The Arraignment of the Present Schism(1), Treatise (2 of 2)

The Arraignment of the Present Schism(1) · Treatise (2 of 2)

p. 37Anſw. The chief a… gument for Separati…n….Here is the common and great argument; the ſtrongest hold which our Brethren of that way put moſt confidence in. But how weake, how unable to defend this their practiſe, when we have veiwed it a little, it will ſoone appear.

Anſw. Mixtures in Church communion, the common ſtock upon which ſchiſm hath uſually been graffed.1. In the firſt place, I might here minde them and you, of what is very conſiderable, how that this hath been the common ſtock. whereupon Schiſm hath uſually been grafted; the common plea and p. 38pretence, which for the moſt part hath been taken up by all Schiſmaticks, in defence of their ſeparation from the Church. In the third and fourth Centuries, the third and fourth hundreds of years after Chriſt, wee read of three great and famous Schiſms, the firſt of the Novacians, the ſecond of the Audeans, the third of the Donatiſts, all ſeparating from the Church. And what was the pretended ground of that their ſeparation? Why, ſtill the over great Indulgence of the Church, (as they thought) in receiving into, or keeping in her boſome, ſome whom they conceived unworthy of her Communion. This was the thing which Novatus cryed out againſt, that any of thoſe who in time of perſecution had fallen, ſhould be received again into the fellowſhip of the Church, I, though upon the manifeſtation of their Repentance. And becauſe he could not therein be hearkned to, he and his party ſeparated from the Church, petending to greater purity in their way, then was to be found in any other Churches upon Earth: Whence they were called (or rather called themſelves) by the name of Cathari, Cathari, qui ſeipſos iſto nomine quaſi propter mundiciem ſuper…iſſime atque …toſiſſime nominant Auguſt. de Haereſ.Puritans, a word which the Devill hath ſince made great uſe of, for the diſcountenancing of all power of godlyneſſe. And this it was which Audaeus, the Father of that ſecond Schiſm took ſo great offence at; Firſt the Pompe and pride of the Biſhops of his time, together with their Imperious inſolency, in Tyrannizing, over the flock committed to them; which being a great eye-ſore to him (and that juſtly,) he had often openly and tartly declamed againſt.**Nimia jam Epiſcoporum Chriſtian…. rum in ipſum gregem Dei inſolentia, & in vivendi more & genere ſuperbia, lux…, etiam, … opes & lanticia, quibus vir ille, & merito quidem (ut Epiphan. ſcribit,) offenſus ſaepe eos coram acerbe increpavit. Dinaeus de Hereſ. ex Anguſt. & Epiſt. Propter hominum vitia coetum orthedoxa Eccleſiae deſcrunt Andaei, (vel Audiani,) (quod Donatiſtarum erroris fu… poſtea ſeminarium,) ſc. propter foenora Chriſtianorum, & concubinatus coelibu…. Danaeus ibid. & vid. Simpſon de Haeret. et Theodor. And beſides, through the remiſneſſe of Diſcipline, there were divers Ʋſurers and Ʋncleane perſons tolerated in the Church.

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

And from the ſame root ſprang that latter Schiſm of the Anabaptiſts, p. 39which is now putting up here again in many parts of the Kingdom at this day.Cùm omnia ſceleribus plena ſint inter nos, promiſcuè ei…am ad. mitti omnes ad Coenam ſine graviori vel cenſurâ vel diſciplinâ, &c. Arct. Problem. de Anabapt. …. de Schiſmat. The firſt, and great diſtaſte which they took at the Reformed Churches, and whereupon they ſeparated, was, the ſcanlous lives of Miniſters, and people, that they did not walk anſwerably to their profeſſions, but were given over to all manner of ſcandalous evils; and yet notwithſtanding that they were promiſcuouſly admitted to the Sacrament of the Lords Supper, without any cenſure or diſcipline exerciſed upon them.

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

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

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

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

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

But yet let not the Church of God in this Kingdom be too deeply charged with this guilt.But no… ſo juſtly charged upon the Church of England. Suppoſe it that (de facto) ſuch unwarrantable mixtures have been, and yet …e to be found, yet cannot be properly p. 40put upon the Churches ſcore. What her Ordinance was touching the keeping back of ſcandalous perſons from the Sacrament, they which have read her ancient Rubrick, cannot be ignorant; and what at this day it is, let the late Directory ſpeak, which expreſſely excludes all perſons ignorant and ſcandalous, as not meet to partake in that holy Myſtery. Now, what though there have been, and (it may be) yet are ſome deplorable failings in the execution hereof, thorough ſome paſt and preſent unhappy obſtructions in the exerciſe of Diſcipline, yet cannot the Church properly ſtand charged with them.

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

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

Anſw. Enquire firſt whether they be unwarrantable.Here (in the firſt place) let it be enquired, whether the purging which our Brethren deſire, be ſuch as the word requires or no? Poſſibly in this caſe they may fiſh with a net of a larger and wider maske then ever the firſt Fiſhermen, Peter, and the reſt of the Apoſtles did; a net which will take none but grown fiſhes. As for weak Chriſtians, and perſons inoffenſive in their lives and converſations, unleſſe they can give poſitive, clear, and demonſtrative evidences of the work of grace in their hearts, it may be they will adjudge them unworthy of their Communion. Now, if ſo, we muſt here crave pardon if we go not up with them to the height of ſtrictneſſe, which we think the word will not bear us out in; herein we muſt profeſſe to exerciſe as much Charity as a holy diſcretion regulated by the Word will permit us, accounting it the ſafeſt courſe rather ampliare favores, to inlarge Goſpelfavours and priviledges, reaching them forth to all ſuch as we have no juſt and clear exception againſt, then to withold them from any to whom they of right appertain. And herein we preſume we ſhall do no more then what we have good warrant from our Lord and Maſter for, p. 41who in the dayes of his fleſh made good what was fore-told of him, not breaking the bruiſed reed, not quenching the ſmoaking flax; Iſ. 42. ….Isa 42but dealing gently, and tenderly with weak and feeble ones, reaching forth ſupportation and comfort to them as occaſion was offered.

