HAving read this Text,Introduction. me thinks, I could now deal with it, as Origen is ſaid once to have delt with a Text which he met with at Jeruſalem. Being there over-entreated to Preach, opening his Bible, he fell with that of the Pſalmiſt, Pſal. 50. 16. Ʋnto the wicked God ſaith, what haſt thou to do to take my words into thy mouth, &c. Seeing thou hateſt to be reformed. Having read the words, and being conſcious to himſelf of what he had formerly done in offering ſacrifice to an Idol, and ſo denying the Truth, he preſently cloſeth up the Book; and inſtead of preaching, falls to weeping, all his auditory weeping with him. And truely even thus (me thinks) could I deal with this Text which I have now read unto you. Having read it, I could even cloſe the Book, and inſtead of preaching upon it, ſit down and weep over it, inviting you to accompany me, conſidering how far we in this Kingdom, nay in this place at the preſent are, from what is here deſired. What? All ſpeak the ſame thing? No diviſions? A perfect union in the ſame minde and judgement? Alas! nothing leſſe. What multiplicity of diviſions are here to be found? Tongues divided: Hearts divided: Heads divided: Hands divided: State divided: Church divided: Cities divided: Towns divided: Families divided: the neereſt Relations divided: Scarce a field to be found where the Envious man hath not ſown ſome, and many of theſe Tares. Juſt matter for all our mourning. But I remember what the Lord once ſaid to Joſh • a, being faln upon his face, weeping and lamenting over that unexpected repulſe which a party of his Army (till then reputed invincible) had met withal at Ai. Joſh. 7. 10. 13. Get thee up (ſaith the Lord) wherefore lieſt thou thus upon thy face? Ʋp, ſanctifie the people, &c. Joſh. 7. Brethren, it is not weeping and lamenting; without further endeavors, that will heal our diſtempers. Somewhat elſe muſt be done. And the Lord teach every of us in our places to do that which may be moſt proper for this end. For my ſelf, ſeeing God here by his providence in this juncture of time putteth a Talent into my hand, I ſhall endeavor to improve it as I am able; though happily therein I may diſappoint the hopes of ſome, and the fears of other, in not handling this ſubject in ſuch a way as either of them made account of.

To cloſe with the words.Diviſions. Therein we have a grave, but earneſt Obteſtation, or Requeſt; an Obſecratory Charge directed by Paul to his Corinthians; wherein we may take notice of two things. The Manner; the Matter. The Manner of propounding; which is by way of Obteſtation, in an Obſecratory, Supplicatory way, intreating, beſeeching, [Now I beſeech you Brethren] which alſo he doth with a great deal of ſweetneſſe, and a great deal of earneſtneſſe. Sweetneſſe, in the Comp •• lation. [I beſeech you Brethren] Earneſtneſſe. in the Adjuration. [I beſeech you Brethren, by the Name of our Lord Jeſus Chriſt.] The Matter propounded and preſſed, is in one word Ʋnity. Touching which we have here a Dehortation, and an Exhortation. The former dehorting from what is contrary to it. [Let there be no diviſions among you.] The latter exhorting to what makes for it, viz. Agreement in Language, Minde, Judgement. [That ye all ſpeak the ſame thing, and that ye be perfectly joyned together in the ſame minde, and in the ſame judgement.] In this method (God aſſiſting) I ſhall handle the words: Beginning with the Manner of propoſal, of which as briefly as I may.

Now I beſeech you Brethren, Pauls affection inſinuated. Huic morb • exulceratiſ • imo primu • malag •• ata quaedam adhibet. Pareus, ad Loc. &c.] An Introduction full of affection, fall of ſweetneſſe. Thus the Apoſtle here, (like a skilful, but tender and wary Surgeon, who being to launce an Impoſtume, a tumor in the body, he firſt ſupples, and ripens it, and draws it to a head, by mollifying Playſters and Pulteſſes, before he make an Inciſion) intending to deal ſharply with theſe his Corinthians in reproving of their errors, he firſt applieth himſelf to them in a milde and gentle way. Being to come to them with the Rod, he firſt cometh in the ſpirit of meekneſſe; lightning before he thunders, intreating before he chides.

Thus Nails dipt in Oyl,Obſerv. they drive the eaſier. Affectionate inſinuations, and declarations, A fit preparative for ſharp Reproofs. are apt and proper preparatives for tart reprehenſions. The Smith firſt heats his Iron, then ſtrikes upon it. The Miniſters of God in publike, Chriſtians in private being to reprove others, let them do it with all tenderneſſe, and demonſtration of hearty affection that may be. By this means, their words will take place the better. But this by the way.

Come we neerer the words, wherein (if we will reſolve them) we ſhall finde couched a threefold Argument made uſe of by the Apoſtle,A threefold Argument here couched. Each conſidered firſt ſimply. for the letting in of this his charge. The firſt, in the Obſervation [I beſeech you.] The ſecond in the Compellation [I beſeech you Brethren.] The third in the Adjuration [I beſeech you Brethren, by the name of our Lord Jeſus Chriſt.] Theſe three I ſhall take up ſeverally, looking upon each in a double aſpect: Firſt, Simply in themſelves; then Relatively in reference to the thing here deſired.

I beſeech you] So the word ( 〈 in non-Latin alphabet 〉 ) is here moſt fitly rendered by precor, 1. obſecro, I intreat, I beſeech you: rather then by Exhortor, I exhort you,The Obſecration. Eſtius ad loc. as elſewhere it ſignifieth.

A language which (as Peter Martyr here notes upon it) is ſeldom or never to be found amongſt the Prophets. Obſ. They Exhort, Dehort, Command, P. Mart. Com. ad loc. A language peculiar to the New Teſtament. Threaten, and ſometimes Promiſe, but ſeldom or never intreat, never beſeech. Such language we meet not with in the Old Teſtament; but in the New Teſtament it is frequent, ſpecially in the mouth of this Apoſtle. Now I beſeech you Brethren, Rom. 12. 1. We intreat you be ye reconciled, 2 Cor. 5. 20. I beſeech Euodias, I beſeech Syntiche, Phil. 4. 2. Thus ſpeaks Paul not onely to whole Churches, but even to particular perſons, dealing with them in an obſecratory, ſupplicatory way, intreating, beſeeching what as an Apoſtle he might have enjoyned,Ph • l. v. 8, 9. commanded. So he tells Philemon, Verſe 8, 9. of his Epiſtle, Though I might be much bold in Chriſt to enjoyn thee that which is convenient; yet for love ſake, I rather beſeech thee. I beſe • ch thee for my ſon One ſimus, &c. Paul might as an Apoſtle have enjoyned things convenient, much more then things neceſſary; yet ſuch is his ſweetneſſe, that oft times laying aſide his Imperative Authority, he falls to intreating, beſeeching.

Such ſweetneſſe is there in the Goſpel above what was in the Law. Obſ. In the Law God commandeth,The ſweetneſſe of the Goſpel above the Law. forbiddeth. Thou ſhalt; thou ſhalt not. That is, the Language of Mount Sinai; the Language of the Law. But in the Goſpel it is otherwayes. Here God himſelf, as it were beſeecheth men. As if God did beſeech you by us, ſaith the Apoſtle, 2 Cor. 5. 20.

And doth God ſtoop to do it,Applicat. much more may man. The Miniſters of the Goſpel they are not Lords over Gods heritage, What language Miniſters are to uſe to their people. They may command. 2 Theſ. 3. 6 they are but fellow ſervants with their Brethren, (as the Angel tells John, Revel. 19.) And being ſo, for them to uſe intreaties, can be no diſparagement.

Not, but that they may ſometimes make uſe of other Language. Paul who here intreats his Corinthians, elſewhere he commands his Theſſalonians. Now we command you Brethren, &c. 2 Theſ. 3. And what himſelf doth, he bids Timothy do. Theſe things command and teach, 1 Tim. 4. 11. 1 Tim. 4. This may the Miniſters of Chriſt do. What they teach, they may alſo command. Onely in the Name of Chriſt. So Paul there qualifies his command. Now we command you in the Name of our Lord Jeſus Chriſt. Not in his own name. To the married I command, yet not I, 1 Cor. 7. 10. but the Lord, 1 Cor. 7. Officers ſpeak not in their own names. If they do, their commands are nothing worth. Shall the Miniſters of Chriſt impoſe ought upon the Church in their own names (as ſome of late have done) their commands may as well (it may be better) be rejected, as obeyed. But ſpeaking in the Name of Chriſt, now they may not onely intreat, but command. I, and where occaſion is, And Rebuke. 2 Tim. 4. 2 Cum auctoritate ſumma tanquàm Dei Legatu • . Beza ad Loc. rebuke. Preach the Word, be inſtant in ſeaſon, and out of ſeaſon, Reprove, Rehuke, 2 Tim. 4. Rebuke, and that if need be, ſharply. So Paul willeth Titus to deal with falſe Teachers, Tit. 1. 13. Rebuke them ſharply. This the Miniſters of Chriſt upon occaſion may do, and that with all authority, as Paul bids Titus to do, Tit. 2. 15. 〈 in non-Latin alphabet 〉 , Cum omni Imperio; viz. As Ambaſſadors of Ieſus Chriſt, having authority from their Maſter to do it in his Name. Such Language the Miniſters of God ſometimes may uſe: Not alwayes intreat, not alwayes beſeech.

Yet,But ſometimes beſeech. this ſometimes they may do, muſt do, where there is any hope of prevailing for God in this way, they muſt not think much to fall upon their knees (as it were) and to become ſupplyants unto their people, begging that from them, which otherwiſe they might in the Name of Chriſt command. So doth the Apoſtle here. Now I beſeech you.]

Brethren] There is •• e Compellation [Brethren.]2. A word very frequent in Pauls mouth.The Compellation. Almoſt in every Chapter of every Epiſtle, upon all occaſions, ſtill, this is his Language, Brethren, Brethren. To let paſſe the proper ſignification of the word, which is well enough known. Brethren, ſuch are all men by nature. Whence are ye my Brethren? ſaith Jacob to the men of Haran, Gen. 29. 4. Gen. 29. All partaking of the ſame common nature, iſſuing from the ſame Womb, having the ſame firſt parents. Such are Chriſtians by Grace. All that profeſſe the Faith of Chriſt, holding the ſame God for their Father, and the ſame Church for their Mother; they are Brethren; and ſo were theſe Corinthians in reference both to Paul, and one to another. Brethren.]

A word full of ſweetneſſe, Brethren a word full of affection. breathing forth more then ordinary affection and love. So the ſervants of Benahad apprehended it, when they heard that word fall from Ahabs mouth concerning their maſter, He is my Brother; 1 King. 20. 32, 33. they preſently take it up as a word importing more then ordinary reſpect, and thereupon (eccho like) return it back to him again, Thy Brother Benhadad.

Such Affections ſhould all true Chriſtians bear one to another. Obſ. Look upon one another as Brethren, Chriſtians ſhould look upon each other as Brethren. Loving as Brethren. 1 Ioh. 3. 18. 1 Pet. 3. 8. Performing Brotherly offices each to other. not as ſtrangers, as the guiſe of theſe dividing times is: but as Brethren. And that not onely calling one another ſo, but really acknowledging one another ſuch. Loving not in word, neither in tongue (as Saint Iohn preſſeth it) but in deed and in truth: That is, to love as Brethren, as Saint Peter urgeth it, 1 Pet. 3. Love as Brethren. Such ſhould the Church of God be, a true Philadelphia, where all the Members ſhould be 〈 in non-Latin alphabet 〉 , Lovers of the Brethren, and loving as Brethren. Withall, expreſſing their love by a ready performance of all brotherly offices each to other. Under the Law there was a brand of Ignominy ſet upon the Brother which refuſed to build up his brothers houſe, by raiſing up iſſue to him for the upholding of his family.Deut. 25. The Law was that, beſide ſpitting in his face, he ſhould have his ſhooe pulled off; and ſo was ever after called (as the Rabines tell us) The man that had his ſhooe pulled off. Vid. Aynsworth ad loc. The meaning of which Ceremony was to ſhew how worthy he was accounted and adjudged to go bare-foot himſelf, that would not do the office of a Brother to his Brother. An ignominious and infamous thing it is for Brethren by nature, not to be ready to brotherly offices; much more for Brethren by grace. Chriſtians, in the fear of God remember your relation, and let it be your care, and end •• vour to anſwer it. Expreſſing Brotherly affection to ſuch as are your Brethren; ſpecially to ſuch as are ſo indeed, not onely before men, but b • fore God: ſuch as in whom the Image of your heavenly father is conſpicuous. To ſuch ſhew your ſelves Brethren indeed, helping, comforting, ſuccouring, releeving of them: ſtepping in to them in their neceſſi • ies. For ſuch a time a Brother is born.Prov. 17. 17. A Brother is born for adverſity (ſaith the Wiſeman.) Then to be helpful is the part of a Brother indeed. Thus ſhould Chriſtians in general ſtand affected each to other.

And thus ſhould the Miniſters of the Goſpel in ſpecial ſtand affected towards their people,Obſ. looking upon them as Brethren, bearing and expreſſing Brotherly affection unto them.Miniſters muſt look upon their people as Brethren. Though not deſerving ſo to be accounted I, notwithſtanding they be ſuch as in reſpect of perſonal wrongs and injuries, deſerve nothing leſſe. That was Pauls caſe here in the Tex • . Some of theſe Corinthians delt very unkindely and unworthily by him. Notwithſtanding God had made him to them their Father in Chriſt, to whom they were as truely beholding for their ſpiritual, as ever they were to their parents for their natural generation. So much himſelf puts them in minde of 1 Cor. 1 Cor. 4. 15. 4. Though you have ten thouſand inſtructers in Chriſt, yet have ye not many fathers: For in Chriſt Ieſus I have begotten you through the Goſpel. Yet for all this, ſome of them would not now ſo much as own him, nor his Miniſtery: no, they were of Apollos, they were of Cephas. Paul was now no body with them, now they had gotten to themſelves new Teachers. An unkinde requital for all the pains he had ſpent upon them. Yet for all this, ſee how Paul ſtill beareth his old affection unto them: though they were changed, yet he was the ſame: though they would not own him, yet he will own them,Appl • c. and that as Brethren. Now I beſeech you Brethren.]

A patern for the Miniſters of the Goſpel in theſe dividing times,A patern for Miniſters in theſe dividing times. wherein ſome poſſibly may meet with the very like meaſure that Paul here did. They have beſtowed their pains upon a people, and God hath bleſſed their labours amongſt them, making them inſtrumental in converting of ſome, and building up of others of them: yet now, meeting with new Teachers, the old are deſpiſed in their eyes, their Miniſtery ſleighted, their perſons diſ regarded, if not un-Chriſtianly traduced. An ill requital it muſt be confeſſed: But what of this? Still look we upon them as Brethren; ſpecially apprehending the work of grace truly wrought in them, let not all this unkindeneſſe make an alienation of affection from them: ſtill love them. I, though it do fall out with us, as Paul complains of, and to theſe his Corinthi • ns, 2 Cor.2 Cor. 12. 15. 12. Though the more abundantly we love them, the leſſe we be beloved of them; yet be we content and willing to ſpend, and to be ſpent for their ſakes, 〈 in non-Latin alphabet 〉 , for their ſouls (as the Original there hath it.) In ſo doing we have the Apoſtle for a patern. N • y, herein we have God himſelf for a patern. The people of the Jews how did they requite the Lord,Iſai. 1. 2. for all his fatherly mercies which he had ſhown to them? Here himſelf expreſſing it in that Pathetical complaint, Iſai. 1. 2. Hear O Heavens, and give ear O Earth, for the Lord hath ſpoken; I have nouriſhed and brought up children, but they have rebelled againſt me. For children thus to requite their parents, is an unnatural thing; much more for a people thus to requite their God. Yet for all this, ſtill God tenders that people, owns them as his people, and it ready to do any thing for them that might tend to their good.Hoſes 6. 4. O Ephrain • , what ſhall I do unto thee? O Iuda, what ſhall I do unto thee? Is it ſo that the Miniſters of God meet with the like meaſure from a people, whom God hath made them inſtruments to beget, and bring up to and for himſelf, yet let them tender them, ſtill bear them good will, ſtill with Paul here, look upon them as Brethren. This do we.

And this do you.How Chriſtians ſhould ſtand affected towards their ſeparating Brethren. Your Brethren, however by their unkinde withdrawing themſelves from religious communion with you, they may ſeem worthy to be unbrothered, yet ſtill acknowledge that relation, and though they will not own you, yet do you own them: ſtill looking upon them as Brethren. So did Ioſeph upon his unkinde Brethren, who had caſt him into the pit, and ſold him into Egypt, yet ſtill he looketh upon them as Brethren, his bowels yerned over them, and as occaſion was,Gen. 45. his hand was inlarged towards them in the ſupply of their wants: thus ſtand you affected to your unkinde Brethren of the Separation. Suppoſe by their uncharitable cenſures they ſhould caſt you into the pit, excluding you from their communion, and ſend you to Egypt, to Rome, as ſome of them have done by their raſh and un-Chriſtian cenſures paſt upon the Church of England, and the Members of it; yet, ſtill let your bowels yern over them, and be ready upon all occaſions to do all good offices to them:Ipſum fraternitatis nomen, utcunque Donatiſtis faſtidioſum eſt, tamen Orthodoxis erga ipſos Donatiſtas neceſſarium. Optat. lib. 3. Looking upon thoſe of that way, and dealing with them as Brethren. Brethren of the Separation. That was the ſtile of the laſt age which our fathers gave un • o theirs, and let not us grutch it their children. So call them, ſo own them (I mean ſuch of them, as in whom the Image of God appeareth). Such ſtill they are, or may be, to u • , even as Ioſephs Brethren were to him, Brethren by the Fathers ſide, though not by the Mothers: though they will not acknowledge the ſame Church for their Mother, yet they acknowledge the ſame God for their Father; and in that reſpect, let us yet look upon them as Brethren. I beſeech you Brethrer.]

By the Name of the Lord Ieſus Chriſt.]3. The Adjuration. Eos per nomen Chriſti adjurat ut quantum ipſum amant tantum ſtudcant concordiae. Calvin ad loc. The name of Jeſus, what. Eſtius Com. ad loc. There is the Apoſtles Adjuration; ſo I may not amiſſe call it: For what is an Adjuration, but the requiring or commanding of a thing, by interpoſing the Name and Authority of God or Christ? And thus doth Paul here back his Obteſtation or charge, by the ſacred Name of the Lord Jeſus.

The name of Jeſus Chriſt is the ſame with Chriſt himſelf. I know ſome Romiſh Expoſitors would make more of it; placing a great deal of weight in the very name it ſelf. In obteſtationibus etiam nomina ponderantur, (ſaith the Ieſuite Eſtius upon it.) In obteſtations, requeſts and charges of this nature, names themſelves have their weight.

Thus amongſt the Iews (ſaith he) they had ever a ſpecial regard to that nomen Dei tetragrammaton, that four-lettered name of God (as they called it) viz. Iehovah. The name it ſelf was ſacred unto them, and conſequently they took it as the moſt ſolemn Obligation which was bou • d with it. And of ſuch account (ſaith he) ſhould the name [Ieſus] be unto Chriſtians. Nomen ſacroſanctum & ſuper omnia venerabile, a ſacred name, and a name above every name. And therefore Paul in his Obteſtation (ſaith he) here maketh uſe of that name as preſuming it would carry a great deal of ſway with them. But this we decline as ſmelling too much of the Ieſuit, Who by advancing the name [Jeſus] above all other names, thinks alſo to advance 〈◊〉 is own Order above all other Orders. Leaving them the ſhell, ſeek we for the Kernel.

To beſeech by the Name of Ieſus Chriſt here, is no more but to beſeech for Chriſts ſake, or by Authority from Chriſt. Take it either way, we ſhall finde it a prevalent Argument.1. For Chriſts ſake.

1. For Chriſts ſake. For the love of Ieſus Chriſt; ſo Calvin explains it.A prevalent Argument. Quantum ipſum amant. As you love Jeſus Chriſt, as you bear any true reſpect unto him. And can there be a more forcible perſwaſive to a Chriſtian then this? Paul himſelf having felt the working of this love in his own Breſt, he found a compulſory force in it. The love of Chriſt (ſaith he) conſtraineth us. 2 Cor. 5. 14. And hereupon he maketh uſe of it as an Argument to others, as conceiving that if this would not prevail with them, nothing would. And ſurely ſo it is. Where the Name of Chriſt, love to Chriſt, reſpect unto Chriſt, unto his Honor and Glory, will not prevail with Chriſtians, there is little hope of prevailing. The name of Chriſt, it ſhould be dear and precious to every Chriſtian, a thing alwayes in his eye. Like the Pole-ſtar to the Mariner, which way ſoever he ſtears, yet he hath an eye to that. Thus in what ever a Chriſtian undertaketh he ſhould have a reſpect to this name.Col. 3. 17. So Paul preſſeth it upon his Coloſſians, Col. 3. Whatſoever ye do in word or deed, do all in the name of the Lord Jeſus. viz. With a reſpect unto him, in reference to his Honor and Glory. What ever may tend that way, that do we. What ever is diſhonorable to Ieſus Chriſt, that avoid.

2.2. By Authority from Chriſt. Or (ſecondly) By the name of Ieſus Chriſt, that is, by Authority from Ieſus Chriſt. Thus Officers ſpeak, and act not in their own, but in their Maſters name, the Kings name, by Authority from him. And thus the Miniſters of Chriſt being Church-Officers, what they ſay or do to the Church,2 Cor. 5. 20 it muſt not be in their own name, but in the name of Ieſus Chriſt. In his name they muſt Preach, as Ambaſſadors for Chriſt. 1 Cor. 5. 4. In his name diſpenſe Sacraments and Cenſures. In the name of our Lord Ieſus Chriſt, when ye are gathered together in the power of our Lord Ieſus Chriſt, to deliver ſuch a one unto Satan: So Paul would have his Corinthians deal with that ſcandalous perſon. And ſo himſelf here dealeth with them,The Arguments looked upon in reference to Churchunity. not in his own name, but in the name of the Lord Ieſus Chriſt. I beſeech you Brethren by the name of our Lord Jeſus Chriſt.]

Thus have I caſt a glance upon the words ſeverally, and ſimply conſidered, finding ſomewhat in each branch not unuſeful. Give me leave now, before I part with them, to reflect upon them again; looking upon them as they ſtand in reference to the thing here ſo much deſired by the Apoſtle from theſe his Corinthians: Obſer. Which is, Unity, Peace, Church-Peace, Churchunity a thing of high concrnment. and agreement amongſt themſelves.

A thing certainly of very great conſequence, of high concernment to the Church. Otherwiſe (queſtionleſſe) Paul would never have laid ſo much weight upon it, never have put ſo much ſtrength to his r • qu • ſt and charge concerning it. Wiſe men do not uſe to intreat for trifles: Much leſſe to beſeech, Solent aut •• prudentes viri non niſi in rebus graviſ • tmis a • hibere obteſtationes ſcrias. Aret. ad loc. and that with ſuch earneſtneſſe. It is Aretius his note upon the Text, and it is a good one. Wiſe men (ſaith he) will not make uſe of ſuch ſerious obteſtations (much leſſe of Adjurations) except it be in matters of great importance and weight. Now if this be a truth (as undoubtedly it is, and I wiſh it may be ſo looked upon by thoſe who are ſo ready upon every ſleight and trivial occaſion, to break out into ſuch deep and ſolemn proteſtations, not ſparing to make uſe of the name of God to binde them; ſurely this cannot be the part of wiſe men, much leſſe of wiſe Chriſtians) then certainly there is ſcarce any one thing of greater concernment unto Chriſtians then this.A Pearl in Pauls eye. Sure I am, there is no one thing that Paul doth (nor I think any man can) more earneſtly make ſuit for, then he doth for this. Witneſſe but that one Rhetorical and Pathetical Obſecration, and Adjuration of his,Phil. 2. 1, 2. which we meet with Phil. 2. 1. If therefore there be any conſolations in Chriſt, if any comfort of Love, any fellowſhip of the Spirit, if any bowels and mer • i • s. Did you ever hear more earneſtneſſe in any cauſe? And what is the matter? The next Verſe will inform it. Fulfil ye my joy, that ye be like minded, having the ſame love, &c. Let it be ſo in ours. Such a Pearl was Church-Peace in Pauls eye. O that it were ſo in ours, and our Brethrens.

