unity and rent the Body of Christ is the judgment of all sober Christians Our Saviour did not withdraw himself and his Disciples from the Jewish Synagogues because there was a High-Priest and the Scribes and Pharisees sate in Moses Chair A tolerable Sore is better than a dangerous remedy Mr. Hooker Nor did the Apostle perswade the Christians to forsake the Church of Corinth wherein were many profane Persons and great abuses but he disswaded them from their divisions which had given occasion to those scandals And if the Church in imitation of her Master do retain some sinful persons in her Communion in hope to reform them it is no charitable course to seduce her Disciples as here the Pharisees did Why eateth your Master with Publicans and Sinners If the Church did impose such Sacrifices as the Church of Rome doth for the Living and the Dead a few Pence at the Pope's shrine for Sins past present and to come if it did require that daily Mock-sacrifice of the Body and Bloud of Christ in the Mass of which they themselves can have no great esteem seeing they order it to give place to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Worship of the Cross on a certain day set apart for that end on which saith Durand Rationale l. 6. c. 77. Horâ nonâ convenit ad adorandam crucem vacare they must be wholly intent upon the Worshipping of the Cross as if that were indeed the Altar that did Sanctifie the Sacrifice or if they did impose such gaudy and numerous Ceremonies as should quite hide and obscure the substance of Worship and Devotion that it might be said of the Church as the Poet says of his gaudy Girl Pars minima est ipsa puella sui Then we might have cause not only to recede but to resist as the Martyrs did but to contend as Hugh Broughton and Mr. Ainsworth did to Separation and enmity upon a needless controversie whether Aarons Ephod were of a Blew colour or Sea-water-green and Tragoedias agere in nugis to act Tragedies upon no other ground than our own fears or jealousies and to use our Christian Brethren as the Heathen did their Predecessors wrap them up in the skins of Wolves or Bears by defaming slandering and condemning them as Profane and Antichristian persons and then bait and devour them this is to deal worse with them than the Pharisees did with Christ Suppose there were a better Government and discipline revealed than ever yet was known or practised in the Church suppose the Presbytery were agreeable to the pattern in the Mount as some phrase it and if they had said to the pattern of the air it had been alike intelligible yet if it could not be erected without Rebellion and Rapine without the effusion of Christian bloud and rasing the foundations of Churches and Kingdoms that were well established in the truth and peace of Christ the Text doth warrant the rejection of it I will have mercy and not Sacrifice But wherein I pray doth the Discipline opposed by Presbyterians c. to the Peace and Unity of the Church exceed or parallel that which is already established or is it as venerable for antiquity as the Jewish Sacrifices were is there any thing of such beauty as the Temple and the several Orders of the Priesthood is it such a prop to the Royal Tribe as the Priesthood was or doth it serve the Ends of Religion as the Sacrifices did Alas very little of all this will appear it is but an invention of yesterday that like Jonah's gourd sprung up in a night and hath a worm alwayes gnawing at the root and yet men think they do well to be angry and to contend for it even to the death of their Brethren Hath not God said I hate robbery though it be for burnt-offerings will God be well-pleased with such as sacrifice their Loyalty and Charity and all moral virtues to a pretended Reformation of Ceremonies This Mask is so worn out that a Pharisee would be ashamed of it and yet a late Gentleman hath taken it up and though his business was to cast fire into the several parts of the Nation especially into the Churches yet makes himself very merry and tells us in his Rehearsal that the good Old Cause was not only good enough but too good to be fought for but God forbid that others should be of his mind to think only so well of it as to fight for it again for it is so impossible that any Cause fought for with such horrid circumstances as that was should be good that if an Angel from Heaven Gal. 1.8 much less when only one transformed into an Angel of light should assert it I have warrant enough not to believe him The Sacrifices and Discipline of the Law were termed by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 3.7 the ministration of death because without shedding of bloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was no remission Heb. 9.22 And if in this the Discipline contended for do resemble the Jewish Sacrifices in the shedding the bloud not of Beasts but of Christians and cutting and dividing the very body of Christ in fire and smoke and making whole Kingdoms burnt-offerings we may be assured the God of Mercy cannot be well-pleased with such Sacrifices The Honour of God the Success of the Gospel and Salvation of Souls is not concerned in the erecting of such a Discipline nor in contending about Ceremonies which are not otherwise hurtful to those great ends but by our needless contentions about them If we could order our Conversations according to the Doctrine of the Church we need not fear of displeasing God by Conforming our Devotions to the Liturgy of the Church for the Kingdom of God is not meat and drink but Righteousness and Peace and Joy in the Holy Ghost he that in these things serveth Christ is acceptable to God and approved of men There is no Reason we should be thus disjoyned and mutually branded By. Hall in a Serm. of the mischief of Faction p. 83. This man is right ye say that man is not right this sound that rotten and how so dear Christians what for Ceremonies and circumstances for Rotchets or Rounds or Squares Let me tell you he is right that hath a right heart to his God what Form soever he is for The Kingdom of God doth not stand in meats or drinks in stuffs or colours or fashions in noises or gestures it stands in Holiness and Righteousness in Godliness and Charity in Peace and Obedience and if we have happily attained unto these God doth not stand upon trifles and niceties of indifferency and why should we Away then with all false jealousies and uncharitable glosses of each others actions and estates Let us all in the fear of God be intreated in the bowels of our Dear Redeemer as we Love our Selves our Land our Church the Gospel to combine our counsels and endeavours to the holding
her Neighbours hearts Have we some that talk of being Godded with God and Christed with Christ and having the root of the matter in them St. Bonaventure says of St. Francis that he was wholly swallowed up in God And Hugh Paulin de Cressay in his Preface to S ta Sophia talks of being closed in the Midhead of God and being oned with him Have we some who by seeking God in Prayer pretend to receive immediate resolution of all their doubts and direction in all difficult cases Orlandinus says of Ignatius and his Followers that in matters of debate they were wont to joyn in Prayer to God and after that what Opinion the most were of that they resolved to put in practice as being the mind of God Have we some that slight the Gospel of our Lord Jesus Christ and talk of immediate impulses of the Spirit to which they ought rather to attend that talk of such a state of perfection in which they cannot sin of living above Ordinances and Duties The Fratricelli did the same things and so did the Disciples of one Almarinus a Student in Paris who taught that the Government of Christ according to the Gospel is expired and now the Church is to be governed by the spirit The Word and Sacraments are to cease and all Men to be saved by immediate operations of the Spirit without outward exercises Doubtless the Enthusiasts that called themselves the Family of love and held that God would behold no iniquity in his People took their Principles from some in the Church of Rome who hold that nothing is sinful that is acted upon a principle of love be it Fornication or Adultery that prescribed the means to attain supernatural irradiations from God which are to be received in the pure fund of the Soul so that they may have a real and experimental perception of the Divine presence in the depth and center of the spirit And when the doing or not doing an external work is proposed either of which is lawful they must hearken to the immediate impulses of the spirit within them and It is the great perfection of a Christian say the Jesuits in their spiritual exercises printed A. D. 1574. to keep himself indifferent to do what God shall reveal to him and not to determine himself to do what God hath already revealed and taught in his Holy Gospel And yet all these pretend and so did Mahomet too that the spirit did reveal all these Doctrines and practices to them But it was the same spirit that wrought in Simon Magus and the Gnosticks that sought the ruine of the Gospel and to that end disposed them to all error and uncleanness As for the good Spirit of God that holy meek obedient humble Spirit it is clear as the Apostle says they have it not Excellent is the discourse of Mr. Calvin against all such Popish and fanatick pretenders Instit l. 1. c. 9. to which I refer having given the Reader a former account But I suppose all that separate have not entertained such loose Principles Some plead only for a greater purity of Ordinances and dare not pretend to extraordinary inspirations of the spirit except it be in the gift of prayer which whatever the Ministers may know to the contrary the People do generally believe and no care is taken to undeceive them but upon this false supposition is that great clamor raised of limiting and quenching the spirit and depriving the People of God of the benefit of their Ministers gifts by injoyning them the use of a Liturgy for the silencing of which I desire it may be considered that if God have given the spirit of Prayer to any particular Men it may much more be presumed that he hath given it to the Governors of his Church agreeing together in those things Matth. 18.19 which are fit to be desired of God for the publick welfare of his Church and therefore the Scripture tells us that in the exercise of such gifts the spirit of the Prophets is subject to the Prophets 1 Cor. 14.32 that God may not appear to be the author of confusion but of peace in all his Churches Nor can any reason be given why the Church that is to guide us in Doctrine as all do agree should not also lead us in our Devotion and publick Prayer which is a part of our Doctrine And unless the Objectors have more extraordinary impulses of the spirit in prayer than the Confessors and Martyrs in the Church of God have had for 1500. Years together I see no reason why we should exchange a well composed Liturgy by which they were always contented to Worship God in publick for a Licence to pray ex tempore Doubtless the harmony of all the Churches of God in the matter and manner of making our supplications would be a special means to make them effectual if that may not be had yet we that joyn with the Church in Doctrine and other parts of Divine Worship ought not to dissent in this To obey is better than Sacrifice this very act of obeying our spiritual Pastors Quanto obedientiores sumus praepositis nostris tanto obediet Deus Orationibus nostris will add Incense to our Sacrifices for as Eusebius Emissenus says By how much the more obedient we are to our Governors in the Church so much the more ready will God be to hear our Prayers Aug. ad Monachos Hom. 3. One petition of an obedient Person is sooner granted than a thousand of those that are disobedient Luther said that he had rather obey than work miracles it is certainly more to the edification of the Church in humility and obedience to invocate God in the publick Prayers of the Church than by a use of the most excellent gifts to draw the People 1 Cor. 14.5 first to admiration of mens persons then to division and separation as it often happeneth Sure we are God promised his spirit and blessing to his Church and we may be as sure he will not give them to those that despise his Church Let us suppose that some private Minister may have immediate inspirations how can he assure his hearers of it or what particular promise is there of a blessing to such more than to them that pray by the ordinary assistance of the spirit The Prayers of Cornelius and other devout Christians were doubtless more acceptable to God than the Prayers of some that had extraordinary gifts 1 Cor. 14.17 which as the Apostle intimates were not used to edification It is an excellent observation of Mr. Hooker Ecclesiastical Polity l. 5. S. 10. If every Man should follow what he imagineth the spirit to reveal to him or to some other of whom he hath an high esteem nothing but confusion would ensue under pretence of being guided by the Spirit The gifts and graces whereof do so naturally tend all to common peace that where such singularity is they whose hearts it possesseth ought
strife and division do abound Yet these were not full grown Separatists they had only laid the foundation of a Faction in their partiality for some and prejudice against other Ministers the worst of which was too good for such an unthankful People St. Paul tells us Gal. 5.11 that the works of the flesh are manifest that is it is evident and undeniable that these are the works of the flesh as adultery fornication lasciviousness so are Idolatry witchcraft hatred variance emulation wrath strife seditions herefies envyings the certain issues of a carnal mind The Apostle also acquaints Timothy upon what Principles such Men act and what arts they use they suppose that gain is godliness 1 Tim. 6.5 and to compass this they begin to teach otherwise than the Apostles did they would not conform to the wholesome words of Christ or the Doctrine preached by the Apostles which was according to godliness but in their pride and ignorance would dote about questions and strife of words to the stirring up of envy strife railing and evil surmising And he acquaints Timothy that the same thing should come to pass in the later days 2 Tim. 3.1 2 3 c. when Men of corrupt minds and reprobate concerning the faith should under a form of godliness See Titus 1.10 practise all manner of iniquities and yet draw Parties after them resist the truth and them that defend it and lead captive silly Women c. and that these were lovers of pleasures more than lovers of God St. James goes a degree beyond all this that if there be but envy James 3.14 15. and strife in our hearts though it do not break forth into open separation all our pretences to true wisdom and piety are but lies for this wisdome is earthly sensual and devilish St. Peter gives us the like description 2 Pet. 2.10 as St. Jude doth and it seems to be the joynt design of all the Apostles to continue in all Churches the Picture of a Separatist to forewarn the People of the deceitfulness and danger Phil. 3.18 Col. 2.18 that such Persons and practices might involve them in And now to come nearer home I doubt not but many will be of the same judgment with me in this That the defection which some learned Men and others have made from our Church to the Church of Rome while the late Persecution did indure could not be for greater purity but in hopes of better preferment and the reputation of being accounted Men of Learning and tender consciences whereas if the Church could have satisfied their expectation of Dignities and preferment they would never have courted another Mistriss whose Wealth and gaudy Dresses did not so much exceed as her Vertues and comeliness were inferior to the Church of England And as for the ordinary sort of Romish Proselytes they were doubtless possest with an