Part 10

But now, because he that would keep himself from the Errour of the times, must also keep himself from the sins of the times: (For it is sin that makes God give us up to errour, 2 _Thess._ 2.10, 11. and it is sin that makes a man like a _piece of wax_, ready to receive the impression of any errour. The women in _Timothie_ were first laden with divers lusts, before they were led away captive to divers errours; and whosoever puts away a good confidence, will quickly _concerning Faith make ship wrack_, as we are told, 1 _Tim._ 1.19.) Therefore we are necessitated to inlarge our Exhortation to you in one particular more; which though it be the last, yet it is not the least of those things which we have to say unto you, and that is,

6. To exhort you, or rather to require and charge you, _to keep your selves unspotted_, not only from the errors and heresies, (as before) but also _from the sins and iniquities of the times wherein you live_. We say, _unspotted_, and so doth the Apostle, _Jam._ 1.27. It is not enough for you to keep your selves from being _bemired and besmeared_, but you must labour to keep your _Garments_ so white, as not to have the least _spot of defilement_ from the persons or places where you live. The Apostle tells us, That [161]_in the last daies perillous times shall come_: _For men should be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to Parents, unthankfull, unholy, without naturall affection, truce-breakers, false Accusers, incontinent, fierce, despisers of those that are good, Traytors, heady, high-minded, lovers of pleasures more then lovers of God; having a form of Godlinesse, but denying the power thereof._ Those words, _having a form of Godlinesse_, must be understood, απο κοινου, and referred to all the other sins. And the meaning is, That men would be _self-lovers_, having a form of godlinesse, _truce-breakers_, having a form of godliness, _truce-breakers_, having a form of godlinesse, _Traytors and false accusers_, having a form of godlinesse, _&c_. They should cover all their ungodlinesse, under the specious form of Godliness: Such are the times in which we live, of which we may truly say, There were never fewer, and yet never more Saints; never more nominal, never fewer real Saints; Never more self-seekers, and yet never more that pretended to seek the interest of Christ. We are an _hypocritall Nation_, _the people of Gods wrath_; _We have broken the Covenant of our God, even that Covenant, which in the day of our distress and fear, we made with hands lifted up to heaven. We are apostatized from our Principles and practices; We contemn the pretious ordinances, despise and abuse the Godly Ministers; We break the Sabbaths, hate the very name of Reformation, and scorn to submit to the sweet yoke of Christ and his Government; We are proud, secure, lyars, swearers, and forswearers, Murderers, drunkards, Adulterers, and oppressors: We have not learned Righteousnesse, but unrighteousness, by all the Judgements of God; We are worse and worse by all our deliverances; We have spilt the blood of Christ in the Sacrament, by our unworthy receiving_, and therefore it hath been just with God to spill our blood. It would be too long to reckon up all the particular sins of Magistrates, Ministers, Husbands, wives, Fathers, Children, Masters, and Servants; neither is it the design of this Discourse. We may truly say with the Prophet, [162]_Ah sinful Nation, a people laden with iniquity; a seed of evill doers, children that are corrupters, that have forsaken the Lord, that have provoked the holy One of Israel unto anger; that are gone away backward: Why should we be smitten any longer? we will revolt more and more, the whole head is sick, and the whole heart is faint; from the sole of the foot, even unto the head, there if no soundness in us, but wounds and bruises, and putrified sores_, &c.

Wherefore dearly beloved, we do most earnestly beseech you, in the bowels of Jesus Christ, that you would be deeply sensible of, and humbled for these evills that do so much abound in the midst of us, for which the Earth mourns, and the Heavens are black over us. _Oh let your souls weep in secret, and your eyes weep sore, and run down with tears, and sigh to the breaking of your loyns, yea to the breaking of your hearts with godly sorrow, which may work in you repentance, never to be repented of._ Mourn more for the sins that have brought these miseries upon us, then for the miseries our sins have brought; more, for burdening God with sin, then for being burdened with plagues; more for your hard hearts, then these hard times.

