and of your own accord forsaken and renounced the communion of this Church cast off your subjection to the Bishops and Rulers rejected the forme of worship appointed in that Church that great bond of its communion and set up separated Churches of your own according to your pleasures and so are properly Schismaticks This I say if I mistake not is the summe of the charge against us on the account of of our late attempt for Reformation and reducing of the Church of Christ to its primitive institution which we professe our aime in singlenesse of heart to have been and leave the judgement of it unto God To acquit our selves of this imputation I shall declare 1. How farre we owne our selves to have been or to be members or Children as they speake of the Church of England as it is called or esteemed 2. What was the subjection whein we or any of us stood or might be supposed to have stood to the Prelates or Bishops of that Church And then I shall 3. Put the whole to the issue and enquiry whether we have broken any bond or order which by the institution and appointment of Jesus Christ we ought to have preserved entire unviolated not doubting but that on the whole matter in difference we shall finde the charge mannaged against us to be resolved wholy into the Pruâ—ence and interest of some men wherein our Consciences are not concerned As to the first proposall the severall considerations that the Church of England may fall under will make way for the determination of our Relation thereunto 1. There being in this Country of England much people of God many of his Elect called and Sanctified by and through the Spirit and blood of Christ with the washing of water and the Word so made true living members of the mysticall body or Catholick Church of Christ holding him as a spirituall Head receiving influences of life and grace from him continually they may be called though improperly the Church of England that is that part of Christs Catholick Church militant which lives in England In this sense it is the desire of our soules to be found and to abide members of the Church of England to keep with it whilst we live in this world the Vnity of the Spirit in the bond of Peace Hierusalem which is above is the Mother of us all and one is our Father which is in Heaven one is our Head Soveraigne Lord and Ruler the dearly beloved of our Soules the Lord Jesus Christ If we have grieved offended troubled the least member of this Church so that he may justly take offence at any of our waies we professe our readinesse to lye at his or their feet for Reconciliation according to the mind of Christ If we bear not love to all the Members of the Church of England in this sense without dissimulation yea even to them amongst them who through mistakes and darknesse have on severall accounts designed our harme and ruine if we rejoyce not with them and suffer not with them however they may be differenced in and by their opinions or walkings if we desire not their good as the good of our own Soules and are not ready to hold any communion with them wherein their and our Light will give and afford unto us peace mutually if we judge condemne despise any of them as to their Persons Spirituall state and Condition because they walk not with us let us be esteemed the vilest Schismaticks that ever lived on the face of the Earth But as to our membership in the Church of England on this account we stand or fall to our own master 2. The Rulers Governors Teachers and Body of the People of this Nation of England having by Laws Professions and publick Protestations cast off the Tyranny Authority Doctrine of the Church of Rome with its Head the Pope joyntly assented unto and publickly professed the doctrine of the Gospell as expressed in their publick Confession variously attested and confirmed declaring their profession by that publick confession Preaching Laws and Writings suitable thereunto may also be called on good account the Church of England In this sense we professe ourselves members of the Church of England as professing and adhering to that Doctrine of Faith in the Unity of it which was here established and declared as was before spoken As to the attempt of some who accuse us for everting of fundamentalls by our doctrine of Election by the free grace of God of effectuall Redemption of the Elect only conversion by the irresistible efficacy of Grace and the associate doctrines which are commonly known we suppose the more sober part of our Adversaries will give them little thanks for their pains therein If for no other Reason yet at least because they know the cause they have to mannage against us is weakned thereby Indeed it seems strange to us that we should be charged with Schisme from the Church of England for endeavouring to reforme our selves as to something relating to the worship of God by men everting and denying so considerable a portion of the Doctrine of that Church which we sacredly retaine entire as the most urgent of our present Adversaries doe In this sense I say we still confesse our selves members of the Church of England nor have we made any separation from it but do daily labour to improve and carry on the light of the Gospell which shines therein and on the account whereof it is renowned in the world 3. Though I know not how proper that expression of Children of the Church may be under the New Testament nor can by any meanes consent unto it to the urging of any obedience to any Church or Churches whatsoever on that account no such use being made