Irenicum, to the lovers of truth and peace heart-divisions opened in the causes and…

First, it is not absolutely unlawful for a Church to be gathered out of a Church. Voetius that learned Professor of Utrecht, ¹answering Jansenius, pleading against us for separating from the Romish Church, which was the most ancient and famous Church: No, says he, it is not absolutely evil to separate from such a Church, for then the Christians gathering themselves out of the Jewish Church were Schismatics, which is false.

First, it is not absolutely unlawfull for a Church to be gathered out of a Church. Voetius that learned Professor of Ʋiretcht, ¹answering Jansenius, pleading against us for seperating from the Romish Church, which was the most ancient and famous Church: No, sayes he, it is not absolutely evill to separate from such a Church, for then the Christians gathering themselves out of the Jewish Church were Schismaticks, which is false.

1. 1Alioquin Christiani collecti ex Judaeis & divulsi ab eorum Ecclesia antiquissima & celeberrima essent schismatici, Voet. Despera a causa papatus, l. 3. sect. 8.

Doctor Jackson, a Prelatical man, in the 14. Chapter of his Treatise of the Church, gives two reasons which he says are just and necessary, for which men (whether few or many) may and ought to separate themselves from any visible Church. First, because they are urged or constrained to profess or believe, some points of doctrine,¹ or to adventure upon some practices which are contrary to the rule of Faith or love of God. Second, in case they are utterly deprived of freedom of Conscience in professing what they inwardly believe, or bereft of some other means, either altogether necessary, or most expedient to salvation. For which latter he quotes, 1 Cor. 7. 23. Ye are bought with a price, be not ye servants of men. Although (says he) we were persuaded that we could communicate with such a Church, without evident danger of damnation, yet inasmuch as we cannot communicate with it upon any better terms, then legal servants or bondslaves do with their Masters, we are bound in conscience and religious discretion, when lawful occasions and opportunities ore offered, to use our liberty, and to seek our freedom rather then to live in bondage.

Doctor Jackson, a Prelaticall man, in the 14. Chapter of his Treatise of the Church, gives two reasons which he sayes are just and necessary, for which men (whether few or many) may and ought to seperate themselves from any visible Church. First, because they are urged or constrained to professe or beleeve, some points of doctrine,¹ or to adventure upon some practices which are contrary to the rule of Faith or love of God. Second, in case they are utterly deprived of freedome of Conscience in professing what they inwardly beleeve, or bereft of some other meanes, either altogether necessary, or most expedient to salvation. For which latter he quotes, 1 Cor. 7. 23. Ye are bought with a price, bee not ye servants of men. Although (sayes he) we were perswaded that we could communicate with such a Church, without evident danger of damnation, yet inasmuch as we cannot communicate with it upon any better termes, then legall servants or bondslaves doe with their Masters, we are bound in conscience and religious discretion, when lawfull occasions and opportunities ore offered, to use our liberty, and to seeke our freedome rather then to live in bondage.

1. 1Two causes for which a man may separate from a visible Church.Two causes for which a man may seperate from a visible Church.

This doctrine was allowed of in the Bishops times. Now suppose upon these two grounds there be a withdrawing from a Church, Christ does no where require his people to live without ⟨p. 163⟩Ordinances all their days, rather then they should join themselves together into another body.

This doctrine was allowed of in the Bishops times. Now suppose upon these two grounds there be a withdrawing from a Church, Christ does no where require his people to live without ⟨p. 163⟩Ordinances all their dayes, rather then they should joyne themselves together into another body.

Thirdly, Although you cannot for the present communicate §3with the Church, in which you are, without sin, or bondage, yet you are not presently to withdraw, to gather into another, or to join with 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, with all good means you can. You must bear much with a brother, much more with a Church.

Thirdly, Although you cannot for the present communicate §3with the Church, in which you are, without sinne, or bondage, yet you are not presently to withdraw, to gather into another, or to joyne with another, you are bound to give so much respect to the Church, as to continue with much long-suffering, to seeke the good of that Church, to remove the sinne that is upon it, with all good meanes you can. You must beare much with a brother, much more with a Church.

Fourthly, If things were in that ordered and settled way, as §4they ought, there ought to be no gathering of any new Churches without consulting and advising with neighbour Churches, Christ would have all Churches unite themselves, and have conjunction one with another, being all of the same body of Christ: If then there be to be raised a new Sister Church, that expects and is to desire the benefit of Communion with the rest, there is all the reason in the world that the help, advice, and assistance of the other Churches should be made use of in the raising and ordering this Church that they are thus to own in the way of communion with them to whom they are to give the right hand of fellowship.

