The Remedy of Schism, Sermon

The Remedy of Schism · Sermon

p. 1THE REMEDIE of SCHISME.

1 COR. 11.18, 19.

For, firſt of all, when ye come together in the Church, I hear that there are diviſions among you, and I partly beleeve it: for, there muſt be alſo hereſies among you, that they which are approved may be made manifeſt among you.

I Need not make Apology (Right Honorable,The occaſion of this Text, why now choſen. and Beloved) for this choice of Scripture now; when as the practiſe of too many ſeems not more to be a Comment on it, than, (which all good hearts may bleed to meditate) after a ſort, indeed, an invitation to it: that expreſſion of our Saviour, on another, being alas! too true, on this occaſion;aaLuk. 4.21.Luke 4:21 foreign, this day, is this Scripture fulfilled in our eares: as if that firſtbbGen. 3.15.Gen 3:15 enmitie ſowen by the old ſerpent, (known to the vulgar by his [cloven] foot) betwixt the two ſeeds; ſpawned in the infancie of the Creation, and nonage of the Church; ran ſtill, as tainted blood, in the veins of ſucceſſion, and ſtrove, as Diotrephes, for an ambitiouscc3. Epiſt. Joh. 9.John 9 preheminence; even in this dotage of the world; which is not, ſure, p. 2more full of theddMundus ſeneſcent patitur [phantaſias]; Gerſon. phancy, than of moroſity, and waſpiſh diſcords.

Lord! what unnaturall jars are here? as once between the**Gen. 25.22.Gen 25:22 ſtrugling Twins of Rebeckah, in the ſame wombe of one, and the ſame mother, the Church: we are brethren, I confeſſe, one to the other; Fratres uterini, Brethren, from the wombe, foreign, having one Father, in heaven, and one mother, upon earth; (for, he who hath not theeeHabere jam non poteſt Deum patrem, qui Eccleſiam non habet matrem. S. Cyprian, de unitat. Eccleſiae, Sect. 5. Church, for his Mother, on earth, hath not God, for his Father, in heaven, as S. Cyprian truly) and yet, (which is not more the miſery, than the ſhame of Chriſtians) how ſeems one eſtranged, in affection, from another, more than ever Jews, and Samaritanes; of whom we read, in the Goſpel, that they might notffIoh. 4.9.John 4:9 converſe: as if that tender Spouſe of Gods own Son, characterized to us by her one-nes, Cant. 6.9. enblematized by that glorious Metropolis of Judea, Jeruſalem, (a City, ſaith theggPſal. 122 3.Ps 122:3 Pſalmiſt, built as one compacted, and at unity within it ſelf) had now, like Tamar, teemed an iſſue; which, as Pharez, makes rudehhGen. 38.29.Gen 38:29 breaches through her ſides: lo! in their Muſique, nought but diviſions, and, in thoſe diviſions, endleſſe parts: Quae gens, quae regio tulit, tàm multa dictu gravia, perpeſſu aſpera, quàm hodie nos? was once the juſt complaint ofiiJuſt. Lipſius, l. 2. c. 20. de Conſtant. Lipſius; this is a ſore grievance, and where is he, who can enough bewail it? Non enim partes ſolùm inter nos ſunt, ſed partium (ô patria, quae ſalus te ſervet?) novae partes; Our diviſions being like to a Mathematicall line, Semper diviſibiles in ſempèr diviſibilia; or indeed, like to S. Paul's condemned Genealogies, or, King Davids daily Troubles,kk1 Tim. 1.4.1 Tim 1:4 endleſſe, andllPſal. 40.12.Ps 40:12 innumerable: how much better were it for one Chriſtian with another, to be, as is obſerved of Saul, and Jonathan; who were lovely, and pleaſant in their lives, and in their death, they were notmm2 Sam. 1.23.2 Sam 1:23 divided? They ſhould not be, as that Angel, at the poole of Betheſda, who moved not, ſave onelyonly to**Ioh. 5.4.John 5:4 [trouble] the waters; but rather, as thoſe Armies of them above in heaven, Revel. 19.14. of whom S. John relates, that they followed the Word, upon white p. 3horſes, clothed in fine linen, white, and clean; they followed, not on foot, ſaithnnBarradius, l. 8. c. 19. concord. Evang. p. 447. D. Barradius, in a ſlow pace; but, on horſe-back, in velocity, andooEquus ſoli ſacer, apud Perſas, & mactari ſolitus: in Graecos idem mos tranſlatus, ut Pauſanias ſcribit, in Laconicis: quadrigae etiam eidem antiquitùs dicatae, velut foreign. ut verba ſunt Heliodori Aethiopic. 10. — vide Selden. de Diis Syris, Syntag. 2. p. 2. 3. ſwiftneſſe; in fine [linen], to denote the clearneſſe of their intentions, not in the [linſy-wolſy] of double mindedneſſe; in [white], the embleme of Innocence; and in [clean] linen, without the ſpots of any ſecret, or cloſe impuritie; without the rents, and rags of Diviſion: for, lo! as [Armies], they troop [together], as in one band; much like to that flock of ſheep, whereto the teeth of the Spouſe are reſembled, Cant. 4.2. that came up from the waſhing [even ſhorne].

For this, its worth our notice, how our Saviour (who was, in prophecie, foreſtiled theppIſa. 9.6.Isa 9:6 Prince of Peace) choſe that time, (being the eternall Word of God) to beqqIoh. 1.14.John 1:14 made fleſh, and to come into the world; when as the Emperour Auguſtus ſhut up the doores ofrrforeign, Plut. —vacuum duellis Ianum quirini clauſit, Horat. — Vide Barrad. l. 8. c. 16. p. 43. 5. D. &c. quâ ſupra. Janus Temple, and ſwayed the Monarchy of the world, in tranquillitie, and peace. The foreign, or, the burthen of the Angels Caroll, at his birth, was, as well Peace on earth, as Glory to God in the higheſt, Luk. 2.14. The ſubject of his Sermons, afterwards, was reſt, and peace to the weary, and troubled, Matth. 11.28. when he ſent abroad his diſciples to preach, he would not let them carry gold, nor ſilver, nor braſſe, nor ſcrip, along with them, Matth. 10.9. that they might not have, as S.ssS. Ambr. ad cap. Mat. 10.Matt 10 Ambroſe notes thereupon, matter of falling out in the way, no nor ſtaves, verſe the tenth, ut eriperet instrumentae ultionis, to deprive them (in caſe they ſhould differ) of a means of revenge: it was the firſt branch of their Commiſſion, into whatſoever houſe they entred, to ſay firſt, Peace be to this houſe, Luk. 10.5. Pax, quae praeſentes ſociat, abſentes invitat, in the gloſſe ofttChryſolog. ſer 138. p. 586. Chryſologus; Peace, which is the glue, or ſoder, to conjoyn men preſent; Peace. which is the load ſtone, to draw men abſent: in ſhort, peace was that legacie, which he (as the map of the whole worldfull of his other favours) bequeathed, on his laſt Will, and Teſtament, to his deare diſciples; ſaying, Peace I p. 4leave with you, my peace I give unto you, Joh. 14.27. After his Reſurrection, finding them together, he came, and ſtood in the midſt amongſt them, and ſaid, Peace be unto you, Luk. 24.36. This was Chriſts practiſe: And now, as S.uuS. Bern. medit. & S. Cyp. l. de zelo. & livore, Sect. 10. Chriſti [nomen] induere, & non per Chriſti [viam] pergere, quid aliud, quam praevaricatio eſt divini nominis? Bernard excellently, Operae pretium eſt, ut, ſicùt ſumus haeredes nominis, ita ſimus & imitatores ſanctitatis; Its very meet, that as we all inherit the name, ſo ſhould we alſo imitate the ſanctitie of Chriſt, ſutably unto that of Ignatius, foreign, it is convenient, not onelyonly to be [called] but (that which alone can render us truly happy) to [be] Chriſtians: and, as it was ſaid of Hippocrates, and Soſander, (two, who were nearly related) whoſe profeſſions correſponded not unto their Names; for, the one comprizing, in his Name, an horſe, the other, a man; The firſt of theſe, Hippocrates, was a great Phyſitian, and cured men; the ſecond, Soſander, skilled better, to cure horſes; which thing a third obſerving; for ſhame, ſirs, ſaid he,wwPlutarch. foreign, either change your names, or alter your profeſſions: For this, that good Emperour Theodoſius finding one Demophilus, a Chriſtian, and a Prelate, to be [contentious], told him plainly; Si tu pacem fugis, ego te ab Eccleſiâ fugere mando; If thou flie peace, I'le make thee flie the Church: Our Apoſtle here, verſe the ſixteenth of this Chapter, well aſſured him, that, if any man did ſeem [**foreign. contentious], the Church of God [had] not, ſurely, [ought not] to have any ſuch Cuſtome; and good reaſon, for if the thorns of ſtrife be ſuffered to grow up once among them; no marvell, if all thriving, by the means of grace, be**Matth. 13.22.Matt 13:22 choaked in them.

And indeed, the main ſcope of S. Paul, in this text, is conceived to be,The ſcope of the Text. an acquainting the Corinthians of the cauſe of their non proficiencie by the means of grace; and what the Reaſon was, that, when they came together, in the Church, to partake the Supper of the Lord; yet they were ſtill the worſe, for that holy, and ſalutiferous banquet, ver. 17. Now, the [cauſe], and withall, the [ſigne] of that miſcarriage, were thoſe, inteſtine p. 5diſcords, and thoſe ill-hearing diviſions, that' as ſome broken ulcers, or the running iſſues of an impoſtumated body, he had heard to be both raiſed up, and too much fomented among them, ver. 18. And the ſpeciall inducement, that led the Apoſtle, and father of their faith unto a likelihood, that his credulitie of that report was not wholly uncharitable was founded upon ſomething [greater], that, of neceſſitie, [muſt] be in the Church; and that was hereſie: For, if hereſies, which are the [greater] evil, [muſt] be; then ſchiſms, and diviſions [may] be; but hereſies [muſt] be; probable it was therefore alſo, that diviſions might be; For, ſo we read, Firſt. of all, When ye come together in the Church, I hear that there are diviſions among you, and I partly beleeve it; For, there muſt be alſo hereſies among you, &c. And thus, as in a Landskip, ye have ſeen both the ayme, and the … of my Text; which by the key of Analyticall reaſon, may be unlocked, and opened into a gallery, which leadeth us into two moſt faire, and ſpatious roomes; plainly, it may be reſolved into theſe two generall parts.

1. An Imputation, verſ. 18. That there were diviſions among them.The Diviſion of the Text.

2. The Ground, or Reaſon of that Imputation, becauſe there muſt be hereſies.

The former of theſe, however I need not divide, (for that the words be, in themſelves, alreadie full of diviſions) yet, for order ſake, I herein obſerve theſe part culars.

1. The Crime it ſelf imputed, There were diviſions.

2. The place, where, or, the Company among whom they aroſe; in the Church, and, among you.

3. The mean of Information, by which S. Paul came to know it, Heareſay.

4. The Meaſure of his Credulity, upon that Hearſay, He partly beleeved it.

In the latter, we have

1. The nature of hereſies, what they are.

2. The neceſſitie of hereſies, how they muſt be.

p. 63. The place of hereſies, where they ariſe.

4. The uſe, or end of hereſies, why they are permitted in the Church of God.

Theſe are the parts; in which, as in a peece of Arras diſplayed, I have ſhewed you the ſeverall pictures folded up in this Scripture: which, (were it happily in a skilfuller hand) might yet be branch't out farther, and embroydered into more varietie, as ſome rich piece of Tyſſue, wrought full of Demonſtrations: But, even thus we ſee, how this littleaa1 King. 18.44.1 Kgs 18:44 cloud of words, which in the firſt view, was but as that ſeen by Elijah's ſervant, to be ſpanned by an hand, is now wombd-out, as t'were, and ſwollen into ſuller bottels; ready, (as King Davia's plentifullbbPſal. 68.9.Ps 68:9 rain), to be diſtilled; and to drop down into the eares, and hearts of you (the Lords inheritance) to refreſh them: In ſumme, ye have ſeen the meaſures of my Sermon, and you Noble patience; daigne to favour me with the one, whileſt I am, by Gods bleſſing, in the diſpatch of the other; I ſhall be as compendious, as the majeſtie of the ſubject ſhall allow, in all: may the ſame hand, that gave this opportunity, adde alſo a ſucceſſe to this buſineſſe: For, firſt of all, when ye come together in the Church, I hear that there are diviſions among you, &c.

The firſt of theſe particulars,The firſt part. the Crime imputed to theſe Corinth's charge, to wit, diviſions; how gladly could I wiſh them all from being the too-juſt occaſion of my preſent diſcourſe; ſurely my deſires are to have them ſundred from all our practice, farther than the Eaſt is from the Weſt; and that the two ends of a Diameter might as ſoon meet, or, the two poles be reconciled! But, ſith theccRev. 12.12.Rev 12:12 ſhortneſſe of Satan's kingdom hath made him double his malice, and more exaſperated theddEph. 2.2.Eph 2:2 children of diſobedience, in whom he rules, unto diſſentions; I ſhall be forced to ſay ſomething of them; and that, Non exclamantis ſtudio, ſed dolentis affectu; Not, out of any deſire I have, to declaim on the diſtempers of the Age, but rather to declare my zealous ſorrow for them: though, were I as Jeremy, who is p. 7noted to have been foreign, moſt full of paſſion; or, as S. Gregory eeS. Gregor. Nazianz. foreign. p. 2. Eton excuſ.Nazianzene ſaith of Iſaiah, that he was foreign, of a loftie, and a bigge expreſſion; yea, if I ſhould lay Pelion upon Oſſa, and make even mountains of expreſſions; or, had more than Methuſelah, even a breath like eternitie; yet were I never able, to ſet forth this evill, and this crying ſin of the times; either full, or lowd, or long enough: however, I have reſolved, with that pooreffMar. 12.42.Mark 12:42 widow, to caſt in a little, though but a mite, or two.

And, as thatggLuk. 15.8.Luke 15:8 woman in the Goſpel, firſt lighted up her candle, ere ſhe ſought her groat; I ſhall, firſt, ſay ſomewhat of the name; and, after that, of the thing it ſelf; according to that rule of the Stoique Epictetus, foreign.

