A discourse of schism address'd to those dissenters who conform'd before the toleration, and have since withdrawn themselves from the communion of the Church of England / by Robert Burscough ...

A DISCOURSE OF Schism: Address'd to those Dissenters, who Conform'd before the Toleration, and have since withdrawn Them∣selves from the Communion of the Church of ENGLAND.

The INTRODƲCTION.

HAVING Compos'd this Dis∣course, with a Design to do you what good I am able: I may reasonably desire that you would afford it an Impartial and Candid Per∣usal, and read it with a Resolution not to condemn any thing in it, without a due Examination. This, indeed, is more than I can expect from those a∣mongst You, who are byass'd with Pre∣judice,

or mov'd with a false Zeal, or a Worldly Interest. But there are many of You, whom I consider under another Character; and who, I believe, may be ready to abandon their Mistakes, upon better Information. You may remem∣ber who it was that said,* 1.1 That which I see not, teach thou me▪ if I have done iniquity, I will do no more. And if you think it no Reproach to follow so lau∣dable an Example, but are willing to re∣ceive Instruction; I assure my self, that what I shall here offer to You, may con∣tribute something to your Satisfaction.

You are like to find nothing here, that may give you any just cause of Offence: Nothing, but what proceeds from a Spirit of Charity. And if this, instead of convincing You, should only raise Your Indignation; I shall be sorry for Your sakes; and yet have no cause to repent, that I have endeavour'd with Meekness to bring you into the Right Way. And, I hope, that GOD, who knows the Sincerity of my Intentions, and measures them not by the Event, will graciously accept of them.

Upon what Terms the Rigid Separa∣tists receiv'd You again, as Members of their Congregations, I know not. But

since they have been wont to accuse our way of Worship in the Churches, of Po∣pery and Antichristianism, of Idolatry and Superstition, they must needs look on You that once Conform'd, as Par∣takers then in the same Crimes. And if You resolve to do the like again, upon the like or other Occasions; they cannot but esteem You as Persons that would reconcile Christ and Belial; or that make it an Indifferent thing, either to come out of Babylon, or to remain in it. And, according to their own Principles, they may fitly speak to You, in these Words of Elijah;* 1.2 How long halt ye between two Opinions? If the Lord be God, follow him: but if Baal, then follow him.

If You will vindicate Your own Pro∣ceedings, You are as much concern'd as the Conformists themselves, to refute the Charge, and Answer the Objections of those Men, against our Liturgy, and Ceremonies. But that Work is well done already by Dr. Falkner,* 1.3 and Others, to whom I refer the Inquisitive Reader. My Business at present is chiefly with You, who think you may lawfully Con∣form with us; and yet have deserted our Communion: A thing, indeed, that is very agreeable to Flesh and Blood,

and which may make several Turns of Affairs more easy to You: But Wise and Good Men would suspect an Opi∣nion and Practice, which are so much on the side of the World; and not like the Truth the worse, because of the Disadvantages that sometimes may at∣tend it.

It is to lead you to the Truth, from which You seem to be at a great Di∣stance, that I publish this TREATISE of SCHISM; In which I consider Your Case, and bring it to a fair Tryal. But to prepare my way for this, I thought it requisite to say something of Church-union; of which Schism is a Breach: For these two things being compar'd together, may give some light to one another.

SECT. I.

THAT all Christians ought to be United together, is very plain from the Holy Scriptures; and it is a Matter of such Importance, that we find our Blessed Saviour repeating the same Petition four several times within the compass of three Verses, that his Followers might be One.* 1.4 It is also observable, that He pray'd, That they might be made Perfect in One; that they might be One, as the Father and Him∣self are One. And nothing less can be understood by these Words, than that He was desirous they should be One, in the highest and strictest manner of which they were capable, or that was possible for a Society of Men.

St. Paul describes the Christian Church as a Building fitly fram'd together,* 1.5 grow∣ing into a holy Temple in the Lord: And as a Body fitly joyn'd together,* 1.6 and com∣pacted by that which every Joynt supplieth. He saith also to the Ephesians,* 1.7 and in them to all the Professors of Christia∣nity, I beseech you, that ye walk worthy of the Vocation, wherewith ye are call∣ed; with all lowliness, and meekness, with long suffering, forbearing one another in love, endeavouring to keep the unity of the Spirit in the bond of peace. There is One Body and One Spirit, even as ye are called in One Hope of your Calling: One Lord, One Faith, One Baptism, One God, and Father of all, who is above all, and through all, and in you all.

The same Apostle writes thus to the Philippians,* 1.8 If there be any consolation in Christ, if any comfort of love, if any fellow∣ship of the Spirit, if any bowels and mer∣cies; fulfil ye my joy, that ye be like-minded, having the same love, being of One accord, of One mind. How pathe∣tick, how moving is his Language here? How admirably does it set forth the great care and concern of his Soul, for

those things which are the matter of his Exhortation!

I must transcribe a great part of his E∣pistles, should I produce all that they af∣ford, pertinent to my present Purpose. But you grant, I suppose, in general, that the Unity of the Church ought to be pre∣serv'd; and all the Question being, wherein it does consist, or in what things it ought to be maintain'd: To this I answer, That all Christians ought to be United, I. in Faith, II. in Love, III. in Outward Worship and Communion. I shall but just touch on the two former of these; but more largely insist on the last, in which the Controversy between us is chiefly concern'd.

I. All Christians ought to be United in the same Faith.* 1.9 For there is but One Faith; and we are obliged to contend earnestly for the Faith,* 1.10 which was Once deliver'd to the Saints. The Christian Do∣ctrine is not calculated, only for some particular Times and Places: nor is it to be vary'd by them, but ought to be kept entire, and free from impure mixtures.

And when it is so, it must needs be the same in all Places, and upon all Occa∣sions: the same in all the Climates un∣der Heaven; and under Persecuting Ty∣rants, the same as under Nursing Fa∣thers and Mothers: the same in the Heart, and the same in the Profession of all Christians; for as we ought to think, so we are oblig'd to speak the same thing.* 1.11

II. They ought all to be United, or, as St. Paul speaks,* 1.12 knit together in Love. Notwithstanding they are call'd to Li∣berty, yet they are bound to serve one an∣other by Love:* 1.13 to be kindly affectionate to one another in Brotherly Love,* 1.14 and in honour to prefer one another. A New Commandment,* 1.15 says our Saviour Christ, I give unto you, that ye love one another. And whether he calls this Com∣mandment New, because of its Excel∣lence, as the word is thought to signify, where we read of a New Name,* 1.16 and a New Song: or whether He styles it so, because He requires it in greater measure than formerly; urging his Followers by his own Example, when He was about to suffer Death for them; to Love one ano∣ther as he had Loved them; manifest it is, that the thing which He here enjoyns, is most acceptable to Him. But there is something more to be understood by

these words, than is commonly appre∣hended, which is, That our Lord having before taught his Disciples, to love their Neighbour, and even their Enemies. He now gives them a New Command∣ment, to love one another, as they were his Disciples. He had before instructed them to love all Mankind; but now it was matter of a New and a Distinct Precept, that they should love one ano∣ther, with a higher degree of Affection, as being Fellow-Christians, and testifie it all possible ways, even to the hazard of their Lives.

Our Lord did not pray for the World, as he did for those that were given Him out of the World:* 1.17 Nor is it his Will that we should be alike affected to both. We must exercise Charity towards all, but with a particular regard to the Members of his Church. As we have op∣portunity, we must do good to all Men; but especially to them who are of the hous∣hold of Faith.* 1.18

III. They ought to be United in Out∣ward Worship and Communion. And to this they are obliged both by their Faith and Love: it being one of the Fruits, which both ought to bring forth, as worthy of them; and which they must produce, if they are sincere.

1. Faith ought to shew forth it self in Good Works; of which one is the Main∣tenance of Christian Concord. And this is so much the Effect of it, or hath such Connexion with it, that the Christians Church is represented in Scripture as a Houshold of Faith. They also that liv'd in full Communion with the Church, are,* 1.19 by the Ancients, call'd the Faithful, and distinguish'd by that Title, from the Penitents, the Hearers and Others, who did in some degree belong to it; but not being compleat Members of it, they were not admitted to all the Prayers, nor to the Lord's Table.

2. The Love of the Faithful being duly exercis'd, supposes them to live in Outward Communion, and keeps them in it.* 1.20 It is the Duty of every one of them to Love the Brotherhood; and of them all, to Love as Brethren: That is,* 1.21 they must Love as Persons that are Visibly of the same Family, or So∣ciety, under the same Lord. Thus is the title of Brethren to be understood in many places of Scripture: and in an Apology of Justin Martyr, as also in other Writings of the Fathers, it is ap∣ply'd as a Name of Distinction to such as were perfect Communicants. But not to insist upon the Limitation of it

to that sense; certain it is, that the word was of such frequent use amongst Chri∣stians, who signified by it their Spiri∣tual Affinity, or the near Relation which they stood in to one another, that they were much noted, and variously censur'd for it by their Enemies.* 1.22 Lucian says, their Law-giver perswaded them, That they were all Brethren: And, Cae∣cilius suggests, that by some secret Marks they knew one another to be of the Fra∣ternity.

Calumnies and Invectives may be grounded on some Truth, or be ming∣led with it: and the Truth is, our Sa∣viour said to his Followers,* 1.23 By this shall all Men know that ye are my Disciples, if ye have Love one to another. And this could not be a meer inward Love, for that was not capable of being a Pub∣lick Badge of their Profession. Nor could it be such a Love as would permit them to be broken into various Sects and Fa∣ctions: For it could not be gather'd from thence, that they had the same Teacher. But then only could they de∣monstrate to the World by their Pra∣ctice, that they were under the Disci∣pline of the same Master, in matters of Religion; when dispers'd, as they were, over the face of the Earth, they fre∣quented

Assemblies that were held in his Name; every where professing the same Faith, and Communicating in the Ordinances which were of his Insti∣tution.

When He pray'd that they might be One,* 1.24 it was for this purpose, that the World might believe that the Father had sent Him. But the World would have discover'd no such thing, if they had been divided into many Parties, not en∣during to have Communion with one another. The World would then have been ready to conclude, that if they had the same Instructer, he had taught them different Religions, or given them con∣trary Precepts; and consequently that He was inconsistent with Himself, and not much to be regarded. But when they liv'd as Members of the same Body, making it manifest that they were af∣fected towards one another with the tenderest Charity, and unanimously joyning together in the same Acts of Worship; they then took the most pro∣per way to raise in the Adversaries an E∣steem of Christianity; and to convince them that the Author of it, who had such an Influence on the Conversation of his Proselytes, was from Heaven.

For my part, I see not what just cause there can be, that they should be Di∣vided in Worship, who are united in Faith and Love. On the contrary, it seems to me most reasonable, and I am sure it is agreeable to Scripture, that they who are of one Soul, should be of One Body; that they who are obli∣ged to be of the Same Heart and Mind, should Speak and Do the Same things, and so keep the Ʋnity of the Spirit in the Bond of Peace.

To confirm this, and to proceed, in what I design'd, I shall prove that the Church is a Visible and Regular Society; and then shew, that however it be dis∣pers'd in the World, it is one Political Body. And if I make these things clear, it will be easy to infer from thence, that our Communion with it ought to be Visible and Regular, or suitable to our Station; and that the Unity of the Whole, as well as of every part, ought to be asserted and preserv'd.

I. The Church is a Visible Society; and Persons are admitted into it, conti∣nued in it, expell'd from it, and restor'd to it, in a Visible manner: Such things being openly transacted in this, as in other Communities.

1. Persons are Visibly admitted into the Church by Baptism.* 1.25 They are Ba∣ptized into Christ; and at the same time they are Baptized into One Body.* 1.26 The same thing makes them Members of Christ, and of his Body, and entitles them to all the Benefits of the Covenant of Grace.

2. They that are admitted into the Church, are continued in it in a Visible manner. In the several places where they reside, they are oblig'd to meet to∣gether, for the Celebration of Divine Worship:* 1.27 And accordingly we read of some of the first Believers, whose Ex∣ample others ought to follow, that they continued stedfastly in the Apostles Do∣ctrine and Fellowship, and in Breaking Bread, and Prayers.

The Christians in the Apostles Days, as well as afterwards, made use of several Outward Rites, by which they testify'd their mutual Agreement. Such were their Feasts of Charity,* 1.28a 1.29 at which the Rich and Poor did eat together as Bre∣thren; and the Holy Kiss, or the

Kiss of Peace, as Tertullian calls it,a 1.30 with which they saluted one another.b 1.31 This indeed may seem a thing of little moment,* 1.32 yet was it the subject of an Apostolical Precept;* 1.33 and in the Primi∣tive Times it was not esteemed a small matter to neglect a Ceremonyc 1.34 which was then in use amongst the Faithful, as a sign of their Union.

This Union is much more eminently set forth in the Sacrament of the Lords Supper, which is to be continued till his coming to Judgment, and so must remain a visible mark and constant pledge of Christian Concord. We be∣ing many,* 1.35 says St. Paul, are one Bread; that is, we are as that one Loaf, which we see at the Lords Table, and which isd 1.36 made up of many grains of Flow∣er. He adds, that we are one Body; and he proves it from hence, that we are all Partakers of that one Bread. It is

plain then, that our partaking of the same Bread is a manifest Sign of our being one Body. But, as St. Austin says very well,a 1.37 Whosoever receives the Sacrament of Unity, and does not keep the Bond of Peace, he receives not the Sacrament for himself, or his own advantage, but that which is a Testimo∣ny against himself.

It is here to be consider'd, that as by one visible Rite, which is Baptism, we were admitted into the Church, and made Members of Christ; So by ano∣ther, which is the Eucharist, we do not only communicate with our Brethren, but also with Christ himself. For as they that did partake of the Table of Devils had Fellowship with Devils; so on the contrary, they that partake of the Table of Christ, have Fellowship with Christ.* 1.38 The things, says St. Paul, which the Gentiles Sacrifice, they Sacri∣fice to Devils, and not to God; and I would not that ye should have Fellowship with Devils. Ye cannot drink the Cup of the Lord, and the Cup of Devils: Ye can∣not be Partakers of the Lords Table, and

the Table of Devils.* 1.39 And says the same Apostle, The Cup of Blessing which we bless, is it not the Communion of the Blood of Christ? The Bread which we break, is it not the Communion of the Body of Christ? Certainly it is, as the words import; nor is this to be doubt∣ed by any Christian.

2. Offenders were expell'd from the Church in as visible a manner as other Criminals are disfranchis'd or depriv'd of the freedom of a City. The Church dismissing them, mourn'd for them as dead.a 1.40 And the Persons ejected, as well as others, were sensible of this, that they were no longer Members, nor intitled to the Priviledges of the Soci∣ety, from which they were expell'd. If they repented of their Enormities, they were far from believing, that their condition was the same that it was be∣fore the fall. They esteem'd the Sen∣tence pass'd upon them, as indeed it was, a sad anticipation of the future Judgment. Theyb 1.41 spent the day in Lamentation, and the night in Watch∣ing and Sorrow. They put on the ha∣bit of Mourners, and with Tears and

grievous Cries they bewail'd their, own folly. They humbled themselves in Sackcloth and Ashes, and mortified their Bodies with rigorous Fastings. They threw themselves at the feet of those that went into the Christian As∣semblies, begging them with great im∣portunity to intercede for them, that they might be restor'd to the Peace of the Church, without which they did not think themselves safe, notwithstand∣ing they knew the sincerity, of their own Repentance.

4. The Penitents were restor'd to the Peace of the Church in as visible a manner as they have been expell'd from it. When St. Paul had given order to the Corinthians to put away the Incestu∣ous person from amongst them,* 1.42 he af∣terwards directed them to forgive him,* 1.43 and exhorted them to confirm their love to him;* 1.44 that is, to ratifie it publickly by their reception of him, upon his Re∣pentance, into their Society. In the succeeding Ages, the lapsed, or such as fell into grievous Sins, were obliged to pass through several degrees of a severe Discipline, in order to theira 1.45 recovery:

But being approv'd after a long Tryal, the Bishop and his Clergy laid their Hands on them,a 1.46 and solemnly ad∣mitted them again to the Communion of the Faithful.

You have seen that the Church is a Visible Society; and the profess'd Ene∣mies of it sometimes saw this but too well. For when Associations, or ••ra∣ternities b 1.47were forbidden by the Ro∣man Edicts,c 1.48 the Heathens thereupon persecuted the Christians as coming un∣der that Prohibition. And the Apolo-gifts for the Sufferers deny'd not, that they were a Corporation, but allowing this, pleaded their Innocence. We are a Body, says Tertullian,d 1.49 by the Con∣sent of Religion, the Ʋnity of Discipline, and the Covenant of Hope. He confesses, that if their Meeting together were like those Seditious Conventions which were punish'd by Law, it would justly come under the same Condemnation. But says he,e 1.50 We are the same being assem∣bled, as when we are dispers'd. We are the same altogether, as when we are ta∣ken singly and apart; hurting no Man,

grieving no Man. And when Vertuous and good Men meet; when the Holy and Chast are assembled; it is not to be call'd a Faction but a Court.

II. The Church is a Regular Society. It is not a confused or scattered Multi∣tude,* 1.51 but a Body fitly joyn'd together: A Body consisting of many Members, of which all have not the same Office.* 1.52 Some are call'd to Preside and Govern, and o∣thers to be under their Inspection and Authority; and for the good of the whole, both ought to be exercis'd in the proper Duties of their Places and Vocations.

Clemens Romanus, endavouring to cure the Corinthians of their Schi••••, put them in mind,a 1.53 that the High-Priests, and the Priests, the Levites and the People, had each their peculiar Work allotted to them: And lest Chri∣stians should think themselves uncon∣cerned in that Instance, he presently adds,b 1.54 Let every one of you, my Bre∣thren, within his own Station, be thank∣ful to God; not transgressing the Canon, or Rule which limits his Service. After this he shews,c 1.55 That however Death

was the Punishment of such as did break the Mosaical Constitutions, yet as we are honoured with greater Knowledge than the Jews had been, so we are liable to greater Danger: That is, if we pass our Bounds, and raise Disturbances, as they did. Order therefore is still to be preserv'd in the Church, and that more carefully than it was in the time of the Aaronical Priesthood.

In the New Testament we find that our Lord gave some Apostles,* 1.56 and some Prophets, and some Evangelists, and some Pastors and Teachers. He gave them for the perfecting of the Saints,* 1.57 or as the Word may well be rendred,a 1.58 for the compacting or joyning them together. He did it for the Work of the Ministry, for the Edifying of the Body of Christ. And some such Officers are always neces∣sary, and must be continu'd, Till we all come in the Ʋnity of the Faith, and of the Knowledge of the Son of God, unto a per∣fect Man, unto the Measure of the Stature of the fulness of Christ.* 1.59

Amongst the Officers of Christ, the Apostles are reckoned as the first,* 1.60 and were the chief: And since all the Power

that is purely Ecclesiastical, and which ought still to remain in the Church, pass'd through their Hands, it may be very fit to consider, what Authority they received from him; for from thence we may gather, what they transmitted down to Posterity for the Government of his Kingdom.

Now we find, that the Apostles were the Stewards of the Mysteries of God,* 1.61 and had the Keys of the Kingdom of Hea∣ven.* 1.62 They were the Representatives of Christ on Earth, and acted in his Name, and in his Stead.* 1.63 They were his Ambas∣sadors,* 1.64 and employ'd by him to recon∣cile Mankind unto God,* 1.65 upon the Terms of the New Covenant. As the Father sent him, so he sent them into the World;* 1.66 and accordingly having so high a Commission, they went about and labour'd to bring all Nations under his Discipline.

When their Work increas'd, they ap∣pointed some to serve Tables, or to pro∣vide things necessary for the Sustenance of the meaner Proselytes.* 1.67 Others they constituted not only to be Teachers, but Rulers of the Churches. And if they Rul'd well, especially if they labour'd in the Word and Doctrine, they were to be accounted worthy of double Honour,* 1.68 or a

double share out of the common Stock. And thus a Government distinct from that of the Secular Magistrate, and a long time oppos'd by it, was establish'd in all places where-ever Christianity did prevail.

There is, no need that I should here discourse of the Form of Church-Govern∣ment, having prov'd in another Trea∣tise, That this Government from the beginning, was Episcopal, and that the Bishops were Successors to the Apostles. And this I have done by such Argu∣ments, as, I verily believe, cannot be answer'd, if it be but granted, That there is any such thing as an Evangelical Ministry, I had almost said as a Christian, remaining in the World: and with those that would dispute or deny so evi∣dent a Truth, whether Scepticks or Deists, or whatever else they are, I am not at present concern'd.

But were all Apostles, or Bishops? Were all Pastors and Teachers? No, certainly; but there was a Faithful Peo∣ple distinct from them, and under their Care and Charge; and what the Duty of the People was, may be gather'd from these places of Scripture. We beseech you Brethren, says St. Paul, to know them which labour among you, and are over

you in the Lord, and admonish you, and to esteem them very highly in love for their Works sake, 1 Thess. 5. 12, 13. Agree∣able to which are these Words in the Epistle to the Hebrews, Remember them which have the Rule over you, which have spoken to you the Word of God—Obey them that have the Rule over you, and submit your selves, for they watch for your Souls, Heb. 13. 7, 17.

Men are generally averse from endur∣ing any thing of Subjection; but we are to consider that the Obedience which is prescrib'd in the Texts of Scripture which I have cited, is to be paid by the Faith∣ful to those that are over them in the Lord: Over them for his sake, and on his account. The Apostles, or Bishops of the Churches are said to be the Glory of Christ:* 1.69 That is, they are his Repre∣sentatives in governing such parts of his Kingdom as are assign'd to their charge. The ground of this Interpretation I have mention'd in another place,a 1.70 and taken from 1 Cor. 11. 7. where we read, That Man is the Image and Glory of God; which words, in the Judgment of Theodoret,b 1.71 are not to be under∣stood

with respect either to the Body of the Man, or his Soul, but to the Domi∣on that he hath from God over the Creatures. In the same Verse we read, That the Woman is the Glory of the Man: The Wife is the Glory of her Husband. She is, says Theodoret, as it were the I∣mage of that Image, and as such, she hath power over the rest of the Family. It follows, that Bishops being the Dele∣gates of Jesus Christ, the Observance that is paid to them as bearing that Cha∣racter, is graciously accepted as done to himself,* 1.72 who hath said, He that recei∣veth whomsoever I send, receiveth me; and he that receiveth me, receiveth him that sent me.

We have seen, that the Church is a Body consisting of Governing Parts, and such as are Subordinate to them. And as on this account, it is Regular in its Constitution, so it ought to be in its Practice.* 1.73 For this reason, the Spirits of Prophets were subject to Prophets: Ei∣ther to the Prophets that had them, or, as I rather think, to Superiora 1.74 Pro∣phets.

But certain it is, that even ex∣traordinary Gifts were to be submitted to the Rule of Peace and Discipline; and Men that could speak by Divine Inspi∣ration, might not exercise that power any farther, than was consistent with the Precept of doing all things decently and in order.* 1.75

The Word which is rendred Order, often signifies a Regular Disposition of things; or a due proportion of parts, with respect to the whole, and to one a∣nother. And in this,a 1.76 so much of the beauty and strength of things con∣sists, that St. Paul had great reason to rejoyce as he did, when he beheld the Order that was amongst the Colossians.* 1.77 For he knew very well, that when they invaded not one another's Work, but were employ'd in their own: When they, whose Office it was to Teach, waited on Teaching; and they that Rul'd, did it with Diligence; when they that were under Authority were submissive to it, and ready to receive in∣struction; by such a happy Concurrence they would adorn their Religion, and fortifie it against the Assaults of Adver∣saries:

They would do what was most beneficial to themselves, and acceptable to God,* 1.78 who is the Author of Peace, and not of Confusion.

III. The Church, however dispers'd over the World, is One Political Body. For it is the Ʋniversal Church that is said in Scripture to be one Body; and it is compar'd to an Organical Body, because of the close connexion of the parts, and that due subordination, which, as I have shew'd, there is amongst them.

This may seem evident enough, and yet the Question about Catholick Ʋnity hath been so intangled with various Di∣sputes, that I shall endeavour to set it in its proper Light: And for this purpose I observe.

1. That the Church is not said to be One, meerly as professing a Subje∣ction to One Invisible Head, which is Jesus Christ; but also because all the Faithful are united and compacted, as in One Body.* 1.79 For, says the Apostle, as we have many Members in One Body, and all the Members, have not the same Office: So we being many are One Body, and every one Members one of another: All being knit together, and fitly dis∣pos'd for the benefit of the whole.

As there is but One Root, so there is but One Stock, from which indeed some Branches were broken off,* 1.80 But many others were ingrafted into it, and it is still the same. The falling off of the Jews would have left an empty space, but the Complement,a 1.81 or Fulness of the Gentiles,* 1.82 coming in, it abundantly supplies the Vacancy. And the Society, which is represented by the good 〈◊〉〈◊〉-Tree, is still the same, notwithstand∣ing it hath been under various Circum∣stances and Dispensations.

As there is but One Lord or Master, so there is but One Spiritual 〈◊〉〈◊〉 or Houshold. As there is but One Foun∣dations of Faith, so all the 〈…〉〈…〉 and the whole Building, must be 〈◊〉〈◊〉 fram'd together, that it may grew up into a Holy Temple in the Lord.* 1.83

As there is One Shepherd, so there is but One Flock; and all that 〈◊〉〈◊〉 his Voice must be of the 〈…〉〈…〉.* 1.84

As there is but One Captain of Salvati∣on, so there is but One Army that is said to be Terrible with Banners;* 1.85 and which is never so formidable, as when all that serve in it keep their Ranks, and unani∣mously

discharge their Duties in their severala 1.86 Stations.

As there is but One Governour, so there is but One Holy City:* 1.87 And as there is but One King of Saints, so there is but One Kingdom;* 1.88 and all must be Fellow-Citizens,* 1.89 or Fellow-Subjects that own his Dominion, or Sovereign Power.

As there is One Prince of Peace, so he would have all his Followers to have Peace with one another, Mark 9. 50. That is, he would have them live, not only as Persons that have Charitable Inclinations, but in an outward and vi∣sible Agreement and Communion toge∣ther; as the Word signifies frequently in the Holy Scriptures,* 1.90 and in the 〈◊〉〈◊〉 of the Fathers.* 1.91b 1.92 To the 〈◊〉〈◊〉 effect,* 1.93 I suppose it is, that he requires them to have Salt in,* 1.94 or amongstc 1.95 themselves.* 1.96 For Salt being sprinkled on the Sacrifices,* 1.97 and Offer'd with them, was a Sign of a Covenant with God;* 1.98 〈◊〉〈◊〉

a 1.99being us'd amongst Men at their En∣tertainments, it was also a Pledge, or Symbol of their Concord and Friend∣ship: And our Lord, probably allud∣ing to such Practices, would have his Disciples live as Persons that are united to himself, and to one another in a firm League; and a League that none may break, and expect Happiness from him, who hath drawn them into so strict a Confederacy.

In this Confederacy all the Faithful, of wh•• Nation soever they ••••e, are a∣like concern'd; for Jesus Christ, who 〈◊〉〈◊〉 said to be our Peace 〈…〉〈…〉 to th••se that were 〈…〉〈…〉* 1.100 and 〈◊〉〈◊〉 th••se that were nigh. He hath brought together 〈…〉〈…〉 and Gentiles, and 〈…〉〈…〉 that was between them he made them One: Of the Two, he made One New Man. So that they who were Stran∣gers and Forreigners, are 〈…〉〈…〉 with the Saints, and of the 〈◊〉〈◊〉 of God. They that were at a great distance, are now Reconcil'd to God in one Body.

But no longer than they are of this Body can they claim this benefit of that Re∣conciliation: Nor may they hope for Spiritual Nourishment from the Head, but as it is ministr•••• by the Joynts and Bands,* 1.101 by which the Body, being knit to∣gether, increaseth with the Increase of God.

2. To maintain a Catholick Ʋnity, it is not necessary, that there should be a Visible and Catholick Monarch or Vi∣car of Christ, with Jurisdiction over all Churches and their several Pastors: For Christ hath appointed no such De∣puty; nor hath he left any Instructions to inform us, that there should be One•• On the contrary•• the Apostles, 〈◊〉〈◊〉 have shew'd,a 1.102 who receiv'd their Commission immediately from him, were of equal Authority, and so were their Successors. None of us, (says St. 〈◊〉〈◊〉,b 1.103 ma••••s himself a Bishop of Bishops, or by a ••yrannical Terro•••• com∣pels his Collegues into a Necessity of Obe∣dience. This he spake in a Council at Carthage, and with Reflection probably on Stephen Bishop of Rome, who injuri∣ously invaded the Rights and Liberties

of his Brethren, as in succeeding times many others have done, who were pos∣sess'd of the Papal Throne. But a just Account of their Usurpations would fill many Volumes and belongs not to this place.

3. Neither to maintain a Catholick Communion, is it necessary, that there should be a standing Court for the Ad∣ministration of the Government of the Catholick Church. It is decreed by us all, says S. ••••prian,a 1.104 and it is fit and just, that every one's Cause should be heard where the Crime was committed. So far was he and his Collegues from approving the Appeals of Offenders to any 〈◊〉〈◊〉 Country, or Forreign 〈◊〉〈◊〉 'Tis true in some Cases, the Ancient Canons allow'd, that Appeals might be made from a Bishop to a Provincial Sy∣nod; and such a Synod might well de∣cide Matters in debate within the Bounds of a Province: But beyond them, it had not the same Authority. And as for General Councils, they were only summon'd upon extraordinary Oc∣casions, and having done their Work they were Dissolved. But that a Gene∣ral

Council should always be continued, for the ending of Differences, and the Exercise of Discipline; that there should be such a Perpetual•• Council Establish'd in any place, and that the last Resort should be made to it from all the Parts of the Christian World, is not, I suppose, as∣serted by any. It can neither be expedi∣ent in it self, nor hath it any foundation in the Holy Scriptures.