That it may be ſo to us,To that end conſider. give way to that threefold Argument which the Apoſtle here maketh uſe of in handing this requeſt to theſe his Corinthians.

1.1. The Apoſtles Obſecration. Let his Obſecration, his Supplication move us. [I beſeech y •• ]. Surely (as I ſaid) it is not a trifle that brings a man of Pauls ſpirit to his knees: It is not for nothing, nor yet for a ſmal matter, that ſo great an Apoſtle ſhould here become a ſuppliant to the Church of Corinth, begging this at their hands, that they would be at unity amongſt themſelves. Let this make us think the more of it, and ſet more by it then we have done.

2.2. His Compellation. (ſecondly) if this Obſecration move us not, yet let this Compellation prevail with us. [I beſeech you Brethren]. It was Moſes his Argument which he made uſe of to the two Hebrew Combatants, Sirs, ye are Brethren, why do ye wrong one another. So Stephen relates the ſtory,Acts 7. 26. Acts 7. And the ſame argument Abraham had made uſe of before him, in compoſing the difference betwixt his Kinſman Lot and himſelf,Gen. 13. 8. and their Herdmen. Let there be no ſtrife, I pray thee, between me and thee, &c. for we be Brethren, Gen. 13. Chriſtians are Brethren. And if ſo, why do we fall out? Why do we not ſpeak the ſame thing? Why are not we joyned togeth •• in the ſame minde, and in the ſame judgement? Why do any amongſt us breed and foment diviſions, by ſeparating and withdrawing themſelves, both from publike and private communion with thoſe whom yet they dare not but call Brethren? If Brethren, then let us live together, and love together as Brethren. So live. Brethren in their Fathers houſe do not uſe to part Tables: For Chriſtians to withdraw Religion, Communion with their Brethren, to ſet up table againſt table, is a moſt unbrotherly part. Heb. 13. 1. Cum conſenſu deponi videtur fraternitas. Aret. ad loc. And ſo living, ſo love, even as Brethren. Let brotherly love continue. So the Apoſtle preſſeth it, Heb. 13. To lay down holy unity and agreement, is to lay aſide fraternity. I beſeech you Brethren.

3. But in the third place. If neither of theſe will take place, yet let this Religious Adjuration prevail with us. I beſeech you Brethren by the name o • our Lord Jeſus Chriſt. Here is a Cord of many Strands, ſtrong enough one would think to binde us to the peace.3. His Adjuration containing many Argum •• ts preſſing the c • re of Churchunity. Scarce a word, but we ſhall finde a ſeveral Argument couched in it.

1. By the [Name] of Jeſus Chriſt. Have we any love to Jeſus Chriſt, any regard to his Authority, any reſpect to his Honor and Glory? endeavour we after unity. It is a thing wherein the name of Chriſt is much intereſſed and concerned, in point of honor, or diſhonor. In the holy unity and agreement of Chriſtians, the name of Chriſt is honored. In their diviſions and diſſenſions it is as much diſhonored. By the name of Chriſt then be we intreated,Argu. 1. nay, adjured to ſeek after peace.

2.Argu. 2. By the name of [our Lord] A Lord, and our Lord. Being ſo, what he commands we are bound in duty to obey, and obſerve. Now amongſt other his precepts to his Diſciples,Mar 9. laſt. this is one. Have ſalt in your ſelves, and have peace one with another. Beſides, being our Lord, we are now fellow ſervants; and conſequently for us to fall out, it cannot be without diſhonor to our Lord, and diſturbance to his Houſe. Therefore endeavour we to keep the unity of the ſpirit in the bond of peace,Eph. 4. 3, 5. in as much as we have one Lord; ſo the Apoſtle preſſeth it, Eph. 4.

3.Argu. 3. Aret. ad loc. Our Lord [Jeſus]. There is yet more. Jeſus, a Saviour, our Saviour. And being ſo, he doth onely ſalubria ſuadere, perſwade and command nothing but what is ſafe for us to obſerve and obey. Withal, as a Saviour, amongſt other benefits, he hath procured this for one, even Peace. Eph. 2. 14. He is our Peace, (ſaith the Apoſtle) Epheſ. 2. viz. The Author of our Peace, as betwixt God and us, ſo betwixt one another.

4.Argu. 4. Laſtly, Our Lord Jeſus [Chriſt]. One anointed by God his Father, to be a Prophet, Prieſt, King, unto his Church. Now as a Prophet he hath taught,Verſe 17. and doth teach us peace. He came and preached peace (ſaith the Apoſtle). This he did in his own perſon. This he hath done by his Apoſtles. Iſai. 52. 7. This he doth by his Miniſters, all which are or ſhould be as Meſſengers and Ambaſſadors of peace. As a Prieſt, by the offering up of himſelf he hath purchaſed peace, breaking down that 〈 in non-Latin alphabet 〉 ,Eph 2. 14. that middle wall of ſeparation, taking away the ground of diviſion which was betwixt Jews and Gentiles, that ſo he might make both one. And ſhall we go about to ſet up what he hath pulled down, to ſet up walls of partition and ſeparation amongſt our ſelves? As a King, he is the King of Peace, the true Salomon, Pacificus, the Peace-maker (as the word ſignifieth,) the Prince of Peace, Iſaiah 9. 6. Iſai. 9. Who governs his ſubjects in peace, having made Laws to binde them to the peace, putting his Spirit into them, which is a Spirit of Peace.

Now put theſe together, here are Arguments enough. Et quae non proſunt ſingula—. If any one of theſe ſhould not be ſufficient, yet (me thi • ks) all together ſhould be ſuperabundant to perſwade us to yeeld to what the Apoſtle here ſo earneſtly preſſeth. Which what it is, will more fully appear in the ſequel, wherein we have the matter of this his requeſt, or charge.

Therein (according to the method propounded) I ſhall look firſt upon the Dehortation, 〈 in non-Latin alphabet 〉 . Are • . ad loc. Quod ſecundo loco poſuit, ordine primum eſt: ut ſcilicet caveamus diſsidia, Calvin ad loc. The Dehortation. Schiſm, the word expounded. Schiſma eſt propriè corporis ſolidi ſectio qualis in lignorum fiſſura, Aretius Problem. de Schiſmate. 〈 in non-Latin alphabet 〉 Scapula ex Xenop. & Plat. then upon the Exhortation. Begin with the former.

I beſeech you, &c. That there be no diviſions among you.] Here is the ſubſtance of what he dehorts from, in one word, Diviſions. 〈 in non-Latin alphabet 〉 (ſaith the Original) Schiſms. For the opening of which, give me leave to look firſt upon the word, then upon the thing.

For the word [Schiſm]. The learned know the root whence it ſprings to be the Greek 〈 in non-Latin alphabet 〉 , which ſignifieth ſcindere or lacerare, to cut or rend. To cut or cleave, or rive, as wood is cloven or riven. That (ſay ſome) is the proper ſignification of the word. Or to rend as a garment is rent. So then, Schiſma, a Schiſm, is the ſame with Sciſſura, a violent diviſion and rent. So our Saviour uſeth the word Matth. 9. 16. where ſpeaking of the putting of a new peice of Cloth to an old Garment, he ſaith, that thereby the rent is made worſe. The word in the Original is the ſame with that in the Text. 〈 in non-Latin alphabet 〉 , the Schiſm. Here is the proper ſignification of the word. By a Metaphor it is tranſlated from inanimate things unto men, and applied to their diviſions; which we know are either Civil or Eccleſiaſtical. Civil in the State, Luk. 23. 25 Eccleſiaſtical in the Church. The former of theſe is properly called 〈 in non-Latin alphabet 〉 ,Schiſm, a word peculiar to the New Teſtament. Chamer. lib. de Eccleſia, c. de Schiſmate. Sedition; the latter 〈 in non-Latin alphabet 〉 , Schiſm.

A word (as the Learned Chameron notes upon it) not to be met with in any prophane Writer, nor yet in the Old Teſtament. True, the root from whence it is derived, is found in both, and uſed in this ſenſe. Thus we read of the rending of the Kingdom of Iſrael, which was done in that ſeditious falling off of the ten Tribes from the Houſe of David. And ſo men of different opinions are ſaid to be rent a ſunder. But the word it ſelf [Schiſm] it is peculiar to the New Teſtament,1 Kings 11. 11, 12. from whence Eccleſiaſtical Writers have taken it, and appropriated it to the Church,Scinditur incertum ſtudia in contraria vulgu • . Jure quodam Eccleſiae facta ſunt Eccleſiaſtica. Cham. ubi ſupra. Schiſm, the thing explained. and the affairs thereof. So they have delt by ſome other words, as Sacramentum, Idolum, Haereſis, Sacrament, Idol, Hereſie. Eccleſiaſtical Writers have appropriated them to the Church, affixing a peculiar ſenſe and ſignification to every of them. And ſo is it with this word Schiſm, an Eccleſiaſtical, or Techno-Logical term (as they call it) a term of Art. This for the word.

For the thing. A Schiſm (take it in the latitude of it) is any diviſion in the Church. When the unity of the Church is (as it were) rent and torn by any kinde of diviſions. The Church (we muſt know) is to be conſidered as one intire body, having many members, whereof Chriſt is the head. Now where that unity is broknn, that body (as it were) rent and torn by the diviſions and diſagreements of the Members, there is ſaid to be a Schiſm. Even as it is in the natural body; where the Members do not agree to perform mutual offices each to other, there,1 Cor. 12. 25. in Pauls Language, is a Schiſm in the body; ſo you have it, 1 Cor. 12. So is it in this myſtical body, the Church. The diviſions of the Members make a Schiſm in the Body, a Schiſm in the Church.

Now this diviſion amongſt Church-Members (I beſeech you follow me cloſe a little,Church-diviſions in opinion or practice. leaſt I looſe you) it may be either in Opinion or Practice. And each in a large acceptation of the word may be called Schiſm. Ioh. 7. 43. Diviſion in Opinion. Of ſuch a Diviſion we read, Joh. 7. There was a Diviſion among the people; a Schiſm, (ſaith the Original). And what was it about? Why about Chriſt himſelf, viz. What he was, and whence he was.

But more properly diviſions in practice are notified by this name of Schiſm. The latter properly Schiſm. As for the former of theſe, it is properly called Hereſie, the latter Schiſm. Which two, how ever they are ſometimes indifferently uſed,1 Cor. 11. 18, 19. and put the one for the other. (So they are 1 Cor. 11. 18. l hear that there are Diviſions [Schiſms] among you; For there muſt be al • o Hereſies among you. Schiſms and Hereſies uſed in the ſame ſente.) Yet ordinarily and in proper acceptation they are diſtinguiſhed.

About the diſtinguiſhing of them, Hereſie and Schiſm how diſtinguiſhed. Schiſma eſt congregationis diſſidiū ex diverſitate ſententiarum. Haereſis verò Schiſma inveteratū. Auguſt. contra Creſcon. Grammat. Inter Haereſin & Schiſma hoc intereſſe arbitramur, quod Haereſis perverſum dogma habet, Schiſma ab Eccleſiâ ſeparat. Hieron. in Epiſt. ad Galat. Aquin. 22. q. 39. Calvin Inſtit. lib. 4. c. 2. ſ. 5. The Schiſms in the Text, chiefly Diviſions in practiſe, which are either Without Separation, we finde ſome difference amongſt the Ancients. Auguſtine conceived the difference to lye onely in the continuance. As if the one were a recent and new, the other an old and inveterate diviſion. But Jerom more rightly. Hereſie (ſaith he) is properly a perverſe opinion; Schiſm is a perverſe Separation. The one a Doctrinal, the other a Practical Error. The one oppoſite to Faith, the other to Charity. Theſe are the two bonds and ligaments by which the Church is united, and knit together. By the one (viz. by Faith) all the Members are united unto the head. By the other, (viz. by Charity) they are united one to another. Now the breaking of the firſt of theſe bands, is Hereſie, the latter Schiſm. Thus they are diſtinct, the one from the other. So as a man may be the one, and not the other. A man may be an Heretick denying ſome Article of the Faith; and yet not a Schiſmatick in as much as he may ſtill keep communion with a Church which doth profeſſe the true Faith. And on the other hand, a man may be a Schiſmatick, forſaking communion with a true Church, and yet not be an Heretick, in as much as he may rightly beleeve all the Articles of the Faith. Diſtinct they are. Yet ſo as they are near a kin, and the one making way to the other. Hereſie maketh way for Schiſm, and Schiſm maketh way for Hereſie; the one for the moſt part falling into the other.

But not to detain you here. The Schiſms which we meet with in the Text, import chiefly diviſions in practiſe. Such were theſe diviſions amongſt the Corinthians. In Doctrinals, they were for the moſt part agreed. In Practicals they differed.

Now theſe Diviſions (to follow the point home to the head) they may be either without Separation, or with it. Without Separation from the Church; when men holding communion with the ſame Church, yet divide themſelves into parties, ſiding, and banding, making head one againſt another, either in maintenance of ſome opinion, or way, or in regard of their Teachers. Such were the Sects of the Phariſees, and S • duces, and Eſſens, amongſt the Jews, who notwithſtanding that they did all hold communion with the ſame Church, yet they had ſeveral opinions and wayes, and about them they were divided into Sects and Factions. And ſuch were theſe Diviſions amongſt theſe Corinthians which the Apoſtle here ſpeaketh of. Divided they were, but not wholly Separated. Divided about their Teachers, ſome crying up one, ſome another, ſo ſiding, and making of parties, yet all holding communion with the ſame Church. So much we may learn from the Apoſtle,1 Cor. 1. 18. 1 Cor. 11. 18. where he • ells them, that when they came together in the Church, there were Diviſions amongſt them. 〈 in non-Latin alphabet 〉 , Schiſms, Factions, and part-takings, tending to the breach of Charity, and diſturbance of the Church.

Other Diviſions there are which are with Separation. Or with Separation. Quia autem haec ſciſſio maximè perficitur & apparet in debitâ communioue Eccleſiaſtica 〈◊〉 recuſandā, idcircò illa ſeparatio per appropriationem ſingular • m recte vocatur Schiſma. Ameſ. Caſ. Conſc. de Schiſmate. When men ſhall withdraw themſelves from fellowſhip and communion with a true Church, ſo breaking themſelves off from the Body. And this (ſai • h our judicious Ames) by way of ſpecial appropriation, deſerves moſt rightly to be called by the name of Schiſm: In as much as Hereſie in this Diviſion is perfected and brought to a head, as alſo moſt clearly manifeſted, and declared, viz. in refuſing of due Church-Communion.

Which refuſal may be either partial, Separation Partial, or Total. The latter moſt properly a Schiſm. Separation from the Church-Catholike, Don •• iſm. From a particular Church, Separatiſm. Which is either Negative, or total. Partial, in ſome particular Acts and Exerciſes, wherein a man cannot (or at leaſt conceives he cannot) communicate without ſin. Total, a rejecting, and renouncing of all Religious Communion. This latter all Divines look upon as a Schiſm, and that moſt properly ſo called.

Which (again) may be either from the Church, or from a Church. From the Church Catholike, the whole Church. That was properly Donatiſm (the direct Error of the Seekers at this day): Or from a particular Church; and that is properly Separatiſm. My eye is cheifly upon the latter of theſe.

Of which (to advance yet one ſtep further, following the conduct of the learned Chameron) there are two kindes,Seceſsio Negativa, Poſitiva. Cham. de Eccleſ. cap. de Schiſm. or rather two degrees. There is (to uſe his terms) a Negative, and a Poſitive Separation. The former is ſimplex ſeceſſio, when one or more do quietly and peaceably, withdraw themſelves from communion with a Church, onely enjoying themſelves and their conſciences in a private way, not making a head againſt that Church from which they are departed. The other,or Poſitive. when perſons ſo withdrawing, do conſociate, and draw themſelves into a diſtinct and oppoſite body, ſetting up a Church againſt a Church: Exerciſing the Worſhip, and Service of God, Adminiſtring the Ordinances, Word, Sacraments, Cenſures apart in a ſeparated body, and in a ſeparated way. This is that which Auguſtine, and other Divines after him (alluding to that act of King Ahaz's, 2 Kings 16.The higheſt kinde of Schiſm. Altare adverſus altare erexit. Auguſt. de Donato lib. contra Creſcon. Gram. Hoc eſt quod Schiſma Autonomaſticôs dicitur & 〈 in non-Latin alphabet 〉 . Cham. ubi ſuprà. in ſetting up an Altar of his own making, after the faſhion of that which he ſaw at Damaſcus, beſides the Lords Altar) call the ſetting up of an Altar againſt an Altar. And this it is (ſaith that judicious Author) which in a peculiar manner, and by way of eminency is, and deſerves to be called by the name of Schiſm.

And thus you ſee both the name and thing in meaſure opened unto you. What Schiſms are. viz. Church Diviſions. Which if they be in Doctrine, are properly Hereſies; in Practiſe, Schiſms. Which may be either without Separation, or with it. The former are Sects and Factions; the latter more properly Schiſm. Which conſiſteth in an unwarrantable ſeparating and withdrawing from Church-communion. Whether it be from the whole Church, which is Donatiſm; or from a particular Church, which is Separatiſm: Which may be carried either in a private way by a ſimple ſeceſſion and withdrawing, or in a publike and open-way, by ſetting up a Church againſt a Church; the former a Negative, the latter a Poſitive Schiſm.

Now theſe are the things which the Apoſtle here with ſo much earneſtneſſe and importunacy diſwades his Corinthians from.Reaſ. And ſurely not without cauſe is it,Schiſm a great evil. that he ſhould be ſo zealous in this cauſe; as will appear, if we do but rightly conſider the nature of ſuch Diviſions, ſuch Schiſms, which are Evils, and great Evils.

Evils. 1. An evil of Puniſhment: A great Iudgement. Amos 6. 11. Take it as you will, for the evil of puniſhment or ſin. We ſhall finde it true in both:

1. Schiſm is an evil of Puniſhment, a Judgement, and that a great one. It is one of the judgements which the Prophet Amos threatens againſt Iſrael, Amos 6. Behold, the Lord commandeth (ſaith he) and he will ſmite the great houſe with Breaches, and the little houſe with Cleſts. That place Joramo applieth and that not unfitly to Here ••• s. and Schiſms, which are as Br • a • hes and Cleſts in the Church. A ſad Judgement.Pſal. 60. 2. Such are Diviſions in the State. Heal the Breaches thereof for it ſhaketh, (ſaith David, ſpeaking of the Civil Commotions in his Kingdom). A judgement which we all feel of, and groan under at this day. And ſuch are Diviſions in the Church, a judgement, a ſad and ſore judgement. Such are the Eccleſiaſtical Breaches in this Kingdom at this day. The Schiſms and Diviſions which are broken in, and that amongſt God own people: for my own part. I cannot but look upon them as one of the blackeſt Clouds, one of the ſaddeſt judgements which hang over the head of this Kingdom at this day: Of ſad influence for the preſent, and unleſſe they be healed, of dangerous conſequence for the future. A great Judgement.

2.2. And (in the ſecond place) a great ſin. Such are heart diviſions amongſt a people.A great ſin. Hoſ. 10. 2. They are both a judgement and a ſin. Their heart is divided (ſaith the Prophet Hoſea) now they ſhall be found faulty. Their heart is divided, or, He hath divided their heart, (as the Margin reads it). This had God done. In as much as they had divided their hearts from God, God in his juſt judgement divided them amongſt themſelves, taking away his ſpirit of peace, and communion from them, giving them over to Seditions, and Fractions, which afterward proved the ruine of their Kingdom. And being thus divided now, they were found faulty, guilty of many and great evils. Such is Sedition in the State, and ſuch is Schiſm in the Church, each a • evil, a Mother evil, an inlet to an Ocean of Evils.

We have to deal with the latter (Schiſm) which is a ſinful evil, and that no ſmall one.Schiſm • ••• priè dictu • est 〈◊〉 gravi ••• mu • ▪ Peccatum graviſſimum. So our judicious Caſuiſt determines it concerning Schiſm properly ſo called. It is a moſt grievous ſin. Muſculus informs me of ſome, who in point of ſinfulneſſe have compared it with H • reſie, and others who have aggravated it beyond it, Ames, C •• Conſc. de Schiſmat. Sunt quidi peccatum Schiſmatis ad aeque • t peccato▪ H •• re •• s, ſunt qui illud adhuc pra iſt • exaggerent, Muſc. loc. Com. de Schiſm. Sacr • legium Schiſmatis veſtr • defen •• r • non v •• c • is, Aug▪ contra 〈◊〉 lib. 2. exp. • . as the greater evil of the two. Himſelf concludes it a ſin of a high nature. And therein all Divines agree with him.

Auguſtine that famous Doctor of the Church, diſputing againſt the Donatiſts about their Schiſm, (which was a Separation from the whole Church) he calleth it by the name of Sacriledge. Sacrilegi • m Schiſmatis. The Sacriledge of Schiſm: Withall, not ſparing to tell them that that Schiſm of theirs was a greater ſin then that which they took ſuch high offence at, and which was the ground of their Separation, becauſe it was not ſo ſeverely proceeded againſt as they judged fitting, but ſome that were guilty of it,An ut dicere ceperam, graviora ſunt crimina Traditorum quàm Schiſmaticorum? Aug. ibid. were ſtill admitted to intermeddle in the affairs of the Church, (viz. The ſin of the Traditores (as they called them) ſuch as in time of perſecution had through fear delivered up their Bibles to the Perſecutors to be burnt). This ſin that judicious Father compares with their Schiſm. And to try which was heavieſt, he brings both to the ballance of the Sanctuary: Where he findes this out weighing that. So much he collects from the grievouſneſſe of the puniſhment inflicted by God upon this ſin above that I, or any other.

Three ſins he taketh notice of, each of which was grievouſly puniſhed. The firſt was the Iſraelites Idolatry in worſhipping the Golden Calf, Exod. 22. The ſecond was a ſin not much unlike to that of the Traditores, though for circumſtance far more hainous, viz. That foul act of King Jehoiakim in cutting and burning the prophetical Rowl, Iere. 36. 23 Jere. 36. The third was that Schiſmatical and Seditious attempt of Corah and his company, riſing up againſt Moſes, and aſſaying to make a rent, a breach amongſt the people, by dividing, and ſeparating themſelves from the reſt. All three hainous ſins, and each grievouſly puniſhed. But none of them like the laſt. The firſt, the Iſraelites Idolatry, was puniſhed with the Sword. The ſecond, Jehoiakims contempt, was puniſhed with Captivity: But the third, Corahs Schiſm, with an unheard of judgement.Numb. 16. 31, 35. The earth it ſelf, as not able or not willing to bear ſo great an evil, that cleaves aſunder (one Diviſion puniſhed by another), and ſwallows up ſome of the Authors of it; Fire from Heaven conſuming the reſidue.Quis jam dubitaverit hoc eſſe ſceleratius commiſſum quod eſt graviùs vindi • atum, Aug. ibid. Never ſuch a judgement do we read of in all the Scriptures executed up on any ſin as this. Now then (ſaith he) Quis dubitaverit? Who can make any doubt but that this was the more hainous ſin, which was avenged with the more grievous puniſhment? Whether ſo or more: Sure I am a grievous ſin it is, and muſt needs be ſo.

1. In as much as firſt it is oppoſite to ſo great a Grace as Charity is▪ Charity the Queen of Graces. 1. So Paul maketh it, preferring it both before Faith and Hope. Schiſm oppoſite to the great Grace of Charity. 1 Cor. 13. 13 Now abideth Faith, Hope, and Charity, theſe three, (three prime Theological vertues, moſt neceſſary to ſalvation), but the greateſt of theſe is Charity. So it is in ſome, in divers reſpects, greater then Faith, I, then juſtifying Faith, (for of that the Apoſtle there ſpeaketh, as appeareth by joyning it with Hope). As firſt, In regard of the Object, which is larger then the object of Faith. Faith reſpecteth God onely, but Charity both God and Man. Secondly, In regard of the manner of working. Faith worketh Intra mittendo, by receiving and letting in Chriſt and his benefits; but Charity Extramittendo, by giving out the ſoul and what a man hath, beſtowing them upon God and man. Now Paul tells us from the Lord Jeſus, that it is more bleſſed to give, Acts 20. 35. then to receive. Thirdly, In regard of duration and continuance. Faith and Hope are Temporary, of uſe onely in this life. Charity is for Eternity; not onely going to Heaven with the owner, but there receiving its full perfection. Thus if Graces be weighed, in ſome reſpects Charity weigheth down all. The great Grace. And if ſo, then that evil which is directly oppoſite to this great Grace, muſt needs be a great Evil: But ſo is Schiſm; being a breach of that unity whereof Charity is the bond. Eph. 4. 3. Schiſma vinculum pacis dirumpit, Charitatem ſcil. Muſc. l. c. de Schiſm. Keeping the unity of the ſpirit in the bond of Peace, (ſaith the Apoſtle). Now what is that bond of Peace? Why, Charity. This is the bond whereby the Members of the Church are united one to another. As they are united to Chriſt by Faith; ſo one to another by Love. Now Schiſm breaketh this bond, and conſequently muſt needs be a great evil.

