeparation from them be voluntary or no.

3.3. Not an unwarrantable ſeparation. However, (in the third place) whether voluntary or no, ſure we are, it is not unwarrantable, being neither unjuſt, nor raſh.

1. Not unjuſt: Being warranted both by authoritie of Scripture, not onelyonly allowing, 1. Not unjuſt.but commanding this Separation, and that under a dreadfull penaltie, Come out of her, my people (ſo ſaith the the voice from heaven concerning myſticall Babylon) Revel. Re…. 18. 4.18. As alſo by the ground and cauſe of this ſeparation, which is not ſome light and tolerable errours; but Hereſies, Idolatries: Errours in doctrine, and theſe, if not directly, yet by conſequence, and that immediate conſequence, fundamentall. Corruptions in worſhip, both foule and groſſe; and that ſuch, as thoſe which hold communion with her, cannot but partake in. Now, whether this be not a warrantable ground for ſeparation from her, let the ſame voice from heaven ſpeak; Come out of her, my people, that yee be not partakers p. 28of her ſinnes, and that yee receive not of her plagues: No unjuſt ſeparation then.

2.2. Net Raſh. Nor yet Raſh: There having (as I ſaid) all the means been uſed for her Reformation and cure that poſſibly could be thought of; but all to no purpoſe: So as after this, what remains but a poſitive ſeceſſion and ſeparation?

Now put theſe together, and ſee whether this our departure from the Church of Rome deſerves to be ſtigmatized and branded (as by them it is) with the name of Schiſm, Schiſma aliud malum, aliud bonum: malum quo bona, bonum quo mala ſcinditur unit…s, Muſe. Ioc. Com. de Schiſmate.or no: or yet to be drawn in, and made uſe of by any (as by ſome it is) for the patronage or countenance of any of the Schiſms of the times. If this be a Schiſm, it is a good and a warrantable Schiſm.

Qu. But are there any amongſt us which are not ſo?

Anſw. Here I wiſh I could make anſwer with the like cleerneſſe and freeneſſe as before. But, alas, What meaneth the lowing of the oxen, Many ſ…hi…ms amongſt our ſelves.and the bleating of the ſheep? I mean, the confuſed noiſe of our leſſer and greater diviſions, which ring ſo loud in the ears of the whole Chriſtian world at this day. Scarce any part of the Kingdome free from ſome kinde or other of them: The Church therein following the temper of the State, as the ſoule oft-times doth of the body: Diviſions both Doctrinall and Practicall. The Text confines me to the later: Of thoſe, how many every-where? And that not onelyonly ſuch as theſe in the Church of Corinth were, diviſions without ſeparation, ſects, and ſactions: but diviſions of an higher nature, amounting to no leſſe then direct ſeparation; and that not barely to a negative, but to a poſitive ſeparation, to the ſetting up of Altars againſt Altars, Churches againſt, Churches. That it is ſo de facto, I think it will not, it cannot be denyed. Would to God the Church of God in this Kingdome, and in this place did not feel the ſmart of it.

Qu. New ſeparation, whether properly a Schiſm, or no.But is this New ſeparation a Schiſm in earneſt, or no? There is the queſtion. In the anſwering whereof I ſhall deal as tenderly as I may, (only ſo, as I may not betray the truth and cauſe of God, or the peace of this place wherein God hath made me one of his (though unworthy.) Miniſters) having an unfained reſpect to the perſons of many who are ingaged in this unhappy cauſe.

Anſw. T…ed by the at reſ…d deſcription of S…im.For Reſolution, I ſhall deale with this as I dealt with the former; bring it to the ſame balance, weigh it at the ſame beame. What Schiſm, and Schiſm properly ſo called is, you have heard, and I think the deſcription will not be excepted againſt; viz. A voluntary p. 29unwarrantable ſeparation from a true Church. Now whether this practiſe be ſuch a ſchiſme, or no, let it be enquired of in the particulars.Queſt. 1. Whether out Churches be true Churches.

