THe Apostle having received in­telligence from the house of Cloe, a family well known of Saint Paul to be sound in the Faith, zealous for the honour of God, and tender of the Churches welfare (else their credit had not so much pre­vailed with him) and as well known to the Church of Corinth to be of no lesse note amongst them, (else he had probably not been so particular in his Intelligencers to them) I say, having received In­telligence [Page 2]from such good hands, of the strange disorders, and grievous distempers of that Church, writes this Epistle, as undertaking those their dis­composed actings: and this he had not assayed but for Cloe's house. So that as its good for Christians to watch over one another, so especial­ly to keep a correspondency of information with their chief watchman about the Spiritual estate of them, of whom he hath a peculiar charge, that so he might apt and prepare his Doctrines and In­structions for their conditions.

Well, He hearing thus of the violent flames breaking out amongst them, doth first of all la­bour to find out and discover unto them the prime occasion of that fire; that, though but small, but a spark tenderly nourished amongst them, yet en­creases to hot and desperate burnings. It arose first about their Ministers, to whom they might owe much, and deem themselves bound in Con­science to acknowledge no lesse, then to extol them according to their several apprehensions of their eminent gifts, and powerful workings on them. But (admitting the Ministers in substance to agree, and to Preach the same Gospel) the people as­suming this luxuriant liberty to set up one above another (whom God had placed with indifferency and equality of power) falls into dangerous e­mulations, horrid divisions, and unchristian pra­ctices,

1 Towards the Ministers themselves they so much admired; trampling under-foot whom they advanced, and overlooking their overseers, as ap­pears Chap. 4.

2 Towards themselves,

• 1 In their unclean and filthy carriages, the hot movings of their unruly lusts one towards a­nother, as appears Chap. 5.
• 2 In their Civil Commerce, by their bitter and self-devouring Contentions in Law-suits, as Chap. 6. Such men as despise their Ministry, oft are delivered up to such vile affections, walking crosse to the Word as well as the Ministry.

3 Towards their Profession,

• 1 In the wanton abuse of all liberty, Chap. 8.
• 2 In the profane celebrating of the most divine Ordinances, Chap. 10, 11.
• 3 In entertaining that damnable Heresie against the Resurrection; as easily appeareth by Chap. 15. So still the fire increases from the Church into their civil Stations, and out of them still more and more violently consuming the holy Ordinan­ces and Truth it self.

The Apostle taking notice of this lamentable fire thus taking hold of all Relations, and con­suming Ministers, Families, Estates, Discipline, Worship, and Doctrine; begins at the Rise, and finds the rent but smal: Yet sees that the little The if is too much serviceable to put into the win­dow, and to open the doors for the rest: He finds the head of these Troubles very small, but the fur­ther it runs, the greater it encreases, insomuch that all is over-flown. In this Epistle the Apostle la­bours to abate these: 1 By drawing down the swellings of their high thoughts one towards ano­ther, [Page 4]and leading the whole Church into a most necessary and useful subserviency one towards ano­ther. 2 By applying particular Remedies for asswaging of each particular Rupture, as you may see in their places. 3 By stopping the Foun­tain, and substracting the Fuel that first stirred up, and still builds up this fire amongst them. The oc­casion of their first Schisme seemed harmlesse, nay good and commendable, viz. Each one setting up that Minister he thought of best: But Saint Paul takes that away,

1 By Apologizing for himself: and this seem­ed necessary: for a great party in the Church ap­peared for him: Some for Paul. Wherein they might seem much to honour Paul, and that deser­vedly, being a laborious and painful Minister, nay, and unchargable to any of them; much in sufferings and dangerous tryals, yet continuing un­moveable, and stedfast in the Truth. Who could deny to follow this great Doctor, and to set up a Church for him? True, while they follow him to Christ, he could not but acknowledge them, and receive them into Communion, and encourage them therein; but when they make him a Sectary, a drawer of People to Paul, and not to Christ; or setting him up in opposition to any other godly and Orthodox Ministers, to over-shadow their glory, who were his fellow-labourers, and fellow-helpers: then he rejects them, and shews to them what little cause they had so to admire him above others; and to follow him before others.

1 In respect of their beginnings: Though [Page 5]he Preached to bring them unto Christ, yet he Baptized them not to settle them in a particular Church-way; and he thanks God for it that he baptized but few; as if they should call after him, as if he brought them into a Church-Covenant, and promise to be his Followers, his Church, his Congregation, his Hearers, causing from them a­ny Engagement against any other true Ministers, or true Church society. Chap. 1. v. 14, 15, 16. I thank God, that I baptized none of you, &c. Not be­cause he performed not the duty: but because least the performance of the duty should have been an argument taken up by them to make him the Fa­ther, the Patron, the Author of their Faction; which rather then to be to the disturbance and dis­quiet of the Church, to the wounding of the Truth, he had rather not baptize them, or any o­ther, to produce such sad effects: and therefore he laying no Foundation or Institution for a particu­lar Society, incorporating them into one Com­munion; they could not justly, any Church, Peo­ple, or Party, cry up Pauls Church, Pauls Congre­gation, Pauls People, more then, or not so much as any others.

2 From the manner of his Preaching; that it was far from entangling his Hearers, either by any Rhetorical and floscular expressions, to catch the ears of some; or by smooth, sweet, and insinu­ating words,Rom. 16.17 [...] sunt homines sine malitiā, aut pravis intentio­nibus. to beguile the simple and harmlesse soul; or with Doctrines in an high Seraphical strain, curious and ambiguous terms; here a piece of oyled Eloquence, there a subtile Distinction, [Page 6]anon a Phrase wrapping the People into an admi­ration, viz. of words, and not of things: No, I sought not thus to inveagle you unto my self, to set me up in your hearts above another, that you might cry me up, and follow me rather then ano­ther: though I could do it, having the tongues, &c. but thus and thus were my words, and thus and thus was my carriage, Chap. 2. v. 3, 4, 5. And I was with you in weakness, and in fear, and in much trembling. And my speech, and my preaching was not with inticing words of mans wisdome, but in de­monstration of the Spirit and of power: That your Faith should not stand in the wisdome of men, but in the power of God. That is, I made it my cheif bu­sinesse and design amongst you, to declare and magnifie Christ, not my self: for my speech was plain, and my behaviour as modest: no boaster, no deceiver: Say not therefore of me, That I en­deavoured in the name and way of Christ, to beget a Sect or Party to my self.

3 From the free unfolding and laying him­self open to them, and all others view, and desiring their judgement and esteem, according to his own of himself. If he could rejoyce and glory of any thing, it was of his Office: but let them not dote on him in that respect: and therefore he seems thus to abuse himself in an holy manner, Chap. 3. v. 5. Who then is Paul, and who is Apollo, but Mi­nisters by whom ye beleeved, even as the Lord gave to every man? As if he should say, And I pray you, who is Paul more then Apollos, that Apollos is left and cryed down before Paul? And what is [Page 7] Apollos more then Paul, that others cry him up a­bove Paul? What is he, or I, or any of us, that we should be preferred by you, and divided by you? Are we not all Ministers, and but Mini­sterial and Instrumental in our Series, and Places, and Seasons, according to the gifts of God be­stowed on us for your good? I beseech you there­fore, make not that difference amongst us, which neither God hath made, nor we desire.

Hence we may observe,

1 That its an Apostolical way to oppose Op­position in the Church of God; to take away Divisions, Separations, and with might and main to preserve Unity; to hinder an exorbitant, sin­gular, and curious following and admiring of one Minister above another, though godly and Or­thodox: For here the Apostle denies it of himself,Sub his nomini­bus pseudo-apo­stolos taxat. Marlor. in 1 Cor. 3.5. Sic per prosopo­poeiam alter personatus est. and labours to take it from others: Yet whether he mean it of himself, and them nominated, (which I desire to follow, being obvious and probable) none are taxed of the Ministry as making Church-Parties; but its solely charged on the Peo­ple: Its not good to deny a People to follow o­ther Ministers, where they sensibly profit in good; yet it is not safe for any to countenance them in it. 1 Lest the persons neglected have just occasion of Emulation and Offence. 2 Lest the person admired gather ground for Self-elevation. 3. Lest the People grow further wanton, and fall into Li­centious and Scandalous Disorders, as you see here they did. 4 Lest evil claiming the same liber­ty, even Servants, and others, make it secretly a [Page 8]way whereby the more easily, unsuspectedly, and familiarly they may practice, and nourish their heady and corrupt Lusts: Let us therefore labour to follow this Rule, not to speak, not to practice otherwise; and not like the Salamander, that can­not hisse but in fire; but the Dove, that cannot live but in his quiet coat.

2 We might observe, that the Apostle might accomplish this his end, in his own respect, he humbles, he denies himself to cast them off from himself: As when the People of Lystra would have deified Paul, he runs in to them, crying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you, that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein: Act. 14.15. Yet such was the madnesse, and simplicity of the People, that he had much adoe to hinder them. v. 18. And as he desires to appear to them as a man, and so would not be Deified; so to these as a Minister, and would not be Christed. He a poor weak in­strument, that works not any thing by any Intrin­secal vertue of his own; and therefore throwing down himself, solely advanceth God in all their eyes. Chap. 3. v. 7. So then, neither is he that plan­teth any thing, neither he that watereth: but God that giveth the increase. Then hath the force of an inference; therefore since that neither I, nor any other can do any such work (for which you do follow us, and make us singular) as from our selves, but from God; look not at us, but God: [Page 9]Is it the eloquent waterings of Apollos, or the pro­found plantings of Paul? No: we are but In­struments; and Instruments, whether weak or strong, are all one in the almighty Arm of God, which is made bare thorow us, and in you, that God may be all in all. And this hath been one ray of wisdome shining in holy Writ from the Spirit of God, who Recording the Saints of God, doth own them in some things, that so we might love, honour and follow them: but in other things doth condemne them, that as Gods, we might a­dore them in nothing: And you shall not see the most accomplisht Portraicture of man without his blemish: Paul over his Excellency draws a sha­dow, that they might not look on him as a Christ: true, where they too much debased him, he boasts of himself; yet where he is too much lifted up, he takes down himself, that he might not stand be­twixt them and Christ; betwixt them and any Truth, or Minister. I have read what once a Mi­strisse did towards her Lover, who being extrem­ly Melancholy at her frequent Denials, and sligh­tings of his tendered Services, and seeming to Despair, she thought on no better a way to take off his Affection, and cure his dark Distempers then this: The next time the Lover came, and in his usual Respects tendered himself to her; after some Discourse, she opened her Breasts, whereof one was eaten to the bone with a loathsome Ulcer: which seen by the Lover, his fond Dotage was cured; and he satisfied with her Refusals. So that Paul might take off their fond and unconstant [Page 10]Affections from him, they only looking on the beauty of his Doctrine, he shews the weaknesse of his person; and insufficiency of his workings of themselves: It was Paul that spoke, but not con­verted; it was Paul that tendered, but could not give Christ: And sure, if we all should deal so, it would be much for our honour, and more for the Churches Unity.

Thus Paul doth labour to cleer himself, and his practices, as not guilty of their Divisions; he be­ing an Apostle, is loth to stand upon the File, (the Record and History in the Church of God) that ever hereafter it should be said, That Paul had one Church, and Apollos another; that Paul had one Church that was not Christs; that Paul had a People better known by the name of Paulians, then Christians; and that he should have a Church, that would not owne and receive the least, and meanest Messenger of Christ Jesus, as well as him. And though such a pretended honour might seem to be thrust on him, that it should not be said (when he was dead) That ever he would accept of it, and that he had left behind him a Sect called Pauls Disci­ples, Pauls Church, Pauls Way, and not Christs, or any other Ministers of Christ.

2 Paul having thus cleered himself from all suspicion or shew of guilt that they or any others might lay on him, he proceedeth plainly and par­ticularly to charge it home against the men, the first Authors hereof, and laies down the Causes and Grounds hereof, viz. That as the fire flames amongst you, so it was kindled, and is nourished [Page 11]amongst you: It was not from Paul, or any faith­ful Minister, neither of their seeking or approba­tion, but you made a difference and Division a­mongst them, with whom there was really none: and this you gave to them not of their minds, but your own, and that from a carnal mind, not a solid judgement, and right understanding. For ye are yet carnal: for, &c.

But to come a little more cleerly and distinctly unto the Text: The Apostle having in Chap. 2. laid down the second part of his Plea, That it was no design of his, to draw a Party to himself, or to set himself up solely or chiefly amongst them: and proving this from the manner of his Preach­ing, it being in simplicity, not in an affected, and self-exalting stile; sets forth likewise, That though the words were easie, yet the matter was deep, con­taining the wisdom of God, v. 6.7. and so deep, that the most eloquent in the world, being meer natural men, were not able to reach, v. 8, 9. and the reason is from the corrupt infirmity of his un­derstanding, insomuch that he is utterly void of them, v. 14. But he that is a compleat spiritual man, thorowly regenerated, and truly enlightned, doth easily comprehend them, rightly receive, and fear such things as he Preaches, vers. 15, 16.

Now the Apostle in an excellent Paragraphe passes from that general deciphering a meer natu­ral man, and a true spiritual man, to a particular Application of it to these Corinthians, and to them concerning this case in hand; And I, brethren, &c. [Page 12]Wherin the Apostle divides the other two Parties, and joyns them in these Corinthians; yet I could not look on you as such spiritual ones, nor yet as meer natural ones, but in a mixt estate of them both, or a middle betwixt them both; in the dawnings, or at least not in the pure light of the Gospel. And this he proveth from the Doctrine he was forced to frame and suite for them accor­ding to their present capacities: He knew them and their abilities, though they knew not them­selves: therefore he writeth to them, not as meer­ly natural, for its a spiritual Doctrine, and to them as in part acquainted with it: nor to perfect Chri­stians, for it was a plain and elementary Doctrine, called Milk, v. 2. which was good and whole­some, though not hard, as strong meat for grown and thriving Christians. I have, &c. that is, At my first entrance amongst you, I then fed you thus, because of your then weaknesse, not my skill: and I must so feed you still, for I still find you little better, since I left you; ye are not yet able to re­ceive higher Doctrines; and no marvel, for ye are yet carnal, v. 3. And that they are yet thus car­nal, he further proveth in my Text from the present practice, a very plain and forcible Argument, For whereas, &c.