opinion of an easier Religion that would indulge them in more licentiousness and at easie rates grant them pardon for sins to come as well as what were past Most Men would choose a Religion which they may injoy with their Lusts and wherein they may hope to go to Heaven without that strictness of life and sincere and universal obedience which is required in the Protestant Churches And it is altogether as evident that many who divide themselves into lesser Factions among us though purity and conscience and Christian liberty be pretended do please themselves with some other apprehensions than what are really consistent with the graces of the Holy Spirit of which I shall instance in these particulars First They are Animalia Gloriae so they were described by Tertullian Qui gloriae principatus gratia Contr. Per. c. 3. novas falsas opiniones sequuntur Pride and too high an opinion of their own parts and piety hath diverted many from the unity of the Church for this Pharisaical leven doth not only swell them but renders them sowre and bitter to contemn their Brethren and scorn their Governors Regis quisque in se animum habot as Galvin observes of such Men they have ambition to be uppermost and to that end will rather make themselves head of a small Faction than continue Members of the most honourable Society 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is their design and to that end is it that with Core c. they are so troublesome to their Rulers Spotswood's History and as it is observed of the Scottish Clergy although none pleaded more for purity than they while they were under Episcopal Jurisdiction yet none acted more against it when they had shaken off that Discipline griping not only the Crosier but the Scepter too with both their hands 'T is not the Superiority that they dislike but that it is in other Mens hands for it is true of such what Zanchy observed of some Lutheran Churches they only changed the good Greek work of Bishop into a bad Latine one of Superintendent and in some places where they neither retained the good Greek nor the bad Latine word yet they kept the power of Bishops still Now what greater symptomes of pride are there than the despising of our Superiors and contempt of our equals the vaunting of what we have not and a vain glorying of what we have That description which I have formerly given out of Calvin Instit l. 4. c. 1. S. 16. shews that it is not piety but pride that is predominant in such to which I shall add Vt omnium contemptu oftentent se esse aliis moliores that in his Book de Scandalis St. Augustine saith he doth truly name pride the Mother of all Heresies for never was there any Master of error Vt sibi placeant praepositos superbo tumore contemnant St. Cyprian l. 3. Ep. 19. whom a wicked ambition did not raise up to his own ruine We know that God is a faithful teacher of such as are humble they therefore that swell with arrogance it is no wonder that they are driven up and down with wild speculations being banished from this School As many as in our Age have fallen from the pure Doctrine of the Gospel and made themselves Authors of false Opinions we find them all infected with the disease of pride and from thence to have created witty torments as well to themselves as others And again Cal. contra Labertinos They are victorious by nothing but their impudence for there is not one of them but desireth to be uppermost The temper of a holy Man is known by this saith Cameron He indures injuries Cameron de Schismate to the loss of his Name and Reputation that the Church may not be divided whereas wicked and mercenary Men if any touch them but with his little finger or in any respect diminisheth their fame presently either under pretence of severity in the Ecclesiastical Discipline or of preserving the purity of Doctrine whereas in truth they study only their own interest
Raynolds Dr. Chaderton Dr. Spark and others were appointed to discourse the matters in controversie with some Episcopal Divines They were so far from affirming the ceremonies to be unlawful that they would not have it known that any of that party were so weak as to affirm it and Dr. Raynolds was so far satisfied that before his death he solemnly declared himself to be of the communion of the Church of England and desired absolution according to the form appointed in the Liturgy About this time Bishop Morton Doctor Burges Mr. Sprint and others did most rationally and irrefragably assert the innocency of the Ceremonies and the necessity of the Ministers conforming rather than to suffer deprivation and of the peoples rather than to be deprived of the Ordinances of Christ I intend not a History of the transactions in this business and therefore shall only give you a brief account of it from the beginning of our unhappy troubles The Long Parliament in their Petition and Remonstrance joyned with it December 15. 1642. inform us of some Malignant parties whose proceedings evidently appeared to be mainly for the advantage and increase of Popery and were composed set up and acted by the subtle practice of the Jesuits and other Engineers and Factors for Rome who had so far prevailed as to corrupt divers of the Bishops and others in prime places of the Church and p. 20. they intimate that Idolatry Exact Collect. and Popish Ceremonies were introduced to the Church by command of the Bishops and the people were not only debarred the Church but expelled the Kingdom And that those were counted fittest for Ecclesiastical preferment and soonest attained it who were most officious in promoting Superstition most virulent in railing against Godliness and honesty We desire say they to unburthen the Consciences of men of needless and Superstitious Ceremonies suppress Innovations and take away the monuments of Idolatry To this His Majesty of Blessed Memory answered thus The fears for Religion may haply be not only as it may be innovated by the Romish party but as it is accompanied with some Ceremonies at which some tender Consciences really are or pretend to be scandalized Concerning Religion as there may be any suspicion of favour or inclination to the Papists we are willing to declare to all the World that as we have been from our childhood brought up in and practised the Religion now established so it is well known we have not contented simply with the principles of our Education given a good proportion of our time and pains to the examination of the grounds of this Religion as it is different from that of Rome and are from our Soul so fully satisfied and assured that it is the most pure and agreeable to the Sacred Word of God of any Religion now practised in the Christian world that as we believe we can maintain the same by unanswerable Reasons so we hope we should readily seal to it by the effusion of our Bloud if it pleased God to call us to that Sacrifice And therefore nothing can be so acceptable to us as any proposition which may contribute to the advancement of it here or the propagation of it abroad being the only means of drawing down the Blessings of God upon our selves and this Nation And we have been extreamly unfortunate if this Profession of ours be wanting to our people For differences among our selves for matters indifferent in their own nature we shall in tenderness to any number of our loving Subjects very willingly comply with the advice of our Parliament that some Law may be made for the exemption of tender Consciences from punishment or persecution for such Ceremonies and in such cases which by the judgment of most men are held to be matters indifferent and of some to be absolutely unlawful Provided c. as before mentioned under the three cautions To that clause which concerns corruptions as you stile them in Religion in Church Government and in Discipline and the removing such unnecessary Ceremonies as weak Consciences might check at That for any illegal Innovations which may have crept in we shall willingly concur in the removal of them but we are very sorry to hear in such general terms corruption in Religion objected since we are perswaded in Conscience that no Church on Earth can be found that professeth the true Religion with more purity of Doctrine than the Church of England doth nor where the Government and Discipline are joyntly more beautified and free from Superstition than as they are here established by Law which by the Grace of God we will with constancy maintain while we live in their purity and glory not only against all invasions of Popery but also from the irreverence of those Schismaticks and Separatists wherewith of late this Kingdom and City abound to the great dishonour and hazard of Church and State Doubtless they had very much of the nature of the Adder in them who instead of being charmed into a quiet and meek submission by these most pious gracious sincere Reasons and condescensions did precipitate themselves and the three Nations to those horrible confusions which that Prophetick as well as Royal Spirit foretold for immediately after the people of the Land being frighted by frequent remonstrances of fears and jealousies of Popery and Superstition run themselves into certain snares as to their Estates by the insatiable oppression of their new Masters and their Lives by their want of Loyalty and as to their Consciences by illegal Oaths and Covenants till the beauty of Religion was destroyed for want of Order and Reverence and the substance of it devoured by Sects and Heresies of all kinds And this mostly for Reformation of Ceremonies for the Doctrine needed it not I do even tremble to relate in a corner what a Preacher who was then of great repute spake in the most eminent meeting of the Nation the present Parliament Anno 1656. in these words Worthy Patriots you that are Rulers in this present Parliament Praised be God who hath delivered us from Prelatical innovations Altargenu-flexions and cringings with crossings and all that Popish trash and trumpery and truly I speak no more than what I have often thought and said The removal of these insupportable burdens countervails for the Bloud and Treasure shed and spent in these late distractions nor did I as yet ever hear of any godly men that desired were it possible to purchase their friends or mony again at so dear a rate as the return of these to have those Soul-burthening Antichristian yokes imposed upon us if any such here be I am sure that desire is no part of their godliness and I profess my self in that to be none of the number Can any that bears the name of a Christian hear such things without horror especially when he shall seriously consider what a deluge of bloud had overflown the land The King being Murthered about Eight years before and the Sword and the Axe having
their Consciences than to go against the judgment and offend the Consciences of a few weak Brethren who neither have the advantages to inform themselves of the nature of things nor that authority or concern to provide for the publick peace as their Superiours have but may be easily imposed on by crafty men that lay in wait to deceive Judge in your selves Brethren how intolerable would that Servant be in your Family that should be always quarrelling at his Masters habit or the directions given him for his work and though he have good and wholsom food in plenty yet dislikes the Cookery and being reproved for his pride and curiosity is obstinate and instigates his fellow-servants to desert the Family But herein the Apostles example may direct us better how far we may or may not do things indifferent and such as have some appearance of evil in them to others rather than to give offence to a Brother as in the case of meats which had been declared unclean by the Law but that difference was by the Gospel abrogated and were much more accounted polluted by having been offered unto Idols yet the Apostle says 1 Cor. 8.8 meat commendeth us not to God for neither if we eat are we the better neither if we eat not are we the worse it is grace and not meat by which the heart is established our Christian liberty is an Amulet against any corruption in such things for though the practice be determined the judgment is free there is libertas ad oppositum So in the case of Circumcision before mentioned which was so abrogated that S. Paul says if ye be circumcised i. e. with an opinion says if ye be circumcised i. e. with an opinion of the legal necessity of it Christ shall profit you nothing Gal. 5.2 Yet to the Jews that he might win them he became as a Jew and then used Circumcision Acts 16.3 and to them that were without the Law as without Law that he might win the Gentiles and then he would not Circumcise and in all this he was Christs Freeman though he made himself a servant to all The Apostle knew that his Christian liberty was founded in freedom of Judgment and not of practice and that neither Circumcision nor Vncircumcision were any thing 1 Cor. 7.19 but the keeping of the Commandments Now no actions of ours that are required in obedience to our Superiours about the Publick Worship are so obnoxious to censure and scandal as these were but are under our Christian liberty And as we ought to serve one another in love in obedience to Gods commands so ought we in obedience of the same to submit our selves to every Ordinance of man for the Lords sake and not use our liberty as a Cloke of Maliciousness or an occasion to the flesh to cast off either our Love to our Brethren or Obedience to Magistrates For to what end hath God according to his promise raised up Kings to be Nursing Fathers to his Church or what possibility is there that they should provide for its peace if they have not power in these External things If therefore the things commanded be indifferent it is certain that obedience to the Magistrate is no indifferent thing but as necessary as peace and unity which cannot otherwise be preserved Seventhly The means are alway as subservient so inferior to the end Now the end of the Commandment is Charity as the Apostle saith Col. 3.14 and therefore both he and St. Peter require charity above all things 1 Pet. 4.8 When therefore these externals of religion become apples of contention they are forbidden fruit which cannot be injoyed without the breach of the great Commandment and if they had each of them a particular precept yet when lesser duties come in competition with greater they cease to oblige Private Laws yield to publick humane Laws to the Laws of God and among God's Laws Positive Precepts yield to those that are moral and natural A Vow or an Oath concerning a thing lawful if it hinder Majus bonum Naturale ceaseth to oblige The Corban might not be pleaded in Bar to the relieving of Parents much less may any Covenant oblige against the Peace of the Church and the Publick Parent as some still plead for that which they call the National Covenant Those things therefore which are matters of Discipline and external order how precisely soever injoyned ought to give place to those that are the more substantial parts of Religion such as mercy and obedience to Magistrates charity peace and unity among Christians and as we may disuse some things which have been generally received in the Church of God as were the kiss of charity the love-feasts and anointing of the Sick so certainly we may use some other things which are injoyned by our Superiors for the sake of Order and Unity When St. Paul had established the Doctrine of Faith in the Church of Corinth he tells them 1 Cor. 11.16 that if about rites and ceremonies Any man seem to be contentious we have no such custome neither the Churches of God that is the custom of the Church is a sufficient Plea against such contentious persons Thus when the Council of Nice had composed the Articles of Faith in that Creed they all with one consent approved of the Ancient rites and customes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Sozomen says it was ever esteemed an unreasonable thing for those that agreed in the Substantials of Religion L. 7. c. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to separate from each other for customes and matters of doubtful disputation And it is generally agreed that the Churches which are sui Juris agreeing in the same Faith may differ in Rites and Ceremonies which they have power to alter or abrogate and therefore Calvin says they are Mali filii wicked Sons that will disturb the Peace of the Church their Mother for such external rites and as the Pharisees in the Text seek to withdraw the Disciples by such objections against their Master Why eateth your Master with Publicans and Sinners And yet certain it is that the Authors of Sects and Divisions among us have no better grounds for all the disorders and confusion the proud contempt and unchristian censures the slander and vexation that have been as so many evil spirits raised among us and I desire that such as are yet in the fault would not only consider the insufficiency of the grounds but also the mischievous consequences of our divisions how directly opposite to our Saviour's rule in the Text I will have mercy c. Now that there are Divisions among us may be proved by the same arguments that the Apostle useth to prove that there were Divisions in the Church of Corinth 1 Cor. 3.4 viz. when one saith I am of Paul and another I am of Apollos c. which Divisions as they cannot be warranted but on a supposition of some great corruption in our Doctrine or