of that consideration by the Holy Ghost nor any parallell unto it insisted on by him yet in a generall sence so farre as our receiving our Regeneration and new birth through the grace of God by the preaching of the Word and the saving truths thereof here professed with the seale of it in our baptisme may be signified by that expression we owne our selves to have been and to be Children of the Church of England because we have received all this by the administration of the Gospell here in England as dispensed in the severall Assemblyes therein And are contented that this concession be improved to the utmost Here indeed are we left by them who renounce the Baptisme they have received in their infancy repeat it again amongst themselves Yet I suppose that He who upon that single account will undertake to prove them Schismaticall may find himselfe intangled Nor is the case with them exactly as it was with the Donatists They doe the same thing with them but not on the same Principles The Donatists rebaptized those who came to their societies because they professed themselves to believe that all Administration of Ordinances not in their Assemblyes was null
which they call of Jurisdiction who on that account are Eminenter the Church the union of the whole consisting in a subjection to those Officers according to Rules Orders and Canons of their appointment whereby they are necessitated to state the businesse of Schisme on the rejection of their Power and Authority I shall speak to them afterwards at large For the present I must take leave to say that I look upon the whole of such a fabrick as a product of prudence and necessity I cannot but feare least some mens surmisings may prompt them to say that the evill of Schisme is thus stated in a compliance with that and them which before we blamed and seemes to serve to raise sleight and contemptible thoughts of it so that men need not be shaken though justly charged with it But besides that sufficient testimony which I have to the contrary that will abundantly shelter me from this Accusation by an assurance that I have not the lea◠aime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall farther add my apprehension of the greatnesse of the evill of this sinne if I may first be borne with a little in declaring what usuall aggravations of it I do either not understand or else cannot assent unto Those who say it is a renting of the seamelesse coat of Christ in which Metaphoricall expression men have wonderfully pleased themselves seem to have mistaken their ayme and instead of an Aggravation of its evill by that Figure of Speech to have extenuated it A rent of the Body well compacted is not heightned to any ones apprehension in its being called the renting of a seamelesse coat But men may be indulged the use of the most improper and groundlesse expressions so they place no power of Argument in them whilest they find them moving their own and suppose them to have an alike efficacy upon the affections of others I can scarce think that any ever supposed that the coate of Christ was a Type of his Church his Church being cloathed with Him not He with it And therefore with commendation of his Successe who first invented that Allusion I leave it in the possession of them who want better arguments to evince the evill of this sinne It is most usually said to be a sinne against Charity as Heresie is against Faith Heresie is a sinne against Faith if I may so speake both as it is taken for the doctrine of Faith which is to be believed and the assent of the mind whereby we doe believe He that is a Heretick I speake of him in the usuall acception of the word and the sence of them who make this comparison in neither of which I am satisfied rejects the doctrine of faith and denyes all assen◠unto it Indeed he doth the former by doing the latter But is Schisme so a sinne against Charity doth it supplant and root out Love out of the heart is it an affection of the minde attended with an inconsistency therewith I much question it The Apostle tells us that love is the bond of perfection Col. 3. 14. because in the severall and various waies whereby it exerts it self it maintaines and preserves notwithstanding all hinderances and opposition◠that perfect and beautifull order which Christ hath appointed amongst his Saints wherein men by Schisme are kept off and withheld from the performance of any of those offices and duties of love which are usefull or necessary for the preservation of the bond of perfection then is it or may in some sence be said to be a sinne against Love Those who have seemed to aime nearest the apprehension of the true nature of it in these days have described it to be an open breach of Love or Charity That that expression is warily to be understood is evident in the light of this single consideration It is possible for a man to be all and doe all that those were and did whom the Apostle judges for Schismaticks under the power of some violent temptation and yet have his heart full of love to the Saints of the Communion disturbed by him It is thus far then in its own nature a breach of Love in that in such men Love cannot exert it selfe in its utmost tendency in wisedome and forbearance for the preservation of the perfect order instituted by Christ in his Church However I shall freely say that the Schoolmens notion of it who insist on this as its nature that it is a sinne against Charity as Heresie is against Faith is fond and becomming them and so will others also shall be pleased to