Mark the dependency of reason, and cleernesse of proof against them: he writeth now as before he taught them, a mean and humble Doctrine fit for their capacities; the reason is, because he finds them for the most part such as at first he met with­al, sc. Carnal. They had made little or no pro­gresse [Page 13](notwithstanding their high and lofty ex­pressions) in the school of Christ; he therefore keeps them still in the same forms, and about the Principles of Christianity: And that For: And that they are so Carnal, for: For ye are. For whereas there &c. A cleer proof from the effects of the flesh in them; for whereas at this very day such envyings, strifes, & divisions are amongst you, is it not because you are Carnal? for take me you when you were partly carnal, and minded not any thing of the things of God, then envyings and such sins were in the strength in you: because you practised according to your understanding: and since such is your practice now, are not such your minds? Whereas, &c.

Wherein observe these Three Parts:

• 1 A Charge laid down against them. Car­nality.
• 2 A demonstration and proof hereof à po­steriori, the fruits of a Carnal mind. Envy­ings, &c.
• 3 The certainty of this proof made good in the Interrogation. For whereas, &c. Are ye not, &c. Such Interrogative Propositions being the least dubitative.

But that we might fully handle these words, we shall resolve the whole into these ensuing Queres, and resolve them likewise with what cleernesse we can.

• 1 To whom Saint Paul wrote this?
• 2 What he laies to their Charge?
• 3 How he proves his Charge?
• [Page 14]4 How it may be made good by plain De­monstratives, that his Proof makes good his Charge?

First then of the Persons to whom he writes, the Corinthians called Chap. 1. v. 2. The Church of God: not that all Corinth was of, or in the Church: but that God out of those Idolatrous Gentiles, had called by the word of his Ministry a People unto himself, to the profession of his Name, acknowledgement of the Faith, and practice of his worship in peace, unity and order, and this he calls The Church of God; nor that this Church was contained in one particular Congre­gation or Assembly, for it was a famous vast and populous City, wherein there had been many Mi­nisters, and that had found a comfortable and pro­sperous accesse unto them; yet though many Con­gregations, yet all one Church, and to hold one Faith, Worship, and Order, all being the Church of that only one God; and the Apostle afterwards doth give so large & singular a testimony of them for their excellent gifts, that if we only had heard them and seen their faces, we should have reported of them to have been perfect Saints indeed, and in no wise to be called carnal. And though a Church of God, called and sanctified, to whom Saint Paul makes an assurance of the faithfulness of God, touch­ing their perfection and of their glorious presen­tation as blamelesse once unto God, yet these have their envyings, their strifes and divisions.

This I speak, not that any Church should hence incourage themselves in their Schisms and Divisi­ons, [Page 15]that it may be a true Church, as dividing, because a divided Church may be a true Church. No, this can follow no more, then because Christ justifies sinners, therefore we may be sinners; and because God owns a Church with spots, therefore its lawful to have those spots; No, they are not beauty spots, but deforming spots: Division is not sign of a true Church, though sometimes of Truth; But this I infer, that though love is an inseparable affection of a brother, a Disciple, a child of God, yet unity is no infallible sign of a Church of Christ; for the dearest brethren may differ, not as brethren, but as of different ages and capacities in Christ. If unity was (though Rome hath as little as England at this time to claim it) a specificall and indivisible character of a true Church,Mat. 12.25, 26 Eph. 2.2. then the Divels in hell may say they are a true Church, be­cause amongst them is unity and subordination like­wise.

Neither let any Church boast her self of abso­lute purity, perfection, and immixture; let them refine, purge, govern as severely, watchfully, and spiritually as they can, yet there will be men, and children, and babes; spirituall, lesse spirituall, car­nall; nay, if it was possible to finde a Church without persecution, troubles, envyings, and divi­sion publikely, yet not to finde her without her severall imperfections. But though Gods Church, Gods family, yet having yet corruption, being yet carnall, being yet men, and amongst men, it may walk as men. Which calls in the charge laid a­gainst these Corinthians thus and thus honoured [Page 16]and qualified. Are yee not carnall, and walk as men?

2. [...]. Its set down interrogatively, but it in­ferrs an indubitable,Mus [...]. in loc. and indisputable Position. Are you not? that is, is it not clear and evident to all that have eyes to see and ears to hear these things of you, is it not a thing past question to the judgement of all impartiall and godly men, that though it is long since I preached the Gospel to you, and since you received it, yet you are car­nall, and walk like men? here be two Phrases de­serve a little opening.

Q. What is meant by the word carnal?

Sol. Aliud est esse in carne, aliud est esse carna­lem. Par. in Rom. 7. 2 Cor. 10.3. Illi in carne carnales, caro sunt toti, & tantùm: isti non toti nec tan­tùm sed ex par­te, quia sunt in spiritu. Its one thing to be in the flesh, another thing to be carnall; every one before his conversion is in the flesh wholy and all over, but afterwards he is fleshly or carnall: Its one thing to walk in the flesh, another thing to walk according to the flesh: Every man living walks in the flesh, but not ac­cording to the flesh;qui secun­dum se vivit, secundum car­nem vivere di­citur. Aqu. 12. q. 72. a. 2. pri. for this is to follow the principles, directions, wayes, and ends of a meer carnal and fleshly heart, never truly and effectual­ly changed in this world by the Spirit.Carnales dici­mur, quando totos nos volup­tatibus damus; spirituales quando spiri­tum sanctum praevium sequi­mur, i. e. cum ipso sapimus in­struente, ipso docemur autho­re. Hier. Com. in Gal. p. 933. So the word carnal in a strict sence is put for one that is wholly in the flesh, and savours nor at all any thing spiritually in the things of God, but is wholly addicted unto evill actions, proceeding from, and tending to the nourishment of sinfull flesh. But to clear this more fully we must ob­serve,

1. There is Caro prima, the seed-plot of all sin and root-corruption, called otherwise concupi­scence; [Page 17]this abides in the righteous after, as before conversion, but not in that freedome, strength, and power, there being wrought in the soul a graci­ous frame of Spirit, and general inclination to God, out of which flowes the particular acts of o­bedience, which are called distinctly such and such graces, such and such duties; and this is to be taken out of the old stock of Adam, of the flesh, and na­turall condition, and to be ingraffed into the new, Christ Jesus, by whose vertue there runneth new sap through the whole man.

2. There is Caro secunda, or ex prima orta; which is that manifest working of a man according to that generall leaven of sournesse,Non tamen in quibus nulla esset Spiritus Dei scintilla, sed qui sensu carnis plus ni­mio adhuc a­bundarent, ut pravaleret caro spiritui, & lu­men cjus quasi opprimeret. Marl. in loc. and root of bit­ternesse in the soul; and this acteth as far as that spreadeth in their severall seasons, viz. over the whole man. These are the streams that boil up in the unregenerate, and bubble out of the regene­rate, though penitent, beleeving, mortifying, &c. and oft-times break out in a child of God (by reason of a spirituall Antiperistasis) more strong­ly and violently then in a wicked man; and some particular sinful actions in themselves and circum­stances may truly appear more grievous then in others; so that these are carnall (as the Corinthians here) in this respect, and that for these reasons.

1. Because of that ignorance which is in them,Carnales dicum­tur, 1. Ob co rum ignoranti­am. whereby in part they discern spiritual things, and so in part are carnall, and therefore the Apostle joyneth these two, [...].

2. Because of that inward opposition and stri­ving in him betwixt the Spirit and the flesh,2. Ob internam reluctantiam. that [Page 18]though the whole man voice it not for sin, yet nei­ther is he without his sidings and votings with sin.

3. Ob externam praevaricatto­nem.3. Because of some deeds of the flesh (of which they have, and do afterwards repent) which some­times proceed from them.

Ob peccandi possibilitatem.4. Because of the common condition of all li­ving in the flesh, being obnoxious and lyable to the infirmities of the flesh.

Ob peccato­rum imitatio­nem & carnis in eis quanda [...] [...]i [...] ill a [...]lonem.5. Because of those secret movings of the heart to all sin in particular, in some lesser degrees; though he abhorreth and proceedeth not to murther, re­venge, &c. yet there are some daily passions, &c. though he proceed not to Fornication, Adultery, &c. yet there may be a wanton eye, a vain word, a loose thought, &c. though even for these and lesse, if lesse may be, he is offended with himself, and mourns before God: yet in a degree here are the actings of the flesh in a child of God, and so they are trully carnall, and accordingly are more or lesse carnall.

2. Concerning the other Phrase to walk as men.

The word here [...] is not as [...] in the first verse, and the difference is much; [...]. for the first [...] signifieth only a kinde of similitude, but [...] a kinde of con­formity; and yet it is one thing to walke accord­ing to the flesh, and another to walk according to man. For the first of these (as before you had it) by way of excellency doth set forth to us a man in his unregenerate condition, following meerly the dictates of corrupt reason, and all his [Page 19]actions tending to himself. But secundum hominem ambulare, is,

1 Secundum praecepta hominum; when though we walk the right way, yet being led by the com­mands and examples of men, its but a carnal acting in a spiritual way: and hence is that expro­bration, Isa. 29.13. wherein he reproves not the matter of the fear, the worship, service, &c. but the ground and cause of it being humane, taught of man; notwithstanding the Lord had several wayes instructed them by his Prophets, and his Judgements; yet by these they would not learn as from the Lord, but only by the civil Sanctions of men: and so here in my Text it hath relation; even thus you walk as men, or according to men,Secundù ho­minem ambu­lare, i. e. huma­nis duci affecti­bus. Musc. Ambulare se­cundùm homi­nem est non tantum hominus carnalis opera facere, aut tan­tum vivere se­cundùm car­nem, sed etiam sequica, quibus homo carnalis nititur: quales sunt res, huma­na sapientia, ratio, natura, &c. hinc patet &c. de totā ho­minis naturā praedicari. Marlor. in loc. to Paul, Apollos; what these men say, but not as they Preach the Word of the living God, and Gospel of Christ Jesus.

2 Secundum; that is, juxta, or instar. You walk even in this respect as other men that beleive not, that professe not the Gospel, but are but meer men. Hence is that prohibition of the Apostle, Rom. 12.2. Herein there is in these Christians a great conformity to the rest of wicked men in the World. Therefore as in the first verse he doth not call them absolutely [...], that, as in the fore­going Chapter, tasted nothing of the things of God; but [...], that much rellished the things of nature; for they were sanctified and regenerated in part, but had yet the straines of the old man, and did in many things, even in these, much re­semble him. For in these their present actions, [Page 20]they were more like what they were before they believed, and what their natural Country-men, I­dolaters, are, then Converts, and Spiritual. For if you professing to be spiritual, do but compare your selves with spiritual men, or the spiritual let­ter, you much fall short; but if with carnal men, behold, Manifesta sunt opera carnis, you shall find your deeds to be even as theirs, and your walkings to be according to such men; and therefore you are but carnal, but men. And this brings me to the proof of this so said, how and in what parti­cular actions he proves them such; Whereas ye are, &c.

3 The proof of the Apostles Charge in parti­culars, which is from their actions, the sad effects of a carnal minde: Thus,

They that performe the works of the flesh, are fleshly; but ye Corinthians performe the works of the flesh: Ergo.

The Major is cleer; mans judgement can reach no farther then the appearance: nay, its not only the judgement of right reason, but of the Spirit it self, that sentences a man according to his out­ward and common actions. Jam. 3.11, 12.

The Minor is cleer, that they do act the works of the flesh; for, do they not know the deeds of the Flesh, and the fruits of the Spirit? The A­postle first sets down carnal deeds, Gal. 5.20. having before discovered the fountain, there being two heads in every gracious man, as vers. 17. Flesh and Spirit; and these two strive first for passage: now if such streams as these flow from us, they proceed [Page 21]from the flesh. And these very Three things are enumerated in that Catologue, only translocated. [...]. Strife, or Contentions, Envyings, or emulations, divisions, or Sects. Thus he sets the works of the flesh, and spirit contradistinct, and oppositive­ly; so does James, Chap. 3.14, 15. But if ye have bitter envying and strife in your hearts, glory not, and lie not against the Truth. This wisdome descendeth not from above, but is earthly, sensual, devilish; Earthly and heavenly wisdome;where we find these two [...], in the same order as in my Text. the nature of earthly wisdome (wisdome falsely called) was to envie, out-strive, weary one another with divisi­ons; such was humane wit and wisdome; the A­postle he follows these witty actions home, and discovers the rise, Jam. 4.1. Well, its plain then that these envyigns, strifes, and contentions, and divisions are properly the workings of a carnal and unsanctified spirit. But to the words; Whereas there is Envying, Strife, Division: Mark their series and graduation: first Envie, [...] in pe­ctore, [...] in linguâ, et [...] in o­peribus. that begins to kindle first in the heart, and burn, and burns till it set fire on the tongue, and then breaks out Conten­tions; and from words it falls to deeds; that from jarrings and scoldings, they quite fall asunder and part; whence are your Divisions?