2.2. And as it is oppoſite to Charity, ſo it is injurious to Chriſt, who ſeemeth by this means to be (as it were) divided. So Paul urgeth it in the third Verſe after the Text.Schiſm injurious to Chriſt. Is Chriſt divided? Uſing this as an Argument to induce his Corinthians to eſchew all ſuch Diviſions, and Schiſms, 1 Cor. 1. 13. in as much as Chriſt himſelf ſeemeth hereby to be parted, and torn in peices. The unity of his myſtical body being hereby diſſolved, and himſelf made the head of two diſagreeing bodies; which is diſhonorable and monſtrous to conceive of him.

3.3. As it is injurious to the head, ſo to the body. As to Chriſt, ſo to the Church. Schiſm injurious to the Church And that many wayes.

1. Shaming it. The Churches unity is her glory. My Dove, my undefiled is one, Cant. 6. Now to break this unity, to divide the Spouſe of Chriſt,1. as the Levites Concubine was, into many p • ices, what a ſhame is this?Shaming it. Cant. 6. 9. Iudges 19. 1 Cor. 11. 22. A ſhame in ſpecial to the Church, from which this Separation is made. Paul writing to his Corinthians of their excluding the poor from communicating with them, he tells them, that herein they ſhamed them: 〈 in non-Latin alphabet 〉 . They ſhamed them which had not as themſelves had.

2.2. Deſpiſing, and contemning it. So Paul there again chargeth it. Or deſpiſe ye the Church of God? Deſpiſing it. Why, wherein did they deſpiſe it?Ibid. This they did ( • s by other wayes, ſo) by their ſchimatical practices, dividing themſelves from their Brethren, making their Love-feaſts, and the Sacrament it ſelf (both which were inſtituted and ordained for bands of Union) to be an occaſion of ſomenting their Diviſions, viz. By celebrating them apart from their Brethren. So the Apoſtle the • e taxeth them,Verſe 21. Verſe 21. In enting, every one taketh before other his own Supper. 〈 in non-Latin alphabet 〉 , praeoccupat. Each prevented other. This they did in their Love-feaſts. And this moſt probably they did in the Lords Supper it ſelf (as Parcus conceives of it) communicating apart,Ad • ò diviſi crant, • t invicèm communicare ſacram caenam non dig • arētur. Singulae factiones id agebant ut alia aliam praeverteret. Paulini, verbi gratiâ, primi venientes ſuam caenam celebrabant, non expectatis Petrinis, Apollime is, &c. each faction by it ſelf: Thoſe that were of Paul by themſelves, and thoſe which were of Peter by themſelves, and thoſe which were of Apollo by themſelves: None of them ſtaying for thoſe which were of Chriſt (the beſt and trueſt peice of the Church) nor yet one for another. But each ſeeking to prevent other, that ſo they might communicate apart. This Paul calleth here their own Supper; in as much as they ſo made it, by appropriating it each to themſelves and their party, contrary to the Inſti • ution of Chriſt. Chriſt had inſtituted i • , • hat it ſhould be 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 totius Eccleſiae, a Communion, a Common Supper, wherein the whole Church ſhould communicate together. But they by their celebrating it in ſuch a ſeparated way, had made it their own Supper. A • oul perverting of the Ordinance. Not onely an abuſing, and corrupting of it, but plainly a deſtroying of it. So Paul there tells them in down right words, in the Verſe foregoing. When ye come together into one place, this is not to eat the Lords Supper. What then? Their own Supper. Of ſu • h dangerous conſequence is it to celebrate this Ordinance of God, the Sacrament of the Lords Supper, in a ſeparated way. 1 Cor. 11. 20. If Pauls judgement may be taken in the caſe, it is not onely a corrupting, but a perverting of the Ordinance. A celebrating not of the Lords Supper, To celebrate the Sacrament in a ſeparated way is a perverting of the Ordinance. but of our own Supper.

Which who ſo do, what do they therein but deſpiſe and contemn the Church of God? viz. That Church from which they ſo ſeparate. Now this, if it be a true Church, can be no ſmall evil. To contemn and deſpi •• a private Chriſtian, by ſhutting him out from deſired communion, there being no juſt cauſe for it, is a great evil. But to deſpiſe and contemn a Church, a true Church of Chriſt, by ſhutting it • ut from communion, and by ſeparating from it, this is a far greater.

3.3. Diſqueting it. As the Church is hereby deſpiſed, ſo it is diſquieted. Even as it is in the natural body, if there be a ſolutio continui (as the Phyſitians call it), ſo as it be divided and parted, it breedeth ſmart and pain, which ſometimes puts the body into Feaveriſh diſtempers. And ſurely ſuch are the ſymptomes of Schiſm. The myſtical body cannot be rent and torn by Diviſions, but it goeth to the heart of all the ſenſible Members of it:Iudg. 5. 25. The Diviſions of Reuben were great thoughts of heart, Judges 5. Reuben dwelling on the other ſide Jordan, they kept themſelves ſeparate, not joyning with their Brethren againſt their enemies, but ſtood as neutral, regarding more their own private then the publike intereſt. And poſſibly they were divided amongſt themſelves, diſtracted with ſeveral opinions what they ſhould do. Some would joyn, others would not. Now theſe Diviſions they were great thoughts of heart, working many ſtrange impreſſions in the mindes, both of themſelves and others; of very ſad conſequence to all the Tribes of Iſrael. And truely, ſuch are Diviſions in the Church of God, ſpecially when they are boy led up to compleat and perfect Schiſms (as it is in the caſe of Separation, ſpecially when it comes to the ſetting up of Churches againſt Churches). O theſe are ſad thoughts of heart to the Iſrael of God; cauſing greif to the particular Members of the Church, and great diſquiet and diſturbance to the whole Body. Oft-times breeding thoſe Feaveriſh diſtempers, thoſe un-Chriſtian heats of hatred, variance, emulation, wrath, ſtrife, ſeditions, envyings, I, and murthers too, as the Apoſtle puts them together,Gal. 5. 20. Gal. 5. Theſe, all theſe are the fruits of Schiſm, by reaſon whereof there cannot but follow a dreadful combuſtion in the Body of the Church tending to the great trouble, and diſquietment of it.

4.4. Hindering it. As the Church is hereby diſquieted, ſo hindered. As diſquieted in the peace, ſo hindered in the edification of it. We know what it was which hindered the building of Babel, even a Schiſm in their Tongues, Diviſion of Languages. (What do we think, a Schiſm in their hands would have done, if one ſhould have ſaln to pulling down what the other built up?) And ſurely, there is no one thing that can more hinder the building of Jeruſalem, the edification of the Church then this, when Chriſtians ſhall be divided in their heads, hearts, tongues, hands; in their judgements, affections, language, practiſe. How ſhould the work of the Lord now go on? Even as it is in Civil Wars, whileſt the parties are contending, the Common-Wealth ſuffers: So is it in Church-diviſons, whileſt the parties are contending, the Church ſuffers. As it is with a Ship brought to the back-ſtaies, one Say • bears the one way, and another an other, in the mean time the Ship ſtands ſtill. The Wall and Temple of Jeruſalem went ſlowly on in troublous times. So will Church Work do, where ever Schiſms, and Factions break it.

5.5. Endangering it. Hoc conſenſu ſtat & ſubnixa eſt ſalus Eccleſiae, Calvin in Text. Corpus Organicum non poteſt diſſecari quin pariter & totum & partes inter • ant. P. Mart. in Text. Schiſm dangerous to the perſon ingaged in it, being the way to Hereſie. Again (in the fifth place), as the Church is diſquieted and hindered, ſo indangered by it. As diſquieted in the peace of it, and hindered in the edification of it, ſo endangered in the ſtate of it. The cutting off of one member from the body is dangerous to the whole. What is the diſmembring of a Church? The withdrawing of communion with it, the breaking off of all fellowſhip and communion with it by an actual and poſi • ive Separation. Certainly, this cannot but endanger the ſtate of that Church, from which this ſeparation is made. Which if it live and continue, no thanks to them who have thus withdrawn themſelves, who by their ſeparation have done what in them lieth to deſtroy it. Thus is Schiſm injurious to the Church of God.

To theſe I might adde. It is alſo of dangerous conſequence to the perſons who are involved in it; who by dividing themſelves from the body, are in a dangerous way to divide themſelves from the head. So our judicious Caſuiſt layeth it down. Schiſm maketh way to Hereſie, and ſo to Separation from Chriſt. So Jerome obſerved it in his time. Nullum Schiſma, &c. There is no Schiſm (ſaith he) but ordinarily in proceſſe of time it inventeth and broacheth ſome Hereſie, that ſo the Separation may ſeem to be the more juſtifiable. And Aquinas ſeconds him, Sicut amiſſio charitatis, &c. Even as the loſing of Charity (ſaith he) maketh way for the loſing of Faith, (pardon the error in that ſuppoſition) ſo doth Schiſm make way for Hereſie. A truth ſufficiently experimented in thoſe ancient Schiſmaticks,Schiſma viam facit ad Haereſin & ſeparationem à Chriſto. Ameſ. Caſ. Conſc. de Schiſm. Nullum Schiſma non ſibi aliquam confingit Haereſin, ut rectè ab E • cleſiâ receſſiſſe videatur, Hieron. Com. in Tit. Sicut amiſſio Charitatis eſt via ad amittendam fidem, ità etiam Schiſma eſt via ad Haereſin. Aquin. 22. q. 39. ad 3. the Novatians and Donatiſts, who from Schiſm fell to be the Authors or Defenders of Heretical Opinions, and thoſe ſome of them moſt dangerous. But we ſhall not need to look ſo far back. We have a late and dreadful inſtance for it in thoſe pernicious Schiſmaticks in New England, who falling foul with the Churches, and deſpiſing the Miniſtery there, fell afterwards into moſt deſperate, and damnable Hereſies, and thoſe ſo many and ſo foul, as I think no place or age could ever paralel them. Neither ſhall we need to travel ſo far for inſtances. Would to God we had not ſome even amongſt our ſelves, who from Schiſm are already advanced very far that way, even as far as may be on this ſide Hell; nay, (if it were poſſible) a ſtep beyond it, even to the jearing at God himſelf. But I forbear to proceed any further.

You now ſee ſome of the ſtreams which fall into this Ocean; ſome of the Evils which contribute their malignity to the making up of the ſinfulneſſe of this great Evil. Concerning which yet I may ſay that Lo the one half is not told you. But let this ſuffice for Explication, Confirmation, Illuſt • ation. That which remains is the Application.

Which I ſhall direct in Saint Pauls way, Applic. Let there be no Schiſms amongſt us. and words: Beſeeching, nay, adjuring you in the Name of the Lord Jeſus, that there be no diviſions, no Schiſms among you in this place.

Queſt. Why, but are there any ſuch? Such there were in the Church of Corinth. But are there any ſuch among us that ſhould give ground to ſuch an Adjuration? Queſt.

Anſw. Anſw. Yes; That there are ſay our Adverſaries of Rome. You are all involved in a Schiſm, Separation from Rome charged with Schiſm. and that far more dangerous then any were to be ſound in the Church of Corinth. In as much as you have departed from the unity of the Church Catholike, (the Donatiſts Schiſm). You have broken off, and ſeparated your ſelves both from the head, and body; in withdrawing due ſubjection to the viſible Miniſterial head of the Church, the Vicar of Chriſt, and renouncing communion with the body, the Roman Catholike Church.

Reply: Diſcharged. In reply to this I ſh • ll not waſte much time, it having been already done by many more able Tongues and Pens. A departure we acknowledge, and a ſeparation, but not a Schiſm. However, not ſuch a Schiſm as they charge us with, a ſinful Schiſm, a Schiſm properly ſo called.

Which that it may appear, give me leave yet a little more clearly, and diſtinctly to ſhow you what ſuch a Schiſm,A compleat Schiſm deſcribed. a compleat and formal Schiſm is. Will you have a Definition, at leaſt a Deſcription of it? Take it thus. It is A voluntary, and unwarrantable ſeparation from a true Church. Wherein, you may take notice of four ingredients to make up this compound.

There muſt be,Parts of the Deſcription four. firſt a Separation; ſecondly, a ſeparation from a true Church; thirdly, a voluntary; and fourthly, an unwarrantable Separation.

1.1. Schiſm a Separation. A Separation. So much the word (as I told you) imports. Schiſm, from the Greek 〈 in non-Latin alphabet 〉 , or the Latin ſcindere, both ſignifying one and the ſame thing, to cut, to rend, to tear, to divide in a violent way. Such is Schiſm. A formal Schiſm is a Separation, a breaking off, viz. of Religious communion. Which firſt preſuppoſeth an Ʋnion. Where there was no union, there can be no ſeparation, and conſequently no Schiſm. Hence it is, that neither Turks nor Je • s ſtand chargeable with Schiſm, in as much as they never were united to, nor held communion with the Chriſtian Church. Schiſm is a withdrawing and breaking off of Church-Communion. A going out from the Church, as Saint J • h • phraſeth it, 1 John 2. 19. They went out from us (ſaith he) ſpeaking of Antichriſts, Apoſtates, Hereticks, Schiſmaticks.

2.2. A Separation from a true Church. A ſeparation from a true Church. So it muſt be, otherwiſe it cannot properly be a Schiſm. A ſeparation it may be, but not a Schiſm Schiſm is the cutting off of a Member from a true Eccleſiaſtical body. A cutting off. Not a partial withdrawing from communion in ſome corruptions incident to a true Church, which being done in a quiet and peaceable way cannot be called Schiſm. But a total withdrawing, a renouncing of all Church communion with ſuch a Church.

3.3. A voluntary Separation. Which ſeparation (in the third place) muſt be voluntary. Not neceſſitated, not enforced, whether in a natural, or moral way. Where perſons are unduly excluded and caſt out of the Church by an unjuſt cenſure of Excommunication; where they are driven away by unſufferable perſecution; or where they cannot hold communion with a Church, but they muſt alſo have communion in their Corruptions, their ſins; here is no voluntary ſeceſſion or departure. In theſe caſes the perſons withdrawing, are fugati, not fugitivi, not ſeparating, but ſeparated, and conſequently are thereby freed from the guilt of Schiſm, which muſt be a voluntary ſeparation.

4.4. Vnwarrantable: Whether Seceſſio Injuſta, T • meraria. Cham. de Schiſm. And that (in the fourth place) unwarrantable. Unwarrantable either for the ground or manner. The former an unjuſt; the latter a raſh ſeparation, each a Schiſm.

1. Ʋnjuſt. When there is no juſt ground for diſlike or diſtaſte. When there is no perſecution, no ſpreading Error or Hereſie, no Idolatry, no Superſtition maintained or practiſed; but the Church is peaceable, and pure, and that both for Doctrine and Worſhip: And in a good meaſure free from ſcandals (which no Church ever wholly was). Now in ſuch a caſe to ſeparate is an unjuſt Separation.1. Vnjuſt: or Chamer. ib. And ſuch a Separation (as Chameron ſaith of it) is extrema ſchiſmatis linea, the very higheſt pitch and top of Schiſm.

2.2. Raſh; either Raſh. Which again may be in two caſes:

1. Where a ground and cauſe is pretended, but it is but a light cauſe. Poſſibly ſome ſlight oppoſition or perſecution, it may be by ſome ſmall p • cuniary mulcts, 1. Vpon a light cauſe. or the like: ſome leſſer Errors in doctrins, not fundamental, nor neer the foundation; ſome Corruptions in or about the worſhip of God, but thoſe not deſtructive to the Ordinances, being not in ſubſtance, but in ceremonie; and thoſe ſuch as the perſon offended is not enforced to be active in: Scandals few, and thoſe onely tolerated, not allowed: All tolerable evils, ſuch as charitie may well bear with. Now in this caſe to ſeparate, it is a raſh ſeparation, becauſe it is upon a ground not ſufficient, a light ground.

2.2. Carried in an undue manner. Where the ſeparation is carried in an undue way and manner. Though the ground of the ſeparation be juſt; yet if it be ſuddain and headie, without due indeavour, and expectance of Reformation in that Church, it may be a raſh, and conſequently, an unwarrantable ſeparation, in as much as it is oppoſite to charitie. So is an unjuſt ſeparation:1 Cor. 13. 6. Charitie (ſaith the Apoſtle) doth not rejoyce in iniquitie; 〈 in non-Latin alphabet 〉 , in Injuſtice: and ſo is a raſh ſeparation; it being the nature of Charitie to ſuffer much and long. Much: Charitie beareth all things, Ibid. very. indureth all things, 〈 in non-Latin alphabet 〉 (ſaith the Apoſtle in the ſame Chapter.) It beareth with the infirmities of others, it endureth the burthens which are laid upon it ſelfe, viz. if they be tolerable: for ſo the Apoſtle 〈 in non-Latin alphabet 〉 muſt be reſtrained; All things, that is, all things which are ſufferable: and ſuffering much, it ſuffers long. Ver 4. 〈 in non-Latin alphabet 〉 , (ſaith the fourth verſe of that Chapter) Charitie ſuffers long, it is not preſently diſtaſted, ſo as to fly off upon every ſmall and triviall occaſion; no, nor yet upon a juſt and weighty one, without firſt aſſaying all poſſible meanes of remedie. So deales the warie and carefull Surgeon with his patient: not preſently fall to diſmembring upon every ſlight aylement; no, though the part be ul • erated, yet ſo long as there is any hope, hee forbeares that extremitie, reſerving it for the laſt remedie. Even ſo deales Charitie by the Church: not preſently ſeparate and break off communion (which is the diſmembring of a Church) for ſome ſuppoſed errours or corruptions, no, though really ſuch: No, this (ſaith Chameron) is not Chirurgia, Cha •• r. de Schi •• ate. Epiſtle to M Williams. but Carnificina; which Maſter Cotton in his Diſſwaſive from ſeparation Engliſheth rightly, applying it to the caſe in hand, Not Surgery, but Butchery. Put theſe together, you ſee what Schiſme properly ſo called is.

Now then,Separation from Rome not ſuch a Schiſme: becauſe, come wee and bring our ſeparation from the Church of Rome to this Beame, to this Touchſtone, and ſee whether it deſerves the name of ſuch a Schiſme or no. A ſeparation wee confeſſe and acknowledge; ſo far are we from denying of this, as that wee rather glory in it, ſtanding to maintaine and vindicate it from all juſt imputation of Schiſme.

1.1 Not from a true Church. Biſh. Hall in his Reconciler. In as much (firſt) as it is not a ſeparation from a true Church. Let none here be deceived and deluded with the ambiguity of a word: There is a twofold trueneſſe; Naturall the one, Morall the other: In the former ſenſe a cheater, a theife may be ſaid to be a true man, and a whore a true woman, and (till ſhee be divorced) a true wife; yea, and the Divell himſelfe, though the Father of lies, yet a true ſpirit. And in this ſenſe, wee ſhall not need to grutch the Church of Rome the name of a true Church: if not ſo, why doe wee call her a Church? A Church ſhee is, in regard of the outward profeſſion of Chriſtianitie; but yet a falſe Church: true in exiſtence, but falſe in beleefe. Thoſe Divines of ours who have indulged her the one,I ſay, Shee is a true Church: but I ſay withall▪ ſhe is a falſe Church, Biſh. Hall ibid. have yet ſtill charged her with the other; with the ſame breath (it may be) calling her both true and falſe; not one Proteſtant pen ever yet diſſenting: Such ſhee was at that time when the Waldenſes, Wickliffe, Luther ſeparated from her; a juſt ground and warrant for their ſeparation. And ſuch is ſhee much more ſince, ſpecially ſince their laſt Councell of Trent, being thereby ſo much the more riveted into, and ſetled upon her old corruptions. So as now all that Charitie it ſelfe can afford her is, Field of the Church, in Append. that which that acute Doctour of our Church hath granted her; ſhee may be verè Eccleſia, but not vera Eccleſia; truely a Church, but not a true (much leſſe the true) Church: not ſo a true Church, but that ſhee is alſo a falſe Church, an Hereticall, Apoſtaticall, Antichriſtian Synagogue.

Being ſo, here is now warrant enough for what wee have done in ſeparating from that Church (or rather, from the errours and corruptions of it,Jun de Eccleſ cap. 17. Parem in Rom. 16. from the Papacie in it, as the learned Junius and Pareus, and others of our Divines rightly diſtinguiſh); in ſo doing, we have not ſeparated from a true Church.

2.2. Not voluntary: but, Nor yet (in the ſecond place) can it be truely ſaid, that this our ſeparation was voluntary, but neceſſitated, nay, enforced.

1.1. Neceſſitated. Neceſſitated through their obſtinacie in their errours: which, notwithſtanding the diſcovery of them, and that ſo cleer, as that ſome of their owne have been enforced to an acknowledgement of them, and all wayes and meanes uſed for their reformation, they ſtill perſiſt in; ſo as wee may well conclude their wound incurable, and themſelves incorrigible: What then remains, but a cutting off? Jer. 51▪ 9. So ſaith the Prophet concerning Babylon, Wee would have healed Babylon, but ſhee is not healed. What then followeth? Forſake her, and let us goe every one to his owne Countrey: A warrant ſufficient, not onely for a negative ſeceſſion, but for a poſitive ſeparation from myſticall Babylon. Wee would have healed her, but ſhee is not healed; no wayes, no means that could be thought of, have been neglected for her cure. How many Phyſicians have had her in hand? Luther, and Zuinglius, and Calvin, and the reſt of our learned and pious Reformers, a whole Colledge of Phyſicians; but all to no purpoſe; ſhee is not, ſhee will not be cured. What then remaines, but that wee ſhould withdraw and forſake her; which cannot be conſtrued as a voluntary, but a neceſſitated ſeparation. Nay,

2.2. Inforced. Inforced, and that through her violence exerciſed upon all thoſe who will not hold communion with her in her corruptions; not permitting any to trade,Rev. 13. 16, 17. to buy or ſell, to have either Religio • s, or Civill communion with her, except they receive her marke in their hands, or foreheads. But on the other hand, Anathematizing them, thundring out Excommunications againſt them, which (for feare they ſhould be forgotten) are ſolemnly renewed every yeer upon their Holy Thurſday (as they call it:) Die Jovis mag ••• Heb. don • ad •• , &c. P. Mart. loc. Comm de Schiſ. withall, proſecuting them with fire and ſword, to confiſcation of eſtates, loſſe of libertie, and life it ſelfe. Theſe things conſidered, let God and the world judge betwixt us and them, whether our ſeparation from them be voluntary or no.

3.3. Not an unwarrantable ſeparation. However, (in the third place) whether voluntary or no, ſure we are, it is not unwarrantable, being neither unjuſt, nor raſh.

1. Not unjuſt: Being warranted both by authoritie of Scripture, not onely allowing, 1. Not unjuſt. but commanding this Separation, and that under a dreadfull penaltie, Come out of her, my people (ſo ſaith the the voice from heaven concerning myſticall Babylon) Revel. Re • . 18. 4. 18. As alſo by the ground and cauſe of this ſeparation, which is not ſome light and tolerable errours; but Hereſies, Idolatries: Errours in doctrine, and theſe, if not directly, yet by conſequence, and that immediate conſequence, fundamentall. Corruptions in worſhip, both foule and groſſe; and that ſuch, as thoſe which hold communion with her, cannot but partake in. Now, whether this be not a warrantable ground for ſeparation from her, let the ſame voice from heaven ſpeak; Come out of her, my people, that yee be not partakers of her ſinnes, and that yee receive not of her plagues: No unjuſt ſeparation then.

2.2. Net Raſh. Nor yet Raſh: There having (as I ſaid) all the means been uſed for her Reformation and cure that poſſibly could be thought of; but all to no purpoſe: So as after this, what remains but a poſitive ſeceſſion and ſeparation?