that consider what they intend by Charity Some say It is a Rebellion against the Church that is the Rulers and Officers of the Church I doubt not but that there must be either a neglect in the Church in the performance of its duty or of the Authority of it in so doing wherever there is any Schisme though the discovery of this also have innumerable intanglements attending it But that to refuse the Authority of the Church is to rebell against the Rulers or Guides of it will receive farther light then what it hath done when once a pregnant instance is produced not where the Church signifies the Officers of it but where it doth not signifie the body of the Congregation in contradistinction from them or comprising them therein Adde unto these those who dispute whether Schismaticks doe belong to the Church or no conclude in the Negative seeing according to the discovery already made it is impossible a man should be a Schismatick unlesse he be a Church member Other crimes a man may be guilty of on other accounts of Schisme only in a Church What is the formal reason of any mans Relation to a Church in what sence soever that word is used must be afterwards at large discussed But now this foundation being laid that Schisme is a causelesse difference or division amongst the members of any particular Church that meet together or ought so to do for the worship of God and celebration of the same numericall Ordinances to the disturbance of the order appointed by Jesus Christ contrary to that exercise of love in wisedome and mutuall forbearance which is required of them it will be easy to see wherein the iniquity of it doth consist and upon what consederations its Aggravations doe arise It is evidently a despising of the Authority of Jesus Christ the great soveraigne Lord and head of the Church How often hath he commanded us to forbeare one another to forgive one another to have peace among our selves that we may be known to be his Disciples to beare with them that are in any thing contrary minded to our selves To give light to this consideration let that which at any time is the cause of such hatefull divisions rendred as considerable as the prejudices and most importune Affections of men can represent it to be be brought to the Rule of Love and
state of things unsuited to those of old Apostacy from the Vnity of the Church Catholick charged on the Romanists Their claime to be that Church sanguinary false Their plea to this purpose considered The blasphemous mannagement of their plea by some of late The whole dissolved Their inferences on their plea practically prodigious Their Apostacy proved by instances Their grand Argument in this cause proposed Answered Consequences of denying the Roman Church to be a Church of Christ weighed LEt us see now what as to conscience can be charged on us Protestants I meane who are all concerned herein as to the breach of this union The Papists are the persons that undertake to mannage this Charge against us To lay aside the old Plea subesse Romano Pontifici and all those â—eats wherewith they jugled when the whole world saâ—e in darknesse which they doe not now use at the entrance of their charge The summe of what they insist upon firstly is The Catholick Church is intrusted with the interpretation of the Scriptures and declaration of the Truths therein contained which being by it so declared the not receiving of them implicitely or explicitely that is the disbelieving of them as so proposed and declared cuts off any man from being a member of the Church Christ himselfe having said that he that heares not the Church is to be as an Heathen man or Publican which Church they are that is certaine It is all one then what we believe or doe not believe seeing that we believe not all that the Catholick Church proposeth to be believed and what we doe believe we believe not on haâ— account Ans Their insisting on this plea so much as they doe is sufficient to evince their despair of making good by instance our faylure in respect of the way and principles by which the unity of the visible Church may be lost or broken Faile they in this they are gone and if they carrie this plea we are all at their disposall The summe of it is the Catholick Church is intrusted with sole power of delivering what is truth and what is necessary to be believed This Catholick Church is the Church of Rome that is the Pope or what else may in any juncture of time serve their interest But as it is known 1. We deny their Church as it is stiled to be the Catholick Church or as such any part of it as particular Churches are called or esteemed So that of all men in the World they are least concerned in this Assertion Nay I shall goe farther Suppose all the members of the Roman Church to be found in the Faith as to all necessary Truths and no way to prejudice the Advantages and priviledges which accâ—â—e to them by the profession thereof whereby the severall individualls of it would be true members of the Catholick Church yet I should not only deny it to be the Catholick Church but also abideing in its present Order and Constitution being that which by themselves it is supposed to be to be any particular Church of Christ at all as wanting many things necessary to constitute them so and having many things destructive utterly to the very Essence and being of that Order that Christ hath appointed in his Churches The best plea that I know for their Church state is that Antichrist sits in the Temple of God Now although we might justly omit the