First then a word of your Envyings. The word in the Original comes of a word that signi­fies To boyle with heat; and this envying is a boyl­ing, [...] a [...]. hence those E­pithites, pallidus irâ & Hes. [...]. a vehement, hot, discontented, and trouble­some motion of the affections against a person, or cause not beloved, but an enemy to something that the party so affected loves. And as men that deal [Page 22]much in the fire waxe pale and wan;Such is the Description of anger with the Poets. See it elegantly in our English Virgil. This is zelus invidiae, non zelus conjuga­lis; or ipsa in­vidia, as right­ly translated. so doth this fiery affection dry up the good qualities of the Soul, contracts and draws into himself all the good desires, nay the very good looks he owes to ano­ther; as it takes away the colour of the face, look­ing like death, and by his looks promising no lesse in some degree or other to the party disaffected, so that with the colour of the face departs the good­nesse of the mind. This is the nature of this an­ger, this emulation, this envying betwixt one ano­ther; and here is the difference betwixt anger and envying (though confounded in the translation) that Envie is a continued Anger, Quo quidem malo nescio quis nostrum caret, &c. et postea— nescio quis possit regnum Dei possidere, cum is qui irascitur se­paretur a regno. — Inter Ira­cundiam et i­ram hoc inter­est, iracundus semper irasci­tur, iratus pro tempore conci­tatur. Hier. Comment. in Gal. p. 937. vide Weems, the portrai­cture of the I­mage of man. vol. 1. p. 188. or a real, fervent, and hearty desire of an other mans evil, arising out of anger, to which all are subject, viz. Anger: and God owns it in himself, and so it is good accor­ding to its object and carriage, as zeal is likewise: only as it is sinful, hatred hath an injury for its ob­ject; but envie hath the prosperity and happinesse of others for its object: As David conquering of Goliah made Saul envy him; and the Prodigals good and free entertainment provoked his Bro­ther: And therefore farre worse then anger or hatred.

2 This cannot continue long in the heart undis­covered, being in a multitude, one Church bur­ning with envie in Spirit against another; but as heat causing aire in any concave bodies, produceth disquiet motions till it findeth its passage; and as hot boyling liquors will arise out of the belly over the lips of the Pot; so this will out of the mind and perplexed thoughts, and break through the [Page 23]mouth and tongue into railings, strifes, invectives, contentious disputes, &c. which is called this [...], or [...], promiscuously used and translated: When men out of an affectation of glory, and desirous of victory, encounter with men professing and e­minent in the Truth, begin unnecessary strifes, and endlesse disputes about words, things of in­differency, cases of suspition, and most about things (when resolved) not much making for edifi­cation; but in the mean while to continued per­turbations: from the practice of which, and the society of such dispositioned men, the Apostle fre­quently warns and dehorts Timothy.

3 These cannot continue long; but from words to blows; the Apostle therefore adds to this, Wars, Jam. 4.1. or at the least to Divisions: For if they envy, and then jarre and quarrel, and will not hum­bly and carefully take up (as seldom men of such spirits do) these cannot continue long together in one Church and Congregation, but must divide, and that in opposition and despight one to the o­ther. And here follows after envying and strife these [...], Divisions. Amos. 3.3. We see one house could not hold Isaac and Ishmael, because of Ishmaels proud contentions, and fond mockings; which is more subject to the base-born, then the free and true born of the Lord. We see that Lot and A­braham could not dwell neer together for this, but divided far asunder; though Lot fared never the better, who was the cause of the division, and could not stoop to Abraham, his betters. And so it is in the Church of God; for after strifes and [Page 24]envying, then comes Sideings, Parties, Sects, Factions, several Churches according to the things they envie one another, and strive with one another about. And this comprehends Heresie and Schisme, which arises from Envie, Pride and Strife, and consummates the divisions. Envie is the first rise that divides the tongues, and makes one say this, and another that, striving for mastery, and glory above another; and hence it is, That one will not see as an other, will not speak as an o­ther, will not walk as another; but will contend against them to vex and dishonour them, [...]: cum scili­cet sibi unus­quisque eligat disciplinam (po­tius doctrinam) quam putat esse meliorem: qui­cunque igitur aliter scriptu­ram intelligit, quàm sensus spiritus sancti flagitat, quo conscripta est, licet de Ecclesia non recesserit, tamen haereticus appellari potest. &c. Hier. in Gal. p. 936. will di­vide from them to ecclipse and lessen their glory. Hence comes many an Heretick; which is not diri­ved from the Latin word Haeres, but from the Greek [...], which is a taking unto our selves a Point differing from the Truth and Church of God in a Fundamental: and so a man walking this way, may be an Heretique whether he divide from a Church or no; only he will divide, because a true Church cannot suffer him to continue with them: and others will go further, (I will not de­termine whether with more Judgement, or lesse Charity) adjudging them to be Heretiques, who will obstinately, and perversly against all means, conscionably and holily used by the Church to re­claime them, continue in an Errour to the distur­bance and vexation of the Church,See the pious Exhortation of the London Divines at their late ge­neral Assem­bly, p. 131. 132 though not in Fundamentals. The reason is, Because Perti­nancy, Obstinacy, and Impudence is of the forma­lity of Heresie.

And as for Schisme, being no Latin word, it [Page 25]comes not a scindendo (though of some affinity as in the former) but of [...], that signifies To rent, or divide; and so [...] is in a proper sense called A rent, Matth. 9.16. And this hath reference to the Government of a Church, yet not to ex­tend to the Excommunicate person who is a Schismatique, but its passively, and he is deser­vedly made so being cut off from Church Com­munion; and not of another, but of no Church: but this hath respect to such as are Schismatiques actively, cutting themselves off from a Church, and setting up another Church-way in Govern­ment according to their own private judgement, or their groundlesse spiritual fancies; leaving their former Assemblies, and in contempt, despite, and opposition to them, sets up others: Such an one is a most compleat and absolute Schismatique, who out of a singular conceit, and end of their own, leaves the general way of the Church, and walks in one of their own: The English of such a man is a Sectary, which comes a Secundo, who divides himself from a Church sound in the Funda­mentals of Religion, and endeavouring in Gover­ment to come to the most plain and exact Scriptural rules. These are your Dichotomists that divide and sub-divide themselves so long, [...], of [...] dupli­citer, and [...] seditio. statio, hence [...], & [...], idem signi­ficant. that you shall find no Church, I am sure no universal Church; and their particular Churches will be as many as there be persons almost, in time: And hence come your [...], divisions; which are either from persons once of one mind and resolu­tion, but now parting themselves, plot and con­trive [Page 26]for, and walk in several wayes: Or else its a spiritual mutinying, and sedition in the Church of God, where one Party cryes up this, another that; and at last unsatisfied, go their several way like Israel under Rehoboam, 2 Chron. 10.16, Every man to your Tents, O Is­rael; and every man to the way that ap­pears best unto him; like an Army either rou­ted thorow the strength of an Enemy, or moul­dring away for want of good Government and exercise.

The sense is this; O ye Corinthians, among you are envying, strifes, and divisions of these natures, and degrees; some of you setting up a Church in the name of Paul; another Party a­nother Church in the name of Apollos; a third in the name of Cephas; and these you do in opposition one to another; violently maintain­ing one to be better, and more excellent then another: and yet for all this, you will be the spiritual ones. What? Are these the fruits of the Spirit and a sanctified heare? Does it bring forth such Bryers and Thornes? Does it work no better a change on the vile natures of man, but that still you should have the spirit, and discover the cruelty of a Wolf, the gree­dinesse of Doggs, the deadly poyson of Ser­pents, and the cruelty of all Beasts? What is't a spirit of Division, Strife, and Envyings? No; such comes not from the Spirit, but quenches and ejects it; such shews not the heart of a spiritual man, a Dove, a Sheep: but [Page 27]the contrary. And an happy and acceptable thing it is for that Church,Haec est in Ec­clesia noscenda simplicitas, haec charitas obti­nenda, ut co­lumbas dilectio fraternitatis imitetur, ut mansuetudo et lenitas agnis et ovibus coaeque­tur. Quid facit in pectore Chri­stiano luporum feritas? Et canum rabies, et venenum letale serpentum? Et cruenta saevitia bestiarum? gra­tulandum est, cum tales de Ec­clesia separan­tur, ne colum­bas, ne oves sae­vâ suâ vene­natâ contagione praelentur. Cypr. de Unit. Eccles. p. 233. where such are divided from them, that the harmelesse Dove, and quiet Sheep be not spoiled and poysoned with the violence or subtilty of their divisions: And doth not the spi­rit rather take down the swellings of the Proud, meeken the spirits of the stout-hearted, unite the hearts of enemies, insinuate its oyls of humility and self-denial into the justified; and brings all hearts of what nation, or condition soever (if a Barbarian, Scythian, Armenian, &c.) into one a­greement? Sure it is then, that you deceive and mistake your selves: in these respects you discover but a carnal, unsanctified, unregenerated, and un­changed heart from your first condition. And this brings on the last Quere, How by good de­monstration may this be made good, that envy­ings, &c. are the proper fruits of the Flesh, and not the Spirit?

4 To make this good by cleer demonstrations, That Envyings, Strifes, and Divisions (notwith­standing their highest pretences) for Paul, or A­pollos, or Christ himself, proceed from the flesh, and in that respect discover a meer carnal, and not a spiritual mind.

1 The First is drawn from the first breakings out of corrupt nature from man after his fall, wherein it will appear, That our dividing from God in our affections, is the cause of our divisi­ons one from another.

1 Consider this Division as a divine revenge on backsliding man; and you shall see it a meer fruit of sin.

1 There is a division in the nature of man. When God made man, he so equally tempered the quarrelsome elements in mans body, that they (who of themselves would destroy one another, and thereby the whole frame) serve one another willingly to the preservation of man: but in the day that thou eatest the forbidden fruit, thou shalt die; that is, become mortal. Soul and Body that made up one before, and was to remain one, must now be divided; and therefore there must be opposi­tions amongst the contentious humours of the Bo­dy; this or that striving for predominanty: And being distempered and diseased, becomes unfit for the Soul, destroyes the Spirit, and banisheth the Soul to him that first joyned them to the Body.

2 A Division with the creatures. They were all made to serve man, and man could not in his innocency more freely and cheerfully have served his maker, then being innocent they should have unanimously and promptly have served him: That as he gave them names, so he should by these names, like the good Centurion, set over the host of God, call and send them at his pleasure. But now because man hath lost his integrity, he loseth his dominion; and as they War against one ano­ther, so rebell against their Lord and Master, ha­ting to be subject to him: And instead of living one with another, one lives upon another: And as some observe, The worst of creatures hath some good in it to preserve and help man, so the best of creatures hath something in it to destroy man.

3 A division with man; betwixt the good seed and the bad, Gen. 3.15. Ego ponam, non ut vi­tium, sed ut poenam. That as there is an inveterate and irreconcileable hatred betwixt the natural Serpent and mankinde; so betwixt the spiritual seed of the Serpent, and of the Woman: and not only the wicked and the godly are thus divided, but the godly themselves, even amongst them­selves, so far as natural and carnal.

4 A general division amongst all men: not only in their hearts, but in their tongues and wayes too; and all arising from envy. Before Satans envying the happinesse of God, and desiring to be like unto him, there was no division; but then he, thrust out of the presence of God, seeing that not feasiable to become as happy as God, being now become miserable, is loth that any should be more happy then himself; he therefore envying mans felicity, sets him on a point of emulation, striving, and aspiring to be like God, and so di­vides them. Then his posterity, either proud­ly disdaining the judgements of God, or enviously attempting heaven, builds a Tower; and then God curses their language with division, that they have the cursed gifts of speaking several languages, or else that one language so variously dialected, that they could not understand one another. And after­wards they could not live, rule, plant, build toge­ther, but every one according to his tongue and his family betakes himself into several parts, and there hath his several God; and when grown up into Countries and Nations, they War one against [Page 30]another; and those that could not live together, cannot live one by another. And we see these judg­ments continuing and encreasing with the sins of mem amongst the Church of God, Deut. 28.

2 Consider this division as naturally arising sin­fully from sin: What God inflicts as a punishment, man practises as a sin; and in both these respects it first breaks out in Adams own family (seeing the truth of the Curse performed before his own eyes, and on the fruit of his own loins) as a most ge­nuine stream of a corrupt heart. The Apostle joyns these two together, Envying, Murder, &c. Murder is the height of division, when not only they cannot abide to be together, but cannot abide to be at all: like fire and water, either part them, or they must consume one or other, or both die to­gether. Man cannot love, nor unite his affection to any thing that is good, not to God himself, or his Truth; because man is become so much bad, that there is nothing that is good but its an enemy to him, and therefore he seeks to his power to destroy it: As we reade of Cain, 1 Joh. 3.12. And where­fore slew he him? because his own works were evil, and his brothers righteous. Satan is called the Mur­therer, and the envious to be of him. Envie, and so Satan may be very well called by the Serpent Basilisk, who is termed Rex invidorum; because he transmits death from his eyes, seeing others well, conveyes his poyson immediately to hurt them. Natural wisdome is called [...]. Jam. 3.14. Satan is stiled [...]. Mat. 13. and his employment is [...], in sleeping time, [Page 31]in the very hour of our negligence, &c. he sowes [...], weeds, not only making evil men amongst others in the Church of Christ heretiques, &c. but even in the hearts of Gods people; when they are carelesse and watchlesse, he casts in tares, envious motions, dividing thoughts, proud, ambitious de­signs into the heart, &c. this is his main businesse he goes about. But none of his temptations could set fire on us, but that there is fewel in us; and should he not tempt us, we should tempt and pro­voke our selves hereto; we should solicite, and use the forciblest arguments that might be to stir up our base natures to proceed from envyings to strife, and from strife to divisions. How secretly doth Cain carry fire in his bosome, and he studies and watches a convenient opportunity to poure out his poyson on his own brother: Esau and Jacob could not live together. Paul and Barnabas could not work together. This is natural to all, its the bit­ter fruit proceeding from that root of bitternesse in all.

2 The second Argument is taken from Jesus Christ, acting in his offices for us, to us, and in us for this end, to make up this division made by our sins, and continued: which if it had not been caused by our sins, the end of his actions had been void.