But since the Catholick Church was not to be Govern'd by a Visible Monarch, nor by a Fixed Senate; since it is distin∣guish'd into many particular Societies, the Governours of which are of equal Authority, and not subject to one ano∣ther, the Difficulty still remains, How it can be One as a Political Body. For re∣solution of which, I shall shew,

First, That the Government of it is One.

Secondly, That the People under it, are One also. But what I say of both, is to be understood of them, so far as they agree to Christ's Institution: For we can form no good Idea of Church-Government from the present broken State of Christendom.

I. The Government of the Universal Church is One. According to St. Cy∣prian, a 1.105who understood this matter perfectly, there is but One Epis••••••acy. And this is possess'd by the Bishops in such a manner, that they are all legally One, and every one of them is vertu∣ally all. But both these Propositions may require some Explication.

1. All the Bishops of the Universal Church are Legally One! That is, as a College in Law is One Person; so they being a College, in the Sense of the An∣cients, b 1.106are One also. They 〈◊〉〈◊〉 the Person of Christ, and if Christ be not divided, neither are they. They are not divided, I mean, so far as they act according to his Will and the Rules of their Order.c 1.107 But I meddle not with the particular Faults of any, nor am I accountable for their irregulari∣ties.

2. Every Bishop is vertually all; or hath vertually the power of the whole Episcopal Order: And so United he is with the other Bishops in the Admini∣stration of the Government, that what he does in several Cases, which I shall mention, is as Obligatory to all the rest, and of as much force, as if it had been done by their actual Consent and Ap∣probation. For Example.

1. A Bishop Ordaining Presbyters, does it as effectually, as if all other Bi∣shops had assisted at it, and his Act is as Obligatory to them all. For the Per∣sons so Ordain'd do not part with their Office when they change Climates, but ought to be receiv'd in all Churches as bearing the same Character,a 1.108 and be employ'd accordinly, if there be occa∣sion, in the Work of their Ministry, with∣out a new Imposition of Hands.

This, I know, is contrary to the O∣pinion of some of your Brethren, who are persuaded, that a Minister is only so to his own Congregation; and that if he Preaches to another, he doth it not as a Pastor, but as ab 1.109 Gifted Man: And

consequently, if he takes a new Charge upon him, he must have a newa 1.110 Or∣dination; and this I consess is agreeable enough to their own System: For their Minister being a Creature of their own, and claiming his 〈◊〉〈◊〉 to the Ministry, from their Election of him, and upon such Terms as they prescrib'd to him, all the supposed vertue of that Choice must cease, when he is gone from them, and cannot bind another Congregation that hath no dependence on them. But how ever this is suitable to th•••••• own Princi∣ples, it hath no Ground in Scripture, or the Practice of Antiquity. Amongst the Hereticks indeed, in Tertullian'sb 1.111 time, there was something like it: for with them a Person was the Day a Priest, and the next a Laym••••: But in the Church the standing Officers were so for Life, 〈◊〉〈◊〉 in all places kept their Station, unless they were Depos'd for their Crimes, or advanced to a higher Dignity.

The Words of a Judi••ious Nonconfor, mist, which I shall herec 1.112 cite, are ve∣ry

pertinent to my purpose: If a Mini∣ster, says he, be only so to his own Congre∣gation, and not in other Churches, Then are not the Churches of God One, nor the Ministry One, nor the Flock which they feed One, nor the Communion One which they had each with others. And I add, That if a Minister as such, be related to the Catholick Church, if he may be re∣mov'd from one part of it, and take on him the peculiar charge of another, with∣out a new Ordination, as the Presbyterians generally asse••••, Then are the Churches One, the Ministry One, the Flock which they feed One, and the Communion is One, as that of a Visible and Political So∣ciety.

2. If a Bishop, or other Minister ap∣pointed by him, confers Baptism on Persons fit to receive it, it is as effectual every where, as if all the Spiritual Pa∣sters upon Earth, had concurr'd in that Act. It is that One Baptism, which ne∣ver ought to be repeated, nor is there any need that it should; for the ••ame being every where of the same vertue, it both qualifies us alike in all places for Christian Communion, and gives us a Right to demand it in any part of the World. But of this more hereafter.

3. When a Bishop Excommunicates Oftenders, they are thereby cut off from the Communion of the whole Church. We have been told by a Dissenter, That whosoever will erect a Stated, National, Governing Church in England, 〈◊〉〈◊〉 find us an Officer cloathed with Authority to Excommunicate from Michael's••Mount in Cornwall, to Carlile and Berwick. But there is no need of such a Discovery to prove more than he demands. To prove the Ʋnity of the Catholick Church, it is enough, that when a Bishop Ex∣communicates any Criminals of his own Diocese, the Effect of his Sentence reaches every where; and at the great∣est distance, it is Obligatory to his Collegues, who being duly inform'd of it, are ••o regulate their Practice by it, and not admit those to Communion whom he hath Expell'd froma 1.113 it, un∣less it be by his, C••••••ent, either expres∣ly given, or vertually contain'd in 〈…〉〈…〉 of the Church. And anciently it was a great part of the Business o•• Episcopal Letters, to declare what Of∣fenders were Excommunicate, that they

might every where be avoided or treat∣ed as Persons that were Ejected out of the Christian Society. This way of pro∣ceeding with them is a plain Argument, that in the sense of these times, Ecclesia∣stical, Government, was One, however the Administration of it was in many Hands: And it is also agreeable to the Holy Scripture, which will not suffer us to believe, that they who are cut off from the Body of Christ in one Country, are Members of it in another. They can gain no such Advantage by shifting Places: Nor can it be thought, that they are kept bound and loos'd on Earth•• unless they may be Absolv'd and Condemn'd in Heaven, at the same time.

4. It follows, that when a Bishop Absolves the Offenders of his, Diocese from the Ecclesiastical Censures, under which he had put them, he thereby re∣st••••es them to the Peace of the Universal Church. Thus it was generally thought 〈◊〉〈◊〉 the Primitive times; and the Persons to Absolv'd, having obtain'd from their Bishop his Communicatorya 1.114 Letters, were then as much qualified for full

Communion in Worship with other Chri∣stians, in all parts of the World, as if they had 〈◊〉〈◊〉 been Condemn'd. All other Bishops to whom they apply'd themselves, were obliged to r••••••••ve them into the Number of the Faithful, and to act by the Sentence of 〈◊〉〈◊〉 Col∣legue, as if it had been their own. And this they did sometimes, and thought it expedient, when they were not well sa∣tisfied with hisa 1.115 Proceedings.

'Tis true, the Sentence of a Bishop, either for Condemnation or Absolution, might be revers'd or declared void by a Synod; and it was fit that it should, if it was Unjust, or sometimes, if it was only Irregular. If it was otherwise he might withdraw it, or he concluded, by the Votes of the Synod; and it was ••••ch better in such Cases, that One should submit to the Judgment of ma∣ny, who were Assembled by Mutual A∣greement for the Administration of Dis∣cipline, than that the great Benefit of Synods should be lost. But when 〈◊〉〈◊〉 began to make himself a Bishop of Bi∣shops: When he took it upon him to be their Judge, and to exercise a Jurisdi∣ction

over them, this gave a new Turn to the Affairs of the Church, and alter'd them much for the worse: It made a mighty Breach upon the Antient Disci∣pli•••• and was the Foundation of the Papul 〈◊〉〈◊〉.

I have suppos'd all along, that howe∣ver a Bishop is by his Office a Pastor of the Catholick Church, yet it is but some part of it that is allotted to his special care, as it was most expedient for the benefit of the Whole. But the further Consideration of this Matter being of great use, it may be requ••••••••e to trace it to the beginning, and to observe, that the Apostles, who of all the Officers of Christ were most at liberty, being sent to Disciple all Nations, might all have gone to one Nation, and le••t others de∣stitute of help: But to prevent this, they distributed their Work in such a manner, as might be most for the Publick Good, and best answer the Ends of their Com∣mission. I need not inquire, what Coun∣tries, or Cities fell to the Charge of this or that Apostle: And indeed our Knowledge of that is very imperfect: But this you find in Scripture, that St. Paul, with whom the other Apostles doubtless agreed, would not build up∣on anothers Foundation:* 1.116 He would not

stretch himself beyond his Measure,* 1.117 nor boast in another Man's Line of things made ready to his Hand.

As the Apostles employ'd themselves with great Prudence to carry on the Work of Conversion, so they dispos'd and settled things in an excellent order, and some Light it may give into them, that when there is mention in Scripture of a Province or Country where the Go∣spel was received, we read of the Churches of it. Thus we read of the Churches of J••dea,* 1.118 of the Churches of Macedonia,* 1.119 of the Churches of Galatia, and of the Churches of Asia.* 1.120 These several Churches then were distinct So∣cieties,* 1.121 under their proper Governours; who yet were United in such a manner as I have describ'd; and the nearer they liv'd to one another, the better oppor∣tunity they had of meeting together for mutual Advice and Assistance, and for the Decision of Ecclesiastical Mat∣ters. But when the Discourse is of the Christians of a City,* 1.122 which is to be un∣derstood as taking in itsa 1.123 Territory,* 1.124 then the Style is alter'd,* 1.125 and we read of the Church in Jerusalem, in Antioch, in Corinth; of the Church in Pergamus, in

Thyatira, in Sardis, in Philadelphia; of the Ephesine Church, of the Church of ••••••••••naeans, of the Laodiceans, and of the Thessalonians If you will but be at the pains to consult the places to which I have refer'd you, you will certainly find the Matter as I have related it: And from hence the Presbyterians strong∣ly argue,a 1.126 That how great soever the Number of Christians was in any City, and notwithstanding they made up many Con∣gregations, as they needs must in some of the Cities, yet they were constantly call'd a Church, as being under the same particu∣lar Government.

I differ from them in this, That I be∣lieve the Government was Episcopal: For as there is mention of Seven Churches of Asia, so there were just so many Angels, or Supream Pastors of those Churches, and the like may be said of others. But this I have more fully handled in another Treatise, to which I have refer'd you before for satisfaction.

'Tis true, the extent of Diocesses is not always the same, nor is there any certain Rule for it in the Holy Scripture;

but since it appears necessary from the Scripture, and the Nature of the thing, that some limits be fixed; and since the Diocesan, and Parochial Divisions in this Kingdom, are confirm'd by all the Au∣thority that the Church and 〈◊〉〈◊〉 could give them Private Persons ••••ght to submit to it. For however there may be some inequality in such Distributi∣ons, that being hardly avoidable, no Disturbances ought to be rais'd about them; it being certain, that such Incon∣veniences can never be mended by Con∣fusion.

II. The Faithful People, under their Lawful Pastors, make up One Body. This may be gather'd from what went 〈◊〉〈◊〉; but I shall farther make it evi∣dent.

1. From their Duty.

2. From their Rights.

From both it will be manifest, that they are Fellow-Citizens, or Visible Members of the same Community.

I. To begin with their Duty.

1. They are obliged, as you have seen, to Honour 〈◊〉〈◊〉 Obey their Spiri∣tual Rulers; to adhere to those that are over them in the Lord, and hereby they

maintain an Union with all other Pa∣stors of the Church, that are One in Government. For if they are One with any of those that are One amongst themselves, they must needs be alla 1.127 One 〈◊〉〈◊〉

2. It is their Duty to joyn together in Publick Acts of Worship, with that Company of Christians, which they find Established under a Lawful Pastor, where they reside,* 1.128 which may happen to be in England, or America, or at different times in the most distant places, as they remove from one to another. And from hence it appears, that all those Compa∣nies make but One Society, or Catholick Church, and are Members of it. For o∣therwise by passing from one Country to another, and consequently from the Congregation to another, a Person would lose his former Title and Benefit of being a Visible Member of Christ and his Church, and gain others in their stead; and this might happen as often as he changed Climates. But this is too absurd to need a Consutation.

II. That the Faithful make up One Body appears from their Rights, which are the same every where. In one sense they a•••• every where Strangers on Earth; but in another they are at Home in alla 1.129 Places. The Priviledges which belong to them as Christians, are the same in every Country, and they may as justly challenge them, as the Natives of it.

Some Cities who were associated to∣gether, did so value themselves for it, and receiv'd such mutual Benefits and Honours from their Concord, and from their being of One Community, that they express'd these things upon their Coins, and other Monuments of Antiquity,b 1.130 which are yet remaining. But the Ʋnity of the Christian Church is of greater ex∣tent, and takes in the Faithful of all Na∣tions. This Vnity is founded on a Di∣vine Institution, and the Baptismal Cove∣nant, in which they are all alike enga∣ged, and not on a Formal Positive League amongst themselves. Nor does

it so much resemble the Union of the Confederate Cities, as that of a City in its self; which may consist of many Corporations. For all the Members of it area 1.131 Fellow-Citizens, and as such they have the same Prerogatives in all the parts of the World. But more par∣ticularly.

1. According to Scripture,* 1.132 and the Sence of the Primitiveb 1.133 Times, a Christian Travelling into any remote parts of the World, was intitled to the Rights of Hospitality amongst other Christians: Rights which anciently were held Great andc 1.134 Sacred, and in times of Persecution, were very useful and necessary: He need but produce the usual Testimonials,d 1.135 by which he might be known to be a Christian, and to have liv'd in Conformity with the Church, from whence he came, and he was to be receiv'd and entertain'd by the Faithful in all places with such Tenderness and

Liberality, as if he had been a Guest of the most intimate Friendship and long Acquaintance: A thing that Julian the Apostate could not see without Envy anda 1.136 Admiration.

If a Christian suffer'd Want, other Christians were to consider him, and provide for him as one that was of the Houshold of Faith, or of the same Fa∣mily with themselves: And whether he was a Hebrew or Greek, or of what Nation soever he was, it was the same thing; he was not to be neglected in such Ministrations. It was also the same whether he was of this particular Church or another;* 1.137 for if one Church was in Distress,* 1.138 and not sufficient for the Main∣tenance of its own Poor,* 1.139 others were obliged to assist it out of their Collecti∣ons; still remembring, that as they were of the same Body, so they were also Members one of another.

Lucian in his usual way scoffing at the Christians, represents them flocking to his Peregrinus in Prison, moving every Stone, that they might free him, per∣forming diligently for him all Offices of Kindness, and sending Messengers to him joyntly from the Cities of Asia, to

support and comfort him under his Suf∣ferings. It is incrediblea 1.140 (says he) what Expedition they shew, when such a thing is publickly known: But to be short, they spare nothing on such Occasions. And whosoever is meant by this Peregrinus, the truth is, that if a Christian Brother was in Distress, they gave him what Assistance they were able; if he was Imprison'd, or in Chains for Righteous∣ness sake, they were not asham'd of his Bonds, but openly own'd his Cause, and chearfully Ministred to his Necessities, even when it expos'd them to the great∣est Dangers. This they did not as a Matter of choice, which they might have omitted, but as a necessary Duty; and they did it so often, and that with∣out any regard to nearness of Blood, or Habitation in the Sufferers, that their Union was Visible to the Eye of the World, and the Heathens who were astonish'd at it, did then make no doubt, whatever Men do now, but that they were of the same Community.

It is farther observable, that their contributing to the support of one ano∣ther,

is never in the Epistles of the New Testament call'd,a 1.141 A giving of Alms, but Communion,* 1.142 or Communication: And I take the reason of it to be this,* 1.143 That the Faithful had, thus far at least, all things in Common, that the Wants of some were to be supply'd out of the Plenty of others, as out of a Common Stock, or Treasury, in which they had a share, as being Members of the same Society.

2. The Faithful have every where a just Title to all the Common Ordinan∣ces and Priviledges ofb 1.144 Christianity. For instance, Are they here admitted to Visible Communion in Publick Acts of Worship? So they ought to be, if they come to the remotest Churches upon Earth. St. Peter said of the Gentile Converts,* 1.145 Can any Man forbid Water, that these should not be Baptized? And so may we say concerning those who are Baptized, and have done nothing to deserve Excommunication; Can any Man forbid them the Publick Prayers, that they should not put up their Requests joyntly with other Christians, in any part of the

World? Can any Man forbid them to par∣take of the Lord's Supper, when their de∣mand of it is regular? Now, as St. Paul, when he pleaded at Jerusalem, that he was a Roman,* 1.146 gave a sufficient Indica∣tion, if it had not been otherwise known, that he was within the Bounds of the Roman Empire: So if a true Christian, in all Churches where-ever he comes, hath a Right to Communion with them, and may plead that Right, 'tis manifest that they all make up but One Ʋniversal Church, and are Members of One Body.

Diogenes the Cynick, refus'd to be admitted into some of the Heathen My∣steries, because in order to it, he must have been made a Citizen of Athens, which did not seem agreeable with his Profession, of being a Citizen of thea 1.147 World. And indeed if a Christian could only partake of the Holy Mystery, as the Lord's Supper is sometimes call'd, in a particular Congregation; I know not how it could be said, That he were a Member of the Catholick Church, or that in strictness of Speech, there is any such thing. But since in all the Nations un∣der Heaven, where Christianity is esta∣blish'd,

he hath a Right to Communi∣cate at the Lord's Table, as well as in other parts of Worship; this is a plain Argument, that the Christian Society is the same every where, and is not to be multiplied according to the Number of the Places where it is dispers'd.

Jesus Christ hath broken down the Wall of Partition which was between the Jews and Gentiles,* 1.148 and permits not any thing amongst his Followers like the distinction which there was be∣tween the Proselytes, and the Native Israelites. There is nothing in his Go∣spel like that Inscription which forbad the Aliens to enter into the Inner Court of thea 1.149 Temple, nor doth he esteem any to be such that submit themselves to his Discipline: He gathers his Subjects out of all Nations, governs them by the same Laws, and gives them the same Charter; the Benefit of which they may alike enjoy in Samaria, or Jerusa∣lem, or in any other place as well as ei∣ther. This shews, that living in a way suitable to the Dignity of their Professi∣on, they are in all places of the same Community.* 1.150 And according to St. Peter, where he speaks of them as distinct from

the World, and with respect to it; They are a Chosen Generation, a Royal Priesthood, an Holy Nation, a Peculiar People, the People of God; as Israel was formerly the Lot of his Inheritance.

3. Any of the Faithful that are per∣sonally qualified to bear an Office in the Christian Church, are capable of it or of being Ordain'd to it, in all Churches; and this also proves, That they are all United in One Community. The Cumani and othersa 1.151 were but imperfectly United to the Romans, when they could only serve in the Roman Armies, but might have no Command in them, and neither had any Voice in the Choice of Magistrates, nor might themselves be chosen. But according to Aristotle,b 1.152 it is a principal Mark of a Citizen, that he doth or may partake of the Judica∣ture and Government of the City. And since every Christian who is otherwise fit for it, proceeding regularly, may be advanced to a Sacred Function, in any

Country where he is a Stranger, as well as if he were a Native of it: From hence it follows, that both Strangers and Natives are alike of the same Poli∣tical Body. And this reasoning must be good, if Aristotle had the true Notion of a City, who is generally allow'd to write of such things with great exact∣ness.

What hath been said, sufficiently shews, how the Catholick Church, how∣ever dispers'd, is One. But it will ap∣pear with the greater force, If you please to compare it with the Case of Indepen∣dent and Separate Societies, in which you find nothing like it. You may bear Of∣fice in one of these Societies, but have no Title to it, nor have any of your Acts esteem'd valid in another. You may be Members of one, and justly ex∣cluded from another. You may enjoy the Priviledges of one, and want those of another. You may be banish'd from one, and made Denizons of another. Acts of State bind only the Subjects of the State, and oblige not Forreigners that are under another Dominion. But this demonstrates the Ʋnity of the Ca∣tholick Church, that what is done by one Governour, or Bishop, is valid amongst all the rest; and taht a private Christian

who hath an Obligation on him, and a Right to an actual and full Communion with a particular Church, hath the like with all other Churches, where he hap∣pens to reside.

Having prov'd, that the Ʋniversal Church is One Body, I shall only add, what gives us great encouragement to preserve the Unity of it, and affords us a most delightful Contemplation, that it is now the same Body that it was from the Beginning. For as a City may re∣main the same for a Thousand Years, or even to the End of the World, and is therefore said by some Ancient Writers to bea 1.153 Immortal: So is the Church the same that it was from the first Foun∣dation of it. And from hence it is that if we Communicate with those who de∣rive their Ministry by Succession from the Apostles, and with such Professors of Christianity as adhere to that Mini∣stry, we do it vertually, or by Inter∣pretation, with the Apostles them∣selves, and with the Saints, Confessors, and Martyrs, that rest from their La∣bours, and are now in Happiness, wait∣ing for a Glorious Resurrection.

To this effect Tertulliana 1.154 says, That from the Apostolical Churches, all other Churches borrowed the Branch of Faith, and Seeds of Doctrine; and from them it is daily that Churches become such, and so are esteem'd Apostolical, as being the Off-spring of the Apostolical Churches. Every thing must be reckon'd with its Ori∣ginal; and therefore so many Great Churches are as the One First Church con∣stituted by the Apostles, and from which all are descended. So all are First and Apostolical, whilst they alike approve the Ʋnity: Whilst there is amongst them the Communication of Peace, the Title of Bro∣therhood, the Covenant of Hospitality; the Rights of which nothing preserves, but the Tradition of the same Sacrament, or Mystery.

But this is not all: For being in Com∣munion with the Apostles, we are so with the Father and the Son. That which we have seen and heard,* 1.155 declare we unto you, says St. John, that you also may have Fellowship with us; and truly our Fellow∣ship is with the Father, and with his Son Jesus Christ. The Father will take care of us as his Peculiar People, and the Son will Influence and Govern us as our

Head; a Head that hath such a Ten∣derness for his Church, that he is repre∣sented in Scripture, as making up One Person with it:* 1.156 For, says the Apostle, as the Body is One, and hath many Mem∣bers, and all the Members of that One Body, being many, are One Body: So also is Christ. And being of his Church, we are assur'd,* 1.157 that he will nourish and che∣rish us as Members of his Body, of his Flesh, and of his Bones.

SECT. II.

VVE have seen that all Christians ought to be United in Faith, Love, and in Outward Worship and Com∣munion: And if you grant this, you must also acknowledge, that a Breach of Union in any of these things, where∣ever the fault is, must needs be sinful. For it is plain,

I. That if there be but One Faith de∣livered to the Saints, for which they must earnestly contend, they grievous∣ly offend who add New Articles to it, or take away from it such as are already reveald, or otherwise deprave it by a mixture of Falshood. And so far as they do so, we ought to depart from them, and not betray or deny the Truth in compliance with them.

II. If all the Faithful must be firmly link'd together in Love, this must con∣demn all Discord and Malice,* 1.158 all Envying and Strife amongst them, as being di∣rectly against the Spirit of Charity. And indeed where these things are,* 1.159 there is Confusion and every Evil Work.

III. If all the Faithful are obliged to live in Outward Communion, as Visible Members of the same Body, then such a Division in the Body as is a Breach of that Communion, must be Criminal; a thing, I know, that many of you are unwilling to hear of: But Mr. Baxter a 1.160has suggested a reason of it, which I hope, does not reach you all. Whence is it, says he, but for want of Self-denial, that Men that know that Whoredom, and Drunkenness and These are Sins, can be ignorant in the midst of Light, that Dis∣cord and Church-Divisions are Sins? And that they hear him with Heart-rising En∣mity, or Suspicion, that doth declaim a∣gainst them? As if Ʋniting were become the Work of Satan, and Dividing were become the Work of Christ!

These Words I would recommend to your serious Thoughts; and being now come to that which is the chief Subject of our Debate, I desire you sincerely to consider, that not only Modern Wri∣ters, but the Fathers, who were no Par∣ties in our present Controversies, speak of Schism as a most horrid Crime. St. Optatusa 1.161 mentions it as a mighty Wickedness; and argues, that it is worse than Murder and Idolatry. And St. Chrysostomb 1.162 affirms, That nothing e∣qually provokes God, as the Division of his Church. He makes it equal to the Cru∣cifying of Christ: Which, he says, was for the good of the World, however not in∣tended; but this, continues he, affords no Benefit, but the greatest Mischief.

To mention no more at this time, St. Irenaeusc 1.163 says, That God will judge the Schismaticks, who having not the Love of God, but being intent on their own Profit, rather than the Peace of the Church, for small Matters, or for any, divide the Great and Glorious Body of Christ, and do what in them lies to kill it, speaking. Peace, but making War; straining indeed at a Gnat, and swallowing a Camel.

You need not think it strange, that these Excellent Men, who had seen the sad Effects of Church-Divisions, express'd such an Abhorrence of them. St. Paul himself reckons Seditions and Heresies with Adultery, Fornication, Ʋncleanness, Lasciviousness, Idolatry, Withchcraft, and other Works of the Flesh; of which he says, That they that practise such things, shall not enter into the Kingdom of God, Gal. 5. 19, 20, 21.

The Word rendred Seditionsa 1.164 sig∣nifies Schisms,* 1.165 and it is us'd for Dissen∣tions about Matters Ecclesiastical;* 1.166 and Heresies in this place are Sects and Fa∣ctions. The various Sects of Orators b 1.167and Philosophersc 1.168 were called He∣resies: And St. Austind 1.169 speaks the Language of more Ancient Authors; where he says, That Aristotle, even in the Time of his Master, drew very ma∣ny into his Heresie: But the Christians living conformable to the Precepts of Jesus Christ, were judged by their Ene∣mies

to be one Heresie; and they were indeed of One Way.* 1.170 He gave them all the same Rule,* 1.171 and as long as they are Followers of that, there cannot be such Differences amongst them, as are usual amongst those that are of usual amongst those that are of separate Schools, and under opposite Masters, but they must all appear Unanimous in the Matters of Faith and Worship. 'Tis true, that many professing Christianity, became irregular, and departing from their Duty, did break the Unity of the Church. Such were the Corinthians, to whom St. Paul says,* 1.172 I hear that there are Divisions among you, and I partly be∣lieve it; at which he did not wonder, considering their Temper; for, he adds, there must be also Heresies among you, that those who are approved,* 1.173 may be made manifest.

By Hereses we are not here to under∣stand false Doctrines, or obstinate Er∣rors in the Fundamental Articles of Re∣ligion, but such Contentions and ma∣king of Parties as disturb'd the Peace at Corinth. The Apostle intimates, that such there would certainly be, by rea∣son of the Pravity of Mens Minds; but he condemns them as Carnal, and speaks of them as things that are avoided by all that are approved. And according to

this Interpretation,* 1.174 a Man that is a He∣retick, and who is to be rejected, is the Sectary, who draws Disciples after him, or is of the Number of those that are se∣duced by him.

It becomes not me to pass Judgment on particular Persons, whom we see en∣gaged in Church-Divisions, nor to de∣termine what their final State will be. To their own Master they must stand or fall: And he only knows what mer∣ciful Allowances he will make for their Mistakes, for the Prejudices of their E∣ducation, or the like. This hidden thing belongs to him, and therefore cannot be the Rule of our Actions But since it appears from what he hath revealed, that Schism is a Sin, a hainous Sin, a Sin that, without pardoning Mercy, as cer∣tainly leads to Perdition as any other; I thought the greatest piece of Charity I can do you, would be, not to flatter you in your Way, which, I verily be∣lieve, is Schismatical; but to shew you the great danger of it, and do what lies in me, to rescue you from the Wrath to come.

In order to this, I shall shew you,

I. What is the Nature of Schism.

II. What Grounds I have to appre∣hend that you are deeply concerned in it.

III. Examine the Arguments that have been offer'd on your part, to ex∣cuse you from the Guilt of it.

IV. I shall represent to you the said Consequences of it; and so proceed to the Conclusion. And may Almighty God inlighten your Minds, and dispose your Hearts to an attentive perusal of what I write for your Advantage.

I. Schism, in the Notion of it that we are now upon, is a causless Breach of Outward Ecclesiastical Communion. Not but that it is sinful before it breaks out into Action, when it is only form'd in the Heart, or is only in design; but that we cannot take cognizance, or judge of it, before it appears abroad in oppo∣sition to the Visible Church; and when it does so, there are several degrees of it.

1. Sometimes there is a Schism within a Church.

2. Sometimes from a Church.

3. Sometimes it proceeds to set up Opposte Churches and Officers.

4. Sometimes it goes yet further, and Constitutes Pastors without any Lawful Authority, or Ordination.

I know not how it can go higher; but all these particulars may be aggravated with many Circumstances, which do not come under our present considera∣tion.

1. Sometimes there is a Schism with∣in a Church; when its Outward Commu∣nion is in some Measure continued, but shatter'd and broken, so that it appears not with the Beauty and Strength of a Regular Society. Thus it was amongst the Corinthians, to whom St. Paul says, When ye come together in the Church,* 1.175 I hear that there are Divisions among you. Being very Contentious, they brought great Disorders into their Assemblies. Being Factious, and much given to side∣ing and making Parties,* 1.176 One said, I am of Paul; another, I am of Apollos. The Apostle therefore reproves them as Car∣nal; and beseeches them by the Lord Jesus Christ,* 1.177 that they would all speak the same thing, and that there should be no Divisions among them. And in another place he puts them in mind, that there should be no Schism in the Body,* 1.178 but the

Members should have the same care one of another.