1. Where the firſt enquirie will bee, touching the Church, from which this departure is made, whether it be a true Church, or no. Here it is not my purpoſe, to multiplie Controverſies, which I rather deſire (if it were poſſible) might be brought to a unity. And therefore I ſhall wholy wave the diſpute about a Nationall Church: Whether the Church of England be a true Church, or no. Letting that goe; let the Queſtion be about particular Congregations, Parochiall Churches, (as wee call them.) Whether theſe (I dare not ſay all, but ſome of them; ſuppoſe that wherein wee now are, and the like,) be true Churches, or no. True Churches, and that not only Phyſically, but Morally ſuch. Not only Truly Churches (which is granted to the Church of Rome) but True Churches.

Now as for this,Vindicated to be ſuch. (me thinks). I might well ſpare the labour of proving it, and take it for granted, having ſo much Charity as to hope, that whatever any raſh and violent ſpirits amongſt us may think and ſpeak, yet thoſe who are Judiciouſly godly, have more Charity then to diſclaim us for ſuch. If they dare, I wiſh they would ſpeak out. But ſo it ſeemeth it is,T. Goodwi…s Zo robab…l. that even this Bitter Root of rigid ſeparation (as a Reverend Brother rightly calls it) begins to grow & ſpring up again amongſt us, there wanting not ſome, who ſtick not to maintain and juſtifie this their Separation from this ground, becauſe we are no True Churches of Chriſt. For their ſakes, (or rather for yours in defence of the cauſe of God agaainſt them,) let mee ſpeak a few words, and but a few.

1.Argu. 1. Here are Pillars of truth. are not our Congregations. True Churches? What are not here the Pillars of Truth? Is not the Word of Truth, the Goſpell of Salvation, here held forth, and that in an ordinary and conſtant way, even as the Edicts and Proclamations of Princes are wont to be held forth by Pillars to which they are affixed? Now if ſo, ſhall wee queſtion whether here be true Churches of Chriſt or no? Heare the Apoſtle,1 Tim. 3. 15.1 Tim 3:15 1 Tim. 3. That thou mayeſt know how thou oughteſt to behave thy ſelf in the Houſe of God, which is the Church of the living God, the Pillar and Ground (or ſtay) of Truth. Where the Pillar of Truth is, there is the Houſe of God, the Church of God. Where the light of Gods truth is ſet up and held forth in a loving way, to the guiding of paſſengers in the way to Eternall life;The Golden Candleſticks. are not here the Golden-Candleſtick? And if ſo, ſhall wee queſtion whether here be true Churches p. 30or no? Let the ſpirit of truth decide it. The ſeven Candleſticks, which thou ſaweſt, are the ſeven Churches, Revel. 1. So many golden Candleſticks, ſo many Churches. Here is a firſt evidence; where the light of the Goſpell is held forth ordinarily in a publick and Miniſteriall way to a people that profeſſes to walk by the direction of it, can it be queſtioned whether there bee a Church, a true Church or no?

Secondly,Arg. 2. where the Seales of Gods Covenant, the Sacraments of the New Teſtament,Here are the Seales of the Covenant, and conſequently the Covenant it ſelfe. are for ſubſtance rightly diſpenced, according to the Inſtitution of Jeſus Chriſt; can it be queſtioned whether there be a true Church or no? Where the Seales of the Covenant are, there is the Covenant it ſelf; the viſible Covenant; and where that is, there is a Church. To them pertained tho Covenants (ſaith the Apoſtle, ſpeaking of the Church of the Jewes.) Now who will deny theſe appurtenances to our Churches?Rom. 9. 4.Rom 9:4 Here are the Seales of the Covenant, and conſequently the Covenant it ſelf.