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

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

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

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

The reaſon is plain. God hath not made all private Chriſtians Stewards, nor yet Surveyours in his Houſe, ſo as that every one ſhould take an exact notice of the conditions of all thoſe whom they hold communion with,All private Chriſtians are not Stewards in Gods houſe who are fit to be members of the Church, and who not; who are fit to come to the Lords Table, and who not. No, let them p. 42look to themſelves.1 Cor. 11. 231 Cor 11:23 That is Pauls rule, 1 Cor. 11. 28. Let a man examine himſelf, and ſo let him eate of that bread, and drink of that cup… Here is an exerciſe proper and uſuall for private Chriſtians, each one to try and examine himſelf: which if rightly and throughly done, it would make men leſſe intent upon others. As for others, they muſt ſtand or fall to their own Maſter. Look thou to thy ſelf; if others be not what they ſhould be, ſee that thou beeſt what thou oughteſt to be. In the mean time be not diſtaſted with the Church for their ſakes. It is Cyprians counſell cited by Aretius, and it is very wholſome and proper for theſe times. What though there be ſome Tares diſcovered in the Church, Vide Aret. Problem de Schiſm.(ſaith he) yet let not that be an impediment either to our faith or charity, ſo as to make us deſert that Church wherein we ſee ſuch a mix…ure; But let us for our parts labour every of us that we may be found good corn, that ſo when God ſhall come to gather his crop into his garner, we may not be caſt out. … Tim. 2. 20In a great houſe (ſo he goeth on) the Apoſtle will tell us, that there are not only veſſels of Gold and Silver, but alſo of Wood and Earth: Now let it be our care and indeavour to make this ſure that we are of the former ſort, that we be veſſels of honour: As for the other, leave them to their maker. God hath not made private Chriſtians Stewards, or Surveyours in his houſe.

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

Repl. Object.No? The Apoſtle ſaith it expreſly, 1 Cor. 5. 6. Know ye not that a little leaven leaveneth the whole lump? This he ſpeaks touching p. 43the inceſtuous perſon, who by his continuance in the Church of Corinth uncaſt out, indangered the whole Flock.

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

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

Queſt. The fourth and laſt enquirie is yet behinde; and that is, p. 44Whether this be a warrantable ſeparation or no.Qu. 4. Whether this ſeparation be unwarrantable. That ſome ſeparation may be ſo, I have ſhewen you already. Whether this be ſo or no, that is the queſtion. And yet no queſtion, in caſe it ſhall be demonſtrated to be either an unjuſt, Demonſtrated ſo to be; beingor raſh ſeparation: Both which, I feare, upon the tryall it will be found to bee.

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

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

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

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

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

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

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

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

p. 45Anſw. True, from Infidels and Idolaters; of ſuch the Apoſtle there ſpeaketh: And with ſuch, Chriſtians are not to have intimate ſocietie and communion, leſt thereby they be drawne to the imitation of their ſinnes, and ſo to the participation of their puniſhments; ſpecially, to have Religious communion with them in their Idolatrie. In this caſe (ſaith the Apoſtle) Touch not the unclean thing. However a civill converſe and commerce may be had with ſuch; yet into their ſecrets, their myſteries, let not our ſoules enter: More then this cannot be extorted from that Text. Now let the charge be made good againſt us, that we are ſuch, then we ſhall acknowledge a ſeparation from us juſt.

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

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

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

Anſw. Difference betwixt civill and religious communion.Not ſo neither: In as much as the one is an arbitrarie and voluntary, the other, a neceſſary communion. Whether to have intimate ſocietie, civill familiaritie with ſuch a one or no, it is in our owne choice: not ſo in religious communion. Now of ſuch a communion muſt the Apoſtle there be underſtood,1. The one arbitrary, the other neceſſary. Calv. Com…. ad loc. a voluntary and unneceſſary communion: Quatenus liberum eſt (ſaith Calvin upon it) ſo far as wee are left to our owne libertie, wee ought to decline the p. 46ſocietie of perſons openly ſcandalous, (ſpecially, in caſe once they be brought under the cenſure of the Church, the cenſure of Excommunication (which is the particular caſe in that Chapter:) Perſons ſcandalous, they ought to be excluded from religious communion with the Church; with ſuch the Church ſhould not eat, they ought not to be admitted to the Sacrament of the Lords Supper: and being excluded from her Communion, Chriſtians ought not to entertaine unneceſſary ſocietie with them.) Otherwiſe, civill communion with them may be had.p. Mart ad loc Peter Martyr putteth one caſe: Suppoſe a travellour in his journey (a caſe too ordinary) cannot be commoded with diet or lodging but in a profane Inne or Alchouſe, Calv. ad loc.may hee not therefore take in there? And Calvin puts the like: Suppoſe a man coming to an Ordinarie, ſee an excommunicate perſon there, may hee not ſit downe and eate with him? In theſe caſes a man is not left to his owne libertie and free choice: no more is a Chriſtian in his religious communnion. Whether hee will come to the Lords Table or no, it is not left to his owne choice; it is his dutie, not his libertie. And therefore, ſuppoſe the company communicating with him be not every wayes ſuch as hee could deſire, ſuppoſe ſome of them apparantly unworthy, yet is hee not thereupon to abſtaine from that Ordinance, much leſſe to ſeparate from that Church whereof God hath made him a member. To this I might add, The one of theſe is an inward, the other onelyonly an outward communion: the communion which a beleever hath with an unbeleever in eating of the Sacrament, is no other but what the unbeleever there hath with Chriſt, an outward and viſible communion: But in intimate ſocietie there is an inward communion; ſo as there is a broad difference betwixt the one and the other. Here then is no warrant which can yet be found in Scripture to make this ſeparation warrantable and juſt.