1 Acting for us as an intercessor, which extends to all that then beleeved, or should hereafter be­leeve, Joh. 17.20, 21. When he prayes for a positive Blessing, its likewise against the curse and evil in the negative; when he prayes for Unity, he [Page 32]prayes against division. Sure, as he prayed not in vain to his Father, so not for us; viz. for a thing we wanted not, or could procure to our selves. It was the groan, the longing of our dear Saviour for us, proceeding from an holy Spirit, and bow­els filled with compassion, grieved for our divisi­ons with God, and amongst our selves: and what motion to the contrary is in us, proceeds from a contrary spirit to that which was in our Savi­our.

2 Acting to us as a master, a preacher of righ­teousness, teaching and instructing his people and servants according to the will of his heavenly Fa­ther revealed to him, and his fathers and his ex­ample. Thus we read Christ breathing out of the bosome of his Father his mind to us, Mat. 5.44, 45. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you: That ye may be the children of your Father which is in heaven; for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. Per verba scandit oratio, ab affectu ad verba, à verbis ad res ventu­ra, &c. Grot. in loc. There is the Precept teaching us how to demean our selves towards them that are out of the Church, how to temper our language, our actions outwardly, nay our prayers to God for them in private, perfumed with this odour of Love. Saint Luke doth at large set down the same in the Affirmative, Chap. 6. v. 35. But love ye your e­nemies, and do good, and lend, hoping for nothing a­gain: and your reward shall be great, and ye shall be the children of the most high: for he is kind unto [Page 33]the unthankfull, and to the evil. In the Negative, vers. 37. Judge not, and ye shall not be judged: con­demne not, and ye shall not be condemned: forgive, and ye shall be forgiven. And couples them sweetly together, from the great and neer resemblance hereby they will have of God. Christ himself comes as a Lamb, in all his preachings labours to work on them humility, innocency, and unity, and proposes his own pattem for lowliness and meek­ness, the preservatives of Union; and when he is to leave them in this world, (like Joseph parting with his brethren, Fall not out by the way, Gen. 45.24.) leaves this injunction to them as the words of a dying Saviour, Joh. 15.12. This is my command­ment, That ye love one another, as I have loved you. And vers. 17. These things I command you, that ye love one another. And come we a little after him, and hearken to the voice of John, his beloved Disciple, lying in his bosome, and breathing out the mind of his Master to us: reade I say his E­pistles, and you will think him totus compositus ex amore; SaintBeatus Jo­hannes Evan gelista cum E­phesi moraretur us (que) ad ultimam senectutem, et vix inter Discipulorum manus ad Ec­clesiam deferre­retur, nec possit in plura vocem contexere, nihil aliud per singu­las proferre col­lectas, nisi hoc, Filioli, diligite alterutrum; tan­dem Discipuli et fratres, qui aderant, tadio affecti, quod ca­dem semper au­dir [...], dixe­runt, Magister, Quare semper hoc loqueris? Qui respondit (dignam Joan­ne sententiam) quia praeceptum Domini est, et si solum siat, suffi­cit. Hier. in Gal. Com. p. 947. Hierome hath a relation of him, That when he was so weak with age, that he was not able to go to the publique Auditory unsuppor­ted by his Disciples, and there not to speak much; this was his constant Lecture, Children, Love one a­nother: but his Disciples being wearied with the constant repetition of this one thing, said, Master, why alwayes this? He answered, Because its the com­mand of our Lord Jesus, and do but this, and it suf­ficeth.

3 In us as a King, ruling and guiding his people [Page 34]inwardly, subduing their sins and corruptions. And rules he not as King of Peace? And will he then suffer these unruly lusts of envy and strife to a­bide in us? Will he suffer his Subjects to bite and devoure one another? It was for the men possessed with devils to be rent and torn themselves, and to fly on such as passed by; but not for such in whom Christ dwels and rules, swayes his Scepter of righ­teousnesse and peace. Are not his Laws righteous, and well known before us? Hath he given tolera­tion to any to tolerate division and strife in his Kingdome? Doth his Spirit by which he rules in us set us at variance, or anywhere give the least al­lowance to dissenters? We reade of him, That he only hath power to govern, and that in peace, Isa. 9.6. For unto us a child is born, unto us a son is gi­ven, and the government shall be upon his shoulder: and his name shall be called Wonderfull, Counseller, The mighty God, The everlasting Father, The prince of peace. Then strife and division do discover, that such have little interest in the intercessory prayers of Christ, that they give little heed to his command and example, and that they have as little share in him, who rules them in peace and unity, that are his: but that which causeth strife & division proceeds from another spirit and mind, even from themselves and Satan; and in no wise from him.

3 The third Argument is taken from the true, proper, and gracious working of the Spirit of God thorow the word on the heart and spirit of every one that is called to believe, brought out of their car­nal and unregenerate estate, and from the general [Page 35]and grosse society of this world into the Commu­nion of Saints and Church-fellowship. Though these men be of divers languages and nations, of divers estates and conditions, of divers constitutions and qualifications, of divers practices and conversati­ons; yet it hath the self same work upon them all, that are truly converted; I say, at their first con­version, when the high thoughts of the flesh were brought down, and the strong powers of a carnal mind subdued, it brings them in an holy and peaceable society. Many thousands were conver­ted by Peters Sermons, questionlesse of several dispositions and natural inclinations, callings, and practices; yet one general frame and heart wrought in them all, by one and the self same Spirit, thorow one and the self same Word: as we reade, Act. 2.41: Then they that gladly received his Word, were baptized: and the same day there were added unto them about three thousand souls. And vers. 46. And they continued daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singlenesse of heart. And Chap. 4. vers. 32. And the multitude of them that beleeved, were of one heart, and of one soul: neither said any of them, that ought of the things which he possessed, was his own, but they had all things common. And no lesse do all the promises of Christ and his Kingdom assuredly portend for his people: as you may reade Isa. 11. Your great ones, the Lion: your cruel ones, persecutors, the Leopard: your profane ones, your Wolf, and Bear: your wise, and subtile ones, that sorest hurt the people of God, the Aspe [Page 36]and Cockatrice, all shall lie down with the meek ones of Christs Kingdom, vers. 6, 7, 8, 9. And Chap. 55.12, 13. having shewed the irresisti­ble power and efficacy of his Word: adds, you shall go out with joy, &c. Isa. 61.7. For confusion they shall rejoyce in their portion: A distinct lot and station; and this they shall rejoyce in instead of rude and disordered confusions, at the pouring forth of the Gospel-spirit. So Jer. 32.39. One name, Zech. 14.9. They shall subscribe freely unto the Lord. They shall Covenant with all their hearts. they shall be of one lip, Zeph. 3.9. For what a strange paradox would it be to Christians, to receive a Gospel of peace, that amongst the true beleivers of it should set fire to consume them and the whole Church?

Nay, let us appeal to the hearts of any true be­leever, and but a little catechize him; How wast thou before thy conversion? haughty, litigious, scorn'd an affront, impatient in sufferings, active in broyles, rejoycing in the Churches disturbances, full of maliciousnesse, envying, &c? But how is it now? all the contention thou hast is in thy own bowels betwixt sin and grace, and against the de­struction of thy brother? And when thou art in a gracious and spirituall frame before God, when thou recollectest thy self, and appliest truth home to thy self, is not thy heart broken? couldst thou not pour forth thy heart upon the Church, from the head to the skirts of Christ, to the poorest member of his? nay, when thou sadly resentest the differences of his people, couldst thou not be con­tent [Page 37]to give them thy blood to joyn and fasten them together, if it could prevaile? Were not then the Saints of God, one that had the least of the image of God, one in whom you could dis­cern any thing of a gracious Spirit, dear and preci­ous in thy eyes? and did not grace make a great difference in thy affection, even towards thy own kindred? Art not thou thus still in the right actings of thy mind and affections? How is it now that thou dividest from them, and enviest, and strivest with them? What! from the same spiritual temper? or are those Christians to whom we were joyned in the same fellowship apostatized from the faith? No sure: they are the same, but you are not: the Flesh hath encreased on you, and the Spirit but weak in you. Sometimes if thou observest thy own heart, thou wilt be ready to wrangle with the Lord, as Jonah, and Elias: and therefore he car­ries this character on him, That he was a man subject to the like passions as we are. And thou art more ready to vilifie thy brother, in thy pas­sions to whet thy tongue (I wish they were but suddain passions) in his necessities thou putst thy hand into thy bosome, or reproachest him in his distresse; and his slips are matter of joy and boastings to thee: but compare thy self with thy former frame of Spirit, deceive not thy self, look candidly into thy actions, thou shalt find no Gos­pel character on them, thy heart and affections much altered, and thou wilt freely confesse this comes from thy over-grown carnal heart, from new risings of old mortified corruptions, and a [Page 38]loosing of those Gospel reins once laid upon thy Soul.

4 Arg. It appears that these only have the rise from the praedominant flesh in us, From those ma­ny and grosse corruptions that disclose themselves in the handling and managing of Church-contenti­ons.

1 Envy. That is a grievous sin, but cleerly acting herein; which is an emulating anothers happinesse,Invidus alteri­us rebus macre­s [...]it opimis. glory, prosperity, &c. and so much the worse, to make at the blessings and honour of God conferred on his Church. Its the sad prolo­cutor to many horrid Tragedies; and none so desperate, and dangerous as the envie of friends; for in its execution it loseth all relations, even of nature it self.

2 Ignorance. Not knowning their own weak­nesse, not the due honour they owe to the members of Christ Jesus in their places; nor solidly appre­hending the truths of God, &c. else, true and san­ctified knowledge would put an end to many dif­ferences.

3 Pride. They suppose themselves slighted, and deserving far more then they have, seeing that in such a Church way there will be many that will go before them, out-shine him; look upon their own gifts in a Multiplying glass, upon the gifts of others at the wrong end of the Prospective glasse; keep­ing no due proportion, and spiritual sobriety in their thoughts of themselves, and in their wayes and callings over themselves, in reference to o­thers.

4 The continuance in these, breeds a perverse and stubborn spirit, will not return: hating to be thought ignorant, to be adjudged of errour, or guilty of unlawful strivings and divisions; that which thrusts them upon, keeps them in the way and practicte of Divisions; and seldome do we finde such constant to any thing but factions and fractions; and are for any, wherein they may be eminent. Oh it would make a heart to tremble to see what an horrid change is wrought in them, what a spirit of deep slumbring is fallen on them, they lying under the want even of natural light and reason.

5 Coveteousness; They cast about for wayes that are profitable and gainful: And when the wayes of Truth become thorny, and dirty, cul­pable, obnoxious to losse of place, estate, &c. then they must divide, as Demas leaves Paul, and lay out for some other course, though opposite to truth it self.

6 Corruption: An ill judgement, and a worse affection. Some men love not to live within com­passe, and by a sober, strict, and impartial rule; like a diseased man, that is either ashamed of him­self, or else fearful his companions will be ashamed of him, keeps therefore by himself, or associates with his like; an evil and unclean heart will warpe from a pure and watchful Congregation. These and many others being thorowly and impartially weighed, may see these iniquities easily breaking forth, and fostered in divisions, and must needs say, Surely these things cannot be from God, but from the flesh.

Arg. 5. Envyings, strifes, and divisions tend to the maintenance, and satisfying of the flesh; and as the end is to which any thing directly tends, of the same nature are the means; and whatsoever tends not to the glory of God, advancement of the truth, promoting of the Power of Godliness, &c. cannot proceed from the Spirit but the Flesh, and these lead directly and principally to the pleasing of the flesh, and nourishment thereof: By flesh I here mean not in a strict sense the touch and sence of flesh, and those sins that are acted by, and terminated in the flesh, which are properly carnal pleasures, &c. in which sence Saint John takes it 1 Joh, 2. and thePeccata reci­piunt speciem ex objectis &c. illa peccata quae perficiuntur delectatione spi­rituali, vocan­tur pec cata spi­ritualia; illa verò quae perfi­ciuntur in dele­ctatione carna­li, vocantur pec­cata carnalia. Aqu. 12. q. 72. a. 2. c. Schoolmen; but that which is commonly called the carnall part, the corrupt, unregenerate, and unmortified part of man in the whole. And this

1. Tends to the satisfying and delight of the un­godly, and such as are not only grossely carnall, but professed enemies to the truth; and herein we act no more for them, then they would do them­selves; But of this more hereafter; only its a sign that that beareth much evill in it, that pleaseth men that are wholly evill, and relish nothing else, and this not only for them to see it in us, but to joyn with parties against us.

2. It tends to a general licentiousness: men with­drawing their necks from the yoak of Christ, run into any way that seems good to them; and makes way to an everlasting evagation; for he that will take liberty to divide from a people walking by Divine Rule in the main, must lay down in them­selves [Page 41] a Principle of unsetlednes, and to have a grant of Liberty to depart at pleasure from any else that appears not to be more divinely grounded; and so like the Traveller, passes from one place to another, from one Church to another, for novelty, curiositie, and speculation sake; only is not so sure to return to his true home as the Traveller; and this is done for Conscience sake. Hereby the hypocrite, the unclean person, and weak brother may throw the reins off his neck and return to his vomit, for such stand open to temptations; Sel­dom a wanton head and heart being separable: if we consider who are subject to this sad judge­ment, even corrupt people, 2 Tim. 3.6. For of this sort are they which creep into houses, and lead cap­tive silly women laden with sins, led away with di­vers lusts, and what such doth naturally pro­duce, 2 Tim. 2.16. But shun propha [...]e and vain bab­lings, for they will increase unto more ungodliness. and take them at the best, (I dare appeal to any true beleever) whether since his division, and stri­ving he hath made anyƲbi adhuc re­fidet talis ambi­tio, aut nullus est aut exiguus Evangelii pro­fectus, Marl. sensible increase in holi­ness, nay, whether he is not lessned in his love, care, and practice; and its seldom with such schismati­call Non nos ab ill is, sed illi à nobis recesse­runt; & cum haereses & schis­mata postmodū nata sunt, dum conventicula si bi diversa con­stituunt, veri­tatis caput, at­que orignem re­liquerunt. Cypt. de unit. Eccles. p. 234. Volunteers, but they lose the very Truth it self; and let any judge how it should be otherwise; for these meerly tend to confusion, where there is this [...], Division, there will be [...], no standing order, or confusion; and if any thing can make greater gaps in the hedge of the Vineyard for good to go forth, and evill to enter; if a wider gate can be set open for evils in judgement and life, [Page 42]it must be the gates of Hell; and this we may easily judge by what success it hath already had even a­mongst all parties, and even such that meerly in tenderness of conscience, or desire of greater per­fection in holiness have parted from them.