Arg. Here is the preſence of Chriſt in his O…dinances.3. And as the Covenant, ſo the Glory. To them pertained the Glory of the covenants, (ſo Paul putteth them together.) The Glory, …iz. the Arke of the Covenant; a Teſtimony of Gods gracious and glorious preſence. Now where this is, ſhall wee queſtion whether there be a true Church or no? Where there is the preſence of Chriſt, in the midſt of his Ordinances, ſo as in an ordinary way, they are made effectuall to the converſion, and ſalvation of many; where Chriſt ſitteth, Revel. 1. 13.Rev 1:13walketh in the midſt of the Golden Candleſticks, diſplaying his Power and Glory, can it be queſtioned whether there bee true Churches of Chriſt, or no? But that he hath done, and doth this in ſome of our Congregations, I think it will not be denyed. It muſt be an envious hand that will dare to write [Jchabod] upon the doore… of ſome of theſe houſes.

Argu. Here are Societies of viſible Saints4. Where there are ſocieties of viſible Saint…, all ſuch by outward profeſſion, and ſome of them, a conſiderable part of them, walking in meaſure, anſwerably to that profeſſion; can it be queſtioned whether there be true Churches of Chriſt,1 Cor. 1. 2.1 Cor 1:2 or no? To the Church of God, which at Corinth, to them which are ſanctified in Chriſt Jeſ…, called to be Saints. It is the Apoſtles ſuperſcription to this Epiſtle, in the ſ…cond verſe of the Chapter; where the latter clauſe is but an Exegeſis, an Explication of the former. A true Church of God, and a company of viſible Saints, are one and the ſame.

Ob. Why, but wee are not all ſuch.

p. 31Anſw. No more were they in this Church of Corinth. The inceſtuous perſon, and many others amongſt them, they were ſtrange Saints: yet a Church, a true Church. A company of viſible Saints joyning together in the Ordinances of God, though there be an unapprovable mixture of ſome heterogeneous members amongſt them, maketh a Church a true Church.

Now, as for theſe, all theſe, I think it cannot, it will not be denyed, but that they are to be found in ſome of our Churches: Here are pillars of Truth, golden Candleſticks, the doctrine of the Goſpel truely and purely preached: here are the ſeales of the Covenant, the Sacraments (for ſubſtance) rightly adminiſtred: here is the glory, the preſence of Chriſt in his ordinances, ordinarily concurring with them, and giving efficacy to them, for the begetting and nouriſhing up of Chriſtian ſoules unto eternall life: here are Congregations prefeſſing ſubjection to the Ordinances of Chriſt; a conſiderable part whereof are viſible Saints, walking anſwerably to that profeſſion.

Object. Objections cleered.True, ſaith the Browniſt, (for ſo I muſt look upon all thoſe who ſhall deny the truth of our Churches, as Separatiſts, and that rigid ones) Suppoſe all this be granted; yet here are great defects, and thoſe no leſſe then deſtructive, making your Churches to be no true Churches. But what are they?

Why poſſibly ſome of them will not ſpare to ſay,Object. 1. We ha… no true Mi… ſtery. that we have no true Miniſtery.

Anſw. If not; why then do they retain that Baptiſme which they received through our hands?

Qu. Alleg. 1. Wee have our calling from Rome.But why have wee no true Miniſtery? Here poſſibly ſome will cry out upon us as Antichriſtian, charging us, That wee have received our calling from Rome, viz. by the impoſition of the hands of thoſe who had their Calling and Ordination from thence.

Anſw. As for them, I ſhall put them and the Church of Rome together to debate the point, and ſo leave them. The Church of Rome challengeth us, that wee are no true Miniſters: Why? Becauſe wee have not received our Ordination from them. The Separatiſt on the other hand, hee cryes out upon us, Wee are no true Miniſters: Why? Becauſe we have received our Ordination thence. Sure both cannot ſpeak truth. I ſhall therefore here leave them to diſpute it out; whileſt in the mean time I ſpeak a word or two with thoſe who are of ſomewhat more cool and ….

p. 32Object. Alleg. 1. We have not our calling from the people.Wee are no true Miniſters (ſay they.) Why? Becauſe wee have not received our calling from the people. Wee are neither Ordained, nor Elected by them.