The word, foreign, tranſlated, in the Text, diviſions,The nature of Schiſme explained. comes of a Greek originall, derived foreign, in the generall notion thereof, ſignifying any rent, or diſunion, or ſeparation of things combined, and united together; ſo, Matth. 9.16. If a new piece be put into an old garment, foreign. the ſchiſme; or the rent is made worſe: Its from bodily things tranſlated, metaphorically, to denote diſunion of minds, and affections; ſo**Iſidor. l. 8. c. 3. Etymol. Iſidore, Nomen Schiſmatis â ſciſſurâ [animorum] eſt: and thus, in a latitude of ſenſe, (according to the diverſitie of the contrary unions) it hath a various acception. There is conſent, there is concord, there is peace; each differ from other: Conſent we call unity in judgement; Concord, unity of will, and deſire; Peace, quiet, and calme converſation, a life void of janglings, and free from tumults: There may be conſent, without concord; there may be concord, without conſent; there may be peace, without both; that is to ſay, men may agree in their opinion, and yet differ in their deſires; they may diſſent in opinion, and deſires, and yet live in peace; S. Paul, and Barnabas; S. Auſtin, and Hierome, were of different judgements; yet brake not out into publique, or any notorious violations of charity: This premiſed, ſchiſme ſometimes denotes, at p. 8large, [any] diſunion in judgement, or opinion, in will, or affections; but, more ſtrictly, it ſignifieth ſeparation from the [unity] of the Church of God, ashhThom. 2.2. qu. 39. Art. 1. in Corp. confer Dr. Feild, li. 3. c. 5. of the Church. Aquinas exactly; whether the diſunion be inward, in minde, or affection; or outward, in externall ſociety, and communion: When the kingdom of Iſrael (which, under David, was one Politique, and civill Body) was, afterwards, parted, and divided, twixt Rehoboam, and Jeroboam; that was a civill Schiſme, a rent made in the Politique Body; when Jews, and Samaritanes were ſo far dworced in affections, that they endured no commerce each with other; that was a ſchiſme grown, upon point of Religion: Again, there is, ſaithiiPet. Martyr, loc. com. elaſſ. 4. c. 6 Sect. 3. Peter Martyr, a double ſchiſme, Bonum, & malum; a warrantable, and lawfull; a criminall, and a ſinfull ſeparation: of the firſt ſort was that of faithfull Abraham, when he ſeparated from the Idolatrous Aſtrologers of Chaldea; It is, when the unity, that is broken, is evill, then the diviſion is good: on the other ſide, when the unity is good, the ſeparation is evil: Its evil unity, that is in evill, and that criminall unity is forbidden; Simeon, and Levi, were brethren in iniquity; into their ſecret, let not my ſoul enter, ſaith good Iacob, Gen. 49.6. To the ſame purpoſe, King Solomon, Prov. 1.10. My ſonne, if ſinners entice thee, conſent thou not; for, even bryars and thorns will be twiſting one in the other, and ſhall, at laſt be bound up together, in bundles, for the fire.

And indeed, ſaith a reverendkkBiſh Morton, Grand impoſt. c. 15. theſ. 4. Sect. 26. Father of our Church; amongſt men there are many unjuſt unities: there is Vnio Leonina, an union of compulſion, and terror; there is unio vulpina, a combination of craft, and cunning; there is unio Aſinina, an union of ſimplicity, or ſillineſſe, when poore Ignaro's hang together; but onelyonly as creatures that follow in the drove, not knowing whither they are hurried: our Romaniſts boaſt much of their Unity, or conſent in Doctrine; yeeld it to be as great, as may be; but whileſt it is, by**See Biſhop Hall, Dec. 6. Epiſt. 4. conſequent, [**Dr. Sclat. on 1 Theſ. p. 201. againſt] the Goſpel, it is no note of the Church; even in hell is a kinde of unity,llMatth. 12.25Matt 12:25 Satan is not divided againſt himſelf: p. 9True union we call onelyonly that, which is onelyonly in Gods truth, and for Truth's ſake; otherwiſe, as S.mmHilar. Pictav. l. ad Conſtan. Auguſt. — foreign. Iſido. Peluſiot. li. 3. Epiſt. 246. Hilary ſaith, Per ſpecioſum pacis nomen, in unitatem perfidiae ſubrepimus; it is not union of faith, but of perfidiouſneſſe, nor Chriſtian communion, but Antichriſtian conſpiracie, and conjuration: There was an union among the body of the ten Tribes, in the worſhip of Ieroboam's idolatrous Calves; They, who under Hezekiah, and Ioſiah, ſeparated from that ſociety, and joyned with Gods people, in the pure worſhip at Jeruſalem; their ſeparation was good, for the unity was evill: There was in the Church of Rome, (after thatnnVide Fran. Maſon. l. 2. c. 10. p. 167. nu. 7. de Miniſter. Anglicano. Bethel, by a filthie degenerating, became a Bethaven) an unity, or conſpiracie rather, in damnable errour: Luther, (whom yet Albertus Crantzius adviſed rather unto a praying [for] than to the hopes [of] a reformation) he, with his adherents, was by them condemned for ſchiſme, becauſe they ſeparated; howbeit their ſeparation was holy, for the unity was evill: Now, on the other ſide, criminall ſchiſme is, when the unity is good, and in things good, commanded, or permitted; yea, though it be with evill men, warily underſtood: ſo our Saviour himſelf, and his diſciples, communicated with Scribes, and Phariſees, in the ſacrifices, and other ſervices of the Temple, the [things] themſelves were good, and commanded; though ſome of the [perſons] evill, that uſed them: hence that Maxime, in Theology, Bonitas Miniſtri non eſt de eſſentiâ Sacramenti, ſed de convenientiâ, asooRayner, de Piſis, tom. 1. Pantheolog. c. 4. de Baptiſm. p. 210. 211. Raynerius hath it; the goodneſſe, in theſe holy things, dependeth on the vertue of Gods own immediate inſtitution, and his divine ordination; not, on the dignitie of the perſon, whoſoever adminiſters them; though indeed, the pietie, and devotion of the Miniſter be a great [convenience] to the ordinance it ſelf; for, we read how, (through the miſpriſion of the vulgar) for the lewd converſation of Eli's ſons, the veriepp1. Sam. 2.12.1 Sam 2:12 ſacrifice it ſelf began to be abhorred: and yet, the ſpot of an impure hand cannot diſcolour the beautie of Gods myſteries; no more, ſaith S. Gregory qqS. Greg. Nazian. Orat. 40.Nazianzene, p. 10than the image of an Emperor, cut with art, in a ſignet, whether of gold, or iron, can, by its impreſſion, alter the matter, or the nature of the wax, upon which its ſtamped.

There is, in the Church of Rome, reteined**See Dr. Prideaux, now Biſhop of Worceſter, Serm. ſtiled [Epheſus backſliding] p. 12. on Revel. 2.4.Rev 2:4 truth, in ſundrie Articles of faith, as, of the Trinitie, of the Incarnation, &c. Its no hereſie, to conform in judgement, no not with thoſe very Antichriſtians, where they conſent in truth: In the Church of England, we have (God be bleſſed) purity of ſound doctrine, and of the worſhip of God; what, if ſome unſound for their particular perſons, communicate with us herein? ſhall we, as Brownifts,rrNe que propter [paleam] relinquam [aream] Domini, nec propter piſ…es malos rumpimus retia Domini, non enim propter malos boni deſerendi. ſed propter bonos mali tolerandi ſunt —ſicut toleraverunt Prophetae, &c. S. Auguſt. epiſt. 48.—confer Bp: Hall, Apology againſt Browniſts, Sect. 4. &, 7.23.33.57. ib. ſeparate? we may be preſent with them, after that rule of S. Proſper, Spe correctionis, non conſenſu malignitatis; in hope to amend them, out of the love of compaſſion; not to allow their malignity, by an erroneous approbation: Hold faith with the worſt heretique, where his faith is ſound; not indeed, I confeſſe, for the ſake of the heretique, but meerly for the love of the faith: hold worſhip with the worſt Idolater, where (for that Act) the worſhip is pure; Communion in word, in Sacraments, in Prayers, with worſt men; for, herein the unity is good, the things themſelves being allowed, and commanded by God; therefore the ſchiſme, or the ſeparation were evill: Even Rome, is a**Calvin. li 4 ca. 2. Sect. 12. Church ſtill, ſaith Calvin, but a beaſtly Harlot, intoxicated, and grown mad with fornications; weſſSee Biſhop Morton, c. 15. Grand Impoſt. Sect. 24. of the true cauſes of our ſeparation from Rome. forſake her not, in what conſtitutes a Church, (namely, the Word, and Sacraments) but in her filthy errors, and corruptions: Let her leave her whoring with ſtrange fleſh, and with ſtrange gods; (for, whileſt ſhe followeth ſuchttIon. 2.8.Jonah 2:8 lying vanities, ſhe forſaketh her own mercy) and thenuu[Fugati] potius, quam [fugientes], â Româ corruptâ ſeceſſimus; iterùm, ſi ſanari velir, regreſſuri ad eam, ut ad ſororem: vide D. Prideaux Lectur. 9. Sect. 17. de Viſibil. Eccleſ. — confer Franc. Maſon. l. 2. c. &c. 13. quâ ſupra: — Item, Petr. Martyr. loc. com. claſſ 4 c. 6. Sect. 48. — & cap. 20. ib. — Item, Zanchium, ca. 8. de Eccleſia, inter Miſcellan. & alios, &c. [ſo far] as ſhe keeps cloſe to Chriſt, and to that firſt, ancient, and pure faith, (ſo famous, in p. 11S. Paul's daies, that it was mounted on the wings of honour, and carried throughout thewwRom. 1.8.Rom 1:8 world) ſo farre, we ſhall not refuſe to give her an hand of fellowſhip; But, till then, the danger of familiarity may be leſſe, in a Peſt-houſe: For, ever ſince the fountains of pure waters failed upon the ſeven hils; foreign, as thexxTheocrit. Poet hath it, this grape is grown to a dry raiſin; yea, ſhe hath pitched her Tents, in Campo Martio, and turned Religion into quarrell; and, much like to thoſe Galli ſenones, of old, whomyyLuc. Florus, l. 1. c. 13. Hiſt. Florus writes of, to be ſo full of crueltie, Vt planè nati ad hominum interitum, & urbium ſtragem videantur; that they ſeem to have been born for deſtruction, not of Cities onelyonly, but of ſouls. Wherefore,zzApoc. 18.4.Rev 18:4 come out of this whoriſh Babylon, my people, ſaith the Lord, ſeparate, leſt, by partaking in her ſins, ye ſhare alſo in her plagues; for it is become the very ſink of filthineſſe.

To ſhut up this point; we muſt remember, that what is thus ſpoken, for matter of faith, and doctrine, holds alſo (rightly underſtood) for outward Rites, and Ceremonies of order, and decency, in the Church of God: In thoſe rites, that are not ſimply unlawfull, there is a lawfull unity; there may be, yea, there is, oft times an unlawfull ſeparation; ſo the Schoolmen define, Schiſme to be, [bbNicolaus de Orbellis, Diſt. 13. qu. 6. in quart. Sent. illicitus] diſceſſus, an [unlawfull] departure from the unity of the Church: If any abuſe a Rite, (indifferent in it ſelf, and innocent) with a ſuperſtitious, or perhaps idolatrous intention, [that] is their foule ſin: May not another uſe the [ſame] indifferent things, for decencie, and order-ſake onelyonly; if that he do not uſe them [ſo], as thoſe ſinners did? We may do [ccDr. Sclater, p. 276. & p. 392. on 1. Theſſalon. eadem], but not [ità]; Turpis est omnis pars, quae univerſo non congruit ſuo, as S. Auſtin expreſly.

And indeed, the very proper, adequate, and full object, about which Shciſme is converſant, is, critically, matter ofddVia. Lambert Danaeum, in Proleg…m. ad S. Auguſt. lib. de. …ſ. p. 12. &c. — rite, & circumſtance; as both Fathers, Schoolmen, and the moſt judicious Moderns, (with whom I have conſulted herein) joyntly accord; ſchiſme, in this verſe, differing from hereſie, in the next; in this; viz. p. 12eeSchiſmaticus eſt, ſacrilegâ diſceſſione; Haereticus, ſacrilego dogmate: S. Auguſt. l. 2. c. 9. cont. Gaudent. & l. 9. Evang. ſecund. Matth. — confer Pet. Martyr, qua ſupra, Sect. 1. p. 789. — & Fr. Maſon. l. 2. c. 10. p. 161. 163.—Item, Alex Hales. part. 2. qu 164. & Thom. 2a. 2ae. qu. 36.— & Kelliſon, a Papiſt, l. 2. c. 3. Sect. 5. Survey of the new Relig. & alios.ſchiſme, is a breach of unity, in point of diſcipline, and of the external worſhip of God; hereſie, is a corruption, through new, and falſe opinions, (as may appear hereafter) of the ſinceritie of faith, and of ſound doctrine.

Laſtly, for the cloſe of this part, and the clear explication of the Text; we muſt diſtinguiſh Schiſme, thus explained, into its kinds, or degrees: The one is inchoate onelyonly, or partiaty, the other, pertinacious and conſummate: The firſt is, when the diviſion ſtaies in judgement, or affection alone, proceeding not ſo farre, as actuall ſeparation; or, if ſo, its from private, and friendly familiarity onelyonly; not compleate, or obſtinate diſunion from the publique communion in the worſhip of God: And of this partiary nature was the ſchiſme, now charged by S. Paul, upon theſe Corinthians, in the Text; and this too, to be meant, not of the whole Body of the Church of Corinth, at large; (for [that] he commended highly, for conforming unto his ordinances delivered unto them, verſ. 2.) but, as Calvin, Cornelius â lapide, andffPet. Martyr. claſſ. 4. c. 1. Sect. 1. p. 741. other judicious affirm,) of ſome particular ſtraglers, juſtly to be reproved.

And thus farre, of the explication of the nature of Schiſme, the crime imputed by the Apoſtle, on this Church of Corinth: First of all, when ye come together in the Church, I hear that there are [diviſions] among you.

The next particular is the place,The ſecond part. where, or, if you will, the company, among whom, theſe ſchiſmes, and diviſions aroſe; and that was, In the Church; foreign, When ye come together in the Church.

Divines, of ſeverall judgements, give us a ſeverall interpetation of this paſſage:ggBeza, ad locum. Beza, and thoſe of his way, will have it meant, de ſacro conventu; or, as ſomehhVide Goulartinus, Annotat, ad S. Cyprian. l. de Eleemoſyn. num. 32. others, to the ſame effect, expreſſe it, De Caetu fidelium, onelyonly of the company of the faithfull, who make up the myſticall Church of Chriſt; underſtanding the words, not of the [place], but of the [perſons], who, as thoſe foreign, as S. Peter cals them, asii1. Pet. 2.5.1 Pet 2:5 living ſtones build up the ſpirituall houſe of God; Chriſt himſelf being the chief ſtone of thekkEph, 2.20. corner: And, in this ſence p. 13alone, the now renowned Paſtor, and Reader of Divinitie, in Geneva, llFreder. Spanhemius epiſt. Dedic. 3. part. Dub. Evang. Ann. 1638. — But ſince the preaching of this Sermon. I perceive, that ſome would make him, in this true [Aſſertion], to ſpeak onelyonly a [complement] as if an irrefragable truth had ſtood in need of ſo poore an excuſe.Fredericus Spanhemius, (he, who, though onelyonly as a looker on, and as it were aloofe, bleſſeth God for thoſe eminent graces, that have, in all ages, ſince the Goſpel, ſhined in the eximious Biſhops of this Church) he, I ſay, if we may take it upon truſt, will have the word [**See the contrary, Act. 19.39, 40.Acts 19:39Acts 19:40 Church], to be no otherwiſe meant, in the new Teſtament.

But yet, Theophylact, and all Greek Writers, generally expound it, in this Text, of the materiall place of meeting; where the Saints of Corinth uſually aſſembled together, for receiving of the Sacrament, and other ſacred, and religious performances.

If we take it, in this latter**Vbi proculdubio, Eccleſiae nomen [locum] quo Eccleſia congregatur, fignificat. Durantus, de Ritibus Eccleſ. Cathol. l. 1. c. 1. p. 2. ſenſe; as indeed S. Paul, by ver. 20. ſeemeth to interpret it; ſaying, (with the very ſame relations) When ye come together, foreign, which both, in Act. 2.1. and here, is, by the Genevians themſelves, rendred, in their own Bible, by [into one, and the ſame [**See 1 Cor. 14 23.1 Cor 14:23 place]: and ver. 22. taking the abuſe of the [Church], by their foreign, or banquets, (though of love); he ſeemeth to contra-diſtinguiſh it unto their own**So verſe 34. If any man hunger, let him eat, at [home.] houſes of habitation; which were much more meet for feaſting, and entertainment, than the Church, a place conſecrate, and ſet apart for onelyonly ſacred, and divine refreſhments; whereof that of eating the Lords Supper was a principall: Thus if we interpret it, of the place, we may note; Obſ. That, in the very infancy of the Chriſtian Church, Gods people had places of ſolemne meeting, for the joynt-diſcharge of their devotions: in Hebr. 10.25. this ſame Apoſtle excites them, to a frequentation of their foreign, or aſſembling of themſelves together, by whichmmEſtius, ad Heb. 10.25.Heb 10:25 Estius himſelf confeſſeth, the Greek Expoſitors to have relation to ſome places of Gods worſhip, where theſe Saints ſhould meet, and come together.