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

Anſw. Not ſo neither in reference to our Churches (I ſpeak ſtill for ſome, not for all) wherein, what-ever blots may be found, let me yet ſay, There were as great (if not greater) in the Church of Corinth. Have wee ſome ſome ſcandalous perſons tolerated amongſt us? So had they. Have we a mixture in our Communion? So had p. 47they.Tertim abuſus erat luxus, quod epulando uſ que ad e…rietatem p…tarent. Ille vero (inquit) eſt ebrius. Non a…cipi… haec quaſi …yperbolice dicta, ſed quod vere ſic profanarint ſacrum Ch…ſti ordinent Corinthii. Pareus ad l…c. G…la plus. ſe is indulgebant. Eſtiu… ad loc. A ſtrange mixture, ſpecially if that word be to be taken properly, (as ſome Expoſitours conceive it muſt be,) which the Apoſtle layeth in their Sacramentall diſh, 1 Cor. 11. 21. where he chargeth them, that when they came together to Celebrate the Lords Supper, and to have Chriſtian Communion in their Love-feaſts, (which were annexed to the Sacrament, immediatly either going before it, or following after it,**Dubium eſſe poſſit an hoc genus convi… pre…eſſerit apud Corinthios, aut conſecutum ſit ſacra myſteria. Chryſoſtomus aperte dicit conſecutum fuiſſe, quod videtur moribus veterum fuiſſe cōſonum, quia jejuni ſumebant; teſte Tertullian…, & Hieronymo. P. Mart. Com. in 1. Cor 11. 21.1 Cor 11:21 uncertain whether, though moſt probably the latter) ſome of them were Hungry, and others Drunken; however, if they were but intemperate in the uſe of the Creatures at that time, which Expoſitours generally conceive the word there to import; If ſo, here was ſuch a Mixture, as I hope our Congregations will not, cannot be charged with. Yet, for all this, and many other abuſes tolerated in that Church, we hear not a word from the Apoſtle, by way of advice and counſell to his Corinthians, that the godly party ſhould withdraw themſelves from Communion with ſuch a Church; Or that they ſhould mould and incorporate themſelves into a new body, a new Church, conſiſting of a ſelect party taken out of the old one. Which yet ſurely, had it been ſo neceſſary, or expedient, as now it is conceived by ſome to be, hee would not have neglected to put them upon: Still then it muſt remain an unjuſt Separation, notwithſtanding what ever ground can be alledged to the contrary.

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

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

Anſw, Suppoſe it that a people have ſuch a Power and Right, to chooſe their own Miniſters; yet having once choſen them, and God by giving a bleſſing to their Miniſtery, having ratified and confirmed that choice, evidencing that they are the Miniſters of God to p. 48them; whether may they now upon your pretext of greater Edification, take a liberty to themſelves to choſe new ones, toties quoties, as oft as they pleaſe,Maſter Burroughs. Ire. nic. c 22. and to run from one to another: This the moderate Authour of the late Irenicon, will by no meanes allow, but condemns as the direct way to bring in all kinde of diſorder and confuſion into the Church. And I think none, who are impartially judicious, but will therein ſubſcribe to him.

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

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

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

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

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

p. 491.1. The church not diſſolved. In as much as the Churches frame and fabrick hath not been hereby diſſolved and taken down. The Church-work which hath been, and yet is in hand in this Kingdom, is not new b…lding but repairing. No juſt reaſon why the Inhabitants ſhould forſake the houſe for that.

2.2. The church ſeeking out, her way. But ſuppoſe the Church hath not her way as yet laid out, yet it will not be denied but that ſhe hath been all this while ſeeking it out. Now for any in the mean time to withdraw and ſeparate themſelves from her is an advantage taken, not given. The ſtory tells us of Ezra, Ezr. Ezra 8. 21.Ezra 8:218. how that he with his company in their return from Babylon to Jeruſalem celebrated a Faſt at the River Ahavah, ſetting themſelves in a ſolemn manner to ſeek of God a right way, for themſelves and theirs. Now whileſt they were at their prayers, ſhould a party have broke away from them, upon pretext of a perfect knowledge of what they were ſeeking for, whether this had been a warrantable ſeparation, or no, I dare put it to them who take up this plea for themſelves.

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

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

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

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

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

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

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

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

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

p. 50Anſ. Suppoſe it (which yet for my own part I cannot ſuppoſe), yet will not that make it warrantable. In as much (firſt) as Toleration is properly of evil. Thou tolerateſt that woman Jezabel, Revel. 2. 20. However (in the ſecond place) Toleration doth not change the nature of the thing, but leaveth it as it findeth it. Much leſſe (in the third place) will a Toleration for the future juſtifie a precedent act done before tha… Toleration.

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

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

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

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

2. Neither (in the ſecond place) will it be found to be ſo weighty as to weigh down, as to juſtifie Schiſm. This being the weightier and greater evil of the two. This was Auguſtines Argument (as I told you) againſt the Donatiſts: And we may as truly take it up in this caſe. Though Toleration of ſome unwarrantable mixtures in a Church be an evil, yet is it not ſo great an evil as Separation upon that ground. p. 51Put them into the ballance together, and it will be found, that this preponderates, and weighs down that.The unadviſedneſs of the new Separation in many of the followers of that way: whoſe grounds are And, if ſo, needs muſt this be an unadviſed Separation.