Now, if we look upon envyings, strifes, and dl­visions breaking first out from Satan, by whom the whole world was and is set on fire, and issuing freely from mans lapsed nature, as to be made up by Christ, and wrote against by the Gospel, as maintained by reigning lusts, and maintaining the reign of lusts, it must needs prove thus at last, that a people beginning, and proceeding herein do be­tray a carnall minde, if not totally carnall.

Cartwright, Ball. Synod against Dissenting &c. with many o­thers.And whereas there hath been much said in the justification of Separation and Division, and much more against it, I shall say little Polemically in this Discourse; only hint an Objection or two briefly with their Answers.

Some from Matth. 18.22. gather the lawful­ness of gathered Churches made up of members rent and divided from others.

The place makes against them; For,

1. That two or three, hath reference to the Go­vernours of a Church, as appears clearly by the context to any intelligent and unbyassed Chri­stian.

2. Or if in generall it appertains to Christians, yet its spoken to such as are still of the same Church before spoken of, and still preserve their unity to the whole, notwithstanding their private assembling. Two or three of you.

3 Mark the manner of their meeting; In my Name: Nese quidem variâ interpre­tatione decipi­ant &c. osten­dens non multi­tudini sed una­nimitati depre­cantium pluri­mum tribui. Cypr. ib. Can they be gathered in his Name that divide the Church and Truth it self? Can they meet in his Fear that despise his Worship? Can it be to his glory that labours against unity? Let us not deceive our selves by false glossing the scri­ptures, &c. God hears not men of many mouthes, but of one mouth and heart. Others say, That God commands them to depart out of Babylon.

True, so you ought in respect of your spirituall and temporall safety,Non laudamus errones, qui va­gantur & ad nullam se Eccle­siam adjungunt, quia nusquam inveniant ta­lem ideam, in quâ non deside­retur aliquid in moribus, aut disciplina; sed quaeramus Ec­clesiam in qua articuli sidei recte docentur, & errores non defenduntur, & adhāc nos adjun­gamus, hanc do­centem audia­mus, & diliga­mus, & nostram invocationem, & confessionem ipsius precibus & confessioni aggregemus, Chem. part 3. de Eccles. p. 279. and out of a Church that is Babylonish, Idolatrical, defiled in the very Funda­mentals of Religion, and corrupt in the materials of the Ordinances, from such depart, but not from Churches that every one calls Babylonish, and e­specially such as call it so that they might set up another of their own; and while you depart from Babylon so called, take heed you do not really run into Babylon its damnable Errors, &c. But where doctrine is sound according to divine Writ, discipline in general pure; No such is Babylon, from no such let us depart.

But the more refined takes offence at our mixed Congregations and so depart?

1. Yea, if they depart because mixed with some unsanctified professors (as they judge) and will not joyn with any mixed, they must resolve to be of no constituted and particular Church in this world, no not of Christs own, if he and his Disci­ples, and hearers were now present in this world.

2. However, thou taxest many of them to bee carnall, and so not to be communicated withall [Page 44]in such high and spirituall mysteries (which thou canst never prove); But dost not thou shew thy self to be carnal in separating from the whole, be­cause of the corruption of one member,Sicut ipsi nihil minus quam Dei ecclesia sunt, sic corum improbitas Ec­clesiam non tol­lit, Ecclesia no­men delere non potest, 1 John 2.19. Neque enim dissitemur quin nomine Ecclesia, Hypo­crita etiam qui in ca sunt com­prehendantur, dicente Domi­no &c. Matth. 13. & 25. Zanch. de Ec­cles. page 535. lib. 8. and cry­ing down this, and setting up another?

3. But doth the Congregation tolerate, con­nive at, brook a profane person, an obstinate sin­ner, an ignorant man to communicate with thee? if so, then more occasion to divide:

But our division is not schisme, or our separati­on is not division, nor proceeds from envying and strife.

Truly in a Grammatical sence, division must bee schism, and separation must be division; but I know it not otherwise in your mystical sence; and I am sure in a Scriptural and spiritual sence it shews a carnal minde, and that it doth proceed from a spirit of the former temper, even among you of this Citie. I shall make it good in the Uses, apply­ing the Doctrine in this particular, to the People of this Citie, and in generall to all Christians.

But before we fall on the Application, take with me these Cautions:

1. I make not every differing brother, a divi­ding brother,Vide Zanch. de Eccles. nor every difference a ground suf­ficient for strife or division; and if divided, yet neither Heretique nor Schismatique so long as the difference is not plainly determined by Scripture, and that the difference doth not evidently make way for dangerous, and more pernicious opinions and practices.

2. A Difference and division, and strife betwixt [Page 45] Church and Church in several Kingdoms, is not so great, or of such evill consequence and hurtfull, as in a Church in one Kingdom; for times, places, and manners may much alter the Government in Churches according to Ecclesiastical, nay and gra­cious policy.

3. A Difference in these dayes of ours, Quod in Cy­priano naevus, in vobis fuligo, &c. Aug. Quod in patri­bus error, in Armenis Haerc­sis. Cot. Bolt. Arraign. of er­ror, p. 152. and a­mongst such as the men of these daies profess themselves, is worse, and more dangerous, and lesse tolerable then in any daies and times before; for the greater light, the greater love; more Go­spel, more peace should be.

4. That smaller differences when under the Name of Christ, this for him, and that against him, when really he is not concerned in them, but the very a­dopting him Patron of them, makes them dange­rously consequential, higher, and lesse reconcileable; for they most engage conscience, provoke zeal.

5. That differences taking on them (as truly most do) the name of men, and so gathering into divi­ded Churches, as well as distinguishing names, do declare them to be evill,Hinc Tertullia­nistae, Origini­stae, &c. Sic Brownistae, &c. etiam Jesuitae, &c. and proceed from carnal principles; for else all Truth, and waies meet in Christ, whose name we have owned, and glory in alone, viz. Christians; and more palpable are they that assume strange arrogant names to them­selves, which bespeaks nothing more then pride, envie, division, especially these being in one Church and that a reformed one.

These premised, which you ought to take along with you to allay sometimes the bitterness of speech (if there be any) for I direct not this to per­verse [Page 46]Heretiques sealed under a judgement to the last day, but to men, to Christians who were con­verted by the same means, nourished and brought up in the same ordinance, whose affections burned as they walked together in the house of God, and never more happy then in their publike and private meetings; but now estranged, if not envying, strive­ing, dividing like enemies, as if there was now no peace to be had with the old Puritan as in former times; against you must I make good this charge of the Apostle, and herein I must be plain, and if I be sharp, if too sharp, I cannot be so sharp with you as you are one with another;Non omnis qui parcit amicus, nec qui verbe­rat inimicus. Aug. unit. ep. 48. and happily I may be, and prove a better friend to you that call you carnal, then he that calls you Saints, and a check in the mouth is fitter for you then a stroke under the chin.

1. Doe not your strifes and divisions arise from Envyings? not to meddle with your State divisions, your boasting of triumphant and victori­ous enterprizes, your dis-officing, nay and persecu­ting of one another (though these fall under my cognizance, and take their rise from your dis-a­greements in opinion about religion) but only in point of Religion. What means your depra­ving not only of one Government, but all kinds of Government successively, as it hath grated on your evill humours, but of persons of honour, re­nown, religion, most tender consciences, of unspot­ted lives, zealous Martyrs for the truth, laying sad reproaches and aspersions on them in your Pam­phlets we read in the Country? What means those [Page 47]ridiculous and absurd retrolocutions, calling good evill, and evill good, bitter sweet, and sweet bitter, liberty thraldome, and thraldom liberty, falsitie fidelitie, and fidelity falsity, backsliding constan­cie, and constancie backsliding, true zeal sedition, and sedition true zeal? Whence are those self-admirations, hyperbolicall jactations, worse then the very Heathen Philosopher, that would not take the name [...] but [...]? What mean your several cries in the City, and Congregations, setting up Pauls Church, and Apollos Church, and Cephas his Church, and this the holyest, and that the purest, the heavenliest Church? come not these from envious emulations? if from love, I am sure it hath not the characters the Apostle in this Epistle attributes to it, 1 Cor. 13. First, he shews how far a man may act (as is thought in a chari­table way) without charity. Vers. 1, 2, 3. Though I speak with the tongues of men and angels, and have not charity, I am become as sounding brasse or a tink­ling cymbal. And though I have the gift of pro­phesie, and understand all mysteries and all knowledg: and though I have all faith, so that I could remove mountains, and have no charitie, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. Then what true charity amongst the members of the Lord Jesus will do, and will not do: Vers. 4, 5, 6. Charity suffereth long, and is kind: charitie envieth not: charity vaunteth not it self, is not puffed up, Doth not behave it self unseemly, seeketh not her [Page 48]own, is not easily provoked, thinketh no evill, Re­joyceth not in iniquitie, but rejoyceth in the truth: I confesse in your way you shew forth much of the first in gifts, elocutions, prophecies, &c. but I can­not in charity (unless I belie my knowledge and conscience) say that you suffer long, that you are kinde, that you envie not, that you vaunt not, that you are not puffed up, &c. which things must needs destroy the society and communion of the Saints of God, and sure that is not charity; No, no, thy envyings, strifes, and divisions, testifie to thy face O London, and we in the Country can witnesse against thee; for though thy divisions at first arose like a small handed cloud, now it hath quite spread over thee, and have been the heaviest hand that ever thou barest; nay, and they have spread over us too; the sparks, the flames of thy fire in whole sheets have light on our Houses and Towns: Whence have come any Emissaries to broach their dark lights, and infatuating opinions to divide our Congregations, but out of London? and these not only come with thy opinions, but with the same or more bitter, invective, scandali­zing and reproachfull languages, then we read in thy Satyricall toy-books, as if in the next Editi­on they were reprinted on their brests, with their amendments: So that the Vipers bred in thy bow­els and have even consumed thee, now creep into ours.

And to manifest the coldness of your affections, that you desire still to live in the fire, and that peace is not in your hearts, lo your earnest endea­vours [Page 49]for a toleration, not a bare connivance, but a command to divide; lo your writings against the restraint of all evils, of any evils, that so you may proceed to a Mathematical division. Some saying, I can live and keep my conscience amongst any; and so I have my liberty, I care not what the rest be; this Conscience is not such a one as Lots, as Davids; but he that can live in Sodome with them, may come to live in Hell with them; and this mans conscience cannot endure to have Com­munion with a weak brother, that can live with comfort and rest amongst men as ill as Devils: And others flie in the face of justice with persecu­tion, and of Goverment with Antichristianisme. What ailes these lowings of Oxen, and bleatings of Sheep? but envyings, strifes, and divisions; and such as are unchristian, fleshly, devillish; even such (if they be not suddainly reconciled or abated) will consume you: And as for my part, I had ra­ther you were cold, then luke-warm, and that an impious Sect, and Errour was solely maintained, and Truth it self persecuted, then all Errors tole­rated.

I will not enlarge my self further, least while I speak against division,Homicidae sunt apud Deum ta­les &c. & cum nobis semel mo­ricudum sit, illi tamen & odio, & verbis & delictis suis quotidic peri­munt. Cypr. Ep 55. p. 102. you say I have no desire to Union; only let me tell you that you are set on fire of hell; and you are of that evill one, that was a murtherer, 1 John 3.2. and though you do not actually slay, burn, and eat up one another, yet by degrees you are consuming one another, and in a degree murthering one another, putting them to death daily, whom nature hath ordered but once to die, and [Page 50]no marvel that St. James calls it divelish, and the fire is brought from hell, when as these sad envy­ings beseem rather the damned in hell, then the people of God on earth; for the happines of Gods Church shall be an aggravation to the miseries in in hell, and their glory the damneds envy, their triumph the damneds terror, to which our Savi­our thus speaks, Luke 13.28. There shall be weeping and gnashing of teeth, when yee shall see Abraham, and Isaac, and Jacob, and all the Prophets in the kingdome of God, and you your selves thurst out. When they shall see them thus and thus,Stridor denti­um opus est in­vidiae. whose goodnes and grace they mocked at on earth, their glory in heaven such will envy.