I know its quaered among the learned, whether, till the daies of Conſtantine the great, namely, about 300. yeers from Chriſt, the Chriſtians had any Churches built up, or not? That which gave hint to the dubitation, p. 14is that known objection of Heathens, againſt thoſe Chriſtians, who laboured to convert them, extant in Minutius Felix, and other Ancients; Non habetis Templa, non Altaria; They had no temples, wherein to worſhip that God inviſible, whom, they ſaid, they ſerved? For anſwer, its moſt certain; that, in the Apoſtles dayes, beſides the Temple of Jeruſalem; (which ſtood, till Titus, and Veſpaſian, the Romane Emperors, ſurprized, and waſted it, nigh 40. yeers from Chriſt, asnnJoſephus, li. 7. belli Judaici, confer Cent. 1. li. 2. c. 14. Joſephus calculates);ooEuſeb. l. 9. c. 10. & Polydo. Virg. li. de Invent. rerum. c. 6. open, garniſhed Churches they had none; becauſe the very name of Chriſtianity was ſo odious to the Emperours of thoſe dayes, and (to uſe the language of that time,) that [Sect] ſo everie where ſpoken againſt, Act. 28.22. that, in ſtead of being (as they ſhould have been)ppIſa. 49.23.Isa 49:23 nurſing Fathers unto the Church, they proved rather, as Wolves, to fright, yea, to dilaniate, and teare in pieces the flock of Chriſt: Nero, he began the fray, and was, as Tertullian ſtiles him,qqTertul. ca. 5. Apologet. Dedicator damnationis; unto him ſucceeded Domitian, and ſo the reſt of thoſe ſcarlet Tyrants, onwards, untill the times of Diocleſian, and Maximian, who rid the Empire with more looſe reignes, than ſome others of the ſormer did; and with rowels of [longer] crueltie, as Euſebius, and Eutropius inform us, ſo ſpurred the ſides, yea, gored the very bowels of it; that, except they meant to found a Church in blood, they could not build: But, when there were (as God was pleaſed to dart ſome gleames of eaſe through the blackeſt cloud of perſecution) ſome Lucida intervalla opened; they re-attempted the ſame work: ſorrRodolph. Hoſpin. de Origin. Templor. part. 1. c. 6. Hoſpinian aſſures us, that, under Severus, Gordianus, Philippus, and Galienus, Churches began to be erected by Chriſtians; (for what Ethniques called Templa, ſaithssPamelius, in Annot. ad S. Cyprian, li. de Eleemoſyn. num. 32. Pamelius, Chriſtians ſtiledttSee Hooker l. 5. p. 205. Eccleſiaſt, Polity, and Sir Hen. Spelman. foreign) but they were ſoon again demoliſhed by Diocleſian: At length, that famous Chriſtian Emperour, (with whoſe birth ourvvBaronius, An. 306. nu. 16. Britaine was enobled), Conſtantine the great, as an Orient ſtarre aroſe; and he, not onelyonly as a Phyſitian, to heale the wounds of the Saints themſelves; but alſo, as a Repairer p. 15of the breaches, made, by foregoing Tyrants, in the places of their ſolemrie meeting. Not, but that they had [before], Conventicula, aswwArnobius, l. 4. contra Gent. verſus finem. Arnobius cals them, in quibus ſummus oratur Deus; they had foreign, asxxEuſeb. li. 7. c. 1.2.3. Euſebius ſtiles them; that is, places of coming together, Oratories, and houſes of worſhip, to perform the rites of their Religion in; But, all this time, thoſe houſes were more humble, than magnificent: Beauty being the badge of opulency, andyySee my Lo. Primate of Armagh, l. 9. Sect. 17. de Succeſſione Eccleſ. Chriſt. ornament, of proſperity.

All which I have obſerved, on this occaſion, to expreſſe, how welcome joynt-devotion hath ever been unto the God we ſerve; The effectuall, fervent prayer of a righteous man, though but one alone, availeth [much], Jam. 5.16. but, when two, or three, a [number] meet together, in one place of worſhip, and thoſe alſo [unanimitèr] orantes, as S.zzS. Cyprian. l. de Vnit. Eccle. Sect. 11. Cyprian gloſſeth on it; praying in unity, and unanimity; variety of hearts, and voices making up one ſweet conſort, and harmony of devotion; lo! ſaithaaThom. 1….2…. qu. 102. Art. 4. Aquinas, orationes ibi fiunt magis [exaudibiles], ex devotione orantium; The prayers become [more audible] in the eares of God, yea, it bringeth down the Lord from heaven, after a ſort, into the very midſt among them, Matth. 18.20.

We then, my brethren, enjoying more open freedome, and ampler beauty, (though indeed, as S.bbS. Bern. de Templo, fol. 110. G. Deus magis diligit puras mentes, quàm ſuperauratos parietes. Bernard truly,ccPſal. 93.5.Ps 93:5 inward holineſſe becometh beſt the houſe of [that] God, Qui non tàm politis marmoribus, quàm ornatis moribus delectatur, who is more delighted with the ornament of moralitie, than with the beſtddPſa. 144.12Ps 144:12 poliſhed corners of an outward Temple) we, I ſay, obteining more libertie of acceſſe unto the places of Gods publike worſhip, which our primitive forefatherseeSee Heb. 11.38.Heb 11:38 wanted: though their zeal to build up Churches, and to endow them too, out-ran ours, as Ahimaaz did Cuſhi, for they went by the way of the [ff2 Sam. 18.23.2 Sam 18:23 plain]; they being, like Iacob, under the old Teſtament,ggGen. 25.27.Gen 25:27 [plain] men; unacquainted with the dark Meanders of cunning, and deceiveableneſſe; oh let not us neglect the means of our ſo p. 16great ſalvation; nor forſake the aſſembling of our ſelves together, in the places of Gods holy worſhip, as the manner of ſome was, even in S. Paul's time, Hebr. 10.25.

And, when we do**See Eccleſ. 5.2.1.Eccl 5:2Eccl 5:1 approach that place, where the Lord profeſſeth, that, in a ſpeciall manner, hishhPſal. 26.8.Ps 26:8 honour dwelleth; let us ſay, as old Iacob did of Bethel, Quàm reverenda ſunt haec loca! Gen. 28.17. ſurely, the Lord is in this place, and how dreadfull is it? this is none other but the houſe of God, and this is the gate of heaven. Such holy meditations would make us all abhor that ſwiniſh hereſie of the Fratricellians, who, asiiTurrecremata li. 4. c. 11. & 37. do Eccleſ. Turrecremata ſaith, aſſerted, Eccleſiam non plus valere ad orandum, quàm Porcorum ſtabulum; that a Church was of no more eſteeme, or value for devotion, than was a ſwineſtie; an opinion beſt ſuting to the devotion of the brutiſh Author: This meditation alſo would make our ſtomackes riſe againſt that ſacrilegious thought of all thoſe cruell Edomites, that cry out nothing, but,kkPſal. 137.7.Ps 137:7 Down with them, down with them, even to the ground: yea rather, we ſhould, with that man,ll1. Sam. 13.14.1 Sam 13:14 after Gods own heart, bemmPſal. 122.1.Ps 122:1 glad, and rejoyce, when we go up to the houſe of the Lord; And, when we are there, to pray for grace, to thennPſal. 65.2.Ps 65:2 hearer of prayer, in thatooMatt. 21.13.Matt 21:13 Houſe of prayer, to ſerve God acceptably, withppHeb. 12.28.Heb 12:28 reverence, and godly fear: which ſervice of ſo [great] a God, we ſhall then, indeed, make moſt acceptable; when, asqqIgnatius, Epiſt. ad Magnes. Ignatius, in much zeal exhorted his Magneſians, foreign, we do all joyntly together, as one man; or, as Peter, and Iohn to the Sepulchre, runrrIoh. 20.4.John 20:4 [together] in unity, to the houſe of the Lord: our coming together, otherwiſe, into one place, may prove, like to that of theſe Corinthians, in the 17. verſe of this Chapter, not for the better, but for the worſe; namely, becauſe there were [diviſions] among them, even in the very [Church] it ſelf; for ſo is the Text, Firſt of all, when ye come together in the [Church], I hear that there are [diviſions] among you.

And thus much hath been ſpoken of this [Church,] p. 17in the Text, as the Greek Expoſitors underſtand it, of the [place] of Gods worſhip.

Now, if we interpret it, with other learned Divines, not, of the place; but, of the [perſon] even of the company of the faithfull,**foreign. called into the unity of one faith, by one Goſpel, and one Spirit; and that, among his company, in this Church of God, (called, andſſ1 Cor. 1.2.1 Cor 1:2 ſanctified, as theſe Corinth's were) there were Schiſmes, and Diviſion, found; we may note; Obſ. That particular Schiſmes, and Diviſions may conſiſt with a true, and ſolid Church of God: ſo we read, verſe the ſecond of this Chapter, that the main body of theſe Corinthians were applauded, for their conformity, unto the ordinances delivered unto them, by the Apoſtle, though ſome few, it ſeems, had, by ſome private janglings, raiſed up a faction among them: wherefore, we muſt conceive him, after his Chriſtian charity, to angle out the offenders by themſelves; and not to involve the whole, promiſcuouſly, in the devouring drag net of a mercileſſe cenſure: The more part (from which moſt uſually ariſeth the denomination) were ſtill Saints; ſtill, his beloved ſons, 1 Cor. 4.14. ſtill, Brethren, 2 Cor. 13.11. the Apoſtle had reſpect unto Gods teſtimony, Act. 18.11. who aſſured him, that he had much people, in Corinth.

Know moreover, ſaithttPet. Martyr, loc. com. claſſ. 4. c. 1. Sect. 1. & p. ib. 74…. Eccleſiam, non tollunt diſſidia Peter Martyr judiciouſly, Non ob quamcunque maculam Christi Eccleſiam ità excidere, ut Dei non ampliùs appelletur; Every little blemiſh, in the face of a Church, cannot cut off a Church from being Gods; no more, than a man moleſted by an ulcer, or a ſore, doth ceaſe, for [that] alone, to be a man: in S. Gregory Nazianzen dayes, their were 600 errors, in the Church; do theſe, any wayes, derogate from the truth, and worth of Chriſtian Religion? The Church, Cant. 6.10 is reſembled to the Moon, which, ye know, when tis moſt radiant, and full of luſtre, ſhines but in a borrowed light; and ſtill, ſome blots remain indeleble therein, even incapable of any illumination; the coſtlieſt veſture may take a rent; which rent may be repaired, p. 18without the utter abjection of the garment even as ſome one tile, or more, miſplaced, or ſhaken, or grown looſe, in the houſe-top, muſt not forth with occaſion the taking down of the whole roof, or contignation.

Neque vero … eſt Eccleſia Dei, que infuſcari labe aliquâ non poſſit, aut non interd…m egeat inſtanratione; as thatuuJuel. Apol. p. 95. vol. 16. Jewel of his time, (a Prelate of immortall memory) ſaith divinely: why are the Apoſtles, and their ſucceſſours, ſtiled**Ioh. 10.12.John 10:12 Shepherds, and**C…nt. 3.3. Watchmen, and**Matth. 9.12.Matt 9:12 Phyſitians if there are no ſheep apt to**1 Pet. 2.25.1 Pet 2:25 ſtraggle, and need recalling; if no woolfe, to worrie the flock; no lambe, that aileth ought, or needs an healing; Beleeve it, my beloved Chriſtians, the Church militant here belowe, on earth, ſhall never be without ſome wrinkles of imperfections, and ſpots of infirmity; till ſhe becomes compleatly, foreign, a glorious Church triumphant, above in heaven, Eph. 5.27. Coelum ipſum nulla ſerenitas tàm celatu purgut, ut hon alicujus nubeculae flocculo reſignetur, aswwTertul. l. 1. c. 5. contr. Nationes. Tertullian elegantly; in the cleareſt ſerenitie of the firmament, ſome ſpecking cloud may be diſcovered; as that mole was, in the very face of Venus; or a foil nigh ſet to ſome precious Diamond.

Thoſe Begardi, and Beguina, in Alemania, are juſtly, therefore, byxxAlphonſus â Caſtro, adver. Haereſ. li. 3. fol. 217. E. Alphonſus â Caſtro, condemned, as idle dreamers, and Heretiques, who aſſerted apoſſibility of an abſolute perfection of Beatitude, atteinable, even in this life; whereas, indeed, faith the devout S.yyMultum in hâc vitâ ille profecit, qui, quàm longè ſit â perfectione juſtitiae, proficiendo cognovit, S. Auguſt. de ſpir. & lit. c. 36.—confer. Fulgent. l. 1. ad Monimum, p. 20. &c. Auſtin, the beſt Chriſtians perfection conſiſts alone in this; to ſee, and to acknowledge hiszzVide Joh. Voſſium, theſ. Theolog. De bonis oſeribus, p. 60. 61. &c. it. ib. p. 564. 565. theſ. 7. & p 579. 580 theſ. 12. de virtu… Gentil.— See Arr. 26. of the Church of England: Confer Bp. Ʋſher. c. 2. p. 20. &c. 7. p. 66. of the Iriſh Reſig. & D. Field, l. 1. c. … &c. 16.18. of the Church, & Bp. Hall, holy obſer. 88 l. 1. & D. Rainolds, concluſ. 5. againſt quaeſt. 1. p. 5. 6. 7. & qu. 8. p. 43 & qu. 29. p. 132. edit. Cantab. Ann. 1634. & Mr. Reynolds, Medit. on the Lords Supper, c. 3. p. 7. 12. 13. 14. and infinite others. imperfection; or, in S.aaS. Bern. Epiſt. 253. fol. 262. Bernards expreſſion, Indefeſſum proficiondi ſtudium, & jugis c…n…tus ad perfectionem, perfectio reputatur; An unweariedbbN…h. 1.11. deſire of, and conſtantccPhil. 3.14.Phil 3:14 endeavour after perfection, is, interpretative, in Gods eſteeme, perfection p. 19it ſelf: And indeed, what Saint is he, who ſhall not be forced, often, to acknowledge; that, when he labours moſt to faſten his cogitations upon God, he findeth not his minde unſteadie; and to be, even as when we look upon a ſtarre (as one compates it) through an optique glaſſe, with a palſey-ſhaking hand; its long, c're we can bring our minds, to have ken of him & to place our eyes upon him; and when we have come to that; how do our hands ſhake, and ſoon looſe the ſight again or, if ye will, it fareth with the minde, in this, as it doth with one, that windeth up an Inſtrument; that, as often the pegsddQui non ſentit malae concupiſcentiae [Renitentiā] in honis ſuis actionibus, hune ego nullaw bonā actionem unquam feciſſe ſentio… Bp. Davenant of Salisbury, quaeſt. 10. p. 52. qua ſupra. ſlip between our fingers, whileſt we are in winding of them up; ſo do our verie beſt thoughts, whileſt they are in raiſing up themſelves, unto a contemplation of heaven.