Anſw. To this charge, take this Reply in breif.

Firſt, As for our Calling, wee acknowledg we have not received it from them, but from Jeſus Chriſt our Lord and theirs. His ſervants wee are, and in his Name do wee execute our Miniſteriall Offices and Functions, not in the Churches.

Secondly, As for our Ordination, wee acknowledg the ſame. We had it not from the people, and we bleſſe God wee had it not. In aſmuch as wee finde neither Precept, nor Preſident for it in Scripture; neither untill this Laſt-laſt age, was there ever any ſuch cuſtome in the Churches of God.

Thirdly, As for our Election, if a Popular Vote be in this caſe needfull, ſome of us, many of us, can herein plead a Fore-conſent, moſt of us (I preſume) an After-conſent. Now let me aske this queſtion, What was it that made Leah Jacobs wife? Shee was not ſo the firſt night he bedded with her.Subſequens …onſenſus Jacobi in Leam, fec… eos conjuges. Why? there came an After-con…ent, a Ratihibition (as the Lawyers call it) which made the mariage valid. And ſuch a conſent (I preſume) muſt, if not all, the godly Miniſters in this Kingdome have. If not an Explicit; yet an Implicit conſent, which is ejuſdem valoris, of the ſame weight. So as if their firſt entrance were not ſo orderly, yet, this after-act maketh, or rather acknowledgeth them to be true Miniſters.

Object. Object. 2. We want Diſcipline.2. But ſuppoſing our Miniſtery to be true, yet wee want an Ordinance, and that one of the three, the firſt three, viz. Diſcipline?

Anſw. Suppoſe this defect, yet cannot that deſtroy the eſſence of a Church. It was not the want of the Golden-ſnuffers, or ſome other like utenſiles in the Temple, that could make it to be no Temple. Diſcipline maketh for the well being, not for the being of a Church.

Secondly,Poteſt… ipſa ſeandala removendi, &c. de jure & quoad a…um primum non poteſt ab Eccleſiâ verâ ſeparari Ameſ. Caſ. Conſe. de Eccleſ. (But in the ſecond place) however the Exerciſe of this Ordinance, be in ſome particular acts for a time ſuſpended, yet is not the Ordinance it ſelf alienated, which, being an Appendix to the word and Sacraments, cannot (in reſpect of the right of it) be ſeparated from the Church.

Object. 3. But here is no right Conſtitution. Our Churches were not Rightly gathered at the firſt, neither are the Members of them combined in a Church-Covenant, Object. 3. We have no right conſtitution.which is the forme of a Church.

Anſw. Suppoſe this alſo, that there were ſome Errours in the p. 33conſtitution of our Churches; yet will not that make them no true Churches: inaſmuch as Conſtitution in that way is only an appendance of an externall form, no part of the eſſence of a true Church.

2. But neither muſt this be granted: Maſter Cotton himſelfe in this caſe pleads our cauſe, remembring us (not without warrant from Antiquitie) that The firſt Churches in this Kingdome were gathered either by ſome of the Apoſtles themſelves,Mr. Cottons way of the Churches, or by Apoſtolicall men: which being ſo,Cap. 7. See Acts and Monuments (as himſelfe inferres) wee cannot but conceive that they were rightly gathered and planted according to the rule of the Goſpel. So that all the work now is (ſaith hee) not to make them Churches which were none before; but to reduce and reſtore them which are, to their primitive inſtitution.