And we further intreat everie one of you, to put _away the iniquity that is in his hand_; _to know every man the plague that is in his own heart_; _to search and try his waies, and to turn unto the Lord his God_; _to cease to do evill, and to learn to do well_: to be tender of the oathes which he hath taken, or which may be offered unto him to take; to keep close to his _Covenant_; to prize the Ordinances, Reverence Godly Ministers, sanctifie the Sabbaths, to hate hypocrisie and self seeking, to receive the love of the truth, lest God give him over to believe lyes. Not to trust to his own understanding, lest God blind his understanding. To practise the _truths_ he doth know, that God may reveal unto him the _truths_ he doth not know; not to heap to himself teachers, having _itching ears_, lest he _turn away his ears from the truth, and be turned unto fables_; not to have the faith of our Lord Jesus Christ, in respect of persons, imbracing the Doctrine for the persons sake, and not the person for the Doctrines sake. To seek after the truth, for the truths sake, with uprightness of heart, and not for outward respects, lest God answer thee according to the Idols thou hast in thy heart. To labour to be more and more grounded in the Principles of the Doctrine of Christ; to study catechisme more diligently, and so to be led on to perfection, that he may not alwayes be a babe, unskilfull in the word of Righteousness, but by reason of use, may have his senses exercised to discern both good and evil.

In a word, we once more beseech you all that are admitted to our Sacraments, that your _conversation may be as becometh the Gospell of Christ_; and as you have given up your names unto Christ by profession, so give up your hearts to him, by universall, sincere, and constant obedience: _And let every one that nameth the name of Christ, depart from iniquity._

* * * * *

Our third and last Exhortation is unto all those _that live within the bounds of the Province, and have not yet submitted to the Government, nor are admitted to the Sacrament of the body and blood of Christ in the_ Presbyterian way: These may be reduced into two ranks:

1. Such as separate from our Churches.

2. Such as continue still with us, but do not joyn in the Sacrament.

The first of these admit of so many _divisions_, and _subdivisions_, and are so contrary not only to us, but one to another, as that we are hardly able to rank them into order; and yet for method sake, we will divide them into two sorts:

1. _Such as separate from us, only for matter of Government._

2. _Such as separate from us, for matter of doctrine also._

1. _Such as separate from us, only for matter of Government._ To these we have spoken already in our Vindication; We now think fit to add one thing more;

And that is, To beseech and intreat you, as Brethren, to consider, what a sin it is, to separate from Churches, which you your selves acknowledg to be true Churches of Jesus Christ; and that, while they are endeavouring more and more after a reformation according to the Word; and to set up Churches of another constitution; Is not this to set up Church against Church? and as the Ancients were wont to express it, _Altar against Altar_? And whereas you should rather joyn with us, and put to your helping hand to reform the Nation, and to bring our Churches into the order of the Gospel; do you not rather weaken our hands, by dividing from us, and dividing of us; and thereby obstructing and hindering the glorious work of Reformation? For what with the Prelatical on the one hand, that will not come up to a Scripture-Reformation; and with you on the other, that will not joyn with us whilest we are endeavouring after a Scripture-Reformation, The building of Gods house ceaseth, in most parts of the Kingdome; and instead of a Reformation, we see nothing but deformation and desolation. If we be the _Church of Christ, and Christ holdeth communion with us, Why do you separate from us? If we be of the body of Christ, do not they that separate from the body, separate from the head also?_ We are loath to speak any thing, that may offend you; yet we intreat you to consider, That if the Apostle calls those divisions of the Church of _Corinth_, wherein Christians did not separate into divers formed Congregations of several communion in the Sacrament of the Lords Supper, _Schismes_, 1 _Cor._ 1.10. May not your _secession_ from us, and _profession_ that you cannot joyn with Us as members, and setting up Congregations of another communion be more properly called _schisme_? The Greek word for _Schism_ signifies _rending_; and sure it is, that you rend your selves from Us, and not, _as from Churches the same rule_, but _as Churches differing in the rule_, with a dislike of Us, and a protestation, that You cannot joyn with Us as fixed members without sin; You hear Us preach, not as persons in Office, but as gifted men only; and some of you refuse to hear us preach at all: You renounce all _Church communion_ with us as members; and not only so, but you invite our people from Us, by telling them, _That they cannot continue with us without sin_: You gather Churches out of our Churches, and You set up Churches in an opposite way to our Churches; and all this you do voluntarily, (not separated, but separating, _non fugati, sed fugitivi_) and unwarrantably, not having any sufficient cause for it; and notwithstanding all this, yet you acknowledge Us to be the true Churches of Jesus Christ, and Churches with which Christ holds communion. May we not therefore most justly charge you as guilty in making a Schism in the Body of Christ?