Loyalty which is one of the chiefest ingredients and ornaments of true Religion for next to Fear God is Honour the King and yet no Artillery Yard did ever discipline more Men for War nor any Magazine furnish them with keener Weapons than the Tongues and Pens of some Disciplinarians have done Thirdly I would willingly be informed what company of persons in any Age did openly separate from an Established Church wherein they might serve God without sinning by communicating with it and did not also trouble and disturb the State The multitude cannot look through the Vizor and see how they are acted by the ambition and covetousness of a few male-contents who under a seeming Zeal for the Truth have real designs against peace and do expose the Temporal and Eternal welfare of their followers for the accomplishing of their own ungodly Lusts not unlike the Ape that burnt the Cats foot in the fire to pluck out her beloved Nuts Fourthly Nor can it be otherwise thought but that Schismatical persons among us do drive Seditious designs if it be considered that there is no pious duty or laudable exercise of piety and devotion but it may be done more solemnly in the publick Assemblies than in any private Conventicles whatsoever * Non licet â—â—de sepaâ—are ubi â—â—iect in belius â—mmutaâ—â—g Aug. â—â—ontra â—â—resc l. 2. â— 28 〈◊〉 230. of â—chism And what Reason can there be as Mr. Hales says why they should do that secretly and suspiciously which they may do warrantably in the publick Congregations except they are afraid their Devotions will be less acceptable when they serve God with Reverence as well as with godly Fear It is beyond question that there may be such corruptions in Doctrine and such Idolatrous practices required in Worship as may justifie a Separation but neither of these can be pretended against our Church The Covenanters indeed did pretend a necessity of reforming our Doctrine but to this day have not mentioned any one Article that needed it but while the Covenant was warm upon their Spirits they required that all persons admitted into any Benefice should subscribe our Articles having first read them publickly and professed their consent to them as long as the House of Lords had the Power of admission committed to them and even now in cool bloud all parties that have any thing of Sobriety do make the Doctrine of the Church of England the Standard by which they authorize their own And if the present Dissenters were Christians indeed the great and uncontroverted Fundamentals of Religion wherein they agree with us in judgment might reconcile their affections in those lesser things wherein they differ Opinionum diversitas Opinantium unitas non sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hales of Schism p. 215. How unreasonable and irreligious a thing it is to contend for Ceremonies to the neglect of the weightier matters of the Law Judgment Mercy and Faith is I hope satisfactorily evinced in another discourse hereunto annexed Fifthly I shall therefore propose another Argument to prove that Schism as it is now practised among us is inseparable from Sedition because if men did dissent purely upon the account of Judgment and Conscience they would dissent soberly and peaceably and as the Nonconformists in Mr. Balls days joyn with us in somethings which they cannot but allow though they refused to communicate in other things which they suspected and concerning those things also they would in all humility and meekness seek satisfaction and distrust their own Opinions which they find to be contrary to the judgment of their Superiours whom they cannot but acknowledge to be very learned and good men For as Erasmus on Romans 14. Dignitatis ratio poscit ut imperitior peritiori obtemperet We owe so much to the Authority and wisdom of our Superiours that in things doubtful and suspected and he instanceth in things far more obnoxious than our Ceremonies they who have less knowledge ought to obey him that hath more and he gives this reason because if it be a crime of Arrogance to despise the Superstition of the weak and of him that erreth in Simplicity of how much more intolerable Arrogance is it if he that is more weak in Faith and Knowledge do judge and condemn them that are better than himself according to the vulgar rule of unlearned persons who judge all unjust which themselves do not practise and the Apostle tells such that the Kingdom of God is not meat and drink i. e. the spirit and temper of the Gospel consists not in being solicitous about such things which are left to our Christian liberty but about the promoting of righteousness and peace Ro. 14.17 and joy in the Holy Ghost which are indispensably injoyned so that sober and conscientious Dissenters would rather according to the Will of God suffer patiently for well-doing than studiously promote discord and division and all those evils which the Apostle says do accompany it I cannot forbear to commend that excellent advice of S. Augustine to such persons Epistle 56. If thou art questioned saith he concerning points of subtilty and controversies tell them thou knowest not what to Answers because thy Learning lyeth not that way if thou art urged to declare what thou knowest and wherein thy learning lyeth Responde to nosse quomodo sine istis homo possit esse beatus Answer thou I have learned how a man may be happy without the understanding of such points And Mr. Hales observed that when scruples of Conscience began to be made or pretended then Schisms began to break in Treatise of Schism p. 217. And now let any indifferent man judge concerning such as instead of dissenting peaceably and seeking satisfaction meekly in such punctilio's of the nature of which they may be safely ignorant and as the Jews say of some of their questions refer the resolution of them until Elias come do not only renounce all Communion in the established Worship but contrary to the known Laws of God and the King disturb the publick peace rail at their Brethren defame and resist their Superiors are deaf to all arguments and will not be perswaded when they are over-convinced but instead of patiently enduring what is not in their power to amend as S. Augustine adviseth do with equal pride and impatience attempt the casting off of all Government whether such are men of tender Consciences or of carnal and by consequence of Seditious principles Sixthly Which will yet more evidently appear if it be considered that Schisms are ordinarily contrived and abetted by discontented and ambitious persons whose seditious and Traiterous designs against the State do want the Midwifry of Schism to give them Birth and Maturity The Vow at Hebron was a means to form an Army against David 2 Sam. 15.7 and Come see my zeal the Motto of Jehu's standard 2 Kings 10.16 which drew many after them who went in the simplicity of their hearts to their own destruction
And if mens practises may be judged of by their principles the doctrines that are infused into the spirits of the people at such meetings will sufficiently prove that their designs are seditious For when men do extol their new Discipline as the Kingdom and Scepter of Christ and affirm that all the Scepters of the Earth must bow to it or be broken in pieces that Dominion is founded in grace that wicked men are Usurpers and have forfeited all that they have and it is no more robbery to deprive them of it than for the Israelites to rob the Egyptians when they assert the nullity of former Oaths for obedience to lawful powers by framing New Covenants and imposing on the subjects contrary to the command of their lawful Prince that good intentions may justifie unlawful actions and they may do evil that good may come thereof that Christian liberty doth free the Believing wife from the unbelieving husband the godly child from his ungodly Parents and the faithful servant from his Infidel master When their preaching is of cursing and lyes despising Dominions speaking evil of Dignities vindictive groans against their Brethren complaints of the decay of Religion of oppression of the Godly cursing all Neuters that do not help them against the Lords Anointed or that do their work negligently and withhold their Swords from bloud How spiritual soever such men may be thought the weapons of their warfare are carnal i.e. they are seditious such men are not Ambassadors of the Gospel of Peace but of the Evangelium Armatum every line whereof as Draco's Laws is written in bloud When King Richard the First had taken prisoner a Bishop that was in Arms against him the Pope sends to him to deliver his Son but the King sends the Pope the Bishops Armour and asketh him if that were his Sons coat I would fain know of them that profess themselves the children of Peace if these be the garments of their Ghostly Fathers that begat them The great sorceress Medea perswaded the daughters of Peleus that the way to recover their aged Father to youth and strength was to cut him in pieces and boyl him according to her Art None but a people that have been bewitched could be perswaded that the way to restore our Church to strength and beauty was to divide it into so many seditious Sects And now I suppose that I have given the World and you Honoured Sir sufficient Reason for this address to so eminent a Magistrate seeing they that murmur against the sons of Aaron that they take too much upon them are found to have Rebelled against Moses also and the same persons that renounced communion with the Church of which they were once Members and withdrew into Conventicles cryed out We have no part in David 2 Sam. 20.1 neither have we inheritance in the son of Jesse every man to his Tents O Israel As St. Augustine observed of the Donatists Quid est Imperatori cum Ecclesiâ aut quid nobis cum regibus seculi quos nunquam nisi invidos sensit Christianitas August l. 2. ad Peril c. 92. If the Magistrate may punish murther oppression robbery and sedition why may he not restrain such practises as give occasion to all these unless we would have him do what God says he ought not i.e. to bear the sword in vain Clamate si audetis saith St. Augustine puniantur adulteria puniantur homicidia sola Sacrilegia volumus impunita There is great reason then that the Ministers of the Gospel should apply themselves to the Ministers of the Laws Israel will never prevail against her enemies except Moses's hand be lifted up as well as Aaron's those Royal Oaks must support our feeble Vines or they will be trod under foot by unreasonable Men. You are Custodes utriusque tabulae under God and the King Defenders of our Faith as well as our Laws Sed quis custodiet ipsos Custodes But who shall protect them that should protect us against the obloquies and strivings of an unruly People even that God who having set Joshua over the murmuring Israelites assured him Joshua 1.5 6. As I was with Moses so I will be with thee I will not fail thee nor forsake thee Be strong and of a good courage And now if ever our Magistrates ought to be Men of courage as well as fearing God when the execution of the Laws is termed persecution and such as will not tamely permit their Religion and Liberties to be invaded are accounted enemies to the Godly Party Chap. 4. of tumults But as the Royal Martyr observed Nothing doth more portend Gods displeasure against a Nation than when he suffers the confluence and clamours of the Vulgar to pass all boundaries of Laws and reverence to Authority I say not this Honoured Sir to provoke you to greater activity for the publick welfare who have not onely done more and better than others but have prevailed beyond expectation I onely pay a grateful acknowledgment for what you have already done and exhibit a Noble example to others of one who prefers the publick Peace above his private interest and doth his duty to God and the King with as much resolution as others neglect or oppose it and if there were but five such Magistrates in a County they would through God's blessing redeem an unworthy Nation from those flames which threaten a Conflagration like that of Sodom and Gomorrha I cannot omit Great Sir your constant respects to men of my Profession without respect of Persons you love a Clergy-man eo nomine not only the worthy Dignitaries of our Church but I may say it in a better sense than a great Lawyer was wont to say you love a poor Clergy-man with all your heart and have deservedly acquired among us the Title of Deliciae Cleri the Clergies delight And now it is time to beg your pardon for this and many other Troubles by which I have trespassed upon your Patience beseeching God to preserve the Peace of our Jerusalem and that You and yours may Prosper as you Love it I am Sir Your Humblest Servant Tho. Long. Exon April 1677. THE PICTURE AND CHARACTER OF A SEPARATIST SHEWING That Sensuality is the Ground OF SEPARATION Vt nihil aequè arguit Ingenium Spiritûs Christi ac studium conservandae socictatis unionis in quo charitas elucet Sic etiam nullum est evidentius argumentum pravitatis humani ingenii unde etiam inter carnis opera contentiones nominantur quà m tumultuandi rixandi studium Cameron de Ecclesiâ Cap. de Schismate I differ from my Brethren in many things of considerable moment yet if I should zealously press my judgment on others so as to disturb the Peace of the Church and separate from my Brethren I should fear I should prove a Fire-brand in Hell for being a Fire brand in the Church I charge you if God should give me up to any factious Church-rending course that you