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

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

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

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

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

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

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

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

1. In ſeparating at ſuch a time, in a time of Reformation. That hath been the practiſe here, and I preſume it hath been the ſame in many other parts of the Kingdom. Whileſt publike Authority hath been at p. 52work to finde out Gods way, private perſons have taken the advantage to ſet up their own. Whileſt the one hath been reforming, the other inſtead of joyning with them to ſtrengthen their hands, have been withdrawing, and ſeparating themſelves and others from them.

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

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

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

p. 532. Ʋnadviſed, being (as is charitably conceived) undertaken without due regard to, and conſideration of the conſequences following upon it, whether Civil, or Eccleſiaſtical, both which upon experience are ſound to be very ſad. In the Civil ſtate, how many diviſions and fractions have broke in at this door? Even to the dividing and breaking the neareſt relations, betwixt Maſters and Servants, Parents and Children, Husbands and Wives. In the Eccleſiaſtical ſtate, in the buſineſſe of the Church, what a ſtop, what a hinderance hath this been? The Churches ſayls were filled with a fair gale for Reformation, but this Remora how hath it ſtayed her courſe? Beſides, what an in-let hath it been to all ſorts of pernicious Errors and Hereſies, wherewith this Land at this day is annoyed as much as Egypt ever was with Lice, or Flies?

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

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

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

In the ſecond place I might apply my ſelf and this truth,Ʋſe 2. Exhortation to ſuch as are withdrawn, that they would return. to thoſe of our Brethren and Siſters, who are already faln under the guilt of this inditement: Intreating and beſeeching them in the Name of the Lord Jeſus Chriſt, that they would entertain thoughts of returning back again by the way by which they are gone, returning to the flocks from which they have ſtrayed, to communion with thoſe Churches from which they are departed, not perſiſting and going on to ſhame, contemn, condemn, diſquiet, hinder, indanger them, as p. 54by this their practiſe they do, and muſt do. But I have little heart to ſpend my tongue in ſpeaking unto them, who have leſſe heart to lend an ear to hear what is ſpoken. And therefore let me direct my ſpeech unto you, and that

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

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

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

And ſuch may Miniſters be. Not onelyonly by being active in this way, (which for the moſt part ſome of that coat ſtill are.Veteres ſcrutans hiſtorias inventre non poſſum ſcidiſſe Eccleſiam praeter cos qui ſa cerdotes a Deo poſiti fuerant & prophetae. Hieron. in Hoſ. 9. 8.Hos 9:8 It was Jeromes obſervation, that in all his reading he could never finde the Church rent by any Schiſm, but ſtill the Miniſters had a cheif and principal hand in it. An office very incongruous, and unſuitable to our office. God hath made us Paſtors to gather his flock, not to ſcatter it. Not onelyonly ſo, but when by their ſinful ſilence, their politike reſervedneſſe, their not appearing againſt it, they ſhall ſuffer ſo great an evil to grow to an head. Which they ought not to do out of what ever reſpects they bear to the perſons of any that are ingaged in it, or appear for it. Paul wanted no true affection unto Peter, and yet when he ſaw him faln in…o that unwarrantable Separation, he would not forbear him. No, he withſtands him to the face, Gal. 2. 11. Reproving him openly, Verſe 14. And this he did not fainedly, and in ſhew onelyonly; (as Jero… p. 55conſtrues that phraſe foreign, [to his face] as if it had been a packt buſineſſe betwixt Peter and him, for which miſconſtruction he is juſtly taken up by Auguſtine) but ſeriouſly and ex animo; ſo the next words declare it, [For he was to be blamed, Verſe 12.]

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

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

Queſt. What ſhall we do?

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

Take a word or two for each.

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

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

p. 56Two wayes of Cure there are practiſed by Phyſitians, the one is Paracelſus his, the other Galens; the former to cure ſimilia ſimilibus, like with like: the other, contraria contrariis, one contrary by another. And we ſhall finde them both uſeful in this Cure.

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

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

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

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

p. 572.2. Contraria contrariis. Cure diviſion by unity. The later is to cure one contrary by another. And this we ſhall alſo finde proper in this caſe. Here is confuſion, and how ſhall that be cured, but by Order? Here is Diviſion, how ſhall that be cured but by Ʋnity? viz. By ſetting up one way for the Churches to walk in. For this we have a promiſe. I will give them one heart, and one way. This God will do for his people.Ier. 32. 39.Jer 32:39 Pray we for the performance of it to us. This we have moſt of us ingaged our ſelves by Covenant to endeavor: viz. To bring all the Churches in theſe three Kingdoms to the neareſt conjunction and uniformity in Religion and Government, &c. And this let us earneſtly contend for, that there may be but one way amongſt us, (and that Gods way); one way of Worſhip, and one way of Government. This latter (viz. Diſcipline) it is the Churches hedge, which is of uſe (as for other ends,An eſtabliſhed Diſcipline the onelyonly way to cure our Diviſions. ſo) to keep her ſheep from ſcattering. No way ſo probable to heal our diviſions, and confuſions as the eſtabliſhing of this. In the ſecond dayes work of the Creation when there was nothing but a Chaos, a confuſed Maſſe, Heaven and Earth mingled together, God ſaid, Let there be a firmament in the midſt of the Waters. O that Authority would now ſay the ſame in this Kingdom at this day. In this ſecond day of Reformation what a Chaos of Confuſion is there upon the face of this Kingdom,Gen. 1. 6.Gen 1:6 by reaſon of the multiplicity of diviſions and diſorders in it? O that Authority would now ſay (and not ſay it, but do it, for ſuch was Gods ſaying, Dei dicere eſt facere,) Let there be a firmament, a Rakiah (as the Hebrew hath it) an Expanſion, a Rule and Order, which may ſpred it ſelf in a uniform way from one end of the Kingdom to the other; and that a foreign (as the Septuagint renders it) a Firmament, a Diſcipline firmly ſetled and eſtabliſhed in the Church. It is the want of this that hath bred, and it is the eſtabliſhing of this that muſt heal our preſent, and prevent our future diſtempers.

