The doctrine of schism fully opened and applied to gathered churches. Occasioned by a book entituled, Sacrilegious dissertion of the holy ministery rebuked; and tolerated preaching of the Gospel vindicated. / By The author of Toleration not to be abused by the Presbyterians.

CHAP. XXI.

Gathering of Churches ought not to be practi∣sed, as now it is, either, in Conscience, or prudence. Objections answered.

YEt, we are not at a full Agreement: he seems every where, to take it for granted, that, we are now, at perfect li∣berty, to gather new Churches or not, which, by no means, I allow, while my principles stand undemolish't: Such as these.

That our Church of England is a true

Church that our parochial Congregations are true Churches that the people of England are generally, Members of this Church and Churches; or at least ought so to be. That they lawfully may, and consequently are, in Duty and Conscience bound to Communicate with them. And therefore, for them to Seperate, and to gather themselves into new Congregations, of another constitution, is plainly sinful and Schysmatical.

Upon the premises, I doe conclude, that Conscience ought first to be consulted in the case: and the many obligations thereof, ef∣fectually and totally removed, before you can make it a matter of indifferency in it self, and of more Christian prudence pro hic & nunc, as you seem to affirm.

Our Obligation to this Communion falls many wayes upon us: from our Relation to the Church; the laws of cohabitation of Church-Members, the Laws of the King∣dome, and the long continued practice of this Church: none of all which, are in the least touched, much less Altered or Repeald by the Declaration of Indulgence.

Besides, the many express Scriptures a∣gainst our forsaking our (wonted) Assemblies, Seperating our selves, making parties and di∣visions in the Church: having our Teach∣ers in too much Admiration, and heaping

them up to our selves, and receiving the faith with respect of persons: and drawing Disci∣ples after us, in all which, both the pre∣sent case, and the several Consciences of the Non-confomists, whether Preachers or people, are in my opinion, not lightly concerned. Shake of the Burthen as well as you can.

Until these things be better answered, I must add here; that the case is of weight in p••int of Conscience, as well as prudence: and that gathering Churches, as now you do, is a breach of the Laws both of God and Man; a Sin against our Church in her Right, in our persons and fellowship: both with respect to our Pastors and Brethren▪ and a plain breach of our Covenant with them all; a breach of the Churches Ʋnity, and Order, and Ancient bounds and Customs, and in the Teachers that draw away our people, besides all that hath been said, a plain robbing of God, the Church and our Brother. To conclude, if the Laws of Piety, Justice, Temperance, or Charity, can reach the Conscience, every one of which are violated by this gathering of Churches, the case is not a work of meer Christian prudence, and to be determined only comparing the good and evil consequents together, as you say p. 21.

But supposing my foundations to stand firm, and Conscience in the point well secu∣red:

we may parly a little upon it in point of prudence: especially, seeing, you affirm p. 21. that, he that through imprudence mijsudgeth either w••y doth sin. Moreover you confess, that the case is now of so great moment, that no Minister should rash'y determine it for himself, p. 20. nor upon the desires of some of the people only; but should consult with wise and sober men that are impartial, but, if the case be so difficult for the Readers, who you say, must preach, how difficult is the case for the people? for it is, no where said, they must seperate, and leave us to hear you, yea, your self teach the contrary.

You state your nice Case, thus, p. 17, 18. whe∣ther in competent parishes, which have Able and Godly conformable Ministers, the obli∣gation to hold Union and Communion with the parish-Church; or the obligati••n to exer∣cise a more regular way of Church-Disci∣plin and worship, than the Parish-Churches do or will do, should be judged the more prevalent; and consequently, whether they should gather C••urches out of Chur∣ches in this?

A Case not so difficult, as you seem to make it, if there be as you have heard, so much obligation upon Conscience to the former part of it touching Communion with us: and none at all left, for their gathering-Churches

for the ends assigned by you, for they can neither leave us without sin; nor gather Churches without sin; as, we hope it hath appeared.