forsake me and follow me not a step Mr. Baxter's Epistle Dedicatory to the Saints Rest LONDON Printed for Walter Kettilby at the Bishop's Head in St. Paul's Church-Yard 1677. IMPRIMATUR Tho. Tomkyns R. Rmo in Christo Patri ac Domino D no Gilberto Divina Providentia Archi-Ep Cant. à Sac. Dom. Sept. 27. 1673. The Picture of Schismaticks as Mr. Calvin calls it in the Margent and describes it in the 4th Book of his Institutions Ch. 1. Section 16th ALthough this Temptation of refusing to Communicate with others because we judge them wicked may sometime invade good Men through an inconsiderate zeal for Holiness yet we shall find that this too great morosity doth arise rather from pride and disdain and a false opinion of Sanctity than from true Piety or an endeavour after it Wherefore they that are more audacious than others to make Separation from the Church and are as Standard-bearers they for the most part have no other reason than that by the contempt of all they may shew themselves better than others Wherefore Augustine says well and prudently Whereas the good frame and manner of Ecclesiastical Discipline ought especially to respect the Unity of the Spirit in the bond of Peace which the Apostle commands to be mutually preserved by long-suffering and which not being preserved the application of Medicine is not only superfluous but dangerous and so can never produce the effect of a Medicine They are wicked Children who not so much through hatred of other Men's iniquities as by a love of their own contentions do affect either to withdraw or at least to divide the weak People whom they have insnared by the reputation of their Names These are swollen with pride furious in their perversness treacherous in calumnies turbulent in seditions using a shadow of rigid severity lest it should appear that they want the light of truth And those things which are commanded in the Scripture to be done with all moderation for the correction of the faults of our Brethren the sincerity of Love and unity of Peace being still preserved they make use of for the Sacrilege of Schisme and an occasion of Separation Wherefore to good and peaceable Men he gives this Counsel That they mercifully correct what they may and patiently bear with what they cannot amend and in love bewail and lament until God do amend and correct all or at the Harvest do root out the Weeds and winnow the Chaff With these Weapons all good Men study to arm themselves lest while they seem stout and resolute Champions of Holiness they revolt from the Kingdom of God which is the only Kingdom of Righteousness For because God hath chosen to have the Communion of his Church observed in this external society He who through hatred of the wicked shall violate the Symbol of that Society doth enter into that Path wherein a falling from the Communion of Saints is most obvious 1. Let them consider therefore That in a great Multitude there may be many truly holy and innocent in the eyes of God whom they cannot discern 2ly That of them that seem diseased there are many that are not in love or well pleased with their Vices but being now and then awakened by a serious fear of God do endeavour after greater integrity 3ly That we ought not to judge of Men by one fact seeing that the most holy sometime fall most grievously 4ly That it is of more moment to unite the Church as well by the Ministry of the Word as by the administration of the Holy Mysteries than that by the fault of a few all those blessings should be frustrated 5ly Let them consider that in estimating of the Church the Judgment of God is to be preferred to the judgment of Man TO THE BRETHREN OF THE SEPARATION IT was not long since that the Sins of Rebellion and Sacrilege were so successful that they did not only cast off their old names but commenced Vertues and it was dangerous to discourse whether there were such sins or no Prosperous wickedness hath never wanted its Apologists who know how to call evil good and good evil The case is almost the same concerning the Sin of Schisme and Separation And now men question whether there be any such thing as the Church of England because they make no question of separating from it But St. Paul assures us that there was a Church at Corinth that there was envying and strife and divisions among them and that they were but carnal Gospellers that were the Authors of such disorders Yet theirs were but venial in respect of ours which I know not whether I may call Mortal or Immortal discords for when we hoped that the chief Authors being laid in their Graves their practices would have been buried with them and that we who had laboured in the fire of Contention and suffered under the dismal effects of it for Twenty Years together would have trembled at every spark of it Behold how like the Infelix lolium like Wormwood and Hemlock the Seeds of Dissention are grown up in every Furrow of the Field and those sparks are blown up into such Flames as have seized if not upon all yet upon the most eminent Houses of God in the Land The Corinthians were but Children in this work they wrangled about their Ministers as Boys about their Masters who was the best Teacher among them Apollos who as the Scholiast observes was their first Bishop had a considerable Party and if they did rob Peter it was to cloath Paul but with us nothing will serve but a total extirpation of the Bishops and Pastors of the Church to raise a Presbytery upon their ruines And yet Men will not be perswaded there is any such sin as Schisme in the Land or at least think themselves much injured if it be imputed to them If Men would dissent peaceably and according to the Apostles rule Rom. 14.22 Hast thou faith that is an opinion of the lawfulness or unlawfulness of Rites and Customes in the Church have it to thy self before God not propagate their private Opinions to the disturbance of the publick peace they might deserve that indulgence which his most Gracious Majesty hath allowed them but when they shall practically condemn themselves and pragmatically misguide others in opposing those things which themselves have allowed the Apostle accounts them unhappy men as having the brand of Hereticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 visibly upon them by continuing obstinately in that error which themselves as well as the Churches of God have exploded As for the separated Ministers the more learned and sober of them did frequent our Assemblies joyn with us in our Liturgies and Communion though in the quality of lay Men and I cannot doubt but that they were well assured that it was their duty so to do and to encourage others to the publick worship of God so celebrated If it was their duty to frequent it then it cannot be their duty but their sin not
only to desert but to create a scorn and contempt of it now and by erecting a Babel of confusion seek to down with Sion down with it to the ground I have only this query to demand of such Whether if they did well in communicating with us themselves they do not ill in withdrawing others from our Communion I believe it is their own judgment as well as mine that if they might be dispensed with as to the renouncing the Covenant Reordination Assent and Consent the Surplice and the Cross they might then conform to our Liturgy and Discipline and few of them would scruple to conform as publick Ministers in all other things Why then do those very Men some of which have published as much to the World and the most part are convinced in Judgment and Conscience that they themselves might thus conform why do they so industriously seduce the People from their duty of communicating in their several Parishes with their own Ministers seeing that none of them are concerned in the things which are scrupled at in order to the conformity of publick Ministers They are not troubled with Covenant Reordination c. nor with any thing that hath so much as a colour of justifying a Separation I am heartily sorry that any Persons have so intangled themselves in Nets of their own weaving that they cannot without loss of their reputation disingage themselves but that loss is not so great as the mischief will be if they shall insnare others and seek to salve their own reputation by the hazard of the salvation of others Consider therefore I beseech you where the blame and guilt will lye if on your principles and practices the People whom you have separated from the Church of England wherein they might serve God acceptably with reverence and godly fear shall within a short time forsake your Assemblies also and unite themselves to other Teachers and Conventicles in which they think whether right or wrong they may serve God in purer Ordinances and at last to live without and above Ordinances if these Delusions do spring from your Principles and practices as undoubtedly they do Is not the guilt of all these Confusions imputable to you and may not the loss of those Souls be required at your hands If therefore in some private respects there be a Vae si non a woe unto you if you preach not there may be in respect of the publick a Vae infinitely greater if Men shall still go on in the way of Kain and run greedily after the error of Balaam for reward and perish in the gain-saying of Core It is not the spot of a Servant of God but an indelible brand which the Spirit of God hath fixed on Jeroboam that he made Israel to sin In our Polemical Debates with the Church of Rome it hath been our unhappiness that as soon as we have beaten them out of one strong hold they have fled to another from their Universality and constancy in the received faith to the Spirit of Infallibility annexed to the Succession of their Popes either personally or in Cathedrâ with his Conclave or in a Council when these were shattered they retreat to their invisible Fort of Traditions but when all these have by the Canon of Scripture and Apostolical Men been so levelled to the ground that scarce one stone is left upon another we see the Grandeur and Temporal Principality of the Court of Rome is at the bottom which the Sword of the Spirit and the Weapons of Christianity in the hands of Men are not able to remove It is even so in our Controversies with Separatists when their pretences of Idolatrous Worship and Antichristian Government and Superstitious Rites an imperfect Liturgy and scandalous Communicants have been confuted they retreat to other pretences of having purer Ordinances of preserving their Christian Liberty and freedom of Conscience which admit of nothing to be imposed as to the Worship of God but what is expressed in his Word when the weakness of these are discovered there is something still at the bottom viz. They would be uppermost they cannot forgo their reputation of extraordinary knowledge and Zeal for God which alone can bear them out in their former actions and make the People still believe that what they did was according to Conscience and not upon design and interest The contrary whereof will by this Discourse appear to be the ground of all Separations from any Church so duly constituted as our Church of England is If it be objected there are great sins amongst us we grant it and do not only importune God for his Names sake to pardon our iniquities for they are great but wish for more assistance for amending of them we are unwilling to recriminate as the Prophet Oded did 2 Chron. 28.9 10. Are there not with you even with you also sins against the Lord your God I shall rather commend to you that ancient Arabian Proverb Deus altissimus aspicit tegit Vicinus vero nilvidet tamen nil nisi naevos crepat The most high God sees all our iniquities and he covers them all we that see nothing in comparison are always blaming and troubling our Neighbours If the Contagion of sin hath invaded the Multitude St. Augustine the severe mercy of Divine Discipline is necessary to cure us but the counsel and enterprise of separation is both vain and pernicious yea sacrilegious because such are the effects of Pride and wickedness as that they do ever trouble the good which are weak more than chastise the stubborn which are wicked None of us can be ignorant of the prejudices and animosities that are raised by such practices in the generality of the people of what perswasion soever Your Disciples do ipso facto censure them from whom they separate as profane carnal cruel and unconscionable Men. They again do suppose that some among you are discontented and implacable proud and ambitious and such as deserve that black character which St. Paul hath given 2 Tim. 3.2 3 4 verses c. And by these contests we weaken our selves harden and animate our grand enemies and give them great advantages against us Let us therefore rather follow the things that make for peace and wherewith we may edify one another for we cannot but know after so long and sad experience as we have had that these things will be bitterness in the latter end endeavour to deserve that character which St. Augustine gives of a peaceable man Quisquis vel quod potest arguendo corrigit vel quod corrigere non potest salvo pacis vinculo excludit vel quod salvo pacis vinculo excludere non potest equitate improbat firmitate supportat hic pacificus est Ad Parmen l. 2. c. 1. And again The things which are evil displease all good Men and they hinder and suppress them as much as they may but when they may not they endure and grieve for them and for peace's
sake laudably tolerate what they do not think laudable but damnable nor do they forsake the Field of Christ because of the Weeds nor his Floor for the Chaff nor the great House of God because of some less honourable Vessels that are therein If I seem to contend too earnestly and rebuke too sharply it was not my nature or indignation but the subject that prompted me to it Some Grounds will produce Briers and Thorns though the Husbandman use his utmost care to prevent them The good Samaritan used Wine as well as Oyl on the Man that was casually wounded going from Jerusalem to Jericho And when the Prince of Peace dealt with the seducing and sacrilegious Pharisees that lay in wait to divert poor souls and would neither enter into the way of peace nor suffer them that were entring to go therein he acts like a Boanerges and denounceth Hell and Damnation Matth. 23.33 from which the good Lord deliver us all Amen THE PICTURE and CHARACTER OF A SEPARATIST Shewing That Sensuality is the Ground OF SEPARATION St. Jude v 19. These are they that separate themselves sensual having not the Spirit GOD threatneth the Watchmen of Israel that if they saw the Sword come Ezek. 33 6. and they did not blow the Trumpet that the People might be warned if the Sword came and took away any person from among them though he were taken away in his iniquity yet his blood should be required at the Watchman's hands Our Saviour likewise informs us that they who see the Wolf coming Joh. 10.13 and leave the Sheep to be caught or scattered by him are Hirelings and no good Shepherds for such should give their lives for the Sheep Now there is no Sword so dreadful as that two-edged Sword of Division and Error that destroys Bodies and Souls no Wolves so ravenous as those that prey upon Christ's Flock and should those whom God hath made his Watchmen and Shepherds not warn the People of the approach of such they might justly hear what as yet hath been unjustly spoken of too many that they are Thieves and Robbers and dumb Dogs For as much then as we know by sad experience what St. Paul foretold by a Spirit of Prophecie Acts 20.29 that grievous Wolves should enter into the Church of God not sparing the Flock and doth plainly describe them to be certain Men that should arise among our selves speaking perverse things i.e. false and forced Doctrines to draw away Disciples after them we should be unaccountably defective in our duty to God and in our love to those Souls which Christ purchased with his Bloud not to acquaint them with their present danger Vnum signum habetis quare non manetis in uno Ovili August ad plebem and exhort them to contain themselves within the Fold of their great Shepherd who bought them and hath provided green Pastures and set his own mark upon them and teach them how to know and avoid those Wolves which for the most part put on sheeps clothing that with the less suspicion they may prey upon the Sheep This I have thought fit to premise because the iniquity of some Men who cannot indure sound Doctrine may exact an Apology for a Discourse of this nature Our Apostle in this Epistle exhibiteth the effigies of a Separatist and in this little Tablet of the Text I shall present to your view both the Picture and the Character of such Men. The Picture of King Charles the First was by an ingenious hand pourtrayed in such Lines as did contain in express words the whole Book of the Psalmes so that at one view you might behold the form