But whereas Dr. Owena 1.179 contends, that the Notion of Schism is only to be taken from the Instances of it at Corinth, and consequently that Schism is only a Division in a Particular Church, but not from it; it may seem very strange, and is, I believe, of his own Invention. He declares, That he went out of the Common Road; and would persuade us, that he made considerable Discoveries. What a Flood of Abominations,b 1.180 says he, doth this Business of Schism seem to be, as rolling down to us through the Writings of Cyprian, Austin, and Optatus of old; the Schoolmen, Decrees of Popish Councils, with the Contrivances of some among our selves concern'd to keep up the swell'd No∣tion of it! But he pretends to have tra∣ced it to its Fountain, and compares it to a driblingc 1.181 Gutter. And where∣as Protestants had been apt to impute it to one another, he intimates, that, upon irrefragable Evidence, he would acquit them all from their several Concernments

in the Charge ofa 1.182 it: That, as he speaks, the whole Guilt of this Crime might be put into an Ephah, and carried to build it an House in the Land of Shi∣nar.

He confesses, that in the Management of this Work, he had the Prejudice of many Ages, the Interest of most Christi∣ans, and mutual consent of Parties at Va∣riance, to contend withal. Yet hath his Project been approv'd by many: And Lewis du Moulin says, as in a Rap∣ture of Admiration, That the whole Christian World, from the Apostles Times, never knew such a Notion of the Nature of Schism, till the Dr. taught it them: Which, I suppose, is very true: But he might have added, as another Dissenter thinks,b 1.183 that neither was it known to the Apostles themselves.

But is Schism a Sin? Is it a thing, even in the Confession of Dr. Owen him∣self, That being unrepented of, will ruine a Man's Eternalc 1.184 Condition? And did no Body knew wherein it did consist? Were all Christians careful to avoid it under

the Peril of their Souls? And did none of them discover what it was? Did the Ancient Fathers speak such terrible things against it, and none of them un∣derstand what they said? Did they make no doubt to lay it to the Charge of the Novations and Donatists? And might these be Innocent all the while? Are the Scriptures so plain in their Di∣rections about things that are necessary either to be done or avoided? And are they so obscure in this, that for the space of about Sixteen hundred Years, neither the Learned, nor Unlearned could find out what they meant, till in this present Age One arose, who made the Discovery? But in this case the Novelty of his 〈◊〉〈◊〉 once it is a sufficient Argument against it; and it is in effect, an acknowledgment, that the Indepen∣dents wanted some New thing for the Vindication of their Practice, which, I am sure, cannot be defended by the common receiv'd Principles of Christi∣anity.

But because the Doctor is of no small Reputation amongst Dissenters, let us consider a little the force of his Reason∣ing: The Schism at Corinth, was a Disorder in a Church; and from hence he infers, That a Separation from a

Church, is not Schism; and that for the Se∣paratist to be a Schismatick, isa 1.185 impossi∣ble. But can you really believe, that one would do you wrong, if he made a small Rent in your Garment, and none if he should tear it in pieces? That he would be injurious if be Wounded your Hand, and Innocent if he cut it off? Can you imagine, that a Mutiny begun in a Camp, or Kingdom, is Seditious; and that an open Revolt is not so? But as well may you be persuaded of all this, as that Faction and Disorder in a Church, is a Sinful Division, and to Desert it, as unworthy of Communion, is none.

Whether such a Desertion be expresly stiled Schism in Scripture, is not mate∣rial, if it be a greater Division than that which is call'd by that Name. For, as I have always thought, when any thing is forbidden as sinful, others that are worse, but of the same kind, come under the same Prohibition. Otherwise things that for their Filthiness, are not fit to be Nam'd, may be very fit to be done; and Holiness may be consistent with the most detestable Pollutions.

2. A farther degree of Schism, is a cause∣less Separation from the Church: For it

is worse in its own Nature, to renounce a Society with which one is obliged to live in Communion, and ordinarily more tends to the Dissolution of it, than it does to create some Disturbances in it, as it also gives more Scandal in the Eye of the World.

'Tis true, the Disturbances may sometimes be so great, that the Deser∣tion of those that raise or keep them up, may be more desirable, or a less E∣vil to the Church, than their continu∣ance in it; but to the Offenders them∣selves, it can be of no advantage, but is rather an Addition to their Guilt and Misery. I would, says St. Paul to the Galatians, that they were even cut off, which trouble you;a 1.186 or that unsettle, or move you from your Stations: And to be cut off, doubtless he esteem'd a ve∣ry great Judgment. And yet under this, the Sectary brings himself, of whom the same Apostle says,* 1.187 That he is Self-condemn'd: Not that the Sectary con∣fess'd his Fault; nor that he had secret Convictions for it; for these could not have been Ground of his Rejection, or of Proceedings against him; but by wilfully departing from the Unity of

the Church, he in effect inflicted on him∣self the Punishment which the Church useth to the greatest Malefactors, and so was broken off from the Body of Christ.

I need not here enter upon the De∣bate, whether Episcopal Ordinations and Baptism confer'd in Schism, are valid, it being sufficient for my present pur∣pose, that according to the Rule of Ca∣tholick Ʋnity, which is grounded on the Scripture, and was Universally receiv'd by the Faithful in the purest Ages, Schismaticks persisting in their Separati∣on, can do nothing that can qualifie them for Communion with any part of the Catholick Church; and therefore in that State they must be excluded from the whole: Being wilfully divided from some, they cannot be United to the rest of the Christian Society, which are One amongst themselves, and all Members one of another.

If they are not of the Body, I do not see how they can be United to the Head. Break off a Bough from the Tree, says S. Cyprian,a 1.188 and it blossoms no more. Divide a River from the Fountain, and it will be dried up. And this in his judg∣ment

sets forth the Condition of those that cut off themselves from the Christi∣an Church. He adds a little after, If a Person could escape, who was out of the Ark of Noah, then shall one escape also, who is out of the Church: But, says our Lord,* 1.189 he that is not with me, is against me; and he that gathereth not with me, scattereth: And he that breaks the Peace and Concord which Christ hath establish∣ed, acts against Christ himself.

In like manner St. Ignatius, a Disci∣ple of St. John, and Glorious Martyr of Jesus Christ, tells us, That he that is not in the Sanctuary is depriv'd of the Bread ofa 1.190 God. And of a Person that comes not to the Publick Assemblies, he says,b 1.191 That he is proud, and hath con∣demn'd himself. For it is written, God resisteth the Proud: Let us therefore not resist the Bishop, that we may be the Sub∣jects of God.

If you search the Scriptures you will find, that to forsake the Christian Com∣munity, was in effect to renounce all the Priviledges of it, and openly to disown Christianity it self. They went out from us,* 1.192 says St. John, but they were

not of us: For if they had been of us, they would no doubt have continued with us; but they went out, that they might be made manifest, that they were not all of us.

St. Jude represents such Men under a very ill Character, as being Mockers, and w••••king after their own Ʋngodly Lusts:* 1.193 And says he,* 1.194 These are they who separate themselves, sensual, having not the Spirit. They pretended to greater perfection than others, but their desert∣ing the Christian Assemblies, together with a vicious Conversation, discover'd them to be Carnal, and to be govern'd by no higher Principle than that of the Animal Life.

They that are truly Spiritual, are of another Temper, and as they walk in the Light, so they also think themselves obliged to cause their Light to shine be∣fore Men, and to keep up the Face of a Church, not only when their Affairs are prosperous, but also in times of diffi∣culty. For then it is, that they are more especially requir'd, To consider and provoke one another unto Love,* 1.195 and unto good Works; not to forsake the Assem∣bling of themselves together, as the man∣ner of some is, but to exhort one another; and so much the more as they see the Day approaching.

3. Schism sometimes proceeds beyond a Separation, and the Persons engaged in it, set up opposite Churches and Offi∣cers, or joyn with them. This is a de∣gree of the Sin much worse than Sepa∣ration, considering it only as such, without the addition of Immorality, False Doctrine, or Apostacy, which are often mingled with it.

You are not to expect, that I should give you Examples out of Scripture of Schismatical Churches drawn from Churches, and establish'd under separate Pastors; for I do not find from thence, that Schism had made so great a Pro∣gress, as to form Regular Societies, op∣posite to the deserted Churches. But if the Ʋniversal Church, according to Christ's Institution, be one Body, to set up another Body in opposition to it, or any sound part of it, must needs be ve∣ry Criminal.

This, we find, some were attempt∣ing in the Apostles Days, and some Di∣rections that are given by St. Paul, are very useful on this occasion. He advi∣ses Titus,* 1.196 as you have seen, to reject a Heretick, or Sectary, after one or two Admonitions: And he writes thus to the Romans; I beseech you Brethren, Mark them which cause Divisions and Offences,* 1.197

contrary to the Doctrine which you have learn'd, and avoid them.

St. Ignatius, who was instructed by the Apostles, tells the Philadelphians, that if any one be a Follower of the Schismatick, he shall not inherit the Kingdom ofa 1.198 God. He also admo∣nishes the Church of Smyrna, That no∣thing in Church-Matters should be done without theb 1.199 Bishop; and declares, That the Eucharist is then to be esteem'd Valid, when it is celebrated by the Bishop, or a Person appointed by him. But with∣out the Bishop, he says, it is not lawful to Baptize, or to keep the Feast of Love: And he adds a little after,c 1.200 That he that doth any thing in a clandestine man∣ner, without the Bishop's Knowledge,d 1.201 serves the Devil.

St. Cyprian, who flourish'd in the next Age, and also died a Martyr, as Ignatius had done, says,e 1.202 That he that adheres not to his Bishop, is not in the Church; and that they flatter themselves in vain, who not being at Peace with the

Priests of God, creep about, and think, they may privately communicate with cer∣tain Persons, when the Church, which is one Catholick Society, is not in it self out or divided, but connected every where by the Ʋnion of the Bishops. The same Author says,a 1.203 That one Altar may not be erected against another; and that a new Priesthood cannot be rais'd. He that gathereth elsewhere, scattereth. What∣soever is appointed by Humane Fury, that the Order of God may be violated, is im∣pious; it is Adulterous and Sacrilegi∣ous.

4. A yet higher degree of Schism is, when they that are engaged in it, con∣stitute Officers without Authority; or take to themselves Pastors that have no Lawful Mission, or Real Ordination. Such Pastors may pretend to a Commissi∣on from God; but having none, and seem∣ing to do his publick Work without a War∣rant, in the judgment of Presbyterian Writers,b 1.204 They mock him to serve their own turns: They profane the Sa∣cred Function, and make a trifle of the Sin: They are Troublers of the People,

and the Subverters of Souls; they take away the distinction between the Shepherd and the Flock, and are Ʋsurpers of the Broad Seal of Heaven: They bring all to confusion, and like so many Phaetons, burn up the Spiritual World, by presum∣ing to govern the Chariot of the Sun.

According to Dr. Owen himself, they that act in the stead of Christ, and not by express Patent from him, are plain a 1.205Impostors. But he more fully expres∣ses his Thoughts on this Subject in these Words; All Power and Authority, (says he)b 1.206 whether in things Spiritual, or Temporal, which is not either founded in the Law of Nature, or collated by Divine Ordination, is Ʋsurpation and Tyranny; no Man can of himself take either Sword. To invade an Office which includes Power over others, is to disturb all Right, Na∣tural, Divine and Civil. That such an Authority is included in the Pastoral Of∣fice is evident,

1. From the Names ascrib'd to them in whom it is vested, as Pastors, Bishops, Elders, Rulers; all of them requiring it.

2. From the Work prescrib'd to them, which is feeding by Rule and Teach∣ing.

3. From the Execution of Church-power in Discipline, or the Exercise of the Keys of the Kingdom of Heaven com∣mitted to them.

4. From the Commands given for Obe¦dience to them, which Respect Autho∣rity.

5. From their appointment to be Means and Instruments of exerting the Authori∣ty of Christ in the Church, which can be done no other way. He farther shews, That the whole Flock, the Ministry it self, the Truths of the Gospel, as to the Pre∣servation of them, are committed to the Pastors of the Church, who must give an account for them. And nothing, conti∣nues he, can be more wicked and foolish, than for a Man to intrude himself into a Trust, which is not committed to him. They are branded as profligately wicked, who attempt any such things among Men, which cannot be done without Impudent Fal∣sification. And what shall he be esteem'd, who intrudes himself into the highest Trust that any Creature is capable of, in the Name of Christ? Whoever therefore takes upon him the Pastoral Office without a Lawful Outward Call, doth take unto him∣self

Power and Authority without any Di∣vine Warranty; which interests him in an accountable Trust, no way committed unto him, hath no promise of Assistance in, or Reward for his Work; but engageth in that which is destructive of all Church-Or∣der, and consequently of the very Being of the Church it self. These are his words, and you may do well to bear them in mind till a farther occasion.

In the mean time I desire you to con∣sider, how tender the Almighty is of his own Constitutions and what Pu∣nishments he hath inflicted on those▪ who made Invasions on them.* 1.207 Ʋzzah incurr'd his displeasure for taking hold of the Ark, when he saw it shake, and therefore might seem to be justified by a good intention. But being no Priest a 1.208or Levite, on this account his Acti∣on, which otherwise might have been laudable became sinful in a Person not qualified for it. And however it had some appearance of Necessity, and pro∣ceeded from a good End, yet this could not excuse him, but he suffer'd present Death for his Transgression. If he was an Upright Man, as he seems to have been, we need not doubt but that he

met with Favour and Happiness in a∣nother World: But in this, God made him an Example of his Justice and Se∣verity, that he might guard the Disci∣pline of his Church from the Assaults of others; and that he might teach Poste∣rity, saysa 1.209 Palladius, to abstain from the like rashness.

Long before this, Korah with a high Hand affronted the Divine Authority, and made bitter Invectives against the Government and Officers which were appointed by God himself. It was Envy and Ambition that first push'd this Man into an Action so Impious, and would not afterwards suffer him to retreat. Being guided and mov'd by such rest∣less Furies, he revolted from his Superi∣ors, and he was divided, says the Chal∣dee Paraphrast,b 1.210 or he divided himself; that is, he became a Separatist, that he might make himself the Head of a Party, and drew such vast Numbers af∣ter him, that Josephusc 1.211 speaking of their Conspiracy, thus represents it: We have not known, says he, such a Se∣dition either among Greeks, or Barba∣rians.

Korah pretended to have a great con∣cern for the Liberties of the People, and that he might gain the Priesthood to himself, suggested that it was a Grie∣vance to the Nation. But God that knew his Hypocrisie, and the Schisma∣tical and Seditious Temper, both of him and his Confederates, made both of them Monuments of his Indignation. By an early and dreadful Judgment on these Offenders, he confirm'd his own Institution: and he commanded, that broad Plates for the covering of the Ark, should be made of their Censers, that in succeeding Times others might remem∣ber, what these Men suffer'd, and be mindful, that no Stranger who was not of the Seed of Aaron,* 1.212 might come near to of∣fer Incense before the Lord, lest they should be as Korah and his Company.

It is plain that not only the Leaders of the Faction, but their Followers also, were involv'd in the same Ruine. And this being written for our instruction, it may teach us to avoid such Practices as brought upon them so terrible a Judg∣ment, lest, as some have done even in the Times of the Gospel, we also Perish in the gain-saying of Korah.* 1.213

'Tis true, an end is put to the Aaro∣nical Priesthood; but Christ, who is the Head of the Church, hath his Represen∣tatives on Earth for the Government of it; and to despise them, is to despise him:* 1.214 To usurp their Authority, is to invade his Prerogative. And if we are not Principals in such Actions a∣gainst him, but yet support and assist those that are so, we partake with them in grievous Sins. You your selves must needs see, if you will judge impartial∣ly, what intolerable Presumption it is, not only to expel the Stewards of his Houshold, but to substitute others in their places, and new-model his Family, Not only to affront and reject his Am∣bassadors, but to assign him others, whom he hath not sent: Not only to lay aside his Officers as unfit to Govern, but to appoint him such as have no Commission from him. Such Proceed∣ings manifestly tend to the Destruction of his Visible Kingdom, and the Persons guilty of them do in effect declare, That they will not have him to Reign over them.

Aristotlea 1.215 argues, That when the Form of the Government of a City is changed, the City it self ceases to be the same that it was before: And what∣ever Exceptions this may be liable to, as being affirm'd of a Secular Commu∣nity; it may be truly said of Ecclesiasti∣cal Societies, That when they have Excluded their Lawful Pastors, and advanced others into their places, who have no Right to the Ministry, they cannot remain the same under such Alterations. They are no longer the Churches of Christ; nor are their Teachers the Ministers of Christ. They may deceive Men indeed, by acting under a False Character; but God will not be mocked. He will not be impos'd on, by the Boldness and Juggles of his feigned Stewards, or by the Pa∣geantry of his pretended Ambassadors. It was for such, and their Confede∣rates that he created a New thing;* 1.216 causing the Earth to open her Mouth and swallow them up. And however such Instances of his Anger are not

repeated; yet this that I have menti∣on'd, ought to be a lasting Terrour to those, that without a Lawful Call take to themselves the Honour of Priest∣hood, or are Associates in such Profa∣nations.

SECT. III.

I AM now come to your Case, and give me leave to tell you, that it very nearly concerns you to en∣quire.

I. Whether you have not contracted the Guilt of Schism in your Separation from the Church of England.

II. Whether you have not increased this Guilt by setting up Opposite Churches and Officers, or joyning with them.

III. Whether your Pastors have any just Title to the Ministry.

I. It concerns you to enquire, whe∣ther you have not contracted the Guilt of Schism by your Separation from the Church of England. Was your Commu∣nion with it lately Lawful, and have a∣ny

New Terms been added, to make it cease to be so? Or was Conformity then a Duty, and is it now become a Sin? It is not long since we took sweet Counsel together, and walked to the House of God as Friends: With many of you we did partake of the Lord's Supper, and thereby solemnly testified. That we were all as One Bread, all Members of the same Body. And hath any just cause been given you of break∣ing off your selves from it? Are you not Self-condemn'd by such contrary Practices? Or can the Divisions which you have made proceed from that One Spirit, whose Unity is to be kept in the Bond of Peace? Deal but impartially with your selves in considering what I have offer'd to your Thoughts, and I doubt not but you will be convinced that you have broken that Bond; and that your present Separation is a Schism, if ever there was any such thing in the World.

II. You may enquire, whether you have not added to your Sin, by setting up Opposite Churches and Officers, or joyning with them; and whether this hath not more alienated your Minds from those whom you had unjustly for∣saken.

This, I suppose, is generally your Case; and from hence it is, that in abundance of Towns in this King∣dom, we hear of an Old Church, and a New Church; the latter labouring to e∣stablish it self on the Ruines of the for∣mer. But do you find any such Lan∣guage, or any such thing in Scripture? Have not the Presbyterians inform'd you right, That however there were such great Numbers of Christians in one City as made up many Congregations; yet they were all One Church, and are con∣stantly call'd a Church, because they were all under One Government? What Right can you then have to establish In∣dependent Congregations, or to set up one Congregation against another, in the same City? Is not this a plain Breach of the Apostolical Rule? And must it not be pernicious to Christ's Visible Kingdom? If some part of the Christi∣ans in a City may shake off the Autho∣rity of their Lawful Pastors, and form themselves into an Independent Body, under their proper Officers, may not a third Body in like manner be form'd out of that, and out of the third fourth, and so on: And would there be any end of Confusions at this rate? Would such a Practice be tolerable any where?

Or, would it not be destructive of any Society whatsoever? Deal 〈◊〉〈◊〉 now with your Consciences, and reflect, I pray you, on what has been said, with the same freedom of thought, as if you had not been at all concern'd in the Con∣troversie; and I am persuaded, you will be convinced, that it is not unjustly that you have been charged with a high de∣gree of Schism.

III. You may enquire, whether the Pastors you have chosen, have any Law∣ful Call to the Ministry. Some of the Dissenters, I know, do not think them∣selves much concern'd about this: For they tell us, It is the Duty of every Gifted Man, as such, to exercise his Gifts; that if he has receiv'd Gifts to teach pub∣lickly, he must exercise them publickly; and that he himself may be the Judge of his own Gifts. But says Mr. Pool,a 1.217 a Learned Nonconformist, What can be expected, but that this Doctrine should be a Trojan Horse, whence the Adversaries of Truth, may break out and destroy the City of God? A Pandora's Box, from whence all sorts of mischievous and foul poysoning Opinions may fly out, and that

without Remedy? And say the Assembly of Divines,a 1.218 This Opinion, That any who suppose themselves Gifted Men, may Preach the Word and Administer the Sa∣craments, we judge to be the Highway to all Disorder and Confusion, and Inlet to Errors and Heresies, and a Door open'd for Priests and Jesuits, to broach their Popish and Antichristian Doctrine.

There are some,b 1.219 it seems, lately risen up amongst us, that are in expe∣ctation of New Priests and Prophets, who will be alter'd, they say, by such a Visible appearance of Majesty in their ve∣ry Countenance, as may be call'd the Wri∣ting of the Father's Name upon their Foreheads, as it was with Moses when he came from Conversing with God, and with our Blessed Lord himself, when the Clouds of Glory overshadowed him. And this at present may be thought a harmless Opinion, however there be no founda∣tion for it: But the Patrons of it, we see, can adventure upon Predictions, and New Revelations, without any such splendor upon them as they describe; and how much farther they may pro∣ceed,

we know not. As for your selves, I suppose, that there are few, if any, of you, that ascribe the Call of your Pa∣stors, or their Distinction from other Men, to a Miracle, but you generally believe, that to constitute them in their Office, some Ordination is necessary, or Expedient at least, whether it be per∣form'd by a Bishop, or by Presbyters, or by the People: For there are those a∣mongst you, who lay claim to their Ministry these several ways.

1. Some of them, I confess, had Epis∣copal Ordination. But since these must have solemnly promis'd, that they would obey their Ordinary, I would have you consider, how the Blessing of Heaven can be expected on their Work, as now it is managed, when it is a continual Breach of that Engagement.

Yet if they had made no such En∣gagement, their Separation from their Bishops to whom they owe Obedience, and from the Church to which they ought to be united; their passing be∣yond their Line, and their drawing Disciples after them, which belong not to them; their gathering Churches out of sound Churches, and opposite to them; and their administring the Sacraments,

which are the Bond of Ʋnion, in a divi∣ding way; are things highly Schismati∣cal. And however such Men may be e∣minent for their personal Abilities, yet in their exercise of them, if we may be∣lieve. St. Ignatius, they serve thea 1.220 Devil.

Before I come to examine other Pre∣tences of your Teachers to the Ministry, give me leave to put you in mind, that the Elders and Messengers of the Congre∣gational way, who met at theb 1.221 Savoy, confess'd, That in respect of the publick and open Profession,* 1.222 either of Presbytery or Independency, this Nation hath been a Stranger to each way, it's possible, ever since it hath been Christian: And the like they might have said of all other Christian Nations. The truth is, nei∣ther of those Sects were anciently in be∣ing, and then we are not like to hear of their Ordinations. It is but of late that they appear'd, and therefore we have the more reason to enquire, whether there be any ground for their Establish∣ment, or what Right they have to make such Changes in the Church, as they every where attempt.

If a Person should now profess, that he was sent to Dethrone all Kings, and to New-model all Governments, he would have no cause to be angry, if we propos'd these Questions to him: By what Authority doest thou these things? And who gave thee this Authority? And if Men will be now endeavouring to De∣pose, or Degrade all Bishops, to abro∣gate their Office and overthrow their Chairs, and to set up a Discipline which was unknown to all the Churches upon Earth, they may not be offended, if we desire a sight of their Commission.

The Prophet Jeremiah was set over the Nations,* 1.223 and over Kingdoms, to root out, and to pull down, to build and to plant: That is, he was not to make these great Turns of Affairs himself, but only to Prophesy of them; and to do this it was manifest, that he was ap∣pointed of God. But some would per∣swade us, that they may act as great Matters as he was to foretell: That they may destroy that sort of Government which hath been transmitted down to us from the Apostles, throughout all suc∣ceeding Ages, and was established in all Christian Nations; and that they may introduce another that was unknown to Antiquity, and for above a Thousand

Years after Christ, not receiv'd by any Church in the World. We have there∣fore reason to demand of them a sight of such Credentials as make it plain, that they are sent of God. And since they have been so forward to make Invasions on an Order of Men which hath been in possession of Ecclesiastical Authority for above Sixteen Hundred Years, they must pardon us, if we question their own Title to it, or say to them as Optatusa 1.224 did to the Donatists, Who are ye, and from whence did ye come?

I have nothing here to do with For∣reign Protestants, whose Call, they sayb 1.225 to the Pastoral Office, was Extraordinary. But my Business at present is with your Teachers, who pretend to no such thing, or, if they do, may be easily refuted. They have taken upon them the Sacred Function in a New way, a way that was never approv'd in Ancient times; and

therefore we may demand a sight of the Patent, by which they would justifie their Innovations.

H. Amongst the Innovatom, I doubt we shall find the second 〈◊〉〈◊〉 of your Teachers, which I have mention'd, and these are they who claim a Title to the Ministry, as being Ordain'd by Presby∣ters. They would be thought, I know, to be of very Antient Extraction; and for this, quote these Words of St. 〈◊〉〈◊〉 to Timothy,* 1.226 Neglect not the Gift that is in thee, which is given unto thee by Pre∣phecy, with the laying on of the Hands of the Presbytery. And this Text of Serip∣ture they take to be so evident are their fide, that they urge it frequently, and to comply with their Interpretation of it, they wrest other, Passages, which make directly against them. So that on this one place the whole Fabrick of their Cause seems to depend.

Yet is this place so far from plainly asserting the thing for which they con∣tend, that Calvin himself,a 1.227 who was the Father of their Discipline, could find in it no such Matter. For he thought

that Presbytery here signifies the Office of a Presbyter; and then the meaning would be, that Timothy should not neg∣lect, but be careful to exercise that Presbyterial Office, or Power, which was committed to him by Laying on of Hands. So that if the greatest Patron of Presbytery, and one that had Saga∣city enough to discover what might be advantagious to it, was not mistaken, this Passage of Scripture affords it no support.

Mr. Seldena 1.228 favours the Interpre∣tation of Calvin, and confirms it with Citations from the Story of Susanna, from Josephus, from Eusebius, and from the Council of Ancyra. Yet remaining something doubtful of the true meaning of the Word, he censures those,b 1.229 who from this single place of the New Testament, and that of an Ʋncertain Reading and Sense, form'd such strange Notions of the Jurisdiction of a Chri∣stian Presbytery, as if it had been then founded on a Divine Institution.

Nevertheless, let us suppose that by the Presbytery we are to understand the Persons that did bear the Office; we are not certain from the Expression it self, who are here intended by it. For it is a Name of Dignity, not always taken in its limited Sense, but some∣times attributed to Ecclesiastical Officers of the highest Rank.* 1.230 St. John twice calls himself a Presbyter in his Epistles;* 1.231 and St. Peter assumes the same Title,* 1.232 where he says, The Elders which are a∣mong you I exhort, who am also an Elder. And now the Question is, Whether the Supream, or Inferiour Presbyters, Or∣dained Timothy? That is, Whether they did it, who had power to Ordain him; or they, who, as far as we can find, never had any such Authority. And this, I think, admits of an easie Resolution.

We do not find in Scripture, that to mere Presbyters any such Authority was ever committed; nor are there any Footsteps of it in Antiquity. But if they must be thought to have quitted it presently after the Apostles Days, there were never Men that at such a vast di∣stance of place, so Universally, and all on a suddain conspir'd to degrade them∣selves, and to yield up their Rights

tamely, without any Complaint. Yet with so much Artifice must they be i∣magin'd to have betray'd their Trust and cover'd their Shame, that no Discovery was made of it for Fifteen Hundred Years. We hear of no claim of any such Power made by any Presbyters be∣fore the Fourth Century, when Aerius and others oppos'd Episcopacy: But they were expell'd from the Churches,a 1.233 and could no where gain an Establishment; nor are they of such a Character as may give Reputation to any Cause.

Yet if mere Presbyters might Consti∣ture others of their own Character, it doth not follow that they could Ordain Timothy, who was a Bishop, and had Jurisdiction over them, as I have shew'd in another place. They could not give what they never had, nor communicate a Power which they had never receiv'd. Thus the Fathers argue in the case. And on another occasion, Salmasius himself asserts,b 1.234 That such reasoning is good concerning the Conveyance of an Au∣thority which is of Divine Instituti∣on;

as that is, which is now in que∣stion.

The Dissenters, I know, contend, that Timothy was not a Bishop, but an Evangelist; and Evangelists, say they, were Extraordinary Officers; they were Companions of the Apostles, and of a higher Rank than Pastors. But if this be admitted, doth it at all mend the matter? Who ever saw, or read, says Salmasius,a 1.235 that they who were to have Extraordinary Power, were delegated by those who had no more than Ordinary? Can you imagine that mere Presbyters can Ordain an Evangelist, whose Office was so much Exalted above their own? Can you really believe, when there is no Revelation for it, no Ground for any such thing, that the Private Ministers of a Congregation appointed Collegues for the Apostles? Surely it is more probable at least, if it could not otherwise be disco∣ver'd, that the Apostles made choice of their own Fellow-Labourers, to whom, as there was opportunity, they committed the Government of the Churches.

Yet to prevent all c••villing as much as possible, let us suppose, what I do not grant, That the Persons in the Text were mere Presbyters, it does not prove that others, who at this time assume that Title, have the Power of Ordaining Presbyters; and if they attempt it, there is nothing in the Text, that may be for their Vindication. To make this ap∣pear.

1. It is to be observ'd, that St. Paul himself Ordain'd Timothy, and says to him on that occasion, I put thee in re∣membrance that thou stir up the Gift of God which is in thee,* 1.236 by the putting on of my Hands. And if he condescended to call to his assistance some Inferiour Of∣ficers for the greater Solemnity of the Action, it does not follow that they could do it of themselves without him; and much less, that they could do it in opposition to him, or any other that should be in the same Sta∣tion.