2. I must now tell you, that these things being so evident, that you are carnal; boast not of the Spi­rit, as if you had it, and none else, and therefore ye depart from the Antichristian Congregations: True, if they were so cleerly proved by Text of Scripture, it were good to divide; but do not you say so of them that you might justifie your divisi­on, and still nourish your envious strivings? but I say boast not of the Spirit, its not a spirit of en­vie, but it meekens mens spirits; its not a spirit of striving, but stirreth up to the assistance one of ano­ther; not a spirit of division, but unites the mem­bers of Jesus Christ with the strongest bonds that any society or body can be united withall;Qui sectarii sunt, licet vide­antur esse spiri­tualissimi, reve­ra tamen carna­les existunt. Musc. in loc. p. 81. boast not of the Gospel, its not a Gospel of contention, but reconciliation; not of division, but calls all true beleevers into one communion and spirituall fellowship; boast not that you are the spiritual ones, [Page 51]when no wayes more then yours discover carnality. And its a shame, nay it will be a greater condem­nation to this Citie to be yet carnal, then for Beth­saida and Chorazin not to beleeve; you seemed to beleeve, to repent, to embrace your faithfull Mini­sters with joy, and to make your Citie their re­fuge, who were your Cities glory; to save their lives who spend their lives on you and for you, who have been such glorious lights in your firma­ment, that have made you to out-shine other Cities, and encreased your glory to a greater degree be­yond what it hath been ever since it was a Ci­tie: and you have had many of these Ministers faithfull, laborious, godly, learned, who for their paucity seemed but the gleanings of this Church, yet better then the Vintage of the whole; and yet carnall? You again reciprocally followed them, maintained them, rejoyced in their doctrine, then laboured for their unity in the whole City; and to these adde, you suffered with them, and you were ready to break the ice for them that should have led you into the water; and yet carnal? What, the very Head of this Nation sick, rent, cut a pieces, one piece of it falling this way, another that, a third a third way, wherein there is little love, no rest, no ease night nor day, and having so many Phy­sitians with such admirable balm to apply? True, thy wounds and diseases are great and have fe­stred long, insomuch that they have infected the whole, and stink in the nostrils of thy sister Churches; but are these wounds incurable, these breaches, these divisions irreconcileable? True, it [Page 52]may be the dividing opinions are; but are the di­vided Christians? I must tell thee London, thou art ungratefull to thy Ministers, to thy God, and badly requitest him for his gracious protections, Christ Jesus for his Gospel-administrations; that when he hath delivered thee from thy former yoke, thou shouldst throw off his own yoke, and when he made an open way of a full union in the whole Church by his blessed mercies, and you to break yours asunder, sure you are and were of car­nall and unmortified hearts, which otherwise in these times would not so fully discover themselves, being like Nebuchadnezzars Image one part falling from another, because uncementable, being of seve­rall tempers and natures; if it be that you are spi­rituall, you will mourn for the divisions of the Church, labour to reunite and re-allie the forces of Gods people, which by such as you are thus scat­tered, and thus divided;

Use. My next endeavour is, (after the making good of the charge) to work some remedie for the crime, to extinguish the fire of envy, to take off the edge of strife, and to reconcile these carnall and dangerous divisions.

1. By shewing you the causes why we re-unite not.

2. By intermixing remedies with the causes.

3. By proposing some motives to make them effectuall to us.

First, the two first fall in together; we shall sub­joyn the meanes to remedie the evill under each particular; its a thing hath been much endeavou­red [Page 53]by many far more learned and judicious then my self; its a thing so desireable, so amiable, that its worth every mans prayer and work; a thing that gives occasion of great joy, 2 Thes. 1.3. Wee are bound to thank God alwayes for you, brethren, as it is meet, because that your faith groweth exceed­ingly, and the charity of every one of you all towards each other aboundeth. Unity, peace, what sweet and comfortable words they are? but as the con­stant drops of rain (though small) do more refri­gerate and refresh the hot and parched earth, then the sudden dashes of rain; let my small drop fol­low their sweet and pleasant showrs; it may con­tribute as much as a drop can do to this barren and thornie Church of ours.

You heard before that a carnal minde is the cause of these; That Satan, Hereticks, Jesuites, &c. are great promoters and aggravators of these mise­ries; But to passe by these, I speak to them that have been and may still seem to be in and of the Church of Christ, and the hinderances of union lies on the score

Of the

• Magistrate.
• Minister.
• People.

First, Of the Magistrate, whose duty it is to be so farre from scattering coals in the Church, and throwing in their bones of division, that they should be one of the filii olei on the left hand of the Candlestick, to speak peace unto her, and put forth her fires; but the reason why they abide still divided, and stand farre off from one another, [Page 54]nay, in part Adversaries, is, because

Of an

• Unwise
• Cowardly
• Self-interested

Magistrate.

1. An Unwise Magistrate that knows not that it is his duty to look after the peace of the Church as well as of your Common-wealth, when need requires, and in Policie he might labour for that Ecclesiasticall Unity, being a great preferva­tive to his just authority, and is sure to rule well a­mongst them that are pure, peaceable, conscienti­ous: And truly it is a most sad thing to have men more rich then wise, more popular then religious to rule over us, that know not what duty they owe to God in the Church, as well as of the Church in the Common wealth. But will you understand, is it persecution to doe justice, or is there any justice for a wronged, a defiled Church? Are notNon distin­guendum est ubi Scriptura non distinguit. Bolt. Arraign. of Error in loc. Rom. 13. all evill doers to be punished? is not sin that is indi­cted and made cleer so to be, to be prohibited? is this to offend and force conscience (that only falls under the power of God)Si quae igitur adversus vos le ges constitutae sunt, non bene facere cogimi ni, sed malefa­cere prohibemi­ni. Aug. cont. lit. Petil. l. 2. cap. 38. to hinder the pub­lick profession of that which is evill? Have any power to grant a Toleration to all Religions, and not a power to restrain any? or can you lawfully confirm any, and dissolve none? Is Christ in the sha­dow more to be protected and cared for then Christ in the substance? and are Kings and Princes more to adore and serve Christ coming, then Christ come? Cannot his Gospel challenge your sword as well as his Law? and because the equity and rea­son of the generall precept is not clear enough to [Page 55]you, do you expect divine particular instructions under the Gospel? or is it a lesse sin to be a false Apostle, then a false Prophet? Know you not that the winepresse as well as the watch-tower is set with­in the hedge of the Vineyard? or do ye expect that God should immediately from heaven, declare his dislike of such evil doings, execute justice, strike them with blindnes, or cast them into a bed of sicknes? if you were not Christians, you might ex­pect it; or if your Christian eyes were open, you might see very much to convince you herein in fearfull examples.

Be wise then O ye Judges, and kisse the Son with honour and reverence; offer to your King all you have; your golden Scepter as well as your Box of Myrrh and ointments; your sword, your glittering sharp sword as well as you glorious Scepter; and know that Christ calls for this now, and will once require an account for the use of all he hath given unto you: And lo then (if you be wise) the child Jesus swadled in his Truth and Government is laid before you; The Harlot cryes divide him, divide him; the true mother falls down at your feet, weep­ing and beseeching you for the Lords sake not to cut him, not to divide him, let her have him whole all, or none; Is there not a wise man amongst you to decide this?

2. The cowardly Magistrate that is so wise to understand this, yet he would be as wise as to save himself, he is afraid of a frown; their threats that maintain division are high and lofty, and them­selves in power; and its good to act within a safe [Page 56]line, and to dare no further then we may safely returne; its good to walk on fairly in a Magistrates pace, and take notice of none on either side; let them alone and part themselves; he that thrusts in betwixt two,Nec Christiani ultrà aut dura­re aut esse pos­sumus, si ad hoc ventum est, ut perditorum mi­nas atque insi­dias pertimesca­mus. Cypr. Ep. ad Corn. oft hath the most blows and the least thanks; and so the truth lies shred on the ground, trodden on, and none will gather it up. Oh where is the publick spirit fit for such a publick person? Did Moses, Nehemiah, &c. fear their lives in resisting and punishing a people deparing from God? Know, that the Lord threatens such as doe remove the bounds, Limites Ecclesiasticos: (Hos. 5.10. The Princes of Judah were like them that remove the bound: therefore I will pour out my wrath upon them like water.) and such as doe not with might and main maintain the truth, Jer. 9.3. Jehu and E­lias had other spirits, and in this respect (though the one good and the other bad) put on the same spirit, both being publick persons, publickly shewed them­selves in the front of Gods people against the ene­mies of the Church.1 Kings 19.14. 2 Kings 10.16 God equally stood towards them both, in calling them to publick offices; his cause equally concerned them both according to their places, and they both acted according to their capacities: Jehus sword was to be as keen as Eliahs tongue: but the Lord grant that our tongues be not so much the more too sharp with some, by how much the more the Magistrates sword is too dull.

Do you expect that the Lord should not act for himself yet? if he do, look that you taste deep in the cup of astonishment, and that you must bear the heavier for your toleration, your cowardly [Page 57]and ignoble spirits. With a very little variation, if and at all, is that true in this sence; Isai. 59.16. And hee saw that there was no man, and wondred that there was no intercessour: therefore his arm brought salvation unto him, and his righteousnesse, it sustained him. No man stepping in betwixt God and the people; not a Moses eminent for acts of prayer, not a Phinehas with his act of righte­ousnesse; its well if you have yet left an Elias to pray and preach to you, to help to pull down that untem­pered morter wherewith others build; else it might stand (so long as it could stand) for such poor and weak spirited Magistrates, and there would not then be a people in the world more miserable then you.

3. The self-interested Magistrate; as for those particular Interests, what they are, and how deep they may be laid by the Magistrates in the peo­ple, shall not be nominated, to avoid offences; But wheresoever a Magistrate is co-ingaged, or co-inga­ges a people with himself, there their secular re­spects will draw them to satisfie that people in all accommodations that may consist with their pow­er and honour, nay and sometimes against their ho­nour. This was too much in the Primitive Church; and it was an argument that the Parliament once took up in one of their Declarations against their late King, That he must (though himself should bee no Papist) congratulate the Papists in the free use of their religion, for the service they then did him; this is it that hinders union, that strengthens divi­sion, when such as these side into parties, and help on the division.

Those that cannot deny themselves, cannot affirm Christ or his Truth; and what worldly thing soe­ver swayes in the heart, it will flect and carry most powerfully the whole man after it into any party whatsoever; so Judas leaving the Apostles to sit down with the Scribes and Pharisees, who ever thought to have seen him in their Councel? Hi­stories are plentifull in such examples. He that sets not Gods glory in the top of his aimes, will ne­ver be found thorowly faithfull to the cause of God; hence is that exhortation Phil. 2.3, 4. Let nothing be done through strife, or vain-glory, but in lowliness of minde let each esteem other better then themselves. Look not every man on his own things, but every man also on the things of others. Mark how subordinately he sets the directions; First, let all your actions publick and private, sent of no­thing but love to the Church of God. 2. Then love not your selves, but sometimes wave your own things, and place the things of others in their room, in your minde, desire, and chief aimes: For asEx codem fonte huc usque dissidia continu­ata, & nunc acerbius quam usquam, & plu­ra quam usquā & absurdiora quam usquam falsa dogmata defenduntur. Zanch. in loc. Zanchie well observes, That though such may favour others for their own respects, yet e­ven in that and in all things else, that sinfull self-love shall eat up, as the lean Kine did the fat, all that truly makes to the welfare and peace of o­thers; and this hath been and still is, in civill and military Magistrates the cause of much envying, strife, and great divisions; above all men a Magi­strate should least love himself, and bee like the highest bough of the tree, hung with bunches of fruit, dropping into the mouths and skirts of them [Page 59]that are before him; for him to love himself, is for the Sun to be the darkest. Make then other mens busines your own, for you are Magistrates not for your selves, but them; and labour to strike into those businesse that are in your sphere, wherein you may honour God most, bearing that Motto in your minde, 1 Sam. 2.30. Wherefore the Lord God of Israel saith, I said indeed, that thy house, and the house of thy father should walk before me for ever: but now the Lord saith, Be it far from me; for them that honour me, I will honour, and they that despise me, shall be lightly esteemed. Well then, if we had a Magistracy wise, that could understand; or unby­assed, that would understand; and couragious, to act according to what they understand, we should see truth waited on with peace and righteousnesse, and the lovers of truth live comfortably and rejoycing­ly on the brests of Kings and Princes.

2. As touching the Ministers, something is a­misse in them, nay some a chief cause hereof; though I think it was beside their intention, and some would now have wisht to have burnt in the flames of per­secution before these times, or been buried in the greedy Seas, rather then they should escape one fire to kindle a worse. Yet some there are whose hearts rejoyce that they have brought their divi­sions to this perfection. Who would have rejoyced in the expectation of these times ten yeers since, if one should have ascertained them of so great a Reformation? and when even now they had their desires, they exceedingly loathed them. A word to these in reference

• 1. To themselves.
• 2. To others.

1. To such as have undertaken the calling of the Ministry, as concerning themselves, their divisi­ons have bin the worst of all divisions; their schisms look like heresies, and their strifes like waves; theirs are examplary; when the chief parts of the body are distempered, all the rest must needs bee grievously affected and afflicted. To you thus;

1. Take heed of the humour of Diotrephes; if the Church do not give thee that honour and respect thou judgest fit for thy self, and worthy of thee, do not straight quarrel with the Church, reproach, and discredit it, and then cast out for another way wherein thou maist be more eminent, and have a party that will cry thee up. Of such the Apostle forewarned, Acts 20.30. Also of your own selves shall men arise, speaking perverse things, to draw a­way disciples after them; whereon saith Calvin in loc. Ambitio est mater omnium haerese [...]. and so of strife, envy, and these divisions of fond disputes to seem some body, perverse and froward in their dis­putes, &c.

Let us therefore in the fear of God prefer one another, give the right hand of fellowship one to another; be tender of one anothers honour, and la­bour to cast the mantle over thy brothers infirmi­ties; be every man as in the Sanctuary, content to be set in his own order, and stand like the fixed stars in the Firmament, though all having not the like glory, yet preserving one another in his glo­ry. Let us not be too confident of our private [Page 61]judgements, but enquire of others, and yeeld, or at the least suspend thy own from the publick, if con­trary to the determination of many holy, gracious, and learned men; let us take unto our selves the rule of the Apostle, 2 Tim. 2.23, 24, 25. But foolish and unlearned questions avoid, knowing that they do gen­der strifes. And the servant of the Lord must not strive: but be gentle unto all men, apt to teach, patient: In meekness instructing those that oppose themselves, if God peradventure will give them repentance to the acknowledging of the truth.

2. So far as you agree, practice together, that you may be fellow labourers; mutual undertakings com­monly bind the hearts and affections of men in all callings, and engage us to mutuall assistance.Babing. in Exod. The Church is a ship, saith one, the Spirit the Steerman, the Ministers as the Oares, that must lift together, and strike together, if they will have the Ship to speed well. Friends that walk to one journies end, will walk together as much as may be, meet as oft as may be; our ends carrie the same pretences; why walke we two waies? keep not asunder in all, because of some dif­ferences.