3.Vinculum hoc eſt ſoedue vel ex…reſſ…, vel implicit…, Ameſ. Medul c. 32. As for combination by Church-covenant, Doctor Ames truely ſtates it, That an implicite Covenant in this caſe is ſufficient: Now ſuch a Covenant do all make, who joyne themſelves to a Church, holding a conſtant communion with it in the Ordinances of Chriſt. So much and no more can be extorted from that phraſe of joyning to the Apoſtles, Joyning to a Church, what.of which we read, Act. 5. 13. where it is ſaid, that after that exemplary judgement executed upon Ananias and Sapphyra for their hypocriticall profeſſion, Of the reſt, (ſaith the Text) no man durſt joyne himſelf unto them. And ſo it is ſaid of Paul, Act. 9. When he came to Jeruſalem, he aſſayed to joyn himſelf to the Diſciples; that is, to have fellowſhip and communion with them: The word is the ſame with that which we meet with Act. 8. 29. where the Spirit ſpeaking to Philip, bids him go and joyn himſelf to the Eunuchs chariot: foreign, proximè adjungitor; that is, goe neer it, ſo as he might have converſe and conference with the Eunuch. And ſo doe they, who in a conſtant way come and ſit down under ſuch a Miniſtery, holding communion with ſuch a people in all the Ordinances of God, they joyn themſelves to the Church in that place: which being an implicit covenant, cannot be denyed to be ſufficient to the conſtituting of true members of a Church.

But I ſhall waſte no more time upon this ſubject, in vindicating the truth of our Churches▪ which hath already been done ſo ſtrongly▪ ſo convincingly by others; that certainly it cannot but be either great wilfulneſſe, or great weakneſſe, not to acknowledge them ſo to be. Taking this then for granted, which is by our judicious Brethren acknowledged, and, I think, will not be denied by any moderate ſpirit; now proceed we to a ſecond enquirie; and that is, duplicate page p. 32duplicate page p. 33p. 34Queſt. Qu. 2. Whether here be a ſeparation from theſe true Churches.Whether here be a ſeparation or no from theſe true Churches?

Anſw. That there hath been ſo, I preſume it will not be denyed by any who ever heard of the Browniſts errour; of which rigid way, I wiſh there were not yet too many to be found, both in this, and other places of the Kingdome; ſuch as profeſſe Separation, and glorie in it. But I paſſe by them: the perſons I have here properly to deale with, are ſuch as would be thought to come neerer to us, and yet are divided from us; ſuch as (in word at leaſt) owne us for true Churches, and yet withdraw communion with us: and that, not onelyonly in a negative way, (as Peter and ſome other of the Jewes are ſaid to have ſeparated from the Gentiles,Gal. 2. 12. 13.Gal 2:12Gal 2:13 Gal. 2. Before that certain (that is, certain Jewes) came from James (viz. from Jeruſalem) hee did e…t with the Gentiles: But when they were come, hee withdrew, and ſeparated himſelfe, &c. And other Jewes diſſembled likewiſe with him. The very caſe of ſome in this and other places of the Kingdome: Before that certain of another way came from the other ſide, they did eat with us, they held communion with our Churches; but upon their coming, they have withdrawn and ſeparated themſelves:) but alſo in a poſitive way, combining themſelves into ſeparated ſocieties, …etting up of Churches ſome of them in Churches, and againſt Churches; exerciſing the worſhip of God in a ſeparated way, refuſing communion with us, whether for them to have communion with us, or for us to have communion with them. So is it in divers parts of the Kingdome; and I wiſh I might not ſay, that it were ſo in this place.

Repl. Separation diſ…laimed.But doe wee not charge them wrongfully? Separation is a thing which they profeſſe againſt, and they call in their practice to bear witneſſe to their profeſſion. Occaſionally they will joyn with us in ſome acts of publick worſhip, viz. in hearing, and preaching the word; hearing our Miniſters, and preaching to our people.