of his Body and the Image of his Divine Soul You have in this Text First the Picture or external Lineaments of a Separatist for the better resembling whereof if I use some dark colours as shades to represent his proper complexion and features I shall borrow them from the Scriptures or unquestionable Artists by whose help I hope to strike the Original to the life so that I shall not be troubled as he that had drawn a Cock to drive away all living Cocks from it lest they should disgrace his work but rather invite them all to use it as a Glass to see their Faces and correct their imperfections by it Nor shall I need for the information of others to write under the Hieroglyphick These are they c. 2ly I shall give you a Character of the Genius or internal disposition of a Separatist and that First Ex ore suo for his word is Spiritualis having the Spirit 2ly From the Apostle who had the gift to discern spirits and he affixeth the word Animalis Sensual having not the Spirit First of the Picture to which the Relative in the Text doth only point us and therefore I shall be inforced to imitate a piece of Art to bring it into the Text. There was a French Nobleman that had the Heads of his Children so graved and painted on one Table that by the help of a Glass they reflected the countenance of their Father on another I shall in like manner collect the several Heads and qualities described in the Context which with very little Art will so reflect the picture of a Separatist on the Text that he that runs may read These are they c. The Romish Artists who have very good skill in painting will describe a Separatist in the form of an English Bishop such as Cranmer or Ridley who left the Communion of the Papacy and retained no resemblance of his Fatherhood the Pope or of that Step-mother the Church of Rome Separation is indeed such a deformed and illegitimate birth that it is never acknowledged by its own Parents but laid at other Mens Doors And it concerns us to enquire who are the peccant Parties that we may clear our selves from the charge and imputation First then we say that we have no otherwise separated from the Church of Rome than that Church hath separated from the Faith of our Lord Jesus Christ and the Apostolical Government and Worship If there be any thing truly ancient and Catholick in that Church the same is still legible in every part of our constitution we have forsaken the corruptions and innovations which of later Years invaded that Church and the time manner and methods by which strange Doctrines and practices like Hay and Stuble were laid on the ancient Foundation so that the whole Building is become another Babel for confusion and corruption have been particularly discovered The superfluous and unsound additions are the only things that we have left Bishop Jewel's Apology And for the truth of this we have appealed to the suffrages of the Fathers of the first Six Hundred Years whom that Church doth yet admit of as authentick Witnesses to be our Compurgators Great corruptions there were in that Church before the convening of the Council of Trent which was near the time of our Reformation
The Ceremonies were as St. Augustine complained as burdensome as those of the Jewish Church But then they imposed such new Articles of Faith to be believed as necessary to Salvation such as the Infallibility and Supremacy of the Pope the Worshipping of Images and Saints the Doctrine of Merit and Supererogation Transubstantiation and half Communion Pardons and Purgatory c. that it grew morally impossible for us to retain any longer Communion with them as Brethren unless we would renounce our fellowship with the Father and with his Son Jesus Christ We do still hold and teach that the condition of our Communion was made sinful viz by professing false Doctrines believing lies and joyning in Idolatrous Worship and so it was unlawful and intolerable and they who practise such things themselves and would impose them on others are actually in Separation from the true Church to which they still adhere who continue constantly in the Apostles Doctrine Acts 1.42 and Fellowship and in breaking of Bread and Prayer Besides we do still profess that if the Church of Rome will not constrain us Calvin Melancthon Dr. Jackson to profess such Points of Doctrine or to adventure on such practices as are contrary to the faith and love of God we are still ready to give them the right hand of fellowship Hitherto then we are Recti in Curiâ the Church of England is not guilty of Separation But we have certain Friends in a Corner that will prove us to be altogether as guilty as we say the Church of Rome is And the Charge is as high That we have Antichristian Bishops and they do impose Popish and Superstitious Ceremonies which have no warrant from the Word of God and such as tender Consciences cannot comply with and therefore though we abhor Idols yet we commit Sacrilege in forcing Thousands of the People from our Communion This is a strong accusation indeed and prosecuted with great heat And like the Vipor that came out of the Fire on St. Paul's hand if it should stick nemo nobis molestias exhibeat Sic enim sentit Ecclesia Dei ab origine Epiphan in Anachor it would argue extraordinary guilt But you shall see it fall off of its own accord For First the Office both name and thing is agreeable to the Scripture and truly Apostolical practised in the Universal Church and justified even by those who only want power and opportunity to erect the same 2ly As to the impositions those must be either of false Doctrines or sinful practices but if our Doctrine comprehend all fundamental truths necessary to Salvation if we disclaim all errors destructive to faith or good manners it is the duty of our Governors to see that we profess and own such Doctrines against all opposition The malice of our most inveterate Enemies hath not hitherto proved any error in our Doctrine some of them have derided the Sons of the Church by the name of Orthodox but this is one mark of Separatists they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 18. Now if our fame be unspotted as to the main part of our constitution we may be presumed not so guilty in those dark and frivolous circumstances that are urged against us as that our Liturgy is taken out of the Mass whereas we agree not in any material part with that but wherein that doth agree with the Scripture and the Primitive Church and we should renounce almost all our Religion if we should disclaim all that that containeth But in a word if in the Church of England we do profess a sound faith and an holy life if the. Word be purely preached and the Sacraments rightly administred Vbi mihi licet in melius commutari non licet inde separare St. Aug. contra Cresc l. 3. c. 36. there is no just cause of making Separation for the pretence of imposing Ceremonies where the Doctrinals are sound is too weak a Plea to justifie Separation And therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that forsake our Communion are Separatists The word signifies a throwing down of Bounds and Inclosures like Ecclesiastical Levellers that would lay all in common Fideles à fidelibus separare as Clemens Alexandrinus forcing open the Church Doors and destroying her Pale not only to let out the Flock but to let in Wolves and Foxes Calvin gives the Reason of it Extra terminos Ecclesiae alios educere Quia Disciplinae jugum ferre nequeant they are such Sons of Belial that though with the Pharisees they endeavour to lay the heaviest Yokes on other Men's Necks they can indure none themselves The like term is given to the disterminating Angels the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi solùm in universim vastatores that having got the power of the Air throw down Churches and Kingdomes and whatsoever is sacred But this devastation is not presently made by a few Malecontents they must first gather a Party that if nothing else make them considerable their Numbers may Our Apostle therefore notes divers previous actions in order to their Separation As first that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Murmurers v. 16. When a few pragmatical persons are either chastised according to their demerits or not preferred above their deserts they secretly whisper their own discontents and cherish the prejudices of others as Absalom did in Israel 2 Sam. 15.3 See thy matter is good but there is none deputed of the King to hear thee and presently it follows O that I were King in Israel The Prophet David observed this snarling humor in others Psal 59. and so did St. James c. 3.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grudge not one against another Brethren they could not forbear their vindictive groans even in their Assemblies as if they were displeased with God as well as their Brethren that they could not be avenged on them 2ly They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 complainers unsatisfied with the condition which God in his providence thought most fit for them seeking to raise themselves upon the ruine of others hence it is that their discourse is for the most part of the preferment of unworthy and wicked Men when Men of merit and prety are neglected and where God's eye is good theirs is evil Thus Core and his Complices complained of Moses and Aaron as if every one in their Faction was as holy as they but because God had raised them to that dignity the Scripture notes that their murmuring was not against them only but against the Lord Exod. 16.8 From complaining they go on 3ly to utter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great swelling words either first in publick remonstrances and authoritative admonitions such as were frequent in the Raign of Queen Elizabeth a first second and third Admonition to the Council and the Parliament and then they boast of their Numbers viz. a Thousand Ministers and an Hundred Thousand People the greater part whereof never heard of their design nor could the chief Agents agree what
Worship of a true Church and if the National Church of England be proved a true Church as most grant it is then Dr. Owen cannot be excused from Schisme P. 60. John Goodwin being yet a Presbyterian in a Letter to Tho. Goodman says that to forsake the true Church of Christ and the Ministry thereof wherein they have converted and built up so many setting up new Churches without the consent of those from which they departed and to the scandal and grief of so many godly Ministers and Christians and the scandal of all the reformed Churches and this under a pretence of spiritual Power and Liberty purchased by Christ had need of a clear and full proof and not to be built on slight and weak grounds flattering similitudes witty allusions remote consequences strained and forced interpretations from hard and much controverted Scriptures and in his Sion Colledge visited he acknowledgeth that strangers of all parts did confirm that there was more of the truth and power of Religion in England under the late Prelatical Government than in all the reformed Churches besides This is the Presbyterian confession Heart Divisions p. 163. Mr. Burroughs shall speak first for the Independent Thus Though there be corruption in a Church yet to gather into a new Church which may be more pure and in some respects more comfortable is a Schisme For First We never find the Saints of God in Scripture to have done so 2ly There would be no continuance in Church fellowship if this be admitted for what Church is so pure and hath all things so comfortable but within a while another Church will be more pure and other things more comfortable there and the general peace of the Church should be more regarded by us than some comfortable accommodations to our selves 3ly Supposing you cannot communicate with a Church without sin or bondage yet you are not presently to withdraw to gather into another or joyn to another you are bound to give so much respect to the Church as to continue with much long-suffering to seek the good of that Church to remove the sin that is upon it you must bear much with a Brother much more with a Church 4ly Whatever things Christians that live in the same place do differ in if they may stand with grace they can have no incouragement from Scripture to divide themselves into little pieces reddit rationem c. Christ stands much upon the Union of his Saints in one in all ways by all means that may be Opinionum varietas opinantium unitas non sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So far Mr. Burroughs And the Brethren of New England in their Answer to the 32d Question say That where People do with common and mutual consent gather into setled Congregations ordinarily every Lord's Day to hear and teach the Word of God and profess their subjection thereunto and bind themselves and Children as in Baptisme they do to continue therein such Congregations are true Churches notwithstanding sundry defects and dangerous corruptions found in them wherein we follow the judgment of Calvin l. 4. c. 1. § 9 10. and of Whitaker De notis Ecclesiae c. 17. By this it appears that the Church and Congregations of England being a true Church and Congregations to separate from them and gather new Churches on pretence of purer Ordinances is Schisme or such Separation as it is reported T. C. called the white Devil of Separation But it may be these Men wrote thus when their interest led them to it and if they did believe it to be true they would not now practise to the contrary I shall therefore for farther confirmation give you the judgment of two Persons uninteressed and beyond exception The first is Mr. Perkins in his Comment on the Text he proposeth this question What if there be errors in the Church or things amiss may we not separate our selves Answ Things that may be amiss in the Church must be distinguished some faults concern the matter some the manner of Religion the former respect Doctrine the later the manners of Men. First for things amiss in the manners of Men we may not separate but with Lot have our righteous hearts vexed and grieved with the wicked conversation of those among whom we live The Scribes and Pharisees sitting in Moses Chair teaching Moses Doctrine must be heard however their manners may not be imitated Matth. 23.1 2ly If the Church erre in matter of Religion we must consider whether the error be in a more weighty and substantial point or in matter of less importance for the foundation being kept we may not separate our selves 1 Cor. 3.15 If the error be about the foundation we must consider whether the Church erre through humane frailty or obstinacy if of frailty we may not separate the Church of Galatia through frailty was quickly turned to another Gospel and erred in the foundation holding justification by works yet St. Paul writeth to it as to a Church of God So the Church of Corinth overthrew the Article of the Resurrection yet Paul behaved himself accordingly to it But if the Church erre obstinately in the foundation of Religion then with good conscience separation may be made 1 Tim. 4.5 Of this we have an Example Act. 19.9 1 Chron. 11.14 16. Whence we see that no Man may with good conscience separate himself from the Church of England seeing it teacheth believeth and obeyeth the Doctrine of the Prophets and Apostles So far Mr. Perkins The next is Cameron Schisme saith he is either a rash or an unjust separation p. 322. upon the account of Religion It is with Schisme as with Error a light Error continued in with obstinacy becomes Heresie So there is a Schisme which may not be called unjust but only rash being grounded on a light cause but if pertinacy be added when the levity of the cause doth appear it becomes truly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an eminent Schisme This rash Schisme may be known either à priori from its previous cause for no Man being compelled to it if we will speak the truth it proceeds from self-love therefore also hatred follows upon it Schismatici pastores sunt qui fratribus suis odium invidiam conciliare student Cameron Nor would any rash Schism be made if we had Charity which is the most perfect bond and is not easily provoked and thinketh no evil It is therefore a manifest note of hatred which hatred may arise either from an offence really given or only taken as when a Man is grieved that another is preferred before him Again a Schisme is made rashly either by the chief Authors upon a light occasion as if when an Ulcer doth appear upon any Member the Chirurgion should presently think of cutting off that Member without applying other means or expecting what Nature may do But we may suppose that the Schisme be made upon the occasion of Heresie and then the separation may