Surely, men even the holieſt, whileſt they live [in] the fleſh, have ſomeeeDr. Rainolds againſt Hart, c. 1. diviſ. 2. p. 9. contagion, [of] the fleſh: ſin, thatffRom. 7.24.Rom 7:24 body of death, as a Jebuſite in Canaan, will not out, univerſally, of the coaſts of our natures, till the death of the body: wherefore, that ſameggVide Biſhop Ʋſher, Primar. Armachan. p. 225 226. &c. de Britan, Eccleſ. Primord. foreign, and that ſame foreign, Impaſſibilitie, and, as S. Hierome renders it, impeccancie; were the Dalilah's of that damned Heretique Pelagius, long ſince, juſtly exploded from all Chriſtian, and modeſt cares: it is with the primeſt Saint upon earth, in reſpect of grace, and corruption, as with an inſtrument ſtrung with two ſtrings; the one made of the gut of a lambe; the other, of a woolf, fidibus lupi male obſtrepunt agninae, ſaithwitty Cardan; the one makes an harſh jarring againſt the other.

Even thoſe very Cedars of the Church received, once, a ſhock; Paul, and Barnabas, I mean, (whom yet the Lyſtrians, for the admirable graces ſo reſplendent in them, thought to have beenhhAct. 14.11.Acts 14:11 Gods come down from heaven, in the ſimilitude of men) even thoſe great Apoſtles jarred; and had, ſometime, moſt ſharp [contentions] among themſelves, Act. 15.39. yea, even S. Peter himſelf, that rock for his faith, was yet withſtood, as worthy of blame, to the very face, by the ſame Apoſtle, Galat. 2.11.…

p. 20Truly made king Solomon the compariſon of the Church, Cant. 2.2. to a lilly among [thorns]; if ſhe be a lilly, lovely to look upon, by the eyes of her myſtical Husband Chriſt; yet, living, or ſeated among [thoms], ſhe may be torn, and rent into a Schiſme: It was no wonder then, that here, among the very [Saints] in Corinth, (chiefly, when, as yet, but [weak] in faith, and [babes] in Chriſt, not totally uncarnalized, 1 Cor. 3.1, 2, 3.) there aroſe diviſions.

And yet, thoſe private Schiſmes, in a [few], could not diſchurch the Citie of [all] the Saints; for howbeit, there were diviſions among [ſome] of them; yet were they ſtill, [for the main body of them] a deare, and ſolid Church of God. And thus much of the explication of my ſecond particular; namely, the place, where; or, if ye will, the company, among whom, diviſions did ariſe; even in, and among the [Church] of Corinth; For, ſo is the Text; Firſt of all, when ye come together, in the [Church], I hear, that there are diviſions among you.

Follows next the mean,The 3. part. whereby the Apoſtle came to know there were diviſions among them; it was by Hereſie, foreign, I hear ſo: And withall, the meaſure of his credulitie, upon that hereſie; foreign, I [partly] beleeve it: both of theſe I ſhall fold up, in a compendious diſcourſe together; that I may haſten unto that, which is the life of a Sermon; the Application of this firſt Generall.

And firſt of the mean of his information, Hear ſay; [hear], there are diviſions among you: We ſee here, how the Pilote, that now ſteered the Apoſtle unto this charge of Schiſme, upon Corinth, was an holy prudence, and diſcretion; he made not his own brain the mint, wherein to coine ſo high a taxation; nor his heart the ſhop, in which to forge it; but, he took it upon [report], and, asiiEſtius, ad 1. Cor. 1.11.1 Cor 1:11 Estius wel obſerves; leſt they might ſurmiſe, he was ſome zealous Camelion, to feed his credulity, onelyonly on the aire of rumor, or of uncertain bruits, at large; he names the houſhold of Cloe, 1 Cor. 1.11. a Chriſtian, and a godly Matron, in the Citie, not more eximious for devotion, than fidelity; as if, what S. John adviſed of ſpirits, S. Paul obſerved in fames; he would notkk1 Ioh. 4.1.1 John 4:1 beleeve everie report; but try them firſt, whether they were of truth, or not.

p. 21And when he had done thus;The 4. part. he would not neither be a ſponge, to ſuck in all without a difference; and ſo to ſponge with vinegar, and gall, or, to ſhoot out the arrows of bitter words, and of a virulent invective againſt them all; but lo! he carried a Chancery within his own breaſt, to mitigate the rigour of common hearſay, with equall candor, and favourable interpretations; foreign, he did but partly beleeve it.

Which practiſe of the Apoſtle ſhould be the mould for all moderate, and wiſe Chriſtians,Rules to direct charity, in the point of Reports. to caſt the order of their own credulity (for matter of criminall imputation) in, to as that charity be not impeached.

The Rules are theſe.

Rule 1 Firſt, Charitable credulity is not grounded on ſurmiſes cauſeleſſe, not is it ſuſpitious in vain; 1 Cor. 13.5. Charity thinks not evill; foreign, it deviſeth not evill, is not the firſt projector, or contriver of it: unlike to thoſe vindictive Enginers, Jer. 20.10. who, by an ungodly arietation, [deviſed] how to batter the reputation of the holy Prophet, and to lay the honour of his good name, in duſt, and ruine; Report, ſay they, & we will report it; peradventure, he will be entiſed and we (though by our very lies) may yet prevail againſt him; yea, take our full revenge upon him: Lord! what cruell murtherers were theſe, thus to ſtab the holy Prophet abſent? allowing him no life, without the death of his good name; in the mean time, never anatomizing, or opening their own ulcerous inſides; or, asking with thoſe ſouldiers, Luk. 3 14. And what ſhall [we] do? but, as thoſe Grecians, in**Suidas. Suidas, who were wont to write, whether with ink, or blood, on a glaſſe, and ſo to ſet it againſt the Moon, when t'was at full and brighteſt; and ſo thoſe ſpots, that were in the glaſſe, they would make to be in the Moon; In like ſort, do ſome envious perſons, (ſuch, as, in the expreſſion ofllTheophr. in Charac. Theophraſtus, labour of a foreign, which the learned Caſaubon renders by, Famigeratores, or, asmmPlautus in Trinummo. Plantus, are goruli figuli) they make thoſe blurs, which paſſion, or diſcontent, (both of which, often, either utterly break the bars, or lift the doore of reaſon off the hinges) occaſion, to be in him, who is maligned; ſuch are not much unlike that Theban Crates, in Laertius, who p. 22was nicknamed, foreign a doore-opener, becauſe he uſed to ruſh into every other mans houſe, and there to find our faults; but like thoſe hags, or fairies, (called Lamiae) though they ſaw well abroad, and can ask, as S. Peter once did curiouſly about S. John, 21.21. And, what ſhal [this] man do? yet they put up their eyes in boxes, when they come at home; becoming like Calisto, in the Poet, who being metamorphoſed, by Juno, into a Beare; yet could ſhe never perceive, or ſee her own deformitie: This makes ſo many prodigall, and laviſh of their neighbours reputation, and to hang up their good names, as it were, in chains at their own doores: whereas, indeed, good name is, and ought to be as dear to all good men, as is the precious life it ſelf; Qui fidens Conſcientiae ſuae negligit famem ſuam, crudelis eſt, as S.nnS. Auſt. de diverſ. Ser. 49. Auſtin ſweetly; He is, after a ſort, an foreign, as I may ſtile him, à ſui-Timon, a ſelf-man-hater; who ſo far leaneth on the ſtaffe of his good conſcience [within] him, that he neglects the bulwark of his good name [without] him: Propter nos, conſcientia noſtra ſufficit nobis, propter vos, fama noſtra non pollui, ſed pollexe debet in vobis, ſaith the ſame Father; A clean conſcience, indeed, may, as that coſtly ſpikenard of Mary Magdalene, Joh. 12.3. ſill, with its fragrant odour, the whole houſe of the ſoul [within] doores; but, beleeve it, brethren, the goodooSee Dr. Sclater, on 1 Theſ. p. 156. 157. — & p. 305.— 551. 552. confer Mr. Edw. Reinolds, on Pſal. 110. p. 475. 476.Ps 110 name is that, which, as King Solomons ointment, Can. 1.3. (far more precious, than the gold of Ophir) is poured forth abroad, perfuming with its good ſavour, all ſuch as are [without] us, or that wiſh us well: wherefore, our Apoſtle here, as, he endeavoured to have foreign, an inoffenſive conſcience toward [God], Act. 24 16. ſo withall, he ſtudied to provide things honeſt, and of good report, before all [men] too, Rom. 12.17. and Phil. 4.8. And, for this cauſe, he would not [create] a ſcandall on the Church of Corinth; but entertained the noiſe of a ſchiſme in it, on a fair report; ſo is the Text, foreign, I [hear], that there are diviſions among you.

Rule 2 A ſecond Rule is this; that, as our credulity muſt be grounded on a creditable report, or fame; ſo, becauſe relation, often, takes a bluſh of ſome particular intereſt, or affection from him, who makes it; the probabilitie of the [thing] it ſelf muſt next be heeded; ſo here, its [likely] p. 23that there ſhould be ſchiſms, for there [muſt] be hereſies: Its a moſt ſatanicall evil, maliciouſly to deviſe [impoſſible] things, that thou mighteſt accuſe thy brother.

Rule 3 To this there ſhould be added [evidence], to evince what is reported, as here, ver. 20, 21. their ſchiſme [appeared] openly, through too great ſiding, and contempt of weaker brethren.

Fourthly, becauſe, in never ſo manifeſt facts; there may be, notwithſtanding, ſome circumſtances of extenuation; its a ſafe way, ſtill to hope the beſt, and rather to chuſo, to beleeve too little, than too much, for, where too much charity hath, as Saul, ſlain its thouſands; too little hath, as David, ſlain its ten thouſands.

An exhortation, in this age of ours, (I had almoſt ſaid alſo, in this Metropolis of ours) moſt opportune, and ſeaſonable: For were it to be wiſhed, that we could more tenderly, and with this Apoſtolicall prudence, handle the reputation of our brethren; chiefly of [Miniſters]; for, of all the horrible offences, that boded ruine, and deſolation to that City of God, Jeruſalem; this one alone is mentioned, as the modell, and the ſum of all, (after which, deſtruction was inevitable) namely, the abuſing, and the killing, and the ſtoning of Gods Meſſengers, and of his Prophets, that were ſent unto them, for to ſave their ſouls; when once thoſe holy inſtruments of their converſion became contemptible, and an ungracious by word; behold! then, there was no more Remedie; Jeruſalem's houſe is left unto her deſolate, Matth. 23.37. compare 2 Chron. 36.16. but yet, with greater ſpecialty, beware we, how we ſlander [whole] Churches, and the governours thereof, without diſtinction; S. Paul's aſperſion was but onelyonly of ſome [few] particulars, in Corinth; the main [body] of them was ſtill unblemiſhed.

And yet, who ſees not, now too many, (but, the beſt is, ſtore of thoſe many are but like to looſe teeth, in a mans head, though troubleſome, yet uſeleſſe) how do they, by the purulent excreations of their corrupt lungs, (found upon their libellous, abuſive, and irreligious pamphlets; by which, as that Fly, in the lable, upon the axle-tree; they phanſie that they have raiſed up a mighty duſt, and made a ſmother) odiouſly beſpawle the beautious face of our deare Mother, the Church of England; whoſe two breaſts (the two bleſſed Teſtaments) ſhe being farre more uberous, and free of her duggs, (then was that Iſis mammoſa of the Egyptians) offer themſelves, ſo freely, to be p. 24joyntly ſucked by us all.

What one point is there of her Doctrine, or of her Diſcipline, which ſhe maintaineth; I ſay not, what this, or that particular man [inventeth] but, what ſhe, her ſelf, [maintaineth]; that hath not been confirmed, and beſprinkled, & even enamelled with the very precious pearls of the bloud of the bleſſed Saints, (our own dear Countreymen and Forefathers) as ever held up innocent hands to God?

Let not, oh let not that pearl of prejudice be [ever], in the eye of any your judgements, or miſ-conceit; ſo that, rather for defect of will, then otherwiſe, yee cannot view the decency, and order which (as ſweet, & goodly flowers, hung in the Chaplet of Reformation) do ſo much grace, and beautifie a Church. S.ppS. Augu. Epiſt. i 91. confer Bp Juel againſt Harding, p. 291. 292. Auſtin, I acknowledge, once complained, that the Church, in his daies, was burthened by too many ceremonies; and therefore he, as an Evangelicall Aholiab, or Bezaleel, thought meet, to lay [by] ſome what of that nimium, or**Exod. 36.5.Exod 36:5 [too-much] of what was offered, by the ſons, to adde unto the glory of the mother; and, in his ſenſe, a ſtatute of Mortmain might have been uſeful: But ſure, he had no ſacrilegious thought, at that time, then; nor I preſume, any true ſon of the Church of God, at this day, now; under a pretenſe to cure a Timpany of ſuperfluities, to cut off the fleſh of the Churches maintenance: we have better, I truſt, learned to know, and to fear too, that heavy, preſaged doom ofqqSee Bp Andrews, his Concio ad Clerū, pro gradu Doctor…, inter opera ſua … poſt huma, in fronte, on Prov. 20.25.Prov 20:25 Solomon, Prov. 20.25. It is a [ſnare] to any man, to devoure that which is holy Condemne not then a [whole] Church, for the error, or, perhaps, the ſuperſtitions of a [few]. But ſurely, it is too true; we are ſtill too-credulous, on the worſer part; and, whether of ſpight, or pride, or ſelf-love, or all, or worſe, (I cannot tell), by a ſinfull Chymiſtry, we labour to extract our own, out of the ruin of anothers ſame: And bence come thoſe uncharitable, and, moſt times, fond ſurmizes, which make men gaſh deep wounds, on the [intentions], when to the outward [actions], as good, at laſt indifferent; their cenſures ſhall be forced to ſtoop, as the ſheaves of Joſephs brethren bowed to the ſheaves of Joſeph.

p. 25To end this point, let us all therefore conſider, how precious a thing good name is; farre more, than gold, or rubies, yea, or the coſtlieſt ointment, Eccleſ. 7.1. And if that bee true (as 'tis moſt certaine,) that Treſpaſſes againſt [men,] receive their greatneſſe, according to the [dammage,] brought thereby unto them; ſure it is, wee ſin more hainouſly, in abuſing [fame,] than wee can doe poſſibly, by impeaching any other of their outward [goods;] for, after that old Rule, non dimittitur p…ccatum, niſi reſtituatur ablatum; its much more poſſible and facile, to [reſtore] letriments in [goods,] than blemiſhes brought to the [fame] of our brethren; yea or of a Church: 'Twas Machiavill's plot, audacter calumniare, & aliquid haereſcit; and uſually, they find (chiefely in great crimes) a wound, and diſhonour, ſuch as is never done away.

Wherefore, in all ill reports, offered to our eares, let us ſtil place, neare by our overhaſty, and preproperous credulity, a temper of equall Candor and Charity: the braine is the coldeſt part in man, and is ſo placed, ſay Phyſitians, to allay the heat of the liver; which being the fountaine of bloud and ſpirits, would elſe ſet the whole body in a combuſtion; ſo ſhould our moderation herein, by a Chriſtian foreign, allay our temerity; and like the water, obſerved by Anatomiſts, in the pericardium, coole the ebullitions about the heart; or even as the Chryſtalline Sphaere (by which ſome thinke, meant thoſe waters [above] the firmament, Gen. 1.7) is placed next to the primum mobile, to allay the extremity of heat, raiſed by ſo violent a motion, as would without a temper, fire the Vniverſe, and in a moment, waſt the World into aſhes: Caſting (as I ſaid but now) our practiſe in this, in the mould of the Divine Apoſtle; who, when tidings were brought him in of ſome Diviſions in Corinth, would not ſuffer his beliefe to over-reach; he did but [partly] credite the report; foreign p. 26ſo is the Text, I [heare,] that there are Diviſions among you, and I [partly] beleeve it.