Now put theſe together, and ſee whether this our departure from the Church of Rome deſerves to be ſtigmatized and branded (as by them it is) with the name of Schiſm, Schiſma aliud malum, aliud bonum: malum quo bona, bonum quo mala ſcinditur unit •• s, Muſe. Ioc. Com. de Schiſmate. or no: or yet to be drawn in, and made uſe of by any (as by ſome it is) for the patronage or countenance of any of the Schiſms of the times. If this be a Schiſm, it is a good and a warrantable Schiſm.

Qu. But are there any amongſt us which are not ſo?

Anſw. Here I wiſh I could make anſwer with the like cleerneſſe and freeneſſe as before. But, alas, What meaneth the lowing of the oxen, Many ſ • hi • ms amongſt our ſelves. and the bleating of the ſheep? I mean, the confuſed noiſe of our leſſer and greater diviſions, which ring ſo loud in the ears of the whole Chriſtian world at this day. Scarce any part of the Kingdome free from ſome kinde or other of them: The Church therein following the temper of the State, as the ſoule oft-times doth of the body: Diviſions both Doctrinall and Practicall. The Text confines me to the later: Of thoſe, how many every-where? And that not onely ſuch as theſe in the Church of Corinth were, diviſions without ſeparation, ſects, and ſactions: but diviſions of an higher nature, amounting to no leſſe then direct ſeparation; and that not barely to a negative, but to a poſitive ſeparation, to the ſetting up of Altars againſt Altars, Churches againſt, Churches. That it is ſo de facto, I think it will not, it cannot be denyed. Would to God the Church of God in this Kingdome, and in this place did not feel the ſmart of it.

Qu. New ſeparation, whether properly a Schiſm, or no. But is this New ſeparation a Schiſm in earneſt, or no? There is the queſtion. In the anſwering whereof I ſhall deal as tenderly as I may, (only ſo, as I may not betray the truth and cauſe of God, or the peace of this place wherein God hath made me one of his (though unworthy.) Miniſters) having an unfained reſpect to the perſons of many who are ingaged in this unhappy cauſe.

Anſw. T • ed by the at reſ • d deſcription of S •• im. For Reſolution, I ſhall deale with this as I dealt with the former; bring it to the ſame balance, weigh it at the ſame beame. What Schiſm, and Schiſm properly ſo called is, you have heard, and I think the deſcription will not be excepted againſt; viz. A voluntary unwarrantable ſeparation from a true Church. Now whether this practiſe be ſuch a ſchiſme, or no, let it be enquired of in the particulars.Queſt. 1. Whether out Churches be true Churches.

1. Where the firſt enquirie will bee, touching the Church, from which this departure is made, whether it be a true Church, or no. Here it is not my purpoſe, to multiplie Controverſies, which I rather deſire (if it were poſſible) might be brought to a unity. And therefore I ſhall wholy wave the diſpute about a Nationall Church: Whether the Church of England be a true Church, or no. Letting that goe; let the Queſtion be about particular Congregations, Parochiall Churches, (as wee call them.) Whether theſe (I dare not ſay all, but ſome of them; ſuppoſe that wherein wee now are, and the like,) be true Churches, or no. True Churches, and that not only Phyſically, but Morally ſuch. Not only Truly Churches (which is granted to the Church of Rome) but True Churches.

Now as for this,Vindicated to be ſuch. (me thinks). I might well ſpare the labour of proving it, and take it for granted, having ſo much Charity as to hope, that whatever any raſh and violent ſpirits amongſt us may think and ſpeak, yet thoſe who are Judiciouſly godly, have more Charity then to diſclaim us for ſuch. If they dare, I wiſh they would ſpeak out. But ſo it ſeemeth it is,T. Goodwi • s Zo robab • l. that even this Bitter Root of rigid ſeparation (as a Reverend Brother rightly calls it) begins to grow & ſpring up again amongſt us, there wanting not ſome, who ſtick not to maintain and juſtifie this their Separation from this ground, becauſe we are no True Churches of Chriſt. For their ſakes, (or rather for yours in defence of the cauſe of God agaainſt them,) let mee ſpeak a few words, and but a few.

1. Argu. 1. Here are Pillars of truth. are not our Congregations. True Churches? What are not here the Pillars of Truth? Is not the Word of Truth, the Goſpell of Salvation, here held forth, and that in an ordinary and conſtant way, even as the Edicts and Proclamations of Princes are wont to be held forth by Pillars to which they are affixed? Now if ſo, ſhall wee queſtion whether here be true Churches of Chriſt or no? Heare the Apoſtle,1 Tim. 3. 15. 1 Tim. 3. That thou mayeſt know how thou oughteſt to behave thy ſelf in the Houſe of God, which is the Church of the living God, the Pillar and Ground (or ſtay) of Truth. Where the Pillar of Truth is, there is the Houſe of God, the Church of God. Where the light of Gods truth is ſet up and held forth in a loving way, to the guiding of paſſengers in the way to Eternall life;The Golden Candleſticks. are not here the Golden-Candleſtick? And if ſo, ſhall wee queſtion whether here be true Churches or no? Let the ſpirit of truth decide it. The ſeven Candleſticks, which thou ſaweſt, are the ſeven Churches, Revel. 1. So many golden Candleſticks, ſo many Churches. Here is a firſt evidence; where the light of the Goſpell is held forth ordinarily in a publick and Miniſteriall way to a people that profeſſes to walk by the direction of it, can it be queſtioned whether there bee a Church, a true Church or no?

Secondly,Arg. 2. where the Seales of Gods Covenant, the Sacraments of the New Teſtament,Here are the Seales of the Covenant, and conſequently the Covenant it ſelfe. are for ſubſtance rightly diſpenced, according to the Inſtitution of Jeſus Chriſt; can it be queſtioned whether there be a true Church or no? Where the Seales of the Covenant are, there is the Covenant it ſelf; the viſible Covenant; and where that is, there is a Church. To them pertained tho Covenants (ſaith the Apoſtle, ſpeaking of the Church of the Jewes.) Now who will deny theſe appurtenances to our Churches?Rom. 9. 4. Here are the Seales of the Covenant, and conſequently the Covenant it ſelf.

Arg. Here is the preſence of Chriſt in his O • dinances. 3. And as the Covenant, ſo the Glory. To them pertained the Glory of the covenants, (ſo Paul putteth them together.) The Glory, • iz. the Arke of the Covenant; a Teſtimony of Gods gracious and glorious preſence. Now where this is, ſhall wee queſtion whether there be a true Church or no? Where there is the preſence of Chriſt, in the midſt of his Ordinances, ſo as in an ordinary way, they are made effectuall to the converſion, and ſalvation of many; where Chriſt ſitteth, Revel. 1. 13. walketh in the midſt of the Golden Candleſticks, diſplaying his Power and Glory, can it be queſtioned whether there bee true Churches of Chriſt, or no? But that he hath done, and doth this in ſome of our Congregations, I think it will not be denyed. It muſt be an envious hand that will dare to write [Jchabod] upon the doore • of ſome of theſe houſes.

Argu. Here are Societies of viſible Saints 4. Where there are ſocieties of viſible Saint • , all ſuch by outward profeſſion, and ſome of them, a conſiderable part of them, walking in meaſure, anſwerably to that profeſſion; can it be queſtioned whether there be true Churches of Chriſt,1 Cor. 1. 2. or no? To the Church of God, which at Corinth, to them which are ſanctified in Chriſt Jeſ •• , called to be Saints. It is the Apoſtles ſuperſcription to this Epiſtle, in the ſ • cond verſe of the Chapter; where the latter clauſe is but an Exegeſis, an Explication of the former. A true Church of God, and a company of viſible Saints, are one and the ſame.

Ob. Why, but wee are not all ſuch.

Anſw. No more were they in this Church of Corinth. The inceſtuous perſon, and many others amongſt them, they were ſtrange Saints: yet a Church, a true Church. A company of viſible Saints joyning together in the Ordinances of God, though there be an unapprovable mixture of ſome heterogeneous members amongſt them, maketh a Church a true Church.

Now, as for theſe, all theſe, I think it cannot, it will not be denyed, but that they are to be found in ſome of our Churches: Here are pillars of Truth, golden Candleſticks, the doctrine of the Goſpel truely and purely preached: here are the ſeales of the Covenant, the Sacraments (for ſubſtance) rightly adminiſtred: here is the glory, the preſence of Chriſt in his ordinances, ordinarily concurring with them, and giving efficacy to them, for the begetting and nouriſhing up of Chriſtian ſoules unto eternall life: here are Congregations prefeſſing ſubjection to the Ordinances of Chriſt; a conſiderable part whereof are viſible Saints, walking anſwerably to that profeſſion.

Object. Objections cleered. True, ſaith the Browniſt, (for ſo I muſt look upon all thoſe who ſhall deny the truth of our Churches, as Separatiſts, and that rigid ones) Suppoſe all this be granted; yet here are great defects, and thoſe no leſſe then deſtructive, making your Churches to be no true Churches. But what are they?

Why poſſibly ſome of them will not ſpare to ſay, Object. 1. We ha •• no true Mi •• ſtery. that we have no true Miniſtery.

Anſw. If not; why then do they retain that Baptiſme which they received through our hands?

Qu. Alleg. 1. Wee have our calling from Rome. But why have wee no true Miniſtery? Here poſſibly ſome will cry out upon us as Antichriſtian, charging us, That wee have received our calling from Rome, viz. by the impoſition of the hands of thoſe who had their Calling and Ordination from thence.

Anſw. As for them, I ſhall put them and the Church of Rome together to debate the point, and ſo leave them. The Church of Rome challengeth us, that wee are no true Miniſters: Why? Becauſe wee have not received our Ordination from them. The Separatiſt on the other hand, hee cryes out upon us, Wee are no true Miniſters: Why? Becauſe we have received our Ordination thence. Sure both cannot ſpeak truth. I ſhall therefore here leave them to diſpute it out; whileſt in the mean time I ſpeak a word or two with thoſe who are of ſomewhat more cool and 〈◊〉 .

Object. Alleg. 1. We have not our calling from the people. Wee are no true Miniſters (ſay they.) Why? Becauſe wee have not received our calling from the people. Wee are neither Ordained, nor Elected by them.

Anſw. To this charge, take this Reply in breif.

Firſt, As for our Calling, wee acknowledg we have not received it from them, but from Jeſus Chriſt our Lord and theirs. His ſervants wee are, and in his Name do wee execute our Miniſteriall Offices and Functions, not in the Churches.

Secondly, As for our Ordination, wee acknowledg the ſame. We had it not from the people, and we bleſſe God wee had it not. In aſmuch as wee finde neither Precept, nor Preſident for it in Scripture; neither untill this Laſt-laſt age, was there ever any ſuch cuſtome in the Churches of God.

Thirdly, As for our Election, if a Popular Vote be in this caſe needfull, ſome of us, many of us, can herein plead a Fore-conſent, moſt of us (I preſume) an After-conſent. Now let me aske this queſtion, What was it that made Leah Jacobs wife? Shee was not ſo the firſt night he bedded with her.Subſequens • onſenſus Jacobi in Leam, fec • eos conjuges. Why? there came an After-con • ent, a Ratihibition (as the Lawyers call it) which made the mariage valid. And ſuch a conſent (I preſume) muſt, if not all, the godly Miniſters in this Kingdome have. If not an Explicit; yet an Implicit conſent, which is ejuſdem valoris, of the ſame weight. So as if their firſt entrance were not ſo orderly, yet, this after-act maketh, or rather acknowledgeth them to be true Miniſters.

Object. Object. 2. We want Diſcipline. 2. But ſuppoſing our Miniſtery to be true, yet wee want an Ordinance, and that one of the three, the firſt three, viz. Diſcipline?

Anſw. Suppoſe this defect, yet cannot that deſtroy the eſſence of a Church. It was not the want of the Golden-ſnuffers, or ſome other like utenſiles in the Temple, that could make it to be no Temple. Diſcipline maketh for the well being, not for the being of a Church.

Secondly,Poteſt • ipſa ſeandala removendi, &c. de jure & quoad a •• um primum non poteſt ab Eccleſiâ verâ ſeparari Ameſ. Caſ. Conſe. de Eccleſ. (But in the ſecond place) however the Exerciſe of this Ordinance, be in ſome particular acts for a time ſuſpended, yet is not the Ordinance it ſelf alienated, which, being an Appendix to the word and Sacraments, cannot (in reſpect of the right of it) be ſeparated from the Church.

Object. 3. But here is no right Conſtitution. Our Churches were not Rightly gathered at the firſt, neither are the Members of them combined in a Church-Covenant, Object. 3. We have no right conſtitution. which is the forme of a Church.

Anſw. Suppoſe this alſo, that there were ſome Errours in the conſtitution of our Churches; yet will not that make them no true Churches: inaſmuch as Conſtitution in that way is only an appendance of an externall form, no part of the eſſence of a true Church.

2. But neither muſt this be granted: Maſter Cotton himſelfe in this caſe pleads our cauſe, remembring us (not without warrant from Antiquitie) that The firſt Churches in this Kingdome were gathered either by ſome of the Apoſtles themſelves,Mr. Cottons way of the Churches, or by Apoſtolicall men: which being ſo, Cap. 7. See Acts and Monuments (as himſelfe inferres) wee cannot but conceive that they were rightly gathered and planted according to the rule of the Goſpel. So that all the work now is (ſaith hee) not to make them Churches which were none before; but to reduce and reſtore them which are, to their primitive inſtitution.

3.Vinculum hoc eſt ſoedue vel ex • reſſ •• , vel implicit •• , Ameſ. Medul c. 32. As for combination by Church-covenant, Doctor Ames truely ſtates it, That an implicite Covenant in this caſe is ſufficient: Now ſuch a Covenant do all make, who joyne themſelves to a Church, holding a conſtant communion with it in the Ordinances of Chriſt. So much and no more can be extorted from that phraſe of joyning to the Apoſtles, Joyning to a Church, what. of which we read, Act. 5. 13. where it is ſaid, that after that exemplary judgement executed upon Ananias and Sapphyra for their hypocriticall profeſſion, Of the reſt, (ſaith the Text) no man durſt joyne himſelf unto them. And ſo it is ſaid of Paul, Act. 9. When he came to Jeruſalem, he aſſayed to joyn himſelf to the Diſciples; that is, to have fellowſhip and communion with them: The word is the ſame with that which we meet with Act. 8. 29. where the Spirit ſpeaking to Philip, bids him go and joyn himſelf to the Eunuchs chariot: 〈 in non-Latin alphabet 〉 , proximè adjungitor; that is, goe neer it, ſo as he might have converſe and conference with the Eunuch. And ſo doe they, who in a conſtant way come and ſit down under ſuch a Miniſtery, holding communion with ſuch a people in all the Ordinances of God, they joyn themſelves to the Church in that place: which being an implicit covenant, cannot be denyed to be ſufficient to the conſtituting of true members of a Church.

But I ſhall waſte no more time upon this ſubject, in vindicating the truth of our Churches▪ which hath already been done ſo ſtrongly▪ ſo convincingly by others; that certainly it cannot but be either great wilfulneſſe, or great weakneſſe, not to acknowledge them ſo to be. Taking this then for granted, which is by our judicious Brethren acknowledged, and, I think, will not be denied by any moderate ſpirit; now proceed we to a ſecond enquirie; and that is, 〈1 page duplicate〉 〈1 page duplicate〉 Queſt. Qu. 2. Whether here be a ſeparation from theſe true Churches. Whether here be a ſeparation or no from theſe true Churches?

Anſw. That there hath been ſo, I preſume it will not be denyed by any who ever heard of the Browniſts errour; of which rigid way, I wiſh there were not yet too many to be found, both in this, and other places of the Kingdome; ſuch as profeſſe Separation, and glorie in it. But I paſſe by them: the perſons I have here properly to deale with, are ſuch as would be thought to come neerer to us, and yet are divided from us; ſuch as (in word at leaſt) owne us for true Churches, and yet withdraw communion with us: and that, not onely in a negative way, (as Peter and ſome other of the Jewes are ſaid to have ſeparated from the Gentiles,Gal. 2. 12. 13. Gal. 2. Before that certain (that is, certain Jewes) came from James (viz. from Jeruſalem) hee did e • t with the Gentiles: But when they were come, hee withdrew, and ſeparated himſelfe, &c. And other Jewes diſſembled likewiſe with him. The very caſe of ſome in this and other places of the Kingdome: Before that certain of another way came from the other ſide, they did eat with us, they held communion with our Churches; but upon their coming, they have withdrawn and ſeparated themſelves:) but alſo in a poſitive way, combining themſelves into ſeparated ſocieties, • etting up of Churches ſome of them in Churches, and againſt Churches; exerciſing the worſhip of God in a ſeparated way, refuſing communion with us, whether for them to have communion with us, or for us to have communion with them. So is it in divers parts of the Kingdome; and I wiſh I might not ſay, that it were ſo in this place.

Repl. Separation diſ • laimed. But doe wee not charge them wrongfully? Separation is a thing which they profeſſe againſt, and they call in their practice to bear witneſſe to their profeſſion. Occaſionally they will joyn with us in ſome acts of publick worſhip, viz. in hearing, and preaching the word; hearing our Miniſters, and preaching to our people.

Anſw. Yet juſtly • harged. True, ſome of them haply will doe the former: Some, I ſay, not all; for wee muſt know, that in this diviſion (as commonly it is in all diviſions) there are ſubdiviſions. Some of this way will hear us in this place; a ſecond ſort will hear their owne Miniſters here, but not ours; a third ſort will neither heare ours, nor their own within theſe walls. But ſome of them will. And ſo they may by their owne principles, and yet have no Church-communion with us: Hear us as gifted men, not as perſons in off ••• : Hear us as Teachers, but not as Miniſters, (a diſtinction without a difference.) Beſides, hearing (ſay they) is no act of Church-communion. See M. Rutherford, Due right of Preſbytery, pag. 270. Eating one bread at the Lords Table, that indeed is properly Communion (ſay they;) but not hearing one word. And as for occaſionall hearing, it is agreed at all hands, it is not properly an act of Church-communion, which is no more then Infidels and Heathens may doe, who have no communion with the Churches of Chriſt. And ſo for preaching to us; this they may doe occaſionally, nay conſtantly, and yet have no communion with us, nor yet preaching to us as Churches of Chriſt (which ſome of that way have openly and freely diſclaimed in way of Preface to their Sermons) no more then they may doe to Turks and Indians, with whom yet they have no communion. As for that Ordinance wherein Church-communion (as they conceive it) properly lyeth, therein they totally decline us. From my heart I wiſh there were not ſo much truth in this charge.

Repl. M. Burrough • Irenic. • ag. 172. No ſeparation, becauſe no praeunion. But this cannot properly be called a Separation; a ſeparation imports a praeunion, a union by a Church-agreement: Now where there never was ſuch an agreement, there cannot properly be a ſeparation, and conſequently, not a Schiſm.

Anſw. Church-covenant, how far neceſſary. To this I have laid the foundation of an anſwer already, by diſtinguiſhing betwixt an explicite and an implicite Church-agreement or Covenant: the former is verball and formall, the later reall. Now as for this later, an implicite agreement, I preſume it will not be denyed to our Churches, otherwiſe they were no Churches. And if it be granted, then to withdraw communion with them may ſtand chargeable with the guilt of ſeparation, and conſequently, of Schiſm, as truely, as really, as if they had been gathered by an explicite formall Church-covenant. As for ſuch a Covenant expreſſed in words, however ſome may conceive it to make for the bene eſſe, the well being, the orderly gathering of a Church, (which my ſelf will not wholly deny;) yet for the eſſe, the ſimple being of it, I think few or none will affirme it. And if there may be a Church where there is no ſuch Covenant; then there may be a ſeparation from that Church, and that ſeparation a Schiſme: Otherwiſe the Browniſts, nay, the Donatiſts ſeparation had been no Schiſme, in as much as they did not ſeparate from Churches ſo gathered, and combined by an explicite Church-covenant: which, whatever may be pleaded for the conveniencie of it, yet certainly, as it is diſtinct from the Covenant of grace, it is but a prudentiall way, no other then a humane, and that a novell invention. So then, as yet the charge runs on: Here are true Churches, and here is a ſeparation from theſe Churches.

Qu. Qu. 3. Whether this ſeparation be voluntary. Schiſmatici pr • rie dieun • ur, qui propriâ ſ • ionte ſeparant, Aquin. Suit. 22. qu. 39. Concluſ. 1. Here i, no coaction. A third inquirie followes, Whether this ſeparation be voluntary and ſpontaneous, or no. If ſo; this will contribute much to the making up of the formalitie of this Schiſm. Now whether ſo, or no, let it be enquired, what coaction, what neceſſity there hath been, and is, for ſuch a departure.

7. For the former, Coaction, and violent Expulſion, what-ever the former times might have done, yet I hope the preſent will not take up that plea: if ſo be the violence and rigour of the one did drive ſome away, yet, mee thinks, the lenity and indulgence of the other might invite them to return to communion again with that Church, thoſe Churches which are ſo willing, ſo deſirous to receive them into their boſomes.

Repl. 2. A neceſſity pleaded. But there was, there is a neceſſitie of this departure. Why ſo?1. A naturall neceſſitie in ſo • e places, where congregations are too great. Why, were there no more but this, the unequall diviſion of your Congregations in many places neceſſitates a diviſion. For inſtance, In this (and ſo in many other places of the Kingdome) your Congregations are too great, too numerous, the people too many to joyn together in a convenient way in church-communion. Now in this caſe, a withdrawing of ſome is neceſſary; as it is for bees to flight, when the hive is too ſtrait for them.

Anſw. In anſwer to this, I ſhall not ſpare again to acknowledge what I have formerly both preached and publiſhed;The ſoverain • hur •• -remedy, prin • ed an 1645. That in this place (and ſo I ſuppoſe it is in divers other in the Kingdome) there is but too juſt a ground for this complaint: and my deſire ſtill is, (as I then expreſſed it) that this inconvenience might be remedied by an orderly diviſion. Far be it from me, and from all the Miniſters of Jeſus Chriſt, to cry out againſt diviſions upon ſo baſe and unworthy a ground as this, becauſe wee would ingroſſe a people wholly to our ſelves, though too many for us to have the inſpection over. This it was which made the ſouldiers in the Goſpel ſo unwilling to have the ſeamleſſe coat of Chriſt divided, John 19, 23, 24. becauſe each of them hoped and deſired to have it whole and entire to himſelf. And this it was (as Muſculus aptly applies that Storie) which made thoſe foure Colonels, Muſe •• l • ▪ com. de Schiſm. the four Patriarchs of the Church, the Patriarch of Jeruſalem, Alexandria, Conſtantinople, and Rome, each to complain of the rending and tearing of the Church by diviſions: Why? Becauſe every one of them aſpired to be Commander in chief, Univerſall Biſhop, and ſo to have had the whole to himſelfe. And this it is which ever ſince hath made that grand Schiſmatick the Pope, (ſo hee is the greateſt Schiſmatick in the world) to cry out ſo much againſt Schiſm, becauſe by every ſuch diviſion his greatneſſe ſuffers ſome diminution. Now far be ſuch baſe ends from the thought of any Miniſter of Chriſt: for my ſelf, (I profeſſe) I am ſo far from grutching an orderly diviſion in this place, that I ſhall not reſt ſatisfied till I ſee it accompliſhed: which I do not wholly deſpair to do, if ſome of thoſe who take up this complaint for their own advantage, be not the hinderers of it.

2. But yet in way of Reply, I might (in the ſecond place) minde them who take up this plea in this place, that however this Congregation be great, and too great, yet can it not be imagined to be ſo great as that at Jeruſalem muſt needs be; which yet is ſo earneſtly contended for by thoſe of that way, that it was but one Congregation, one Church.

3. However, (in the third place) whether this be the true ground of this Separation or no, let the emptie ſeates of diverſe engaged in this diviſion, being conſtantly in my eye, let them give evidence. If ſo be they for their parts want no convenient accommodation, for participating in publike Ordinances; this plea in reference unto them, muſt be acknowledged to be in a great meaſure, (if not wholy) void and null.