vanity an apt and fluent cadency of words and canting expressions but by the demonstration of the Spirit and power sutable to the pretence that is by the gift of Tongues and Miracles not by praying extempore only but in a strange tongue too as the Apostles could for so we are to understand that in 1 Cor. 14.15 I will pray with the Spirit which was Singulare linguarum Donum in a strange Language but then the Apostle would pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not with his understanding but to the understanding of the hearers which many Separatists do not When the Spirit gave the Apostles the gift of utterance they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not talk confidently or impertinently but uttered words of truth and soberness in short and Divine Apothegmes as when Isaiah's Lips were touched with a Coal from the Altar Isay 6.6 he had Linguam cruditam so Christ assisting his Apostles Acts 2.4 gave them not Os only but sapientiam also a Mouth and Wisdome such as their Enemies could not resist Luk. 21.15 or gain-say in their interpretation of the mysteries of the Kingdome of God Now that they have a more legitimate calling to the office or greater abilities to perform it will be easily confuted because they generally disclaim that ordination which from the Apostles hath been successively derived to us by the constant order of Bishops and this being the ordinary lawful calling the blessing of God attends the Administration of Holy things by them and no other so that although they should be inferior in external Gifts and Learning to them that do separate the contrary whereof is notoriously known yet the blessing of God is appropriated to the Ministry of those whom he hath sent and commissioned thereunto And therefore they cannot in the second place with the least probability pretend to a greater measure of the sanctifying graces of the Spirit notwithstanding their talk of the personal indwelling of the Holy Ghost It is true that he that is joined to the Lord is one spirit 1 Cor. 6.17 not essentially the same spirit with the Lord but mystically by the influence of that spirit which renders him humble and holy meek and gentle loving and obedient which graces of the spirit being eminently in Christ are in some good measure communicated to all his sanctified Members Eph 4.16 that are united to his Body which graces whether they do abound most in Separatists or those that contain themselves in the Communion of Apostolical Churches will appear anon In the mean time we shall prosecute our Enquiry whether they that separate have any such extraordinary inspirations and revelations of the Spirit as they pretend unto For certain it is that generally Separatists of all perswasions do boast of some such extraordinary influences which yet keep them at as great a distance among themselves as from the true Church of God let them therefore agree which of them have these effects from the true Spirit of God In the mean time we shall make it appear that none of them can have any such Operations Each Faction proclaiming the other to be Sine ratione Philosophos sine visione Prophetas sine missione Apostolos sine instructione didascalos And first Papists ought to have the precedence who challenge more than a double portion of such Revelations They chain the spirit of infallibility to the Pope's Chair so that whatever he pronounceth ex Cathedrâ in matters of Faith must be received with equal authority and credit as if it had been evidently commanded by the written Word Yea though it should differ from some plain Doctrines therein delivered for so do many of the Trent Articles as Purgatory and Prayers to Saints and Angels and Transubstantiation which either owe their original to pretended Revelations or at least have no better proof for the confirmation of them But certainly the Infallible Spirit cannot contradict it self and when St. Peter says one thing and his pretended Successors affirm the contrary when Nicolas the 4th defines contrary to Pope John the 22th they were not both infallible If such a Church can justly claim any spirit it is the spirit of contradiction as when it owns the Revelation of St. Bridget that the Virgin Mary was not conceived in Original Sin and the Revelation of St. Catharine that she was and institutes a Holy-day to celebrate her conception upon such a fabulous contradicted relation Yet not only the observation of days the Canonization of Saints the foundation of many Orders in that Church as of the Jesuits by Ignatius the Franciscans Benedictines and others but even Articles of Faith have had their rise from such pretensions If any of our Sectaries that pretend to inspiration are willing to know their Fathers or to find out a Church with which they may hold Communion now that they are departed from us I think the very worst among them may find a Founder and Foundation in no meaner Church than the Church of Rome And did the Pope of Rome use the same Methods as the Church of England to disclaim and discountenance all fanatick Factions and manifest their folly to all Men it would appear that there are more Sects and they as erroneous in Doctrine and vicious in their Lives as any in England or Amsterdam but as long as they own his Supremacy and serve the interest of his Court it is not much considered what becomes of the Gospel and the Church of God It were easie to run a Parallel betwixt our Sectarie and such as have been or still are in the Church of Rome who run beyond the Line of the greatest Separatists that are among us Have we some that deny the King's Supremacy and hold it lawful to depose and murder Kings See Fowlis lives c. We owe these Tenets and practices to the Church of Rome Have we some that will shew no respect to their Superior St. Ignatius would not move his Hat to the Magistrates Have we some that play fast and loose with Oaths of Allegiance and enter into holy Leagues and contrive Massacres of their Brethren this we owe to the Church of Rome Have we some that condemn our Church as carnal and Antichristian The Beguini so had they such as called their Church the Whore of Babylon that they were all carnal and blind and their Fraternity only the true Church in which Salvation was to be had Have we some that despise humane learning and make ignorance the Mother of Devotion so had the Church of Rome as St. Gregory says of St. Bennet that he hated Learning yet was knowingly ignorant and wisely unlearned Have we some that can discern the precious from the vile and tell who are the Elect and who Reprobate Philip Nereus and St. Catharine had the faculty to smell Souls and tell as perfectly which was clean and which unclean as Noah could judge of the Creatures that came into the Ark and Juliana could discover the thoughts of
they dare to stir up Tumults and bring all to confusion A Doctore glorioso Pastore contentioso inuttlibus quaestionibus liberet Ecclesiam Dominus lest forsooth they should abate any thing of their reputation Methinks I see them represented in that reply of Naaman the Leper when he was advised to wash in Jordan 2 King 5.12 that he might be whole Are not Abana and Pharphar Rivers of Damascus better than all the Waters of Israel May I not wash in them and be clean So do they contend for their own inventions against the institutions of God Are not our own Discipline and Ordinances better not as good only Jordan is but a standing Water to these Rivers put all the Waters in Israel together Abana and Pharphar their Government and Discipline exceeds them all But though he turned away in a rage yet was he not to be cured until he was washt in Jordan And this pride and desire of vain glory begets that obstinacy which Alphonsus à Castro observes to make them inflexible so that though they be foiled never so often they will still contend How often and irrefragably did St. Augustine confute the Donatists yet could he not silence them but being puft up with a furious pride did still boast that they alone were the Church of God when as there was not any one Doctrine in the Catholick Church that they could justly cavil at The same pride is observed in our Adversaries of Rome who though there be not any Doctrine maintained in our Church but some famous Doctors of their own have defended nor any refused by us but some very learned Men of their own have confuted the same yet do they still condemn us for Hereticks and notwithstanding the infinite contradictions among themselves pretend still to a spirit of infallibility And if it be considered by impartial and uninteresled Persons how many eminent Men in our Church for learning piety and moderation have been causlesly impudently and uncessantly vexed reviled and opposed by fierce implacable and unreasonable Men it will appear they are acted by no other spirit but that of contradiction and perversness which manifests it self in all their practices and writings and proves them professed enemies to all good government and order I cannot think Abailardus was a wise Man that resolved to persist in his Opinion when he was convinced that all the Fathers were against him Qui custode remoto Gaudet equis canibusque nor that such Boys as Horace speaks of that cast off their Tutors and become ungovernable will ever make wise or good Men. From this Pride proceed emulation and envy not only a secret grudging but an open discontent at the deserved advancement of others as if all that honour which is granted to such were taken from themselves They are indeed unsatisfied not only with their own but with other Mens conditions Thus as our Apostle observes they go in the way of Cain who envyed his Brother on no other account but because his person and services were better accepted Thus Aerius being denied a Bishoprick for which he was Competitor with a more worthy Person vented his Opinion that a Bishop and Presbyter did differ in nothing St. August de Haeres ad Quod vult Deuxe 69. hoping that though he could not raise himself to that dignity he might degrade it to his own quality The like did Donatus Cecilian was preferred to the Bishoprick of Carthage for which he was a Candidate and upon his disappointment he presently breaks out into a Schisme and adds Heresie to it When ambitious Men meet with a repulse and their pride hath not that vent and airy applause which it expected it spends it self in envious and malicious thoughts and as Cowards when they are desperate grow valiant so are discontented persons to their own ruine if not of the Church that they may if it be possible do as Sampson did bury their Adversaries under the same ruine that they draw upon themselves And hence ariseth hatred another manifest fruit of the flesh Contra Donat l. 1. c. 11 for as St. Augustine notes none will make Schisms in the Church of God but such as are blinded with the hatred of their Brethren and the School-men observe that Schisme is a Vice wholly opposite to and inconsistent with Charity The same I have quoted from Cameron The very act of separation is an accusation of those from whom we depart of some raigning sins as Idolatry and gross superstition or intolerable Persecution For as much as no other pretence can warrant that separation and then what charitable thoughts can they entertain of such They that forsake the Assemblies do provoke to somewhat else than to love and good works And how dwelleth the love of God in them 1 Joh. 4.20 that profess such contempt and hatred of their Brethren These have been the effects of former separations and God alone that can bring light out of darkness can turn our present confusions to peace and establishment But Pride doth not alway go without profit Our Apostle tells us more than once that they design reward and advantage to themselves So they have gone in the way of Balaam for reward v. 11. And v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Peter 2.2.14 says they have their hearts exercised with covetous practices How did Balaam under the Name of a Prophet travel up and down from Country to Country from Altar to Altar to curse those whom God had blessed and to bless those whom God had cursed and all for that which he seemed to scorn a Reward How inflexible so-ever such are to others they 'l cringe and fawn upon their Benefactors and have not their persons only but sometime their Vices too in admiration for advantage We know who had many such Chaplains and what it was made Demas forsakes St. Paul and others to make shipwrack of Faith and a good Conscience we know also who they were that devoured Widows houses and they that first make them Widows and then devour their Houses and when opportunity serves can take the Houses of God into their possession too are no better This is the business of Hereticks saith Tertullian Non Ethnicos convertendi sed nostra evertendi De Praescript nostra suffodiunt ut sua aedificent St. Cyprian saith of Novatian that he was Avaritiae inexplebili rapacitate furibundus even mad with an insatiable appetite of covetousness 2 Pet. 2. And Doctor Ames that Avaritia plerunque est haerefeâ—â— comes fomes mater nutrix And who is there that hath in these later days prevaricated from the Church but in hopes at least to mend his condition which whether it were designed by those that now set up new Churches they best know and we are sure it is effected to such a degree that now Simeon and Levi have gotten the Portion of Benjamin in this place and I believe in many others they have double to