2. If mere Presbyters had the Power of Ordination, when they are suppos'd to have confer'd it on Timothy, it may well be thought to have been some Per∣sonal Priviledge which died with them; for we find no marks of it in succeed∣ing

Times. St. Jerome,a 1.237 who of all the Fathers, is the greatest Favourite of the Presbyterians, says, That originally, a Presbyter was the same as a Bishop; and that at first, the Churches were govern'd by the Common Council of Priests, till by the Instigation of the Devil, Divisions did arise; and one said, I am of Paul, and another said, I am of Apollos, or I of Cephas; and then it was decreed all over the World, That one chosen out of the Presbytery, should be placed over the rest, that to him the whole Care of the Church might be committed, and so the Seeds of Schism be extirpated. And if he has truly related the Matter, this Change must have been made when ma∣ny of the Apostles were alive, and trans∣acted by themselves. And we need not doubt, but when the New Prelates were Constituted, they were Distinguish'd from all Inferiour Officers, by the Power of Ordination. Certain it is, that afterwards this Power was every where thought peculiar to the Bishops; and when they had been in possession of it, much above a Thousand Years, common Equity requires, that we should judge them to have had it by

Right, unless the contrary do appear. But there is no Ground to believe that they were Usurpers of it: No probabi∣lity that they would ingross it to them∣selves, especially in the early Times, when they were generally such Mighty Instances of Humility and Meekness, of Patience and Self-denial. There is not the least Complaint le••t us of any such thing; nor is it at all credible, that they should so universally attempt it; or, if they did, that they should have the same success in all the Churches upon Earth. It follows, that they who take upon them the Power to Or∣dain, having never receiv'd it from those that were vested with it, do it in the wrong of the Lawful Possessors, who alone could convey it; and ha∣ving np just Title to it, they can no more Constitute a Minister of Christ, than they can make dead Bones live.

3. The Office which Timothy had, was given him by Prophecy, 1 Tim. 4. 14. or, according to the Prophecies that went before of him, 1 Tim. 1. 8. His Ordina∣tion therefore, if the way of arguing much us'd amongst Dissen••••rs be good, must have been an Extraordinary thing, and is not to be drawn into Precedent, except in Parallel Cases. But your Pa∣stors,

I suppose, do not pretend, that they were markt out by Prophecy, or distinguish'd by a particular Revelation, and therefore they cannot here find any defence of their Pretences to the Ministry.

4. The Dissenters, by affirming that Timothy was an Extraordinary Officer, and Evangelist, cut off all the Succour which they would draw from this place, for the Vindication of their Ordinati∣ons: For according to their own Opi∣nion, here is no Example of Presbyters Constituting a Presbyter, or a Fixed Pastor of a Church; and then certainly there is none to be found in the Bible. I know not what they can reply to this, unless they would shift their Principles, and confess, that we have in Timothy an Instance of Episcopal Government, or Standing Prelacy; and if they would advance thus far towards us, I may re∣fer them to what I said before, to prove that his Ordainers must have had Apo∣stolical, or Episcopal Authority.

III. Others claim their Title to the Ministry, as being Ordain'd by the Peo∣ple. a 1.238But what Divine Precept, what

Rule have they for this? What Exam∣ple have they for it, either in Scrip∣ture, or out of Scripture, in any part of the Catholick Church? If they have dis∣cover'd in it so much as One Pastor of their way for above a Thousand Years after the Day of the Apostles; I would demand, as St. Austina 1.239 did in another case, Out of what Earth did he spring? Out of what Sea did he arise? From which of the Heavens was he dropt? For my own part, after all the research that I have been able to make, I can find no such Person; not so much as an Instance of One in all Antiquity.

'Tis true,* 1.240 St. Paul did foretell, That the Time would come, when Men would not endure sound Doctrine: But having itch∣ing Ears, would heap to themselves Teach∣ers after their own Lusts. And Tertul∣lian b 1.241informs us of some Hereticks, who impos'd on private Persons the Of∣fice or peculiar Work of the Priesthood. But your Ministers, I suppose, will not insist upon such Passages as these for their Vindication; and yet I know no other that can support their Cause.

The Assembly of Divines, who have been the Oracles of the Presbyterians, write with great assurance of this Mat∣ter. For, say they,a 1.242 We challenge any Man to shew any one Text in all the New Testament, for the Justification of a Popular Ordination. To what purpose, add they, did Paul aud Barnabas 〈◊〉〈◊〉 from place to place to Ordain Elders? Why was Titus left in Crete, to appoint Elders in every City? Might not the People say, What need Paul leave Titus to do that which we can do our selves? If this Doctrine were true, the Apostles needed only to have Preach'd, and to have Converted the People to the Faith; and when they had done, to have said, We have now done our Work: You may 〈◊〉〈◊〉 Elect and Ordain your Officers your selves ▪the power of these things belongs to you. But the Apostles did quite contrary, &c. They afterwards complainb 1.243 of a Ge∣neration of Men then risen up amongst them, who disclaim'd all Ordination from Ministers, as Ʋnwarrantable and Antichristian, and took it up from the People as the only way of the Gospel: Whereas, they tell us, it hath not the

least ••ooting in the New Testament, nor in Antiquity; but is in effect a renouncing of 〈◊〉〈◊〉 Ordinance of Christ as Antichristi∣an, and of all the Ministers and Churches in the Christian World: A thing that would engage Men to be Seekers, and to forsake all Church-Communion, as many, they say did, in those Ʋnhappy Days.

Salmasius, who was on the side of the Assembly, and otherwise a Man of Pro∣digious Learning, declares,a 1.244 That the People have power to impose over themselves a King, which may be true in some cases, but they had never any to Elect and Ordain Presbyters and Bishops. Calvin also affirms,b 1.245 That not the Mul∣titude of Believers, but the Pastors only impos'd Hands on their Ministers. And that they only ought to do so, is so much the common Opinion of the Re∣form'd, that in the Judgment of Blon∣del, c 1.246that Work was not ascrib'd to Laymen by any Protestant.

Our Separatis••s, I know, are divided about this Matter: And however the•• that call themselves the Ʋnited Ministers a 1.247&c. agree in this, That it is requ••∣site that a Person who is chosen to the Ministerial Office, be duly Ordain'd They do not declare by whom, or 〈◊〉〈◊〉 what manner, he is to be so. Nor could they declare it, but they must have dis∣cover'd their Divisions, which 〈◊〉〈◊〉 much Art they endeavour'd to conce•••• And now that I am upon this Subject I cannot but take notice, that when the Heads of their Agreement were sent from the City into the Country to gather Subscriptions: Amongst other Articles of that Union, it was asserted, that Ordination was to be perform'd 〈◊〉〈◊〉 Imposition of Hands; but this was af∣terwards left out in the Printed Copy, to the great Surprize of many Subscri∣bers that had approv'd it. And leaving you to judge of the Sincerity of the Managers of this Affair, I shall think it no great Digression to make this Re∣mark, That there is amongst the Sepa∣ratists, a prevailing Party, who would say aside a Ceremony which is of Di∣vine, or Apostolical Institution, and

which has been of constant use in all Churches. But whether they reject it as sinful, or whether they are sensible that their Ordainers have no Right to it, or what other Inducement they had to discharge it, I pretend not to deter∣mine. I only urge them to prove by any good Authority, that a Congrega∣tion may Ordain their own Pastor, ei∣ther without that Rite, or with it. If they are not able to do this, it may ea∣sily be decided, whether they have imi∣tated the Pattern in the Mount, which they would be thought to follow with so much exactness; or whether they have not forsaken it in a Matter of the greatest Moment, that they might esta∣blish their own Inventions.

I have now enquir'd what Title your Pastors have to the Ministry; whether they pretend to it, as being Ordain'd by Presbyters, or by the People, and can find nothing of Validity in it. If they can demonstrate it to be good, let them produce their strong Reasons for it. But if no just Defence can be made of it; Then, according to the Doctrine of their Brethren, express'd in the last Se∣ction. They mock God, to serve their own turns: They profane the Sacred Function, and make a trifle of the Sin:

They are the ••roublers of the People, and the Subverters of Souls: They are 〈◊〉〈◊〉 Impostors and Ʋsurpers of the Broad 〈◊〉〈◊〉 of Heaven: They are the Disturbe•••• all Right, and the Pha••ton's that burn 〈◊〉〈◊〉 the Spiritual World: They 〈◊〉〈◊〉 themselves into a Trust, even the 〈◊〉〈◊〉 Trust, which was not committed to 〈◊〉〈◊〉 and therefore are to be reckon'd among•••• those that are branded as 〈…〉〈…〉 wicked, and guilty of impudent ••••••∣cation.

If this sounds harsh, I hope you will remember that it is the Language of your Brethren: And if your Pastors would make fit Reflections on it, I might hope that they would not esteem 〈◊〉〈◊〉 their Enemy for dealing plainly with them, but rather be thankful for my En∣deavours to save them with fear 〈◊〉〈◊〉 by a faithful representation of their Condition to bring them to Repentance. I doubt many of them are hindred from this by their numerous Followers; and therefore Charity does the more ••••••∣strain me to warn you, not to be Parta¦kers with them any longer in Dividing the Church; not to assist or encourage them in giving such deep Wounds, as they do, to the Body of Christ.

There may be other Cases of Schism which are perplex'd and difficult, but ••••urs is not of that number. For to sum up all,

1. You have forsaken a Church to which, by your own Confession, your Conformity was Lawful. You have a∣bandon'd the whole Episcopal Commu∣nion, and thereby in effect you renoun∣ced all Right to the Ministry and Sacra∣ments.

2. You have not only deserted those who by your own acknowledgment are Lawful Pastors, but to their great Di∣sturbance, and a farther Breach of U∣nity, you have brought within their Line, and in opposition to them, other Guides of your own chusing.

3. These, for the most part, are such as had no Episcopal, or Real Ordinati∣on. So that you have exceeded the Novatians, Donatists, and Meletians, who had their proper Bishops; and these, upon their Repentance of their Irregu∣larities, were received by the Church into the same Station which they pos∣sess'd before in the time of their Sepa∣ration. But no part of the Ancient Church ever admitted of a Pastor of your way. None ever approv'd your Presbyterian and Popular Ordinations.

When one of the former sort did first appear, it was condemn'd as null and a 1.248void, by the third Council of b 1.249Alexandria. And the other, till of late, was never heard of in the Chri∣stian World.

Thus have I laid before you a just Account of your State, as you are divi∣ded from us; and to clear it, I have gi∣ven you the true Character of your Preachers; I mean as they are such, and bear their part in the Schism: It is only on this occasion that I have modled with them, and now exhort you with all earnestness, to depart from the Tents of those Men, left ye be consumed in their Sins.

SECT. IV.

HAVING shew'd what Grounds I have to apprehend that you are deeply engaged in Schism, I come now to examine the Arguments that have been offer'd on your part to excuse you from the guilt of it, and I shall set them down in this Method.

I. It has been said, That notwith∣standing your present Separation from us, yet you are One with us, because we both adhere to the same Doctrine.

II. That in the Apostles Days there were Independent and Seperate Chur∣ches planted in the same City.

III. That Jesus Christ hath declar'd, That when two or three are gather'd to∣gether in his Name, there He is in the

midst of them; and that you assemble in this manner, and are therefore assur'd of his favourable Presence.

IV. That Paul rejoyced that Christ was Preach'd even by those Men who did it out of Envy and Strife; and if the case of your Teachers were as bad as this, you have no reason to be solici∣tous about their Call, nor we to be of∣fended about their Work.

V. That you are only return'd to those whom you had forsaken before, and that you might do this since you had the Indulgence, or the Liberty granted to you by the Law.

VI. That the use which you make of this Liberty, is not only Lawful, but your Duty: And that having your free∣dom, you ought to make choice of the way of the Dissenters, because you con∣ceive it to be better than that of the Church, and to be prefer'd before it; as enjoying purer Ordinances; as afford∣ing Communion with a better People; and as most conducing to your Edifica∣tion.

This I think is the Sum of what has been said in your Defence, and whether it may sufficiently clear you from the imputation of Schism, is the Subject of our present Enquiry.

I. It hath been said, That notwith∣standing, your present Separation from us, yet ye are One with us, because we both adhere to the same Doctrine: And I know nothing hath been more commonly ur∣ged of late in your Vindication. So that we may seem to have gain'd this by your late Conformity, that we are now treated with softer Language than for∣merly we were. Yet the rude Assaults which before were so frequently made upon the Conformists by the Adversaries that call'd them Babylonish and Anti∣christian, and thereby expos'd their own Malice or Folly, did less hurt to the Church, than this seeming compliance, which would make Communion with it an indifferent thing, and so dissolve its Government, as I shall shew here∣after.

How far you are at an Agreement with us in Doctrine, I know not. But if the same be taught in your Meet∣ings; that is, published by many of your Party in their Printed Books, and

even in their Catechisms, I think it is lia∣ble to great Exceptions. Yet if it were every way Pure and Apostolical, and the very same with that of the Conformists, Can this be a reason for your Deserti∣on of them? Or may not the same rea∣son bring you back to them? But I fear it is only to serve a Turn, and to be laid aside on other occasions. If you please to consult your Teachers, and demand of them, Whether you may: not return to us? Since, as 'tis thought, your Doctrine is the same with ours, doubtless they would press you to re∣main where you are: They would thunder against Schism, as others have done; and terrifie you with the great Evil of Separation, notwithstanding it lies at their own Door.

I am sure the Independants, who made so light of Schism, when they were drawing Congregations out of Congre∣gations, did afterwards endeavour to secure to themselves their own Prose∣lites. For they declare,a 1.250 That when a Person was admitted into any of their Churches, he might not remove from it

to another Church, without the consent of the former first sought and obtain'd. But if that was deny'd, and yet he would depart, they would not detain him by vio∣lence, nor make their Church a Prison to him. However they would look on him as a Heathen and Publican: They would condemn him as a Breaker of the Everlasting Covenant, or as one that like Annanias and Saphira, lyed against the Holy Ghost. And in the Heads of Agreement subscrib'd by your Ministers of different Sects, they assert,a 1.251 That a Visible Professor, joyn'd to a particular Church, ought to continue stedfastly with the said Church, and not forsake the Mi∣nistry and Ordinances without an orderly seeking a Recommendation to another Church. And say they in another place, b 1.252We ought not to admit any one to be a Member of our respective Congregations, that hath joyn'd himself to another, with∣out endeavours of mutual satisfaction of the Congregations concern'd. Here they give you some useful Hints, which may intimate how requisite it is to review their Actions and your own. For this may afford you matter of great Humi∣liation,

and be a means of your Con∣viction, when you reflect how you did forsake our Churches, without any per∣mission granted by them, or requested of them; and how your Pastors receiv'd you, without giving any satisfaction to those whom ye had deserted.

What your Teachers will say to this; I know not; but it seems they would have you believe, that an Agreement with us in Faith is sufficient, but an Union with them in Worship is neces∣sary. You may forsake us without any Permission, but not depart from them without their Consent. The Liberty they allow you in one case, they take away in another, and reject it as a thing not to be endured, when it touches their own Constitution▪

But not to insist farther on the Opi∣nions and Practices of these Men, I shall shew you what St. Cyprian and St. Chry∣sostom, thought of the pretence for Church-Divisions, which is now un∣der consideration: For they speak as home to it as if they had been directed by a Prophetick Spirit: But the reason is, because the Schismaticks in their Days excus'd themselves in the same manner as some of you have done. And the same Plea being us'd by both,

you equally come under the same Con∣futation.

St. Cyprian speaking of the Novatians, says,a 1.253 It could not help them at all that they acknowledge God the Father, the Son and Holy Spirit, as we do: For Korah, Dathan, and Abiram own'd the same God, the only true God; and as to the Law and Religion, were on equal terms with Mo∣ses and Aaron; yet being unmindful of their place, and transgressing their Bounds, they challenged to themselves the power of Sacrificing; and then by a stroke from Hea∣ven they suffered the punishment due to their unlawful Attempts.—And that it may be better understood, what the Di∣vine Judgment was against such presump∣tion, we find that not only the Captains and Leaders in Wickedness, but also such as were partakers with them in it, were condemn'd to suffer, if they did not sepa∣rate themselves from the Society of those Criminals.—By which Example it appears, that all must be guilty and liable to punishment, who with a profane rash∣ness joyn themselves with Schismaticks, against their Bishops and Priests. As the Holy Spirit testifies by the Prophet Hosea, saying,b 1.254 Their Sacrifices shall

be as the Bread of Mourning: All that 〈◊〉〈◊〉 thereof shall be polluted: Hereby teach∣ing us, that all who have been defil'd i•• Sin with their Leaders, must be their Companions also in the Sufferings inflicted on them.

St. Chrysostome speaks more fully on this Subject, and discourses of it to this effect:a 1.255 A certain Holy Man said, what seems very bold, and yet he said it; and it is, that even the Blood of Martyr∣dom cannot wash away this Sin of Schism. For tell me, I pray you, wherefore would you suffer Martyrdom? Is it not for the Glory of Christ? But if you would lay down your Life for Christ, wherefore do ye lay waste the Church for which Christ died? Hear what Paul speaks. I am not meet to be call'd an Apostle, because I persecuted the Church of God. But Persecution gives a greater lustre to the Church, whereas Schism exposes it to shame amongst its Enemies. This I speak to such as indifferently yield up themselves to the conduct of those that divide the Church—Know ye not what Korah, Da∣than, and Abiram suffered? Or can ye be ignorant that they also perished that were with them? Wherefore then do you say

their Faith is the same with ours, and they are Orthodox? For if that be so, why are they not with us? If their Affairs succeed well, ours must be in a bad posture; and if ours prosper, theirs must be cala∣mitous—And can you imagine, I pray you, it is sufficient to say, that they are Orthodox, if the Rights of Ordination be wanting or destroy'd? What profit is there of other things, if due care be not taken for This? We ought to contend for it, as we do for the Faith it self. For if it be Lawful for any that will, to fill their own Hands, as the Ancients speak,a 1.256 or to make themselves Priests; in vain was this Altar built, in vain is this full Assem∣bly, and this Company of Sacred Ministers is in vain also—If any one make light of these Matters, let him look to it—How shall we bear the Derision of the Ʋn∣believing Greeks? If they upbraid us with Heresies, what will they not speak of these things? If, say they, these Men have the same Opinions; if they have the same Mysteries, why does one thus leap into the place of another? Do not ye see, how all the Affairs of the Christians are

fill'd with Vain-glory? How Ambition and Deceit dwell amongst them? but take away the Multitude from them, and they are nothing. Thus far that Excel∣lent Father, who hath more to the same purpose.

What I shall add, will be farther to prove,

1. That it is most Absurd to affirm, that you are One with us, being divided from us, as you are.

2. That the Pretence, that Unity of Doctrine is sufficient to make us all one, is inconsistent with Church-govern∣ment, and would be destructive of the Church it self.

3. That it is inconsistent with the Notion of Schism, as express'd in the Holy Scripture.

4. That it would take away the Di∣stinction which the Scripture makes be∣tween the Schismaticks, and those that are Approved.

1. It is most Absurd to affirm, that you are One with us, being Divided from us, as you are. I have proved, that the Universal Church is a Politi∣cal Body; and that a Particular Church is so, I think, is generally granted.

And then if a Company withdraw them∣selves from it, and shake off all Depen∣dance on it, and Communion with it, they cannot be of the same Body which they deserted; but being Associated to∣gether by themselves, they become ano∣ther. The Empire of Persia, was One Body under Darius; but it was not so, when it was divided into several King∣doms under the Successors of Alexander. A City is One Body, yet if it sends out Colonies, which afterwards are form∣ed into Cities, living by their own Laws, having full Jurisdiction in themselves, they are no longer the same with the Metropolis from which theya 1.257 came. And much less can it be said, that some part of the Citizens shaking off their Obedience to their Governours, and ad∣vancing others into their places, are u∣nited to those from whom they made the Revolt. Now a Church hath this common with a City, and with all Corporations, that if some of its Mem∣bers withdraw themselves from it, and make up a Separate Congregation, ac∣cording to your Model, they are not then of the Community which they have deserted. It is evident, that they

are of a Society which is opposite 〈◊〉〈◊〉 it; and to say that they are One, when the contrary is so visible to every Eye, is to renounce the use of Words, and to affront the Common Sense of Man∣kind.

2. The Pretence that the Unity 〈◊〉〈◊〉 Doctrine is sufficient to make us all 〈◊〉〈◊〉 notwithstanding ye are so Divided from us, is inconsistent with Church-Go∣vernment; and being admitted, would be destructive of the Church it self. Pretences like that, would never be wanting, if they might justifie the Se∣ditious, and it is easie to perceive what sad Effects they would produce. If such as are mutinous in an Army should lay aside their Officers, and put into then places, others of their own chusing, they might say in their own Vindicati∣on, That under their present Comman∣ders, they acted according to the same Military Rules as they did before, and therefore 'tis all One, which they obey'd. If in a Kingdom, or Common-wealth, some of the Subjects, upon any discon∣tent, should depose their Magistrates, and elect others in their stead out of their own Company, they might make the like defence and say, that they had still the same Laws as before the

Change, and lived according to the An∣cient Customs; only the Administrati∣on of Affairs was put into other Hands, which was not material. If in a House some of the Children and Servants should conspire against the Father and Master of the Family, and take into it another Person to be their Governour, they might also plead for themselves, that they receiv'd the same direction for Business as they had before, and that their Work was still the same, and there∣fore it was all one to whom they paid their Submission. But 'tis obvious that such an Army must be put into miserable Confusions, that such a King∣dom would be brought to Desolation, that such a House cannot stand. And 'tis no less manifest, that if the People may forsake their Lawful Pastors, and at their pleasure heap to themselves o∣ther Teachers; if some Members of a sound Church may make a causeless Se∣paration from it, and joyn together in opposition it, this would make all Church-Government a precarious and useless thing; it would soon weaken the Church, and push it on to destruction. And it will be a vain Excuse for Men to say, That they are at an Agreement with the Church in Doctrine, when by

their Divisions they are tearing the Church in pieces.

3. The Pretence that you are free from the Guilt of Schism, because you are of the same Faith with the Confor∣mists, is inconsistent with the Notion of Schism, as it is express'd in the Holy Scripture. It is plain from the Scrip∣ture, and it is granted on all Hands, that there was a Schism at Corinth: But this was not about an Article of Faith, or Matter of Doctrine. What was laid to the Charge of the Dividers here, is, That every one said,* 1.258 I am of Paul, or I of Apollos, or I of Cephas. There is no doubt but all these three did teach the same Doctrine, but the People were Schismatical, and made use of those great Names to give reputation to their several Parties. It may seem strange, that some are censur'd for saying. They were of Christ: But I take the meaning to be this; they profess'd themselves to be Followers of Christ, but it was in opposition to his Ministers; as some may pretend to be for the King, when they affront those that are in Authority under him; or they would be for him as the Head of their own Faction. But all these are condemned as Carnal,* 1.259 and as Dividers of Christ.* 1.260 And this may let

you see, that their Offence was great, notwithstanding the plausible things, that on the account of the Excellent Yeachers to which they laid claim, might be said in their defence.

Clemens Roman••••, a Fellow-labourer with St. Paul,* 1.261 makes such use of this Passage as is very proper for your consi∣deration: For, says he, in an Epistle to the Corinthians,a 1.262 Take into your Hands the Epistle of the Blessed Paul the Apostle. What is it that he first wrote to you in the beginning of his Gospel.b 1.263 Of a Truth he spiritually admonish'd you, that there were then Factions among you can∣cerning himself, and Cephas, and Apol∣l••s. But siding, or making a Party in that case, was a less sin; for your Incli∣nations were towards Apostles of known 〈◊〉〈◊〉, and a Man approved of them. But now consider who they are that per∣verted, and diminished the Venerable E∣steem of your Brotherly Love, which was commended every where. Shameful, Bre∣thren, very shameful is the Report, and unworthy of the Christian Conversation, that the most firm and ancient Church of Corinth, for the sake of one or two Per∣sons,

should be seditions against their Priests. And the Fame of this is 〈…〉〈…〉 come amongst us, but amongst those that are otherwise affected. So that because of your Madness the Lord's Name is blasphe∣med, and great danger is created to your selves.

4. The Pretence that you are free from the guilt of Schism, because you are of the same Faith with the Con••••••∣mists, takes away the distinction of the Schismatick from the Approved; as will appear by considering the Case of both, as it is represented in the Holy Scrip∣ture.

1. It is evident from Scripture, that the Approved, who are the Beloved of God, add this to the practice of other Duties, that they live in Conformity to the Church, and are of a Regular Beha∣viour in it.* 1.264 There must be Heresies a∣mongst you, says the Apostle, that they which are Approved may be made manifest among you. That is, as I noted before, as long as Mens Minds are deprav'd there will be Divisions, as there were at Corinth, about Matters of Discipline; and the Almighty permits this for the Tryal of his Servants, that by the a∣voiding those things their Sincerity may

be known; that having this mark of Distinction upon them, it might appear to all with whom they were conversant, that they were of the Number of the faithful.

2. From hence it is plain, that the Dividers and Disturbers of the Church, however they agree with it in Doctrine, are not to be reckon'd amongst the Ap∣proved: But it will yet be plainer, if they proceed to a Separation from those that are so. These Words of St. John, which I also cited before, are remarka∣ble and pertinent to our purpose:* 1.265 They went out from us, says he, but they were not of us: For if they had been of us, they would no doubt have continued with us: But they went out, that they might be made manifest, that they were not all of us. But had they been of the Opinion of your Advocates, they might have reply'd:

Our Desertion can never make it ma∣nifest that we were not of you. Indeed we went out from you, and did for∣sake your Assemblies; but notwith∣standing this, we may be all one with you.

But we do not find that they had the confidence to make such an Apo∣logy.

II. It has been said, that in the A∣postles Days there were Independent and Separate Churches planted in the same City. And for this the Testimony of a very Learned Conformista 1.266 has been cited by some, who at other times express little regard for it. And it is true, he tells us, that as St. Peter was the Apostle of the Circumcision, and St. Paul of the Gentiles, so whensoever these two great Apostles came to the same City, the one constantly applied himself to the Jews, received Disciples of such, form'd them into a Church, left them, when he departed that Region, to be govern'd by some Bishop of his own Assignation; and the other in like manner did the same to the Gentiles. To prove this he urges from Ancient Writers,

That the Church of Antioch was founded and instructed by St. Peter and St. Paul, and consequent∣ly that the Jewish part of it was Con∣verted and Rul'd by one, and the Gen∣tile by the other: That the Decrees of the Council at Jerusalem were peculi∣arly sent, and inscrib'd, To the Brethren at Antioch, &c.—Those of the Gentiles, that is separately from the Jewish

Church in that City, &c. That it ap∣pears from the Apostolical Constituti∣ons that Euodius, and Ignatius, at the same time sate Bishops of Antioch; the one succeeding St. Peter, the other St. Paul, one in the Jewish, the other in the Gentile Congregation. That the Separation continued till both Parties were joyn'd, and united together un∣der Ignatius: That from hence it is, that by Origen and Eusebius, he is called the Second, and by St. Jerome the Third Bishop of Antioch; and yet he is as truly said by Athanasius, to be consti∣tuted Bishop after the Apostles: That at Rome the two Apostles met again, and each of them there erected and managed a Church, St. Peter of the Jews, and St. Paul of the Gentiles: That as Linus and Clemens were Dea∣cons, the one of St. Paul, and the o∣ther of St. Peter; so both afterwards succeeded them in the Episcopal Chair, Linus being constituted Bishop of the Gentiles, Clemens the Jewish Christians there: And that from hence unque∣stionably grows that variety and dif∣ference observ'd amongst Writers, some making St. Peter, others St. Paul, the Founder of that Church, but others both of them: Some making Clemens,

others Linus, the first Bishop after the Apostles; both Affirmers speaking the truth, with this Scholion to interpret them: Linus was the first Bishop of the Gentile Christians after St. Paul; Clemens the first of the Jewish after St. Peter.

This is the Sum of the most material things that he has said on this Subject; but it seems all too infirm to support his Opinion; which yet out of the respect that is due to the Authority of so great a Man, I shall not reject with∣out giving the Reasons of my Dissent from him. And they are these that follow.

I. However the Work of the Apo∣stles was so distributed by consent that the care of the Jews was especially com∣mitted to St. Peter, and that of the Gen∣tiles to St. Paul; yet they were not li∣mited to either. For,

1. St. Peter being sent for by Corne∣lius a Gentile, instructed him and those that were come together at his House, in the Christian Faith; and when they had received it,* 1.267 he commanded them to be baptized in the Name of the Lord: And after this he declar'd in the Council of Jerusalem,* 1.268 That God had chosen him for this purpose, that the Gentiles, by

his Mouth, should hear the Gospel, and be∣lieve.

2. St. Paul Preach'd in the Syna∣gogues of the Jews at Salamis and Anti∣och: * 1.269And at Corinth he reason'd in the Synagogue every Sabbath, and persuaded both Jews and Greeks.* 1.270 At Rome also he expounded and testified to the Jews, the Kingdom of God, persuading them out of the Law of Moses, and out of the Pro∣phets, from Morning till Nighs, and some believed the things that were spoken, tho' some believed not.* 1.271 Now as it cannot be thought that when he had converted Jews and Gentiles together, he divided them into Separate Congregations, so neither is it probable that when St. Peter and he were in the same City, Matters were so nicely managed between them, that the One pickt out the Jews, as be∣longing to his Province, and gather'd them into a Church by themselves, and that the Other did the like for the Gen∣tiles. No such thing, I am sure can be gather'd from the Scripture.

II. Both these Apostles might be Foun∣ders of the Church of Antioch, as also of that of Rome, and yet neither of these Churches be divided into separate Societies. Rome it self had two Foun∣ders, and yet it was but one City. And

manifest it is by many other Examples, that different Persons acting as one, may constitute a Corporation, either Eccle∣siastical or Civil, which is United in all its parts.