Therefore take heed that your Ink be not mixed with gall, though sometimes with vinegar; let not the least of the poison of Aspes lie under your tongues; a little thing will keep them from union that have walked abroad at large and have no mind to return: Its the strangest thing and most dishonourable for such as we to disagree; we see if Captains fall out, their Souldiers will side right or [Page 62]wrong: I wish it was not so in the Church. Let us strive to keep as close as we can together, to lay aside as much of our selves as we can; however to walk so farre as we may safely together, and wait till the Lord shall reveal the rest unto us. Thus much concerning our selves one to another.

2. In reference to the Church; let the peace and union of others be deare to us; to whom should it be precious if not to us, who have charge over them in the Lord? and for this end,

1. Urge this Doctrine much on them, in refe­rence to our fellowship, and the Articles of our Creed, and a truth so much inculcated in Scripture.

2. Be Catechizing much, a duty much com­mended to us by the reverend Synod; its well if it were set up. Do such as are well grounded in the faith backslide and divide from the Church? very few; most returne: yet some there must be for ex­ample to them that stand; for above 900 yeares af­ter Christ this duty was much exercised, and then neglected,Vide Mr Tor­shel his Exer­citat. on Mal. joyned to Bar­low. p. 36.37. till the rising up of Luther; and King James tells us, that the reason why so many fell into Popery and errors, was, their ungroundednesse in the points of Catechisme: and it was strictly enjoyned, but loosely observed in the Church, when over much rashnesse overspread this Kingdome. The Minister that uses it, shall find as much comfort in his people as they benefit by him. The Apostle takes this course, considering the weaknesse of his people, ver. 1 hujus Capitis; [...]. he fed them with milk, or as it is in the Originall, gave them milk to drink, because of their carnall minds; that is, he instruct­ed [Page 63]them in the plain foundations of Christianity; such as contained enough to save them; and very e­difying and wholesome Truths; he did as a good Schoolmaster, layes a good foundation in Gram­mar; for when they hoist them up into books high­er then they can well digest, they neither under­stand them, nor any whit benefit; but are confu­sed, ignorant, proud, and ordinarily run into Gram­mar Errors. For the Apostle kept not strong meat from them to wrong them, but because they were not fit for it, and so might do them more hurt then good; puffe them up, and make them seem know­ing Christians, when they know nothing as they ought; viz. whats that judgement of method, and understanding of sence, as become solid and sober Christians: and thus the Apostle deals with the Hebrewes, he brings them back to the place in Christianity where they began, and makes them Christian Abcedarians again, beginning at the ele­ments, the rudiments, or principles (as the word sig­nifies in the heathen Authors) or affections of Chri­stianity, Heb. 5.12.13. For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God, and are become such as have need of milk, and not of strong meat. For every one that useth milk, is unskilfull in the word of righteousnesse for he is a babe. This is a safe and sure way to lay a good foundation, and make them fit for great proficien­cy in the School of Christ.

3. Let them that receive members divided from others, take the Apostles caveat, 1 Cor. 3.10.Monentur ita­que doctores, ut inter docendum respectum in­firmorum habe­ant illis se in omnibus & verbis, & do­ctrinae, & vitae moribus accom­modent, & co­rum se captui attemperent, ut ab elementis in­cipiant, nec alti­us conseendant, quam sequi pos­sunt, ut denique paulatim distil­let doctrinam, ne largius infu­sa superfluat, ut eos omnes, &c. Marl. in 1 Cor. 1.2.2. [...]. Elementa initii. Par. Ru­dimenta, quia sunt pro rudi­bus. Primordia vel initia Chri­stiani. [Page 64] According to the grace of God which is given unto me, as a wise master-builder I have laid the founda­tion, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For as vers. 9. They were labourers together with God, and begun a good foundation for a glorious frame of grace; now they come to you, take heed, build ac­cording to the good foundation laid and begun; else you may spoil them in respect of what is alrea­dy wrought, and of what shall be wrought.

4. Countenance them not in their foolish wrangling questions, either in things beyond them, or beside them, especially in the unravelling of them, there being no profitablenesse: and let not acceptance and encouragement be given of thee to any that out of wantonnesse, curiosity &c. with­draw from an holy and conscionable ministry unto thy own, unlesse it be upon extraordinary and unusuall occasions, such as Christian liberty al­lows, and wisdome may make use of without scandal. Do not quarrell, but check them, for I know no minister but he desireth to be deare in the eyes of the godly, and much in their thoughts and prayers; onely he would have himself so set up in others, that his love should not procure anothers hate, his honour anothers shame, his respect ano­thers slight; no, but would have a fellow-sharing with all in the hearts of all, therefore he would give to all their share, and not impropriate others hearers to be his followers; and chiefly make them Christs: so let every minister deny his own name, and not gather any to cry up his name, as [Page 65] John did in John 1.23. He said I am the voice of one crying in the wildernesse, Make straight the way of the Lord.

5. If thou dost resolve their quaeries and niceties, let them be according to the Apostles rule, in the evident power and strength of spirituall reason, and in the Authority of his ministry.

6. Let him labour to preserve his own peace and unity among them over which the Lord hath set him; for many corrupt men out of envy and dislike to such particular persons, do divide from their Con­gregations; and at the best, if thou be at just diffe­rence with them, thy exhortations to peace can­not be well taken, where they see contrary actions; men loving to have the double light of life and do­ctrine going before them, and many being willing to find out stumbling blocks for themselves in the wayes of God. Follow peace with all men; if possible, labour to preserve it; avoid just occasions; be apt to put up injuries; flee suits, and contentions; Lord it not over them, that they may see thy de­sire is after unity and peace, thy actions being the reall proof, and testimonies of thy exhortation; for want of the practise of these and such like rules, much is added to our divisions.

Lastly, the people are a grand cause of this di­vision, and this is most apparent out of the Text. We see here Paul pleads for himself, and throws away all his followers; and he taxes no ministers else as desiring or labouring after any such thing: but wholly and onely charges it upon the score of the Corinthians; it were they that envied, and stri­ved [Page 66]amongst themseves: some for Paul, others for Apollos, a third party for Cephas, without their seek­ing for. Now briefly (because we have spoken to this something already) to shew you some other grounds of the peoples prompt, and ready sun­dring themselves;

1. From The too much affectation of the particu­lar gifts of this man above another; therefore they cry him up above another, and resolve to follow him and none other.

1. Know, that thou oughtest not to have thy admiration drawn to any persons by their gifts, or any other wayes.

2. That thou hast (if a member of Christ) an in­terest in all their gifts, and equally sharing in one as well as another, and all sent and given for thee; not this man alone, but this, and that, &c. Eph. 3.8. Unto me who am the least of all saints, is this grace given, that I should preach among the Gen­tiles the unsearchable riches of Christ; In whom we have boldnesse and accesse with confidence by faith in him. 1 Cor. 3.22. Whether Paul, or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours.

2. From a Zealous affection he beares to him whom God hath made most instrumentall for his good in the exercising of these gifts; and there­fore looks on it as his bounden duty to own him, admire him, and follow him before another: he does (as he thinks) out of a pious, and due esteem of him.

Know therefore, 1. That it is not his gifts that [Page 67]hath wrought this in thee, or for thee, but the grace of God through them.

2. The Lord if he had pleased, could have cho­sen another for the work, and endowed the mean­est of his creatures with power sufficient to effect this.

3. Hereby thou mayest take too much from God, and attribute it to the instrument by himself: and though thou thinkest otherwise, and denyest it, yet God will not part with the glory of thy words, and actions, as well as of thy inward esteem.

4. Thou mayest love him with an higher degree of love then another, but not with another love.

5. Another may be useful and serviceable for thee in another estate, as he in this. Its not all to con­vert a man, but to strengthen him; nay after thy beginning the work is behind; not all to Paul for planting, but some to Apollos for watering.

6. If this man die before the work of grace be finished, even dye before thee; take heed then of a sensible decay, or you must acknowledge a spiri­rituall dotage.

3. From weaknesse of judgement, that looks at the floscular phrases; and flourishing deckings of their high expressions; as if it was a more high and mysterious Divinity then usually they heare. Sim­plex turba eo pro doctoribus; Marlor in Cor. illos consuevit ha­bere; quo minus quae dicunt intelligit.

Know therefore, 1. How to strip such a holy day Sermon of its fine cloathes, and then compare it to plain and old Divinity, and that by the plain and evident truths of God.

2. Examine seriously which comes the nearest, and quickest to the heart; which sticks most in the braine without further descent, and fastening on the conscience.

3. Be soundly grounded upon the Fundamen­tals of Religion, and have them confirmed to thy mind and judgement on Scripture proof, and withall bring in thy own former experience in the wayes of God.

4.Quid vero astutius, quidve subtilius, quam ut Christi ad­ventu prostra­tus, & inventus inimi [...]us (post­quam lux genti­bus venit, &c) videns illa ido­la derelicta, & per nimium cre­dentium populū sedes suas, ac Templa dejecta, excogitaverit novam fraudē. ut sub ipso Christiani no­minis titulo fallat ineuntes; haereses invenit, & seismata, qui­bus subverteret fidem, veritatē corrumperet, scinderet unita­tem; quos deti­nere non potest in viae veteris cacitate, circū ­scribit, & deci­pit in novi iti­neris errore: ra­pit de ipsa Ec­clesia homines, & dum sibi ap­propinquâsse jā lumini, atque e­vasisse saeculi noctem viden­tur, alias nesci­entes tenebras infundit, &c. Cypr. de unit. Eccles. p. 231. From want of experience, and over Satans wiles: if he cannot destroy, he would distract a people: if he cannot keepe them from going to heaven, he would have them at a losse, and puzzle them in the way, and fill them full of doubts, crosse-wayes, &c. and in all his propo­sals to them of new wayes, he will put them under the name of Christ, and with the same Authority, face, and language as the true way; being an An­gell of light, and his ministers ministers of righte­ousnesse: and many simple souls with good intenti­ons and aims at higher Spirituall atchievements, di­vide from the true, and old way of Christ.

Therfore, 1. Beg wisdome of the Father: be wise as serpents to prevent that old serpent.

2. Trust not thy own judgement: be frequent in the counsells of the righteous.

5. Unsetlednesse of spirit is a cause of Division: not onely a particular doubting of this or that truth, upon such and such grounds of a mistaken truth, but a generall unsettled frame of mind, con­stant to nothing, no, not to errour it self: as many likewise possesse themselves with an opinion [Page 69]of unsetlednesse; that is, to hang in the expectation of new light in substance, not a further light in the same thing; and maintain that they should not be firm to any thing, not knowing when they have fully obtained a truth, or whether that which now they take for a truth, will hereafter prove an errour, and so must needs stand ready to entertain any mo­tion of mutation; and to cure this,

1. Mind the state of thy soul, whether thou dost particularly increase in grace, or no: sure if thou findest a fruitfulnesse in reall grace,2 Pet. 3.17.18 and a gra­cious thriving come upon thy soul, thou wilt not a­bide wavering.

2. Humbly implore of God (being sensible of thine own,Psal. 51.12. or others lapsings) the settlement of his spirit.

3. Forsake not the Assemblies of Gods peo­ple,Heb. 10.24, 25. whether private, or publick; they will re­cover a tottering mind.

4. Neglect not any practicall duty, and where thou performest it, do it in relation to the promise annexed to it; for there is no duty left without the assistance of a spirituall promise. If thou beest loose in one way, thou wilt be loose in many; and if thou beest uncertaine with God in any, God may give thee over to a generall loosenesse in all; oh therefore, tolerate thy self not in the least evill.

6. A last occasion and ground of division is a superlative liberty due unto Prerogative saints, under which all heteroclitall judgements lies couched: this hath been so much searchad into by others, that I need to say nothing in reproof, onely pro­pose [Page 70]to every true conscientious professor these considerations.

1. That none can divide from any Congregati­on upon hopes of obtaining more purity, light, and Christian liberty, &c. unlesse he be infallibly assu­red that he falls into a way more Scripturall, and a­greeing to the plain speaking Texts of Scripture: he must else most precipitantly and ignorantly run from them (if the way be not groundedly cleared to him before) or make his liberty of Conscience a meer pretence for his division, which is either to vex the Church, or please his lusts.

2. That our Christian liberty lies not loose, nei­ther under the definitive determination of any man; but our Christian liberty either lies explained in Christs laws in things necessary, or may paralel to some of his Laws in things indifferent; and these Laws are to be easily known of all, whereby the happy peace and unity of the Church is much setled: Our liberty is a necessitous, not an arbitra­ry liberty; fixed, not unbounded; ordered, not con­fused; reall, not imaginary; explained, not myste­rious; holy, not licencious, but wholly serving the Lord.

3. That there is no Christian liberty, that de­stroys naturall affection, civill bonds and interests; that gives way to any ungratefull and unfaithfull treachery in civill matters; but rather confirmes and rightly orders the contrary; much lesse is de­structive to the order, decency, peace and unity of a Church.

4. That the use of all Christian liberty in things [Page 71]indifferent is allowed for the preservation of our Christian brother, with whom we are commanded to bear as a weaker brother, not to offend a little one, to lay no stumbling blocks before him; which weaker brother you judge to be the Church that you doe forsake, and from whom you divide: that Church dwelling as it were in a lower region, and sitting in a more unknowing Classis then you do; and therefore by the Gospel rule you ought to have a care that you offend them not (and of them there be many thousands) in the use of your Chri­stian liberty.

5. That all liberty ought to serve unto the King­dome of Christ; else the priviledges of his King­dome would destroy the being of it: and so by necessary consequence all liberty must serve to uni­ty; Unity being absolutely necessary to the well-being of his Church.