Examination of this pretence untill those who are concerned in it will professedly owne it as their plea yet as it lyes in our way in the thoughts of some I say to it that I am not so certaine that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to sit in the Temple of God seeing a Learned man long agoe thought it rather to be a setting up against the Temple of God Aug. de Civitate Dei lib. 10. cap. 59. But grant the sence of the expression to be as it 's usually received it imports no more but that the man of sinne shall set up his power against God in the midst of them who by their outward visible profession have right to be called his Temple which intitles him and his Copartners in Apostacy to the name of the Church as much as changing of mony and selling of Cattle were Ordinances of God under the old Temple when by some mens practising of them in it it was made a den of Theeves 2. Though as to the plea of them and their interest with whom we have to do we have nothing requiring our Judgements in the case yet ex abundanti we adde that we deny that by the will and appointment of Jesus Christ the Catholick Church visible is in any sence intrusted with such an interpretation of Scripture as that her declaration of Truth should be the measure of what should be believed or that as such it is intrusted with any power of that nature at all or is inabled to propose a Rule of Faith to be received as so proposed to the most contemptible individuall in the world or that it is possible that any voice of it should be heard or understood but only this I believe the necessary saving Truths contained in the Scripture or that it can be consulted with all or is as such intrusted with any Power Authority or Jurisdiction nor shall we ever consent that the Office and Authority of the Scriptures be actually taken from it on any pretence As to that of our Saviour of telling the Church it is so evidently spoken of a particular Church that may immediately be consulted in case of difference between Brethren and does so no way relate to the businesse in hand that I shall not trouble the Reader with a debate of it But doe we not receive the Scripture it selfe upon the Authority of the Church I say if we did so yet this concernes not Rome which we account no Church at all That we have received the Scripture from the Church of Rome at first that is so much as the Book its selfe is an intollerable figment But it is worse to say that we receive and own their Authority from the Authority of any Church or all the Churches in the World It is the expression of our Learned Whitaker Qui Scripturâ—â—â— non credit esse divinam nisi propter Ecclesiae vocem Christianus non est To deny that the Scripture hath immediate force and efficacy to evince its own Authority is plainly to deny them on that account being brought unto us by the providence of God wherein I comprize all subservient helps of humane Testimony we receive them and on no other But is not the Scripture to be interpreted according to the Tradition of the Catholick Church and are not those interpretations so made to be received I say among all the figments that these latter Ages have invented I shall adde amongst the true stories of Lucian there is not one more remote from Truth then this Assertion That all that any one Text of
large professedly disclaiming all thoughts of rejecting those Ministers as Papall and Antichristian who yet adhere to this Ordination being many of them eminently gifted of God to dispense the word and submitted unto by his people in the Administration of the Ordinances and are right worthy Ministers of the Gospell of Christ But I shall only remarke some thing on the plea that is insisted on by them who would if I mistake not keep up in this particular what God would have pull'd downe They aske us why not Ordination from the Church of Rome as well as the Scripture In which enquiry I am sorry that some doe still continue We are so farre from having the Scripture from the Church of Rome by any Authority of it as such that it is one cause of daily praising God that by his providence he kept them from being either corrupted or destroyed by them It iâ— true the Bible was kept among the people that lived in those parts of the World where the Pope prevailed so was the Old Testament by the Jews the whole by the Easterne Christians By none so corrupted as by those of the Papall Territorie God forbid we should say we â—ad the Scriptures from the Church of Rome as such if we had why doe we not keep them as she delivered them to us in the vulgar Translation with the Apochryphall additions The Ordination pleaded for is from the Authority of the Church of Rome as such The Scriptures were by the providence of God preserved under the Papacy for the use of his People and had they been found by chance as it were like the Law of old they had been the same to us that now they are So that of these things there is not the same Reason It is also pleaded that the granting true Ordination to the Church of Rome doth not prove that to be a true Church This I professe I understâ—and not they who ordained had no power so to doe but as they were Officers of that Church as such they did it and if others had ordained who were not Officers of that Church all would confesse that Action to be null But they who will not be contented that Christ hath appointed the Office of the Ministry to be continued in his Churches that he continues to dispense his gifts of the Spirit for the Execution of that Office when