Vſe. And thus have I gone over all the foure parts of this verſe, which were as the ſeverall pictures hung about the firſt roome; the doore into which the key of my Diviſion unlocked.

Now if I were as happy, as Solomon was, that I might have whatſoever I would aske; I would at this time begge this favour of God, viz. that every particular hearer, within this audience, this day, might throughly reſolve in conſtancy, what the Iſraelites once did in a fit, upon an earneſt admonition from Joſhua, 1.16. All that is now by God commanded them they would doe; and become as ſo many ſeverall, and Divine Proteûs, to Metamorphoſe theſe inſtructions into a zealous, and conſcientious practiſe: And indeed, the very mention of my doubts herein, had need crave pardon of preſumption from all [good] hearts; for [ſuch,] (as SaintrrS. Auguſt. Epiſt. 252. Auſtin courted ſome on another occaſion) I have but ſhewen them a mirrour of what they are, and ſhould but waſt my breath, to inſtruct them further unto what they ſhould bee: All the oile, that I ſhall further powre into ſuch blazing Lamps of piety, is onelyonly, in the expreſſion of Saint Paul, to his Theſſalonians, a petition; that they wouldſſ1 Theſſal. 4 10.1 Thess 4:10 encreaſe more and more.

But, as there is no Pomegranate, wherein ſome graines are not rotten; ſo few aſſemblies where ſome are not, either, as the Apoſtles auditours at Hieruſalem, Act. 2.13. Mockers; or as Saint Pauls hearers at Athens, Act. 17.18. that in a Stoicall or an Epicurean flout, eſteeme the Preacher but a Babler; or as thoſe that liſtened to our Saviours Sermons, to [catch] him in his diſcourſe, Matth. 22.15. or at beſt, unfruitfull in all holy practiſe; ſo it may bee, ſome ſuch may have borrowed a vizar; and like thoſe in thettEzek. 33.31.Ezek 33:31 Prophet, Come hither and fit before the Lord as his people; p. 27whereas yet, their hearts are lodged (and it grives mee to ſay it,) as thoſe Philiſtims ſmitten before David, 1 Chron. 14.11. in Baal-perazim, even in the valley of Diviſions.

What elſe meaneth thisuu1 Sam. 15.14.1 Sam 15:14 bleating of the ſheepe, and this lowing of the oxen in our eares? ſuch a noiſe of diſſenſions in the Church, for which as of old, for thewwJudg. 5, 15.Judg 5:15 diviſions of Reuben, there are great thoughts of heart: A theame better ſuting with our teares, that wee cannot reforme them; than with our lips, to declaime againſt them: And woe is mee for my mother, myxxLam. 1.20.Lam 1:20 bowels, my bowels! that what thoſe did once in Babylon, in ayyPſalm. 137.4.Ps 137:4 ſtrange Land; the quiet and peaceable ſons of the Church, ſhould now bee occaſioned to doe at home in their owne Land; even to hang up their harpes upon the willowes, when they remember thee ô Syon! For, whereas wee are exhorted to keepe thezzEph. 41 3. Vnity of the Spirit, in the bond of peace, loe! as if with thoſe Antitactae of old, wee meant to contradict the Goſpell; what is there almoſt but ſtrife, and contention in the Church? witneſſe the miſerable diſtraction of the Chriſtian World, in point of Religion; which for the ſinnes of the multitude, (whoſeaaPſalm. 76.10.Ps 76:10 fierceneſſe, notwithſtanding, the Lord ſhall at length turne unto his owne praiſe and glory.) Seemes to have received ſo wide wounds in the ſides thereof, that none but Heavens Chirurgiry can cure: And indeed, it often ſo fals out, as the CardinallbbCardinalis Perona, in Epiſt. ad Regem Franciae. p. 142. 145. Per…one adviſed the Pope of Rome in the caſe of the Venetian ſtirre, about the Ieſuites; (it was at that time, when hee told his holineſſe plainely, that the State ſtood ſo;) and every day more and more may it be ſo ſtill!) that hee muſt now be forced to court the favour of Chriſtian Princes; and not, as formerly Chriſtian Princes ſue to him; Hee told his holineſſe then, that Saepè providentiâ divinâ permittitur, ut etiàm [juſtae] cauſae vim patiantur, propter peccata p. 28populorum; By Divine providence, it was often permitted, that even [juſt] cauſes ſuffer much for the ſinnes of the people.

O Religion, Religion! It is a word derived, ſaithccLactant. l. 4. c. 28.29. De vera Sap. confer Calvin. l. 1. c. 12. Sect. 1. inſtit. & Epiſc. Daven. quaeſt. 12 quâ ſuprâ, ex S. Auguſt. l. 10 de Civ. c. 1. A…d Bp. King explaining it, Lect. 16. on Jonah, p 204. 205 &c. Lactantius, à religando, from uniting, and knitting Chriſtians together, in one indiſſoluble, and firme bond: but, behold! how diſtractions in religions are like to bee, (without a ſeaſonable prevention) the deſtruction of Religion; and Religion it ſelfe to bee, in a manner, loſt in the quarrels, and queſtions of Religion.

If, after ſubſtance, yee recount Religions, there have beene in the World, from the firſt foundation thereof, (ſaith that incomparableddHooker, l. 5. p. 367. Confer D. Field, l. 2. c. 2. Of the Church. Writer of the Eccleſiaſticall Polity) but onelyonly three.

Firſt, Paganiſme, which lived in the blindneſſe of corrupt, and depraved nature.

Secondly, Iudaiſme embracing the Law, which reformed Heatheniſh impiety, and taught ſalvation to bee expected through a Meſſiah, that ſhould in due time, come into the World.

Thirdly, Chriſtian beliefe, which yeildeth obedience to the Goſpell of IESUS CHRIST, and acknowledgeth him alone, to bee the Saviour, whom God did promiſe.

But, if yee number Religions, after opinion; then wee haveeeBp. Hall, Dec. 3. Epiſt. 3—Conf. Burton, Melanch, part. 3. Sect. 4. p. 513 &c. five at leaſt: 1. Iewiſh. 2. Turkiſh. 3. Greekiſh. 4. Popiſh. 5. Reformed. AndffFuller, l. 1. c. 3. p. 4. Hiſt. of the Holy Warre. Poland is the Pantheon of all Religions; and Amſterdam, the patterne of all Sects; and woe is mee! that even [it] ſhould now ſeeme to bee let looſe on [us:] In attempting to ſpeake of theſe; ſhall I ſmile with Democritus? or weepe with Heraclitus? they are ſo ridiculous, and abſurd on the one ſide; ſo lamentable, and tragicall, on the other: But, what is to be thought, when about the perſwaſions in one, and the ſame Religion; wee ſhall heare the meere language of Babel, p. 29when the tongues were divided and**Gen. 11.7.Gen 11:7 confounded? I am of Luther, ſaith one; I of Calvin ſaith a ſecond; I of Arminius a third; I of Fraucis, I of Dominick, I of Ieſus; and in this jangling, none almoſt for Chriſt: it faring with Religion, ſaith a ReverendggD Curle, now Bp. of Wincheſter, Ser. on Hebr. 12.14. Edit. An. 162 2.Heb 12:14 Prelate, as it did with her, in Plutarch, who had many Suitours; when every one could not have her to himſelfe, they pulled her all in pieces, that ſo none might have her; for ſo many in Religion, Malunt nullam habere, quàm non ſuam: They had rather there ſhould bee none at all, than that their owne ſhould not take place; yea, in ſuch bitterneſſe of Spirit, are the ſons of the ſame Church carried; that one in a manner, is become a curſe, and execration to another; blowing the Trumpet of**2 Sam. 20.12 Sam 20:1 Sheba, in a mutuall defiance, and ſaying: They have no part in God, nor in the inheritance of his Son CHRIST IRSUS; every man to his Tents, ô Iſrael.

Lord! my deare brethren, what can Religion, ſohhMar. 3.24.Mark 3:24 divided againſt it ſelfe, portend, or bode, but overthrow, and ruine? 'Twas a rule in Matchiavel, Divide & impera: The mind of man is like the ſtone Tyrrhenus; that ſtone, ſolong as it is whole, like to the miraculous yron of Eliſha, [ii2 Kin. 6.6.2 Kgs 6:6 ſwimmeth;] but, being once broken, loe! as that lead of Moſes, Exod. 15.10. it [kkDr. Plaif. ſinketh] in the mighty waters: what ſo neare one, as two? and yet wee muſt not goe ſo farre from one, as two: The whole World ſaid Alexander, could not hold two Sunnes at once; nor ſurely, (with any happineſſe) one Church, [llSee Bp. King. Lect. 7. on Jon. p. 98. 99. &c. divided] Religions; no nor a [mmSee Dr. Slater, my father, on 1. Theſſal c. 5. v. 6. and p. 426.1 Thess 5:6 medly,] or a [mixture] of them at once.

To draw to a concluſion of this part, SaintnnS. Cyp. de unit. Eccl. Sect. 6. Cyprian ſaith, that our Saviour, Sacramento veſtis, & ſigno, declaravit Eccleſiae unitaetem; By his Coat, that was withoutooJoh. 19.23.John 19:23 ſeame throughout, as by a ſigne declared; how his Church ſhould bee woven together in unity; p. 30not piecen…d up by that, which might bee rent into the ragges of Schiſme or Diviſions: Yet ſee and conſider, if this unſeamed Coat of his, bee not worſe dealt withall; than the Prophet Abijah, the Shilonite, did with that new garment, wherewith Ierobeam had clad himſelfe, 1 King. 11.30. Even rent into more than twelve pieces; as if the Body of the Lord CHRIST were no better, than the Body of that Harlot; which was chopt in pieces, fleſh, and bones, and all, and caſt into all the quarters of Iſrael, Iudg. 19.29.

Leaſt I grow tedious, all that I ſhall adde, upon this point farther, ſhall bee epitomized under theſe two heads.

Firſt, An Apotreptique, or Diſſwaſive from Diviſions.

Secondly, A Protreptique, or Perſwaſive unto Vnity and Love.

For the firſt of theſe, though I might not [ſay,] but [thunder] with Saint Paul, who aſſureth us, that ſuch as cauſe Diviſions in the Church, they ſerve not the Lord IESUS, Rom. 16.17.18. And againe, If any man love not the Lord IESUS CHRIST, let him be Anathema Maranatha, 1 Cor. 16.22. which ſhall hold likewiſe true of all ſuch, as doe not teſtifie their love to CHRIST, by their unfeigned love of theirpp1 Joh. 3.14.1 John 3:14 brethren, his lively members; or as the ſame Apoſtle ſaid of ſome contentious Galatians, I would they were evenqqGal. 5.12.Gal 5:12 cut off that trouble us: though thus I might doe; yet as Saint Paul to Philemon Verſe 9. For loves ſake, I rather beſeech them; and withall, I ſhall bee bold to tell them, that, where diſcords, and diviſions have gone before as Eſau; there ruines, and deſolations have beene wont to take them by the heele as Iacob: It hath beene found true in experience, that theſe have laid more Countries to the dition of the Turke, than ever his bow, and his ſhield could have p. 31purchaſed: It was prudently obſerved by Cortugall, one of the Turkiſh Princes, in his oration perſwaſive to his Lord, to beſiege Rhodes; Chriſtianus occaſus diſcordi…s inteſtinis corroboratur, The fall of Chriſtendome is ſet forward, by civill diſagrement: in the dayes of Mahomet the ſecond, thoſe polluted Saracens, (to ſpeake in the expreſſion of a late**Bp. King. worthy of our Church) had gleaned out of Chriſtendome, like ſcattered eares of corne, neglected by the owners,rrVide Jovium, and Dr. Helyn, Geograph. in deſcription of Rhodes.200. Cities, 12. Kingdomes, and two Empires, what an earneſt they have reaped ſince that time, (or rather, wee reaped for them) who knoweth not? and yet, the Canker runneth on, fretting ſtill, and eating further, becauſe the whole neglects the parts, and ſeeketh not to preſerve them: Beſides, who is not moved, till his very bowels areſſHoſ. 11.8.Hos 11:8 kindled together within him, to heare what muſique our Romiſh Adverſaries have, too-long, made themſeves merry with in our diſcords? How long, Lord, holy and true? how long ſhall thoſe ſuperſtitious Maſſe and Meritmongers, (who dare obtrude their menſtruous merits to thy dreadfull juſtice; and prophane the purity and ſimplicity of thy ſacred worſhip, by their gariſh vanities and Idolatry;) How long ſhall they triumph in our variance? O yee, that make a moſt unjuſt ſeparation on the other ſide, bee entreated, doe not thus give advantage to the Adverſary, by your cauſeles withdrawing of your ſelves from the Society of your Chriſtian brethren; who long for your uniformity, and joynt-adoration of the one onelyonly true God; by the one, and onelyonly Mediatour CHRIST IESUS; in one, and the ſame faith, once for all given to the Saints; in the uſe of one, and the ſame meanes of ſalvation; in the ſame Word, the ſame Sacraments, the ſame Miniſtery; in the unity of the ſame Spirit, that wee might all grow up together in the ſame love, and charity; and meete together at laſt, in one, and the p. 32ſame Heaven: O ceaſe to eſteeme us, (your fellow-brethren in the ſame CHRIST,) who are of the ſame houſhold of faith with you; as**1 King. 21.20.1 Kgs 21:20 Ahab did Elijah; or as the wavering, Galatians did Saint Paul, becauſe hee told them the truth, your [**Gal. 4.16.Gal 4:16 Enomies:] nor, asttQuae apud concordes, vincula charitatis, incitamenta irarum, apud inſenſos ſunt; Tacitus. Tacitus ſaid of Segeſtes and Ariminius, the one, the father, the other, the Sonne in law: That which bound them together in love, whileſt they were at concord, put them farther at variance, being once enemies: Let a ſtreame ſever it ſelfe from the Common fountaine, that it may bee counted a fountaine it ſelfe, without dependance upon any other; what is this, but the next way, to make an end of it ſelfe, and to bee utterly dried up?