then that there were just and necessary causes of making severe Laws against such practices and by an Act of Parliament for restraining the Queen's Majesties Subjects in obedience it was forbidden under the Penalty of Banishment that any Person should be present at or perswade others to those unlawful Meetings or Conventicles The Primitive Church did the like as in the Canons of the Apostles it was ordained Can. 30. That if any Presbyter contemning his own Bishop shall make a separate Congregation and erect another Altar his own Bishop not being condemned of any irreligion or injustice let him be deposed as one that is an ambitious and a tyrannical Person and in like manner all that adhere to him and let the lay People be excommunicated after the Bishop's third Admonition When Eusebius Bishop of Sebastia cast off the Discipline of the Church and contemned the Presbyters because they were married and under pretence of greater strictness of life fasted on the Lord days and kept private Meetings drawing away Women from their Husbands and both Men and Women to greater impurities the Bishops met in the Council of Gangra Anno 325. and there agreed That if any one should teach that the House of God is to be despised and the Assemblies that are held in it Let him be accursed If any shall take upon him to teach privately at home and making light of the Church shall do those things which belong only to the Church without the presence of the Priest and approbation of the Bishop let him be accursed And as all good Men cannot but bewail those great mischiefs and desolations which by the practices of such outragious and disorderly Persons have in all Ages invaded the Church of God so they ought highly to commend and submit unto such wholesome Laws as have been made by their pious and prudent Governors to stop the beginnings of such evils seeing as the Scripture and experience do teach us Wicked Men and Seducers do wax worse and worse And thus I have in some measure proved my Position That Sensuality is the Ground of Separation And now that you know the Men and their communication I shall apply all in the words of St. Peter Ye therefore beloved seeing ye know these things before 1 Pet. 3.17 beware lest ye also being led away with the error of the wicked fall from your own stedfastness But grow in grace and in the knowledge of our Lord and Saviour Jesus Christ In which words you have first a Caution then a Direction The Caution to beware of being seduced by the Errors of wicked Men. And your knowledge of the sin and danger of such Errors will certainly be a preservative against them for as Solomon says in vain is a snare laid in the sight of any Bird and you will easily baffle all the arguments and expectations of such Sophisters if you consider what conclusions must necessarily follow upon their premises They tempt you to Division and Separation that is without any just or warrantable cause to leave a Church of Christ rightly established in all Points of Faith and a Holy Life wherein you have all and only that allowed for Doctrine which the Scripture approveth and for Government and Worship nothing but what in the judgment and by the practice of the Church of God in all Ages hath been determined to be agreeable to the Scripture I demand therefore First What real evil shall you avoid by leaving the Church and adhering to Conventicles Is there less pride and contention less hypocrisie and dissimulation less censuring and slandering less lying and defrauding amongst them than amongst us Or Secondly What real grace or vertue is practised by them more than by the Conformists if at least they conform in heart and life as well as in profession to the Doctrine and Discipline of the Church under which we may be as piously devout towards God as just and righteous to Men as sober and temperate in respect of our selves as liberal in works of Charity as our Humane infirmities will permit and in a word Whatsoever things are true honest just pure lovely and of good report Phil. 4.8 whatever is vertuous and praise worthy these things you may both learn and receive and hear and see in all the Doctrines Constitutions and Offices of the Church If you respect the means of saving knowledge where are the Scriptures more frequently read more plainly and solidly expounded more rationally and affectionately applyed than by the Ministers of the Church whose works praise them in all the Churches of God Now as there is no real good to be obtained or evil to be avoided by deserting the Church So in the next place consider the many real evils that will necessarily follow upon Separation First The great scandal we bring upon our Religion 2ly The great advantages we give to the enemes of it 3ly The hard censures and evil thoughts of the whole Church which we desert 4ly Our own great sin for in the words of Irenaeus l. 4. c. 62. It is to rent and wound the Great and Glorious Body of Christ and as much as in us lyeth to destroy it and while we pretend Peace to maintain War to strain at a Gnat and swallow Camels Nor can any Reformation that may be hoped for expiate the sin Mr. Edwards reckoneth 180. Errors or out-weigh the mischief of Schism The experience which the Assembly noted on Philippians 1.1 in the Preface to their Annotations 1645. should perswade us And Mr. Case tells the Parliament That the Errors in the Bishops Days were but trifles but now the Nation is filled with the Doctrine of Devils for when Religion is by choice or force propagated in corners then say they Many Heretical Doctrines are hatched and preached and printed too which had not been conceived or published if the Authors had continued in the Publick Assemblies And every one knows it to be a truth which Master Cawdrey observes Cawdrey contra Owen p. 14. that Toleration had done more hurt in Seven Years than was done under Conformity in Seventy Years before The Rule which the Spirit of God gives us for finding out a false Prophet will be of very good use to discover a Separatist If there arise among you a Prophet or a Dreamer of Dreams and giveth thee a sign Deutr. 13. 1 2 3. or a wonder and the sign or the wonder come to pass whereof he spake unto thee saying let us go after other Gods which thou hast not known and let us serve them Thou shalt not hearken to the words of that Prophet or that Dreamer of Dreams for the Lord your God proveth you to know whether you love the Lord your God with all your Heart and with all your Soul If the end be Idolatry or any certain impiety to which false Prophets do intice you although they appear as Angels of Light Men of wonderful knowledge and holiness yet are they but
Messengers of Satan by whom God doth prove you whether you are well rooted and grounded in the true faith and love of God and his Commandments and are not with every blast of wind to be turned out of the way which the Lord thy God commanded thee to walk in v. 5. The ways of God are ways of Peace and Holiness but to despise the Churches of God to disobey our Governors the Bishops and Pastors of the Church to hate and slander our Brethren to slight the Discipline and neglect the Prayers of the Church and our Lord's Prayer too hath been ever in the Church of God accounted Schisme and that Schisme Damnable And because it is a Rule among the Ancients that to reduce Schismes and Heresies to their beginning is a means to refute them I entreat you but to look so far back as the Year 1640. before which time our Union at home made us a terror to our Enemies and the glory of the Protestant Churches abroad and to give me your impartial Opinion of those Men who under pretence of reforming us in Doctrine and Worship and taking off evil Councellors from the King than whom if any Christian Prince had fewer yet none was less influenced by them to the prejudice either of the Church or State did involve us under such a Deluge of Confusion and Bloodshed Rebellion and Irreligion for Twenty Years together I grant that many of them might be Men of good affections that never thought of the events that would follow but then they should have thought of those Duties that were incumbent on them To fear God and the King and not to meddle with them that were given to change especially when they saw they were actually engaged in a most Unnatural War Let the Histories of Presbytery and Independency be read over and then tell me if the same things were to be acted over again Could you with a good Conscience be Actors in such a Tragedy Let me tell you then that it is your duty to beware of such Agents and Counsels as do tend to the like Disorders and Confusions lest notwithstanding the fair pretences of Men of the same spirit and it may be of some of the same Men notwithstanding the good intentions that you now profess which may make you abhor such practices as much as Hazael did Is thy Servant a Dog 2 Kings 8.13 that he should do such things you be by degrees drawn to the like impieties For Schisme is a fruitful evil it is always labouring in the birth of other mischiefs they that separate flye from the Church as the Parthians from their Enemies still shooting back their Arrows and maintaining War against them but they fight against a Rock under which they shall one day fall and perish The Heathen had this Notion of their Jupiter Quos perdere vult dementat prius Spiritual infatuation is the fore-runner of Destruction He that is perverse in his way despiseth the Lord Pro. 14.2 for as much as he despiseth that reproof and instruction which God sends him for his amendment This is a Brand of the Sons of Belial that are marked out for destruction as the Sons of Eli They hearkned not to the voice of their Father 1 Sam. 2.25 because the Lord would stay them 2ly For Counsel and Direction St. Peter exhorts us to grow in grace and in the knowledge of our Lord and Saviour Jesus Christ. It is Sensuality that is the cause of Separation viz pride and Ambition Envy and Uncharitableness ignorance and negligence to be well informed concerning our duties Mortifie therefore these and all other fleshly lusts study Christ and him crucified that you may Phil. 3.9 10. as St. Paul did know him and the power of his Resurrection and the fellowship of his sufferings being made conformable to his death No such charm against Separation as a true mortification of fleshly lusts and desires Study therefore to exceed others in Humility and Charity in a meek and quiet spirit which in the sight of God is of more esteem than all those furious Zealots that know not what spirit they are of And in the words of St. Jude build up your selves on your most holy faith the Doctrine of Christ dying for your sins and rising for your Justification and still making Intercession for you In his Name pray unto God with such fervour and hope faith humility and perseverance that you may be kept in the love of GOD and a comfortable expectation of the mercy of our Lord Jesus Christ unto Eternal Life The wifest and best of us are but Men compassed about with many infirmities what through ignorance and interest passion and prejudice in many things we offend all and all the means and diligence we can use without the special grace of God will be too little to undeceive us and set us in the right way which grace he hath promised only to the humble and meek Psal 25.9 The meek he will guide in judgment and the meek he will teach his way 'T is the first Lesson that Christ teacheth his Disciples and that by his Example as well as Precept Learn of me for I am meek and lowly Mat. 11.29 and ye shall find rest unto your Souls I conclude with those Pathetical perswasions of Saint Paul which I beseech God to imprint upon all our hearts If there be any consolation in Christ if any comfort of love Phil. 2.3 if any fellowship of the spirit if any bowels and mercies fulfill ye my joy that ye be like minded having the same love being of one accord of one mind Let nothing be done through strife and vain glory but in lowliness of mind let each esteem other better than themselves And again Put on Col. 3.12 as the Elect of God holy and beloved bowels of mercies kindness humbleness of mind meekness long-suffering forbearing one another and forgiving one another if any man have a quarrel against any even as Christ forgave you so also do ye And above all things put on Charity which is the bond of perfectness and let the peace of God rule in your hearts to the which also ye are called in one body and be ye thankful FINIS POST-SCRIPT SInce this Treatise of Schism was in the Press I met with a Book of Miscellanies under Mr. Hales's Name in which was a TRACT concerning Schisme much applauded by the Separatists both Schisme and Heresie p. 191. to be as he calls them but two Theological Scarcrows but upon my first reading it I apprehended it to be so far from being unanswerable that it did sufficiently confute it self which I doubt not will appear to all judicious Readers upon this Analysis of the TRACT which followeth Q. WHat is the benefit of Communion Answ Communion is the strength and ground of all society Sacred and Civil whoever therefore causeth a breach if in civil occasions is guilty of Sedition or Rebellion if in Ecclesiastical
differences is guilty of Schism so that Schism is an Ecclesiastical Sedition as Sedition is a Lay-schisme p. 193. Q. What is the definition of Schisme Answ Schisme is an unnecessary separation of Christians p. 195. from that part of the visible Church of which they were once Members Q. When is Separation necessary Answ Separation is then necessary when nothing will save us from the guilt of Conscience but open separation p. 195. Q. When is Schisme complete Answ These two things make Schism complete First The choice of a Bishop in opposition to the former 2ly The erecting a new Church and Oratory p. 196. for the dividing Party to meet in publickly As in the late famous controversie in Holland de Praedestinatione as long as the disagreeing Parties went no further than disputes the Schisme was unhatched but as soon as one Party swept an old Cloyster and by a pretty Art suddenly made it a Church by putting a new Pulpit in it for the separating Party to meet in what before was a Controversie became a formal Schisme p. 197. Q. What is the danger of Schisme Answ What the Ancients spake by way of censure of Schisme in general is most true and they spake most strange things of it for they saw p. 198. that unadvisedly and upon fancy to break the knot of union betwixt man and man especially among Christians upon whom the tye of love and communion doth especially rest was a crime hardly pardonable and that nothing absolves a Man from the guilt of it but true and unpretended Conscience And p. 192. Heresie and Schisme are things of great moment the one offending against Truth the other against Charity and both are deadly Q. Was the Schisme of the Donatists any way excusable Answ No they were compleat Schismaticks upon the grounds before mentioned p. 196. nor was there any necessary cause for their Separation for the occasion of the Schisme was an Opinion that where good and bad were mixed there could be no Church p. 205. by reason of pollution evaporating as it were from sinners which blasted the righteous and made all unciean whereas in his Congregations he pretended that wicked persons found no shelter p. 206. Q. How was this Schisme of the Donatists refuted Answ By this one maxime of St. Augustine which was irrefragably asserted Vnitatem Ecclesiae per totum orbem dispersae propter nonnullorum peccata non esse deserendam That the unity of the Catholick Church is not to be forsaken for the sins of some that are within it p. 206. Q. Though in this Schisme the Donatist was the Schismatick p. 208. yet might not any one communicate with them if occasion so required if so be they did not flatter them in their Schisme for why might it not be lawful to go to Church with th◠Donatist if occasion so required since neither Nature nor Religion suggest the contrary why may I not be present at such publick Meetings as pretend Holiness p. 209. so there be nothing done but what true Devotion and Piety brook Yea why may I not go to an Arian Church if occasion require p. 215. so there be no Arianism expressed in the Liturgy Answ 1. You may not communicate with such because of the danger of Schisme before mentioned 2ly Because it is not lawful no not for prayer hearing conference or any other religious office whatsoever for People to Assemble otherwise than by publick order is allowed for why should Men desire to do that suspiciously in private which may be performed warrantably in publick p. 229 230. Q. But what if they to whose care the execution of the publick service is committed do some things unseemly suspicious or unlawful p. 209. if their Garments be censured as or indeed be superstitious what if the Gesture of Adoration be used at the Altar what if the Homilist or Preacher deliver any Doctrine of the truth of which we are not well perswaded Answ Yet for all this we may not separate except we be constrained to bear a part in them our selves p. 210. The Priests under Eli had so ill demeaned themselves about the daily Sacrifice that they made it to stink yet the People refused not to come to the Tabernacle nor to bring their Sacrifices to the Priests for in Schismes which concern fact nothing can be a just cause of refusal of Communion but only the requiring of the execution of some unlawful or suspected Act. Q. What may we do when some Persons in a Church teach erroneous Doctrines p. 214. suppose of Arius and Nestorius concerning the Trinity or the Person of our Saviour Answ What to do in this case is not a point of any great depth of understanding to discover p. 215. so be it distemper and partiality do not intervene I do not see that Opinionum varietas Opinantium unitas are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or that Men of different Opinions in Christian Religion may not hold communion in Sacris in the publick Worship This Argument holds à fortiori if I may keep communion with such as teach false Doctrines much more with such as practise only suspected Ceremonies p. 226. Q. What is your Opinion of Conventicles Answ It evidently appears that all Meetings upon unnecessary occasions of Separation are to be so stiled p. 227. so that in this sense a Conventicle is nothing else but a Congregation of Schismaticks Q. Is not this name sometime fixed upon good and honest Meetings p. 227. Answ It is and that perchance not without good reason For first it hath been at all times confessed necessary that God should have p. 227. not only inward and private devotion when Men either in their Hearts or Closets or within their private Walls pray praise confess and acknowledge but that all these things should be done in publick by troops and shoals of Men from whence proceeded publick Temples Altars forms of Service appointed Times and the like which are required for open Assemblies Q. What is the reason of the severe censures and Laws against private Meetings Answ When it was espied that ill affected persons abused private Meetings whether religious p. 228. or civil to evil ends religiousness to gross impiety and the Meetings of Christians under Pagan Princes when for fear they durst not come together in open view were charged with foul imputations as by the report of Christians themselves it plainly appears as also civil Meetings under pretence of Friendship and neighbourly visits sheltered treasonable attempts against Princes and Common-weals Hence both Church and State joyned p. 229. and joyntly gave order for forms times places of publick Concourse whether for civil or religious ends and all other Meetings whatsoever besides those of which both time and place were limited they censured for routs and riots and unlawful Assemblies in the State and in the Church for Conventicles Q. Is it not lawful then for