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

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

2.2. Be not over affected with novelties. Be not over-affected with novelties, new Truths, whether ſuch p. 58onelyonly in appearance, or in reality. Of the latter ſort (what ever noiſe there hath been, and is about them) few there are which this preſent age hath yet brought forth. As for thoſe new Lights which have ſet this Kingdom on fire at this day, for the moſt part they are no other then what have been taken out of the dark Lanthorns of former Hereticks, Schiſmaticks, and Sectaries. Take we heed of having our eyes daz…led with them, or following af…er them, leaſt they prove (as many of them already have done) to be no other but ignes fatui, falſe fires, uſeful onelyonly to miſlead thoſe that will run after them. Not that Chriſtians ſhould ſhut their eyes againſt any truth, which with good and clear evidence is held forth unto them. Truth is lovely, and ought to be imbraced in what ever dreſſe ſhe cometh, whether now or old. As not antiquity, ſo neither ſhould novelty be any prejudice to verity. OnelyOnly take heed leaſt whileſt we over-affect the one, we be miſtaken in the other.

3.3. Take heed of Scandals Take heed of Scandals. Whether of Giving, or Receiving. Of Giving, to drive off others. Of Receiving, to ſet off our ſelves. The former will come, muſt come. But, Wo be to the man by whom they do come. 1. Of giving. Matt. 18. 7. 1 Cor. 10. 32.Matt 18:71 Cor 10:32And therefore have a care every of us to demean our ſelves in regard of our perſonal walkings inoffenſively, and that towards all. Give none offence, neither to the Jews, nor to the Gentiles, nor to the Church of God.

And being wary not to give, 2. Of taking. 1 Cor. 13. 71 Cor 13:7be not ready to receive. Doubtful matters ſtill conſtrue them in the better part. So doth Charity. It beleeveth all things, hopeth all things: that is, if credible, if poſſible. Not looking upon the infirmities of Brethren, or blemiſhes of Churches thorow multiplying, or magnifying Glaſſes, ſo as to make them more, or greater then they are. But (ſo far as may be without ſin) hide them, cover them. With Shem and Japhet go backwards, and caſt a garment upon this nakedneſſe.Gen. 9. 22.Gen 9:22 Curſed Cham he eſpies the nakedneſſe of his father, and makes ſport with it. Let not Chriſtians dare to do the like by the nakedneſſe of their mother.

4.4. See God in our Congregations. In the fourth place. Labor to ſee, and acknowledge God in our Congregations. There he is, dwelling betwixt the Cherubins, walking in the midſt of his golden Candleſticks, manifeſting the preſence of his grace in the midſt of his Ordinances, by a lively concurrence, and effectual operation with them, and by them. If we ſee him not, ſuſpect our ſelves leaſt the God of this world have blinded our eyes with prejudice or unbeleef. Certainly ſome vail, ſome film or other there is p. 59over our eyes.Gen. 28. 16, 18.Gen 28:16Gen 28:18 Now if he be here, how dare any withdraw? When Jacob apprehended God preſent with him at Bethel, (ſurely the Lord is in this place) he ſets up his pillar there. Are we convinced that God is preſent in our Congregations? Have we our ſelves had ſome clear and comfortable viſions of God there? Have we met with him, had communion with him in his Word and Sacraments there? Why do we not ſet up our pillar here? How dare any forſake that Church, which God hath not forſaken?

True, were it is, that the glory of the God of Iſrael were gone up from the Cherub, Ezek. 9. 3.Ezek 9:3to the threſhold of the houſe, (as Ezekiel ſaw it in his viſion) that God ſhould make it manifeſt by clear evidences, that he were about to withdraw, and depart from his Church in this Kingdom, then for us alſo to entertain thoughts of withdrawing, there might be ſome plea for it. But ſo long as he dwels betwixt the Chorubias, manifeſting his preſence amongſt us in a conſtant way, and in a gracious manner,2 Cor. 3. 18.2 Cor 3:18 ſo as we may with open face (as the Apoſtle ſpeaks) behold as in a glaſſe, (the glaſſe of the Goſpel) the glory of the Lord: In this caſe for us to withdraw communion with them, with whom God is pleaſed to hold ſo gracious a communion, how ſhall we anſwer it? But I haſten.

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

6.6. Have not the perſons of men in admiration Iude 16.Jude 1:16 And laſtly, Take heed of having the perſons of men in admiration. This it was which occaſioned all theſe Diviſions in this Church of Corinth, they had the perſons of men in admiration; being taken with the gifts and parts of their Teachers, ſome addicted themſelves to one, others to another, making themſelves their Diſciples. I am of Paul, and I am of Apollo,1 Cor. 1. 12.1 Cor 1:12 &c. Take we heed of being taken in the ſame ſnare. Let not our eyes be ſo dazeled with what ever eminency of parts, or graces, which we apprehend to be in others, that we ſhould p. 60ſet up their examples for our Rules. This it was that drew many of the Jews (and Barnabas amongſt the reſt) into the Error of an unwarrantable Separation; Gal. 2. 12, 13.Gal 2:12Gal 2:13they ſaw Peter a leading man, a prime and eminent Apoſtle going before them. And ſurely this it is which hath misled many a well meaning ſoul in this Kingdom, drawn them into the ſame error, to ſeparate from their Brethren, becauſe they have ſeen ſome prime leading men, whoſe perſons they honor, (and that it may be deſervedly), to go before them. And this is the main Loadſtone, the principal attractive that inclines them to look that way. No wonder in this caſe, if they be ſubject to miſcarry. So hath many a ſhip done by following her Admiral, which carried the Lanthorn in a dark night, not heeding her own courſe as ſhe ſhould have done, both have been bilged upon the ſame ſhelf. A dangerous thing it is to ſhape our courſe by anothers compaſſe. And therefore (to draw to a concluſion) take we heed how we look too much at man, what ever he be. It was Pauls reſolution concerning thoſe who ſeemed to be ſomewhat, men of reputation, ſuch as the Apoſtles were (for of ſome of them he there ſpeaketh),Gal. 2. 6.Gal 2:6 What ever they were (ſaith he) it maketh no matter to me; God accepteth no mans perſon. It is rule, not example, a divine Rule, not a Humane example that we are to walk by. Let this be our guide, the Rule of the Word. Being led thereby, now are we in the way to peace, and that both inward, and outward, with God, our ſelves, others. As many as walk according to this Rule, Gal. 6. 16.Gal 6:16Peace ſhall be upon them, and upon the Iſrael of God.