III. The Inscription of the Epistle to the Brethren of the Gentiles that were at Antioch,* 1.272 &c. does only suppose them to have been chiefly concern'd in the Contents of it, and not that they were of a Church distinct from the Jewish Christians. It may rather seem, if they had been so, that the Zealots who came from Judea,* 1.273 would not have press'd them to be Circumcis'd after the manner of Moses, but left them to enjoy their own way, as a Separate Body. But the Council having decided the Matter in Debate between them, remov'd from both sides all pretences of Division.

IV. The Writer of the Apostolick Con∣stitutions no where affirms, that Euodius and Ignatins sate at the same time Bi∣shops of Antioch. He only introduces Peter, saying, that one of them was Or∣dain'd by him, and the other bya 1.274 Paul, which might be afterwards at a great distance of time. Malata informsb 1.275 us,

that after the Death of Euodius, Peter being then at Antioch, Ignatius receiv'd the Episcopal Dignity; and if this be so, it may help to put an end to the Dispute about the Order in which he was advan∣ced to that Office.

V. That Linus and Clemens were at the same time Bishops of Rome, hath no better ground than the Testimony of Ruffinus, which signifies but little when oppos'd, as it is in this case, by the whole Stream of Antiquity. There are indeed Differences amongst the Fathers con∣cerning the Line of Succession in that See; but they are accounted for by an Excellenta 1.276 Hand: And if they were not, nor would admit of any Reconci∣liation, they would be too weak a Foun∣dation for the Establishment of Sepa∣rate Churches under their proper Pa∣stors b 1.277in the same City.

Yet do I not reject this Opinion, merely because it hath no good Foun∣dation: I shall produce such Arguments against it, as being duly consider'd may help to determine this Controversie.

1. My first Argument is taken from the Design of Christ; for that was, to Unite both Jews and Gentiles in one Bo∣dy, * 1.278and to make of the Two, one New Man. And accordingly, he made of Both One People; prescrib'd to them the same Law, and confer'd on them Equal Priviledges. It is not therefore to be imagin'd, that the Jewish Con∣verts were to be drawn out from a∣mongst the Believers of the Gentiles, and gather'd into Churches apart by themselves; Churches that excluded all Christians from their Communion, who submitted not to the Law of Moses. For this had been to Divide those whom our Lord had made One, and to revive the Enmity which he had slain: It had been to treat those as Forreigners, whom he would have to be Fellow-Citizens, and to expel them as Aliens, who are his Do∣mesticks, and of the Houshold of Faith: It had been to cast those out as Ismaelites, whom he had call'd to be Heirs of Pro∣mise, and to rebuild the Wall of Partiti∣on, which he had broken down.

2. According to the Mind of Christ, St. Paul labour'd to restore Peace and Conformity between the Judaizers and other Christians, that they might live

together as Members, one of another. And to this purpose, when some belie∣ved that they might eat all things, and others being Weak did eat Herbs; he shews that this difference should be no cause of a Breach of Communion a∣mongst them. For, says he to the Strong, who were apt to despise others, Him that is weak in Faith receive to you, Rom. 14. 1. That is, notwithstanding the Scruples of such a Person about Meats and Drinks, and other things of that nature, admit him into the Con∣gregation as a Brother. He is not fit in∣deed to hear doubtful Disputations, or to be engaged in them, but he ought to joyn with you in the Publick Worship. The Apostle himself leads us to this In∣terpretation in the following Chapter, where having put up his Request for those that Dissented about the Mosaical Rites, that they might with one Mind, and one Mouth, glorifie God, even the Father of our Lord Jesus Christ; he pre∣sently addresses his Discourse to them, and says, Wherefore receive ye one another? For what end was it that they must re∣ceive one another? He himself has given a sufficient intimation of it. It was that they might glorifie God with one Mind, and with one Mouth. The

thing then requir'd of them was, that both the Weak and Strong, both the Jewish and Gentile Converts, should meet together in the same Assemblies, and unanimously joyn in the same Pray∣ers and Praises, as if they had been A∣nimated by one Soul.

3. However the Apostle us'd great Tenderness towards the Dissenting Par∣ties, whether they understood their Christian Liberty, and did eat things forbidden by the Mosaical Law, or whe∣ther they did not: Yet when the Judai∣zers withdrew themselves from the Communion of those that would not come up to their Rigours, and labour'd to seduce as many as they could into the way of Separation; he then treated them in another Style. He represented them as Persons that corrupted the Go∣spel, * 1.279and pronounced an Anathema a∣gainst them. Speaking of them to the Philippians,* 1.280 he says, Beware of those Dogs; beware of Evil-workers; beware of the Concision; that is, of those that cut the Church in pieces. And to the Romans he says,* 1.281 I beseech you Brethren, mark them which cause Di∣visions and Offences contrary to the Do∣ctrine which ye have learn'd, and avoid them. So far was this Apostle from ap∣proving

or allowing of their Separate Congregations.

4. We may gain farther Light into this Matter, and what I have said of it, may be confirm'd from a Remarkable Transaction, which the same Apostle relates in these words;* 1.282 When Peter, says he was come to Antioch, I withstood him to the Face, because he was to be blam'd: For before certain came from James, he did ea•• with the Gentiles; but when they were come, he withdrew, and Separated himself, fearing them which were of the Circumci∣sion. And the other Jews dissembled like∣wise with him; insomuch that Barnabas al∣so was carried away with their Dissimula∣tion. But when I saw that they walked not uprightly, according to the Truth of the Gospel, I said unto Peter before them all; If thou, being a Jew, livest after the manner of the Gentiles, and not as do the Jews, why compellest thou the Gen∣tiles to live as do the Jews? From hence it is plain.

1. That Peter liv'd at Antioch after the manner of the Believing Gentiles; using the same Christian Liberty as they did; and not withdrawing himself from them, before the Judaizers came thither from Jerusalem.

2. When he struck in with the Ju∣daizers, it is not to be imagin'd, that they had alter'd his Judgment, or that he had received any new Illumination to direct him; but the Change he shew'd, proceeded from his Fear; a Fear, as we may well suppose, that if he yielded not to those Obstinate Men, they would renounce the Christian Faith.

3. The Jewish Converts at Antioch, were not of a distinct Church by themselves, separate from the Gentiles. Certainly they were not so before the coming of the Zealots, with whom they comply'd, not out of Conscience, but Dissimulation.

4. With their Dissimulation Barnabas was carried away; and this intimates, that his Concurrence with the Dividers, was a new thing to him, or a departure from his former practice. Upon the whole, he and the rest, whom he fol∣low'd in this Action, may seem to have had a good intention, which was not to provoke those of the Circumcision; but to do what they were able to pre∣serve them from Apostacy. Yet in their Conduct there was more of the Policy of the World, than of true Christian Wisdom and Sincerity. Wherefore

St. Paul, seeing that they walked not up∣rightly, according to the Truth of the Go∣spel, withstood Peter to the Face, because he was to be blam'd, and reprov'd him before all, that they might see their Er∣ror, who had been drawn into it by his Example. And if Paul was so much a∣gainst Separation, when St. Peter him∣self was at the Head of it, and when Barnabas, an Apostle also, together with the Multitude, was engaged in it; if he oppos'd it when it came with so strong a Torrent, doubtless he resisted it with like Courage wherever he met it, in any part of the World.

5. The Jewish and Gentile Christians, together at Antioch,* 1.283 are stiled a Church, and so are they that resided at Rome.* 1.284 But to call them so,* 1.285 if in the same City they had been divided into several Inde∣pendent Congregations, is not agreeable to the Language of that Age. Nor could they with any propriety of Speech be mention'd as one Society, or Body, if they were separate, and had no Com∣munion with one another.

6. In the time when this Division is suppos'd to have been between the Jewish and Gentile Converts, single Per∣sons successively govern'd the Church

ofa 1.286 Antioch; and the like may be said of that of Rome; as the Fathers in∣form b 1.287us, who liv'd near that Age. And it is well known, thatc 1.288 Cyprian, d 1.289Cornelim, and Others did much in∣sist upon this that of One Church, or Di••••ese, there could be but One Bi∣shop; and we need not doubt but the Novatians, against whom they argued, would have reply'd, That according to Apostolical Institution, the Christians living in One City, might have several Bishops over them, had this been then believ'd. But what was the sense of this Matter on both sides, may be ga∣thered from the Roman Confessors, who had been for both, but repenting of the Schism, profess'd that they could not charge themselves with the Ignorance of this,e 1.290 That as there is One God, One Christ, One Holy Spirit, so there ought, to be but One Bishop of a Catholick Church.

III. It hath been said, That Jesus Christ hath declar'd, That When two or

three are gathered together in his Name,* 1.291 he is in the midst of them; and that you Assemble in this manner, and are there∣fore assur'd of his favourable Presence. But to this I need return no other An∣swer, but what was given by St. Cy∣prian to the Novatiansa 1.292 who object∣ed the same thing.

These Corrupters of the Gospel, and false Interpreters, says Cyprian, only lay held on the end of a Discourse, and omit what went before. Part they remember, and part they craftily conceal. As they are cut off from the Church, so they would cut in pieces a passage of Scripture. They forget, that when our Lord would per∣suade his own Disciples to Ʋnanimity and Peace;* 1.293 He said to them, If two of you shall agree on Earth as touching any thing that they shall ask, it shall be done for them of my Father which is in Heaven—And this he spake concerning his Church; and to those that are in the Church he says, That if they are of one Heart, if according to his Command and Admonition, but two or three of them are gathered together, and pray unanimously, they may obtain what they ask of the Di∣vine Majesty. Where two or three, says

he, are gathered together in my Name, I am with theme: That is, with the Sincere and Peaceable, with those that fear God, and keep his Precepts—So that he that founded and made the Church, doth not di∣vide Men from it; but upbraiding the Per∣fid••••us with their Discord, and commend∣ing Peace to the Faithful, he shews that he is rather with two or three that pray in concerd, than with the many that are at strife—But what Peace do they promise themselves, who are Enemies of the Brethren? What Sacrifices do they believe, they offer, when they contend with the Priests? Can they imagine that Christ is with them, when they are Assem∣bled out of his Church? No, tho' such Men were slain confessing his Name, the blemish of Schism would not be wash'd off with their Blood.

IV. It hath been said, That Paul re∣joyced that Christ was Preach'd, even by those Men who did it out of Envy and Strife,* 1.294 and if the case of your Teachers were as bad as this, as long as they preach Christ, you have no reason to be solicitous about their Call, nor we to be offended at their Work. But to this I reply;

1. That it does not appear that they who preach'd Christ out of Envy and Strife, did take on them the Work of the Ministry without a Call to that Of∣fice. And if they were lawfully ad∣mitted into it, it only proves that Ill Men may be so, and yet be useful to o∣thers; but not that any may usurp the Sacred Function; and how far this con∣cerns your Teachers and their Follow∣ers, I have shew'd before.

2. Neither doth it appear that they Preach'd Christ to any other than the Infidels; and this can never justifie your Pastors for gathering Disciples out of sound Churches; or your selves for breaking the Bond of Peace, in compli∣ance with them. It is one thing to add Members to a Church, taken out of the Unbelieving World, and for Members to withdraw themselves from it, and joyn together in an Opposite So∣ciety.

3. What the Apostle rejoyced at was the good that his Envyers did, beside their intention: The Benefit that did spring from the Evil they design'd, and not the Evil that set them on Work. So that notwithstanding this Example, En∣vy and Strife are as hateful as ever, and

so are Church-Divisions, and all things else condemn'd in the Gospel.

4. What they acted out of Envy and Strife, did no hurt to any but themselves. 'Tis true, they were guilty of great In∣humanity and Cruelty towards St. Paul, yet their Malice had no ill effect on him, but rested on their own Heads. How it was that they suppos'd that they should add Affliction to his Bonds, is not so clear, but that it hath given occasion to several Conjectures. But to me it seems most probable that they e∣mulated the Glory which he had ac∣quir'd by many Conversions; and judg∣ing of him by themselves, they ima∣gin'd, it would be a grievous thing to him to hear, that they shar'd with him in that Honour, the Faith being prop••••∣gated by their Diligence. Whereas i•• was great satisfaction to him, that when he was under Confinement, they carried on the Work in which he himself should have been employ'd, had he been at li∣berty. Indeed their manner of doing it did exercise his Patience and Self de∣nial, yet even that was for his Advan∣tage; and he was assur'd that their Preaching would turn to his Salvation. And as it was beneficial to him,* 1.295 so it was also to the Church, as being a means

of gaining Proselytes, and both to Jews and Gentiles, as an Instrument of their Conversion. But on the contrary, Church-Divisions are prejudicial to all sorts of Persons; to the Pastors of the Church, and to the Flock: To those that are within the Church, and to those that are without. This I might fully prove, but I refer it to a more proper place, and shall only here set down the Words of the Lord Chancellor Bacon, who says in his Essays,a 1.296 That Here∣sies and Schisms are of all others the grea∣test Scandals; yea, more than Corruption of Manners. For as in the Natural Body, Wound, or Solution of Continuity, is 〈◊〉〈◊〉 than a corrupt Humour, so in the Spi∣ritual. So that nothing doth so much keep Me•••• out of the Church, and drive Men out of the Church, as breach of Ʋnity.

V. It hath been said, That you are only return'd to those whom you had forsa∣ken before; and that you might do this, since you had the Indulgence, or the Li∣berty granted to you by the Law. But if your Separation was sinful before you Conform'd, your Return to it must be so too: For the Law hath not alter'd the

Case, nor done any thing that can make it innocent.

1. We are therefore to enquire in the first place, whether your Separation be∣fore you Conform'd, was not Sinful; and this may easily be resolv'd, for it is clear from what went before, that it was causeless, and consequently Schisma∣tical. Perhaps it may be objected, That many of you had never been Members of the Church of England, and there∣fore could not be Deserters of it. But to this I reply, That if you only joyn'd with the Society that made the Revolt from it, you were Partakers in the Of∣fence. They that went before you were as a corrupt Fountain, and you 〈◊〉〈◊〉 the Streams that issued from it; and the fame malignant Quality hath tainted both.

The Conformists in the Reign of Queen Elizabeth, might say of the Brownists, or your first Separatists, as St. Cyprian a 1.297did of the Novatians, We departed not from them, but they departed from us. And to you that by Education were brought into the Community of those that Divided the Church, we may say

as Optatas did to the Donatists,a 1.298 Your Ancestors committed that Crime, and you labour to walk in their wicked Steps; that what your Predecessors had done in the matter of Schism, you may appear long since to have acted, and still to act. They in their Days did break the Peace, and you do now banish Ʋnity. To your Parents and your selves these Words may fitly be appli∣ed, If the Blind lead the Blind,* 1.299 they both fell into the Ditch.

When Manasses, the Brother of Jad∣dus; withdrew, himself from Jerusalem, and officiated as High-priest in the Tem∣ple as Garizin, which was Built for him by Sanba••et; both he and they of his own Nation that concur'd with him, acted what was highly criminal. But the Matter did not ••••st here; for their Posterity grievously offended in keeping up the Defection which their Predeces∣sors had begun; and their Cause was condemn'd upon a fair Tryal before Pto∣lemaeus b 1.300Philometer. And thus not only they that are first in a Schism, but their Followers, and such as come into it in succeeding times, contract the guilt of it. The new Members that are ad∣ded

to the former Schismaticks, are, to∣gether with them, of One Body; as they that from time to time are added to the Church, are of another.

One thing on which the Dispute be∣tween the Advocates for the Temple at Jerusalem, and for that at Garizin, did mainly turn, was the Question, on which side was the Ancient Succession of Priests? but this was easily determin'd for the former. And now if the whole Issue of the Controversiae between the Conformists and Dissenters were put up∣on this; Whether of them have the best Title to a Succession of Lawful Pastors, it would not be difficult to decide it: For you grant, I suppose, and it is o∣therwise evident, that such a Succession is continued with us: But it appears from what has been said, that in your way of Separation, you neither had, nor can have any such thing. Indeed many of the Separatists had Episeopal Ordination, but some of them renoun∣ced it; and, as in Mockery, Ordain'd one another: Others made no such Ab∣dication as the former; yet withdraw∣ing themselves from their Bishops, they exercis'd their Office in such a manner as is directly against their own Solemn Promise, and Sacramental Engagement.

But none of them had power to consti∣tute other Presbyters, or in the Language ofa 1.301 Epiphanius, to give Fathers to the Church. As for the rest of your Teachers, they are meer Laymen, and act under a false Character in Matters of the highest importance to the Souls of Men. So that you could be Follow∣ers of none of the Dissenting Guides, without Schism, and a breach of Obedi∣ence where it was due; but with some of them you could not Communicate without bearing a part in their Impo∣stures.

2. If your former Separation was Sinful, your Return to it must be Sinful also. It must be so in a higher degree, because a Relapse into Sin after Refor∣mation, is a greater Offence than the first Commission of it. It had been better therefore that you had not known the way of Peace, than after you had experience of it, to forsake it: Better that you had not come into the Unity of the Church, than to break it again. You are now become more inexcusa∣ble than you were before, and thus far your latter end is worse than your begin∣ning.

3. If your Separation was otherwise Sinful, the Law hath not alter'd 〈◊〉〈◊〉 Case, or done any thing that can mak•••• it Innocent. I need say nothing of the Toleration which was granted to you by the Dispensing Power, and drew you into the Snare: For I suppose you ground your present Liberty on the Act of Parliament. But if you 〈◊〉〈◊〉 not within the Intent of that Act, it leaves you where it found you; and can a••∣ford nothing for your Justification The Act it self will best satisfie you of this, and upon perusal of it you will find, that it was only design'd to give ease to Tender Consciences; but yours are not of that Number. Indeed we cannot penetrate into your Hearts, but Charity obliges us to believe, that you did not come to our Churches with Doubts and Fears upon you, that your Conformity was unlawful, but were generally well assur'd, that it was con∣sistent with your Duty, and agreeable to the Holy Scriptures. But this is the very thing which cuts you off from the Indulgence which you claim by the Law; That being design'd only for Per∣••••ns of another Character.

But what hath the Law done for the Scrupulous? Hath it approv'd their se∣veral

ways, or set them all in the right▪ That cannot be; for they are inconsistent and contradict one another. It only tolerates them; and we may to∣lerate Pain and Sickness and other Evils, from which we have a great aversion. But they remain Evils still; and so must Church-Divisions under any Dispensati∣on whatsoever.

The Law says this for the Scrupulous, that upon the Conditions to be perfor∣med by them, they shall not be liable to any Pains, Penalties, or Forfeitures laid on them by some former Acts; nor shall they be Prosecuted in any Ecclesia∣stical Court for their Nonconforming to the Church of England. But this can never justifie their Nonconformity: For if the Punishments against profaning the Lord's Day, and common Swearing, and other things of that Nature, were taken off, they would still be criminal as they were before; and the like may be said of Schism. As long as it is condemn'd in Scripture, no humane Allowance or Per∣mission; can make it Lawful.

If Heresie and Schism were enjoyn'd by a Law, which is more than an Al∣lowance or Toleration of them, they would not be freed from their Maligni∣ty, or cease to be Sinful. But to the

Imposers of things so contrary to Di∣vine Revelation and Institution, we should have reason to say, Whether it be right in the Sight of God to hearken unto you more than unto God, judge ye.

I am far from derogating from the Authority of Secular Princes, but I am sure I do them no wrong in asserting, That they cannot make Schism to be Ec∣clesiastical Ʋnion, or Ʋnion to be Schism, or either of them to be a thing indiffe∣rent. They cannot make Falshood to be Truth, or Truth Falshood, but each of these must remain the same that it was, be their Edicts for it, or against it. They may not call evil good, and good e∣vil: * 1.302They may not put darkness for light, and light for darkness.

VI. It hath been said, That the use which you make of the Liberty which is now granted, is not only lawful, but your Duty〈◊〉〈◊〉: And that having your freedom, you ought to make choice of the way of the Dissenters, because you conceive it to be better than that of the Church, and to be prefer'd before it. But the Foundation of this is already remov'd, for I have prov'd that the Law hath granted you no such Immunities as you imagine; and notwithstanding you are now possess'd

of them, yet is your Separation sinful, as it was before. It ought not there∣fore to be matter of your choice upon the prospect of any Advantages what∣soever.

We ought indeed to desire and seek after the most excellent things, but we must do it in a suitable way. What we are infinitely to value above other things, is the Favour of God: But we may not speak wickedly for God, nor talk deceitfully for him.* 1.303 We may not do evil that good may come.* 1.304 Nor may any real good be expected from evil, which can bring forth no such Fruit. In such cases the End cannot sanctifie the Means, but the Means would pollute the whole Action, and not only frustrate our hopes, but bring on us a just Condemna∣tion.

I come now to the Reasons menti∣on'd before, which some have given for preferring the way of the Separation, before that of the Church. They tell us,

I. That you enjoy it in purer Ordi∣nances.

II. That is affords you Communion with a better People.

III. That it most conduces to your Edification.

All which Pretences are cut off by the sinfulness of the Separation it self, to which those Priviledges are ascrib'd, and therefore I might dismiss them without farther consideration. But so much is built upon them, that I thought fit to bring them under a distinct Exa∣mination.

I. It hath been said, That in the way of Separation you enjoy purer Ordinances: Ordinances that are freer from Ceremo∣ny, and the addition of things not com∣manded; that set you at a greater di∣stance from Popery, and are therefore the more to be esteem'd. But the weak∣ness of this way of arguing, will ap∣pear; if you reflect on the Absurdities which they fall into, who would ex∣clude from Religion all things not com∣manded, and make the greatest distance from the Church of Rome, the Standard of the best Reformation.

These Men tell us,a 1.305

That the Churches built before the Reformati∣on, ought to be level'd with the Ground, as Monuments of Idolatry: That they can never be purged till they are laid in heaps, as their younger Si∣sters the Abbacies were: That they are Idol-Temples, nay Idols themselves; Execrable things to be demolish'd, or avoided: Unclean things not to be touch'd: The Mark of the Beast not to be receiv'd: That the Bells are to be broken as Popish Reliques, and to be detested as Abominable Idols which the Law of God devotes to Destructi∣on: That Catechisms were to be reje∣cted as Apocryphal things; and that Psalms in Meter were to be rank'd with pleasant Ballads, and that being song out of a Book, either in Verse or Prose, they are Idolatry: That Books and Writings are of the Nature of Pictures and Images, and that there∣fore the Holy Scriptures are not to be retain'd before the Eyes in the time of Spiritual Worship: That Book-Prayer in that Worship is Man's Invention, and a breach of the Second Command∣ment:

and that Prayer-books, and stinted Prayers are indeed Idols. Th•••• to look on the Book in the time of Singing and Preaching is Idolatrous; and that if our Litta•••• were the best that ever was devis'd by Mortal Man, yet being brought into the Church, yea, even into a private House, and read out of a Book, it would be as an Abominable Sacrifice in the Sight of God, and even as a dead Dog: That they that use the Lord's Prayer at the close of their own, are gross Idola∣ters; and that they that Uncover their Heads at the Lord's Supper, are Idola∣ters also, and joyn their own Posts and Thresholds with the Lord's: And lastly, that Idolaters are to be put to Death according to the Judicial 〈◊〉〈◊〉 of Moses; which, they say, still binds all the Nations of the World: So that the greatest Potentates on Earth can∣not dispense with it; but ought to ex∣ecute the Will of God according to his Word.

These are some of the Assertions of the more Rigid Separatists, which I have not produc'd with an intent to reproach you, who, I believe, abhot them; but only to let you see, that as those Sectaries were deluded by this

False Principle, that whatsoever in the Worship of God is not commanded by himself, especially if it has been abus'd by the Pipists, is sinful and execrable; so you are in danger of being led into grievous Mistakes, if you entertain a Perswasion, that that is the purest Church, or Society, which hath the lowest Ceremonies not enjoyn'd in Scripture. This may easily be gather'd from the Influences already mention'd; but I leave them to your own Applica∣tion.

'Tis true, and it is generally acknow∣ledg'd by the Conformists, that nothing is to be receiv'd as an Article of Faith, that is not reveal'd in Scripture: Nor is any thing to be admitted as an Essential part of Divine Worship, that is not the Subject of a Divine Precept: But exter∣nal Rites and Circumstances of Wor∣ship, are of another Nature, and being not forbidden of God expresly, or by consequence,* 1.306 are not sinful: For where there is no Law, there is no Transgression. But about this, I suppose, we are a∣greed: And if you thought our Cere∣monies, which are innocent in them∣selves, so great a burthen for their num∣ber, that to ease your seves of it, you must desert our Communion, as soon

as you had opportunity, I intreat you to consider, how very few were requi∣red of you as Private Men, and how im∣possible it would be to preserve Peace and Order in the Church, if, for such things, it may be divided and all be put into confusion.

In the Primitive Church as many Ce∣remonies were used, as now are required by the Church of England; and if they are now sufficient to excuse your De∣sertion, they would have justified a Se∣paration from the best Christians in the Purest Ages. Even in the Apostles Days several things were appointed and pra∣ctis'd, and for some time were not to be neglected or omitted, which yet were only Temporary Institutions, and not design'd to be of Perpetual Obliga∣tion. Such were the Feasts of Charity, and the Kiss of Peace; as also the Wo∣mans Veil,* 1.307 by which her Head and Face were cover'd in sign of her Subjection. And if the Church had Power to lay a∣side such Rites, so it hath power also to appoint others of the like Nature, and is obliged to do so upon emergent occa∣sions, as Christian Prudence may direct. Particular Ceremonies are liable to such alterations, that when they have been expressive of respect in one Age or

Country, they become Instances of the contrary in another: But there are Rules about them that are constant and cer∣tain in all Times and Places.

1. It is certain that the Publick Wor∣ship of God ought to be celebrated with such Ceremonies as are suitable to the Dignity and Solemnity of the Work, and agreeable to the general directions of the Holy Scripture.

2. According to the Holy Scripture the Ceremonies that are us'd in the Church, ought to be expressive of some Duty. So were they that I produced from Scripture; such were also the smi∣ting on the Breast, the lifting up the Hands in Prayer, Kneeling on the same occasion, and the putting on some New Garment at the time of Baptism: All which things are recommended or allu∣ded to as things approved in Scripture. And one of these was a visible sign of Contrition and Indignation against Sin; another, of the elevation of the Mind to Heaven; the third, of Humiliation; the fourth of putting on Christ, or the New Man. This may shew, how weak the Objection is against our Rites, that they are Symbolical; for if they were o∣therwise; they would be disagreeble to

the Holy Scripture; and signifying no∣thing, they would be good for nothing, but were fit to be rejected as useless and impertinent.

3. The Holy Scripture directs us in general to do all things decently and in order;* 1.308 To distinguish between our own Houses and the Churches of God:* 1.309 To glo∣rifie him with our Bodies,* 1.310 as well as our Spirits; and particularly it requires us to Worship,* 1.311 and fall down, and kneel be∣fore the Lord our Maker.

4. That External Rites be significant and decent, there ought to be some Con∣formity between them and the End for which they were appointed. Yet for those that use them it is not always ne∣cessary to know the reasonableness of their Instituion. They may take an Oath safely by kissing the Book, who know nothing of the Original of that Ceremony, nor are satisfied of the fit∣ness of it. Whatsoever it had at first, Custome hath now impress'd a fitness on it; and it signifies a Solemn Appeal to God the Searcher of Hearts, as much as Words could do, and is by the Law pre∣fer'd before them.

5. The significancy of Ceremonies, and the Measures of Decency are to be taken from Custome, which gives Rules

not only for speaking, but also for Acti∣ons, Habits, and Gestures. Thus as by Custome the putting off the Hat, bowing and kneeling are Marks of Re∣verence amongst Men, so they are in our Addresses to God. Indeed the Uncovering of the Head was formerly a Badge of Authority.* 1.312 But Custome hath quite alter'd that signification, and yet hath made it fit to be retain'd for a∣nother, and I think you have no excep∣tion against our using of it at present, as a sign of our Veneration and Subjection to the Almighty.

6. The more early that a Ceremony was us'd, and the longer it hath re∣main'd; the more universally it hath been receiv'd and approv'd, especially by good Men, and the greater good it is expressive of, the fitter it is for conti∣nuance. And this may be said for the Sign of the Cross, which hath been much oppos'd by the Separatists, That in the next Age after the Apostles, if not in their Days, it was every where in use amongst the Christians, who te∣stified by it to the World, that they were not asham'd of the Cross of Christ, but rather gloried in it, and were rea∣dy to suffer for it. So that it was a compendious Confession of their Faith,

or a Visible Creed in which they de∣clar'd to the Eye the same Truth, and their Resolution to adhere to it, that by Words they profess'd to the Ear. And if this last way ought to be approved, the other may not be condemn'd; nor was it by any but the Infidels, or open Enemies of the Gospel. From the Pri∣mitive Church it was transmitted down to our own, and being freed by our Reformers from the Abuses which Su∣perstition had added to it by the way, it is prescrib'd in our Liturgy, in the Of∣fice of Baptism, as signifying the Dedi∣cation of the Baptized to him that Died on the Cross for them. We have good reason therefore not to lay aside a Ce∣remony that is come to us thus recom∣mended, and is so suitable to the end for which it was employ'd. As for those that cast it out as an Idol, they must ex∣cuse us, that we cannot comply with them in reproaching, as Idolaters, in∣numerable Saints and Martyrs that are now with God: And that being no Ene∣mies to the Cross of Christ, we do not ab∣hor the Sign of it.

7. It follows from what went be∣fore, that when things indifferent are against Custome, they are also against Decency, and to be avoided. For a Man

to wear Long Hair, had no Moral Evil in it, nor had the Scripture decided any thing about it, yet the Apostle con∣demn'd it as shameful, and against the Dictate of Nature.* 1.313 Not as if it was forbidden by any Law of Nature, strict∣ly so call'd; but the meaning is, it was against Custome, which is a Law in such cases. It is no small matter then to op∣pose the Customs that have been univer∣sally receiv'd, and long continued in the Churches, as the Separatists have done, whilst they have been labouring to ad∣vance their own Discipline; which, till of late, was never heard of in any part of the World. Charity would teach them not to behave themselves so unseem∣ly: * 1.314But if they will not learn that Les∣son, nor cease to be Contentious, but obtrude on us their own Novelties, it may be sufficient for us to say,* 1.315 That we have no such Customs, neither the Churches of God.