Your opinion is given upon a double sup∣position, and both of them false. 1. That the case is indifferent; or, at least the obli∣gation to both, so equal, as, that it is to be weighed only by prudence. 2. That it is law∣ful and a duty to be a Member of such a Pa∣rish-Church (only) when we can have and do no better [i. e. in our own opinion] and that when we can, we have liberty to forsake our own Church, though, I confess your expli∣cation of having or doing better, hath some tendency to a right determination of this great point, viz: you say, we cannot have or d•• better, when it cannot be without a grea∣ter hurt to the publique interest of the Gospel, the Church, and the souls of men, then the be∣nefit to us and others is like to countervail. But I must add (as the case requires,) especially, when that benefit, cannot be had without sin∣ning our selves, and drawing others to sin with us by our endeavours, Scandal, and ex∣ample; which, I think, we too plainly and manifestly do, by gathering Churches.

Now give me leave, to make a supposition; and I shall immediately take the Scale and weigh the consequents, as you say, on both

sides. My supposition is, that this case which you call the difficult one, is the very case with most Non-Conformists, who do now gather Churches, for as our Parish-Ministers are generally, more Tolerable then you seem to allow them; so, especially are they of the better sort, and truely able, and Godly, and our Parishes, in your own sense, competent enough, where, for the most part, they have hitherto set about this new experiment, which, it seems, renders the case so difficult in your own opinion, that, I fear, you will have cause enough to censure the rashness of their unadvised under∣taking of it.

But now to the Scales, wherin we must weigh. 1. The Benefits to be hoped. 2. The evils to be feared, will follow such ga∣thering Churches.

You pitch upon three great Benefits. 1. The pleasing of God (when we know it is his will) and the profit of mens souls by the most regular manner of discipline and Worship. [But be sure you know it is his Will] you your selfmake it very difficult to know this, even for the Teachers; how much more for the people. The same Argument will put us upon the Reformation of the State too, when we know it is Gods will. This we know to be Gods will; that we serve God

the best we can in our places: that we move for a Reformation in a peaceable and regular way, that we preserve the unity and Com∣munion of the Church. That we obey our Ci∣vil and Ecclesiastical Governors: these things we know to be Gods will: and we know that he is not the God of Confusion, but of order in his Churches; and what tends to disorder and confusion, we know it is not Gods will; but how we shall know that it is his will we should reform the Church up∣on our own heads, and therefore Seperate from true Churches and gather Churches, in order to better Worship and discipline, if so it prove, this we know not.

2. The second Benefit, is the setting up an imitable Example of right Discipline, and wor∣ship to other Churches i. e. Setting up a Stan∣dard with the former Narrative of the grounds of the War. But heads, severely, then woe to them that set up a worse. And, in your Conscience, is not this woe likely to be generall? how many hundred years hath our Discipline been exposed to examination, and for the substance of it, what part can envy it self, find fault with this? are the short Counsels of our new Reformers likely to mend it? besides, how will you do, that are for Episcopacy? you will not regulate that by having none; or by making other Bi∣shops

I hope. As for our Worship, I presume, the Reformed Liturgy will not take place, ex∣cept in y••ur own Congregation? and sure, that we have already, is better than none at all: as it is with your brethren of the new Churches.

3. Your last benefit is a marvellous one in∣deed, the satisfying the Consciences of honest mistaken people, who think it unlawful to com∣municate with us. i. e. we must break the Churches in pieces, to feed the mistakes and ill humours of honest people, if they are honest, remove their mistakes, teach them truth, and wisdome, and peace, and duty, and per∣swade them to keep their Station and Com∣munion with us; and I doubt not, but that y••u and they will find this to be the greater benefit of the two at last, as well as we.

You may see there is no good to be done by the practise, and you, in the next place, see what a swarm of mischiefs attend it. I shall observe the things you fear your self; and indeed, they are more in number, weight, and measure too, then the benefits you men∣tioned.