Repl. 2 A moral neceſſ • ty pleaded, in regard of our ſinfull Mixtures. But though here ſhould be no Naturall, yet there is a Morall neceſſity of ſeparating. And why ſo? Why, in one word, we cannot hold Communion with you without ſinne. Why not? Why, in regard of thoſe ſinfull mixtures which are tolerated among you. Your Congregations are miſcellaneous companies, of all gatherings; wherein there is not that due ſeparation of the Wheat from the Chaffe, the pretious from the vile, which ought to be: But all ſorts are admitted even to Sacramentall Communion. Now this your not ſeparating, neceſſarily putteth us upon ſeparating, that ſo wee may not be intangled in the guilt of your ſin.

Anſw. The chief a • gument for Separati •• n • . Here is the common and great argument; the ſtrongest hold which our Brethren of that way put moſt confidence in. But how weake, how unable to defend this their practiſe, when we have veiwed it a little, it will ſoone appear.

Anſw. Mixtures in Church communion, the common ſtock upon which ſchiſm hath uſually been graffed. 1. In the firſt place, I might here minde them and you, of what is very conſiderable, how that this hath been the common ſtock. whereupon Schiſm hath uſually been grafted; the common plea and pretence, which for the moſt part hath been taken up by all Schiſmaticks, in defence of their ſeparation from the Church. In the third and fourth Centuries, the third and fourth hundreds of years after Chriſt, wee read of three great and famous Schiſms, the firſt of the Novacians, the ſecond of the Audeans, the third of the Donatiſts, all ſeparating from the Church. And what was the pretended ground of that their ſeparation? Why, ſtill the over great Indulgence of the Church, (as they thought) in receiving into, or keeping in her boſome, ſome whom they conceived unworthy of her Communion. This was the thing which Novatus cryed out againſt, that any of thoſe who in time of perſecution had fallen, ſhould be received again into the fellowſhip of the Church, I, though upon the manifeſtation of their Repentance. And becauſe he could not therein be hearkned to, he and his party ſeparated from the Church, petending to greater purity in their way, then was to be found in any other Churches upon Earth: Whence they were called (or rather called themſelves) by the name of Cathari, Cathari, qui ſeipſos iſto nomine quaſi propter mundiciem ſuper •• iſſime atque •• toſiſſime nominant Auguſt. de Haereſ. Puritans, a word which the Devill hath ſince made great uſe of, for the diſcountenancing of all power of godlyneſſe. And this it was which Audaeus, the Father of that ſecond Schiſm took ſo great offence at; Firſt the Pompe and pride of the Biſhops of his time, together with their Imperious inſolency, in Tyrannizing, over the flock committed to them; which being a great eye-ſore to him (and that juſtly,) he had often openly and tartly declamed againſt.Nimia jam Epiſcoporum Chriſtian • . rum in ipſum gregem Dei inſolentia, & in vivendi more & genere ſuperbia, lux •• , etiam, 〈◊〉 opes & lanticia, quibus vir ille, & merito quidem (ut Epiphan. ſcribit,) offenſus ſaepe eos coram acerbe increpavit. Dinaeus de Hereſ. ex Anguſt. & Epiſt. Propter hominum vitia coetum orthedoxa Eccleſiae deſcrunt Andaei, (vel Audiani,) (quod Donatiſtarum erroris fu •• poſtea ſeminarium,) ſc. propter foenora Chriſtianorum, & concubinatus coelibu •• . Danaeus ibid. & vid. Simpſon de Haeret. et Theodor. And beſides, through the remiſneſſe of Diſcipline, there were divers Ʋſurers and Ʋncleane perſons tolerated in the Church.

And the very ſame ground it was, that Donatus afterwards ſeparated upon. Being offended at the connivence ſhewed towards thoſe Traditores (of whom I told you) he falleth off from Communion with the Church, Se ab eorum caetu ſeparant quos peccatores & non ſatis puros judicant, ut ſeorſim cae. 〈◊〉 colligent, & Schiſma faciant. Danaeus ibid. de Donatiſt. ſetting up his Altar againſt her Altar (as Auguſtine ſaith of him,) gathering a Church, in and againſt the Church, pretending to greater ſtrictneſſe and purity, then was elſewhere to be found, ſevering from their Communion all thoſe whom they looked upon as Sinners, and judged not pure enough to joyne with them. From this head then ſprang thoſe firſt and famous Schiſms in the Church.

And from the ſame root ſprang that latter Schiſm of the Anabaptiſts, which is now putting up here again in many parts of the Kingdom at this day.Cùm omnia ſceleribus plena ſint inter nos, promiſcuè ei •• am ad. mitti omnes ad Coenam ſine graviori vel cenſurâ vel diſciplinâ, &c. Arct. Problem. de Anabapt. • . de Schiſmat. The firſt, and great diſtaſte which they took at the Reformed Churches, and whereupon they ſeparated, was, the ſcanlous lives of Miniſters, and people, that they did not walk anſwerably to their profeſſions, but were given over to all manner of ſcandalous evils; and yet notwithſtanding that they were promiſcuouſly admitted to the Sacrament of the Lords Supper, without any cenſure or diſcipline exerciſed upon them.

And I ſhall not need to tell you that it was the very ſame ſtone at which Browne and his followers firſt ſtumbled, renouncing our Church upon this very ground.

Now,This new Separation juſtly rendered ſuſpicious. were there nothing elſe, me thinks this alone might render this pretence very ſuſpicious, in that it hath ſtill been taken up by moſt Schiſmaticks in moſt ages of the Church, and made the ground of their ſeparations, which ye • have ever been univerſally condemned as unjuſtifiable and unwarrantable for all that. That Rock which ſo many have been ſplit upon, me thinks it ſhould make Chriſtians very ſhie and wary how they daſh againſt it.

But I will not wholly prejudge this cauſe,The Allegation in reference to our Churches further examined. let it have a fair hearing, that ſo we may ſee what ſtrength (or rather weakneſſe) there is in this plea in reference to the Church, or Churches of God amongſt us at this day.

Alleg. Alleg. We have unwarrantable mixtures among us, and that even in our Sacramentall Communion.

Anſw. Anſw. Sinfull mixtures a juſt ſcandall. Here is a blot (I muſt confeſſe) which I heartily wiſh I were able wholly to wipe off from the Churches face in this Kingdom; mixtures there have been, mixtures there are; and for my part I ſhall not undertake the Patronage or defence of them. From my heart I wiſh that there were in all our Churches a due and orderly ſeparation, for the healing and preventing of that which is, or may be diſorderly (ſuch a Purge could not but be very proper in this Spring time of Reformation and Errours.) However that the Sacrament of the Lords Supper may be kept (as it ought to be) as a ſacred and holy Myſtery, not to be proſtituted to all commers, how viſibly unworthy, and uncapable ſoever: which, where it is allowed or practiſed, I muſt acknowledge it a juſt ſcandall.

But yet let not the Church of God in this Kingdom be too deeply charged with this guilt.But no • ſo juſtly charged upon the Church of England. Suppoſe it that (de facto) ſuch unwarrantable mixtures have been, and yet •• e to be found, yet cannot be properly put upon the Churches ſcore. What her Ordinance was touching the keeping back of ſcandalous perſons from the Sacrament, they which have read her ancient Rubrick, cannot be ignorant; and what at this day it is, let the late Directory ſpeak, which expreſſely excludes all perſons ignorant and ſcandalous, as not meet to partake in that holy Myſtery. Now, what though there have been, and (it may be) yet are ſome deplorable failings in the execution hereof, thorough ſome paſt and preſent unhappy obſtructions in the exerciſe of Diſcipline, yet cannot the Church properly ſtand charged with them.

Nor yet are all particular Congregations ſo deeply chargeable with this particular Errour.Much leſſe upon all particular Congregations. What care hath already been taken in this place for the removall of this ſcandall, it hath not been ſo privatly carried, but that all in the place (I preſume) have been either eye or eare witneſſes of it; and I doubt not but there hath been the like, if not greater circumſpection that way in many other Congregations of the Kingdom: So as this pretended ſoar of mixt communion may be conceived to be in a fair and hopefull way of Cure.

Queſt. Whether our ſuppoſed mixtures be a juſt ground for ſeparation. But ſuppoſe the worſt, that it ſhould not be ſo throughly healed, our Congregations not ſo throughly purged as our Brethren deſire they ſhould be; yet what is this ſuch a Plague-ſoar, as that there is no abiding in the Houſe with it? doth this inforce a neceſſity of Separation?

Anſw. Enquire firſt whether they be unwarrantable. Here (in the firſt place) let it be enquired, whether the purging which our Brethren deſire, be ſuch as the word requires or no? Poſſibly in this caſe they may fiſh with a net of a larger and wider maske then ever the firſt Fiſhermen, Peter, and the reſt of the Apoſtles did; a net which will take none but grown fiſhes. As for weak Chriſtians, and perſons inoffenſive in their lives and converſations, unleſſe they can give poſitive, clear, and demonſtrative evidences of the work of grace in their hearts, it may be they will adjudge them unworthy of their Communion. Now, if ſo, we muſt here crave pardon if we go not up with them to the height of ſtrictneſſe, which we think the word will not bear us out in; herein we muſt profeſſe to exerciſe as much Charity as a holy diſcretion regulated by the Word will permit us, accounting it the ſafeſt courſe rather ampliare favores, to inlarge Goſpelfavours and priviledges, reaching them forth to all ſuch as we have no juſt and clear exception againſt, then to withold them from any to whom they of right appertain. And herein we preſume we ſhall do no more then what we have good warrant from our Lord and Maſter for, who in the dayes of his fleſh made good what was fore-told of him, not breaking the bruiſed reed, not quenching the ſmoaking flax; Iſ. 42. • . but dealing gently, and tenderly with weak and feeble ones, reaching forth ſupportation and comfort to them as occaſion was offered.

2. But (in the ſecond place) ſuppoſe it,2 If unwarrantable, whether yet they inforce a ſeparation. that herein we ſhould fall ſhort, not coming up to ſuch an exact ſeparation as the Word requires, but that ſtill ſome perſons be retained in the boſome of the Church, and received to her Communion, which are in truth unworthy of it. What then, doth this Laodicean temper in the Church inforce a ſeparation from it?

Alleg. The affirmative pleaded for by our brethren To this our ſeparating Brethren will plead that it doth; And that upon the forenamed ground, becauſe by communicating with ſuch perſons, they ſhall alſo be intangled in their ſinne, at leaſt in the Churches ſinne, in tolerating them. Now in this caſe (ſay they) the warrant runs clear.Rev. 1 • . 4. Come out of her my people, that yee be not partakers of her ſinnes; where it once cometh to this, that in holding Communion with a Church, we muſt of neceſſity have communion in her ſin, here is a neceſſity of ſeparation from her.

Anſw. Anſw. To joyn with them upon this iſſue: In the firſt place, we might not without juſt cauſe here demur upon the Propoſition; No ſufficient warrant for ſeparation, becauſe we cannot joyn with a Church in a • particular acts of worſhip. In as much as put the caſe a man cannot hold communion with a Church in ſome particular act or exerciſe without ſinne, yet is he not thereupon bound to ſeparate from her. It was the caſe of the pious and reverend Non-conformiſts of the laſt age, they were perſwaded (many of them) that they could not hold communion with the Church of England in receiving the Sacrament in the geſture preſcribed without ſin, yet did they not thereupon ſeparate from her. True, in that particular act they with-drew, but yet ſo, as they held communion with her in the reſt; farre from a Negative, Anſw. • . Communion may be held with a Church where in there are ſome unwarrantable mixtures, without ſin. Reaſ. much more from a Poſitive ſeparation. But letting that paſſe.

That which we ſhall inſiſt upon, is this. That communion may be held with ſuch a Church wherein there are ſome unwarrantable mixtures tolerated, and yet without ſin.

The reaſon is plain. God hath not made all private Chriſtians Stewards, nor yet Surveyours in his Houſe, ſo as that every one ſhould take an exact notice of the conditions of all thoſe whom they hold communion with,All private Chriſtians are not Stewards in Gods houſe who are fit to be members of the Church, and who not; who are fit to come to the Lords Table, and who not. No, let them look to themſelves.1 Cor. 11. 23 That is Pauls rule, 1 Cor. 11. 28. Let a man examine himſelf, and ſo let him eate of that bread, and drink of that cup •• Here is an exerciſe proper and uſuall for private Chriſtians, each one to try and examine himſelf: which if rightly and throughly done, it would make men leſſe intent upon others. As for others, they muſt ſtand or fall to their own Maſter. Look thou to thy ſelf; if others be not what they ſhould be, ſee that thou beeſt what thou oughteſt to be. In the mean time be not diſtaſted with the Church for their ſakes. It is Cyprians counſell cited by Aretius, and it is very wholſome and proper for theſe times. What though there be ſome Tares diſcovered in the Church, Vide Aret. Problem de Schiſm. (ſaith he) yet let not that be an impediment either to our faith or charity, ſo as to make us deſert that Church wherein we ſee ſuch a mix • ure; But let us for our parts labour every of us that we may be found good corn, that ſo when God ſhall come to gather his crop into his garner, we may not be caſt out. • Tim. 2. 20 In a great houſe (ſo he goeth on) the Apoſtle will tell us, that there are not only veſſels of Gold and Silver, but alſo of Wood and Earth: Now let it be our care and indeavour to make this ſure that we are of the former ſort, that we be veſſels of honour: As for the other, leave them to their maker. God hath not made private Chriſtians Stewards, or Surveyours in his houſe.

2.2. Much leſſe fanners in his floor. Matth. 3▪ 1 • . Much leſſe (in the ſecond place) Fanners in his floore. This work is primarily Chriſts, who hath his Fan in his hand, and he ſhall thoroughly purge his floore. And miniſterially the Church-officers whom Chriſt hath betruſted with the ordering of his Church according to the Rule of the Word; them hath he made the Porters in his houſe, for the opening and ſhutting of the doors of the Churches communion, by the Keyes of Doctrine and Diſcipline. Now in this caſe, if either their hands be tyed by any human reſtrictions of civill Authority, not permitting them to exerciſe that power which Chriſt hath committed to them, and of right belongeth to them, or if thorough remiſneſſe and negligence they ſhall let looſe the reins of Diſcipline beyond what is fitting; In this caſe themſelves may be guilty,Private Chriſtians by cō municating with wicked men, are not thereby intangled in the guilt of their ſ •• . others may be guilty: But as for private Chriſtians, being not acceſſory to either of theſe, how they by their bare communicating with perſons ſo tolerated, ſhould come to be entangled in the guilt of that ſinne, it cannot be conceived.

Repl. Object. No? The Apoſtle ſaith it expreſly, 1 Cor. 5. 6. Know ye not that a little leaven leaveneth the whole lump? This he ſpeaks touching the inceſtuous perſon, who by his continuance in the Church of Corinth uncaſt out, indangered the whole Flock.

Anſw. The Church endangered by toleration of mintures. Indangered? True, ſo hee did, and ſo do ſcandalous ſinners where-ever they are tolerated in a Church; they doe indanger the reſt of the members, viz. by their evill examples, and in that reſpect ought to be caſt out from communion, Ʋnius homini • contagi • ne tota ſap • inficitu • multitude. Calv. ad loc. Impunitas vitiorum alios ad peccandum invitat, Pareus ad loc. that ſo the Church may be preſerved from infection: But yet it doth not thereupon follow, that all the members ſhould preſently be made guilty by that toleration. True indeed, in caſe they doe not lay that ſin to heart, be humbled for it, and uſe all lawfull means for remedie, (which was the caſe of the Church of Corinth at that time, notwithſtanding that, and many other ſcandalous evils were tolerated amongſt them, yet they were ſecure, thinking highly of themſelves, glorying in their Church-ſtate,But not all the members thereby preſently made guilty. Calv ad loc. perinde acſi omnia fuiſſent apud ſe aurea, (to uſe Calvins words) as if all had been pure and perfect with them; this glorying of theirs Paul here tels them it was not good, Your glorying is not good, that is, very evill and ſinfull:) in this caſe indeed they may make themſelves acceſſory to the ſin; but not barely through communion with that Church wherein ſuch an evill is tolerated: The ſimilitudes are obvious and common,—Greu 〈◊〉 in agris 〈◊〉 ſcab • e ca •• t & poirigine po • ci; Ʋu • que contactâ livorem ducit ab 〈◊〉 Juvenal. One ſcabbed ſheep, one rotten grape, one gangrenated member, in continuance of time will infect the whole flocke, the whole bunch, the whole bodie, viz. by tranſmitting and communicating the malignitie which is in themſelves to the reſt. But it doth not therefore follow, that the whole is infected, becauſe a part is ſo: Or, to hold to the Apoſtles proverbiall Allegorie there, A little leaven, by lying long in a maſſe of paſte, will in time leaven the whole, viz. by transfuſing its ſowreneſſe into all the other parts; but it doth not therefore follow, that the whole lump is preſently leavened, becauſe the leaven is there. Thus a ſcandalous perſon, one or more, tolerated in a Church, may by his or their evill example, made the more dangerous through impunitie, communicate the infection of his or their ſin unto others: yet are not all the members of the Church thereupon preſently involved in the guilt of that ſin to which they are no wayes acceſſory.

To inlarge no further in a caſe ſo cleer. You ſee how the charge of Schiſme ſtill runs on: Here is a ſeparation; A ſeparation from a true Church; A voluntarie ſeparation from a true Church.

Queſt. The fourth and laſt enquirie is yet behinde; and that is, Whether this be a warrantable ſeparation or no. Qu. 4. Whether this ſeparation be unwarrantable. That ſome ſeparation may be ſo, I have ſhewen you already. Whether this be ſo or no, that is the queſtion. And yet no queſtion, in caſe it ſhall be demonſtrated to be either an unjuſt, Demonſtrated ſo to be; being or raſh ſeparation: Both which, I feare, upon the tryall it will be found to bee.

1.1. Unjuſt. An unjuſt ſeparation: Such ever is a totall ſeparation from a true Church. True, a partiall ſeparation in ſome caſes may be warrantable; but a totall ſeparation,Sec • ſſio totalis cum abſoluta renuntiatione out rejectione omnis communionis, non poteſt licitè adbiberi erga Eccleſiam veram: ſed partialis tantùm, quatenus communionon poteſt exerceri ſine peccato, Ameſ. caſ. de S •• hiſ • n. a renouncing of all communion with a true Church, can in no caſe be ſo: So our judicious Caſuiſt rightly determines it.

No more is this ſeparation (what-ever it be) which is made from our Churches.

1.1. Having no warrant from the Word. In as much (firſt) as it hath no warrant from the Scripture to bear it out.

Repl. Object. 1. Rev. 28. 4. No (ſay ſome of that way)? Yes that it hath: What elſe means that known charge, Come out of her my people?

Anſw. Wee anſwer, It is the voyce of God calling his people to ſeparation from myſticall Babylon. Now, let thoſe our rigid Brethren once prove us a limb of that Antichriſtian bodie, and then we ſhall acknowledge their ſeparation juſt.

Alleg. Our ſeparation from Rome no warrant for this ſeparation from us. But yet Rome both was, and is a true Church, So as there may be a totall ſeparation from a true Church, and yet not unjuſt.

Anſw. How Rome may be ſaid to be a true Church, I have ſhewen you already; not ſo true, but that ſhee is falſe: So to grant her the one, as to deny the other, is larger charitie then ever Proteſtant pen yet afforded her. Now, if our Brethren will acknowledge us to be a true Church in no other ſenſe but that (as I feare, the charitie of ſome of them will reach no farther) wee ſhall have little cauſe with thankfulneſſe to acknowledge their acknowledgement.

Repl.Object. 2. But what ſay wee to that expreſſe Text which ſpeaks ſo full for Separation,2 Cor. 6. 17. examined. both name and thing? 2 Cor. 6. Wherefore come out from among them, and be ye ſeparated (ſaith the Lord) and touch no unclean thing, &c. 〈 in non-Latin alphabet 〉 , Be yee ſeparate.

Anſw. True, from Infidels and Idolaters; of ſuch the Apoſtle there ſpeaketh: And with ſuch, Chriſtians are not to have intimate ſocietie and communion, leſt thereby they be drawne to the imitation of their ſinnes, and ſo to the participation of their puniſhments; ſpecially, to have Religious communion with them in their Idolatrie. In this caſe (ſaith the Apoſtle) Touch not the unclean thing. However a civill converſe and commerce may be had with ſuch; yet into their ſecrets, their myſteries, let not our ſoules enter: More then this cannot be extorted from that Text. Now let the charge be made good againſt us, that we are ſuch, then we ſhall acknowledge a ſeparation from us juſt.

Repl.Object. 3. Why, but that knowne place in the former Epiſtle will reach us and our mixt communion, which is there cleerly held forth as a ſufficient ground and warrant for ſeparation: 1 Cor. 5. 11. examined. Now I have written to you (ſaith the Apoſtle) not to keep companie. If any man that is called a Brother be a fornicatour, or covetous, &c. with ſuch a one no not to eat.

Anſw. What meant by eating: Not religious, but civil cōmunion. Commiſc • ri, eſt familiariter verſari cum aliquo, & e • us Conſuetudine implicari, Calv. ad loc. To this, how ſpecious and promiſing ſoever, an anſwer is ſoon returned: That which Paul there prohibits is not properly a Religious, but a Civill communion; that hee meanes by not companying: 〈 in non-Latin alphabet 〉 , non commiſceri; not to mingle themſelves with ſuch ſcandalous livers, as that inceſtuous perſon was, viz. by a voluntary, familiar, and intimate converſation: ſo hee explains himſelfe in that other clauſe, [with ſuch a one no not to eate:] that is, in an ordinary way repariring to their tables, or inviting them to yours, which is a token of intimate familiaritie and friendſhip. But what is this to the Lords Table, or to religious communion?

Repl. If the former be unlawfull, much more the later. Yes (ſay they) that it is. If wee may not have civill, much leſſe religious communion with ſuch a one: if we may not eat with him at our tables, much leſſe at the Lords Table.

Anſw. Difference betwixt civill and religious communion. Not ſo neither: In as much as the one is an arbitrarie and voluntary, the other, a neceſſary communion. Whether to have intimate ſocietie, civill familiaritie with ſuch a one or no, it is in our owne choice: not ſo in religious communion. Now of ſuch a communion muſt the Apoſtle there be underſtood,1. The one arbitrary, the other neceſſary. Calv. Com • . ad loc. a voluntary and unneceſſary communion: Quatenus liberum eſt (ſaith Calvin upon it) ſo far as wee are left to our owne libertie, wee ought to decline the ſocietie of perſons openly ſcandalous, (ſpecially, in caſe once they be brought under the cenſure of the Church, the cenſure of Excommunication (which is the particular caſe in that Chapter:) Perſons ſcandalous, they ought to be excluded from religious communion with the Church; with ſuch the Church ſhould not eat, they ought not to be admitted to the Sacrament of the Lords Supper: and being excluded from her Communion, Chriſtians ought not to entertaine unneceſſary ſocietie with them.) Otherwiſe, civill communion with them may be had.p. Mart ad loc Peter Martyr putteth one caſe: Suppoſe a travellour in his journey (a caſe too ordinary) cannot be commoded with diet or lodging but in a profane Inne or Alchouſe, Calv. ad loc. may hee not therefore take in there? And Calvin puts the like: Suppoſe a man coming to an Ordinarie, ſee an excommunicate perſon there, may hee not ſit downe and eate with him? In theſe caſes a man is not left to his owne libertie and free choice: no more is a Chriſtian in his religious communnion. Whether hee will come to the Lords Table or no, it is not left to his owne choice; it is his dutie, not his libertie. And therefore, ſuppoſe the company communicating with him be not every wayes ſuch as hee could deſire, ſuppoſe ſome of them apparantly unworthy, yet is hee not thereupon to abſtaine from that Ordinance, much leſſe to ſeparate from that Church whereof God hath made him a member. To this I might add, The one of theſe is an inward, the other onely an outward communion: the communion which a beleever hath with an unbeleever in eating of the Sacrament, is no other but what the unbeleever there hath with Chriſt, an outward and viſible communion: But in intimate ſocietie there is an inward communion; ſo as there is a broad difference betwixt the one and the other. Here then is no warrant which can yet be found in Scripture to make this ſeparation warrantable and juſt.

Repl. 2. Unjuſt, becauſe no warrantable cauſe for this ſ • paration. But is it not ſufficiently warrantable in the ground and cauſe of it?