8. It also follows from what was said before, that things which, according to Custome, are signs of Irreverence a∣mongst Men, are marks of Prophane∣ness and Contempt when they are us'd towards the Almighty. If ye offer the Blind for Sacrifice, is it not Evil? And if ye offer the Lame and Sick, is it not

Evil? Offer it now to thy Governour, will he be pleased with thee, or accept thy Person? Saith the Lord Amighty, Mal. 1. 8. And this may afford us very use∣ful Advice; for from hence it is clear, that if we rudely rush into his presence without any thing of Ceremony; if we refuse him all outward Respect when he speaks to us in the Assemblies of his People, and will not bow the Knee when we put up our Prayers to him, but call on him in the same Posture as we would talk to our Servants, we af∣front him in such a Behaviour as we would not offer to our Governour, and may justly fear that he will punish our Insolence and Presumption.

If you lay these things together, you may find, that what you call the Purity of your Ordinances, is their defect: That you have acted against the known Rules of Christianity, in rejecting the laudable Customs of Antiquity, and of the Church which you have deserted; and that the way which you have forsaken, expressing much more Reve∣rence to the Almighty than that in which ye are now engaged, is, for that reason, to be prefer'd before it.

As for outward Bodily Worship, it is particularly forbidden by the Directory at one time, and never so much as re∣commended at any time,a 1.316 nor do I find that it is as much as permitted in any part of the Publick Service. I know not whether kneeling be at all used in your Meetings; but I have reason to think, it is not much. And yet you cannot be ignorant, that it is a fit Ge∣sture for Prayer, and I suppose in your Family-Prayers you do not reject it. But if this be so, it may seem strange, that you should think the House of your Pub∣lick Worship the only place wherein you would shew Irreverence to the Divine Majesty.

I need not here treat of all the par∣ticulars in debate between us; but one thing I will not omit, because it de∣monstrates to the Separatists the weak∣ness of their Exceptions against the Ce∣remonies of the Church, and shews the Irreverence that is us'd in your Meet∣ings, in a thing of very great moment. What I mean is the Lord's Supper, which in your way is appointed to be received Sitting. But is there any Precept for

this in Scripture? Or if none can be found, is it not against the Second Com∣mandment? Is it not an Idol? That is the way of reasoning us'd by many Dis∣senters, and this instance may shew them the folly of it. To make up this mat∣ter, Mr. Cottona 1.317 gives us a reason for sitting at the Sacrament; which is, that it is of Symbolical use to teach the Church their Majority over their Ministers, who if they be their true Pastors, are over them in the Lord. He also tells us, That Christ administred it to his Disciples sit∣ting; but the Learned amongst you will inform you, that this is a mistake. O∣thers contend that a Table-gesture is to be us'd, but neither hath this any ground in Scripture. It is certain the matter is not decided there; and if it were not determin'd by our Superiours, the best way would be to enquire which Ge∣sture would be most expedient for so great a Solemnity. Now your Table-gesture being the same that you use at home in your own Houses, seems very unfit for a Religious Feast, at which we are entertain'd by the Almighty King, the Lord of Men and Angels. It argues a great piece of Familiarity with him,

which he hath no where approv'd. He hath no where requir'd you to sit down, but ye will do it without his Call. And if this seems decent and re∣spectful, Offer the like to your Governour: Will he be pleased with it, or accept your Persons?

The Publican, that would not so much as lift up their Eyes to Heaven, but smote upon their Breast, did that which was suitable to his Condition: But your Behaviour at the Sacrament, is very different; for rejecting the seve∣ral Gestures which are expressive of Reverehce, you only admit of that which hath nothing in it of Respect; and which you would not presume to use before a Governour, without his ex∣press Command, or Invitation.

As for the Gesture of Kneeling, I think it is very proper for this occasion. It is fit that we should be then in a Po∣sture of Praying, when we joyn with the Minister in the Petition, That the Body and Blood of Christ, may preserve our Bodies and Souls unto Eternal Life. And since Christ is to be Worshipped, surely it is very fit that we pay Him our Adoration, when He comes to con∣sign over to us, the Inestimable Bene∣fits

of His Cross and Passion. And now I leave you to judge, with which of us this Ordinance is celebrated with grea∣ter Reverence, or in a Way more sui∣table to the Dignity of so Venerable a Mystery? Or which of us does most appear to discern the Lord's Body?

II. It hath been said, That the Way of the Separation affords you Communion with a better People than those which you have deserted. And not to enquire how justly this Comparison is made Partial, as it appears, but to make as short Work as may be, I think we may agree in this; That the Conforming Churches consist of a Mixture of Good and Bad Men. And since the last are not exclu∣ded, the Question is, Whether this ju∣stifies your Separation? For if That be Sinful, the Pretence of your joyning with a better People, must fall to the Ground. And so I might dismiss this Debate, having said enough for the Decision of it before. Yet to set the present Case in a clearer Light, I shall further shew,

1. That for Private Persons to with∣draw themselves from a Church, because Ill Men are tolerated in it, and that they may form a Purer Congregation, con∣sisting

only of Visible Saints, as they call them, is not according to Scrip∣ture, but directly against it.

2. If it were admitted, it would be attended with great Evils.

1. It is not according to Scripture, which indeed gives us an Account of the Corruptions, and want of Disci∣pline in many Churches, yet says not a Word to justifie a Separation from them, but much for the Condemnation of it; whatsoever might be pleaded in its Defence. To give an Instance out of many: In the Church at Corinth, the Incestuous Man who had committed a Crime that was not so mnch as Nam'd among the Gentiles, was tolerated; and they mourned not that he might have been taken away from among them.* 1.318 Be∣sides him, there were many others that were guilty of great Immoralities; and the Apostle was afraid that he should have cause to bewail them, as not ha∣ving repented of the Vncleanness, Forni∣cation and Lasciviousness which they had committed.* 1.319 He complains of their going to Law before the Ʋnjust: Brother with Brother,* 1.320 before the Vnbelievers. He complains of their Irregularities in their Assemblies, and Disorders in their Feasts

of Love.* 1.321 One, he says, was Hungry, and another was Drunken. And such were their Miscarriages even at their Meet∣ings for Religious Worship, that he de∣clares,* 1.322 their coming together was not for the better, but for the worse. Now here was a very sad Face of Affairs: And what Remedy doth the Apostle apply on this occasion? Doth he say, That their Constitution was dissolv'd, and they were no longer a Church? Or doth he say, That the better part should desert the worse, and make up a Church by themselves, consisting only of Visible Saints? No such matter: He considers them all together as a Society gather'd out of the World, and Consecrated to God, and addresses his first Epistle to them in this Style; To the Church of God which is at Corinth,* 1.323 to them that are Sanctified in Christ Jesus, called to be Saints: And he directs the second in like manner; supposing them to have a Federal Holiness as a Church, when of Inherent Piety there was so great a de∣fect among them, and when so many of them were guilty of great Enormi∣ties. He labours to inform them, and for that purpose he charges them to ex∣pel the Incestuous Man from their Communion. He reproves the Vicious,

and threatens them with Ecclesiastical Censures. He admonishes the Litigi∣ous to submit their Differences about things pertaining to this Life, to the decision of some Arbitrator chosen a∣mongst themselves. He commands them to do all things decently, and in or∣der; and warns them not to come irre∣verently to the Lord's Supper, but to ex∣amine, or approve themselves, before they did partake of it. All this while, he says not a Word that might encou∣rage any of them to forsake the Publick Assemblies on the Account of the Scan∣dals that were given. But on the con∣trary, he requires them all to be compa∣cted, ora 1.324 knit together. He puts them in mind that they were Members of the same Community, and that there ought to be no Schism in the Body.* 1.325 And says he to them, with great Tenderness and Affection, 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 among you, but that ye be per∣fectly joyned together in the same Mind, and in the same Judgment.* 1.326

2. The Pretence of Separating from the Church, because Wicked Men are

tolerated, being admitted, it would be attended with great Evils. What they are, will better appear when I come to treat of the Consequence of Schism, but the Consideration of some that re∣late to our present Case, may not here be omitted.

1. If this Pretence were allow'd, it would lay a Foundation for perpetual Divisions. For then any Party profes∣sing greater Sanctity, how unjustly soever, might withdraw themselves from the Church, and say, Stand from us, for we are more Holier than you. And then others might say the like to the first Dividers, and a third sort to the second, and so on, as long as it was possible to make any farther Subdivi∣sion.

An Eminent Nonconformista 1.327 has given us this Account of a Person, who would reform his Bible in such a manner, that

he cut out the Contents, Titles, and every thing else but the Text it self, be∣lieving them to be Humane Devices, and consequently Idolatrous.

And agreeable to this Action was the rest of his Conversation. For

he would come

at no Man, nor suffer any Man to come at him. But having shut up himself and his Children in his House, Sustenance was brought to them, and put in at some Hole, or Window; but he suf∣fered no Man to come and Minister unto them; no, not when he and they lay Sick, and in great Misery. And when, by Order, his House was bro∣ken open, two of his Children were found Dead; and one of them had been so long unburied, that the Body was corrupted, and it did annoy the Room.

This Man lived up to his Prin∣ciples, and pursued them as far as they would go. And his Example may teach us, that if we think our selves obliged, when the Law permits us, to forsake the Church, because it admits of a Mixt Communion, and that we may joyn with a better People, we should soon see the like occasion to desert these also. And then we must seek out other Company, and so go on till we are pent up within so narrow a compass that we could move no farther.

2. This Pretente being admitted, Men professing much Religion, when they have little of the Sense or Power of it, would be encouraged to raise and keep up such Disturbances as might

serve the designs of their, Ambition, or other Worldly Ends. And whilst the Meek and Lowly would study to be quiet, and do their own Business, the Assuming and Arrogant would be New-modelling the Churches.a 1.328 Mr. Baxter, a Man of great Experience, says, That he ne∣ver saw one Schism made, in which Pride conjunct with Ignorance, was not the cause; and that, to his remembrance, he never knew one Person forward in a Schism, but Pride was discernably his Disease. Pride is so active a Principle, that only by it cometh Contention.* 1.329 And if it meets with great Encouragement, as it does too often, there is no doubt to be made of its readiness to furnish the World with Reformers in all Societies and Governments: Reformers, I mean, that would condemn Miscarriages a∣broad, and bestow bitter Invectives on them at a distance, but cherish them at home. Such Reformers were Korah and Absalom, and many others Who, to make themselves Heads of Faction, or considerable in it, have not spar'd to speak evil of Dignities, and to cast Re∣proach

on the best of Men that stood in their way, whilst in the mean time, with good Words, and fair Speeches, they have deceiv'd the Hearts of the Sim∣ple.

Not long after the Death of St. Paul, there was amongst the Corinthians a grievous Schism, a wicked and impious Sedition, as Clemens Romanusa 1.330 calls it: And this was kindled, as he informs us,b 1.331 by one or two mean Persons, who were Rash and Confident, such as had a high Opinion of themselves, and despised others. And the Incendiaries that have come after them, have so con∣stantly been of that Temper, that to say any thing in their Vindication. when their Cause will admit of no defence, is to put Fire into the Hands of those who would burn up the Houses of God in the Land.

3. This Pretence for Separation be∣ing admitted, it would put Men upon a Work, for which they are no way fit, which is the Judging one another before the Time. And in this, the Uncharita∣ble, and Censorious, the Envious, and

Malicious, would have so great a stroke, that it could not be expected but that they would be forward to condemn o∣thers that are better than themselves; and that they would be most busie in gathering New Churches, who were fit to be Members of none. You pretend in vain, says St. Austina 1.332 to the Donatists, that before the Time of Harvest, you fly from the Tares, which, you say, are mixt amongst us; whereas you your selves are the Tares: For if you were the Good Grain, you would bear with that Mixture, and not separate your selves from the Corn of Christ.

4. Separation from a Church, upon a Pretence of joyning with a better Peo∣ple, casts a Reproach upon the Deserted. And if it be an Offence to treat a Pri∣vate Person contumeliously, or diminish his just Reputation, it must be a grea∣ter, when the same is done to a Commu∣nity. You have need therefore to be very sure that you were in the right, when you did forsake the Church of England, as unworthy of your Com∣munion, and prefer'd before it, the

Dissenting Congregations. It will not be sufficient for you to say, That amongst the Conformists many were guilty of great Immoralities; for it would be ea∣sie for them to recriminate, and the truth is, there have been and are on both sides, great Numbers of Men no∣toriously Vicious, but we must leave them to bear their own burthen. Offences will come, and such there were in the Apostles Days, in the Churches at Co∣rinth and Philippi, in the Churches of the Galatians, and in all the Seven Churches of Asia. Yet on that occasi∣on, no allowance was given to any of the Faithful to withdraw themselves from the Publick Assemblies. It is therefore to be suppos'd that you can prove some very hainous thing, not on∣ly against particular Persons, who pro∣fess themselves Conformists, but against the Conforming Churches as such; some great thing, for which they ought to be forsaken, or you are very injurious to them in your desertion of them: For by this you do what in you lies, to dis∣honour them; and to fix a publick Dis∣grace, or Infamy upon them, in the Eye of the World.

It is now your Business to exalt the Societies with which you are at present in Communion, as well as to depress those which you have deserted; a thing very usual in such cases. But that you may state the Account aright, when you are comparing the Old Churches with the New, as they are call'd, you ought carefully to examine, whether the last be Churches in reality, or in Name only: Whether any of your Pastors have Right to exercise their Of∣fice in the Separate Way; and whether the far greater part of them are not meer Usurpers, that have no just Title to the Ministry, and the Administration of the Sacraments. All these are things of great weight; and what I said be∣fore, may help you in your Enquiries into them, and convince you, if you please to consider it attentively, that you have been mistaken about them; and that where you thought your selves safe, you are in great dan∣ger.

You have seen some of the sad effects of your Separation, upon a Pretence of joyning with a better People. Yet I have the Charity to believe, that you ex∣pected much good Fruit from it: But

had you consulteda 1.333 Mr. Baxter, he would have instructed you better; for he says, That to Reform the Church by dividing it, is no wiser than to cut out the Liver, or Spleen, or Gall, to cleanse them from the Filth that doth obstruct them, and hinder them in their Office: You may indeed thus cleanse them, but it will be a Mortal Cure. As he that should divide the Kingdom into two Kingdoms, dissolveth the old Kingdom, or part of it at least, to erect two new ones: So he that would di∣vide the Catholick Church into two, must thereby destroy it, if he could succeed, or destroy that part which divideth it self from the rest. Can a Member live that is cut off from the Body, or a Branch that is separated from the Tree? And to these Questions I shall leave you to reply.

III. It hath been said, That the Way of the Separatists conduces more to your Edification; and that if you would provide what is best for your Bodies, you ought more especially to do so for your Souls: That you are more Edified by the Dissenting Ministers, than by the Con∣forming Clergy, and think it requisite to be Hearers of those by whom you profit

most. And this, I confess, is Popular, and affords a very ready Answer, such as it is, to the strongest Arguments that can be produced against you. But that you may not be too confident of it, the Assembly of Divines tell you,a 1.334 that the gathering of Churches out of Churches, hath no footsteps in Scripture, is contrary to Apostolical Practice, is the scattering of Churches, the Daughter of Schism, the Mother of Confusion, but the Step-Mother to Edification.

Mr. Baxter also says,b 1.335 That Di∣visions among Christians do greatly hinder the Edification of the Members of the Church: While they are possess'd of En∣vyings and Distast of one another, they lose all the benefit of each others Gifts, and of that Holy Communion which they should have with one another. And they are pos∣sess'd with that Zeal and Wisdom, which James calleth Earthly, Sensual, and De∣vilish; which corrupteth all their Affecti∣ons▪ and turneth their Food to the Nou∣rishment of their Disease, and maheth their very Worshipping of God to become the in∣crease of their Sin. Where Divisions and Contentions are, the Members that should

grow up in Humility, Meekness, Self-de∣nial, Holiness and Love, do grow in Pride and perverse Disputings, and passionate Strivings, and envious Wranglings. The Spirit of God departeth from them, and an Evil Spirit of Malice and Vexation ta∣keth place; though in their Passion they know not what Spirit they are of. Where∣as if they be of one Mind, and live in Peace, the God of Love and Peace will be with them.

To speak more distinctly to this Mat∣ter, I shall enquire,

I. What is the True Notion of Edi∣fication.

II. What you understand by it, and whether you rightly judge, how it is best promoted.

III. Whether according to your sense of it, it be a good Rule, that you may, or ought to follow those Teachers, by whom you can most be Edified.

IV. Whether this may justifie your present Separation.

I. I am first to enquire, What is the True Notion of Edification. And to

clear this, it is to be consider'd, that the word which is Literally render'd Build∣ing, is often in the Holy Scripture ap∣plied to Spiritual Matters; and being taken in a good Sense, as commonly it is, it signifies the Advancement of Per∣sons in some Spiritual Good: And to Edifie them, is to do that Work of Cha∣rity whereby we become beneficial to their Souls. Knowledge puffeth, saith the Apostle, but Charity Edifieth, 1 Cor. 8. 1. Comfort your selves together, and Edifie one another, 1 Thes. 5. 11. Let no corrupt Communication proceed out of your Mouth, but that which is good to the use of Edifying, that it may minister Grace to the Hearers, Ephes. 4. 29. Let us fol∣low after things which make for Peace, and things wherewith one may Edifie ano∣ther, Rom. 14. 19. Let every one please his Neighbour for his good to Edification, Rom. 15. 2. In which places, it is the Edifying of our Neighbours that is re∣quired of us; and that of our selves is never enjoyn'd under this Expression, nor can it well be sought but in conjun∣ction with the Publick good.

'Tis true St. Paul tells us, That he that speaketh in an unknown Tongue Edi∣fieth himself, 1 Cor. 14. 4. But this is mention'd but as a mean use of his Gift;

and one that Prophefied and instructed others, was for this reason prefer'd be∣fore him. For, says the Apostle, Grea∣ter is he that Prophesieth, than he that speaketh with Tongues, except he Inter∣pret, that the Church may receive Edify∣ing, 1 Cor. 14. 5.

It is certain that the Business of Edi∣fication duly managed, hath a principal regard to the Church. And by how much more any thing is beneficial to that, by so much more it ought to be esteem'd. Forasmuch, says the Apostle, as ye are zealous of Spiritual Gifts, seek that ye may excel to the Edifying of the Church, 1 Cor. 14. 12.

There is no doubt to be made, but the use of this Word Edification is ta∣ken from another Metaphor, which sig∣nifies the Church. For the Church being in Scripture call'd a House,* 1.336 and the Mem∣bers of it being said to be Living Stones,* 1.337 the adding to it such Materials, and the polishing and perfecting those that are in it, are the Edification of it.

This House is already built and esta∣blished upon the Foundation of the Apo∣stles and Prophets,* 1.338 Jesus Christ himself being the chief Corner-stone. But it is not as yet finish'd, nor will it com∣pleatly be so till the end of the World.

And we shall be reckon'd amongst the Builders, or Edifiers of it, if we repair its Breaches; if we enlarge it, or raise it higher, or contribute any thing to its strength, or splendor: That is, if we bring new Proselytes into the Church, or confirm those that are in it; if we are instrumental in the Conversion of some, or in advancing any in Knowledge and Piety, in Faith and Practice.

Without Practice there is no true Edi∣fication, but all that are duly exercis'd in Holiness, are perfected by it, and o∣thers are invited and drawn into the Church by their Example. The Chur∣ches, says St. Luke, had rest throughout all Judea, and Galilee, and Samaria, and were Edified, and walking in the fear of the Lord, and the comfort of the Holy Ghost, were multiplied, Acts 9. 31.

The Church, in many respects, may be compar'd to a House, but more es∣pecially for the Ʋnity and Order of Building. But on both these I have treated before; and what I shall add, will only be farther to explain what is meant by Edification, and to remove the Mistakes about it.

1. Ʋnity is required in this Spiritual House, and all the parts of it ought to

be compacted, like those of an Artificial Building, or a Natural Body. The more they are so, the better they are prepar'd for Edification and Improve∣ment in things Divine. They are call'd to Peace in One Body,* 1.339 and being knit toge∣ther in it, they increase with the Increase of God, Coloss. 2. 19.

As Divisions are the cause of Weak∣ness and Deformity in this Body; so on the contrary, Ʋnion helps to strengthen and adorn it. Thus when the Schism, which I mention'd before, was broken out amongst the Corinthians.

The Vile, or Ignoble, on that occasion, rose up against the Honourable; Per∣sons of no Reputation against those that were highly esteem'd; the Foolish against the Wise, and Young Men a∣gainst the Aged. For which cause Justice and Peace were far from them. Every one did forsake the Fear of God, and in his Faith became blind. None of them lived according to the Rule of his Precepts, or walked worthy of Christ. But they all followed their own depraved Lusts, having taken up an Unjust and Impious Envy, by which Death entred into the World.

This is the Account that Clemens Roma∣nus

a 1.340gives of them: But he also ac∣quaints us, that when they were United,

Their Piety was wonderful, their Ho∣spitality magnificent, and their Know∣ledge perfect: That they were all of an humble Mind, boasting of nothing; more willing to be subject than to go∣vern, and to give, rather than receive: That they were content with the Por∣tion which God had allotted to them, and carefully attending to his Word: That they had Hearts enlargedb 1.341 with Mercy, and that before their Eyes they had the Sufferings of Christ: That a profound and advantageous Peace being given to them, they had an insatiable desire of doing good, and that then there was upon them all a plentiful Effusion of the Holy Spirit: That being fill'd with Holy Purposes, they did with chearfulness, and a pi∣ous Confidence, stretch forth their Hands to Almighty God, beseeching him to be merciful to them, if unwil∣lingly they sinned against Him: That their care was Day and Night for the whole Brotherhood; that through the

Mercy of God, and a Good Consci∣ence, the Elect might be saved: That they were Sincere and Inoffensive, and forgetful of Injuries, and that all Se∣dition and all Schism was then abomi∣nable to them: That they lamented the Faults of their Neighbours, and esteem'd the Wants of Others as their Own. That they were firm and stea∣dy a 1.342in doing good, and forward to every good Work: That they were adorn'd with a Conversation altoge∣ther Vertuous and Venerable, and did all things in the fear of God, whose Commandments were written upon the Tables of their Heart.

By this, and many other Examples, it appears, that the Unity of the Chri∣stians is highly beneficial to them. And we may add, That it also promotes the Edification of the Church, by the strong Inducement it affords to those that are without, to embrace the Christian Faith, and become Members of the same Community. They will see, says Mr.b 1.343 Baxter, that the Design and Do∣ctrine of Christianity, is good and excel∣lent, beseeming God, and desirable to

Man, when they see it does produce such good Effects, as the Love, and Ʋnity, and Con∣cord of Manknd. And it is an exceeding great and powerful help to the Conversion of the World in this respect, because it is a thing so conspicuous in their sight, and so intelligible to them, and so approved by them. They are little wrought on by the Doctrine of Christ alone, because it is visible, or audible but to few, and under∣stood by fewer, and containeth many things which Nature doth distaste. But the Holy Concord of Believers, is a thing that they are more able to discern and judge of, and do more generally approve. The HOLY CONCORD of Christians, must be the CONVERSION of the Unbelieving World, if God have so great a Mercy for the World; which is a Consideration that should not only deter us from Division, but make us zealously stu∣dy and labour with all our Interest and Might, for the healing of the Lamentable Divisions amongst Christians, if we have the Hearts of Christians, and any sense of the Interest of Christ.

2. The Church resembles a House in Order: And Order is to be observ'd in all our Endeavours for the Edification of it. This Living Building resting upon Christ, and being fitly framed to∣gether,

groweth unto One Holy Temple in the Lord.* 1.344 And as an Organical Body, being fitly joyned together and computed by every Ministring Joynt, supplying something according to its Power, in proportion to the other parts, it in∣creaseth, to the Edifying of it self in Love.* 1.345

Mr. Baxter says very well,a 1.346 That Enemies, both Spiritual and Corporal, are deterred from assaulting the Church, or any of its Members, while they see us walk in our Military Ʋnity and Order. In this posture every Man is a Blessing and Defence unto his Neighbour. As every Soldier hath the benefit of all the Conduct, Wisdom and Valour of the whole Army, while he keepeth in his place; so every weak Christian hath the use and benefit of all the Learning, the Wisdom and Gifts of the Church. The Hand, the Eye, the Ear, the Foot, and every Member of the Body, is as ready to help, or serve the whole, and every other particular Member as its self. But if it be cut off, it is neither helpful, nor helped. O what a Mercy is it for every Christian, that is unable to help himself, to have the help of all the Church of God? Their Directiont, their Exhor∣tations,

their Love, their Prayers, their Liberality, and Compassion, according to their several Abilities and Opportunities? As Infants and 〈…〉〈…〉 have the help of all the rest of the ••••ises that are in Health.

II. I am now to enquire, what you understand by Edification, and whether you rightly judge, how it is best pro∣moted. Now as far as I can learn from those that pretend to it for the Defence of their Separation; you take that to be Edifying that 〈◊〉〈◊〉 in you some sensi∣ble Devotion, that excites in you some Religious Affections, such as Love, Joy, Fear, or the like. Other things might be added, but I suppose, you have these chiefly in view, when you prefer the Service in your Meetings, before that of our Churches. The way of Pray∣ing in your Assemblies, we are told, is more Edifying, because you can be warmer, or more servent in it, than in the use of the prescribed Forms. The Preaching amongst you is more Edify∣ing and Powerful than that of the Con∣forming Clergy, because you feel the working of it more upon your Hearts; and to argue against this, i•• to dispute against your own Experience. Never∣theless,

I shall examine, whether there are such Advantages in your way as are pretended; and whether the things on which you fix so high an estimate, de∣serve the Preference which you have given them.

1. To begin with the way of Pray∣ing us'd in your Meetings, give me leave to tell you, That it may be, the Effects of it are not of such a Nature as you conceive, nor any Argument of its Excellency. It cannot well be thought, that a Person should com∣monly make better choice of the matter of Prayer, or express it better, or in fit∣ter terms, when he speaks with little Deliberation, or none at all, than he himself, or wiser and better Men, can in a Form of Words, when they have long meditated on the Subject, and employ'd many and serious Thoughts about it. It must be therefore the No∣velty of of his Expressions, and probably something in the Tone of his Voice, which makes his Performance so agree∣able, and has such an influence upon you. But you are not to think, that God is at all wrought upon by the Vari∣ation of Phrases, or the Modulations of them. Nor are these things apt to

make any deep Impressions on the Nobler Faculties of the Soul; but having done their Work in the Fancy, or Imagina∣tion, they seldom rise higher; nor can they do it by any thing of Vertue in themselves.

Extempore Prayers may have more Power than Forms to produce in some Ill Men a kind of Extempore Devotion; some Appearances of Religious Love, and Fear, and Joy. But these being rais'd by Surprize, when the Surprize is over, they are gone. And yet there are many that put great Confidence in such vanishing things: Many that live comfortably on the reflection on those delightful Dreams, esteeming them Re∣alities, and clear Evidences of their San∣ctification.

Many have been famous for what they call the Gift of Prayer. who have mise∣rably deceiv'd themselves, and been on∣ly as Sounding Brass, when they were esteem'd as Oracles. And many that have thought themselves much Edified by hearing the Extempore Prayers of o∣ther Men, have been under the same Delusion. In such cases I doubt not but both Speakers and Hearers feel such Motions within them, as bear a resem∣blance of true Devotion: And these

they do not impute to Natural Causes, as a little Philosophy would teach them, but to Inspiration, or the Effectual working of Sanctifying Grace: And so they grow up into a strong Opinion, that they are the Favourites of Heaven, when they allow themselves in the pra∣ctice of Injustice, of Cruelty, and Op∣pression, and other grievous Sins.

I deny not, that some Persons, who have the Gift of Elocution, may, upon occasion, express the Matter of Prayer in suitable Terms: Nor do I question but to hear them, when they do so, may be of benefit to others. Yet if they put too high a value upon this, and if it brings them into a contempt of all Li∣turgies, what they took to be a peculiar Priviledge, becomes a dangerous Snare to them; and instead of promoting, cannot but hinder their Edification.

For my own part, I think a well composed Liturgy, has much the Ad∣vantage of your way of Praying, and is much fitter, in Publick Assemblies. It best secures the Honour of Religion in the Solemnities of Worship, and affords us the greatest help in the part that we bear in it. In the use of it we have no occa∣sion to be in pain, or fear, about the next Words that may fall from the Minister,

however he be a Person of mean Abili∣ties; nor have we cause to condemn those that before came from him, or any need to revolve them in our Minds, as being uncertain whether we may say Amen to them. Having approv'd of all before, we have nothing to do but to keep our Minds intent on the Matter, as it comes before us, and to exercise our Devotion as it directs us, and then we may have a comfortable assurance, that we perform a Service that is accep∣table to God, and agreeable to his Will.

As for our own Liturgy, the Learn∣ed Dr. Beveridge hath very well shew'd the Excellency of it, and its Usefulness for Edification. And could I prevail with you to persue the Sermona 1.347 at∣tentively, wherein he treats of this Subject, I should hope it would give you much Satisfaction.