Anſw. Yet juſtly …harged.True, ſome of them haply will doe the former: Some, I ſay, not all; for wee muſt know, that in this diviſion (as commonly it is in all diviſions) there are ſubdiviſions. Some of this way will hear us in this place; a ſecond ſort will hear their owne Miniſters here, but not ours; a third ſort will neither heare ours, nor their own within theſe walls. But ſome of them will. And ſo they may by their owne principles, and yet have no Church-communion with us: Hear us as gifted men, not as perſons in off…: Hear us as Teachers, p. 35but not as Miniſters, (a diſtinction without a difference.) Beſides, hearing (ſay they) is no act of Church-communion. See M. Rutherford, Due right of Preſbytery, pag. 270.Eating one bread at the Lords Table, that indeed is properly Communion (ſay they;) but not hearing one word. And as for occaſionall hearing, it is agreed at all hands, it is not properly an act of Church-communion, which is no more then Infidels and Heathens may doe, who have no communion with the Churches of Chriſt. And ſo for preaching to us; this they may doe occaſionally, nay conſtantly, and yet have no communion with us, nor yet preaching to us as Churches of Chriſt (which ſome of that way have openly and freely diſclaimed in way of Preface to their Sermons) no more then they may doe to Turks and Indians, with whom yet they have no communion. As for that Ordinance wherein Church-communion (as they conceive it) properly lyeth, therein they totally decline us. From my heart I wiſh there were not ſo much truth in this charge.

Repl. M. Burrough… Irenic. …ag. 172. No ſeparation, becauſe no praeunion.But this cannot properly be called a Separation; a ſeparation imports a praeunion, a union by a Church-agreement: Now where there never was ſuch an agreement, there cannot properly be a ſeparation, and conſequently, not a Schiſm.

Anſw. Church-covenant, how far neceſſary.To this I have laid the foundation of an anſwer already, by diſtinguiſhing betwixt an explicite and an implicite Church-agreement or Covenant: the former is verball and formall, the later reall. Now as for this later, an implicite agreement, I preſume it will not be denyed to our Churches, otherwiſe they were no Churches. And if it be granted, then to withdraw communion with them may ſtand chargeable with the guilt of ſeparation, and conſequently, of Schiſm, as truely, as really, as if they had been gathered by an explicite formall Church-covenant. As for ſuch a Covenant expreſſed in words, however ſome may conceive it to make for the bene eſſe, the well being, the orderly gathering of a Church, (which my ſelf will not wholly deny;) yet for the eſſe, the ſimple being of it, I think few or none will affirme it. And if there may be a Church where there is no ſuch Covenant; then there may be a ſeparation from that Church, and that ſeparation a Schiſme: Otherwiſe the Browniſts, nay, the Donatiſts ſeparation had been no Schiſme, in as much as they did not ſeparate from Churches ſo gathered, and combined by an explicite Church-covenant: which, whatever may be pleaded for the conveniencie of it, yet certainly, as it is diſtinct from the Covenant of grace, it is but a prudentiall way, no other then a humane, and that a novell invention. p. 36So then, as yet the charge runs on: Here are true Churches, and here is a ſeparation from theſe Churches.

Qu. Qu. 3. Whether this ſeparation be voluntary. Schiſmatici pr…rie dieun…ur, qui propriâ ſ…ionte ſeparant, Aquin. Suit. 22. qu. 39. Concluſ. 1. Here i, no coaction.A third inquirie followes, Whether this ſeparation be voluntary and ſpontaneous, or no. If ſo; this will contribute much to the making up of the formalitie of this Schiſm. Now whether ſo, or no, let it be enquired, what coaction, what neceſſity there hath been, and is, for ſuch a departure.

7. For the former, Coaction, and violent Expulſion, what-ever the former times might have done, yet I hope the preſent will not take up that plea: if ſo be the violence and rigour of the one did drive ſome away, yet, mee thinks, the lenity and indulgence of the other might invite them to return to communion again with that Church, thoſe Churches which are ſo willing, ſo deſirous to receive them into their boſomes.