Anſw. Not ſo neither in reference to our Churches (I ſpeak ſtill for ſome, not for all) wherein, what-ever blots may be found, let me yet ſay, There were as great (if not greater) in the Church of Corinth. Have wee ſome ſome ſcandalous perſons tolerated amongſt us? So had they. Have we a mixture in our Communion? So had they.Tertim abuſus erat luxus, quod epulando uſ que ad e • rietatem p • tarent. Ille vero (inquit) eſt ebrius. Non a • cipi • haec quaſi • yperbolice dicta, ſed quod vere ſic profanarint ſacrum Ch • ſti ordinent Corinthii. Pareus ad l • c. G • la plus. ſe is indulgebant. Eſtiu • ad loc. A ſtrange mixture, ſpecially if that word be to be taken properly, (as ſome Expoſitours conceive it muſt be,) which the Apoſtle layeth in their Sacramentall diſh, 1 Cor. 11. 21. where he chargeth them, that when they came together to Celebrate the Lords Supper, and to have Chriſtian Communion in their Love-feaſts, (which were annexed to the Sacrament, immediatly either going before it, or following after it,Dubium eſſe poſſit an hoc genus convi •• pre • eſſerit apud Corinthios, aut conſecutum ſit ſacra myſteria. Chryſoſtomus aperte dicit conſecutum fuiſſe, quod videtur moribus veterum fuiſſe cōſonum, quia jejuni ſumebant; teſte Tertullian • , & Hieronymo. P. Mart. Com. in 1. Cor 11. 21. uncertain whether, though moſt probably the latter) ſome of them were Hungry, and others Drunken; however, if they were but intemperate in the uſe of the Creatures at that time, which Expoſitours generally conceive the word there to import; If ſo, here was ſuch a Mixture, as I hope our Congregations will not, cannot be charged with. Yet, for all this, and many other abuſes tolerated in that Church, we hear not a word from the Apoſtle, by way of advice and counſell to his Corinthians, that the godly party ſhould withdraw themſelves from Communion with ſuch a Church; Or that they ſhould mould and incorporate themſelves into a new body, a new Church, conſiſting of a ſelect party taken out of the old one. Which yet ſurely, had it been ſo neceſſary, or expedient, as now it is conceived by ſome to be, hee would not have neglected to put them upon: Still then it muſt remain an unjuſt Separation, notwithſtanding what ever ground can be alledged to the contrary.

3 Unjuſt in regard of ſome Miniſters who are hereby deſerted. Whether people may change their Miniſters as oft as they pleaſe. To which I might yet add, (what is not altogether inconſiderable) the Injuſtice of this practiſe, in reference to thoſe Miniſters, and thoſe Churches, from which this Separation is made. Thoſe Miniſters are hereby deſerted by thoſe whom (it may be) God bath made them his Inſtruments, to beget, and bring home to himſelf, or at leſt to nouriſh, and bring up for himſelf; Strangers entring upon the fruit and comfort of their labours: Themſelves no more owned, then as if there had never been any ſuch relation betwixt them, and their people.

Repl. Why, but, is this ſuch an act of Injuſtice? What, may not people make choice of what Miniſters they pleaſe, putting themſelves under ſuch a Miniſtry as by which they may edifie moſt?

Anſw, Suppoſe it that a people have ſuch a Power and Right, to chooſe their own Miniſters; yet having once choſen them, and God by giving a bleſſing to their Miniſtery, having ratified and confirmed that choice, evidencing that they are the Miniſters of God to them; whether may they now upon your pretext of greater Edification, take a liberty to themſelves to choſe new ones, toties quoties, as oft as they pleaſe,Maſter Burroughs. Ire. nic. c 22. and to run from one to another: This the moderate Authour of the late Irenicon, will by no meanes allow, but condemns as the direct way to bring in all kinde of diſorder and confuſion into the Church. And I think none, who are impartially judicious, but will therein ſubſcribe to him.

As Miniſters are hereby injured,4. Injuſt in regard of the Churches Separated from. ſo Churches. The Churches from which this Separation is made, though true Churches of Chriſt, yet hereby they are Shamed, Contemned, Condemned, Diſquited, Hindred, Indangered. And If this be not an Act of high Injuſtice, let any, but thoſe who are intereſted in the guilt of it, ſpeak.

Sure I am,Separation not agreeable to the Rule of common equity. Matt. 7 12. Totius juſtitiae breviarium Hieron. ad Celant. it is not agreeable to that Breviate of the ſecond Table, the Rule of common equity and juſtice, layed down by our Saviour, Matt. 7. 12. Whatſoever yee would that men ſhould doe unto you, doe yee even ſo to them. What Miniſters, what Churches would willingly have ſuch meaſure meated to themſelves? And if not ſo, let them ſee with what pretext of equity and juſtice they can offer it unto others.

I know there will be found ſome Figleaves to cover the nakedneſſe of this practice. But they are ſuch as will ſoon be blowen away.

1. In the firſt place, it is alledged, that in this kingdom at preſent there is no way laid forth for the. Alleg. 1. No way yet ſtated. Churches to walk in. And then why may not they take liberty to ſet up their Way, as well as others theirs?

Anſw. Judg. 17. 6. Now truly ſo it was in Iſrael, when there was no King there, every one did that which was good in his own eyes. So they did; but whether they ſhould ſo have done or no, there is the queſtion, (and yet no queſtion.) And ſo it hath been in this intermyſticall ſeaſon, this unhappie Interregnum of the Church. Multitudes have taken a licence to do what ſeemed them good, broaching of new Doctrines, The preſent unſetledneſſe of Diſcipline, no juſt ground for Separation. and ſetting up of new wayes. But quo jure, by what right, and with what warrant they have done it, let them make anſwer; for I cannot. True it is, this unhappie Anarchie, no Church-Government, muſt be acknowledged to have been the occaſion of them all, but a juſt ground or warrant for any of them, it cannot be ſaid to be; not for Separation, I am ſure.

1.1. The church not diſſolved. In as much as the Churches frame and fabrick hath not been hereby diſſolved and taken down. The Church-work which hath been, and yet is in hand in this Kingdom, is not new b •• lding but repairing. No juſt reaſon why the Inhabitants ſhould forſake the houſe for that.

2.2. The church ſeeking out, her way. But ſuppoſe the Church hath not her way as yet laid out, yet it will not be denied but that ſhe hath been all this while ſeeking it out. Now for any in the mean time to withdraw and ſeparate themſelves from her is an advantage taken, not given. The ſtory tells us of Ezra, Ezr. Ezra 8. 21. 8. how that he with his company in their return from Babylon to Jeruſalem celebrated a Faſt at the River Ahavah, ſetting themſelves in a ſolemn manner to ſeek of God a right way, for themſelves and theirs. Now whileſt they were at their prayers, ſhould a party have broke away from them, upon pretext of a perfect knowledge of what they were ſeeking for, whether this had been a warrantable ſeparation, or no, I dare put it to them who take up this plea for themſelves.

3.3. That way in part laid, out. But neither (in the third place) can it truly be ſaid, that the Church is ſo wholly deſtitute of a way to walk in, whether for Worſhip, or Government. The former of which is (and for ſome good time hath been) fully agreed upon. The latter how ever not fully compleated, yet is it for ſubſtance both determined, and held forth.

2. Alleg. 2. The Churches way not held forth jure divino. But it is not held forth as jure divino.

Anſw. I. Suppoſe it be not, yet is it not held forth as not jure divino.

2. Though it be not held forth as [the] Government expreſly laid down in the Word, yet is it held forth as that Government, which is conceived to be moſt agreeable to the Word.Anſ. Otherwiſe it ſhould not come up to the National Covenant.

3. Alleg. 3. A Separation intended in our Churches. But your own practiſe will ſhortly juſtifie ours. You intend a ſeparation in your Churches, and what do we more?

Anſw. 1. A Separation in a Church by purging of it, will not juſtifie a Separation from a Church by departing from it.

2.Anſ. Neither will it follow, that becauſe we purge our own floors, therefore others (ſtrangers) may come and ſet their fans on work in them. Alleg. 4. What if Separation be tolerated by Authority.

3. Nor yet will a Separation which is orderly and regular, juſtifie that which is diſorderly and irregular.

4. But ſuppoſe this our ſeparation be tolerated by Authority.

Anſ. Suppoſe it (which yet for my own part I cannot ſuppoſe), yet will not that make it warrantable. In as much (firſt) as Toleration is properly of evil. Thou tolerateſt that woman Jezabel, Revel. 2. 20. However (in the ſecond place) Toleration doth not change the nature of the thing, but leaveth it as it findeth it. Much leſſe (in the third place) will a Toleration for the future juſtifie a precedent act done before tha • Toleration.

Such and the like Allegations I might reckon up many. But they are but (as I ſaid) fig leaves, though the beſt covers that can be found yet not ſufficient to bide the injuſtice of this way.

Much leſſe the raſhneſſe of it.2. The raſhneſſe of this new Separation, proved That is the laſt particular, which if this practice of new Separation cannot be acquitted from, this alone will be enough to render it an unwarrantable Separation, and conſequently a Schiſm. Now whether ſo or no, will ſoon appear, if we conſider either the ground, or manner of it.

1.1. From the ground of it, which is not ſo weighty. For the ground, what ever can be pretended there will be ſound none ſufficient to bear it out. Suppoſe ſome juſt grievances may be found amongſt us. Yet are they tolerable? If ſo, then is Separation upon this ground intolerable, unwarrantable. In as much as it ought not to be, but upon a very great and weighty cauſe, and that where there is no remedy. Si error eſt tolerabilis, non oportet fieri ſeceſsionem. Chamer. de Schiſm. Etiàm ſeceſsio fit temerè cùm fit ob morum corruptelas. Cujus rei baec ratio eſt, quod ubi cunque viget puritas doctrinae, Deum in eo caetu neceſſe eſt habere Eccleſiam tametſi obrutam penè multitudine ſcaudalorum, Ch • mer. ibid. 1. As that which the Brown • ſt • s had. 2. As to wiſh down Shiſm. Suppoſe there be ſome, nay many juſt ſcandals amongſt us by reaſon of corruption in manners. Yet is not this neither a ſufficient ground for Separation from a Church, wherein there is purity of Doctrine and Worſhip, with ſome power of godlineſſe to be found. So as ſhould it be granted that there is a cauſe, and that cauſe weighty, yet is it not ſo weighty as to turn the ſcale for Separation. Surely, how weighty ſoever it may be pretended to be, yet

1. It is not ſo weighty as that which the Browniſts had to plead for their Separation, moſt of thoſe blocks which they ſtumbled at, being now taken out of the way. And yet for all that, theirs was, and yet is univerſally cenſured by all but themſelves for a raſh Separation.

2. Neither (in the ſecond place) will it be found to be ſo weighty as to weigh down, as to juſtifie Schiſm. This being the weightier and greater evil of the two. This was Auguſtines Argument (as I told you) againſt the Donatiſts: And we may as truly take it up in this caſe. Though Toleration of ſome unwarrantable mixtures in a Church be an evil, yet is it not ſo great an evil as Separation upon that ground. Put them into the ballance together, and it will be found, that this preponderates, and weighs down that.The unadviſedneſs of the new Separation in many of the followers of that way: whoſe grounds are And, if ſo, needs muſt this be an unadviſed Separation.

Ʋnadviſed. So it muſt be concluded to be in the Leaders (how adviſed ſoever in other things), much more in many of the followers who are carried away upon very light and ſleight grounds. Inſtance in two or three of them.

1. The worthineſſe of ſome of the perſons who are leading-men, going before them in this cauſe. Is it likely that ſuch men ſhould be deceived?

Anſ. 1. The worthineſſe of their Leaders. And what (I pray you) were Peter and Barnabas? Were not they worthy men? And yet for all that we finde them taken in this ſnare, guilty of an unwarrantable ſeparation.

2. But this way proſpers. Many come into it daily.

Anſ. Acts 11. 24 Gal. 2. And did not Arianiſm ſo? Though a damnable Hereſie, yet how did it flie like lightning? over-ſpreading the world of a ſudden, breaking in like a Land flood,2. The proſpering of their way. Ingemuit totus orbis & Arrianum ſe eſſe miratus eſt. Hieron. adverſ. Lucifer. carrying all a fore it. And do not many Errors, acknowledged Errors, the like in the Kingdom at this day? And yet never the better to be liked for that.

3. But here is a great deal of ſtrictneſſe, holy ſtrictneſſe in this way.

Anſ. And was there not ſo in moſt of thoſe firſt, and famous Schiſms of the Church? The Novatians, Audians, Donatiſts, Luciferians, all ſtrict in their way: ſtrict in their perſonal walkings; ſtrict in their Church-Order; in all likelihood more ſtrict then the reſt of the Churches which they ſeparated from. Neither is it to be wondered at,3. Strictneſſe in that way. that we ſhould meet with extraordinary ſtrictneſſe in a righthand Error. But the queſtion is, whether there be not too great a ſtrictneſſe. Whether the way of the Goſpel be not in this way made narrower then ever Chriſt made it,2. The raſhneſs of this Separation proved from the Manner. or his Apoſtles left it. Such weak grounds they are which multitudes are carried away with. Now needs muſt this be in them a raſh and unadviſed Separation who have no better principles to bottom their practiſe upon then theſe.

In the ſecond place, conſider the manner of it. And here we ſhall finde ſome no ſmall aggravations of this unadviſedneſſe, and that both in the leaders, 1. Separating in a time of Reformation. and followers.

1. In ſeparating at ſuch a time, in a time of Reformation. That hath been the practiſe here, and I preſume it hath been the ſame in many other parts of the Kingdom. Whileſt publike Authority hath been at work to finde out Gods way, private perſons have taken the advantage to ſet up their own. Whileſt the one hath been reforming, the other inſtead of joyning with them to ſtrengthen their hands, have been withdrawing, and ſeparating themſelves and others from them.

And what?To ſeparate from a Reforming Church a great aggravation. Separate from a reforming Church? A Church that profeſſ • th ſo much willingneſſe, and readineſſe in every thing to be conformed to the rule of the Word? Brethren, let me tell you, there is more in this circumſtance then happily ſome have been, or are aware of. When God is coming towards a Church, then to run away from it? When God is turning his face towards it, then to turn our backs upon it? When God is building it up, then to be active in pulling it down? This is a ſad thing, and ſurely if rightly apprehended, muſt ſit ſad upon the ſpirits of ſome.

Had it been ſome yeers ſince, when God ſeemed to have been about to depart from us, when Innovations, and Corruptions were breaking in upon us, then to withdraw, then to forſake the Church (however I d • re not a vouch it for a work ſo tranſcendently meritorious as ſome conceive of it, yet) I grant it tolerable. But now to do it, now that (as themſelves conceive of it) the Church is coming up out of the wilderneſſe, now that ſhe begins to boyl out her ſcum, now that ſhe begins to be more refined, and reformed, now to forſake her, truely this is no ſmall aggravation to this deſertion.

For Marriners at Sea to forſake their ſhip when ſhe is ready to ſink, (though poſſibly it may be an Error and over-ſight in them ſo to do; yet) it is pardonable. But if the ſhip ſhall begin to riſe and float again, ſo as they ſee apparant hopes, that with a little pumping and baling ſhe may be ſaved, now to leave her, (much more to cut holes in her ſides) their owners will give them little thanks for it. Some yeers ſince the Church of God amongſt us ſeemed to be in a ſinking condition. Then to leave her might be pardonable. But now, now that thorow the mercy and goodneſſe of God, ſhe begins to be ſomewhat floatſome, and boyant, ſo as a little induſtry and labour in the pumping and purging may free her and ſave her, ſhall we now deſert her? (that I do not ſay cut holes in her ſides).Separation from this Church now more unwarrantable then ever. Surely, ſurely, never was Separation from this Church ſo unwarrantable as it is at this day: warrantable it never was ſince ſhe was a true Church. In the laſt age an Error it was, a Schiſm; and that not onely Mr. Aynſworths more rigid, but Mr. Robinſons more moderate Separation. So accounted and cenſured at all hands. Surely then at this day it cannot be warrantable. Make the faireſt of it, an unadviſed Separation it is.

2. Ʋnadviſed, being (as is charitably conceived) undertaken without due regard to, and conſideration of the conſequences following upon it, whether Civil, or Eccleſiaſtical, both which upon experience are ſound to be very ſad. In the Civil ſtate, how many diviſions and fractions have broke in at this door? Even to the dividing and breaking the neareſt relations, betwixt Maſters and Servants, Parents and Children, Husbands and Wives. In the Eccleſiaſtical ſtate, in the buſineſſe of the Church, what a ſtop, what a hinderance hath this been? The Churches ſayls were filled with a fair gale for Reformation, but this Remora how hath it ſtayed her courſe? Beſides, what an in-let hath it been to all ſorts of pernicious Errors and Hereſies, wherewith this Land at this day is annoyed as much as Egypt ever was with Lice, or Flies?

3.3. People withdrawing without ever conſulting with their Miniſters. To theſe I might adde the apparent unadviſedneſſe in the greateſt part of the followers in this way, of whom I cannot ſay that ever I yet knew any that came to adviſe and conſult with their own Miniſters (though Orthodox and pious) about the warrantableneſſe of withdrawing from them and their Miniſtery, before ſuch time as they were actually alienated from them, and engaged againſt them. Now whether this be an adviſed courſe or no, I dare leave it to the world to judge.

And thus you have heard this Inditement traverſed with as much brevity as conveniently might be. The iſſue of it is no more but this. If there be amongſt us a Separation from a true Church, and that both voluntary and unwarrantable, (which I ſuppoſe the evidences given in have ſufficiently evicted) then muſt we give ſentence, that here is more then either Crimen nominis, or Nomen criminis, then either the Crime of a name, or the Name of a crime, no leſſe then a Schiſm formally and properly ſo called.

And if ſo, then ſuffer the ſtream of this Exhortation to paſſe on a reach or two further.

In the ſecond place I might apply my ſelf and this truth, Ʋſe 2. Exhortation to ſuch as are withdrawn, that they would return. to thoſe of our Brethren and Siſters, who are already faln under the guilt of this inditement: Intreating and beſeeching them in the Name of the Lord Jeſus Chriſt, that they would entertain thoughts of returning back again by the way by which they are gone, returning to the flocks from which they have ſtrayed, to communion with thoſe Churches from which they are departed, not perſiſting and going on to ſhame, contemn, condemn, diſquiet, hinder, indanger them, as by this their practiſe they do, and muſt do. But I have little heart to ſpend my tongue in ſpeaking unto them, who have leſſe heart to lend an ear to hear what is ſpoken. And therefore let me direct my ſpeech unto you, and that

1. Ʋſe 3. By way of Caveat. Take you heed that you be not involved in the ſame guilt,A caveat to ſuch as yet ſtand. Let them take heed of being and that whether as Principals or Acceſſories.

1. As Principals. Such I muſt conclude them to be, who deſerting the Church wherein they have been begotten unto God, and nouriſhed and brought up for God, ſhall joyn themſelves to any of theſe ſeparated bodies, holding communion with them in a ſeparated way.

2.1. Principals in As Acceſſories. Such may Magiſtrates be by their Toleration, and connivence. If they ſhall not improve their Authority which God hath put into their hands for the ſtaying of the courſe of ſo great an evil.2. Acceſſories to this evil. Nec pro • is aliquid promulgaſſe quis invenitur, niſi Apoſtata Iulianus, cui pax & unitas Chriſtiana nimium diſplicebat. Auguſt. contra Parmen. lib. 1. Iulianus Apoſtata Donatiſtis Baſilieas reſtituit. Marg. ibid. Much more if they ſhall improve it to the abetting and countenancing of it: then which they cannot lightly do a greater diſſervice to the Church. It is noted by Auguſtine of Julian the Apoſtate, (the worſt of men) and, that as none of his beſt acts, that he, and he alone of all the Emperors, favored the Donatiſts (thoſe famous Schiſmaticks) indulging them their liberty, reſtoring to them their Baſilicas, their Cathedral meeting places, which before had been ſequeſtred, and confiſcated. All which, he did not out of any love that he bare to their way, but out of an envy which he bare to the peace and unity of the Church.

And ſuch may Miniſters be. Not onely by being active in this way, (which for the moſt part ſome of that coat ſtill are.Veteres ſcrutans hiſtorias inventre non poſſum ſcidiſſe Eccleſiam praeter cos qui ſa cerdotes a Deo poſiti fuerant & prophetae. Hieron. in Hoſ. 9. 8. It was Jeromes obſervation, that in all his reading he could never finde the Church rent by any Schiſm, but ſtill the Miniſters had a cheif and principal hand in it. An office very incongruous, and unſuitable to our office. God hath made us Paſtors to gather his flock, not to ſcatter it. Not onely ſo, but when by their ſinful ſilence, their politike reſervedneſſe, their not appearing againſt it, they ſhall ſuffer ſo great an evil to grow to an head. Which they ought not to do out of what ever reſpects they bear to the perſons of any that are ingaged in it, or appear for it. Paul wanted no true affection unto Peter, and yet when he ſaw him faln in • o that unwarrantable Separation, he would not forbear him. No, he withſtands him to the face, Gal. 2. 11. Reproving him openly, Verſe 14. And this he did not fainedly, and in ſhew onely; (as Jero •• conſtrues that phraſe 〈 in non-Latin alphabet 〉 , [to his face] as if it had been a packt buſineſſe betwixt Peter and him, for which miſconſtruction he is juſtly taken up by Auguſtine) but ſeriouſly and ex animo; ſo the next words declare it, [For he was to be blamed, Verſe 12.]

Such may Husbands be by permitting their Wives (ſo far as they can hinder it) to joyn where themſelves will not, dare not. Such may Parents, and Maſters of Families be by permitting Children and Servants to ingage in ſuch unwarrantable wayes, whileſt they are under their tuition. And ſuch may private perſons be not onely by yeelding maintenance, or countenance; but even by affording their preſence in an ordinary and conſtant way at ſuch meetings, whereby the open profeſſion and practiſe of Separation, there is a flag of defiance held forth to the reſt of the Churches. Ʋſe 3. Labour to heal this, and prevent the like evil. Odi operoſas compoſitiones, Crato. Now then in the fear of God take we heed every of us how we intangle our ſelves in the guilt of this Evil.

On the other hand, do what we may for the healing of this, and the preventing of the like.

Queſt. What ſhall we do?

Anſ. In anſwer to this, I ſhall not multiply directions for either, having ever been of the minde of that famous Phyſition, who never approves thoſe operoſas compoſitiones (as he calls them) ſuch medicines as are compounded of too many ſeveral ingredients: Beſides,The healing of Iſraels breaches, printed Anno 1642. Mr. Burroughs Irenicon. it is a work which my ſelf have ſome time ſince done in this place, in ſhewing you how Iſraels breaches might be healed. And ſince that, I finde it done more amply by ſome other hands.

Take a word or two for each.

Queſt. What ſhall be done for the former, for the healing of this Diviſion, this Separation.

Anſ. Here I ſhall not meddle with what civil reſtrictions may be conceived to be neceſſary or expedient in ſuch a caſe. Queſt. What ſhall be done in way of cure. I know what Imperial laws were made by the good Emperour Theodoſius, and others for the ſuppreſſing of the Schiſm of the Donatiſts. But theſe I ſhall leave to wiſe and Religious Authority, Anſw. Civil reſtrictions left to Authority. Vide Auguſtin. contra. Parmen. lib. 1. which I ſhall be far from inſtigating to any wayes of violence and rigour, but where apparent and eminent neceſſitie is for the preſervation of the whole (which was the late caſe of New England) in which caſe that may be mercy, which otherwiſe were cruelty: My hopes are, and my prayers and counſels ſhall be, that our Diviſions may be healed in another way, a way of gentleneſſe and ſweetneſſe. For that end follow me a little.

Two wayes of Cure there are practiſed by Phyſitians, the one is Paracelſus his, the other Galens; the former to cure ſimilia ſimilibus, like with like: the other, contraria contrariis, one contrary by another. And we ſhall finde them both uſeful in this Cure.

For the former;1. Similia ſimilibus. here is a Diviſion, a Seperation, let it be cured by a Diviſion, by a Separation.

1.1. Cure Diviſion by Diviſion. Cure this Diviſion by a Diviſion. Thus Phyſitians oft-times cure bleeding at the noſe by Revulſion, by opening a vein in another part of the body: A topical remedy, very proper for this place (and ſo I conceive for many other in the Kingdom) where one pretended ground of this Diviſion, is the numerouſneſſe of the Congregation. Now let there be a Diviſion to heal this Diviſion: A Diviſion which may be orderly to heal this which is diſorderly: A Diviſion warranted by Authority to heal this which is made without, and againſt it.