We are far from thinking, that every difference in Judgment, or every separation from a Church, maketh a Schism; for it is not the Separation, but the Cause, that makes the Schismatick. The Godly-learned say, [163]_That every unjust, and rash separation from a true Church_, (that is, when there is no just cause, or at least no sufficient cause of the separation) is a schism. And that there is [164]a negative and positive schism, the former is, when men do peaceably and quietly draw from communion with a Church, not making a head against that Church from which they are departed: the other is, when persons so withdrawing, do consociate & draw themselves into a distinct and opposite Bodie, seting up a Church against a Church (as you do;) which _Camero_ cals _A schism by way of eminencie_, & further tels us, that there are [165]four causes that make a separation from a Church, lawful.

1. When they that separate, are grievously and intollerably persecuted.

2. When the Church they separate from, is heretical.

3. When it is Idolatrical.

4. When it is the Seat of Antichrist. And where none of these four are to be found, there the separation is insufficient and schismatical. Now we are fully assured, that none of these four causes can be justly charged upon our Congregations. And therefore you must not be displeased with us, but with your selves, if we blame you as guilty of a positive Schism.

There are two things will be objected against what is here said.

[Sidenote: _Object._ 1.]

That you are forced to separate from Us, because of those sinfull mixtures that are tolerated amongst Us; That our Congregations are miscellaneous companies of all gatherings, without any due separation of the wheat from the chaff: that all sorts are admitted even to Sacramental communion. And that therefore you ought to come out from amongst Us, that you be not made partakers of our sins.

We answer,

[Sidenote: _Answ._ 1.]

1. That this charge, if understood of those Congregations, that are reformed according to the rules of the Presbyterial Government, is most untrue and unrighteous. It is sufficiently known what we suffer in our estates, and in our outward peace and quiet, because we will not allow of sinful mixtures in our Churches. The Lord that observes our particular carriages knows, that we study purity of members, as well as purity of Ordinances, and verity of doctrine. And though we dare not make separation from a true Church, by departing from it, as you do; yet we do make a separation in a true Church, by purging and reforming it, which you do not do. The rule of the Assembly for the Church-members, is very full: _That they must be visible Saints, such as being of age, do professe Faith in Christ, and obedience unto Christ, according to the rules of Faith and life, taught by Christ and his Apostles._ Doth not the Scripture require more then this? why then will ye separate from us for sinfull mixtures, when we are purging out sinfull mixtures? when God is coming towards us, why will you run away from us? When God is building us up, why are you so active in pulling us down? Are we not coming out of the Wildernesse, and will you now forsake us? It is not many years since the ship of this Church was sinking into Popery, and then some of you separated from it into other parts of the world. And when of late years, there was hope through the mercy of God, of saving the ship, you returned back; and instead of helping to save her, you presently began to separate from her; and whilest we were pumping to preserve the ship, your practices have occasioned & made many leaks in it. This is a sad thing, and if rightly apprehended, must sit sadly upon the spirits of some.

[Sidenote: _Answ._ 2.]