What I shall say more of our Liturgy is taken from a great Authority, and express'd in these Words:

The Book of Common Prayer, was compil'd in the Times of the Reformation, by the most Pious and Learned Men of that Age, and defended and confirm'd by the

Martyrdom of many; and was first Established by Act of Parliament in the Time of King Edward VI, and never repeal'd, or laid aside, save only in the short time of Queen Mary's Reign, upon the return of Popery and Super∣stition: And in the first Year of Queen Elizabeth it was again reviv'd, and Established by Act of Parliament, and the Repeal of it then declar'd by the whole Parliament, to have been to the great decay of the due Honour of God, and Discomfort of the true Professors of the Truth of Christ's Re∣ligion: And ever since it hath been us'd and observ'd in the best Times of Peace and Plenty that ever this King∣dom enjoy'd, and contains in it an ex∣cellent Form of Worship and Service of God, grounded upon the Holy Scriptures, and is a singular Means and Help to Devotion.

2. It hath been said, That the Way of Preaching in your Meetings, is more Edifying than that which you heard in the Conforming Churches. And I con∣fess, there would be no denying of this, if we may believe some of your Teach∣ers, who have pretended, that till they had their Liberty to Preach, the Go∣spel was imprison'd, or the Nation de∣priv'd

of it. But few of you, I suppose, are thus perswaded. And yet I know not whether you have any better Rea∣son for the Preference which you give to your Pastors, and for having their Per∣sons so much in admiration.

I deny not but there are amongst them Persons of great Abilities. But I think some of their Brethren, much their Inferiour, have had the Reputation of more Powerful Preachers, who acquir'd it only by the use of a Set of Phrases, in which they had no meaning, or a bad one. And many have thought them∣selves much Edified by such a Sound of Words, when they understood nothing by it; or, which is much worse, re∣ceiv'd under it some false Doctrine. Such a Doctrine is that of the Antino∣mians, which being wrapt up in Expres∣sions of Scripture, hath pass'd without any great Examination, and gain'd an easie admission amongst many; not∣withstanding the plain opposition that it bears to the Design of the Go∣spel.

There is no question but the Anti∣nomian Doctrine being deliver'd in a pathetick manner, and with agreeable Gestures, may heat the Imagination, and work powerfully upon the Affecti∣ons

of those that embrace it; how con∣trary soever it is to the Holy Scripture. And this may give you some intimati∣on, that you are not to judge of the ex∣cellence of Sermons, by such Effects as may proceed from Falshood as well as Truth, or may be owing to the Pro∣nunciation, or Action of the Speaker: But that which is fittest to convince the Reason, and inform the Judgment in Things Divine; That which sets these things in the clearest Light, and defends them best; That which best shews the Necessity of Obedience, and urges the Practice of all Christian Duties with the strongest Motives; That which most conduces to the Reformation of Manners, and to the Perfecting of Holiness in the Fear of God, is the best Preaching: And that this is wanting in the Church of England, or more abounds in your Meetings, is, in my Opinion, what will not gain an easie Credit amongst Equal Judges.

Yet let us suppose that you have a∣mongst you better Praying and Preach∣ing; Is there any thing wanting with us that is necessary to Salvation? This is not pretended by you. Only you think you may receive greater benefit in your Congregations, than was to be

expected in our Assemblies. What you seek then in frequenting those Meetings, is your own Advantage, without due regard to the Publick Good. But the Edification which the Scriptures require you to promote, is that of your Neigh∣bours; and especially that of the Church of Christ. So that your Notion of the Thing is at best defective, and too nar∣row. What other Faults it has we shall see hereafter.

III. The next Enquiry is, Whether it be a good Rule, that you may, or ought to follow those Teachers, whosoever they are, by when you can most be Edified, or whose Praying and Preaching you approve, as most Beneficial to your selves. To which I answer, That a Rule which would give you Liberty or make it your Duty to shift Communions as often as you expect something better for your selves, or more Edifying, as you call it, in the next Change, ought to be rejected as Absurd, and as a Ground of perpetual Divisions. A numerous Congregation acting by this Rule, might soon be split into Twenty, or many more; accord∣ing as the Members of it differ'd about the best Means of their Edification. And of every one was left to judge for him∣self,

who is the most Edifying Minister; and all thought that they might admit of none but the Best, the Number of their Teachers must be equal to that of their own Opinions about them; and there would be no fixing them under One unless they could All be perswad∣ed, that this One is the Best for them All. But as Mr. Baxter says,a 1.348 Al∣most all have a very strange diversity of Apprehensions. One thinks that this is the Best way, and another that the other is the Best: And let them Reason and Wrangle it out never so long, usually each Party still holdeth its own, and hardly yieldeth to anothers Reasons.

At Corinth some said they were of Apollos,* 1.349 as well as others did that they were of Paul: And as far as we can find, both these Parties thought they did the Best, and contended with equal Zeal. Which yet might seem very strange, were it not usual with Men in such Debates, to be govern'd by Fancy more than Judgment. For Paul was in nothing inferiour to the very chiefest Apo∣stles, * 1.350and in his Labours and Sufferings he exceeded the rest. Paul was caught up in the Third Heaven, and had such an

abundance of Revelations,* 1.351 that he was in danger of being exalted by them above measure. And it might well have been thought, that he was the Person upon Earth, from whom one should have been most willing to receive Instruction. Nevertheless some prefer'd Apollos, who had no such Priviledges, before him: And probably the reason was, because Apollos was an Eloquent Man,* 1.352 as well as Mighty in the Scriptures. But of Paul it was said, That his bodily Presence was weak,* 1.353 and his Speech contemptible. And for this reason, it seems, he was esteem'd amongst them a weak Preacher. And such Ill Judges would the People often be in like Cases, if these were left to their Decision.

But the Apostle, to set the Corinthi∣ans right about the Matter in Contro∣versie, informs them, that he himself and Apollos, were not design'd to be Leaders of Factions, but were unani∣mous in their Work in the Service of the same Master: That they were both Ministers of Christ, and both employ'd by Him, the one in Planting, the other in Watering.* 1.354 But, says he, Neither is he that Planteth any thing, nor he that Watereth any thing, but God that giveth the Increase. And from Him they might

have expected a Blessing either by Paul, or Apollos, or much weaker Instruments in a way of Ʋnity and Order: But in their Factions preferring of their Teach∣ers before one another, they were Car∣nal, and walked as Men.* 1.355 They hin∣dred their own benefit, when they di∣sturb'd the Churches Peace.

Probably they expected some great Benefit from their Zeal which they ex∣press'd in their several Parties, and their endeavours to have the Best Teachers: But they took wrong Measures to ob∣tain it, and were reprov'd for their Con∣tentions. And many there are at pre∣sent who oppose the Ʋnity, and break the Order of the Church, in hopes of better Edification. But I shall shew that the Means which they use, are contrary to the End which they pro∣pose, and therefore must frustrate their Expectation, and bring guilt upon their Souls. This indeed may be gather'd from what went before; and these two things which I shall add for illustration of it, are only Consequences of what I have already prov'd.

1. It follows from that which was said before, that what is against the Ʋnity of the Church, is also against the

Edification of it; and consequently, of the parts whereof it consists. That which separates the Stones of this Building from one another, hinders the convey∣ance of that Vital Spirit, which would animate them all. That which divides this Body, weakens it, and puts it into a Sickly Condition. The Members that make a Schism in it, throw it into dan∣gerous Convulsions: And they that make a Schism from it, give it a grie∣vous Wound; and afterwards can nei∣ther grow up with it, nor without it.

If therefore they that make Divisions could speak with the Tongue of Angels, we ought to avoid them. If in some things we might arrive at great Know∣ledge by their Instruction, we must a∣void them notwithstanding. Such Know∣ledge would be apt to puff us up, but it is Charity that Edifieth. And Charity, says Clemens Romanus,a 1.356 Admits of no Schism. Charity is not Seditious, but doth all things in Concord. All the Elect were perfected by it, and without it no∣thing is acceptable unto God.

2. What is against Order, is also a∣gainst the Edification of the Church, and consequently, of the particular Mem∣bers of it. That which justles the Stones of this Spiritual Building out of their places, hinders it as much as possible, from growing unto a Holy Temple in the Lord. That which diverts the parts of this Body, from their proper Offices, or puts them out of Joynt, hinders the Nourishment, abates the Strength, and destroys the Comeliness and Beauty of it. That which brings Confusion into my Society Ecclesiastical, or Civil, tends to the Ruine of it, and fails not of doing Mischief to it.

To prevent this, even they that were inspir'd from Heaven, and had Psalms and Doctrines, Tongues, and Re∣velations, and Interpretations by Mira∣cle, were yet limited in the Exercise of their Gifts, and to restrain them, these two Precepts were given by the Apo∣stle:* 1.357 Let all things be done to Edification: Let all things be done decently and in or∣der. Decency and Order have such a connexion with Edification, that what promotes Them, advances This: What is contrary to Them, is contrary to This also.

It is no wonder then that St. Paul was so much concern'd, when he heard that among the Thessalonians, there were some that walked disorderly,* 1.358a 1.359 or did break their Ranks.* 1.360 For as such Men might be useful in their proper Places, so out of them they hinder the Edifica∣tion of the Church, and are wont to be Disturbers of the Publick Peace. Many in the way of their Vocation might have excell'd, who going beyond their Line, intrenching on the Rights of others, and assuming an Authority which did not belong to them, have become great Incendiaries; and Persons of that Cha∣racter have been most pernicious to the best Societies.

When such Disturbers invade the Offices of the Church, it is not enough to say, That they Act the Part well, which they have taken upon them, when it is none of their own; or that they have great Gifts, and are well qualified for the Sacred Function, when their assuming it is a meer Usurpation. There were many, doubtless, in Israel, who could have managed the Business of Sacrificing, more de••trously than some of the Priests themselves: But it

appertained not to them; and if they undertook it, they incurr'd the Indig∣nation of the Almighty. And in a Chri∣stian Congregation there may be some Private Persons, who are of better Ca∣pacity, or much fitter for the Ministry, than the Minister himself. But having no Lawful Call to it, it appertains not to them: And if, in Confidence of their own Abilities, they set up for Spiritual Pastors, they are so far from promo∣ting Edification, that they become open Enemies to the Church, and liable, as are also their Followers, to a just Con∣demnation.

IV. The fourth Enquiry is, Whether your hopes of being better Edified, may justifie your Separation. That is, if I have stated the Matter rightly, Whe∣ther your false Hopes may justifie a sin∣ful Practice. And this, I think, may easily be resolv'd. It appears from what was said before, that your Practice is a∣gainst the Church, as a Visible and a Re∣gular Society: That it is against the Ʋ∣nity and Order of it; and consequently, that it is against the Edification which the Scripture requires; as pulling a House in pieces is contrary to the Build∣ing it up, and throwing it in Heaps, is

contraary to the adorning and reparation of it.

'Tis true, the Gates of Hell shall not prevail against the Church; nor shall the Fury of Man be able to destroy it: But to bring Divisions and Disorders in∣to any part of it; to Separate from any sound Members of it, and to form So∣cieties, or be of those, that are opposite to it, is to strike at the Whole, and to attempt the Ruine of it: As it is also to act against Christ himself, who hath purchas'd and cemented it with his own Blood.

SECT. V.

HAving examin'd the Arguments which have been offer'd on your part, to excuse you from the guilt of Schism; I am now to treat of the Con∣sequences of it. And these are so de∣plorable, and of such a Nature, that they induced many Antient and Mo∣dern Writers, who had them in view, to reckon This amongst the worst of Crimes.

Mark those,* 1.361 says the Apostle, which cause Divisions and Offences: And he had reason to put these things together. For Divisions having their usual effect, become Offences, and may well be e∣steem'd amongst the greatest Scan∣dals.

I pretend not to give any compleat History of the Evils which Church-Di∣visions have produced: Yet I shall briefly shew,

I. That they have hardned the Infi∣dels in their Unbelief, and hindred their Conversion.

II. That they have brought a Re∣proach on the Reformation of the Church, and hindred the Progress of it.

III. That they have given occasion to the spreading of many detestable Er∣rors in Matters of Religion.

III. That they have greatly encoura∣ged Immorality.

I. They have hardned Infidels in their Unbelief, and hindred their Conversi∣on. This, says Clemens Alexandrinus, a 1.362is the Thing which they first produce against us; We ought not, say they, to believe, because of the Difference of Sects amongst you.

To the Corinthians, on the occasion of their Divisions, Clemens Romanus a 1.363does thus address himself: Your Schism, saith he, hath perverted many, hath discouraged many: It hath raised Doubts in many, and Sorrow in us all. And a little after,b 1.364 It is shameful, Beloved; yea, very shameful, and un∣worthy of a Christian Conversation, to hear, that the most Firm and Antient Church of the Corinthians, should by one or two Persons, be led into Sedition against their Pastors. And this Report is not on∣ly come to us, but to those also who are disaffected and estranged from us: Inso∣much that by your Folly, the Name of the Lord is blasphemed, and danger accrues to your selves.

It hath been found by experience, that when there was the greatest Ʋnion amongst the Faithful, it rais'd in those that were without a very high esteem of Christianity, and strongly invited them to embrace it. But when Schism prevail'd, it furnished the Adversaries of the Truth, with Exceptions against it, and made them obstinate in their Errors. This Effect, as I shall shew, it

hath had upon Jews, Heathens, and Mahometans.

1. To begin with the Jews; They ar∣gue from the Divisions amongst the Christians, that the Messiah is not yet a 1.365come. For, say they,

Was it not foretold by the Prophets, that in his Days, and amongst his Followers, there should be Unity and Concord; but how is this accomplish'd amongst those that believe in Jesus? Where is their Unanimity and Harmony of Af∣fections? Where is their Mutual Love, and the promised Peace? Are they not broken into many Sects? Are they not ready to devour one a∣nother?

To this indeed we may re∣ply, That Jesus Christ did break down the Wall of Partition that was between the Jews and Gentiles, and gathering a People out of both, he hath recon∣cil'd them in One Body: That when great Multitudes were converted to Him,b 1.366 whatever they might be be∣fore,* 1.367 They were of One Heart, and One Soul: That when the Number of Chri∣stians was mightily increas'd over the

World, the Heathens said of them with Admiration, See how they mutually Love one another: That the Doctrine of Jesus Christ, disposes all that receive it hear∣tily, to be of this Temper, and to ••ol∣low after the Things which make for Peace; and that all his Genuine Disciples do 〈◊〉〈◊〉, of whom the Predictions are to be un••derstood. And this I take to be a very sufficient Answer to the Objection; yet it can hardly be hoped, that any great regard will be paid to it, when the Schism amongst the Professors of Chri∣stianity so powerfully strike upon the Senses of the Adversaries, and turn their Eyes another way.

2. The Divisions amongst Christians, have made the Heathens more obstinate in their Errors, and been a great Scan∣dal to them. From hence it is, that they who most violently oppos'd the Gospel have been encouraged and ani∣mated in their Enmity against it: And others that had something of Inclinati∣on to it, have been made averse from it. The Unbelieving Greek, says St. Chry∣sostom, a 1.368comes to us, thus he pleads, I would be a Christian, but I know not to which Party I should joyn my

self: For there is ••uch Contention and Se∣dition, and many Tumults amongst you. Which Opinion then shall I prefer? Which shall I chuse? When every one saith, The Truth is on my side. There is no great strength in such Exceptions, yet they are obvious and popular, and with many they have been of greater force than the clearest Demonstrati∣ons.

3. As for the Mahometans, we are inform'd by a Person of great Worth, a 1.369who lived among them,

That to divide the Christians, hath always been the Master-piece of the Turkish Policy, and this Disunion amongst them hath avail'd the Ottoman Interest more than their Swords, and confirm'd their Ob∣stinacy in Religion with a Miracle, as if the Division of Christian Princes had been an effect of their Prayers, and a concession of Divine Providence to their daily Petitions.

Mr. Baxter also tells us,b 1.370 That doubtless the Divisions of the Christian World have done more to hinder the Con∣version of Infidels, and keep the Heathen, and Mahometan World in their damnable

Ignorance and Delusions, than all our power is able to undo; and have produced such Desolations of the Church of Christ, and such a plentiful Harvest and King∣dom for the Devil, as every tender Chri∣stian Heart is bound to lament with Tears of bitterness. If it must be, continues he, that such Offences shall come, yet woe to those by whom they come.

II. Divisions amongst the Reformed, have brought a Reproach upon the Re∣formation, and hindred the Progress of it. Camden informs us,a 1.371 that when the Sectaries in the Reign of Queen Eli∣zabeth, made an open Separation, The Papist thereupon clapped their Hands, and suggesting that there was no Ʋnity in the Church of England, they draw many to their Party. By this means we have been on the losing Hand, and this way they have gain'd more Proselytes, than by all their Books of Controversie. You have been often told, how their Agents have been employ'd to refine the Prote∣stants, to teach them a more Spiritual Way of Praying than that of a Liturgy, and to free them from all Smacks of Ce∣remonies: It being held meritorious by

the Managers of this Affair, if under any shape they could from a Party that would help to ruine our Constitution. But in the late Times, the Men of this Character, had the Confidence to lay aside their Disguise, and disdaining to act any longer behind the Curtain, they did their Work openly, and in the Face of the Sun: And what Assistance you gave them in it, was visible to all the World. This I write, not to insult over you; but in great Pity, to raise your Indignation against Schism, which engaged you in a shameful Confederacy. It was Schism that made you, and other Dissenters before you, the Instruments of the open Enemies of our Reformati∣on: And Schism, if you persist in it, will detain you in their Service. Whe∣ther you intend it or not, you will be digging in their Mines, or building up their shattered Walls: And by your Hands they will carry on their Designs with hopes of Success, which they de∣spair of accomplishing by their own.

III. Church-Divisions have given occasion to the spreading of many dete∣stable Errors in Matters of Religion. They are apt to unsettle the Minds of 〈◊〉〈◊〉 and pr••pare them for Changes.

We may gather from the Words of St. Paul, Ephes. 4. 12, 13, 14. that▪ they who forsake the Officers which Christ hath given for the perfecting or ••joying together of the Saints; They that are not compacted in his Mystical Body, but broken off from it, are as Children tossed to and fro, by the Sleight of Men, ••word cunning craftiness, whereby they lie in wait to deceive.

Such Deceivers are then most busie to exercise their Arts, when they are remov'n, whose watchful Eye should discover their Impostures, and who are appointed for that purpose. And thus when the Bishops and the Clergy that adher'd to them were laid aside in this Nation, False Teachers did boldly shew their Heads, and made a Prey of very many. Salmasius himselfa 1.372 complains, That Innumerable Sects which before were condemn'd to Hell, and lurked in Dark∣ness, did then break out all on a sudden, and appear'd in an open Day. And this was the cause that he alter'd his Judg∣ment about Episcopal Government, a∣gainst which he had written with great

Zeal, and concluded, that in England especially, it ought to have been conti∣nu'd.

This is the Testimony of a For∣reigner, but our Natives speak to the same purpose. Mr. Pagita 1.373 makes a heavy Lamentation, That the Wolves who were wont to lie in the Woods, were come out into the Sheepfold, and did roar in the Holy Congregation. And by ano∣ther b 1.374we are told, That the Disci∣pline of the Church was laid in her Grave, and that the Putredinous Vermine of bold Schismaticks, and Frantick Sectaries glo∣ried in her Ashes.

Mr. Edwards declares,c 1.375 That this Land was become in many places a Chaos, a Babel, another Amsterdam; yea, worse, and beyond that. And he says, That more Damnable Doctrines, Heresies, and Blasphemies had been of late vented, than in Fourscore Years before.

He also says to the Lords and Com∣mons assembled in Parliament,d 1.376 You have cast out Bishops, and their Officers, and we have many that cast down to the Ground all Ministers in all the Reformed

Churches: You have cast out Ceremonies, as the Cross in Baptism, kneeling at the Lord's Supper; and we have many that have cast out Sacraments, Baptism, and the Lords Supper. You have put down the Saints Days, and we have many that make nothing of the Lord's Day.

Mr. Edwardsa 1.377 in the compass of a few Pages, reckons up a vast Number of Heretical and Blasphemous Tenets, published within the space of four Years: And he says, That Things grew every Day worse and worse; and that it was hard to conceive them to be as bad as they were.

This Edwards is one that was not likely to be partial on the side of Prela∣cy▪ For he tells the Lords and Com∣mons Assembled in Parliament,b 1.378 That With Choice and Judgment he had Imbarkt Himself, with Wife, Children, Estate, and all that was dear to him, to sink, or perish, or come safe to Land with them: And that he had done this in the most doubtful and difficult Times, and in a ma∣lignant place amongst Courtiers.

IV. Church-Divisions have greatly en∣couraged Immorality: And this Effect they had visibly in this Nation, in the Times of the great Confusion. The Disorders that were then introduced in Matters Ecclesiastical, were attended with others in Things of Morality: And if we may believe the Nonconfor∣mists themselves, the many Heresies which were spread abroad, were ac∣companied with a great Corruption of Manners, over the Kingdom. On which Occasion the Assembly of Di∣vines said,a 1.379 The Lord hath strangely made way for Ʋnion, by the bitter, wo∣ful, and unutterable Fruits of our Divi∣sions, which have almost destroyed, not on∣ly the Ministry, but even the very Heart and Life of Religion and Godliness.

Others also of the Presbyterians, cry∣ing out against the horrible Wickedness which did then abound, ascrib'd the Growth of it to the Increase of the Se∣ctaries, as They call'd them. But we may justly reckon the Accusers in that Number, and leave a great share of the Matter in charge with them, who by revolting from their Superiors, and de∣serting

their Lawful Pastors, did break down the Fences, and open a Passage to all Iniquity.

To come nearer to the present Time; It is Notorious, that since the last o∣pening of your Meetings by the Tolera∣tion, Impiety hath been gathering Strength, and Profaneness hath made such Progress, that it is become too hard for all our Laws. It is not doubt∣ed, but some New Law is wanting to suppress it: And if that be obtain'd, it may be fear'd, that the Success would not answer our Desires, as long as the Schism remains, which is at the Root of this Evil; and is the great cause, why Immorality hath so much spread it self, and boldly shew'd its Head in defiance of all Authority.

But what Affinity is there between Schism and Immorality, or how is the last of these a Consequence of the for∣mer? To which I answer.

1. That Schism is a Means of depra∣ving the Conscience.

2. It inclines Men to Infidelity.

3. It brings Religion into Con∣tempt.

4. It is destructive of Charity.

5. It weakens the Ecclesiastical Dis∣cipline, which was design'd for the Pu∣nishment of Offences.

6. It hinders, and sometimes fru∣strates the Endeavours of the Pastors of the Church, for the Suppression of Vice, and the Advancement of Piety.

1. Schism is a means of depraving the Conscience; and consequently of promoting Immorality. For being the occasion of spreading of Errors, which are inconsistent with Holiness, the Pra∣ctice which is govern'd by them, when they have perverted the Judgment, must be so too. And when Men have been taught to call Good, Evil, and Evil, Good, their Actions will be suitable to those Instructions. We are inform'd bya 1.380 Thucydides, That in the Times of Sedition in Greece, the Signification of Words was alter'd: So that a Brutish Hardiness was accounted True-hearted Courage: Provident Deliberation, a de∣cent Fearfulness: Prudence, a pretence for Cowardice.—In short, says the Histori∣an, for Persons to be of a Kindred, was not so near as to be of a Society; on which account they were ready to under∣take

any thing, without making any Di∣sputes about it. And thus, when the Church has been divided, the Dividers have changed the Names of Things: And what, in other cases, they would have approv'd, they suffer not to pass without a sharp Censure, when it is a∣gainst their Faction; and what they would otherwise have condemn'd as a hainous Crime, they consecrate into a Duty, or an Act of Worship, when it is done by themselves, and for the In∣terest of their Party.

2. Schism inclines Men to Infidelity, and by degrees leads them to it. Dr.a 1.381 Owen confesses; That it constantly grows to farther Evil, in some to Apostacy it self. In some it hath this effect, That they embrace one Errour, or Evil Pra∣ctice, after another, and being unstable and prepar'd for all Changes, they usually grow worse and worse. Thus some from declaiming against the Common-prayer Book as an Idol, came to call the Holy Scripture a Golden Calf. And many who have been accustomed to shift their Principles upon any New Occasion, have turn'd Scepticks, or Atheists, at last; and renouncing the fear of Dei∣ty,

have lived without God in the World.

3. Schism brings Religion into Con∣tempt, and exposes it to derision.

The Doctor of the Gentiles saith, If an Hea∣then come in and hear you speak with se∣veral Tongues, will he not say that you are mad? And certainly it is little bet∣ter when Atheists and profane Persons do hear of so many discordant and con∣trary Opinions in Religion: It doth avert them from the Church, and make them sit down in the Chair of the Scorners.

These are the Words of the Lorda 1.382 Bacon: And they have been confirm'd by sad Experience.

4. Schism is destructive of Charity. And from hence it is, that Persons who provoked one another to Love and to good Works, when they remain'd in the same Communion, being divided, have re∣joyced in Evil, and triumph'd in the Falls of one another. Mr. Baxterb 1.383 tells us, That he had great Opportunity in his Time, to see the working of the My∣stery of Iniquity against Christian Love, and to see in what manner Christ's House and Kingdom is Edified by Divisions: And

says he of himself, I thought once, that all that talk about Schism and Sects, did but vent their Malice against the best Chri∣stians under those Names: But since then, I have seen what Love-killing Principles have done. I have long stood by while Churches have been divided, and sub-di∣vided: One Congregation of the Division, labouring to make the other Contemptible and Odious, and this call'd the Preaching of the Truth, and the purer Worshipping of God.

Charity being expell'd, it is succeeded by Envy and Strife, by Confusion, and every Evil Work. A false Zeal usurps the place of true Piety, and often pushes Men on to the greatest Enormities and Acts of Cruelty. This effect it hath often had amongst Christians; and in the Days of the Emperour Julian, when they were much divided, it tran∣sported many of them into such Rage against one another,a 1.384 that the Apo∣state was in hopes the Church would pe∣rish, by their Mutual Animosities, and Contentions.

5. Schism weakens the Ecclesiastical Discipline, which was design'd for the Punishment of Offences; and which

put a powerful Restraint on Wicked∣ness, when it remain'd in its full Vigour. But when it is broken, it is rendred im∣practicable, or ceases to be a Terrour to Evil-doers. For as the Jews, who would not be prevailed with, to live according to the Law of Moses, deserted Jerusalem, and resorted to the Temple which San∣ballet had built at Garizina 1.385; so when a Church is divided into opposite Com∣munities, Offenders that would not be endur'd in one, fly to another for Re∣fuge. And then they are like to have no great regard for an Excommunicati∣on, when it dismisses them from one, to another Society, which will hardly fail to call it self the purer of the two, or to pretend to better means of Edifica∣tion.

It may be thought, that a Party be∣ing Separated from the Church, upon a pretence of greater Purity, would not receive into their Communion other Deserters, who are Notorious for their Immorality. But this has been contra∣dicted by frequent Experience; and particularly it was so in the case of No∣vatianus and his Followers: For howe∣ver they profess'd a very rigorous strict∣ness,

yet they receiv'd into their Society Novatus, a Man of contrary Principles and loose Morals. But that was no Mat∣ter, as long as he serv'd their Designs. They could connive at his former Crimes, when he was engaged with them in Schism, and Communication of Guilt had made them One.

6. Schism hinders, and sometimes frustrates the Endeavours of the Pa∣stors of the Church, for the Suppressi∣on of Vice, and the Advancement of Piety; and renders their Condition like that of the Jews, when they were Re∣building the Walls of Jerusalem, and held a Weapon in one Hand, whilst they Wrought in the Work with the other.* 1.386 They cannot lay out their whole Strength against the Immoralities of the Times, and for the promoting of Holi∣ness, when they are diverted from it by a necessary Defence of their own Con∣stitution.

In this Defence they must expect to suffer many Reproaches from the Sedi∣tious, who, when they have least to say for their cause, are usually most for∣ward to cast Aspersions on the Pastors and People which they have deserted, that it may not be thought, it was for nothing that they made a Separation.

But the Pastors of the Church com∣monly bear the greatest share of this, as well as other Persecutions: And then if the Calumny with which they are load∣ed, is believed, it does infinite Mischief. It renders their Persons despicable, and their Ministry useless. It makes their Reproofs of Sin appear ridiculous; and be they innocent as they will, the im∣putation of Wickedness, which is fast∣ned on them, gives encouragement to those that are under the Guilt of real Crimes, and becomes an Inlet to all De∣bauchery.

The CONCLƲSION.

I Have now gone over the Things which I design'd to treat of: And if you have well consider'd what has been said, perhaps you may see cause to say to one another, in the Words of Mr. Baxter,a 1.387 Alas, dear Brother, that we should not yet know that our own Ʋn∣charitable Divisions, Alienations, and Se∣parations, are a Crying Sin! Yea, the Crying Sin, as well as the Ʋncharitable∣ness and Hurtfulness of others. Alas, will God leave us also, even to the Obdurate∣ness of Pharaoh? Is there not Crying Sin with us? What have we done to Christ's Kingdom, to this Kingdom, to our own Friends, Dead and Alive, to our selves, and alas, to our Enemies, by our Divisi∣ons?

And do we not feel it? Do we not know it? Is it to us, even to us a Crime in∣tolerable, to call us to Repentance? Woe to us! Into what Hardheartedness have we sinned our selves! Yea, that we should continue in the Sin, and passionately de∣fend it! But to Sum up all.

Would you bring the Kingdom of Christ to Desolation, or are you wil∣ling to see the Ruine of his House? Would you hinder the Unbelieving World from receiving the Gospel, or would you harden them in their Inside∣lity? Would you blast the Honour of our English Reformation, and give Pro∣s••lytes to the Church of Rome? Would you occasion the spreading of many false and damnable Doctrines, which cast Reproach on the Christian Name, and are pernicious to the Souls of Men? Would you keep open a free passage for all Iniquity, and encourage Vice to ap∣pear abroad in great Pomp, without Shame, or Fear? Schism is the direct way to all this, and the Means which you have chosen, answer the Ends which you have in view.