1. This mischief is likely to follow their gathering-Churches as you well observe: the exasperating the minds for number and quality considerable, and so alienating from

their brethren, and hindring them. 2. Thereby weakning the Protestant Interest in a time which requireth ••ur greatest con∣cord. 3. Then setteng of parties against parties, and Churches against Churches; and turning of Religion into contentions and mutual opp••sitions. 4. The countenance∣ing of unlawful Seperations; which will all shelter themselves under such examples, and the Dividers will not see the different principles on which we go, while our pra∣ctice seemeth to be the same. 5. And so it may be injurious to future ages, by seeming to give them Presidents for unlawful Sepe∣rati••n. 6. And it is not the least evil con∣sequent, that we shall cherish not only the error of t••ose that think worse of the Parish-Worship and Assemblies than there is cause; but we shall also accidentally nou∣rish their pride, who will think themselves a holier people, because they erroniously over-censure the persons and practices of o∣thers

These are they evil consequents, which you wisely for••see will follow these new Chur∣ches: and you cannot, I think, prudently avoid them, but by forbearing that practice, and perswading your brethren to do so likewise. For you confess, when the publique good for∣bids it [as no doubt, it now d••th] p. 22.

The Tolerated Ministers must not gather di∣stinct Church-Assemblies, but joyn with the publique Churches, and help the people by their instructions at other times. And not to b••y up the people in their weakness, which you well observe, p. 23. inclineth them to causeless seperations and dis••unctions.

But who shall now hold the beam? let a∣ny hand but your own, and, I am sure, the inconveniences you have mentioned, must needs preponderate, those shadows of benefit that the practice pretends to.

'Tis the known and stated judgment of the Church in all Ages that defects, yea and many corruptions (which you charge us not withal) are far more tollerable, and not so hazardous to the Church, as Seperation by the breach of unity; and then what shall we think of the formal and positive Schysm in gather••d Churches.

The Novatians, Audeans, and Donatists had all the same pretence, of better discipline and worship than the publique; therefore, they gathered themselves into distinct Chur∣ches for reformation and greater purity in Religion: but for this, they stand recorded for Schysmaticks and P••sts of the Church, in the writings of the Fathers and Church-Histori••ns.

You acknowledge, our errors are Tollera∣ble,

(else you would not Communicate with us:) and this is a standing rule in the Church, si error est Tolerabilis, non ••p••r••et ••er•• Secessi∣onem. If the errors or scandals of the Ch••rch be Tolerable, we ought not to leave it, and what's the reason? because of the dangerous consequents that have ever follow∣ed Seperation, and the beauty and * 1.1 holiness of unity in Religi∣on.

Sir I perceive I need not endeavour to quicken your sense of the fearful eff••cts of se∣peration: and should I begin to speak of them there would be no end; God grant we may never feel them; and therefore that you, and I, and every man, may do our proper endeavour to prevent and heal them. Schysmate luxantur * 1.2 membra Ecclesiae▪ Membra luxata inepta sunt ad sua muncra obcunda: membra lu••••ta gravissimo d••lore corpus affici∣unt. * 1.3 Schysm in the Church puts the mem∣bers out of joynt: members out of joynt are unfit f••r service: and cause great dolours and disquietment to the whole body.

What sharp cont••n••ions and ruptures in the bowels of the Ch••rch, what Wars and desolations in Nations, hath Schysm been the original of? what sighs and warnings did the seperation of the Brownist draw from

the Puritans? and of the late Sectaries from the Presbyterians? all this cannot be torgot∣ten, though in the midst of our Bussles, and our new joyes for our present liberty, we mind it not.

I shall not repent my former inconvenien∣ces: the fear of which, at least, some of them, is yet still upon us: notwithstand∣ing, &c.

Dividing principles will give shelter to all kind of Heresies * 1.4 and Sects; of which experi∣ence is too full a proof—and shall we stand by and see this work go on, and neither lament their sin that drive men to this, nor warn them of the passions and principles that lead to it? and who knoweth not how fair a game the Papists have to play by the means of our Divisions?

Notes

• * 1.1

  Cameron. de Schys.
• * 1.2

  Pareus.
• * 1.3

  P. Mart.
• * 1.4

  Vid Baxt. def. of his cure p. 51, 52, 53. &c.