Yea I beſeech you, conſider, when Noutrals, Atheiſts, and Prophane Perſons, and Papiſts, doe heare of ſo many diſcordant, and contrary opinions in religion; doth it not harden them in their infidelity, avert them from the Church, and make them to ſit downe in the Chaire of Scornors? for it is certaine (as a greatuuMy Lord Bacon, Eſſay. 3. diſpenſer of learning obſerved, that Hereſies and Schiſmes, are of all others the greateſt ſcandals; yea more, than corruption of manners; for, as in the Naturall body, a wound, or ſolution of continuity, is worſt than a corrupt humour; ſo in the ſpirituall; ſo that nothing doth ſo much keepe men out of the Church, and drive men out of the Church as breach of Vnity: When Atheiſts looking on, ſhall view two Chriſtians [ſtriving] together, as: Moſes ſaw thoſe Iſraelites, Exod. 2.13. yea, ſo to bandy ignominious reproaches, each againſt the other, as if they were indeed but as a ſhepheard, and an Aegyptian; whereof the one ſaith Ioſeph, was an.**Gen. 46.34.Gen 46:34 abomination to the other; or like to that brood of Cadmus, of which the Poet,

— Suo que

Marte ruunt ſubiti, per mutua vulnera fratres:

p. 33or as it is obſerved of thoſe frighted Midianites, Iudg. 7.21. whoſe mutuall bowels became the ſheath of each others ſword: whereas indeed, each Chriſtian profeſſing one faith in one, and the ſame CHRIST, ſhould rather bee as thoſe Iſraelites, going up to Gibeah, Judg. 20.11. knit together as one man: can a Pagan otherwiſe imagine, that the CHRIST, wee all pretend to ſerve, is other, than what in truth the Lord abhorres to bee, even the Authour of confuſion? Loe! even briars, and thornes, the very Sonnes of Belial themſelves, are twiſted one within the other, in a kind of indiſſoluble combination, or bond of Vnity: O my brethren, are there not ſtormes, and tempeſts enow abroad; raiſed up by Gebal, and Ammon, and Amalek, even by the boiſterous wild bores, and cruell adverſaries, to make the ſhip of the Church to reele, and ſtagger, and to bee driven upon the rocks; but the ſecret leakes of our owne home-variances muſt thus, inſenſibly, ſinke her, e're wee are aware? as if this ſhip were ſayling in awwLacus interdum, nullo flante vento, it a imnenſè concitatur, ut vel audaciſſimos nautas. quò minùs ſolvant, deterreat; undè, vento ceſſante, naves medio curſucorreſtae cum maximo diſcrimine jectantur, Maginus Geograph. pag. 46. Loumond-lake (ſuch an one, as Maginus tels us, there is, in a part of Britaine,) in which, they ſay, the danger is then moſt formidable, when the winds are ſtill: To bee ſhort, Let us conſider, how bitter a word it was, that King David uttered of Joab, that, whereas the end of warre was peace, hee choſe to ſhed the bloud ofxx1 Kin. 2.5.1 Kgs 2:5 warre in peace, but, it coſt him deare at laſt: Now there is a ſaying in the Pſalmes, that the Saints ſhall waſh theiryyPſalm. 58.10.Ps 58:10 ſeete, in the bloud of the ungodly; to imply thus much, ſaith Lyra, that the righteous ſeeing the vengance, executed upon the ungodly for thoſe ungodly deeds, they have committed, ſhall dread the like offences; leaſt they tread alſo in the like ſteps of judgement: are Halcyon dayes eſteemed happy? and peace, felicity? then, woe is mee, to thinke, that any man, or people ſhould waxe weary of their happineſſe! is it not a very ſtrange infatuation? Its p. 34an old word, Quos Deus perdere vult, priùs dementat.

But, I haſten to the other part, which is a protreptique, or perſwaſive unto love, and unity: and, what ſtronger argument can there bee deviſed, to incline hereto; than this? that wee, hereby, come moſt neare unto the God, wee ſerve, and are even in this regard, partakers of theaa2 Pet. 1.4.2 Pet 1:4 Divine nature; though not, by communication of eſſence, yet by reſemblance, and analogicall aſſimilation, in that gracious quality: Hence was that Eulogy of Ephraim bbEphraim. Syrus, tract. foreign.Syrus, foreign. Happy is that man, who hath poſſeſſion of love, for ſuch an one carrieth God alwayes with him, in his heart; for, ever ſo Saint Iohn aſſures us, 1 Ioh. 4.16. God is love, and hee that dwelleth in love, dwelleth in God, and God in him: On the other ſide, ſaithccS. Ignatius, Epiſt. 6. Ignatius, foreign. Where there is diviſion of mind, and anger, and hatred, there God dwels not: Beſides, onelyonly in love it is, that wee [reciprocate] with God, of all other affections; if wee feare God, hee feares not us; if wee obey God, hee obeyes not us; but, if wee love God, hee loveth us againe; 1 Ioh. 4.19. Love, ſaith the Apoſtle, it's the veryddCol. 3.14.Col 3:14 bond of perfection; foreign; and who is able ſufficiently to amplifie the great things of the beauty of it? ſaith S.eeS. Clemens, Epiſt. ad Corin. p. 63. 64. Clement, in his Epiſtle to theſe very Corith's; Sith it alone conglutinates us to God, and makes us alſo, to wiſh well to men: Vnity therefore is as another ordalium, to try the chaſtity of the Queene-Mother, the Church; and like a Gileaditiſh paſſage, at which theffJudg. 12.6.Judg 12:6 liſping Ephraimites are diſcovered in their Sibboleth; at which the faultring Chriſtian will bee detected: For this cauſe, when the boſome favorites of CHRIST reſted in expectation of the holy Ghoſt promiſed, in a p. 35miraculous manifeſtation, to bee ſent downe upon them, from heaven; they were foreign, Act. 2.1. all together, in one place; and the ſame Spirit deſcended before that, upon our Saviour himſelfe, in the ſimilitude of a**Matth 3.16.Matt 3:16 dove; becauſe it is the uſuall embleme of**foreign, Etymol. love, and therefore, they who ſeparate, and breake this bond of love, are ſtyled ſenſuall, by Saint Iude, verſe 19. and without theggTales itaque faciles ſunt ad diviſionem, quia Spiritum non habent, in quo uno membra Chriſti charam ſervant ſpiritaliter unitatem, Fulgent. l. 2. ad Monimum, p. 67. Spirit.

Even the ſacred Trinity it ſelfe is delighted with the ſame Vnity, or One-neſſe, 1 Joh. 5.7. theſe three are one; there is but, foreign, one God, and Father of all, Epheſ. 4.6. but, foreign, one Mediatour, betweene God, and Man, the Man CHRIST IESUS, 1 Tim. 2.5. There is but foreign, one Spirit, 1 Cor. 12.11. All true-beleeving Chriſtians are but foreign, one body, 1. Cor. 10.17. yea, but as one man, in CHRIST IESUS, foreign, Gal. 3.28.

EvenhhPlato, lib. 2. de Republ. verſus finem. Plato himſelfe would have children, by no means, to be told thoſe fictions of the Poets, touching the varience of the Heathen gods: In ſhort, there is no ſtable aſſurance of any other grace, in ſoundneſſe, ſevered from love: Faith indeed, is neceſſary, Ʋt operis fundamentum, as the foundation of charity, ſaithiiGranatenſ. tom. 3. conc. de temp. conc. 1. in Die Pentecoſt. Granado; but charity, as the perfect conſummation of that gracious Habite: hence was that maxime, in the Schoolemen, that charity was the [forme] of all vertues Theologicall; becauſe, however it gave them not their owne eſſence, in themſelves, abſtractively conſidered; yet did it forme them unto [acceptability,] before the Lord: therefore, all other excellencies though they advance nature; yet they are, ſaith one, ſubject to [exceſſe,] onelyonly this of charity admitteth no exceſſe; for, wee ſee, for aſpiring, to bee like God in [power,] the Angels tranſgreſſed, and fell; by aſpiring, to bee like God, in [knowledge,] man tranſgreſſed, and fell; but, by aſpiring to bee like God, in a ſimilitude of p. 36goodneſſe, or [love;] neither man, nor Angell, ever tranſgreſſed, or ſhall tranſgreſſe; for, unto that imitation wee are called: And, as its endles, in exceſſe; ſo alſo, in continuance, 1 Cor. 13.13.

Now, according to the ſeverall motives, or grounds of love, ſo alſo is the [degree] ſeverall: There is foreign, when the motive, or ground is one, and the ſame nature; ſo ſaith the Philoſopher; if wee ſee a very Varlet in diſtreſſe; wee may, wee muſt relieve him; and give, though not foreign, yet foreign, if not to the man, yet to thekkQuantum ad ſuſtentationem [Naturae,] non ad ſomentum [culpae,] Tho. 2^a. 2^a. qu. 31. Art. 2. ad 1…. nature; thus David, and his followers are ſaid to have relieved even a very Egyptian, when they found him languiſhing in the field, 1 Sam. 30.11.12. and this love of nature, (except directly tollRom. 1.31.Rom 1:31 reprobates) is common unto all men; and very nature moved even Barbarians to relieve the diſtreſſed, Act. 28.2.

Secondly, There is foreign, a nearer bond; when vicinity, or cohabitation may induce to kindneſſe; and thus farre a meere Civilliſt may goe.

Thirdly, foreign; and this is onelyonly the cognizance of true love Chriſtian; when wee love the brethren, Eo nomine, becauſe brethren, 1 Ioh. 3.14. and to this is that earneſt exhortation of Saint Peter, 1 Pet. 1.22. See that yee love one another with a pure heart fervently.

And I beſeech you brethren, in the bowels of our Common Saviour; let this intimation bee unto your hearts, as the Arteries running along the veines, which, beating upon them; ſtirre up the bloud, and keepe it warme, leaſt, otherwiſe, it ſhould congeale, and become as corall, and though wee cannot fly up, yet as the Cherubims, let us ſtill bee clapping of our wings, in our devotions, this way: And ſith, wee well accord, (I truſt) in the PrincipallmmSee Bp. Davenant his laſt booke. fundamentall points of faith, for ſubſtance; let this ſeaſonable adviſe unto Vnity, bee, as the Angels ſnatching of p. 37the ſword of Abraham, to ſtay the farther, and the future rending of our ſelves, into Schiſm's, and Diviſions; in point of circumſtance, and of leſſer moment: Memorable is that ſtory of Saint Gregory Nazianzene, asnnRuffinns lib. 2. cap. 9. Hiſt. Eccleſ —Confer the ſtory of Bp. Colman, in Bp. Vſher, c. 10. of the Iriſh Relig.-See Bp. Bilſon, c. 16. 395 &c. Of the perpet, Government of the Church. Ruffinus, and others report it to us; who, in the tumults of the people cried out, Mitte nos in mare, & non erit tempeſtas; That is, hee offered both his dignity, and himſelfe too: to bee caſt into the Sea, rather than the Vnity, and Peace of the Church ſhould ſuffer, or bee diſturbed: and indeed, what one true Sonne of the Church, who heartily longs for theooPſal. 51.18.Ps 51:18 building up, and delights not in the pulling downe of the walles of Hieruſalem; but would gladly bee content with Ionah, to bee caſt into the Sea, rather than the ſtorme ſhould continue, unto the endangering of the whole ſhip?

But, oh the deadneſſe of the heart, and the ſtoppage of the eares unto the voyce of the ſpirituallppPſalm. 58.5.Ps 58:5 charmes, charme hee never ſo wiſely; for, though the bels of our Aarons have ſounded ſhrill; and every Pulpit, almoſt, (that hath any clapper,) tolled men long in, into the Temple of Peace; yet, if you aske them, as Iehoram's meſſenger did Iehu is it peace Iehu, they retort,qq2 Kin. 9.18.2 Kgs 9:18 what haſt thou to doe with peace? turne thee behind mee; alas! peace is not the matter, but following, and party: So true is that ofrrSalvian. l. 4. ad Eccleſ. Cathol. in fine. Salvian; Poenèomnis ſermo Divinus habet aemulos ſuos; almoſt every Precept of God meets with its adverſary; If God command liberality, Man will practiſe covetouſneſſe; if parſimony, prodigality; if hee ſpeake ofſſPſalm. 120.7.Ps 120:7 peace, they make them ready for warre, as the Pſalmiſt hath it; impetuous Salamanders, who live not, but in the flames of contention; not unlike unto Tarquinius Priſcus, in the Romane ſtory, who wasttLuc. Florus, Hiſt. Bello promptior quàm pace; more apt in Warre, than peace; or, as Trogus tels us of the o…der Spaniards, that they were Genus hominum ità infenſum concordiae, ut puro p. 38illius odio, inimicitias ſuſcipiat: or, if men, that way affected, doe happily lend us their attentions; as the Iewes to Ieremy's paſſionate expreſſions; or, to Ezekiels pleaſant voyce**Ezek. 33.32.Ezek 33:32; or, as Herod gave Iohn Baptiſt theuuMar. 6.20.Mark 6:20 hearing, in ſome things; Yet, it cannot better bee reſembled, than by what is given us, in that fained relation of Orpheûs Theatre; where all birds, and beaſts aſſembled, and forgetting their ſeverall appetites; ſome of prey, ſome of game, ſome of quarrell, ſtood all ſociably together, liſtening unto the aires, and accords of the harpe; the ſound whereof no ſooner ceaſed, or was drowned by ſome Lowder noiſe; but every beaſt returned to his owne Nature; ſo is the Nature, and Condition of men, (ſaith that eminentxxLo. Verul. l. 1. Advancem. of learning. Patron of learning) who are full of ſavadge, and unreclaimable deſires, of profit, of luſt, of revenge; which, as long as they give care to Precepts, to lawes, to religion, ſweetly touched with eloquence, and perſwaſion of Sermons; ſo long is ſociety, and peace maintained; but, if theſe inſtruments bee ſilent, or that ſedition, and tumult make them not audible; all things diſſolve into anarchy, and confuſion.

To conclude this whole application: Wee wiſh, that our words mght fall upon your hearts, as that Doctrine of Moſes, Deut. 32.2. dropped downe as the ſhowres of raine upon the graſſe, and our ſpeech might diſtill, as the dew, upon the tender herbe: or elſe, that your hearts might bee as the [water,] on which the Spirit of the Lord is ſaid to move, Gen. 1.2. I ſay, on the [water,] not upon the [earth,] for hee will no muckiſh, earthy heart; nor moves hee on the [aire;] and heart ſwollen up with the wind of pride, and ambition; nor moves hee upon the [fire;] an heart enflamed with the ardor of choller, and concupiſcence; but, on the face of the [waters,] hearts, that are ſoft, and pliable to receive the Divine p. 39impreſſions of Gods grace: And, if not, as the graſſe, or the water, tender, and pliable; yet, at leaſt, as that rocke, in Ieremy, 23.29. which, though hard in it ſelfe, yet was it by the hammer of Gods word broken in pieces: but, oh the deadly perverſeneſſe of unſanctified ſoules! who, not onelyonly as the ſame Ieremy, 5.3. ſaith, of the obſtinate Iewes, have made their [faces] harder, than a rock; but, as it is ſaid of Nabal, 1 Sam. 25.37. Their very [hearts] are [dead] within them, and become as a ſtone; yea rather, as Bonaventure, on like conſideration, inverted that prayer, in Ezekiel, 36.26. where God promiſed, to take away from them the heart of ſtone, and to give them an heart of fleſh; Nay rather, ſaith hee, take from us the heart of fleſh, and give us the heart of ſtone; for the ſtones, and the rockes were divided, and clave in ſunder, when our Saviour ſuffered, on the Croſſe; whereupon Saint Ambroſe, O ſaxis duriora Iudaeorum pectora! on ſuch ſtupid,yy1 Tim. 4.2.1 Tim 4:2 ſeared conſciences, as theſe, I will not declaime; but convert a deſerved ſatyre into a mournefull elegy: my heart ſhall bleed, in ſecret, and mine eyes**Pſalm. 119.136.Ps 119:136 guſh out with teares, (thoſe ſpeechles Oratours of an unexpreſſable griefe) for that they will needs, like the waters of Iordan, ſundred by the mantle of Elijah, both bee, and remaine [**2 Kin. 2.8.2 Kgs 2:8 divided:] foreign, ſaith Sineſius: The ſincere, and entire Preacher, hath (in the**Iſa. 49.4.Isa 49:4 fruſtration of his hopes from his Hearers) no [other] at leaſt, no [ſuch] refuge to fly unto, at the laſt; but, as the Pigeons to their windowes, Iſa. 60.8. So hee, to his eyes; which are glazed with teares, (pearles farre more precious, than the waters, in thoſe wels of Elim, (to which the weeping Apoſtles are reſembled,) Num. 33.9.) when they are powred out for the ſinnes of the unreclaimable people: And ſuch as theſe, who ſo much hate to bee reformed, I leave to that heavy doome of our Saviour; upon the p. 40Iewes on another occaſion, Ioh. 12.48. The word that I have now ſpoken, the ſame ſhall judge them, at the laſt Day.