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

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

We have here the Apoſtles Exhortation, The Apoſtles Exhortation to unity. A threefold unity.which in one word is to (that which we ſo much at this day in this Kingdom want) Ʋnity. A threefold unity, conſiſting in three particulars; in Tongue, in Heart, in Head. So Calvin and Beza diſtinguiſh the parts of this Gradation. In Tongue, [That ye all ſpeak the ſame thing.] In Heart. [That ye be perfectly joyned together in the ſame minde]. In Head, [And in the ſame judgement]. So the Apoſtle here placeth them in a retrograde Order. Beginning firſt with that which in order of nature is laſt. Tongue-unity p. 61floweth from Heart-unity, and Heart-unity from Head-unity. Men firſt agree in judgement, think the ſame thing: Then in Affection, minding the ſame thing; then in Language, ſpeaking the ſame thing. The Apoſtle here goeth backwards, ab imis ad ſumma, from the bottom to the top, from the ſtream to the fountain, from the effect to the cauſe. And in that method I ſhall follow him; beginning with the firſt.

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

foreign. The ſame thing both for Subſtance, and Expreſſion. Chriſtians ſhould have an eye to both.

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

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

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

One Tongue for one man. It is one of Pauls qualifications which he requires in a Deacon, he muſt not be foreign, Double-tongued; ſpeaking ſometimes one thing, and ſometimes another. A foul blemiſh to p. 62a Miniſter of Chriſt to be ſo; to ſpeak one thing to day, another tomorrow, to ſay and unſay, to have more tongues then one. If all ſhould ſpeak the ſame thing, then much more the ſame man. But that by the way.

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

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

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

p. 632.2. Speak the ſame-thing for Expreſſion. And as much as may be for expreſſion alſo. However, not affecting a difference. A vain and dangerous affectation: ſo it is to decline common and received expreſſions, whether laid down in the Word, or elſe being conſonant to it upon good ground taken up by the Church. The later of theſe, many ancient Hereticks took great exceptions at, and ſought to make advantage of. Some words they met with in common uſe in the Church, but becauſe they did not finde them ſyllabically and expreſly in the Scriptures, therefore they rejected them, and with them the things ſignified by them. Thus the Arrians, becauſe they found not the word foreign Conſubſtantiality in the Text, therefore they rejected it, and with it the Orthodox doctrine of the Church, touching the ſons being of the ſame ſubſtance with the father. And ſo the Sabellians becauſe they found not the word Trinity in Scriptures, therefore they denyed the Trinity of perſons in the God-head. Upon like ground the Photinians denyed the two natures in Chriſt, and the Neſtorians the Hypoſtatical, the perſonal union of thoſe two natures.See Mr. Edwards, ibid. Thus it was of old. And thus it is in many places of this Kingdom at this day, where all theſe old rotten Errors are again revived, and raiſed out of their graves; and that upon the very ſame pretences. A dangerous affectation, which Chriſtians ſhould beware of.Ex praecepto Apoſtoli quantùm fieri poteſt, cum illis Loqui debemus, eum quibus credere videri volumus. Pareus ad Text. Qui novas phraſes, terminos, defivitiones rerum excogitant, plerun que etiam nova dogmata moliuntur, &c. Pareus ibid. Diſagreeing in words ingendereth diſſention of minde, whereof proceedeth repugnancy of judgement, which is the mother of Schiſm and Hereſie, Genev. Annot. in Text. Do we beleeve with the Church, let us not (without juſt ground) refuſe to ſpeak with the Church, in the Churches Language, and Dialect. Specially in the phraſe of Scripture.

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

p. 64And let this his advice to them,Applic. be as acceptable to us as it is ſeaſonable. That we may avoyd the like evils; in ſpeaking of the matters of God take heed of affecting an unwarrantable and wanton ſingularity. Miniſters, 2 Tim. 1. 13.2 Tim 1:13hold we faſt that foreign, that form of ſound and wholeſome words, which we have received from Chriſt, and his Apoſtles, and from the Orthodox Churches of God; ſpeaking the ſame things in the ſame manner that they have done before us: Not croſſing, not interfering with them, nor yet willingly with our Brethren. Pulpit againſt Pulpit is next to Altar againſt Altar. As much as may be, let ſuch claſhing be declined by the Miniſters of Chriſt, whoſe endeavor ſhould be, that they might all ſpeak the ſame thing. This do we.

And this do you.

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

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

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

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

A bleſſing very deſirable for every Church. Thus in the Church p. 65inviſible united.Col. 2. 19.Col 2:19 The whole body is knit together by joynts and bands, having nouriſhment miniſtred to it from the Head (as the Apoſtle ſpeaketh) All true Believers they are incorporated into one Myſtical body, knit together by the bands of Faith and Love. By the one united to their Head Chriſt; by the other one to another: And ſuch a union, ſuch a coagmentation is a thing very deſirable for every viſible Church.