2.2. Cure Separation by Separation. And (ſecondly) Let there be a Seperation for the healing of this Seperation. Thus Phyſitians ſometimes cure fluxes with Purges, by carrying away the noxious and peccant humour, which cauſed that Dyſentery. A remedy very proper both for this and all places in the Kingdom. The chief pretended ground of this Schiſm it is out unwarrantable mixtures in Church Communion. Now let this Separation (in the name of God) be cured by a Separation. This Separation which is irregular, let it be healed by one that is regular, viz. by a due purging of all the Congregations in the Kingdom, making a due ſeparation, between the precious and the vile; that ſo ſuch may not be received to Church Communion, who are apparantly unworthy of it. This (I preſume) is the great deſigne of all the Religious party in the Kingdom at this day. And truly till it be in meaſure effected, we cannot expect a healing of our Diviſions: And therefore all of us further it what we may; onely obſerving our ſtations, publike perſons in their place, and private perſons in theirs: And the Lord herein give a bleſſing to the deſires and endeavours of his ſervants.

Which if they be not every wayes ſo ſucceſſeful at the firſt, as might be deſired, yet take we heed of ſtumbling at thoſe imperfections. Who art thou that diſpiſeſt the day of ſmall things? Zach. 4. 10. Ezek. 24. 6. May we but once ſee this Pot beginning to boyl out her ſcum, ſee theſe Churches in a way of purging themſelves, let us acknowledge God in theſe beginnings, quietly waiting upon him for the compleating and perfecting of his own work in his own way and time. Here is the former way of cure.

2.2. Contraria contrariis. Cure diviſion by unity. The later is to cure one contrary by another. And this we ſhall alſo finde proper in this caſe. Here is confuſion, and how ſhall that be cured, but by Order? Here is Diviſion, how ſhall that be cured but by Ʋnity? viz. By ſetting up one way for the Churches to walk in. For this we have a promiſe. I will give them one heart, and one way. This God will do for his people.Ier. 32. 39. Pray we for the performance of it to us. This we have moſt of us ingaged our ſelves by Covenant to endeavor: viz. To bring all the Churches in theſe three Kingdoms to the neareſt conjunction and uniformity in Religion and Government, &c. And this let us earneſtly contend for, that there may be but one way amongſt us, (and that Gods way); one way of Worſhip, and one way of Government. This latter (viz. Diſcipline) it is the Churches hedge, which is of uſe (as for other ends,An eſtabliſhed Diſcipline the onely way to cure our Diviſions. ſo) to keep her ſheep from ſcattering. No way ſo probable to heal our diviſions, and confuſions as the eſtabliſhing of this. In the ſecond dayes work of the Creation when there was nothing but a Chaos, a confuſed Maſſe, Heaven and Earth mingled together, God ſaid, Let there be a firmament in the midſt of the Waters. O that Authority would now ſay the ſame in this Kingdom at this day. In this ſecond day of Reformation what a Chaos of Confuſion is there upon the face of this Kingdom,Gen. 1. 6. by reaſon of the multiplicity of diviſions and diſorders in it? O that Authority would now ſay (and not ſay it, but do it, for ſuch was Gods ſaying, Dei dicere eſt facere,) Let there be a firmament, a Rakiah (as the Hebrew hath it) an Expanſion, a Rule and Order, which may ſpred it ſelf in a uniform way from one end of the Kingdom to the other; and that a 〈 in non-Latin alphabet 〉 (as the Septuagint renders it) a Firmament, a Diſcipline firmly ſetled and eſtabliſhed in the Church. It is the want of this that hath bred, and it is the eſtabliſhing of this that muſt heal our preſent, and prevent our future diſtempers.

2.2. What ſhall be done in way of prevention of Schiſm. That is the ſecond 〈◊〉 I propounded. Now how may that be done? How may Schiſm for the future be prevented? Here alſo take three or four Directions which I ſhall breifly propound, and ſo take leave of this ſubject.

1.1. Take heed of leſſer differences. Take heed of leſſer Diviſions. Small wedges make way for great ones. Small differences ſometimes riſe to diviſions, and thoſe diviſions (if not healed) grow up to Schiſms, and thoſe Schiſms run out into Hereſies. And therefore (as much as may be) be we preciſe in keeping the unity of the ſpirit in the bond of peace; not leaving the beaten rode whether for doctrine or practiſe, unleſſe upon clear evidences.

2.2. Be not over affected with novelties. Be not over-affected with novelties, new Truths, whether ſuch onely in appearance, or in reality. Of the latter ſort (what ever noiſe there hath been, and is about them) few there are which this preſent age hath yet brought forth. As for thoſe new Lights which have ſet this Kingdom on fire at this day, for the moſt part they are no other then what have been taken out of the dark Lanthorns of former Hereticks, Schiſmaticks, and Sectaries. Take we heed of having our eyes daz • led with them, or following af • er them, leaſt they prove (as many of them already have done) to be no other but ignes fatui, falſe fires, uſeful onely to miſlead thoſe that will run after them. Not that Chriſtians ſhould ſhut their eyes againſt any truth, which with good and clear evidence is held forth unto them. Truth is lovely, and ought to be imbraced in what ever dreſſe ſhe cometh, whether now or old. As not antiquity, ſo neither ſhould novelty be any prejudice to verity. Onely take heed leaſt whileſt we over-affect the one, we be miſtaken in the other.

3.3. Take heed of Scandals Take heed of Scandals. Whether of Giving, or Receiving. Of Giving, to drive off others. Of Receiving, to ſet off our ſelves. The former will come, muſt come. But, Wo be to the man by whom they do come. 1. Of giving. Matt. 18. 7. 1 Cor. 10. 32. And therefore have a care every of us to demean our ſelves in regard of our perſonal walkings inoffenſively, and that towards all. Give none offence, neither to the Jews, nor to the Gentiles, nor to the Church of God.

And being wary not to give, 2. Of taking. 1 Cor. 13. 7 be not ready to receive. Doubtful matters ſtill conſtrue them in the better part. So doth Charity. It beleeveth all things, hopeth all things: that is, if credible, if poſſible. Not looking upon the infirmities of Brethren, or blemiſhes of Churches thorow multiplying, or magnifying Glaſſes, ſo as to make them more, or greater then they are. But (ſo far as may be without ſin) hide them, cover them. With Shem and Japhet go backwards, and caſt a garment upon this nakedneſſe.Gen. 9. 22. Curſed Cham he eſpies the nakedneſſe of his father, and makes ſport with it. Let not Chriſtians dare to do the like by the nakedneſſe of their mother.

4.4. See God in our Congregations. In the fourth place. Labor to ſee, and acknowledge God in our Congregations. There he is, dwelling betwixt the Cherubins, walking in the midſt of his golden Candleſticks, manifeſting the preſence of his grace in the midſt of his Ordinances, by a lively concurrence, and effectual operation with them, and by them. If we ſee him not, ſuſpect our ſelves leaſt the God of this world have blinded our eyes with prejudice or unbeleef. Certainly ſome vail, ſome film or other there is over our eyes.Gen. 28. 16, 18. Now if he be here, how dare any withdraw? When Jacob apprehended God preſent with him at Bethel, (ſurely the Lord is in this place) he ſets up his pillar there. Are we convinced that God is preſent in our Congregations? Have we our ſelves had ſome clear and comfortable viſions of God there? Have we met with him, had communion with him in his Word and Sacraments there? Why do we not ſet up our pillar here? How dare any forſake that Church, which God hath not forſaken?

True, were it is, that the glory of the God of Iſrael were gone up from the Cherub, Ezek. 9. 3. to the threſhold of the houſe, (as Ezekiel ſaw it in his viſion) that God ſhould make it manifeſt by clear evidences, that he were about to withdraw, and depart from his Church in this Kingdom, then for us alſo to entertain thoughts of withdrawing, there might be ſome plea for it. But ſo long as he dwels betwixt the Chorubias, manifeſting his preſence amongſt us in a conſtant way, and in a gracious manner,2 Cor. 3. 18. ſo as we may with open face (as the Apoſtle ſpeaks) behold as in a glaſſe, (the glaſſe of the Goſpel) the glory of the Lord: In this caſe for us to withdraw communion with them, with whom God is pleaſed to hold ſo gracious a communion, how ſhall we anſwer it? But I haſten.

5.5. Deſpiſe no • the day of ſmall things. In the fifth place. Take heed (of what I touched upon before) of deſpiſing the day of ſmal things. What if the foundations of the ſecond Temple be not ſo large, ſo auguſt and ſtately as the former was? What if the preſent Reformation do in ſome things fall ſhort of the patern, and of what was expected and hoped for? Yet be not diſcouraged, be not diſcontented with theſe weak beginnings,Zach. 4. 10. be not diſtaſted with theſe imperfections, ſo as to caſt of all becauſe we have not what we would have. So indeed do children, but ſo let not Gods children do, who ſhould be content with, and thankful for their fathers dispenſation, though their portion be not ſo large as themſelves could have wiſhed.

6.6. Have not the perſons of men in admiration Iude 16. And laſtly, Take heed of having the perſons of men in admiration. This it was which occaſioned all theſe Diviſions in this Church of Corinth, they had the perſons of men in admiration; being taken with the gifts and parts of their Teachers, ſome addicted themſelves to one, others to another, making themſelves their Diſciples. I am of Paul, and I am of Apollo,1 Cor. 1. 12. &c. Take we heed of being taken in the ſame ſnare. Let not our eyes be ſo dazeled with what ever eminency of parts, or graces, which we apprehend to be in others, that we ſhould ſet up their examples for our Rules. This it was that drew many of the Jews (and Barnabas amongſt the reſt) into the Error of an unwarrantable Separation; Gal. 2. 12, 13. they ſaw Peter a leading man, a prime and eminent Apoſtle going before them. And ſurely this it is which hath misled many a well meaning ſoul in this Kingdom, drawn them into the ſame error, to ſeparate from their Brethren, becauſe they have ſeen ſome prime leading men, whoſe perſons they honor, (and that it may be deſervedly), to go before them. And this is the main Loadſtone, the principal attractive that inclines them to look that way. No wonder in this caſe, if they be ſubject to miſcarry. So hath many a ſhip done by following her Admiral, which carried the Lanthorn in a dark night, not heeding her own courſe as ſhe ſhould have done, both have been bilged upon the ſame ſhelf. A dangerous thing it is to ſhape our courſe by anothers compaſſe. And therefore (to draw to a concluſion) take we heed how we look too much at man, what ever he be. It was Pauls reſolution concerning thoſe who ſeemed to be ſomewhat, men of reputation, ſuch as the Apoſtles were (for of ſome of them he there ſpeaketh),Gal. 2. 6. What ever they were (ſaith he) it maketh no matter to me; God accepteth no mans perſon. It is rule, not example, a divine Rule, not a Humane example that we are to walk by. Let this be our guide, the Rule of the Word. Being led thereby, now are we in the way to peace, and that both inward, and outward, with God, our ſelves, others. As many as walk according to this Rule, Gal. 6. 16. Peace ſhall be upon them, and upon the Iſrael of God.

And thus I have at length diſpatched the negative part of this Apoſtolical Obteſtation or Charge: Wherein if any conceive I have dwelt too long, I ſhall make them amends in handling of the latter part of the Text, the Poſitive part of this Charge, which I ſhall paſſe over with as much brevity as poſſibly may be.

That ye all ſpeak the ſame thing, and that ye be perfectly joyned together in the ſame minde, and in the ſame judgement].

We have here the Apoſtles Exhortation, The Apoſtles Exhortation to unity. A threefold unity. which in one word is to (that which we ſo much at this day in this Kingdom want) Ʋnity. A threefold unity, conſiſting in three particulars; in Tongue, in Heart, in Head. So Calvin and Beza diſtinguiſh the parts of this Gradation. In Tongue, [That ye all ſpeak the ſame thing.] In Heart. [That ye be perfectly joyned together in the ſame minde]. In Head, [And in the ſame judgement]. So the Apoſtle here placeth them in a retrograde Order. Beginning firſt with that which in order of nature is laſt. Tongue-unity floweth from Heart-unity, and Heart-unity from Head-unity. Men firſt agree in judgement, think the ſame thing: Then in Affection, minding the ſame thing; then in Language, ſpeaking the ſame thing. The Apoſtle here goeth backwards, ab imis ad ſumma, from the bottom to the top, from the ſtream to the fountain, from the effect to the cauſe. And in that method I ſhall follow him; beginning with the firſt.

1.1. Tongue-unity. That Chriſtians may ſpeak the ſame thing. Tongue-unity. Such a unity ſhould all Chriſtians, ſpecially the Members of the ſame Church ſtrive after, and labour for. A unity of tongues. This is that which Paul wiſheth for his Romans, Rom. 15. where he prayeth, that they might with one mouth glorifie God. And this is one thing which here he ſo earneſtly begs for, from theſe his Corinthians, 〈 in non-Latin alphabet 〉 , That ye all ſpeak the ſame thing. Rom. 15. 6.

〈 in non-Latin alphabet 〉 . The ſame thing both for Subſtance, and Expreſſion. Chriſtians ſhould have an eye to both.

1.1. For ſubſtance. For ſubſtance, that they may ſpeak the ſame thing, though it be in different Language. So did the Apoſtles at the day of Pentecoſt, Acts 2. They ſpake divers Languages, but the ſame thing. A remarkable difference betwixt that diviſion of Tongues at Babel, and this at Jeruſalem. At Babel they ſpake different things as well as different words. One ſpeaks of Brick, another anſwers him with Morter. But at Jeruſalem the Apoſtles however they ſpake different Languages, yet they all ſpake the ſame thing, all Preached the ſame Goſpel, delivered the ſame Truthes. One Language in this Kingdom, how deſirable!

O that there were ſuch an happy unity amongſt us at this day in this Kingdom! That there were but one Language to be heard in this Iland. One Language amongſt Miniſters, amongſt people.

Miniſters, 1. Amongſt Miniſters. Acts 14. 12. Iere. 15. 19. Luke 1. 70. Acts 3. 18, 21. they are by their office ſpeakers, (as it is ſaid of Paul, he was the cheif ſpeaker). Gods Mouth to his people. Thou ſhalt be as my mouth. O that this mouth might ſtill ſpeak the ſame thing; having but one Tongue in it: A mouth which ſhould have more tongues then one in it, we would look upon it as a ſtrange monſtroſity. O let it not be ſaid, or thought that the Mouth of God ſhould have ſo. One Mouth. So runs the phraſe of Scripture. As he ſpake by the mouth (not mouths) of all his holy Prophets. One tongue for one man. 1 Tim. 3. 8. Diodate ad loc. And one Tongue.

One Tongue for one man. It is one of Pauls qualifications which he requires in a Deacon, he muſt not be 〈 in non-Latin alphabet 〉 , Double-tongued; ſpeaking ſometimes one thing, and ſometimes another. A foul blemiſh to a Miniſter of Chriſt to be ſo; to ſpeak one thing to day, another tomorrow, to ſay and unſay, to have more tongues then one. If all ſhould ſpeak the ſame thing, then much more the ſame man. But that by the way.

One tongue for all. One Tongue for all. That all the Miniſters of Chriſt might ſpeak the ſame thing, the ſame Truths for ſubſtance: ſo as though they deliver ſeveral points of Doctrine, yet they may be ſuch as are no way repugn •• to another, or to the Truth. Truth we are ſure is but one, Error be various. And the Word of Truth (as Saint Iames calleth the Goſpel Preached) it is no more.Iam. 1. 18. Eph. 4. 4. It is but one Word. One Faith, one Baptiſm (ſaith the Apoſtle), one Doctrine of Faith.

How is it then that amongſt us there ſhould be more then one?Diviſion of tongues amongſt us a ſad preſage. How is it that not onely Parlors, but Pulpits and Preſſes, ring with ſuch a contrariety of Doctrine? And that not onely in ſome ſmaller differences, (as in the Interpretation of an obſcure Text of Scripture, or the like, wherein men ſometimes may ſafely diſagree, each abounding in his own ſenſe); but in points if not of, yet neer the Foundation, Surely a ſad hearing, preſaging no good to the Church, or cauſe of God in this Kingdom. This it was (as I have ſaid) which hindered the building of Babel. And ſurely, hence it is that the building of our Sion riſeth no faſter. Our Tongues, the tongues of the builders are divided. D. Hall, Contemplat. Babel. O how happy were it for us, and for the Church of God, did we all ſpeak but one Language! Whileſt we thus differ (ſaith one truly) we can build nothing but Babel. Difference of Tongues cauſed their Babel to ceaſe, but it builds ours. A truth, whereof we have lamentable experience at this day. O what a Babel is this our Sion at this day turned to, all thorow this confuſion of Languages; becauſe all do not ſpeak the ſame thing,2. Amongſt people. New Annot. in Gen. 11. See Mr. Edwards Gaugraena. not Miniſters.

Much leſſe people. Among them how many ſeveral Languages to he heard at this day? More then ever there were at Babel. At Babel ſome conceive that one Tongue was divided into ſeventy two Languages, But our diviſions far exceed that number. At Babel others conjecture that there were as many tongues as ſeveral kinreds and families. With us there are more. Kinreds and Families being ſubdivided. The husband ſpeaking one thing, the wife another; the parent one thing, and the childe another; the maſter one thing, and the ſervant another. Thus it ſhould not be. Chriſtians who have one Head, ſhould have but one Tongue, all ſpeaking the ſame thing for ſubſtance.

2.2. Speak the ſame-thing for Expreſſion. And as much as may be for expreſſion alſo. However, not affecting a difference. A vain and dangerous affectation: ſo it is to decline common and received expreſſions, whether laid down in the Word, or elſe being conſonant to it upon good ground taken up by the Church. The later of theſe, many ancient Hereticks took great exceptions at, and ſought to make advantage of. Some words they met with in common uſe in the Church, but becauſe they did not finde them ſyllabically and expreſly in the Scriptures, therefore they rejected them, and with them the things ſignified by them. Thus the Arrians, becauſe they found not the word 〈 in non-Latin alphabet 〉 Conſubſtantiality in the Text, therefore they rejected it, and with it the Orthodox doctrine of the Church, touching the ſons being of the ſame ſubſtance with the father. And ſo the Sabellians becauſe they found not the word Trinity in Scriptures, therefore they denyed the Trinity of perſons in the God-head. Upon like ground the Photinians denyed the two natures in Chriſt, and the Neſtorians the Hypoſtatical, the perſonal union of thoſe two natures.See Mr. Edwards, ibid. Thus it was of old. And thus it is in many places of this Kingdom at this day, where all theſe old rotten Errors are again revived, and raiſed out of their graves; and that upon the very ſame pretences. A dangerous affectation, which Chriſtians ſhould beware of.Ex praecepto Apoſtoli quantùm fieri poteſt, cum illis Loqui debemus, eum quibus credere videri volumus. Pareus ad Text. Qui novas phraſes, terminos, defivitiones rerum excogitant, plerun que etiam nova dogmata moliuntur, &c. Pareus ibid. Diſagreeing in words ingendereth diſſention of minde, whereof proceedeth repugnancy of judgement, which is the mother of Schiſm and Hereſie, Genev. Annot. in Text. Do we beleeve with the Church, let us not (without juſt ground) refuſe to ſpeak with the Church, in the Churches Language, and Dialect. Specially in the phraſe of Scripture.

This is that which the Miniſters of Chriſt ſhould affect as much as may be to ſpeak in that ſacred Dialect. Not ſetting the Min • of their Brains on work to coyn new, and high, and far-fetcht expreſſions, purpoſely to amuſe the hearer, (a practiſe much in uſe with Familiſts and Antinomians, and ſome other Sects of the times). Of ſuch Pareus obſerves truely, that giving themſelves firſt to finde out new phraſes and terms, afterwards oft-times they come to broach new Doctrines, new Opinions, and ſo to make Sects and Schiſms in the Church. And therefore to prevent this, the Apoſtle here deſires his Corinthians that they would ſpeak the ſame thing. Therein (ſaith the foreſaid Author) tacitely pointing at one of theſe heads from whence their Schiſms, and Factions were ſprung, viz. From their different Language in and about matters of Religion.

And let this his advice to them,Applic. be as acceptable to us as it is ſeaſonable. That we may avoyd the like evils; in ſpeaking of the matters of God take heed of affecting an unwarrantable and wanton ſingularity. Miniſters, 2 Tim. 1. 13. hold we faſt that 〈 in non-Latin alphabet 〉 , that form of ſound and wholeſome words, which we have received from Chriſt, and his Apoſtles, and from the Orthodox Churches of God; ſpeaking the ſame things in the ſame manner that they have done before us: Not croſſing, not interfering with them, nor yet willingly with our Brethren. Pulpit againſt Pulpit is next to Altar againſt Altar. As much as may be, let ſuch claſhing be declined by the Miniſters of Chriſt, whoſe endeavor ſhould be, that they might all ſpeak the ſame thing. This do we.

And this do you.

Queſt. Queſt. I, but how ſhall both we and you attain to it? How ſhall we come to this unity of Language?

Anſw. Anſw. Why; labor we for unity of Hearts and Mindes. Anatomiſts tell us of an Artery which goeth from the Heart to the Tongue. If Hearts be agreed,2. Heart-unity. Tongues will ſoon be accorded. And thus I am got upon the ſecond ſtep of the Apoſtles gradation, which leadeth me to the third. That ye be perfectly joyned together in the ſame minde, and in the ſame judgement]. I ſhall not ſtand long upon either.

Onely the firſt word will ſtay me a little, being a word full of Emphaſis and ſignificancy.

〈 in non-Latin alphabet 〉 That ye be perfectly joyned together]. The word [ 〈 in non-Latin alphabet 〉 ] explained. The proper ſignification of the word. 〈 in non-Latin alphabet 〉 ſignificat ità aptè & congruenter aliquid componere & coagmentare, ut partes inter ſe & cum toto congruant, Corn. a Lapid. 〈 in non-Latin alphabet 〉 , i. e. Coadunati ac compacti ut totum quippiam quod ſuis omnibus partibus aptè inter ſc cobaerentibus compouitur. Beza. ad Text. Quemadmodum membra humani corporis optimâ ſymmetriâ inter ſe cohaerent. Cato. • loc. Perfect union deſirable in a Church. So our Tranſlation renders it by divers words, not knowing how fully to expreſſe it in one. The word properly ſignifieth Compagination, when the parts of a thing are aptly joyned together, ſo as they do fitly agree with the whole, and amongſt themſelves. Even as it is in the body of man, wherein the Members are all fitly joyned and knit together in a due ſymmetry, and proportion, ſo as they are each ſerviceable to other, and all to the whole. This is properly 〈 in non-Latin alphabet 〉 . And this it is which Paul here begs for his Corinthians, that they might be thus united and compacted together.

A bleſſing very deſirable for every Church. Thus in the Church inviſible united.Col. 2. 19. The whole body is knit together by joynts and bands, having nouriſhment miniſtred to it from the Head (as the Apoſtle ſpeaketh) All true Believers they are incorporated into one Myſtical body, knit together by the bands of Faith and Love. By the one united to their Head Chriſt; by the other one to another: And ſuch a union, ſuch a coagmentation is a thing very deſirable for every viſible Church.

This it is which maketh it a compleat and perfect Church.Vnion maketh a Church compleat. So the vulgar Latin here renders the word in the Text. Sitis autem perfecti. Be ye perfect. Then is a thing ſaid to be perfect and compleat, when it hath all the parts thus aptly and fitly put together. And thence it is that the word 〈 in non-Latin alphabet 〉 is ſometimes uſed in that ſenſe. So our Tranſlation renders it,2 Cor. 13. 11. 2 Cor. 13. Finally Brethren, Fare ye well, be perfect. 〈 in non-Latin alphabet 〉 . That is, perfectly united unto Chriſt, and one to another, (as the Jeſuit there fitly expounds it).Corn. a Lap.

Now to this perfection and compleatneſſe (as Beza here proſecutes it) there are two things requiſite. To Church perfection two things requiſite. 1. Ut pare • nlla defit, aut ſuperfit. 2. Ut omnia apte inter ſe cobaereant. Beza Gre. Annot. 1. There muſt be no part either wanting, or ſuperfluous. 2. There muſt be an apt coherence and conjunction of thoſe parts, both requiſite to a compleat particular Church.