But would you rather see the Kingdom of Christ in a flourishing Condition, and the House increase Strength and Splen∣dour, which he hath built with so much

care and cost? Would you be instru∣mental to the Conversion of Unbelie∣vers, or would you have them brought from Darkness to Light, and from the Power of Satan unto God? Would you defeat the Designs of the Factors for the Church of Rome, who have been so busie in inflaming our Differences, and so ready to make their Advantage of them? Would you hinder the pro∣gress of Error, or do what is proper to stop the Mouths of its Advocates? Would you help to stem the Torrent of Profaneness, and drive it backwards? And would you see the open Enemies of Religion, forced into their lurking holes, or flying into their Retreats of Dark∣ness? Would you do what is highly be∣neficial to others, as well as Glorious and Happy for your selves? Your way is to return to the Ʋnity of the Church, which you have forsaken: And if that be so, as I really think it is, my En∣deavours to bring you into it, will need no Apology.

FINIS.

Notes

• * 1.1

  Job 34. 32.
• * 1.2

  1 Kings 18. 21.
• * 1.3

  See his Li∣bertas Eccle∣siastica.
• * 1.4

  John 17. 21, 22, 23.
• * 1.5

  Ephes. 2. 21.
• * 1.6

  Ephes. 4. 16.
• * 1.7

  Ephes. 4. 1, 2, 3, 4, 5, 6.
• * 1.8

  Phil. 2. 1, 2.
• * 1.9

  Ephes. 4. 5.
• * 1.10

  Jude 3.
• * 1.11

  1 Cor. 10. 1.
• * 1.12

  Coloss. 2. 2.
• * 1.13

  Galat. 5. 3.
• * 1.14

  Rom. 12. 10.
• * 1.15

  John 13. 34.
• * 1.16

  Revel. 12. 17. & 5. 9.
• * 1.17

  John 17. 9.
• * 1.18

  Gal. 6. 10.
• * 1.19

  Vid. Justel. Not. in Cod. 〈◊〉〈◊〉. Eccl. Ʋ••••v. p. 149, 150. & pag. 205, 206.
• * 1.20

  1 Pet. 2. 17. & 3. 8.
• * 1.21

  Act. 15. 1, 3, 22, 23, 32, 33, 40. Rom. 16. 14. Gal. 1. 2. Ephes. 6. 23. Phil. 1. 14. Coloss. 1. 2. 1. Thess. 4. 10. 5. 26, &c. Justin. Apol. ad Anton. P. pag. 161.
• * 1.22

  Lucian. Tom. 2. p. 567. Ed. Amst. 1687. Caecil. apud Minuc. Felic. in Octavo, p. 81, 82. Edit. Amst. 1672.
• * 1.23

  John 13. 35.
• * 1.24

  John 17. 21.
• * 1.25

  Gal. 3. 27.
• * 1.26

  1 Cor. 12. 13.
• * 1.27

  Act. 2. 42.
• * 1.28

  Jude 12.
• a 1.29

  Vid. Aring. Rom. Subter. L. 6. c. 27. & Balduin, Comment! in Plin. L. 10: Epist. 97.
• a 1.30

  Osculum Pacis quod est Signaculum Orationis. Tert. de Drat. e. 14. p. 134.
• b 1.31

  Vid. ••a Cerd. Advers. Sacr. C. 151. N. 19. & Aubespin. de l'Eucharistie. l. 2. c. 15. &c.
• * 1.32

  Rom. 16. 16.
• * 1.33

  1 Cor. 16. 20.
• c 1.34

  Vid. Tertul. ubi supra & Rigalt. in locum.
• * 1.35

  1 Cor. 10. 17.
• d 1.36

  Quo et ipso Sacramento populus noster oftenditur adunatus, ut quemadmodum grana multa in unum collecta, & commolita, & commixta, panem unum faciunt: sic in Christo qui est panis coele∣stis, unum sciamus esse corpus, cui conjunctus sit noster numerus & adunatus. Cyprian Ep. 63. p. 154.
• a 1.37

  Qui accipit Mysterium unitatis, & non servat vinculum pac••••▪ non aceipit Mysterium pro se, sed Testimonium contra se. Serm. de Sacrament. ad Infant.
• * 1.38

  1 Cor. 10. 20, 21.
• * 1.39

  ver. 16.
• a 1.40

  Vid. Origen. contra Cel. l. 3. p. 142. Ed. Spencer.
• b 1.41

  Vid. Tertul. de Poenit. c. 9. & Pamelii Annot. in locum.
• * 1.42

  1 Cor. 5. 13.
• * 1.43

  2 Cor. 2. 7.
• * 1.44

  ver. 8.
• a 1.45

  Vid. ••evereg. Annot. in Canon. 2. Concil. Nic. p. 71.
• a 1.46

  Vid. Coteter. Not. in Const. Apostol. Col. 169, 170.
• b 1.47

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.48

  Vid. Plin. l. 10. Ep. 43. & 97. cum Com∣ment. Balduini.
• d 1.49

  Tertull. Apolog. c. 39. p. 31. Ed. Paris. 1675.
• e 1.50

  P. 32.
• * 1.51

  Ephes. 4. 16.
• * 1.52

  Rom. 12. 4.
• a 1.53

  Ep. ad Corinth. c. 40.
• b 1.54

  C. 41.
• c 1.55

  Ibid.
• * 1.56

  Ephes. 4. 11.
• * 1.57

  Ver. 12.
• a 1.58

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Vid. Bud. Comment. Ling. Grae p. 737. & Hammond. Annot. in a Cor. 13. 11.
• * 1.59

  Ver. 13.
• * 1.60

  1. Cor. 12. 28.
• * 1.61

  1 Cor. 4. 1.
• * 1.62

  Matt. 16. 19.
• * 1.63

  1 Cor. 5. 4.
• * 1.64

  2 Cor. 2. 10.
• * 1.65

  2 Cor. 5. 20.
• * 1.66

  Joh. 17. 18, 20, 21.
• * 1.67

  Acts 6. 6.
• * 1.68

  1 Tim. 5. 17.
• * 1.69

  •• Cor. 8. 23.
• a 1.70

  Treatise of Church-Government, c. 6.
• b 1.71

  Theod. Tom. 3. p. 172.
• * 1.72

  John 13▪ 20.
• * 1.73

  1 Cor. 14. 32.
• a 1.74

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Greg. Na••. Orat. 26. p. 449. Ed. Paris. 1630.
• * 1.75

  1 Cor. 14. 40.
• a 1.76

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Xenophon. Occonom. p. 664.
• * 1.77

  Coloss. 2. 5.
• * 1.78

  1 Cor. 14. 33.
• * 1.79

  Rom. 12. 4, 5.
• * 1.80

  Rom. 11. 17, 18, 19.
• a 1.81

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ••••d. Bud. Comment. p. 764.
• * 1.82

  Rom. 11. 25.
• * 1.83

  Ephes. 2. 21.
• * 1.84

  Joh. 10. 16.
• * 1.85

  Cantic. 6. 4.
• a 1.86

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Xenophon. ubi supra.
• * 1.87

  Revel. 1. 10.
• * 1.88

  Matt. 13. 41.
• * 1.89

  Ephes. 2. 19.
• * 1.90

  Rom. 14. 19.
• * 1.91

  1 Cor. 14. 33.
• b 1.92

  〈◊〉〈◊〉 Pamel. Annot. in Tertull. de Pr••••script. c. 20. 〈◊〉〈◊〉. de l'Eucharistie, l. 2. c. 5.
• * 1.93

  Ephes. 2. 14. and 4. 3.
• * 1.94

  •• Tim. 2. 22, &c.
• c 1.95

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.96

  Ezek. 43. 24.
• * 1.97

  Lev. 2. 13.
• * 1.98

  Num. 18. 19.
• a 1.99

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ••u••tath. in Homer. Iliad. 4. p. 100.
• * 1.100

  See Ephes. 11. 14, 15, 16, 17, 19.
• * 1.101

  Colos. 2. 19.
• a 1.102

  Treatise of Church of Government, c. 2.
• b 1.103

  Cyprian. Tract. p. 229. Ed. Oxon.
• a 1.104

  Cypr. Epist. 61. p. 136.
• a 1.105

  Episcopatus unus est cujus, à singulism solidum pars tenetur. Cypr. Tract. p. 108. Vid. Episcop. Oxon. Not. in locum.
• b 1.106

  Collegium Epi••••••pale non aliud, quam Episcoporum univer∣sus Ordo, ac Societas quam latè patet. Omnes enim toto orbe E∣piscopi Collegae. Hinc aliquando Collegium absolute, pro Episco∣pale Collegium: & Collegae pro Episcopis, &c. M. Casaub. in Optat. l. 1, p. 5.
• c 1.107

  Copiosum corpus est Sacerdotum concordiae mutuae glutino at∣que unitatis vinculo copulatum. Cypr••••••. Ep. 68. p. 178.
• a 1.108

  Vid. Constitut. Apost. 1. 2. c. 58. & Coteler. Not. in locum, p. 187.
• b 1.109

  Survey of Church Discipline, by T. H. Part. a. c. 2.
• a 1.110

  See Ruthband's N••••rative of some Church-Courses in N. E. p. 43.
• b 1.111

  Hodie Pr••••byter qui cras Laicus. 〈…〉〈…〉 c. 41. p. 217.
• c 1.112

  Ball's Tryal of the New Church. 〈…〉〈…〉 80. 〈…〉〈…〉 p. 144.
• a 1.113

  Vid. Canon. Apostolic. 12, 19. Concil. Nicam. Canon. 5. An∣tioch. Can. 6. Epist. Synod. African. in Bevereg. Syn••dic. T. 1. p. 675. Epiphan. Haeres. 42. c. 1, ••. Synes. Ep. 58. p. 203.
• a 1.114

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vid. Justel. Not. in Cod. Can. Eccl. Univers. p. 232.
• a 1.115

  Pacem tamen quomodocunque à Sacerdote Dei ••em••l data•••• non putavimus au••erendam. Cyprian. Ep. 64. p. 158.
• * 1.116

  Rom. 15. 20.
• * 1.117

  See 2 Cor. 10. 13, 14, 15, 16.
• * 1.118

  Galat. 1. 22.
• * 1.119

  2 Cor. 8. 1.
• * 1.120

  Galat. 1. 2.
• * 1.121

  1 Cor. 16. 19.
• * 1.122

  Act. 8. 1. 13. 1.
• a 1.123

  Vid. Justel. Not. in Cod. Canon. Eccl. Univers. p. 184, 185.
• * 1.124

  1 Cor. 1. 2.
• * 1.125

  Revel. 2. 12. 18. 3, 7. 2. 1, 8. 3. 14. 1 Thes. 1. 1.
• a 1.126

  Vid. Jus Divin. Regiminis Eccles. c. 13. p. 213. &c. Hudson. Vind. c. 7. p. 154. &c. Blondel. Praefat. ad Eccles. Rectores, p. 76. Salmas. Apparat. p. 239, 240, 253, &c.
• a 1.127

  Scire debes Episcop•••• in Ecclesia esse, & Ecclesiam in Episco∣po—Quando Ecclesia, qu•• Catholica una est, scissa non ••it, 〈◊〉〈◊〉 divisa; ••••d sit utique co••••e••a & 〈…〉〈…〉 sibi invicem Sacer∣dotum glutino copulata. Cyprian. Ep. 66. p. 168.
• * 1.128

  Heb. 1••. 25.
• a 1.129

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vid. Ephes. 2. 19. Galat. 6. 10.
• b 1.130

  Vid. Spanhem. Dissert. 9. de Praest. & Usu Numism. p. 692. 792. ad 796. Roines. Inscript. Class. 5. N. 20, 22.
• a 1.131

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eyhes. 2. 9.
• * 1.132

  See Rom. 12. 13. 1 Pet. 4. 9.
• b 1.133

  Vid. Chr. Lupi Schol. in Tertul. Lib. de Praescript. c. 20.
• c 1.134

  Vid. Philippi Thomasini Lib. de Tesseris Hospitalitatis, c. 7. & 10.
• d 1.135

  Dum est illis communicatio pacis, & appellatio fraternitatis, & contesseratio hospitalitatis. Quae jura non alia ratio regit, quam ejusdem Sacramenti una traditio. Tertullian. ubi supra. Vid. Ca∣non. 2. Concil. Chalcedon. cum Notis Justel. p. 129, &c.
• a 1.136

  Vid. Sozomen. Hist. Eccl. l. 5. c. 16. p. 618.
• * 1.137

  1 Cor. 16. 1, 2.
• * 1.138

  2 Cor. 8. 4. 9. 1, 2, 3, 4, 5.
• * 1.139

  Galat. 2. 2.
• a 1.140

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Lucian. Tom. 2. p. 567.
• a 1.141

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.142

  Rom. 15. 26.
• * 1.143

  2 Cor. 8. 4. 9. 13, &c.
• b 1.144

  Viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Constitut. Apost. Lib. 2. C. 58.
• * 1.145

  Acts 4. 47.
• * 1.146

  Acts 22. 25.
• a 1.147

  Vid. Julian. Imperat. Orat. 7. p. 238, 239. Ed. Spanhem.
• * 1.148

  Ephes. 2. 14.
• a 1.149

  Joseph. Antiq. Jud. lib. 15. c. 14.
• * 1.150

  1 Pet. 2. 9, 10.
• a 1.151

  Vid. Solden. de Jure Nat. & Gent. L. 2. c. 4. c. 169.
• b 1.152

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Polit. L. ••. c. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. c. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. L. 3. c. 1.
• a 1.153

  Vid. Grot. de Jure B. & P. l. 2. c. 9. Sect. 3.
• a 1.154

  Praescript. c. 20. p. 208, 209.
• * 1.155

  1 Joh. 1. 3.
• * 1.156

  1 Cor. 12. 12.
• * 1.157

  Ephes. 5. 29, 30.
• * 1.158

  See 1 Cor. 3. 3.
• * 1.159

  Jam. 3. 16.
• a 1.160

  Treatise of Self-denial, Ep. Monit. A. D. 1659:
• a 1.161

  Ingens flagitium Schismatis. l. 1. p. 22. p. 23.
• b 1.162

  Chrys. Tom. 3. p. 822.
• c 1.163

  Advers. Haeres. l. 4. c. 62.
• a 1.164

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.165

  Rom. 16. 17.
• * 1.166

  1 Cor. 3. 3.
• b 1.167

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Strab. lib. 13.
• c 1.168

  Pythagorae, hisque qui ejus Haeresim fuerunt secuti, &c. Vi∣truv. de Architect. Praefat. 1. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Diog. Lacrt. Proaem. Segm. 19. Plurimosque discipulos vivo adhuc Praeceptore in suam haeresim congregasset.
• d 1.169

  Aug. de Civit. Dei, l. 8. c. 12.
• * 1.170

  Acts 24. 5. & 28. 22.
• * 1.171

  Acts 24. 14.
• * 1.172

  1 Cor. 11. 18.
• * 1.173

  v. 19.
• * 1.174

  Tit. 3. 10.
• * 1.175

  1 Cor. 11. 18
• * 1.176

  1 Cor. 3. 4.
• * 1.177

  1 Cor. 1. 10.
• * 1.178

  1 Cor. 12. 25.
• a 1.179

  Owen of Schism, p. 42.
• b 1.180

  Pag. 275.
• c 1.181

  Pag. 69.
• a 1.182

  Pag. 11.
• b 1.183

  Dr. Cawdry. See his Independency further prov'd to be a Schism. p. 15.
• c 1.184

  Pag. 8.
• a 1.185

  Pag. 51.
• a 1.186

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Galat. 5. 12.
• * 1.187

  Tit. 3. 2.
• a 1.188

  Cyprian. de Unit. Eccles. p. 108.
• * 1.189

  Mat. 12. 30.
• a 1.190

  Epist. ad Ephes. p. 20.
• b 1.191

  Ibid.
• * 1.192

  1 Joh 2. 19.
• * 1.193

  Ver. 18.
• * 1.194

  Ver. 19.
• * 1.195

  Heb. 10. 24, 25.
• * 1.196

  Tit. 3. 10.
• * 1.197

  Rom 16. 17.
• a 1.198

  Pag. 40.
• b 1.199

  Pag. 6.
• c 1.200

  Pag. 7.
• d 1.201

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.202

  Epist. 66. p. 168.
• a 1.203

  Epist. 43. p. 83.
• b 1.204

  See Langley's Persecuted Minister, p. 35. 39. See Jus Divin. Minist. Angl. p. 83. 87. 90.
• a 1.205

  See Cawdry's Appendix to Independ. a great Schism.
• b 1.206

  True Nature of a Gospel. Church, p. 56, 57, 58.
• * 1.207

  2 ••am. 6.
• a 1.208

  Vid. Joseph. Antiq. J••d. lib. 7. c. 4.
• a 1.209

  Pallad. de Vit. Chrysost. p. 5. Ed. Bigot.
• b 1.210

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Num. 16. 1.
• c 1.211

  Antiq. Jud. Lib. 4. c. 1. p. 245. Ed. Oxon.
• * 1.212

  Numb. 16. 〈◊〉〈◊〉.
• * 1.213

  Jude 1••.
• * 1.214

  Luk. 10. 16.
• a 1.215

  Polit. Lib. 2. c. 2.
• * 1.216

  Numb. 16. 30.
• a 1.217

  Epistle to the Reader, before his Quo Warranto.
• a 1.218

  Epistle to the Reader before Ju•• Divin. Minist. Evang:
• b 1.219

  Philadelphians.
• a 1.220

  Ubi Supra.
• b 1.221

  Anno Dom. 1658.
• * 1.222

  〈◊〉〈◊〉.
• * 1.223

  〈◊〉〈◊〉 1. 10.
• a 1.224

  Qui estis vos & unde venissis? Optat. Lib. 2.
• b 1.225

  Non nego quin Apostolos postea quoque, vel saltem Evange∣listas in terdum excitarit Deus, ut nostro tempore factum est. Ta∣libus enim qui Ecclesiam ab Antichristi defectione reducerent, opus suit. Munus tamen ipsum Extraordinarium appello, quia in Ecclesi•••• ritè constitutis locum non habet. Calvin. Inst. l. 4. c. 3. Sect. 4. Au∣teurs de sa Reformation ont volontairement renonce a la marque de l'Eglise Romaine; qu'l faut tenir leur vocation pour Extraordi∣naire, &c. Bez. Hist. p. 580.
• * 1.226

  •• Tim. 4. 14.
• a 1.227

  Instit. Lib. 4. c. 3. Sect. 16.
• a 1.228

  Selden. de Syned. Lib. 1. c. 14.
• b 1.229

  Ex hoc autem loco Novi Foederis unico tum lectionis tum sensus, ut vides, adeo incerti—Mira formantur & varia ab ali∣quibus de Jurisdictione Presbyterii velut Instituto Divino etiam tunc fundata. ibid.
• * 1.230

  Joh. 2. v. 1.
• * 1.231

  Joh. 3. v. 1.
• * 1.232

  Pet. 1. v. 1.
• a 1.233

  Vid. Epiphan. Haeres. 75. c. 3.
• b 1.234

  In rebus Divinae Institutionis nemo potest quod non accepit tradere, nec potestatem quam ipse non habet alii transcribere. Sa••••. Apparat. p. 232.
• a 1.235

  Quis unquam vidit aut legit eos qui Extraordinariam potesta∣tem habituri sunt, delegari & ordinari ab illis qui Ordinariam habent tantum. Apparat, p. 18.
• * 1.236

  2 Tim 1. 6.
• a 1.237

  Hieron. in Tit. 1.
• a 1.238

  See the N••rrative of some Church-Courses in N. Engl. by W. R. c. 12.
• a 1.239

  De qua terra germinavit? De quo mari emersit? De quo coelo decidit, Contr. Donat. Lib. 3. c. 2.
• * 1.240

  2 Tim. 4. 3.
• b 1.241

  Laicis Sacerdotalia munera injungunt. Praescript. Haer••••. c 41. p. 217.
• a 1.242

  Jus Divin. Minist. Angl. Part 1. p. 185, 186.
• b 1.243

  Page. 187.
• a 1.244

  Populus nunquam habuit eligendi & Ordinandi Presbyte∣ros vel Episcopos, qu••tamen potest Regem super se imponere, & li∣bertatem corporum suorum alicui domino mancipere. Apparat. pag. 232.
• b 1.245

  Non universam multitudinem manus imposuisse suis Ministris, sed solos Pastores. Institut. L. 4. C. 3. Sect. 16.
• c 1.246

  Ordinandi, seu manus imponendi potestatem Protestan∣tium nemo laicis tribuendam putavit. Blondel. Apol. Sect. 3. pag. 523.
• a 1.247

  〈◊〉〈◊〉 of Agreement, p. 6, 7.
• a 1.248

  Vid. Athanas. Apolog. 2. p. 570.
• b 1.249

  A. D. 324.
• a 1.250

  See Cotton's Way of the Churches of New-England, c. 6. Sect. 3. 〈…〉〈…〉 the Narrative of some Church-courses in New-England, by W. ••. c. 8. p. 32.
• a 1.251

  Pag. 5.
• b 1.252

  Pag. 11.
• a 1.253

  Cyprian. Epist. 69. p. 183, 184.
• b 1.254

  Hos. 9. 4.
• a 1.255

  Tom. 3. p. 822, 823. Ed. S••vil.
• a 1.256

  Ad LXX Interpretes respicit apud quos 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, est consecrare, Exod. 28. 41, & 29. 9, & 32. 29. Levit. 8. 33, 34. Numb. 3. 3. Vid. Morin. de Ordinat. Part. 2. & Buxtorf. Lex. Chald. in voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.257

  Vid. Grot. de Jure B. & P. Lib. 2. c. 9. Sect. 10.
• * 1.258

  1 Cor. 1. 12.
• * 1.259

  1 Cor. 3. 3.
• * 1.260

  1 Cor. 1. 13.
• * 1.261

  Philip. 4. ••.
• a 1.262

  Cap. 47.
• b 1.263

  See Rom. 2. 16.
• * 1.264

  1 Cor. 11. 19.
• * 1.265

  1 John 11. 19.
• a 1.266

  Dr. Hamm••••d.
• * 1.267

  Acts 10. 34.
• * 1.268

  Acts 15. 7.
• * 1.269

  Acts 13. 5, 14.
• * 1.270

  Acts 18. 4.
• * 1.271

  Acts 28. 23, 24.
• * 1.272

  Acts 15. 23.
• * 1.273

  Acts 15. 1.
• a 1.274

  Constitut. Apostolic. L. 7. c. 46. p. 372.
• b 1.275

  Malat. Chronograph. p. 325.
• a 1.276

  Vid. D. Pearson. Cestriens. Episcop. Opp. Posthum. Chro••. Dissert. Poster.
• b 1.277

  See Treatise of Church Government, c. 9, 11, 14.
• * 1.278

  See Ephes. 2. 14, 15, &c.
• * 1.279

  Galat. 1. 7, 8.
• * 1.280

  Philip. 3. 2.
• * 1.281

  Rom. 16. 17.
• * 1.282

  Gal. 2. 11, 12, 13, 14.
• * 1.283

  Acts 13. 1.
• * 1.284

  Clem. Rom.
• * 1.285

  Epist. ad Co∣rinth. c. 1.
• a 1.286

  Vid. Origen. in Luc. c. 1. Homil. 6. Euseb. H. E. L. 3. c. 12.
• b 1.287

  Iren. advers. Haeres. L. 3. c. 3. Tertull. Praescript. c. 32.
• c 1.288

  Vid. Cyprian. Ep. 46. & 55.
• d 1.289

  Cornel. apud Euseb. H. E. L. 6. c. 43.
• e 1.290

  Vid. Cornel. Ep. ad Cyprian-inter Ep. Cypr. p. 49. p. 93.
• * 1.291

  Matt. 18. 20.
• a 1.292

  Cyprian. de Unit. Eccles. p. 112, 113.
• * 1.293

  Matt. 18. 19.
• * 1.294

  Philip. 1. 15, 18.
• * 1.295

  Ver. 19.
• a 1.296

  〈◊〉〈◊〉 Ess. N. 3.
• a 1.297

  Cyprian. de Unit. p. 112.
• a 1.298

  Optat. L. 1. P. 22, 23.
• * 1.299

  Matt. 15. 14.
• b 1.300

  Vid. Joseph. Antiq. Jud. Lib. 3. c. 7. p. 434.
• a 1.301

  Hares. 75. N. 4.
• * 1.302

  Isa. 5. 20.
• * 1.303

  Job 13. 7.
• * 1.304

  Rom. 3. 8.
• a 1.305

  See Baylie's Disuasive, C. 1. ••. 2. Paget's Arrow against Se∣paration, p. 28, &c.
• * 1.306

  Rom. 4. 15.
• * 1.307

  1 Cor. 11. 5, &c.
• * 1.308

  1 Cor. 14. 40.
• * 1.309

  1 Cor. 11. 22.
• * 1.310

  1 Cor. 6. 20.
• * 1.311

  Psal. 95. 6.
• * 1.312

  1 Cor. 11, &c.
• * 1.313

  1 Cor. 11. 14.
• * 1.314

  1 Cor. 13. 5.
• * 1.315

  1 Cor. 11. 16.
• a 1.316

  See Dr. Hammond's View of the New Directory, Sect. 23.
• a 1.317

  Way of the Churches in New England, c. 4. Sect. 2.
• * 1.318

  1 Cor. 5. 1, 2.
• * 1.319

  2 Cor. 12. 21.
• * 1.320

  1 Cor. 6. 1, 6.
• * 1.321

  1 Cor. 11. 21.
• * 1.322

  1 Cor. 11. 17.
• * 1.323

  1 Cor. 1. 2.
• a 1.324

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2 Cor. 13. 11.
• * 1.325

  1 Cor. 12. 20, 25, 27.
• * 1.326

  1 Cor. 1. 10.
• a 1.327

  Mr. Ball. See his Answer to Can. p. 137, 138.
• a 1.328

  Baxter's Direct. p. 745.
• * 1.329

  Prov. 13. 10.
• a 1.330

  Clem. Roman. Epist. ad Corinth. c. 1.
• b 1.331

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. c. 47. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. c. 1.
• a 1.332

  Fingitis vos ante tempus messis fugere permixta Zizania, quia vos estis sola Zizania. Nam si frumenta essetis, permixta Zizania toleraretis, & à segete Christi non vos divideretis. August. Epist. 171.
• a 1.333

  Christian Direct. p. 739, 740.
• a 1.334

  See their Preface before the Jus Divin. Reg. Eccles.
• b 1.335

  Christian Direct. p. 741.
• * 1.336

  1 Tim. 3. 15.
• * 1.337

  1 Pet. 2. 5.
• * 1.338

  Ephes. 2 20.
• * 1.339

  Colos. 3. 15
• a 1.340

  Vid. Ep. 1. ad Corinth cap. 1 & 2.
• b 1.341

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vid. Coteler. Not. Col. 83, 84.
• a 1.342

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.343

  Chr. Direct. p. 739.
• * 1.344

  Ephes. 2. 21.
• * 1.345

  Ephes. 4. 16.
• a 1.346

  Christian Direct. p. 738.
• a 1.347

  Sermon on 1 Cor. 14. 26.
• a 1.348

  Cure of Church-Divisions, p. 359.
• * 1.349

  1 Cor. 3. 3.
• * 1.350

  2 Cor. 12. 11.
• * 1.351

  2 Cor. 12. 2, 7.
• * 1.352

  Acts 18. 24.
• * 1.353

  2 Cor. 10. 10.
• * 1.354

  2 Cor. 3. 7.
• * 1.355

  1 Cor. 3. 3.
• a 1.356

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Ep. ad Corinth. c. 49.
• * 1.357

  1 Cor. 14. 26, 40.
• * 1.358

  2 Thess. 3. 11.
• a 1.359

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.360

  See also v. 6. and 1 Thess. 5. 14.
• * 1.361

  Rom. 16. 17.
• a 1.362

  Strom. Lib. 7. p. 753.
• a 1.363

  Ep. ad Corinth. c. 46.
• b 1.364

  C. 47.
• a 1.365

  Vid. Episcop. Instit. Lib. 3. Sect. 4. c. 21.
• b 1.366

  See Dr. Pocock, on Micah 4. 3.
• * 1.367

  Acts 4. 32.
• a 1.368

  Tom. 4. p. 799.
• a 1.369

  Rycaut's History of th•• Turkish Empire. p. 80.
• b 1.370

  Christian Directory, p. 740.
• a 1.371

  Cambd. Elizab. A. D. 1583.
• a 1.372

  Ab Episcopatus abolitione consecuta est horrenda confusio & perturbatio Religionis, Sectis innumera bilibus quae antea Or••o dam∣natae in tenebris delites••ebant, de repente qua data porta undequa∣que in ••ucem erumpentibus. Salm. Resp. ad Milton.
• a 1.373

  Heres. p. 41. A. D. 1645.
• b 1.374

  Dr. 〈◊〉〈◊〉
• c 1.375

  Gangr. Part. 1. p. 120. Printed A. D. 1645.
• d 1.376

  A. D. 1646.
• a 1.377

  See Gangr. Part. 1. P. 18, &c.
• b 1.378

  Ep. Ded.
• a 1.379

  Epistle to the Reader before Jus Divin. Minist. Evangel.
• a 1.380

  De Bello Pelopon. Lib. p. 195. Edit. Oxon.
• a 1.381

  Owen of Schism, p. 55.
• a 1.382

  Bac. Ess. 3.
• b 1.383

  See the Preface to his Cure of Church-Divisions.
• a 1.384

  Vid. Ammian. Marcellin. Lib. 22. c. 5. 〈◊〉〈◊〉 Notis Ha••r. Vales.
• a 1.385

  Vid. Joseph. Antiq. Jud. Lib. 2. cap. 8.
• * 1.386

  Nehem. 4. 17.
• a 1.387

  Defence of his Cure, Part 2. p. 6.