Fourthly, If things were in that ordered and settled way, as §4they ought, there ought to be no gathering of any new Churches without consulting and advising with neighbour Churches, Christ would have all Churches unite themselves, and have conjunction one with another, being all of the same body of Christ: If then there be to be raised a new Sister Church, that expects and is to desire the benefit of Communion with the rest, there is all the reason in the world that the helpe, advice, and assistance of the other Churches should be made use of in the raising and ordering this Church that they are thus to owne in the way of communion with them to whom they are to give the right hand of fellowship.

Fifthly, All believers who live in a place together, ought §5so far as they can, join into one Church, though they be of different judgements and tempers, what ever things they differ in, yet if they may stand with grace they can have no encouragement ⟨p. 164⟩from the examples of any of the Churches, we read of in Scripture, for them to divide themselves into little pieces. The way of Christ all along in Scripture is, that all the Saints in such a place, who are not more then can join in one, should join together and make but one Church; certainly this is more for the honour of Christs Body then the division of Saints in the same place into several little societies, Christ stands much upon the union of his Saints in one, in all ways, by all means that may be.

Fifthly, All beleevers who live in a place together, ought §5so far as they can, joyne into one Church, though they be of different judgements and tempers, what ever things they differ in, yet if they may stand with grace they can have no encouragement ⟨p. 164⟩from the examples of any of the Churches, we read of in Scripture, for them to divide themselves into little pieces. The way of Christ all along in Scripture is, that all the Saints in such a place, who are not more then can joyne in one, should joyne together and make but one Church; certainly this is more for the honour of Christs Body then the division of Saints in the same place into severall little societies, Christ stands much upon the union of his Saints in one, in all wayes, by all meanes that may be.

Sixthly, as things are yet with us, there is no such great reason of that outcry there is amongst us against gathering of Churches as so great a dividing practice as many seem to make it.

Sixtly, as things are yet with us, there is no such great reason of that outcry there is amongst us against gathering of Churches as so great a dividing practice as many seeme to make it.

How can this practise be so very offensive, when almost all of you think it lawful for a man for any commodiousness to remove from that Church of which now he is, to join with another, sobeit he will remove his dwelling?

How can this practise be so very offensive, when almost all of you thinke it lawfull for a man for any commodiousnesse to remove from that Church of which now he is, to joyne with another, sobeit he will remove his dwelling?

But these do not set up new Churches.

If a company of men who have estates,¹ should not be satisfied with that Ministry that belongs to that company that now they are joined with, and should buy a piece of ground close to the place where they were, and build upon it, and have leave of the State to make a new Parish of those dwellings they build; who would blame them for gathering a Church thus? Hence it is apparent, that withdrawing from our Churches, and gathering other, is not according to the judgements of our Brethren against any Church Principle; the offence that is, is only against some civill constitution.

If a company of men who have estates,¹ should not be satisfied with that Ministery that belongs to that company that now they are joyned with, and should buy a piece of ground close to the place where they were, and build upon it, and have leave of the State to make a new Parish of those dwellings they build; who would blame them for gathering a Church thus? Hence it is apparent, that withdrawing from our Churches, and gathering other, is not according to the judgements of our Brethren against any Church Principle; the offence that is, is onely against some civill constitution.

1. 1Answ.

Secondly, this thing in effect hath been ordinarily practiced heretofore without any offence to the godly; yea, and is still practiced without any complaint: Hath it not been and is it not still ordinary for many not to communicate in the Parishes where they live? nor commonly to hear there, but from all parts of the City to come to some Parishes where they conceive the best Ministers to be, and there to hear and communicate, and this in a constant way, and that with allowance to the maintenance of such Ministers? yea, and thus the Husband goes one way, and the Wife another, and yet none offended; it may be the Gentleman can content himself with his ⟨p. 165⟩Parish-Church, but his wife or Lady is not satisfied, but must go elsewhere.

Secondly, this thing in effect hath been ordinarily practiced heretofore without any offence to the godly; yea, and is still practiced without any complaint: Hath it not beene and is it not still ordinary for many not to communicate in the Parishes where they live? nor commonly to heare there, but from all parts of the City to come to some Parishes where they conceive the best Ministers to be, and there to heare and communicate, and this in a constant way, and that with allowance to the maintenance of such Ministers? yea, and thus the Husband goes one way, and the Wife another, and yet none offended; it may be the Gentleman can content himselfe with his ⟨p. 165⟩Parish-Church, but his wife or Lady is not satisfied, but must go elsewhere.

If it be said, But this was in a time when things were in great confusion, not so reformed as now they are, and we hope may further be.

Then it is not howsoever simply unlawful.¹

Then it is not howsoever simply unlawfull.¹

1. 1Answ. 1.

2. It continues so still in many places of this City.

3. When you have reformed further, it may be mens consciences will be further satisfied; you may reform so far as you may prevent much of what you now complain so much of.

3. When you have reformed further, it may be mens consciences will bee further satisfied; you may reforme so farre as you may prevent much of what you now complaine so much of.