And ſo taking my leave of theſe, with whom a pious diſcord is to bee choſen, and preferred, before an impious concord; (for, a juſt diſſenſion is much better, than an unjuſt peace; and ſuch an unjuſt peace is all peace, which is not, either joyned with, or elſe, (as ſome read that text) foreign, [according] to [holineſſe,] Hebr. 12.14.) leaving theſe; I convert my ſelfe unto you,

—Quibus arte benignâ,

Et meliore luto finxit pracordia Titan;

Whoſe hearts the Lord hath moulded to an yeilding, and obedient conſtitution; fitted to receive thezzEpheſ. 4.30.Eph 4:30 ſeale, and the marke of Gods Spirit: O bee you entreated, as our Saviour adviſed his owne deare Diſciples, Saint Marke 9.50. to have ſalt in your ſelves, and peace one with another; Now ſalt, as SaintaaS. Hilar in S. Matth. can. 4. Sal in ſe une continet ignis, & aquae elementum, & eſt reverâ unum ex duobus, h. e. Quid tertiū ex utro que coalitur, &c. eſt aqua, ne plus ſatis incaleſcamus; eſt ignis, ne tanquam frigore obterpeamus. Hilary ſaith, containeth in its ſelfe the element both of fire, and water, and is indeed ſaith hee, a third thing, compacted out of both; it is water; leaſt wee ſhould too-much bee incenſed unto heat, and paſſion; it is fire; leaſt wee ſhould grow too remiſſe, and chill, with neglect, and careleſneſſe: Firſt of all, have ſalt in your ſelves, that is, as Saint Paul interprets, Col 4.6. Let your ſpeech bee alwayes with grace, ſeaſoned with falt; take heed, let it not bee rancid, or unſavoury, larded with bitter, and unchriſtian invectives; but tempered alwayes with ſobriety, meekeneſſe, and diſcretion: And then, when the ſalt is firſt ſet on upon the Table; peace, as the beſt, and choyceſt diſh, will follow after.

Hence thoſe zealous exhortations ofbbS. Ignatius, Epiſt. ad Trallian. Ignatius, and other Saints, foreign, love one another with an [undivided] heart; and p. 41S. Paul alſo Rom. 12.18. If it be poſſible, as much as lyeth in you, live peaceably with all men.

Nor is this enough, but we muſt follow after the [things] which [ccRom. 14 19.Rom 14:19 make] for peace; the word tranſlated here, [follow after], is in the originall [foreign] which ſignifieth, to purſue, and follow with eagernes of Spirit, even with as fervent an intention, as we have known ſome fierce, and violent perſecutor to follow-after the blood of an innocent Martyr; and who never reſteth ſatisfied, till hee hath even ſurfetted on his owne revenge: Now this eagernes fixed on another object, may be imitated by us; even as our Apoſtle in this Text hath levelled it at the things, which make for peace.

Now, what thoſe principall things are, that may,What are the maine things that make for Peace. indeed, be ſayd to make for Peace, the ſame Apoſtle hath epitomized into a ſhort compondium, in that one Text, 1 Cor. 1.10. Now, J beſeech you, Brethren, by the name of our Lord Ieſus Chriſt, (ſaith he,) that yee all ſpeake the ſame thing, and that there be no diviſions among you; but that yee be perfectly joyned together, in the ſame mind, and in the ſame judgement: which wordsddPet. Mart. loc. com. claſs. 4. c. 6. ſect. 2. Peter Martyr explicating, ſheweth us; that, as S. Auſtin juſtly maketh hatred againſt our neighbour, to be the maine cauſe of Schiſme; ſo, of that hatred, foure other principall cauſes may be given: 1. Firſt of all, that men accord not among themſelves, in regard of the firſt principles of faith; and therefore S. Paul, in this Text, deſires the Corinthians to be joyned together in the ſame [mind]; that is, as I apprehend it; Whereas the mind is the principall faculty of the ſoule, and (aseeEſtius, ad 1 Cor. 1.10.1 Cor 1:10 Eſtius criticizeth it) mens in cognitione verſetur, it is principally converſant in matter of Science, and Knowledge, therefore, the mind, and vnderſtanding ſhould be determined ad idem, and the object thereof, for the prevention of diviſions, ſhould be one and the ſame thing, for matter of the chiefe foundation p. 42of faith. Secondly, becauſe, though men may be ſuppoſed to agree, in principles, and fundamentals; yet notwithſtanding, may diſſent in thoſe things, that are deduced, and concluded out of thoſe Principles; therefore, he deſires them to be joyned alſo together in the ſame judgement; which may direct them into one, and the ſame practiſe. Thirdly, though men may be conceived to agree, in the ſame mind, and in the ſame judgement; yet, becauſe ſome are, often, ſo in love with their own formes of ſpeaking, and ſo fond of their owne invented expreſſions, that rather, than they will bee divorced from that new phraſe, to which they have wedded themſelves, they will chooſe to ſeparate, and be divided from the ſociety of the faithfull brethren; as the caſe ſtood withffSecrat. l. 7. c. 32. Neſtorius the Heretique, who, in the beginning, did not erre, touching the Unity of Chriſts perſon, in the diverſity of the natures of God, and man: but only diſliked, that Mary ſhould be called the Mother of God; which form of ſpeaking, when ſome demonſtrated to be very fitting, and unavoydable, if Chriſt were God and Man in the vnity of the ſame perſon; he choſe rather to deny the Unity of Chriſts perſon, than to acknowledge his temerity, and raſhnes, in reproving that forme of ſpeech, whichggDr. Feild, l. 3. c. 3. in fine, of the Church. the vſe of the Church had anciently received, and allowed; For this confideration, it was, that the Apoſtle exhorteth alſo, that they all [ſpeake] the ſame thing; which in other expreſſion, is to hold faſthh2 Tim. 1.13.2 Tim 1:13 the forme of ſound words; and called ſound, or wholſome ſpeech, Tit. 2.8. Fourthly, and laſtly, becauſe, though all this be agreed on; yet if there be reſpect ofiiJam. 2.1.Jas 2:1 [perſons] in receiving, and entertaining the goſpell; one man pinning his faith upon the ſleeve of Paul; another raviſhed with the**Act. 18.24.Acts 18:24 eloquence of Apollo; a third crying up Cophas above them all; ſo that the doctrine is not entertained, afterkk1 Theſ. 2.13.1 Thess 2:13 a Theſſalonian integrity, as the word of [God], p. 43(whoſe**Rom. 1.16.Rom 1:16 power alone it is unto ſalvation, in them that beleeve) but as the word of [man]; becauſe, from this conſideration, Saint Paul obſerved [contentions] to ariſe among them, as we read, ver. 11.12. therfore, he perſwades them, by the name of the Lord Ieſus Chriſt, unto Unity, and unto Unanimity: for ver. 3. is Chriſt [divided?] that is, by a reſolution of the interrogative into an affirmative, Chriſt himſelfe is not divided: and therefore they that would be counted Chriſtians indeed, and truly in him, muſt not neither be divided; either, from the whole body of the Church Catholique, at large, or elſe from love, and Vnity among themſelves: For, if they be [divided], or doe but cauſe, or foment [diviſions], in the Church; the ſame Apoſtle is peremptory, elſewhere, Rom. 19.18. that they that are ſuch, ſerve not our Lord Ieſus Chriſt.

To end all: Thus then let all the loyall ſonnes of Peace doe; As, labour to ſpeake, and to teach onelyonly [truth]; ſo alſo to doe the ſame inllEph. 4.15.Eph 4:15 [love]; and let me, (in this needfull time,) be bold to exhort you all, in the words of the Schiſme-hating Apoſtle, to his Phillippians, cap. 2.1.2.3. If there be, therefore, any conſolation in Chriſt, if any comfort of love, if any fellowſhip of the ſpirit, if any bowels of mercies; fullfill ye my joy, that ye be like-minded, having the ſame love, being of one accord, of one mind, let nothing be done through ſtrife, or vain-glory: Thus let us do; and it ſhall be well with us, at the laſt; and know though the ſinner, and lover of diſcords, ſinmmEccles. 8.12.Eccl 8:12 an hundred times, yet God ſhall, one day, pay him home, in his own coine; For, when the Peace-lover, and the Peace-maker ſhall be ſurely bleſſed; God ſhall deale with them, as Iacob, on his death-bed,Mat. 5.9.Matt 5:9 doomed Simeon, and Levi, (thoſe Brethren in iniquity) Gen. 49.7. Even divide them in Jacob, and ſcatter them in Iſrael; and thoſe, that ſtudy groundleſſe, and ſcandalous [Separations:] Loe! When p. 44all the Nations of the World ſhall bee gathered before him; (to make their ſhame more publique, and yet their confuſion moſt juſt;) the juſt Lord, and theoo2 Tim. 4.8.2 Tim 4:8 righteous Iudge of the whole earth, ſhall, (out of the juſt, and equall Law of Retaliation) hee ſhall [ſeparate] the peaceable from them, as a ſhepheard [divideth] the ſheepe from the goates, Matth, 25 32.

Motive. If any Church, in the whole World, were ever engaged to obedience, this way; ours ought to be, above all: In all the booke of God, wee read of no one Nation [ppPſalm. 1, 8.14.Ps 1:8Ps 1:14 ſo neare] unto the Lord, in his ſpeciall grace, and favour, as was the Iewiſh; Loe! ſaith the Pſalmiſt, Pſalm 135.4. The Lord hath choſen Iacob unto himſelfe, and Iſrael for his peculiar Treaſure; The Jewiſh Church, was as thatqqLuk. 13.6.Luke 13:6 Figtree in the Vineyard, that is, not, asrrRibera in Joch, 1.7.12. Ribera interprets it, ſome eminent Prince, or Magiſtrate, in the Church; but the particular Church of the Iewes, planted by the ſpeciall hand of God, in the Vineyard, or the Vniverſall Church, at large; hedged in, and fenced with his owne protection; the leaſt annoyance, or injury offered it, was as tender to him; as the apple of his owne eye, Zech. 2.8. And yet, though God is ſaid to have knowne them onelyonly, of all the families of the earth; hee meanes, with the knowledge of ſpeciall favour, and approbation, Amos 3.2. Nevertheleſſe, when even this choyce, and ſelected people, afterwards degenerated into Civill rents firſt, and then into ſuch as divided them from themſelves; and, moſt of all, from God, by ſuperſtition, and idolatry: theſe ſinnes of theirs made a ſeparation betweene them, and their God, Iſa. 52.2.

Now, my beloved, wee cannot bee more deare to the Lord, than was this ancient Church of his, unto him: will they have miracles? Loe! ſee them, p. 45as Leah ſaid of Gad, Gen. 30.11. comming in a troupe; The Sea ſhall roule into an heape, and the paths thereof bee dried up before them; Exod. 14. Iordan alſo ſhall bee driven back, and fly, Pſalm. 114.5. Is not this enough? then ſhall the Sunne ſtand ſtill, in Gibeon, and the Moone, in the valley of Ajalon, Ioſh. 10.13. Will not this doe? then ſhall the very Rockes, before them, bee diſſolved into Rivers; yea, the Heavens raine-downe the food of Angels upon them, Pſalm. 78.5. Loe! their King cloathed them in skarlet, and put on ornaments of gold upon their apparrell, with other delights, 2 Sam. 1.24 Their little hill Hermon, and their mountaine of Zion were wet with the Dew of Gods bounty; Pſalm 133.3. In ſhort, thouſands, and tenne thouſands ſhall fly before them, if they have enemies: each page of their ſtory is but the record of their miracles, and of their peculiarized favours.

Mutato nomine de to: change but the name, and wee are the men; for, wherein out-ſtript they us? They were delivered from the heavy bondage of Aegypt, ſo that, though they had layen among the pots, yet became they as the wings of a Dove, whoſe wings were covered with ſilver, and whoſe feathers were like gold, Pſalm. 68.13. and, have not wee beene reskued from a worſe thraldome? delivered from the vaſſaladge, and bondage of Popiſh ſuperſtition; farre more dangerous, than the blackeſt, or the moſt Cimmerian darkeneſſe: and woe, woe bee unto us, if wee long to returne back, to that rotten garlick againe, and to that heavy yoke of bondage! They had Manna from Heaven; ſo have wee the full meaſures (farre ſurpaſſing their Omers, or their Ephah's) of the ſpirituall, and the beſt Manna in the Goſpell: They had Sea-deliverances; remember the never to bee forgotten yeare of eighty eight, had not wee? They were as firebrands pluckt out of the burning, p. 46Amos, 4.11. Say, fift of November; were not wee? The Starres from Heaven fought for them, in their courſes, as in the dayes of Siſera, Iudg. 5.20. and the elements conſpired their victories; How often as great experiments have wee taſted? ſo that, we may well here reſume that Diſtich, in the**Claudian, in laude Theodeſti. Poet, of our Nation;

O nimiûmdilecta Deo, cuimilitat aether,

Et conjurati veniunt ad claſſica venti.

But now, woe is mee! ſhall I goe on? ſee then; they ſcorned their Meſſiah, and, as bloudy Atreus, in therrSeneca Tragaed. in Thyeſte. Tragaedy, they cry out, Ruat in me, modò in fratrem; to ruine him, they curſed themſelves; HisſſMatth. 27.25.Matt 27:25 bloud, ſay they, bee upon us, and upon our Children! and to this Day, ſome ſay, the bloudy iſſue runs on their women, about the paſſion: O heavy curſe! O direfull imprecation! how hath their Lambe beene turned, ever ſince, into a Lion to them? O barren figtree, long ſince, haſt thou had thy ſuccîde; ttLuk. 13.7.Luke 13:7cut it downe, ſaith God, why cumbreth it the ground? O how are thy branches become ſcattered, in the day of the Lords wrath upon thee, yea, even as very dung upon the face of the earth? Ier. 18.17.