This it is which maketh it a compleat and perfect Church.Vnion maketh a Church compleat. So the vulgar Latin here renders the word in the Text. Sitis autem perfecti. Be ye perfect. Then is a thing ſaid to be perfect and compleat, when it hath all the parts thus aptly and fitly put together. And thence it is that the word foreign is ſometimes uſed in that ſenſe. So our Tranſlation renders it,2 Cor. 13. 11.2 Cor 13:11 2 Cor. 13. Finally Brethren, Fare ye well, be perfect. foreign. That is, perfectly united unto Chriſt, and one to another, (as the Jeſuit there fitly expounds it).Corn. a Lap.

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

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

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

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

2.2. A combination of thoſe parts. The ſecond requiſite is an apt combination of theſe parts, that they be fitly knit and joyned together: firſt to the Head, and ſecondly p. 66one to another. The former is done by Faith, by a Profeſſion of Faith. So it is in the Church viſible, where the Profeſſion of Faith maketh a Member and (if there be no other bar) intitles it to all the Ordinances. The later is done by Love, by a profeſſed willingneſſe and readineſſe to perform mutual offices each to other. Put theſe together, and here is a compleat viſible Church for the outward frame of it.

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

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

There is the proper ſignification of the word.The Metaphorical ſignificatiō of the word foreign by Phyſitians applied to bonefetting But I muſt not ſo leave it: I finde another ſenſe peculiarly affixed to it. Among Phyſitians this word is commonly applied to Bone-ſetting. When a Bone which was out of joynt was ſet, and put into the due place again, this in their Language is properly foreign, and foreign. And in this ſenſe (as Beza conceives) the Apoſtle himſelf uſeth the word, Gal. 6. If a man be overtaken in a fault, reſtore ſuch a one. The word rendred [reſtore] is the ſame with that in the Text,foreign Galene eſt luxata membra in ſuum locum reſtituere. Beza ad Text. P. Martyr. Gal. 6. 1.Gal 6:1 foreign, ſet him in joyn… p. 67again. P. Mart. Aretius. Parcus. Obſervations from the Metaphor.And ſo divers Expoſitors of note conceive that the word may moſt aptly be underſtood, and taken here in the Text. That ye be perfectly joyned together; That ye may be put in joynt again. An elegant and ſignificant Metaphor, which will give us the hint of divers uſeful Obſervations.

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

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

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

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

2.2. Membra luxata graviſſimo d… lore corpus afficiunt. P. Mart. Bones out of joynt are not onelyonly unſerviceable, but painful, affecting the whole body with grievous dolours. Thence it is that David to ſet forth the greatneſſe of his diſtreſſe, he borrows this expreſſion, All my bones are out of joynt. And ſuch are Schiſms in the Church. They are grievous things, cauſing ſad thoughts of heart, (as is ſaid of Reubens Diviſions): cauſing great trouble and diſquietment to the Church,Pſ. 22. 14. Iud. 5. 15, 16Ps 22:14Judg 5:15Judg 5:16 and great dolour to all the living members of it. A truth never p. 68more ſadly experimented then it is in this Kingdom at this day. O what trouble, what diſquietment hath Schiſm procured to this Church and State! How dolorous a thing is it to all the ſenſible members of this body? For Chriſtians to ſee their Brethren thus divided; to ſee their Mother thus ſet upon the Rack, and her bones (as it were) thus put out of joynt. Certainly they muſt be dead (at leaſt ſtupified) members which are not ſenſible of theſe disjoyntings.

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

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

A. Why, I have hinted it more then once. There are two bonds and ligaments whereby the members of this body are united together. By the one they are knit to the Head; by the other one to another. The one Faith, the other Love. And both theſe Calvin conceives to meet u… here in the Text. That ye be perfectly joyned together in the ſame [minde] and in the ſame [judgement]. The one of theſe he refers to Faith, the other to Love. And not unfitly may we ſo conceive of them. In all probability (as both he and Beza agree it), the Apoſtle in theſe two words [Minde and Judgement] intends a partition and diviſion of the whole ſoul, which conſiſteth (as we know) of theſe two noble and principal faculties, the Ʋnderſtanding and the Will. Now the one of theſe words ſeemeth to point at the one, the other at the other. Which is which, thoſe two foreſaid Authors are not agreed. The former (ſaith Calvin) points at the Ʋnderſtanding, the later at the Will. foreign ege hic pro voluntate accipio. Calv.Beza on the other hand. The former ſaith he points at the Will, the later at the Ʋnderſtanding. And to him I ſhall therein ſubſcribe, as apprehending that Conſtruction both moſt proper for the words, and moſt accommodate to the place. Wherein (as Beza conceives of it) Paul aſcends by three ſteps; viz. from the Tongue to the Heart, and from the Heart to the Head. The one of which (as I told you) hath a dependance upon the other: Tongue-unity p. 69upon heart-unity, foreign Gracis idem eſt quod Latinis concordia, Beza Gr. An. ad Loc.and heart-unity, upon head unity. Why do men ſpeak the ſame thing? Becauſe they are Concordes, of the ſame minde, of the ſame heart and will. And how come they to be of one minde, one heart? why, they are of the ſame judgement. Agreement in judgement, breedeth agreement in affection, and agreement in affection, breedeth agreement in ſpeech. Fitly then may we ſo conſtrue the words here, [minde and judgement] Taking the former as relating to the will, the latter to the underſtanding, the former importing an agreement in affection, the latter in opinion.

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

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

1. Having the ſame love and being of one accord, foreign, as it were having one and the ſame ſoul, dwelling in ſeveral bodies.

