that he bare to their way but out of an envy which he bare to the peace and unity of the Church And such may Ministers be Not onely by being active in this way which for the most part some of that coat still are It was Jeromes observation that in all his reading he could never finde the Church rent by any Schism but still the Ministers had a cheif and principal hand in it An office very incongruous and unsuitable to our office God hath made us Pastors to gather his flock not to scatter it Not onely so but when by their sinful silence their politike reservednesse their not appearing against it they shall suffer so great an evil to grow to an head Which they ought not to do out of what ever respects they bear to the persons of any that are ingaged in it or appear for it Paul wanted no true affection unto Peter and yet when he saw him faln inâ—o that unwarrantable Separation he would not forbear him No he withstands him to the face Gal. 2. 11. Reproving him openly Verse 14. And this he did not fainedly and in shew onely as Jeroâ—â— construes that phrase {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to his face as if it had been a packt businesse betwixt Peter and him for which misconstruction he is justly taken up by Augustine but seriously and ex animo so the next words declare it For he was to be blamed Verse 12. Such may Husbands be by permitting their Wives so far as they can hinder it to joyn where themselves will not dare not Such may Parents and Masters of Families be by permitting Children and Servants to ingage in such unwarrantable wayes whilest they are under their tuition And such may private persons be not onely by yeelding maintenance or countenance but even by affording their presence in an ordinary and constant way at such meetings whereby the open profession and practise of Separation there is a flag of defiance held forth to the rest of the Churches Now then in the fear of God take we heed every of us how we intangle our selves in the guilt of this Evil On the other hand do what we may for the healing of this and the preventing of the like Quest What shall we do Ans. In answer to this I shall not multiply directions for either having ever been of the minde of that famous Physition who never approves those operosas compositiones as he calls them such medicines as are compounded of too many several ingredients Besides it is a work which my self have some time since done in this place in shewing you how Israels breaches might be healed And since that I finde it done more amply by some other hands Take a word or two for each Quest What shall be done for the former for the healing of this Division this Separation Ans. Here I shall not meddle with what civil restrictions may be conceived to be necessary or expedient in such a case I know what Imperial laws were made by the good Emperour Theodosius and others for the suppressing of the Schism of the Donatists But these I shall leave to wise and Religious Authority which I shall be far from instigating to any wayes of violence and rigour but where apparent and eminent necessitie is for the preservation of the whole which was the late case of New England in which case that may be mercy which otherwise were cruelty My hopes are and my prayers and counsels shall be that our Divisions may be healed in another way a way of gentlenesse and sweetnesse For that end follow me a little Two wayes of Cure there are practised by Physitians the one is Paracelsus his the other Galens the former to cure similia similibus like with like the other contraria contrariis one contrary by another And we shall finde them both useful in this Cure For the former here is a Division a Seperation let it be cured by a Division by a Separation 1. Cure this Division by a Division Thus Physitians oft-times cure bleeding at the nose by Revulsion by opening a vein in another part of the body A topical remedy very proper for this place and so I conceive for many other in the Kingdom where one pretended ground of this Division is the numerousnesse of the Congregation Now let there be a Division to heal this Division A Division which may be orderly to heal this which is disorderly A Division warranted by Authority to heal this which is made without and against it 2. And secondly Let there be a Seperation for the healing of this Seperation Thus Physitians sometimes cure fluxes with Purges by carrying away the noxious and peccant humour which caused that Dysentery A remedy very proper both for this and all places in the Kingdom The chief pretended ground of this Schism it is out unwarrantable mixtures in Church Communion Now let this Separation in the name of God be cured by a Separation This Separation which is irregular let it be healed by one that is regular viz. by a due purging of all the Congregations in the Kingdom making a due separation between the precious and the vile that so such may not be received to Church Communion who are apparantly unworthy of it This I presume is the great designe of all the Religious party in the Kingdom at this day And truly till it be in measure effected we cannot expect a healing of our Divisions And therefore all of us further it what we may onely observing our stations publike persons in their place and private persons in theirs And the Lord herein give a blessing to the desires and endeavours of his servants Which if they be not every wayes so successeful at the first as might be desired yet take we heed of stumbling at those imperfections Who art thou that dispisest the day of small things May we but once see this Pot beginning to boyl out her scum see these Churches in a way of purging themselves let us acknowledge God in these beginnings quietly waiting upon him for the compleating and perfecting of his own work in his own way and time Here is the former way of cure 2. The later is to cure one contrary by another And this we shall also finde proper in this case Here is confusion and how shall that be cured but by Order Here is Division how shall that be cured but by Vnity viz. By setting up one way for the Churches to walk in For this we have a promise I will give them one heart and one way This God will do for his people Pray we for the performance of it to us This we have most of us ingaged our selves by Covenant to endeavor viz. To bring all the Churches in these three Kingdoms to the nearest conjunction and uniformity in Religion and Government c. And this let us earnestly contend for that there may be but one way
amongst us and that Gods way one way of Worship and one way of Government This latter viz. Discipline it is the Churches hedge which is of use as for other ends so to keep her sheep from scattering No way so probable to heal our divisions and confusions as the establishing of this In the second dayes work of the Creation when there was nothing but a Chaos a confused Masse Heaven and Earth mingled together God said Let there be a firmament in the midst of the Waters O that Authority would now say the same in this Kingdom at this day In this second day of Reformation what a Chaos of Confusion is there upon the face of this Kingdom by reason of the multiplicity of divisions and disorders in it O that Authority would now say and not say it but do it for such was Gods saying Dei dicere est facere Let there be a firmament a Rakiah as the Hebrew hath it an Expansion a Rule and Order which may spred it self in a uniform way from one end of the Kingdom to the other and that a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as the Septuagint renders it a Firmament a Discipline firmly setled and established in the Church It is the want of this that hath bred and it is the establishing of this that must heal our present and prevent our future distempers 2. That is the second 〈◊〉 I propounded Now how may that be done How may Schism for the future be prevented Here also take three or four Directions which I shall breifly propound and so take leave of this subject 1. Take heed of lesser Divisions Small wedges make way for great ones Small differences sometimes rise to divisions and those divisions if not healed grow up to Schisms and those Schisms run out into Heresies And therefore as much as may be be we precise in keeping the unity of the spirit in the bond of peace not leaving the beaten rode whether for doctrine or practise unlesse upon clear evidences 2. Be not over-affected with novelties new Truths whether such onely in appearance or in reality Of the latter sort what ever noise there hath been and is about them few there are which this present age hath yet brought forth As for those new Lights which have set this Kingdom on fire at this day for the most part they are no other then what have been taken out of the dark Lanthorns of former Hereticks Schismaticks and Sectaries Take we heed of having our eyes dazâ—led with them or following afâ—er them least they prove as many of them already have done to be no other but ignes fatui false fires useful onely to mislead those that will run after them Not that Christians should shut their eyes against any truth which with good and clear evidence is held forth unto them Truth is lovely and ought to be imbraced in what ever dresse she cometh whether now or old As not antiquity so neither should novelty be any prejudice to verity Onely take heed least whilest we over-affect the one we be mistaken in the other 3. Take heed of Scandals Whether of Giving or Receiving Of Giving to drive off others Of Receiving to set off our selves The former will come must come But Wo be to the man by whom they do come And therefore have a care every of us to demean our selves in regard of our personal walkings inoffensively and that towards all Give none offence neither to the Jews nor to the Gentiles nor to the Church of God And being wary not to give be not ready to receive Doubtful matters still construe them in the better part So doth Charity It beleeveth all things hopeth all things that is if credible if possible Not looking upon the infirmities of Brethren or blemishes of Churches thorow multiplying or magnifying Glasses so as to make them more or greater then they are But so far as may be without sin hide them cover them With Shem and Japhet go backwards and cast a garment upon this nakednesse Cursed Cham he espies the nakednesse of his father and makes sport with it Let not Christians dare to do the like by the nakednesse of their mother 4. In the fourth place Labor to see and acknowledge God in our Congregations There he is dwelling betwixt the Cherubins walking in the midst of his golden Candlesticks manifesting the presence of his grace in the midst of his Ordinances by a lively concurrence and effectual operation with them and by them If we see him not suspect our selves least the God of this world have blinded our eyes with prejudice or unbeleef Certainly some vail some film or other there is over our eyes Now if he be here how dare any withdraw When Jacob apprehended God present with him at Bethel surely the Lord is in this place he sets up his pillar there Are we convinced that God is present in our Congregations Have we our selves had some clear and comfortable visions of God there Have we met with him had communion with him in his Word and Sacraments there Why do we not set up our pillar here How dare any forsake that Church which God hath not forsaken True were it is that the glory of the God of Israel were gone up from the Cherub to the threshold of the house as Ezekiel saw it in his vision that God should make it manifest by clear evidences that he were about to withdraw and depart from his Church in this Kingdom then for us also to entertain thoughts of withdrawing there might be some plea for it But so long as he dwels betwixt the Chorubias manifesting his presence amongst us in a constant way and in a gracious manner so as we may with open face as the Apostle speaks behold as in a glasse the glasse of the Gospel the glory of the Lord In this case for us to withdraw communion with them with whom God is pleased to hold so gracious a communion how shall we answer it But I hasten 5. In the fifth place Take heed of what I touched upon before of despising the day of smal things What if the foundations of the second Temple be not so large so august and stately as the former was What if the present Reformation do in some things fall short of the patern and of what was expected and hoped for Yet be not discouraged be not discontented with these weak beginnings be not distasted with these imperfections so as to cast of all because we have not what we would have So indeed do children but so let not Gods children do who should be content with and thankful for their fathers dispensation though their portion be not so large as themselves could have wished 6. And lastly Take heed of having the persons of men in admiration This it was which occasioned all these Divisions in this Church of Corinth they had the persons of men
surely hence it is that the building of our Sion riseth no faster Our Tongues the tongues of the builders are divided O how happy were it for us and for the Church of God did we all speak but one Language Whilest we thus differ saith one truly we can build nothing but Babel Difference of Tongues caused their Babel to cease but it builds ours A truth whereof we have lamentable experience at this day O what a Babel is this our Sion at this day turned to all thorow this confusion of Languages because all do not speak the same thing not Ministers Much lesse people Among them how many several Languages to he heard at this day More then ever there were at Babel At Babel some conceive that one Tongue was divided into seventy two Languages But our divisions far exceed that number At Babel others conjecture that there were as many tongues as several kinreds and families With us there are more Kinreds and Families being subdivided The husband speaking one thing the wife another the parent one thing and the childe another the master one thing and the servant another Thus it should not be Christians who have one Head should have but one Tongue all speaking the same thing for substance 2. And as much as may be for expression also However not affecting a difference A vain and dangerous affectation so it is to decline common and received expressions whether laid down in the Word or else being consonant to it upon good ground taken up by the Church The later of these many ancient Hereticks took great exceptions at and sought to make advantage of Some words they met with in common use in the Church but because they did not finde them syllabically and expresly in the Scriptures therefore they rejected them and with them the things signified by them Thus the Arrians because they found not the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Consubstantiality in the Text therefore they rejected it and with it the Orthodox doctrine of the Church touching the sons being of the same substance with the father And so the Sabellians because they found not the word Trinity in Scriptures therefore they denyed the Trinity of persons in the God-head Upon like ground the Photinians denyed the two natures in Christ and the Nestorians the Hypostatical the personal union of those two natures Thus it was of old And thus it is in many places of this Kingdom at this day where all these old rotten Errors are again revived and raised out of their graves and that upon the very same pretences A dangerous affectation which Christians should beware of Do we beleeve with the Church let us not without just ground refuse to speak with the Church in the Churches Language and Dialect Specially in the phrase of Scripture This is that which the Ministers of Christ should affect as much as may be to speak in that sacred Dialect Not setting the Minâ— of their Brains on work to coyn new and high and far-fetcht expressions purposely to amuse the hearer a practise much in use with Familists and Antinomians and some other Sects of the times Of such Pareus observes truely that giving themselves first to finde out new phrases and terms afterwards oft-times they come to broach new Doctrines new Opinions and so to make Sects and Schisms in the Church And therefore to prevent this the Apostle here desires his Corinthians that they would speak the same thing Therein saith the foresaid Author tacitely pointing at one of these heads from whence their Schisms and Factions were sprung viz. From their different Language in and about matters of Religion And let this his advice to them be as acceptable to us as it is seasonable That we may avoyd the like evils in speaking of the matters of God take heed of affecting an unwarrantable and wanton singularity Ministers hold we fast that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that form of sound and wholesome words which we have received from Christ and his Apostles and from the Orthodox Churches of God speaking the same things in the same manner that they have done before us Not crossing not interfering with them nor yet willingly with our Brethren Pulpit against Pulpit is next to Altar against Altar As much as may be let such clashing be declined by the Ministers of Christ whose endeavor should be that they might all speak the same thing This do we And this do you Quest I but how shall both we and you attain to it How shall we come to this unity of Language Answ. Why labor we for unity of Hearts and Mindes Anatomists tell us of an Artery which goeth from the Heart to the Tongue If Hearts be agreed Tongues will soon be accorded And thus I am got upon the second step of the Apostles gradation which leadeth me to the third That ye be perfectly joyned together in the same minde and in the same judgement I shall not stand long upon either Onely the first word will stay me a little being a word full of Emphasis and significancy {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} That ye be perfectly joyned together So our Translation renders it by divers words not knowing how fully to expresse it in one The word properly signifieth Compagination when the parts of a thing are aptly joyned together so as they do fitly agree with the whole and amongst themselves Even as it is in the body of man wherein the Members are all fitly joyned and knit together in a due symmetry and proportion so as they are each serviceable to other and all to the whole This is properly {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} And this it is which Paul here begs for his Corinthians that they might be thus united and compacted together A blessing very desirable for every Church Thus in the Church invisible united The whole body is knit together by joynts and bands having nourishment ministred to it from the Head as the Apostle speaketh All true Believers they are incorporated into one Mystical body knit together by the bands of Faith and Love By the one united to their Head Christ by the other one to another And such a union such a coagmentation is a thing very desirable for every visible Church This it is which maketh it a compleat and perfect Church So the vulgar Latin here renders the word in the Text Sitis autem perfecti Be ye perfect Then is a thing said to be perfect and compleat when it hath all the parts thus aptly and fitly put together And thence it is that the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is sometimes used in that sense So our Translation renders it 2 Cor. 13. Finally Brethren Fare ye well be perfect {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} That is perfectly united unto Christ and one to another as the Jesuit there fitly expounds
to the not onely present breach and interruption but unlesse God be the more merciful to the utter endangering if not destroying of Church-peace and unity in this Kingdom And if a bare connivance at these divisions have already occasioned such a combustion what do we think would a Toleration do A Toleration of all sorts of Sects and Schisms and Heresies and Blasphemies which is by some and those more then a good many under the abused notion of Liberty of Conscience so earnestly pleaded for For my own part should this be once yeelded which I hope their eyes shall first fail who look for it I should look upon it as the Passing-bell to the Churches peace and glory if not to the true Religion of God in this Kingdom Surely blessed Paul was of another minde otherwise he would not have been so earnest with his Corinthians for unity in judgement as well as in affection Never had he any thought of such a politike principle for the according of his Corinthians to indulge every of them their several opinions and Wayes No this he knew well enough was the high way to confusion And therefore he presseth upon them unity in judgement as well as in affection As we desire the one endeavor after the other Obj. Why but it is a thing impossible that there should be such an agreement among Christians Such a general consent in judgement that all should be of one opinion It never was so it never will be so Paul himself tells us expresly There must be Heresies Answ. True so there must be It is an unavoidable evil through Satans malice and mans corruption I but so there ought not to be So as this is no plea no just excuse either for the broaching or contenancing or tolerating of them 2. Neither in the second place is it a thing so absolutely impossible for Christians to attain to such an agreement in the Truth A thing in one Congregation very possible and orâ—â—nary why then impossible in many 3. However in the third place though there be some difference about circumstantials in some points of lesser consequence and concernment yet in the fundamentals the chief heads and principles of Religion there may and ought to be an agreement amongst the Churches of Christ This we are sure in a true Church is not onely possible but necessary Such an agreement there was in the last age betwixt the Church of England and other Reformed Churches as also betwixt her own members in her own bosome Some differences there were about Order Government Discipline Ceremonies but for Substantials matters of Faith they were agreed witnesse the sweet harmony of their confessions And O that there were but the like concord and agreement to be found amongst us at this day That our differences were confined wholly to the Hem of Christs Garment Such were the divisions of the last age in comparison of ours And yet even those divisions were then thought sad enough What would not the godly party on both sides have given to have bought them of O what then shall we do for the healing of our present Breaches All of us implore the help of the great Physitian that he would undertake the cure which if he do not vain is the help of man the Church of God among us is in a lost condition For this mercy let the Favorites of Heaven ply the throne of Grace with their prayers all of us second them with the best of our endeavors striving after a holy unity in judgement as much as others do after division To that end Whereto we have already attained as the Apostle adviseth let us walk by the same rule Truths upon good ground received and beleeved by the Churches of Christ and our selves hold them fast In other things if we be otherwise minded differing from our Brethren in some points of inferior concernment let us carry these our differences in a humble and as much as may be in a quiet and peaceable way rather somthering our private opinions in our own brests then to suffer them to break forth to set the Church on fire to the disturbance and breach of the publike peace which ought to be more dear to us then many of the children of our own brains So waiting upon God until he shall further reveal his Truth to our selves or others And thus I have with as much brevity as I could dispatched also this latter branch of this Apostolical Charge Concerning which I shall now onely pray that God by his Spirit which is the Spirit of peace and unity would imprint it upon your hearts and upon the hearts of all his people in this Kingdom Amen FINIS a Luke 1. 3. Acts 1. 1. b In personâ Theophili fidelibus omnibus sua scripta dedicavit Lucas Aret in Luc. Theophilus vir Senatorii Ordinisâ— ibid. Doctrinam omnium communem privatim suo Theophilo destinat Calv. ibid. Neque enim ideò minus ad omnes pertinet Pauli doctrinaâ— quia â—x suis Epistolis alias certis urbibus alias etiam hominibus dicavit Idem c Nathan Homes Animadversions upon Mr. Tombs Exercitations Preface to the Reader d Hâc lege Evangelium suum Theophilo nuncupat Lucas ut fidelem ejus custodiam suscipiat Calv. ibidem Introduction Josh. 7. 10. 13. Divisions Pauls affection insinuated Huic morbâ— exulceratisâ—imo primuâ— malagâ—â—ata quaedam adhibet Pareus ad Loc. Observ. A fit preparative for sharp Reproofs A threefold Argument here couched Each considered first simply 1. The Obsecration Estius ad loc. Obs. P. Mart. Com. ad loc. A language peculiar to the New Testament Phâ—l v. 8 9. Obs. The sweetnesse of the Gospel above the Law Applicat What language Ministers are to use to their people They may command 2 Thes. 3. 6 1 Tim. 4. 11. 1 Cor. 7. 10. And Rebuke 2 Tim. 4. 2 Cum auctoritate summa tanquà m Dei Legatuâ— Beza ad Loc. But sometimes beseech 2. The Compellation Gen. 29. 4. Brethren a word full of affection 1 King 20. 32 33. Obs. Christians should look upon each other as Brethren Loving as Brethren 1 Ioh. 3. 18. 1 Pet. 3. 8. Performing Brotherly offices each to other Deut. 25. Vid. Aynsworth ad loc. Prov. 17. 17. Obs. Ministers must look upon their people as Brethren Though not deserving so to be accounted 1 Cor. 4. 15. Applâ—c A patern for Ministers in these dividing times 2 Cor. 12. 15. Isai. 1. 2. Hoses 6. 4. How Christians should stand affected towards their separating Brethren Gen. 45. Ipsum fraternitatis nomen utcunque Donatistis fastidiosum est tamen Orthodoxis erga ipsos Donatistas necessarium Optat. lib. 3. 3. The Adjuration Eos per nomen Christi adjurat ut quantum ipsum amant tantum studcant concordiae Calvin ad loc. The name of Jesus what Estius Com. ad loc. 1. For Christs sake A prevalent Argument 2 Cor. 5. 14. Col. 3. 17. 2. By Authority from Christ