men are called thereunto that he prepares the hearts of his people to desire and submit unto them in the Lord that as to the manner of entrance upon the worke they may have it according to the minde of Christ to the utmost in all circumstances so soon as his Churches are shaken out of the dust of Babylon with his Glory shining on them and the Tabernacle of God is thereby once more placed with men shall have leave for me to derive their interest in the ministry through that darke passage wherein I cannot see one step before me if they are otherwise qualified and accepted as above I shall ever pay them that honour which is done to Elders labouring in the word and doctrine CHAP. VII Of a particular Church its nature Frequently mentioned in Scripture Particular Congregations acknowledged the only Churches of the first Institution What ensued on the multiplication of Churches Some things premised to clear the unity of the Church in this sence Every Believer ordinarily obliged to joyne himselfe to some particular Church Many things in instituted worship answering a naturall principle Perpetuity of the Church in this sence True Churches at first planted in England How they ceased so to be How Churches may be again reerected Of the Vnion of a particular Church in its selfe Foundation of that Vnion twofold The Vnion its selfe Of the communion of particular Churchers one with another Our concernment in this Vnion I now descend to the last consideration of a Church in the most usuall Acceptation of that name in the New Testament that is of a particular instituted Church A Church in this sence I take to be a Society of men called by the word to the obedience of the Faith in Christ and joynt performance of the worship of God in the same individuall Ordinances according to the order by Christ prescribed This generall description of it exhibits its nature so farre as is necessary to cleare the subject of our present disquisition A more accurate definition would only administer farther occasion of contesting about things not necessary to be determined as to the enquiry in hand Such as this was the Church at Hierusalem that was persecuted Act. 8. 1. The Church whereof Saul made havock v. 3. The Church that was vexed by Herod Act. 12. 1. Such was the Church at Antioch which Assembled together in one place Act. 13. 14. wherein were sundry Prophets Act. 13 1. As that at Hierusalem consisted of Elders and Bretherren Act. 15. 22. The Apostles or some of them being there then present which added no other consideration to that Church then that we are now speaking of Such were those mens Churches wherein Elders were ordained by Pauls appointment Act. 14. 23. As also the Church of Coesarea Act. 18. 22. at Ephesus Act. 20. 14. 28. As was that at Corinth 1 Cor. 1. 2. c. 6. 4. 11. 12. 14. 4 5. 12. 19. 2 Cor. 1 1. And those mentioned Rev. 1. 2 3. All which Paul calls the Churches of the Gentiles Rom. 16. 4. in contradistinction to those of the Jews and calls them indefinitely the Churches of God v. 16. or the Churches of Christ 1 Cor. 7. 17. 2 Cor. 8 18. 19. 23. 2 Thess 1. 4. and in sundry other places Hence we have mention of many Churches in one Country as in Judaea Act. 9. 1. in Asia 1 Cor. 16. 19. in Macedonia 2 Cor. 8. 1. in Galatia Gal. 1. 2. the seven Churches of Asia Rev. 1. 11. and unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act 16. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers v. 5. in the same Country I suppose that in this description of a particular Church I have not only the consent of them of all sorts with whom I have now to doe as to what remaines of this discourse but aso their acknowledgment that these were the only kinds of Churches of the first Institution The Reverend Authors of the Jus Divinum Ministerii Anglicani p. 2 c. 6. tell us that in the Beginning of Christianity the number of Believers even in the greatest Citys were so few as that they might all meet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one and the same place And these are called the Church of the City and the Angell of such a City was Congregationall not Diocesan which discourse exhibits that state of a particular Church which is now pleaded for and which shall afterwards be evinced allowing no other no not in the greatest Cityes In a rejoynder to that Treatise so far at the case of Episcopacy is herein concerned by a person well known
of his institutions ceaseth or that he doth not now dispense the gifts and graces of his Spirit to render them usefull is a difficult taske for any man to undertake to evince There is indeed in the institutions of Christ much that answers a naturall principle in men who are on many accounts formed and fitted for society A Confederation and consultation to carrie on any designe wherein the concernment of the individualls doth lye within such bounds and in such order as lyes in a ready way to the end aymed at is exceeding suitable to the principles whereby we are acted and guided as men But he that would hence conclude that there is no more but this and the acting of these principles in this Church constitution whereof we speake and that therefore men may be cast into any prudentiall forme or appoint other wayes and formes of it then those mentioned in the Scripture as appointed and owned takes on himselfe the demonstrating that all things necessarily required to the Constitution of such a Church society are commanded by the Law of nature and therefore allowed of and approved only by Christ so to be