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

1.1. Heart unity. Ier. 32. 39. Rom. 12. 16Jer 32:39Rom 12:16 In affection, that they may have one heart: (That the Lord promiſeth to beſtow upon his people, I will give them oue heart) that they may be like affected each to other. So Paul preſſeth it upon his Romans. Rom. 12. Be of the ſame minde (like affected, ſaith the Geneva tranſlation) one towards another. That ſo they may praiſe God with one heart, as well as with one mouth. So Paul prayeth for his Romans, Rom.Rom. 15. 5, 6.Rom 15:5Rom 15:6 15. Now the God of patience and conſolation graunt you to be like p. 70minded one to another according to Chriſt Ieſus, (ſecundum voluntatem, & exemplum, according to the minde of Chriſt, and the example of Chriſt) that ye may with one minde and one mouth, glorifie God. The later of theſe, Chriſtians do, when they profeſſe and confeſſe one and the ſame faith, and when they joyn together in the publike exerciſes of Religion, particularly in ſinging of Pſalms (an exerciſe which begins now to grow out of faſhion, as all harmony doth) now they glorifie God with one mouth. O let us ſtrive to do the former, to glorifie God with one minde, one heart.

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

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

2.2. Above all (which might be an other direction) having a reſpect p. 71unto the glory of God, Propound the ſame end, Gods glory.propounding this as our chief aim. And O that Chriſtians did but all agree in this, their hearts all meeting in this Center, all minding this ſame thing, making the glory of God the mark which they level at. No readier way to an holy agreement then this. Quae conveniunt in uno tertio, &c. Lines meeting in the Center agree there. The hearts of Chriſtians meeting in the ſame God, as the ultimate end of all their counſels and actions, it is the moſt direct way to b…ing them to a holy unity.

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

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

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

5.5. For other directions, I might ſend you to that of the Apoſtle p. 72Eph.…orbearand …rgive. Eph. 4. 31, 32. Col. 3. 12, 13.Eph 4:31Eph 4:32Col 3:12Col 3:13 4. 31. Let all bitterneſſe and wrath, and anger, and clamour, and evil ſpeaking, be put away from you, with all malice. And be you kinde one to another, tender hearted, for giving one another, even as God for Chriſts ſake hath forgiven you. Seconded by the ſame Apoſtle, Col. 3. Put on therefore bowels of mercies, kindneſſe, humbleneſſe of minde, meekneſſe, longſuffering, forbearing one another, and forgiving one another. Mark thoſe two laſt, Forbearing, and forgiving. This muſt Chriſtians be much in, otherwiſe no hopes of vnity.

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

7.7. Labour for unity in judgement. Take but one more. And that is that which we next meet with in the Text, in the laſt clauſe of it, which I ſhall onelyonly touch upon in a word, and ſo diſmiſſe it and you. Would we be of one minde, of me heart, labor to be of the ſame judgement. Surely there is a great ſympathy betwixt the head and the heart. As the one is affected, ſo will the other be. In vain to look for unity in the one, where there is diviſion in the other. True (I confeſſe) ſo it ſhould not be. Chriſtians though differing in judgement, yet they ſhould be one in affection. I, but ſo it will be, as long as men are fleſh as well as ſpirit, carrying the remainders of corruption about with them. For my own part, I muſt profeſſe,A Dream …f the …. I cannot but wonder that men, and ſome intelligent men, ſhould be ſo taken with their own dreams, as to fancy not onelyonly …poſſibility, but a fair probability of a holy concord and agreement amongſt p. 73Chriſtians in the midſt of the greateſt diverſity of opinions. The Prophet Amos puts the Queſtion,Amos 3. 3.Amos 3:3 Can two walk together except they be agreed? And if not two, how ſhall twenty, nay a hundred ſeveral and contrary opinions and wayes do it? A thing contrary to all experience. What bitter contentions have ever in all ages attended upon theſe differences in Religion? For inſtance, I might bring in the Jews and the Samaritans; the Arrians and the Orthodox Chriſtians; Papiſts and Proteſtants; Lutherans and Calviniſts. Remonſtrants, Contra-Remonſtrants: amongſt our ſelves of late, Conformiſts and Non-Conformiſts; at preſent, Presbyterians and Independents, (as they are called). Not to ſpeak here of thoſe many other Sects in the Kingdom, many of which with little leſſe then a mortal hatred do proſecute each others way, if not perſons, to the not onelyonly preſent breach and interruption, but (unleſſe God be the more merciful) to the utter endangering, if not deſtroying of Church-peace and unity in this Kingdom.

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

Obj. 1 Cor. 11. 19.1 Cor 11:19Why; but it is a thing impoſſible that there ſhould be ſuch an agreement among Chriſtians. Such a general conſent in judgement, that all ſhould be of one opinion. It never was ſo: it never will be ſo. Paul himſelf tells us expreſly, There muſt be Hereſies.

Anſw. Anſ. 1. No plea for broaching, or tolerating Uereſies.True, ſo there muſt be. It is an unavoidable evil through Satans malice, and mans corruption. I but ſo there ought not to be. So p. 74as this is no plea, no juſt excuſe; either for the broaching, or contenancing, or tolerating of them.

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

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

To that end.Concluſion. Whereto we have already attained (as the Apoſtle adviſeth) let us walk by the ſame rule. Truths upon good ground received and beleeved by the Churches of Chriſt,Phil. 3. 15.Phil 3:15 and our ſelves, hold them faſt. In other things, if we be otherwiſe minded, differing from our Brethren in ſome points of inferior concernment, let us carry theſe our differences in a humble, and (as much as may be) in a quiet and peaceable way; rather ſomthering our private opinions in our own breſts, then to ſuffer them to break forth to ſet the Church on fire, to the diſturbance and breach of the publike peace, which ought to be more p. 75dear to us then many of the children of our own brains: So waiting upon God until he ſhall further reveal his Truth to our ſelves, or others.

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

FINIS.

End of the text · John Brinsley, The Arraignment of the Present Schism(1) (1646)