O England, England, what is thy ſilver alſo becomeuuIſa. 1.22.Isa 1:22 droſſe? thy Bethel, a Bethaven? O where is all the fruit of Gods long bounty, and favours towards thee? have they bred onelyonlyxxJud. 4.Judg 4 wantonnes, and not obedience in thee? Loe! I am loath to bee the Meſſenger of ſo evill tidings unto thee, and to tell thee ſo bitter a word; yet muſt I not ſew pillowes under thine arme-holes, or dawbe thee withyyEzek. 13.10.18.Ezek 13:10Ezek 13:18 untempered mortar, to flatter thy ſecurity; Nor have I this bitter word for thee, from the whiſper of a Mahomet's dove; nor is it the dreame of an Enthuſiaſticall braine; No, I have it from the mouth p. 47of the Lord God himſelfe, who bids mee tell thee, as Moſes did old Iſrael, Deut, 28.59. The Lord will make thy plagues wonderfull, even great plagues, and of long continuance, and ſore ſickneſſes, and of long continuance, and they ſhall cleave unto thee: and, take heed, thou doe not be-come, as they, a Loammi, and a Loruamah, Hoſ. 1.6.9. A not-my people, and not having obtained mercy: Behold! the owner of the Figtree is now in viſitation; hee hath often, and long, ſent his Meſſengers, as Ioſhua did hiszzJoſh. 2 1.Josh 2:1 ſpies, before him, to ſee how his Figtree thrives, after ſo many yeares dreſſing; His Vine-dreſſers, the Miniſters of the Goſpell, have beene long planting with their Doctrine, pulling away the ſtones of oppoſition, tearing up the weeds of prophanneſſe, rooting up the furſes of Hereſie, and the thornes of Schiſme, and faction; they have beeneaaIſa. 5.5.Isa 5:5 hedging with Diſcipline; paring, and pruning with their ſeaſonable reproofes: In ſhort, what could the Lord have done more for this Church of ours, than what hee hath done for it? Loe now! becauſe hisbb2 Chro. 36.16. and, Matth. 23.37.2 Chr 36:16Matt 23:37 Meſſengers have beene ſleighted, and ſo lightly ſet by of us; Hee now ſeemes himſelfe to come riding in viſitation; and ſurely, when the Lord comes himſelfe, eſpecially in a circuite of vengeance, or judgement; as ſoone may the ſtubble hope to ſtand before accHeb. 12.29.Heb 12:29 conſuming fire; as a ſecure, and an impenitent people beare up under the fierce wrath of ſo dreadfull, and incenſed a Iudge: It is a remarkeable paſſage, Exod. 20.10. When the Law was given, upon mount Sinai, with thunderings, and lightenings, and the noiſe of the Trumpet, and ſmoake, and ſuch like ghaſtly repreſentations, ſetting out the mightineſſe, and the formidable power of that great God, who gave the Law; and conſidering, how fearefull that Law muſt needs be to the breakers of it; which was ſo**Heb. 12.21.Heb 12:21 terrible in the firſt giving; They ſaid unto Moſes, ſpeake [thou] p. 48with us, and wee will heare; but let not [GOD] ſpeake with us, leaſt wee die: as if they had ſaid, Let Moſes, a man of our owne mould, ſpeake to us; or, in Saint Paul's expreſſion, Gal. 3.19. Let the Law bee ordained, in the hand of a [Mediatour;] Let there bee ſome to intercede, and to ſtand in theddEzek. 22.30.Ezek 22:30 gappe betweene the Lords power, and our impotence; for otherwiſe, if wee ſhall fall [immediately] into the hands of the Lord himſelfe; (who, in his wrath, is a conſuming fire) wee ſhall all bee waſted into aſhes, and bee utterly, and hopeleſly conſumed: Hence is that of the Apoſtle, It's aeeHeb. 10.31.Heb 10:31 fearefull thing to fall into the hands of the living God.

For this cauſe likewiſe, yee ſhall notice it, throughout the Prophets; that, when they have found themſelves to become a reproach, and the word of the Lord, a deriſion dayly; ſo that they had no hopes left them to prevaile for a Reformation: they would then recommend the cauſe into the Lords owne hand, and deſire him to behold the obſtinate perverſeneſſe of a Rebellious people; which done, there ſtill enſued a ſpeedy, and a dreadfull overthrow; ſee Ieremiah, 20.8. and Lam. 3.14. compared with, Ier. 5.3.9.

But here, mee thinkes, I heare ſome Engliſh Gallio, as hee, in the Acts, 18.14.17. interrupting Saint Paul; (One, I meane, that careth for none of theſe things,) ſtepping in, with, a Why doeſt thou thus diſcredit thy Nation? are wee not fenced? are wee not friended? are wee not populous? Is not the Temple? Is not the Goſpell, among us?

Anſw. Ah ſinfull Nation! ah people laden with iniquity! ſaith the Prophet Iſa. 1.4. of Iſrael: O Hieruſalem, Hieruſalem how long ſhall theſe thy vaine thoughts of immunity, p. 94from ruine, lodge within thee; whileſt yet thine heart is not waſhed from its wickedneſſe? Jer. 4.14. I could bid thee, as the Prophet Jer. 7.12. go to Shiloh, a place, where the Lord, once, let his name, yet, now, it is become, (for the ſecurity of them that dwelt therein) a very denne of dragons; and again, Jer. 49.3. Howl, oh Heſ…bon, for Ai is ſpoyled: and, others ruine ſhould be our warning; their foreign, our foreign, their ſuffering, our leſſonings: look about you, and ſee what a ſhambles is all Chriſtendome become, What**Matt. 27.33.Matt 27:33 Golgatha's, and what**Act. 1.19.Acts 1:19 Acheldema's, or fields of blood are hare, and, how ſeem our neighbours Churches, long, to have been whirried about in a continuall tumult, whileſt we, as the Centre, ſtand ſtill, and immoveable?

foreign

foreign;

ſaith 8. Gregory ffS. Greg. Nazian. in Od. 4.Nazianzene; Do the towns totter, and can the neighbouring cottage be unſhaken? do the mighty Cedars ſuffer a ſhock, and can the humble Pine-tree be ſecure? and populous and warlike Nations depopulated, and waſted? and can we look on, and be ſecure? But, wo is me! when Iſrael had a divorce, yet her treacherous ſiſter Judah would not fear, Jer. 3.8. O fooliſh people, and unwiſe; do we thus tempt, and provoke the Lord unto anger? nay, do we not, rather, provoke our ſelves, to the confuſion of our own faces? as the Prophet ſpeaks, Jer. 7.10. confer Pro. 8.36. Be not deceived, God is notggGal. 6.7.Gal 6:7 mocked.

Wherefore, to hover no longer; Look what Idus in Judg. 3.20. ſaid unto Eglon, then King of Moab, in another kind; I have a meſſage from God unto thee, oh King; ſo have I unto thee, oh England; and it is, in the Prophet Nahums words, unto vaunting Nineveh, Nah. 3.8. Art thou better then populous No? (he meanshhJunius ad Nah. 3.8. confer ler. 46.25.Nah 3:8 Alexandria in Egypt) that was ſcituate among the rivers, that had the waters round about it, whoſe rampart was the ſea, (right Englands Embleme) and her wall was from the ſea; Ethiopia, and Egypt were her ſtrength, Put and Lubin were her helpers; yet was p. 50ſhe carried away: She, ſo populous, ſo fenced, ſo friended: and what was the cauſe? ſee it, ver. 5. Behold, I am againſt thee, ſaith the Lord of hoſts: lo! what a word is here? I am againſt thee, ſaith the Lord; iniiQuod remedium quaeritur, ubi [autor] remedti non conciliatur? Hegeſippus, de excid. urb. Hieruſal. p. 672. in Anacephal. in octavo. See Ier. 3.Jer 3 vain, then, is ſalvation hoped frō the mountains, if the Lord, who is the God of the mountains, be againſt us Oh wo, wo, wo be unto us, if the Lord of Hoſts be againſt us: if the Rock of our ſalvation, as Moſes ſtyles him, hath forſaken us: If God be [for] us, who can be [againſt] us? ſaith the great Apoſtle; but, if God be once [againſt] us, who can be [for] us? Rom. 8.31.

In a word, let me tell you; and let my words, not as mine, but as the Lords, ſink deeply into your meditations: the word is this; That ſin, that black, and ougly monſter ſin, is of more force to weaken a ſtate, and to ruine a Kingdom; than all the ſtrength of an Army can be, be it as potent, and numerous; as that of Zorah, the Aethiopian, 2 Chron. 14.9. one of the greateſt, that we read of, in the Scriptures, even an hoſte of a thouſand thouſand.

But, O my ſoul, why haſt thou made me to dwell, thus long, in theſekkCant. 1.5. & Pſal. 120.5.Song 1:5Ps 120:5 black tents of Kedar? and, why do I, with Noah's llGen. 8.7.Gen 8:7Raven, fly croaking, thus, about the dead carkaſſes of ſinfull men; floating perhaps, yet drowned in ſin, and ſhame? Surely, my beloved Chriſtians, theſe are not times for us, (tis in vain to flatter) to begin, or end our Sermons, with thoſe of Ezekiel's viſions, that promiſe peace, and deliverance; but, as the Prophets, Nahum, Habakkick, and Malachi, do their prophecies, with the burthen of the Lord, the burthen of the Lord, that is, ſomemmJunius, ad 2 King. 9.25.2 Kgs 9:25 commination, and threat of a judgement, heavie as thoſe burthens, under which Iſſachar ſtooped down, Gen. 49.14.

But ſtay, what, art thou all for judgement? ſurely, that is the portion of impenitent, remorſeleſſe, and unrelenting ſinners, there is nonnIſa. 57.21.Isa 57:21 peace, ſaith my God, unto the wicked: But yet, my breaſt ſhall not a wayes be, as ſome thunder-cloud, whoſe vapours ne're leave working, till they vent themſelves with terrours to the world; my ſpeech ſhall rather ſtrive to be as King p. 51Davids plentifull rain, toooPſal. 68.9.Ps 68:9 refreſh the inheritance of the Lord: For what? is there noppIer. 8.22.Jer 8:22 balme yet left in Gilead? no mean, to intercede, asqqGen. 37.21.Gen 37:21 Reuben, to ſtay the ſlaughter of an endangered Ioſeph? no Moſes, in therrPſal. 106.23.Ps 106:23 gap? ſurely yes; ſee your remedie, in Amos. 4.12. Prepare to meet thy God, O Iſrael: O Iſrael, Iſrael, Repentance is ſo welcome a Courtier, to ſollicite at the throne of heaven, that it ever ſpeeds in its ſuits: [meet] then thy God in righteouſneſſe, (even now, whileſt the day of grace, andss2 Cor. 6.1.2 Cor 6:1 ſalvation laſteth) and we may reſt aſſured, as Iſaiah ſpeaks, Chap. 64.5. that the Lord will be readie, to [meet] us in merciemercy: get we into this Arke, before the flood come; gather we our Manna, and prepare to our eternall Sabbath, in the Even, before hand; Qui laborat in veſpere, Sabbati, veſcetur in Sabbato, ſay the Rabbins: be we fore-warned, and ſo fore-armed too;ttBp. Andrews, in Praefat. ad concion. in Synodo Provin. p. 26. inter opera poſthuma. foreign, praeſtantior, ſaid an eminent Prelate.

So then, let every one mend one; and (declining that humour of declaiming on the diſmembred condition of the times,) let every one of us, in particular, think, as S. Paul ſaid of himſelf, in the act of a ſelfcondemning conſcience, that of all ſinners, I am the [chiefeſt], 1 Tim 1.15. and, that, for [my ſake], as good Ionah acknowledged, Ion. 1.12. the tempeſt of the Lords wrath is abroad, in Schiſmes, and diviſions, and in other grievous, heart-wounding diſtempers; and let every one of us, in this regard, as the King of Nineveh adviſed, in a time of danger, and diſtreſſe, Iona. 3.8. cry [mightily] unto the Lord: ſurely, if we could faſten, in every of our particular ſouls, this one meditation, that, I am the [chiefeſt] of ſinners, and that for [my] ſake is the Lord diſpleaſed, ſo highly; we could not, but exchange our mutuall invectives, into moſt zealous, and importunate clamours, at the gate of heaven, for pardon; and, not beſeech alone, but, as it were, by an army of joynt devotions, even beſiege the throne of that Majeſtie, who will notvvLam. 3 8.Lam 3:8 ſhut out the prayers of his poore,xxPſal. 102.17Ps 102:17 deſtitute, Church, and p. 52children; and let us never leave wreſtling with the Lord, till, with good Iacob, we impetrate, andyyGen. 32.26.Gen 32:26 obtain the bleſſing: I rememberzzZanchius, l. 2. c. 4. de Naturâ Dei. Zanchy hath reſembled this, that I am now cloſing up my Sermon with, unto a company of ſhip-men; in a ſhip, tied by a cable-rope, unto a Rock: Theſe ſhip men are poore, penitent ſuppliants, within the ſhip of the Church, riding, and toſſed in a ſea of miſerie; this rope is prayer; and theaa1 Cor. 10.4.1 Cor 10:4 Rock, is Chriſt: Now, when they draw at the Cable, they ſeem to pull the Rock to the ſhip, and not the ſhip to the Rock; and yet, in truth, the eaſe is otherwiſe; the Rock ſtands fixed, and immoveable, and, in the iſſue, it is the ſhip, that is drawn home to the Rock, not the Rock, to the ſhip: ſo, the more we draw at the Cable, and are importunate with God, in prayer; the nigher ſtil do we approach, unto thebbDeut. 32.15.Deut 32:15 Rock of our ſalvation, Chriſt Jeſus; and the more we are ſtill drawn out of the waters of affliction, and tribulation: my deare brethren, we cannot enough beleeve, how melodious, and raviſhing in the cares of the Lord our joynt-devotions, and ſervent prayers will be: whatccEccleſ. 9.10.Eccl 9:10 Solomon, therefore, adviſeth, at large, let us be adviſed to do, in this particular, even do it with all our [might]; and doubt not of a graciousddMatth. 7.7, 8.Matt 7:7Matt 7:8 ſucceſſe.

And, as we would pray for peace, and ſalvation to our own ſouls; ſo let us be importunate with others alſo, to follow after the things, that make for peace: and, if it ſo fall out, that, when thou art perſwading for peace, they are ſtil making ready foreePſal. 120.7.Ps 120:7 warre; and, all thy endeavours, this way, are but like unto the ſtone Diacletes; which, though it have very many excellent ſoveraignties in it, yet it loſeth them all, if it be put in a [dead] mans mouth; ſo thy godly perſwaſion unto unity, and peace, (which is the onelyonly pearl, and jewell of a Chriſtian) though it may have a ſoveraigne vertue in it, among the ſons of quietneſſe, and peace; yet it loſeth all, if it be put into an eare, or an heart, that is dead in ſin; or, if it be applied to a man, who affects rather, to be ſome body, in the trouble, than no body, p. 53in the peace of the Church: notwithſtanding, do thou thy endeavour; and reſt aſſured, though the iſſue from them fail of thy zealous expectation; yet, what King David ſaid of the prayers, that he made of his enemies, ſhall hold true of thy endeavours; The comfort, and reward of them ſhallffPſal. 35.13.Ps 35:13 return into thine own boſome: Neither indeed, can the raigning, and continuance of Schiſmes, and Diviſions, in the Church, (chiefly, in this dotage of the world) much ſtagger, or afflict thee; for, what Peter ſaid of the fiery triall, holds true here, This is nogg1 Pet, 4.12. [ſtrange] thing, that hath hapned among us: lo! it hath ever been ſo, (throughout all ages of the Church) ſince the original, and firſthhGen. 3.15.Gen 3:15 breach made betwixt the two ſeeds, in Paradiſe: yea, the probabilitie of the thing it ſelf, is grounded, ſaith our Apoſtle here, on the [neceſſity] of a [greater] evil, that [muſt] be, in the Church; and that is hereſie; ſchiſmes, and diviſions [may] be, for, hereſies [muſt] be; for, ſo is the Text, For, firſt of all, when ye come together in the Church, I hear that there are diviſions among you, and I partly beleeve it; for there [muſt] be alſo hereſies among you, &c.

I conclude all, with that zealous exhortation of S^t. Paul unto his Corinthians, among whom he had detected variety of Schiſmes, and Diviſions; and unto whom he had ſhewed the danger, and ill conſequence of them; and, willing to raiſe up their hearts unto a deſire of the remedie thereof, which was the contrary amitie, and unity, ſaith; Finally, brethred, farewell: be perfect, be of good comfort, be of one minde, live inii2 Cor. 13.11.2 Cor 13:11 peace, and the God of love, and peace ſhall be with you: This God grant unto us, and unto his holy Catholique Church, for his dear Son ſake, Jeſus Chriſt the righteous; To whom with the Father, and the bleſſed Spirit be all honour, praiſe, and glory, from hence forth, and for ever.

Amen.

foreign.

FINIS.

End of the text · William Sclater, The Remedy of Schism (1642)