Suppose there were some sinfull mixtures at our Sacraments, yet we conceive, this is not a sufficient ground of a negative, much lesse of a positive separation. [166]The learned Author forementioned tells us, that _corruption in manners crept into a Church, is not sufficient cause of separation from it_. This he proves from Matth. 23.2, 3. and he also gives this reason for it; Because _in what Church soever, there purity of Doctrine, there God hath his Church, though overwhelmed with scandalls. And therefore whosoever separates from such an Assembly, separates from that place where God hath his Church, which is rash and unwarrantable._

The Church of _Corinth_ had such a profane mixture at their Sacrament, as we believe few (if any) of our Congregations can be charged withal. And yet the Apostle doth not perswade thy godly party to separate, much less to gather a Church out of a Church. There were many godly and learned Non-conformists of this last age, that were perswaded in their consciences, that they could not hold communion with the Church of _England_, in receiving the Sacrament kneeling, without sin, yet did they not separate from her. Indeed, in that particular act they withdrew, but yet so, as that they held communion with her in the rest, being far from a negative, much more from a positive separation. Nay some of them, even then when our Churches were full of sinfull mixtures, with great zeal and learning, defended them so far, as to [167]write against those that did separate from them. He that will never communicate with any Church, till every thing that offendeth be removed out of it, must tarry till the great day of judgment, when (and not till then) [168]_Christ will send forth his Angels, to gather out of his Kingdome every thing that offendeth, and them that do iniquity._ _Musculus_ tells us of a [169]_Schwenkfeldian_ at _Augusta_, whom he asked, when he had _received the Sacrament_; he answered, _not these twelve years_: He asked him the reason; he answered, _Because he could not finde a Church which was inwardly and outwardly adorned fit for a spouse of Christ, and that he would defer receiving the Sacrament, till he could finde such a one_. This man never did receive: No more will any of his opinion. We speak not of these things, to justifie the negligence and wickedness of Church-Officers, in suffering these prophane mixtures; we have already proved it to be their duty, to keep all visibly-wicked persons from the Sacrament, and have given divers arguments to perswade them thereunto. We have likewise shewed it to be the duty of private members, to do what in them lyes, for the removing of scandalls out of the Church. If a brother offend them, they are not to separate from him, (for this is not the way of Christ, to _gain_, but to _destroy_ his soul,) but they are to tell him of it privately, and in an orderly way to bring it to the Church. And when they have done their duty, they have freed their own souls, and may safely and comfortably communicate in that Church, without sin.

[Sidenote: _Object._ 2.]

Though we do separate from you, yet we cannot stand charged with _Schisme_, because the nature of Schisme consisteth in an open breach of Christian love; and is such a separation, which is joyned with a condemnation of those Churches from which they separate, as false Churches, which we are far from.

[Sidenote: _Answ._]

We grant, that to make up the formality of a _Schismatick_, there must be added uncharitableness; as to make up the formality of an _Heretique_, there must be added _obstinacy_. But yet as he that denyeth a fundamental Article of Faith, is guilty of heresie, though he add not _obstinacy_ thereunto to make him an heretique; so he that doth _unwarrantably_ separate from a true Church, is truly guilty of _Schisme_, though he add not _uncharitableness_ thereunto, to denominate him a compleat Schismatique.

A Reverend Brother of your own, calleth [170]_Brownisme_, _a bitter root of rigid separation_. And we beseech you, with the spirit of meekness, to consider what bitter fruits have sprung from your more moderate separation: what great and wofull breaches have been made upon the blessed grace of charity: what harsh and rigid censures some of you have passed upon our persons and government; calling us _Lordly, and Prelaticall_; and it, _Tyrannical and prejudicial to civill States_, on purpose, to make us, and it odious, and thereby to render your persons and way the more amiable to the people. And that which is more then this, Are there not some of you, that choose rather to joyn with Anabaptists, and Episcopal men, then with us? And that will give letters dimissory to your members, to depart from you to the Churches of the Anabaptists? and at the same time, deny them to such as desire them, for to joyn with Churches of our communion? Is not this to separate with an open breach of Christian Charity? We charge not these things upon all of you, but only upon some, whose names we forbear to mention. And for our parts, we do here profess, That it is and shall be our great care, to study _purity and charity_, as well as _verity and unity_; and _purity of members_ according to the Word, as well as of _Ordinances_.