wholy morall and to have nothing of instituted worship in them and also he must know that when on that supposition he hath given a probable Reason why never any persons in the world fixed on such societies in all Essentiall things as those seeing they are Naturall that he leaves lesse to the Prudence of men and to the ordering and disposing of things concerning them then those who make them of pure institution all whose circumstances cannot be derived from themselves as those of things purely morall may But this is not of my present consideration 2. Nor shall I consider whether perpetuity be a property of the Church of Christ in this sence that is not whether a Church that was once so may cease to be so which it is known I plead for in the instance of the Church of Rome not to mention others but whether by vertue of any promise of Christ there shall alwayes be somewhere in the world a visible Church visibly celebrating his Ordinances Luc. 1. 33. He shall raigne over the house of Jacob for ever and of his Kingdome there shall be no end is pleaded to this purpose But that any more but the spirituall raigne of Christ in his Catholick Church is there intended is not proved Mat. 16. 18. upon this Rock will I build my Church is also urged but to intend any but true Believers and that as such in that promise is wholly to enervate it and to take away its force and efficacy Mat. 18. 18 20. declares the presence of Christ with his Church where ever it be not that a Church in the regard treated of shall be To the same purpose are other expressions in the Scripture As I will not deny this in Generall so I am unsatisfyed as to any particular instance for the making of it good It is said that true Churches were at first planted in England how then or by what means did they cease so to be How or by what Act did God unchurch them They did it themselves Meritoriously by Apostacy and Idolatry God Legally by his Institution of a Law of rejection of such Churches If any shall aske How then is it possible that any such Churches should be raised a new I say that the Catholick Church mysticall and that visibly professing being preserved entire he that thinketh there needs a miracle for those who are members of them to joyne in such a Society as those now spoken of according to the Institution of Christ is a person delighting in needlesse scruples Christ hath promised that where two or three are gathered together in his name he will be in the midst of them Mat. 18. 20. It is now supposed with some hope to have it granted that the Scripture being the power of God to Salvation hath Rom. 1. 16. a sufficient efficacy and energie in it selfe as to its own kind for the conversion of Soules yea let us till opposition be made to it take it for granted that by that force and efficacy it doth mainly and principally evince its own Divinity or divine Originall Those who are contented for the honour of that word which God delighteth to magnify to grant this Supposition will not I hope think it impossible that though all Church state should cease in any place and yet the Scripture by the providence of God be there in the hand of individualls preserved two or three should be called converted and regenerated by it For my part I think he that questions it must doe it on some corrupt principle of a secondary dependent Authority in the word of God as to us with which sort of men I doe not now deale I aske whether these converted persons may nor possibly come together or assemble themselves in the name of Jesus may they not upon his command and in Expectation of the accomplishment of his promise so come together with Resolution to doe his will and to exhort one another thereto Zech. 3. 10. Mal. 3. 10. Truly I believe they may in what part of the world soever their lot is fallen Here lye all the difficulties whether being come together in the name of Christ they may doe what he hath commanded them or no whether they may exhort and stirre up one another to doe the will of Christ Most certain it is that Christ will give them his presence therewithall his Authority for the performance of any duty that he requireth at their hands Were not men angry troubled and disappointed there would be little difficulty in this businesse But of this elsewhere 3. Upon this supposition that particular Churches are Institutions of Jesus Christ which is granted by all with whom I have to doe I proceed to make enquiry into their Vnion and Communion that so we may know wherein the bonds of them doe consist 1. There is a double foundation fountain or cause of the Vnion of such a Church the one externall procuring commanding the other internall inciting directing assisting The first is the Institution of Jesus Christ before mentioned requiring Peace and Order Vnion Consent and Agreement in and among all the members of such a Church all to be regulated ordered and bounded by the Rules Laws Prescripts which from him they have received for their walking in those Societies The Latter is that Love without dissimulation which alwaies is or which alwaies ought to be between all the members of such a Church exerting it selfe in their respective duties one towards another in that holy combination whereunto they are called and enter'd for the Worship of God whether they are those which lye in the levell of the equality of their common interest of being Church-members or those which are required of them in the severall differences whereby on any account whatever they are distinguished one from another