And that thou maist walk like a Christian in the use of thy liberty, take these Directions. Have not an overweening conceit of thy own judgement, worth, and excellency; this will cause thee else to despise others, to put thy self before others, and in all actions and disputes to shew more ingenuity, then conscience. Such a minde is an enemy to the Spirit, stands open to temptation, especially to se­ductions, and hath man more then God before his eyes. Be sober minded, and of a sober carriage, for he that hath an intoxicated fancy, and an inebria­ted brain, knows not himself, nor where he is, he is sick of wholsome truths, and reels too and fro in his minde from this opinion to that, but adheres to [Page 72]none. Bee you then babes, not in knowledge, but in actions; bee yee little ones as in the eyes of the world, so in your own; such will be spirituall chil­dren, children associating and uniting together; such seldom fall from the truth, and divide from the Church. In a word, let him that names the Lord Jesus Christ depart from iniquity, separate betwixt himself and sin; for its unmortified lusts in us that causeth us to divide; let us be contentious against sin within us, sin without us, striving against the corruptions of nature, temptations of Satan, the oppositions and allurements of the world: On these if a man spend his zeal, the strength of strife, the activity of division, he shall find much bro­therly concord and unity in the wayes of Christs Kingdom, nor leisure to dispute unnecessaries, nor will to divide for them.

I am now tedious to my self, much more to you; let me but set on these instructions and directions by a motive or two and so conclude.

[...] à [...] à In conjugatio­ne Piel signi­ficat dividere. Therefore the Greeks called them [...]. Leigh and Weems.If I could perswade you that you were guilty of envy, strife, and division, I should perswade you to leave it, especially those actions wherein they ap­pear. I know you see it in your selves; oh leave this Pharasaical, this meerly Pharasaical way; the Church of the Jews in their decaying age fell into several Sects; the Sadduce, the Pharisee, the watch­ing and the strict-living Pharisee, the Essaeni; and so the Church of Rome in their backsliding age, fell into their Fryers, and them of severall sorts, &c. Oh let this scandall passe from us, and let us not be in a dying age when we should be reviving; let [Page 73]us all study now how to make peace; make it your business every one of you in your places and cal­lings, Masters, Magistrates, Ministers, &c. to put on this smooth skin, this meek heart, and to pro­cure peace and unity in the Church of Christ; and for this end consider,

How the Church of God stands towards

• Her self.
• Christ her Head.
• Her Enemies.

[...] transla­ted by the 70 evermore con­gregare, or [...], congre­gatio, and so [...].First, concerning the Church as she is in her self: not only many precious promises of peace and unity are made unto her, but the Gospel (the com­plement of promises) holds out the same by way of direction; love as a stream runs thorow the whole channel of Scriptures; its the great cry of all the Prophets and Apostles; if it had been an Observation scattered in one or two places, that had been sufficient; but its that silver string that is drawn thorow all the Epistles, and tyed on a most compleat knot in St. Johns Epistles.

And as these commands are sent to the Church and all that is of her, so mark under what Parables she is shadowed forth in Scripture; to name but a few: Shee is frequently compared to a vineyard, and that must not lie common, but be let forth to husband­men to be fenced, the trees pruned and watched, the stones cast out, the bryars plucked up and burnt, the Foxes taken; I cannot stand to com­ment upon all these passages. Shee is again set forth to St. Peter under a sheet; this sheet hath four corners, which are the four parts of the world, out of which the Church was to be called: in these are [Page 74]all creatures, and all these are common and mixed together in one sheet; but as corn of several grains thrown into a sheet will soon be mingled, so all people, nations, and languages without separation, or distinction, being called, are to hold communi­on. Shee is frequently compared to a body, as in this Epistle, not as in reference to Christ their Head (as in Ephes. 5.) but in reference one to another, as members. 1. All the members are firmly knit by sinews. 2. What gifts that any have, the rest par­take of. 3. There is need of the weakest. And here I must insert a Storie much used: There were oft grievous broiles betwixt the Commons and No­bles of Rome: Livius Decad 1. l. 7. Mr. Par. in Rom. 12.4. once among the rest, when the people had banded themselves, and the Common-wealth in great danger, the Senate sent unto the people one Menenius Agrippa, a famous Orator, to per­swade them; He tells them this Parable, On a time saith he, the members of the body objected a­gainst the stomack, that it devoured all, and idlely and sluggishly lay in the midst of the body, while the rest of the members laboured full sore; where­upon the foot refused to stir and carry the stomack, the hand refused to put meat into the mouth, the mouth to receive it, the teeth to chew it, &c. what followed? the stomack being empty, the eie be­gan to be dim, the hand weak, the feet feeble, all the members began to faint, and the whole body to wither; so that at last they were compelled to be friends with the stomack, and they learned, that the stomack is the most profitable to all the mem­bers of the body; and by this parable he quieted [Page 75]the people, and brought them to concord with the Senate, and so ought it to be in the Church.

Again let us look upon the Epithites given to her; Friends, not only to Christ, but to one another; Brethren, begat of the same word, bound together per eadem sacramenta unitatis; and having subdu­ed the Egyptian that would have enslaved you, will you kill one another? not only heirs but co-heirs of one Kingdome, whereof we hear of no division: Nay, to make up all, Shee is called one; not onely one by way of distinction,Ʋritas Distinguens & Conjungens. because the Concubines that pretend some right to Christ are many, the Papist, the Jacobite, &c. and those that quite a­bominate Christ are many, the Jew, Turk, Persian &c. and she is but one, from, and out of all these; but one, perfectly one in her self, having one God, &c.

All these laid together they conspire nothing but unity; and are they that are of the Church, nay the Church, yet divided? what the persecu­tors in the Primitive dayes made you seem to be by putting on you Bears skins, &c. you really act on one another to your power, by putting on you their hearts and affections. You are Heirs of heaven, but do you expect to stand before Christ as Paul's or Apollo's his disciples? Will you appear as of this or that sect or Church? no, no, I am afraid ere then many of your works must be burnt, and that by fire, and its well if some of you escape it; for your works are very rotten and counterfeit: Oh therefore you that professe the true Church, agree of one way, before you appear before the [Page 76]Head of this Church, for I would say to such, as the Apostle, 2 Cor. 10.7. Do ye look on things after the outward appearance? if any man trust to himself, that he is Christs, let him of himself think this again, that as he is Christs, even so we are Christs. And sure, if we belong to one Christ, why should we be of two Churches? hath he two? Nay, conclude this, from the nature and constitution of the Church; For the Apostle saith, 1 Cor. 11.1. Be yee followers of me, even as I also am of Christ.

2. Let us look upon the Church in reference un­to Christ. Shee is a Queen having a garment of divers colours of needle-work, yet all these colours, these gifts so excellently are placed, that they make up that one garment, and her very beautifull in the Kings eyes. Called a flock, washed, and even shorn; not scattered, but in one sheepfold; and all these bringing forth twins: The House of God: Doth the God of peace dwell in the midst of you?

There is one head, and one body; one Spouse, and one Husband; one Shepherd, and one Flock; one Lord, and one way: Eph. 4.1. I therefore the pri­soner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called. Mark what he exhorts us unto, viz. a walking answerable to our calling. And what more answers Truth then U­nity, as the natural daughter of the mother? and that is shewed, ver. 2, 3, 4— With all lowliness and meekness, with long-suffering, forbearing one another in love: Endeavouring to keep the unity of the Spi­rit in the bond of peace. There is one body, &c. and he shews the means of preserving this, by using our [Page 77]gifts to this end, ver. 7. But unto every one of us is given grace, according to the measure of the gift of Christ. Though all one in substance, yet different in gifts; yet this difference not to make difference, but to maintain joyntly the unity of the whole, ver. 12. And then he applyes this doctrine of Unity by way of dehortation, ver. 14. and exhortation and direction, ver. 15, 16. Nay, more cannot be said then by the Apostle, Hebr. 2.11. —He that san­ctifieth, and they who are sanctified, are all of one: for which cause he is not ashamed to call them bre­thren. And sure, that vertue whereby we are made one with Christ, should make us all as one. God the Father so preserved our Saviour, that his coat was undivided, and not a bone broken: and such should be his mystical coat, the Discipline of his Church; and his mystical body, his members in the truth of Jesus. Those then that will keep close to Christ, need to keep close to his Church: He is the fountain; stop the fountain, where are the streams? He is the root, that gives sap onely to the bran­ches uncut off. Surely (Beloved) we stop the foun­tain head, we cut our selves from Christ, if wee leave the body of Christ; we indeed lose our re­lation to Christ wholly. And that you may see whether it be not so, that you lose Christ in losing his spouse, his body, search and deal with your selves impartially, and know of your selves since your divisions,

1. Whether softnes of heart, and tendernesse of conscience be not lessened?

2. Whether duties of holy practise be not neglected?

3. Whether, when thou hast thoughts to re­joyne, pride, in much strength and power appears in thee?

4. Whether the very reall warmth of true af­fection to godly Ministers, brethren, and naturall friends (if not in thy division) be not decayed?

5. Whether much confusion be not in thy thoughts?

6. Whether sound knowledge, saving light that brings peace, and joy on sure grounds, be in­creased in thee?

7. Whether yet thy mind flotes not? whe­thou makest a period in thy present division, and there rests thy mind: Sure by these, and the like queries thou mayest put to thy soul, thou shalt find in truth, that thy division from the Church of Christ, was a division from Christ, and since then he hath with-held the most sweet, effectual, and sa­ving operations of the spirit from thee. Thus if we consider the Church in it self, & would preserve it in its essence, beauty, and glory; if we look upon her in reference to Christ how nearly joyned, we must (if we desire to belong unto Christ,) keep close to her; unlesse thou expectest salvation out of Christ, or Christ out of the Church.

Lastly, we must now consider her as she stands in relation to them that are not of her, even to her enemies: And this with the rest might lay a great ingagement to seek her peace, and unity.

If we consider her desiring,

• To have them saved.
• To be saved from them.

First, As she desires to save them, or to have [Page 79] them sav'd. They cannot be sav'd out of the Church the dividers themselves confessing: and we must or ought to endevour their salvation; at least they are to have the tenders of salvation, 1 Tim. 2.4. Who will have all men to be saved, and to come unto the know­ledge of the truth. Nay, to have our utmost ende­vours, Rom. 10.1. Brethren, my hearts desire and prayer to God for Israel is, that they might be saved. They are your brethren by nature, and question­lesse many of them in grace too: What have you to wo for you, to invite them in unto you? Peace, a place of unity and rest, every one desires; What may they finde with you, that are the Church of God? If not with you, then where? Better it is, will they say, to keep a way I have received from my forefathers, and of which I have some proba­ble grounds, then to undertake a new way, where I shall find no certainty, lose that little Religion I have, and find none other unlesse it be in disputes, doubts, changes, strifes, divisions, objections, &c. As once the distraction of the Church of Ger­many gave occasion to a Prince thereof thus to an­swer to those that perswaded him to turn Lutheran; If I associate with you, then I am censured of o­thers; if I associate with others,Si me adjungo vobis, tune con­demnor ab aliis; si me aliis ad­jungo, à vobis condemnor; quid fugiam, vidco; sed quid sequar, nō habco. Raul. 2. l. c. 5. Sect. 2. p. 249. then I am cen­sured of you; What to decline I see, but what to follow I find not.

1. Then he will enquire for the Doctrine of salvation; Is the name of God one on whom they call? is the Creed one, and onely one? Its said, Isa. 2.2. And it shall come to passe in the last dayes, that the mountain of the Lords house shall be established in [Page 80]the top of the mountains, and shall be exalted above the hills. Can it be said so of us?

2. Then for discipline: hee would enjoy the truth with order;Christiani propter illas dissentiones & sectas in thea­tris à Genti­bus infidelibus derideri soliti fuerant: sicut etiam nunc in­ter Turcas, & Judaeos, eandem ob causam [...]ride­mur omnes. Zanch. c. 8 p. 538. Is there no confusion, disturbance, rents? Is there no envyings, strifes? &c. Where is your beauty, your amiablenesse but in this? Psal. 133.1. Behold how good, and how pleasant it is, for brethren to dwel together in unity. Christ Saith, Let your light shine before all men. and Phil. 4.5. Let your moderation be known unto all men. Your di­vision not onely drawes some weak souls after you, but keeps back many a soul from coming into the Church, loses and destroyes soules, justly open­ning the mouths of wicked ones against you, whose holy and peaceable conversation should stop them.

2. You desire to save your selves; then keep your walls in repair; that as Sanballat and Tobiah said of Jerusalem, their walls were so bad, a fox might run over them; and so truly of our Church; these, indeed, invite the thief to enter when the walls are down: and as you keep them in repair, so your selves in unitie; for your division weakens your selves: for envy through divisions may arise so high, that one partie may sit down to see the o­ther destroyed, though a worse come in their room: whereas their unitie might preserve them both. Experience, reason, and truth maintains this, to what sad ruines it hath brought famous Cities, Churches and Common-wealths: for envie, strife and division never cease, till they be buried in ru­ines, unlesse God reconcile their hearts: As two posts leaning upon one another, either stand by the [Page 81]strength, or fall by the weakness one of another. Nature, Reason, Historie, Experience and Scrip­ture fruitfully prove these things.

Considering all these, if any thing be dear to you, to you that should have the bowels of our Sa­viour; if the spouse of Christ, if your own unity with Christ the Head, if the salvation of others, and your own temporall preservation be valued of you, lay aside these envyings, strifes, and divisions; hold that one Faith in Unity, be knit together (as you would be to Christ) as one man; and where you see occasions of division, refusalls of union, drive and force upon men terms of unity; this is [...] to persecute one another with peace; And e­ven for Christs sake, for his Churches sake, for the strangers sake, for your own sake, I beseech you to lay to heart what hath been said; help to make up breaches you have made, and to honour the truth in your second return, and re-union to the Church of Christ. And so with the Apostles exhor­tation to these Corinthians, 1 Cor. 1.10. we conclude, Now I beseech you, brethren, by the Name of our Lord Jesus Christ, that yee all speak the same thing, and that there be no divisions among you: but that ye be perfectly joyned together in the same minde, and in the same judgment.