1.1. The due parts of it. There muſt be the due parts of it, none wanting, none ſuperfluous.

1.1. None wanting. Eccleſia per Miniſterium habet Organicum quendam ſtatum, quoniam apta jam redditur ad omnes illas operationes exercendas quae pertinent ad bonum totius. Ames Medul. None wanting. There muſt be Miniſters and People; Officers and Members; Governours and Governed. This it is (ſaith Dr. Ames) which giveth a Church an Organical ſtate, which maketh it an Organical perfect body, when it hath all the ſeveral parts and members belonging to it, whereby it is rendred apt and fit to exerciſe ſuch operations as tend to the good of the whole.

2.2. None ſuperfluous None ſuperfluous. Such Officers, and onely ſuch as Chriſt hath appointed in his Word. This is one thing which maketh the Church of Rome a monſtrous body, becauſe ſhe hath a ſuperfluous Head. And ſuch Members, ſuch and onely ſuch as are fit to joyn in Church-Communion.

2.2. A combination of thoſe parts. The ſecond requiſite is an apt combination of theſe parts, that they be fitly knit and joyned together: firſt to the Head, and ſecondly one to another. The former is done by Faith, by a Profeſſion of Faith. So it is in the Church viſible, where the Profeſſion of Faith maketh a Member and (if there be no other bar) intitles it to all the Ordinances. The later is done by Love, by a profeſſed willingneſſe and readineſſe to perform mutual offices each to other. Put theſe together, and here is a compleat viſible Church for the outward frame of it.

And O that all the Churches of Chriſt in this Kingdom were but thus compleat! Applicat. Seek we ſuch perfection for all the Churches in this Kingdom. 〈 in non-Latin alphabet 〉 , ſuch compacted bodies, made up of all their due parts; ſuch Officers, and ſuch Members, as Chriſt hath appointed; ſuch and no other: And that they were ſo combined and knit together in the profeſſion of the ſame Faith, and in the declaration of the ſame mutual love each to other. How beautiful, how glorious would this render them? Every of us in our places therefore do what we may to bring them to this perfection.

But in the mean time not forſaking them,In the mean, time depart not from them. not departing from them upon pretence that they are not every wayes ſuch. It is no good reaſon for a Member to leave the Body, becauſe it wants an Eye, or a Hand, or it may be hath a finger too much, or becauſe the parts are not put together in ſuch due proportion as they ſhould he. What ever deficiency, what ever redundancy there is at preſent in the Churches of Chriſt amongſt us, yet is it no ſufficient cauſe for any to renounce or forſake communion with them. No, that is the way ſtill to render them more imperfect, which take we heed how we be any wayes acceſſary to; and a thing directly contrary to the Apoſtles direction here in the Text, which is not for Separation, but for Coagmentatur. Many diſorders there were at this time in Corinth, but Paul doth not thereupon adviſe any to withdraw, but to be ſo much the more compacted, and combined together. That ye may be perfectly joyned together.

There is the proper ſignification of the word.The Metaphorical ſignificatiō of the word 〈 in non-Latin alphabet 〉 by Phyſitians applied to bonefetting But I muſt not ſo leave it: I finde another ſenſe peculiarly affixed to it. Among Phyſitians this word is commonly applied to Bone-ſetting. When a Bone which was out of joynt was ſet, and put into the due place again, this in their Language is properly 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 . And in this ſenſe (as Beza conceives) the Apoſtle himſelf uſeth the word, Gal. 6. If a man be overtaken in a fault, reſtore ſuch a one. The word rendred [reſtore] is the ſame with that in the Text, 〈 in non-Latin alphabet 〉 Galene eſt luxata membra in ſuum locum reſtituere. Beza ad Text. P. Martyr. Gal. 6. 1. 〈 in non-Latin alphabet 〉 , ſet him in joyn • again. P. Mart. Aretius. Parcus. Obſervations from the Metaphor. And ſo divers Expoſitors of note conceive that the word may moſt aptly be underſtood, and taken here in the Text. That ye be perfectly joyned together; That ye may be put in joynt again. An elegant and ſignificant Metaphor, which will give us the hint of divers uſeful Obſervations.

1. That as there are divers Members in a Church, ſo every one hath his due and proper place. Even as Bones in the Body of man every one hath his proper joynt, his ſocket in which it turns and moves.

2. So long as they keep that place they are uſeful to the Body. So are bones to the natural; and ſo are the members of a Church to the Eccleſiaſtical body. Schiſmate luxantur membra Eccleſiae, Pareus ad Text. Schiſm a disjointing in two reſpects.

3. Schiſm in the Church puts the members out of joynt. This it is (ſaith Pareus) that Paul here in this word inſinuates to theſe his Corinthians, how that they by their Schiſms had disjoynted that Church. They were thereby become as ſo many bones out of joynt. And very fitly may Schiſm be reſembled hereunto. And that (as P. Martyr goeth before me) in two reſpects.

1.1. Membrae luxata inepta ſunt ad ſua munera obeunda. P. Mart. Becauſe hereby the Members of the Church are rendred unſerviceable, unapt and unfit to perform ſuch offices and duties as belong to them. So it is we ſee in the natural body. A hand or foot out of joynt it is no longer uſeful to the body. Though active before, yet now made unſerviceable through that diſlocation. And even ſo is it with the Members of the Church, being put out of joynt by Schiſm, they become unuſeful to the Body, unapt to thoſe duties and ſervices which before they performed. A truth whereof we have daily ſad experience in this and many other parts of the Kingdom. How is it that thoſe who were wont to joyn with the Churches of God in this Kingdom in religious exerciſes, in Hearing the Word, in Prayer, Sacraments, and were ſo ready to all mutual offices of love, they are now faln off from all? Alas, they are as bones out of joynt, disjoynted by Schiſm, and therefore no wonder that for the preſent they are no more uſeful to the body; which if once ſet in joynt again, they will be.

2.2. Membra luxata graviſſimo d • lore corpus afficiunt. P. Mart. Bones out of joynt are not onely unſerviceable, but painful, affecting the whole body with grievous dolours. Thence it is that David to ſet forth the greatneſſe of his diſtreſſe, he borrows this expreſſion, All my bones are out of joynt. And ſuch are Schiſms in the Church. They are grievous things, cauſing ſad thoughts of heart, (as is ſaid of Reubens Diviſions): cauſing great trouble and diſquietment to the Church,Pſ. 22. 14. Iud. 5. 15, 16 and great dolour to all the living members of it. A truth never more ſadly experimented then it is in this Kingdom at this day. O what trouble, what diſquietment hath Schiſm procured to this Church and State! How dolorous a thing is it to all the ſenſible members of this body? For Chriſtians to ſee their Brethren thus divided; to ſee their Mother thus ſet upon the Rack, and her bones (as it were) thus put out of joynt. Certainly they muſt be dead (at leaſt ſtupified) members which are not ſenſible of theſe disjoyntings.

In the fear of God then ſuffer this word of Exhortation directed here by this Apoſtle to theſe his Corinthians to take place with us: Applicat. Be we ſet in joynt again. 〈 in non-Latin alphabet 〉 . Suffer we our ſelves to be put in joynt again. To that end yield we up our ſelves to the skill of thoſe whom God hath appointed to the Bone-ſetters to his Church in this her ſhattered, disjoynted and broken condition: thoſe who are now conſulting for the healing of theſe breaches, hearkning to their Counſels and Directions ſo far as they ſhall counſel from God, and for God, that ſo through his concurring with their and our endeavours, we may yet be reſtored to ſo happy a Ʋnity, as to be perfectly joyned together.

Q. How a Church may be perfectly joined together. The ſame minde and judgement explained. But how ſhall we be thus joyned together?

A. Why, I have hinted it more then once. There are two bonds and ligaments whereby the members of this body are united together. By the one they are knit to the Head; by the other one to another. The one Faith, the other Love. And both theſe Calvin conceives to meet u • here in the Text. That ye be perfectly joyned together in the ſame [minde] and in the ſame [judgement]. The one of theſe he refers to Faith, the other to Love. And not unfitly may we ſo conceive of them. In all probability (as both he and Beza agree it), the Apoſtle in theſe two words [Minde and Judgement] intends a partition and diviſion of the whole ſoul, which conſiſteth (as we know) of theſe two noble and principal faculties, the Ʋnderſtanding and the Will. Now the one of theſe words ſeemeth to point at the one, the other at the other. Which is which, thoſe two foreſaid Authors are not agreed. The former (ſaith Calvin) points at the Ʋnderſtanding, the later at the Will. 〈 in non-Latin alphabet 〉 ege hic pro voluntate accipio. Calv. Beza on the other hand. The former ſaith he points at the Will, the later at the Ʋnderſtanding. And to him I ſhall therein ſubſcribe, as apprehending that Conſtruction both moſt proper for the words, and moſt accommodate to the place. Wherein (as Beza conceives of it) Paul aſcends by three ſteps; viz. from the Tongue to the Heart, and from the Heart to the Head. The one of which (as I told you) hath a dependance upon the other: Tongue-unity upon heart-unity, 〈 in non-Latin alphabet 〉 Gracis idem eſt quod Latinis concordia, Beza Gr. An. ad Loc. and heart-unity, upon head unity. Why do men ſpeak the ſame thing? Becauſe they are Concordes, of the ſame minde, of the ſame heart and will. And how come they to be of one minde, one heart? why, they are of the ſame judgement. Agreement in judgement, breedeth agreement in affection, and agreement in affection, breedeth agreement in ſpeech. Fitly then may we ſo conſtrue the words here, [minde and judgement] Taking the former as relating to the will, the latter to the underſtanding, the former importing an agreement in affection, the latter in opinion.

Both very deſirable for every Church of Chriſt,Agreement in affection and opinion, deſirable for the Churches. Act 4. 32. Beza An. Gr. in Act. 4. that there may be ſuch an harmony and agreement amongſt the members of it. Such a harmony there was among the Primitive believers in the church of Ieruſalem. They were all of one heart, and of one minde, (ſaith the Text) Act. 4 agreeing both in affection and opinion; ſo as there was no diviſion, no diſſenſion amongſt them. Such an addition, both Beza and Beda tell us, that they finde in ſome ancient Greek copies there. They were of one heart, and one minde, 〈 in non-Latin alphabet 〉 , and there was no difference, [no controverſie] among them. Non erat in eis ſeparatio ulla (ſo Beda renders it.) There was no ſeparation amongſt them. O that it were ſo amongſt us!

To that end labour we for this double unity, agreement both in affection and opinion. Such an unity it is that Paul exhorteth his Philippians to, preſſing it upon them with as much earneſtneſſe as his pen could expreſſe,Phil. 2. 1, 2. Phil. 2. 1. If therefore there be any conſolations in Chriſt, &c. fulfil ye my joy that ye be like minded. There is the general exhortation, which in the following words he ſubdivides into two particulars.

1. Having the ſame love and being of one accord, 〈 in non-Latin alphabet 〉 , as it were having one and the ſame ſoul, dwelling in ſeveral bodies.

2▪ And of one minde, that is, agreeing both in affection and judgement. Such an agreement let all the Lords people ſtrive after; which is the ſecond kinde of unity, which I ſpake of heart unity, Agreement.

1.1. Heart unity. Ier. 32. 39. Rom. 12. 16 In affection, that they may have one heart: (That the Lord promiſeth to beſtow upon his people, I will give them oue heart) that they may be like affected each to other. So Paul preſſeth it upon his Romans. Rom. 12. Be of the ſame minde (like affected, ſaith the Geneva tranſlation) one towards another. That ſo they may praiſe God with one heart, as well as with one mouth. So Paul prayeth for his Romans, Rom.Rom. 15. 5, 6. 15. Now the God of patience and conſolation graunt you to be like minded one to another according to Chriſt Ieſus, (ſecundum voluntatem, & exemplum, according to the minde of Chriſt, and the example of Chriſt) that ye may with one minde and one mouth, glorifie God. The later of theſe, Chriſtians do, when they profeſſe and confeſſe one and the ſame faith, and when they joyn together in the publike exerciſes of Religion, particularly in ſinging of Pſalms (an exerciſe which begins now to grow out of faſhion, as all harmony doth) now they glorifie God with one mouth. O let us ſtrive to do the former, to glorifie God with one minde, one heart.

Queſt. Queſt. Oneneſſe of heart how attained. But how ſhall this bleſſed heart unitie be attained? what ſhall we do, that we may come to this oneneſſe of heart?

Anſ. 1. To this end all of us (firſt) labour after new-hearts. The old heart is (like Iſraels) a divided-heart, divided from God, and divided from men, Anſw. Get new hearts, Hoſ 10. 2. P, Martyr ad Text. at leaſt ready ſo to be upon any occaſion. So it is now become through the corruption of nature (as P Martyr rightly obſerves.) Hence it is that man is now naturally ſo prone to Diviſions, to Sects and Schiſms. From the beginning it was not ſo. At the firſt man was created a ſociable creature, affecting communion with other of the ſame kinde. He was then created after the Image of God, who as he is one in himſelf, ſo he requireth unity in others. How is it then that man is ſo far degenerated, that he is ſo prone to diviſion? why; this is the vitioſity and corruption of his nature. As we affect unity labour to get our hearts changed, renewed. To that end yealding them them up to the ſpirit of grace, that it may work upon them for the ſubduing of that frowardneſſe and fierceneſſe of ſpirit, that pride and ſelflove, that highmindedneſſe and ſelfconceitedneſſe, that ſelfiſhneſſe, which is in every man naturally more or leſſe. Theſe are the grand enemies to unity. Give way to the ſpirit of grace for the ſubduing of theſe: that however, they may be kept in, and kept under, not ſuffered to mingle themſelves with our counſels and actions. Such a holy care Paul preſſeth upon his Philippians, Phil. 2, 3, 4. Phil. 2. Where having exhorted them to a holy unity, he ſubjoyneth by way of direction, Let nothing be done through ſtrife or vain glory. Look not every man on his own things. But on the other hand. In lowlineſſe of minde, let each eſteem other better then himſelf: Every man alſo looking upon the things of others. Not but that Chriſtians may look at their own things, but not impropriate their care to them, not ſo look at their own profit or honour, or eaſe, or pleaſure, as not alſo to have a reſpect to others.

2.2. Above all (which might be an other direction) having a reſpect unto the glory of God, Propound the ſame end, Gods glory. propounding this as our chief aim. And O that Chriſtians did but all agree in this, their hearts all meeting in this Center, all minding this ſame thing, making the glory of God the mark which they level at. No readier way to an holy agreement then this. Quae conveniunt in uno tertio, &c. Lines meeting in the Center agree there. The hearts of Chriſtians meeting in the ſame God, as the ultimate end of all their counſels and actions, it is the moſt direct way to b • ing them to a holy unity.

3.3. Walk by the ſame rule, the word, Phi. 3. 16. Propounding the ſame end, let us alſo make uſe of the ſame rule. So Paul preſſeth it as a direction to unity. Let us walk by the ſame rule. The ſame rule of faith and life, viz. the word. By this rule let us walk, not ſetting a ſtep, not undertaking any counſel or action, but as we have the direction of the word for our guide and warrant.

4.4. Be jealous of our own hearts. Be ever jealous over our own hearts. And good reaſon we ſhould be ſo; they being like unto tinder or gunpowder, ready to take fire by the leaſt ſpark which falleth into them, ready to take and improve every occaſion that is offered for diviſion; • , to take up occaſions ſometimes before they are let fall, through jealouſies, and ſuſpicious miſapprehenſions of things. Much more where there is a reality. Now, the leaſt ſpark is enough, if not looked to, to ſet them on fire. It was no great matter that Paul and Barnahas differed upon. Onely, about the taking of an aſſociate along with them,Act. 15. 38. Iohn Mark, whom Barnabas thought worthy, but Paul, in regard of his late deſertion of them, not going with them to the work, adjudged unworthy of their Communion and Fellowſhip. Yet the difference betwixt them roſe to a height, to no leſſe then Separation. 〈 in non-Latin alphabet 〉 , there was a very ſharp and eager conteſt betwixt them (ſaith the Text,)ver. 39.) inſo much, that they departed, [ſeparated] the one from the other.

Brethren take we heed of daſhing upon the like rock.A uſeful caveat. Suppoſe it that a Iohn Mark, a perſon one or more ſhould be admitted to our Communion, to the Table of the Lord, (a thing which I plead not for) whom in your judgements you conceive not ſo worthy of it, in regard of ſome former ſlips, whereby they have given juſt ſcandal (that was the proper caſe there) yet let there not be a 〈 in non-Latin alphabet 〉 , an over eager conteſt about it, however, take heed of ſeparating upon it. It was a weakneſſe in Paul or Barnabas, one or both ſo to do. It will be wilfulneſſe in you to do the like, having now had warning of it again, and again.

5.5. For other directions, I might ſend you to that of the Apoſtle Eph. • orbearand •• rgive. Eph. 4. 31, 32. Col. 3. 12, 13. 4. 31. Let all bitterneſſe and wrath, and anger, and clamour, and evil ſpeaking, be put away from you, with all malice. And be you kinde one to another, tender hearted, for giving one another, even as God for Chriſts ſake hath forgiven you. Seconded by the ſame Apoſtle, Col. 3. Put on therefore bowels of mercies, kindneſſe, humbleneſſe of minde, meekneſſe, longſuffering, forbearing one another, and forgiving one another. Mark thoſe two laſt, Forbearing, and forgiving. This muſt Chriſtians be much in, otherwiſe no hopes of vnity.

6.6. Neglect not the ſacrament, an uniting ordinance. To theſe I might adde. Would we be thus united, then neglect not means of union, ſuch means as God hath appointed for that end. One chief whereof is the Sacrament of the Lords Supper: An Ordinance of God inſtituted (as for other ends, ſo) for the confirming and increaſing of that union which is betwixt the members of the myſtical body; as betwixt the members and the head, ſo betwixt the members themſelves, for the knitting of their hearts together. When this ſhall be offered, take heed how we ſleight, how we neglect it. Surely it cannot but be conceived, that the unhappy intermiſſion of the adminiſtration of this Ordinance, hath been not a little acceſſary to the increaſing and heightning of our heart-diviſions. Through the mercy of God we hope you ſhall have it now again reached forth to you, in a more conſtant and comfortable way, then formerly. You therefore who are living members of the myſtical body, who finde your hearts already in meaſure united unto Chriſt by faith, and to the Saints by love, do you with care and conſcience attend hereupon, that by this means this your union may be confirmed and encreaſed, that you may be perfectly joyned together.

7.7. Labour for unity in judgement. Take but one more. And that is that which we next meet with in the Text, in the laſt clauſe of it, which I ſhall onely touch upon in a word, and ſo diſmiſſe it and you. Would we be of one minde, of me heart, labor to be of the ſame judgement. Surely there is a great ſympathy betwixt the head and the heart. As the one is affected, ſo will the other be. In vain to look for unity in the one, where there is diviſion in the other. True (I confeſſe) ſo it ſhould not be. Chriſtians though differing in judgement, yet they ſhould be one in affection. I, but ſo it will be, as long as men are fleſh as well as ſpirit, carrying the remainders of corruption about with them. For my own part, I muſt profeſſe,A Dream • f the 〈◊〉 . I cannot but wonder that men, and ſome intelligent men, ſhould be ſo taken with their own dreams, as to fancy not onely • poſſibility, but a fair probability of a holy concord and agreement amongſt Chriſtians in the midſt of the greateſt diverſity of opinions. The Prophet Amos puts the Queſtion,Amos 3. 3. Can two walk together except they be agreed? And if not two, how ſhall twenty, nay a hundred ſeveral and contrary opinions and wayes do it? A thing contrary to all experience. What bitter contentions have ever in all ages attended upon theſe differences in Religion? For inſtance, I might bring in the Jews and the Samaritans; the Arrians and the Orthodox Chriſtians; Papiſts and Proteſtants; Lutherans and Calviniſts. Remonſtrants, Contra-Remonſtrants: amongſt our ſelves of late, Conformiſts and Non-Conformiſts; at preſent, Presbyterians and Independents, (as they are called). Not to ſpeak here of thoſe many other Sects in the Kingdom, many of which with little leſſe then a mortal hatred do proſecute each others way, if not perſons, to the not onely preſent breach and interruption, but (unleſſe God be the more merciful) to the utter endangering, if not deſtroying of Church-peace and unity in this Kingdom.

And if a bare connivance at theſe diviſions have already occaſioned ſuch a combuſtion,Toleration of ſeveral opinions and wayes deſtructive to unity. what do we think would a Toleration do? A Toleration of all ſorts of Sects and Schiſms, and Hereſies, and Blaſphemies, which is by ſome (and thoſe more then a good many) under the abuſed notion of Liberty of Conſcience, ſo earneſtly pleaded for. For my own part, ſhould this be once yeelded (which I hope their eyes ſhall firſt fail who look for it) I ſhould look upon it as the Paſſingbell to the Churches peace and glory, if not to the true Religion of God in this Kingdom. Surely, bleſſed Paul was of another minde; otherwiſe he would not have been ſo earneſt with his Corinthians for unity in judgement, as well as in affection. Never had he any thought of ſuch a politike principle for the according of his Corinthians, to indulge every of them their ſeveral opinions and Wayes. No, Obj. Vnity in judgement not poſſible. this he knew well enough was the high way to confuſion. And therefore he preſſeth upon them unity in judgement as well as in affection. As we deſire the one, endeavor after the other.

Obj. 1 Cor. 11. 19. Why; but it is a thing impoſſible that there ſhould be ſuch an agreement among Chriſtians. Such a general conſent in judgement, that all ſhould be of one opinion. It never was ſo: it never will be ſo. Paul himſelf tells us expreſly, There muſt be Hereſies.

Anſw. Anſ. 1. No plea for broaching, or tolerating Uereſies. True, ſo there muſt be. It is an unavoidable evil through Satans malice, and mans corruption. I but ſo there ought not to be. So as this is no plea, no juſt excuſe; either for the broaching, or contenancing, or tolerating of them.

2.2. Not ſimply impoſſible. Neither (in the ſecond place) is it a thing ſo abſolutely impoſſible for Chriſtians to attain to ſuch an agreement in the Truth. A thing in one Congregation very poſſible, and or •• nary; why then impoſſible in many?

3.3. Agreement in fundamentals poſsible and neceſſary. However (in the third place) though there be ſome difference about circumſtantials in ſome points of leſſer conſequence and concernment, yet in the fundamentals, the chief heads and principles of Religion, there may and ought to be an agreement amongſt the Churches of Chriſt. This we are ſure in a true Church is not onely poſſible, but neceſſary. Such an agreement there was in the laſt age betwixt the Church of England, and other Reformed Churches, as alſo betwixt her own members in her own boſome. Some differences there were about Order, Government, Diſcipline, Ceremonies, but for Subſtantials, matters of Faith, they were agreed, witneſſe the ſweet harmony of their confeſſions. And O that there were but the like concord and agreement to be found amongſt us at this day! That our differences were confined wholly to the Hem of Chriſts Garment. Such were the diviſions of the laſt age in compariſon of ours: And yet even thoſe diviſions were then thought ſad enough. What would not the godly party on both ſides, have given to have bought them of? O what then ſhall we do for the healing of our preſent Breaches! All of us implore the help of the great Phyſitian, that he would undertake the cure; which if he do not, vain is the help of man, the Church of God among us is in a loſt condition. For this mercy let the Favorites of Heaven ply the throne of Grace with their prayers, all of us ſecond them with the beſt of our endeavors; ſtriving after a holy unity in judgement, as much as others do after diviſion.

To that end.Concluſion. Whereto we have already attained (as the Apoſtle adviſeth) let us walk by the ſame rule. Truths upon good ground received and beleeved by the Churches of Chriſt,Phil. 3. 15. and our ſelves, hold them faſt. In other things, if we be otherwiſe minded, differing from our Brethren in ſome points of inferior concernment, let us carry theſe our differences in a humble, and (as much as may be) in a quiet and peaceable way; rather ſomthering our private opinions in our own breſts, then to ſuffer them to break forth to ſet the Church on fire, to the diſturbance and breach of the publike peace, which ought to be more dear to us then many of the children of our own brains: So waiting upon God until he ſhall further reveal his Truth to our ſelves, or others.

And thus I have with as much brevity as I could, diſpatched alſo this latter branch of this Apoſtolical Charge. Concerning which I ſhall now onely pray, that God by his Spirit, which is the Spirit of peace and unity, would imprint it upon your hearts, and upon the hearts of all his people in this Kingdom. Amen.