were as expresly set down in the Gospel to be used or for born in the publick worship of God as the rites and circumstances concerning Sacrifices were in the ceremonial law yet as the Sacrifices themselves much more the modes of preparing and offering them might be used or omitted for the performance of moral duties so doubtless if things of an external ceremonial nature had been commanded or forbidden in express terms they might yet be observed or omitted as the substantial service of God and obedience to his greater commands for charity and peace might be best performed But these things being not determined particularly by the Gospel but left under general rules for decency and order may doubtless be determined by a lawful authority such as that of our Church under our Gracious Soveraign is and being so determined and imposed there is an advantage on the side of Authority against a scrupulous conscience which ought to over-rule the practice of such who are members of that Church It remains only that I endeavour to remove an objection or two against what is here said Object 1. If the ceremonies be things of such indifferency Why do not they who are in authority dispense with the use of them or totally lay them aside for the sake of peace and unity Answ 1. The Magistrate doth but his duty in providing for the solemnity of Divine worship according to those general rules for decency and order prescribed by the Apostles 2ly What the Magistrate doth is not only agreeable to his private discretion and conscience for he practiseth the same things that he prescribes but according to the deliberate determinations of the most wise and pious persons of the Nation in their solemn Assemblies and doubtless as St. Ambrose wrote to St. Augustine if they had known any thing better they would have practised that 3ly It will very much impair the authority and reputation of Magistrates so to comply with the importune clamours of scrupulous persons as to alter or abrogate their laws and constitutions as oft as discontented or seduced persons shall demand it And though it be very uncertain that the craving party will be satisfied when they are indulged in all that they desire yet it is certain that others will be incouraged to make new supplications and so create perpetual disturbances And the gratifying of a few weaklings or male-contents may give just cause of offence to a greater and better party who are desirous to worship God in the beauty of holiness and are really grieved at the irreverence and disorders which are and have been too observable in the Meetings of dissenting parties 4ly Hereby the Magistrate should tacitly confess himself guilty of all those accusations that have been charged upon him and his predecessors of imposing unlawful superstitious and Popish ceremonies and persecuting the godly and conscientious people that could not conform to them And 5ly It would greatly defame those worthy Martyrs who not only thought fit to retain them and gave cogent arguments for the lawful use of them but sealed the established worship and discipline with their bloud not only in the Marian days but under the late Usurpation also 6ly It is an unreasonable thing to demand that which they themselves would deny if they were in the Magistrates place for let me ask them whether they being well perswaded of their discipline and order viz. that it is agreeable to the Word of God to antiquity and reason would comply with the desires of dissenting parties to make such alterations as should from time to time be required by others contrary to their own judgments and consciences and to this we need no other answer than the practice of the Objectors when they were in Authority And who can doubt but that they who being subjects do assume to themselves a power of directing and prescribing to the Magistrate if they were in the Magistrates place would take it very ill to be directed by their Subjects 7ly If the established ceremonies were removed others of a like nature would succeed as unscriptural and symbolical as they such as sitting at the Sacrament and lifting up the hands to Heaven it being impossible almost to perform divine service with any decency without such and seeing that for many centuries of the Primitive Church wherein other ceremonies have been complained of by Saint Augustine and others no man ever objected against the ceremonies which are used in our Church and which were by those famous Reformers and Martyrs retained in our Liturgy it is no argument of a meek or quiet spirit to make objections and cause divisions upon pretence of Superstition in the Liturgy and ceremonies and to expect that the Church to salve their reputation should betray her own and by abrogating her sanctions give the world more reason than yet hath been given to believe that the Church of England even from the first Reformation hath been in a dangerous error and the Factions that opposed her have had truth and justice on their side In the second Objection Papists and Sectaries joyntly say That other dissenters may as well justifie their separation from us on pretence of the Ceremonies retained by our Church as we can justifie our separation from the Church of Rome by reason of the Ceremonies injoyned by her To which I shall not need to make any other answer than a short appeal to the Consciences of all unprejudiced persons Whether the Church of England requiring the use of three Ceremonies declared by her self to be indifferent and acknowledged by her enemies not to be unlawful can be thought by any sober person to give as great and just a cause of Separation from her as all that load of Superstition in the Church of Rome of which St. Augustine complained in his days that the Jewish yoke was less heavy To require Prayers in an unknown Tongue and to Saints and Angels is doubtless more offensive than to use a solemn plain form of words taken either from the Scripture or the ancient Liturgies of the Church What is the Surplice Cross in Baptism and kneeling at the Sacrament for devotion if compared to their Adoration of the transubstantiated Host worshipping of Images invocation of Saints their doctrines of the Popes Supremacy and Infallibility of Purgatory and Indulgences besides the innumerable ceremonies daily practised by them And as the Sectaries will not condemn the Church of England for receding from these extreams so neither can the Romanists blame her for want of moderation in retaining both purity of Doctrine and decency of Worship and abhorring those other extreams of Sacriledge and profanation of holy things of Rebellion and Bloud shed though under pretence of Religion wherewith with both they and the Sectaries have defiled themselves It was the pious care of the Pilots of our Church to conduct their Successors between the two rocks of Superstition and Idolatry on one hand and irreverence and irreligion on the other in the same course
in which I hope we all believe they themselves went to Heaven And the Governors of the Church have ever since taken caution of all its Ministers not to depart from the same either in their publick ministrations or doctrines so that the people need not doubt of their security in such good old ways wherein as the ancient Martyrs did they may even in the midst of outward troubles find peace in their Souls But as for those that give themselves up to the guidance of Unstable men who have degenerated not only from the moderation and charity of the ancient Nonconformists but even from their own principles and neither are what they lately were nor have given their followers any security that they will continue to be what now they are They must needs be like children tossed to and fro with every wind of Doctrine by the slight of men and cunning craftiness whereby they lye in wait to deceive There are perhaps some weak persons among us whose Consciences are really offended at the use of our Ceremonies these we ought to regard so far that if it were in our power we should rather omit the use of the Ceremonies than give them offence But as we are forbid to give any offence to private persons so much more to the Church of God 1 Cor. 10.32 by our disobedience And whereas those that have real scruples of Conscience will be diligent to enquire and ready to receive satisfaction from their more learned Brethren it cannot be presumed that there are many such among us who have the arguments and examples of the first Reformers and Martyrs the sence and Harmony of the Reformed Churches abroad the deliberate constitutions of the Church and State at home to instruct them in the necessity of Obedience in such indifferent things and if weak persons will attend rather to the wicked suggestions of a few discontented and turbulent men Qui obstruunt pectora hominum ut ante nos odisse incipiant quam nosse that so Lord it over the Consciences of weak persons as to make them hate their Brethren they know not for what if they neglect to hear the Church and despise instruction and choose their own delusions they are no longer weak Brethren but resolved adversaries and of such Christ says See Calv. Institut l. 3. c. 19. S. 11. Matth. 15.14 Let them alone they be blind Leaders of the blind And that most dissenters among us are of this kind may appear from that ready conformity which they practised before the late Indulgence and since that upon the test which argues their revolt to proceed from humor or interest rather than from Conscience And as Mr. Calvin says S. 13. If such weak persons never grow so strong as to digest inoffensive and slender food it is certain they were never well nursed with Milk I conclude therefore with Peter Martyr We must not always yield to the weak in things indifferent Loc. Com. 2. l. 4. c. 32. but so long only until they have been well instructed after which if they are still scrupulous their infirmity deserves no farther respect for then 't is not Scandalum pusillorum sed Pharisaeorum Calv. ubi supra S. 12. And the Church hath a necessity of vindicating her liberty when by the unjust actions of false Apostles it is questioned and indangered in the Consciences of her weak Children MISERICORDIAM VOLO OR THE PHARISEES LESSON Matth. ix 13. But go ye and learn what that meaneth I will have Mercy and not Sacrifice TO find the genuine sense of these words it will be convenient to consult the Context from v. 9. where our Saviour calls Matthew a Publican of no small reputation and wealth to follow him who had not a house where to rest his head A strange effect by virtue of two words wrought on such a Subject of which we are obliged to say something Ne arreptitiam enthysiasticam conversionem expectemus saith Jansenius in Locum lest we also should expect what too many pretend unto an instantaneous and impulsive power to work irresistibly upon us for our Conversion Julian and Porphyry do both object this very instance to overthrow the credit of the Gospel as if the whole History of it were fictitious and false or at least to prove that they were no other than giddy and fanatick persons that followed our Saviour In locum Of this S. Hierome takes notice and answers thus Fulgor ipse Majestas Divinitatis occultae quae etiam in humanâ facie relucebat ex primo ad se videntes trahere poterat aspectu Si enim in magnete c. But this reply is not thought sufficient by learned Men to silence the objection to which it is answered more satisfactorily as followeth That S. Matthew was brought up in the Jewish Religion wherein that he was a good proficient appears as from many passages in that Gospel so especially by the Hebrew Tongue wherein he wrote it In his time the coming of the Messias was generally expected by that Nation and our Saviour having entred on his publick Office proclaims himself to be that Messias and proves it not only by the Divine Doctrine which he taught but by the Miracles wrought by him such as no other Man did One was newly effected on the Paralytick Man v. 2d whose bodily Disease being cured by two words Arise and walk was applyed by our Saviour to perswade the People that he could as easily and graciously pardon their sins Now St. Matthew living in Capernaum where this was done could not be ignorant of the fact nor can we probably suppose him negligent to certifie himself of the real truth of that and other Miracles which our Saviour wrought in Capernaum and comparing the predictions of the Prophets with which he was well acquainted with the several circumstances of the time and place and the mighty deeds of the promised Messias he was perswaded to believe him to be the Christ of which it is also probable that our Saviour more fully convinced him by some particular arguments besides the general Doctrine which he taught in that City although only the close of that Discourse be recorded so that he was not converted as St. Paul was by a Miracle from Heaven but by the ordinary rational method by which it pleaseth God to draw other sinners to himself Opening their eyes Acts 26.18 and turning them from darkness unto light and from the power of Satan unto God It is no * Thus we find that Xenophon became the Disciple of Socrates for meeting him in a narrow passage Xenophon asked him this short question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. How the necessaries of life might be obtained to which having answered satisfactorily he demanded again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Where Men might be made good and virtuous Socrates answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Come and learn whereupon Xenophon followed him and became his Disciple Diog