Repl. 2. A neceſſity pleaded.But there was, there is a neceſſitie of this departure. Why ſo?1. A naturall neceſſitie in ſo…e places, where congregations are too great. Why, were there no more but this, the unequall diviſion of your Congregations in many places neceſſitates a diviſion. For inſtance, In this (and ſo in many other places of the Kingdome) your Congregations are too great, too numerous, the people too many to joyn together in a convenient way in church-communion. Now in this caſe, a withdrawing of ſome is neceſſary; as it is for bees to flight, when the hive is too ſtrait for them.

Anſw. In anſwer to this, I ſhall not ſpare again to acknowledge what I have formerly both preached and publiſhed;The ſoverain …hur…-remedy, prin…ed an 1645. That in this place (and ſo I ſuppoſe it is in divers other in the Kingdome) there is but too juſt a ground for this complaint: and my deſire ſtill is, (as I then expreſſed it) that this inconvenience might be remedied by an orderly diviſion. Far be it from me, and from all the Miniſters of Jeſus Chriſt, to cry out againſt diviſions upon ſo baſe and unworthy a ground as this, becauſe wee would ingroſſe a people wholly to our ſelves, though too many for us to have the inſpection over. This it was which made the ſouldiers in the Goſpel ſo unwilling to have the ſeamleſſe coat of Chriſt divided, John 19, 23, 24.John 19:23John 19:24becauſe each of them hoped and deſired to have it whole and entire to himſelf. And this it was (as Muſculus aptly applies that Storie) which made thoſe foure Colonels, Muſe…l… ▪ com. de Schiſm.the four Patriarchs of the Church, the Patriarch of Jeruſalem, Alexandria, Conſtantinople, and Rome, each to complain of the rending and tearing of the Church by diviſions: Why? Becauſe every one of them aſpired to be Commander in chief, Univerſall Biſhop, p. 37and ſo to have had the whole to himſelfe. And this it is which ever ſince hath made that grand Schiſmatick the Pope, (ſo hee is the greateſt Schiſmatick in the world) to cry out ſo much againſt Schiſm, becauſe by every ſuch diviſion his greatneſſe ſuffers ſome diminution. Now far be ſuch baſe ends from the thought of any Miniſter of Chriſt: for my ſelf, (I profeſſe) I am ſo far from grutching an orderly diviſion in this place, that I ſhall not reſt ſatisfied till I ſee it accompliſhed: which I do not wholly deſpair to do, if ſome of thoſe who take up this complaint for their own advantage, be not the hinderers of it.

2. But yet in way of Reply, I might (in the ſecond place) minde them who take up this plea in this place, that however this Congregation be great, and too great, yet can it not be imagined to be ſo great as that at Jeruſalem muſt needs be; which yet is ſo earneſtly contended for by thoſe of that way, that it was but one Congregation, one Church.

3. However, (in the third place) whether this be the true ground of this Separation or no, let the emptie ſeates of diverſe engaged in this diviſion, being conſtantly in my eye, let them give evidence. If ſo be they for their parts want no convenient accommodation, for participating in publike Ordinances; this plea in reference unto them, muſt be acknowledged to be in a great meaſure, (if not wholy) void and null.

Repl. 2 A moral neceſſ…ty pleaded, in regard of our ſinfull Mixtures.But though here ſhould be no Naturall, yet there is a Morall neceſſity of ſeparating. And why ſo? Why, in one word, we cannot hold Communion with you without ſinne. Why not? Why, in regard of thoſe ſinfull mixtures which are tolerated among you. Your Congregations are miſcellaneous companies, of all gatherings; wherein there is not that due ſeparation of the Wheat from the Chaffe, the pretious from the vile, which ought to be: But all ſorts are admitted even to Sacramentall Communion. Now this your not ſeparating, neceſſarily putteth us upon ſeparating, that ſo wee may not be intangled in the guilt of your ſin.