We abhor an over rigid urging of uniformity in circumstantiall things. And are far from the cruelty of that Gyant, _who laid upon a bed all he took; and those who were too long, he cut them even with his bed; and such as were too short, he stretched out to the length of it_. God hath not made all men of a length, nor height. Mens parts, gifts, graces differ; and if there should be no forbearance in matters of inferior alloy, all the world would be perpetually quarrelling. If you would fully know our judgments herein, we will present them in these two Propositions:

1. That it is the duty of all Christians, to study to enjoy the Ordinances of Christ in unity, and uniformity, as far as it is possible; for the Scripture calls [171]to unity and uniformity, as well as to purity and verity: and surely, it is not impossible to obtain this so much desired unity and uniformity, because that God hath promised, that his children shall serve him with [172]_one heart, and with one way, and with one shoulder_. And that in the days of the Gospel, _There shall be one Lord, and his name one._ And Christ hath prayed, [173]_That we may be all one, as the Father is in him, and he in the Father._ And he adds a most prevalent reasons, _that the world may believe that thou hast sent me_. Nothing hinders the propagation of the Gospel, so much as the divisions and separations of Gospel-Professors. If then it be Gods promise, and Christs prayer, it is certainly a thing possible to be obtained, and a duty incumbent upon all true Christians, to labour after.

2. That is their duty to hold communion together, as one Church, in what they agree; and in this way of union mutually to tolerate and bear with one another in lesser differences. And here that golden Rule of the Apostle takes place, [174]_Let us therefore as many as be perfect, be thus minded; and if in any thing ye be otherwise minded, God shall reveal even this unto you: Neverthelesse whereto we have already attained, Let us walk by the same Rule, let us mind the same thing._ This was the practice of the primitive Christians.

All such who professed Christianity, held Communion together, as one Church, notwithstanding the difference of Judgements in lesser things, and much corruption in conversation.

We beseech you therefore Brethren, that you would endeavour to keep the _Unity of the spirit in the bond of peace; for there is one Body and one Spirit, even as ye are called in one hope of your Calling; one Lord, one Faith, and one Baptisme; one God and Father of all, who is above all, and through all, and in you all._

For our parts, we do here manifest our willingness, (as we have already said) to accommodate with you according to the Word, in a way of union; And (such of us as are Ministers,) to preach up, and to practise a mutual forbearance and toleration in all things, _that may consist with the fundamentalls of Religion, with the power of Godlinesse, and with that peace which Christ hath established in his Church_, but to make ruptures in the body of Christ, and to divide Church from Church, and to set up Church against Church, and to gather Churches out of true Churches: And because we differ in some things, therefore to hold Church-communion in Nothing; this we think hath no warrant out of the Word of God, and will introduce all manner of confusion in Churches and Families; and not only disturb, but in a little time destroy the power of Godlinesse, purity of Religion, peace of Christians, and set open a wide gap to bring in Atheisme, Popery, Heresie, and all manner of wickednesse: We will therefore conclude with that description that Doctor _Ames_ gives of the sinfulnesse and mischievousnesse of Schisme, lib. 5. cap. 12.[175]

Schisme, properly so called, is a most grievous sin;

1. Because it is _against charity towards our Neighbour_, &c.

2. Because it is _against the Edification of him who makes the separation, in that he deprives himself Communion in spirituall good_.

3. _Because it is against the honour of Christ, in that, at much as in it lyeth, it takes away the Unity of his mysticall body._

4. _It makes way unto Heresie, and separation from Christ._ And therefore it is a sin by all good men to be abhorred.

[Sidenote: Second sort of Separatists.]

2. The second sort are such, as _separate from our Churches, as false Churches_; And from our _Ministry, as Antichristian_: and differ from us not only in Discipline, but in Doctrine also. We purpose not to undertake a particular confutation of your Errours.

Four things only we have to say: