assumeth to her self the name of Catholick and imposeth on the rest the name of Schismaticks Again about the year of our Lord 254. when the Persecution under Decius waxed hot many poor souls staggered by reason of the peril and were forced by fear to comply somewhat with the Heathen Sacrificers which much afflicted them in their consciences and they afterwards most humbly sought the peace of the Church and to be restored to her Communion But one Novatus a Presbyter opposed their restitution and upon the question raised a division in the Church and after that pretending unto more purity erected another Church if such a pretension may be but so named in opposition to the General Assembly calling themselves the Church of Martyrs So did he seek to scatter or divide those poor Members which the Church would have gathered and set in joynt by repentance and confession and such holy discipline as was necessary both to comfort them in respect of the time past and to confirm them for the time to come and many of these that were thus restored became afterwards constant even unto the death It was to be known therefore by the point of charity if there were no other evidence which was the true Church and the other hath left to this day by the special providence of God the mark of heresie and schism upon it self which is never to be obliterated Once again and so to surcease from further instances About the year of our Lord 356. towards the latter end of the reign of Constantine the Persecution having long ceased for his Reign was long there arose one Donatus who wrote somewhat after the copy of Novatus and the Arians supplying the rest by occasion interest the humour of the Africans and his own ambition He condemned other Churches as impure rebaptized such as joyned unto him and entitled salvation unto them alone And these have also left the like mark and brand upon their followers for ever Let the Sects of latter times whose names I spare repute amongst themselves or give account to the world if they think fiâ— what their judgment is concerning these Parties or those Churches or what they think concerning this Antiquity whereof we speak which is of the first and best times if there be any to be approved in their sense or concerning the posterity that is to come what they think or what these would have them judge or whether they make any matter of it about themselves I have done with the in-artificial arguments that are so called which yet should be the strongest by reason of such authority whereon they do rely but that power and authority may not be divided from one another which those that are given to division do affect and that you may the better hold my method whilst I my self do not shew to affect dividing from the common way I proceed to the reasons of the point If you would know why the true Church doth so earnestly desire the return of her scattered and divided Members some of her reasons are these that follow The first is the unity of the spirit that doth inspire the whole body enforcing unto unity love and sympathy mutually and reciprocally in all the Members This unity of the spirit is the great and earnest desire that is put into the hearts of all Saints in their conversion to save themselves and others and to edifie one another in their most holy faith Now because there is but one way to save our selves and the same is the way to save others also this maketh the desire of the Church the more intense to gather and to bind unto it self all that do belong unto the election of grace To enlighten them that are yet in darkness to confirm the weak to stir up them that faint and are like to yield to weariness and to reduce them that go astray for there is but one Lord one Faith one Hope one Baptism and one Truth The way to save our selves is to walk in this Unity by one and the same spirit so that we come to save others by the same Acts whereby we save our selves and by the Communion of the body come to receive those benefits which we could not attain unto by a solitary faith or private life Wherefore the desires of the Church for unity cannot but be intense and earnest being thus conversant about the common salvation which is much endangered and disturbed by division insomuch that even they that are in the right way can scarcely be saved by reason of the breaches impairments and decayes of piety which the others make Now true it is that this one spirit which is given unto all that do believe is distributed amongst them according to variety of gifts and measures but the same that are given unto every one to profit himself the same are also given unto him to edifie another whether they be gifts of knowledge or gifts of grace as they use to distinguish the gifts of sanctity from any other kind God hath dealt to every man the measure of faith and we are every one members one of another having gifts differing according to the grace that is given to us according to the proportion of faith And the manifestation of the spirit is given unto every man to profit withal There are diversities of gifts but the same spirit God hath so tempered the body together that one member shall have need of another that there should be no schism in the body but that the members should have the same care one for another And again it is said that there are divers gifts given for the perfecting of the Saints for the edifying of the body of Christ till we all come in the unity of the faith and of the knowledge of the Son of God unto perfect men unto the measure of the stature of the fulness of Christ. That speaking the truth in love we may grow up into him in all things which is the head even Christ from whom the whole body fitly joyned together and compacted by that which every joynt supplieth according to the effectual working in the measure of every part maketh encrease of the body unto the edifying of it self in love From which and many other passages in the writings of this Apostle that which we have said may seem to be abundantly proved and many other things might be inferred and applied fit to be seriously considered and layed to heart as viz. That the gifts and graces of private men are not only profitable but necessary to the Church as well as those of her Ministers or Elders and that the measures of faith and hope and love and zeal are distributed unto every one according to the exigency of the Church the Body which is the fulness of Christ and that by such graces we are more strongly joyned unto one another than by any other gifts though they be of miracles That one Member cannot want another or
divide it self from the Body but that a rent and schism will follow in the Body not without great sin and mischief for such a rent is a sin against the Head dividing the unity of the spirit against the body hindring of its growth wounding it with pain maiming it with impotency depriving it of perfection against particular members in that it doth with-draw that measure whereby another member should have been supplied and doth drain and divert the fulness of Christ against a mans own soul in that as a branch cut off from the Vine he must needs become dry cease to be fruitful and grow worse and worse till he return back to be anew engrafted In a word if one man cannot grow in Christ whilst another is at a stand or doth decay and wither and the very juice and chyle that doth administer unto growing be speaking of the same truth and the only way of digesting this truth to making encrease of the body be the edifying of it self in love We may easily perceive how this unity of the spirit doth constrain the Church if it be possible to maintain the unity of her Body for she cannot keep the unity of spirit without it but if she cannot possibly do so then earnestly to desire and endeavour the return of her scattered and divided Members Now to say the truth the dissenting Brethren have been alwaies sensible of the weight of this argument and to break the force or rebate the edge of it they pretend divers matters as it were for their excuse since it cannot be denied but we were first a Church or else they could not have derived from Us as they do and that we were the first in possession of the faith as viz. 1. That they agree with Us in the unity of faith believing the same Doctrine of salvation 2. In the unity of the spirit having the same desires about the saving of themselves and others 3. In the bond of charity as we are all members they say of the same Catholick Church and as Protestant Professors members of one anoâ—her 4. Then that variety of opinion and union in the point of charity are not inconsistent 5. Nay that divers Order Discipline and Communion need not break the bond of charity unless by accident of mens corruptions which if they should be observed and humoured the Gospel it self could never have been preached for our Lord foretold that it would be an occasion of division 6. And for schism rightly understood that they look upon it as an heinous sin even as we do In which several pretences as they give us little cause of satisfaction so they give us a just and necessary occasion of returning somewhat more than is like to sort to their favour We must confess that when the Church is so divided that in the judgment of charity many godly persons do divide themselves from the body and in the judgment of the Church many men of eminent gifts and graces that were known to be such whilst they remained in her communion do desert her communion it cannot but prove an inexplicable inconvenience both to the Church and Them for if all believe and teach the same Doctrine of Salvation whence ariseth so much caution whom we hear such exceptions heats and scruples If we do not all believe the same Doctrine as it is to be doubted that we do not for as much as there seemeth not only to be a divers scope and drift in the pressing of many points of importance but that we fear our dissenting Brethren do not close with Us in one of the 12 articles of the Apostles Creed though some of them do not scruple at standing up when the whole is rehearsed in our Churches viz. I believe the Holy Catholick Church the Communion of Saints putting such a construction upon it as is far from the consent not onely of our Church but of all Ages as we conceive I say how can we then grow up together into him in all things which is the head even Christ from whom the whole body is fitly joyn'd together unto one encrease If they could hold still the same charity inviolable without the same Order Discipline and Communion as others do pretend whence should arise such animosities and contentions It cannot be altogether from mens corruptions as at the first propagation of the Gospel but if it do arise partly from the corruptions frailties and partialities of such as break without necessity partly from the passions of such as are offended justly as we conceive howsoever unjust or extravagant they may be when they are provoked let them joyn the whole verse together It is necessary that offences come but wo be to them by whom they come But as we conceive the nature of the thing it self doth necessarily infer a breach of charity suppose men more good or perfect than either They or We can find or our Ancestors before us or the Posterity to come for it cannot be that there should be two Communions wherein it is supposed to be unlawful for one to joyn with another but that one Party to the other must needs be as the Iew or the Samaritan But if it be granted that these two parties cannot possibly have perfect charity with one another which if the nature of the thing did not hinder the just judgements of God by reason of the violation of his own Ordinance would do it then it must needs follow that the body cannot edifie it self in love and so the Church must needs retain an earnest desire to be restored to its best estate when it was in Union for though we may remain possibly Members of the Catholick Church still yet because we doubt of our consent in the Catholick Faith we cannot be united nor joyn in perfect charity and though we be all Protestants and so members of one another we can take no greater benefit or priviledg thereby than English men when they are in civil wars with one another To deal ingeniously this is the charity of the Church she looketh upon such good men whom in charity we way esteem so in some measure as do divide and separate from Us and such as they may draw with them to belong to the body still not only of the Catholick Church but of such particular Churches from which they do recede or within whose Precincts they may chance to fall Therefore she is not rash to excommunicate them but useth all her care and power and tenderness to reclaim and to reduce them having arms ever open to embrace them and to restore them to her peace and to indulge them in what she may to oblige them the faster to her self So far are we from looking upon them as other Churches or that their schisms can make them such or as free from our charge though they renounce Us or as fallen from the hope of the Gospel with all their followers into an inevitable state of damnation though we cannot reduce them
as the Papists judge of Us that we own even these as a part of the Church of England against their wills and are ever ready to regain their good will and to reduce them to a better state for though we speak it soft and mildly we do judg indeed that these do much interrupt and disturb the way of salvation to themselves and others and do much impeach and prejudice those amongst our selves who before did run well and would yet proceed to do so if they did not object their rubbs and impediments in the way We answer further that whereas it is truely said Opinionum varietas opinantium unitas non sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Variety of opinions and unity of Opiners are not inconsistent Our Church alloweth a greater latitude in this kind than any of those that do pretend a latitude only to palliate their own restraints for amongst them if one be for Lay-Elders and another against it one for the power of Pastors another for the power of the People one for laying on of hands after baptism and another against it nay one for free-will and another for free grace and so in certain lesser questions it hath been found enough to divide and sub-divide them into Parties Churches feuds and animosities whereas in our Church great variety of opinions may and do consist very well with the Unity of the Church Every Scholar knows how ingenious men do abound in their own senses even in the Schools and it is not at all to the prejudice of the Church but may be rather to her benefit that certain points be not carried otherwise in extremes but that there may be here a little and there a little and one to ballance with another But when this rule of variety or diversity of opinion is traduced to a contrariety of establishment they must give us leave to assume that such a diversity is utterly inconsistent with the Unity of the Church In vain therefore do they declaim in general against schism as much as we could wish being sensible of what Pamelius hath delivered viz. that the name of schism hath been alwaies ignominious in the Church and on all hands condemned whilst they defend in particular all the Sects at this day besides the Quakers to be true particular Churches that a man may safely joyn with any of them to do better that separation is no schism that the Church which imposeth though it be but things indifferent is the schismatical Church if it will not vary from her orders for the satisfaction of the weak or scrupulous and that in such cases the schismatical Churches which are so called are the truer and purer Churches of Christ and have all Church power within themselves to all intents and purposes for where can we now find a Schism which is culpable or a Church which can stand if she must vary from her order upon all demands or any possibility either of a Church or of a Schism By all which it seems that some of our dissenting Brethren domisdoubt themselves as lyable unto this charge of schism and would either cloak it neatly if they could or if it come to the worst defend that schism is no such sin as they sometimes granted and that they may lawfully live in schism especially when their maintenance ariseth that way as some have put themselves upon that exegency and so are bound to maintain that which maintaineth them framing their lives and doctrines according to their interests Not to grate any further upon that point wherein they are so tender there remaineth yet another word about the Unity of the Spirit that they have the same desires if not more intense and earnest than we our selves for the good of souls for the saving of themselves and others We do not doubt but that there is a zeal of God amongst many of them though not according unto a right knowledge not because they are more weak or ignorant than We but only otherwise perswaded or inclined howsoever it hath happened to them We trust that many of them do sincerely mean as they profess And so far as this is true we acknowledge the working of one and the same spirit in them and Us We look upon them as a part of the body and wherein they are not only not against Us but for Us that they are so far One with us But then if they do really believe that we have the same spirit amongst us or some of us at least why should they so magnifie the same spirit in themselves above the same in Us as if there were not the same power and purity of the spirit amongst Us to conveigh grace unto the hearers or to make them perfect that do come unto Us which Query we have the more reason to put home to our Brethren since they may seem now to cease from their instance upon the work of conversion a gift which they thought almost singular to themselves before as a thing below their Auditories or to preach against prophaneness wherein they were once the Boanerges's of the Age seeing their followers must be taken for no such and it may be cannot well bear it so that all their writings of late which are the reports of their Preachments to such as cannot hear them do run in a new strain which is much different from that way which they did admire and applaud before Again if they do acknowledg such an Unity of Spirit with Us how can they think or pretend as they do to be compleat without Us and to have no need of Us how happeneth it that they do so little weigh what the Apostle saith that one member hath need of another And if the foot shall say because I am not the hand I am not of the body is it therefore not of the body And if the ear shall say because I am not the eye I am not of the body is it therefore not of the body The eye cannot say unto the hand I have no need of thee Nor again the head to the feet I have no need of you That there should be no schism in the body but the members should have the same care one for another But if these members separate from the body can each member which is separated subsist by it self or any few that joyn together presently constitute themselves an entire Body a complete Church Or can any of their Officers which was but as an hand or a foot before make it self an heart or an head in a New Church and think that in truth they are such if they be not altogether useless which cannot but put us in mind of Iotham's Parable and though we shall abstain from applying the prickles of it to our Brethren yet we doubt that it is this ambition of some hand or foot or other which thinks it self worthy of a better place that is one of the sad occasions of such dismembring But when they have dismembred and divided
to the utmost let others observe that the use whereof they are if they be of any good use is but the same of which they were before in their proper places and being distorted to the places which they usurp they do but move like members out of joynt and will soon be impaired for want of the body notwithstanding their pretences to completeness among themselves And we could shew of how little use men of eminent gifts and parts before have been for many years since they left their stations in the Church the leaving of us as we conceive occasioning the dereliction of the spirit unto them so that they are left to themselves in matters of great concern to their own good and the good of others But I will conclude my answer and this first reason with applying of a passage of St. Augustine upon that place Little children it is the last time and as ye have heard that Antichrist shall come even now are there many Antichrists They went out from us but they were not of us for if they had been of us they would no doubt have continued with us Non possunt exlre for as nisi Antichristi c. None saith he can go out of the Church but Antichrists They which are not contrary unto Christ cannot go forth for he which is not contrary unto him doth abide in his Body and is accounted a member Whosoever do not abide with us but do go out it is manifest that they are Antichrists And how is that to be proved by their lye Who is a lyer but he that denieth that Iesus is the Christ Let us ask the several Hereticks of our times what Heretick do you find that denieth Iesus to be the Christ Some as he proceedeth are gone out from us and are become Donatists Let us ask them whether Iesus be the Christ they presently confess that Iesus is the Christ. If therefore he be the Antichrist that denieth Iesus to be the Christ neither can they call Us Antichrists nor We them because we both confess the same Wherefore if neither call one another Antichrists we are not gone out from one another we remain in Unity But if we remain in unity Quid faciunt in hâc civitate duo altaria What mean two divers Churches in this City Quid faciunt divisae domus What means the scattering of houses divisá conjugia husband and wife going two waies Quid facit communis lectus divisus Christus What meaneth this that husband and wife are one in all but Christ saith he we must confess the truth Are they gone out from Us or We from them God forbid that it should be We from them for We have the Testament of the Lords Inheritance saying I will give thee the Nations for thine Inheritance whosoever doth not communicate with this Inheritance he is gone forth and in fact and deed he is against Christ though in word he do confess him Such as act preposterously for Christ and for the Cause of Christ do but hinder where they make a shew to help and pull down where they seem to build or at least build that which must be pulled down again although they may possibly work with a good intention But under this pretext there are many that do act from a different temper which is one thing that our Brethren will be loth to bear and therefore I will compound with them for some abatement that they may hear my next reason with the more patience The true Church doth earnestly desire the return of her scattered and divided Members by reason of her sense of pain and loss through such dissipation or division she doth not feel nor yet conceipt herself to be compleat without them but rather maimed and deprived The Physical Philosopher saith that dolor est solutio continui pain is the solution or division of that which was entire As if it be a wound or rent the parts are distermined from one another if it be a bruise the circling of the blood and spirits are interrupted from which ensueth an ach or a sting in the parts affected or in the whole body which is called pain The Members of the Church may be divided either by a bruise or a wound or a dislocation or in a word by dismembring in each of which degrees the Church doth suffer a divers pain or loss It is a bruise when heresies are broached which tend to division It is a wound when a breach is made thereby It is a dislocation when the Church comes by this means to lose her influence so that she cannot move her limbs It is a dismembring when the part unsound is either cut off by censure or cutteth of its self by rashness Because I cannot touch upon all the cases there is a threefold pain and a threefold loss which are worthy to be mentioned 1. There is a pain of inflammation in the Church when certain Tenents are given out that tend unto a new way contrary to the constitution or establishment And though in truth there be no time nor place wherein the enemy doth not cast abroad the wild-fire of heresie and schism yet at sometimes the minds of men are more disposed than at others to receive these sparks and to kindle in combustion When the Arrian Heresie first brake forth there arose every where saith my Historian no small tumult for then a man might have seen not only the Presidents and chief Rulers of the Churches inveighing one against another with opprobrious terms but also the lay-multitude severed asunder into two parts the one favouring the one side the other favouring the other side and the case became so hainous and so shameful that the Christian Religion came to be derided openly even in the publick Plays and Shews And has it not happened thus amongst us by reason of some factious Doctrines that have been far and wide dispersed We allowed a great latitude unto opinion before according unto every mans sense and conscience and now we come to tax other points which tend to division and do not come within the Verge of that latitude though the maintainers of them do pretend indeed that they ought to do We must not doubt to instance in a few particulars instead of all the rest What could follow but a miserable inflammation when there were subjects apt to receive such opinions as some of these viz. That our National Church is no true Church or if it be a Church in any sense that it is improperly so called That it hath no power of binding or loosing That her Members have no obligation to continue in her Communion but rather to come forth from it even as out of Babylon That there can be no Communion with Congregations that are so mixed and which cannot choose but to continue so whiles they are under such a government And in fine that the work of Reformation doth require the subverting of such a Government and setting up
of some other more agreeable as the parties grieved do conceive to the word of God or if they cannot do that aedificare imperium in imperio to separate from the Church and exercise among themselves such divers disciplines as the several free people will admit What a bustle have these opinions made throughout the Land rending in the Body before they rent from it 2. There is a pain of convulsion which is a rending in the bowels of the Church by such as do yet continue in her body and hold with her Communion but are ready to gnaw their passage out by their working Thus it was when some of our Members were taught as if it were hardly lawful to hear some of our Ministers at least not to live under their Ministry to go abroad far and wide to hear and to communicate only in some choicer Congregations yet abhorring separation because as then it may seem there wanted strength to bring forth those issues which the Teachers did desire hoping better of the product then the event did shew 3. Lastly there is a pain of distraction which the Church doth suffer and which hath long continued partly whilst the several dividing Members struggled with one another which should give the law unto the rest at least which should have preeminence partly since the Church hath recovered some consistency with a poor subsistence howsoever envied through Gods especial grace and mercy till we do forfeit it again by our miscarriages in the several Banners that are hung out from divers Forts refusing to be reduced upon any reasonable terms that can be offered Which pain is the more grievous to the Church the Mother of peace in that she is both forced to contend with her own children and is also rent by her own bowels of compassion and fearful of the issue As when the Israelites had vanquished the Tribe of Benjamin which we have not yet done fearing to proceed unto extremities The people of Israel came to the house of God and lift up their voices and wept sore and said O Lord God of Israel why is this come to pass in Israel that there should be to day one Tribe lacking in Israel This alas is our complaint at this day not a Tribe or two but they speak as if of twelve we had but two remaining They speak it may be according to their passions but we with the pain of compassion added unto this of our distraction must needs acknowledge and lament the sad diminutions which we have suffered and do still suffer in our Body which having lost its Members can neither go with ease nor take repose in any posture And this brings me from the pain of sense to the pain of loss to mention also the threefold loss which the Church sustaineth by these divisions 1. The first is the loss of power unto edification our divisions have plucked up the flood-gates and made profaneness overflow like a deluge and behold they say look what the people are whom we have left who could have abode amongst them whereas the people was not such before whilst the laws might be executed and the Discipline of the Church was revered and the gravity of Ministers was held in some respect Is not all Religion or at least the power of it become contemptible so that now it is in vain to go about to restrain any mans practice by fear of censure he doth not value it or to bind any mans conscience by the power of any sound doctrine He hath received dissolute principles He is not to be moved by love or fear Our divisions have demolished all these and layed them low and men do now pretend a binding conscience to commit such sins as we were bound in conscience to restrain them from if we were able fot since our divisions have erected that plea of liberty of conscience men of no conscience have serv'd their ends of it and if all parties now were to be numbred the greatest part would be found to be that which is of no party but to live as they list without a law and I had almost said without God in the world too Besides all this has not Popery had as fair play as it could wish and so strange an encrease in a short time as to amaze us now and strike a real terror not into vain apprehensions as they have made use of it as a scare-crow heretofore but into the soberest minds amongst us And we may thank our divisions for this too Yet our Brethren that have divided us have still declared themselves to be no less enemies unto Popery than unto Prophaneness But see how they have been over-wrought and to what a pass we are all brought who do but want the power of the Papists to unite us in Religion and to reduce us unto better manners and to more obedience unto Governments Oh sad disease that needeth such a remedy from such a sad and fearful revolution Good Lord deliver us 2. A second loss is that of Intercession when the men of Nineveh joyn'd unanimously in one request God Almighty favour'd them with an eminent return of mercy yet they were aliens from the Covenant of promise But did ever the Children of Israel cry unto the Lord and he did not hear them Did they ever murmur and he did not plague them What should I say as a mortal man about the unsearchable judgments of Almighty God If we agree in any one desire as for peace and settlement can we agree to come into any one place or to take with us words to ask it at his bounteous hands Can we ask it with any fervour whilst we have reserves about the terms whereupon we do desire it or can we expect that he should answer cold uncertain and lukewarm Petitions Is not this the cause that we are spiritually disarmed even as the Philistins dealt by the Israelites so that there is neither sword nor shield amongst us whereby we may prevail with God for any blessing upon us or our Posterity That the Heavens are as brass which our divided prayers cannot pierce That such clouds of blackness are impendent over us But if we pray to God for divers things such indeed as are contrary and inconsistent with one another what returns can we expect Here is an Assembly praying down with this down with that There is another praying Not so Lord but establish this and restore that only in this they may possibly agree Any thing rather than that which is Which side should God Almighty hear or with which should he not be offended Is not this the reason therefore of such a distracted State Do not the same pray against the peace and settlement which they do pretend to desire And hath not God sometimes answered their importunity by giving their own requests to their utter disappointments that they might be convinced of their own vanity in their intermedling so much as they do with his Providences And yet they
will not learn to be wise unto sobriety but still they seem never to pray with more spirit such as it is than when they pray against their Brethren 3. The third and last loss which I shall mention is also most invaluable our charity is distracted and abated which the poor do sadly feel our civility is disturbed so that men do not dare to become free in conversation till they have sufficiently proved the company our neighbourly love is abated and instead of a friend which one had before it may be he hath an enemy or but a faint-hearted kindness or an hollow pretence of some good will consisting rather in some good wishes that he were but such as his former friend would have him to be that he might love him whose love at best is not without its rigour But I will also spare to dilate my self on this point that at least on one side charity may remain the sounder The last reason why the Church doth so earnestly desire the return of her scattered and divided Members is the great benefit and content that she should find therein which is 1. The delight of love The Shulamite was passionately beloved for her good parts and beauty which the Daughters of Ierusalem do acknowledg when they say Return return ô Shulamite that we may look upon thee and the Shulamite understands no other when she answereth What shall ye see in the Shulamite We acknowledge the like and we will tell you with your favour what we would see in you We would see and be partakers of your knowledge and of your gifts of understanding in the Scriptures We would see your zeal for God and for his Sabbaths and for his Ordinances We would see your charity towards your neighbour whom you would not have seen heretofore to sin at least to commit a sin unto death but you would have aided and admonished him howsoever you think your selves to be excused since of being your Brothers keepers We would see the strictness of your lives and of those of your families We would hear your Readings Prayers Instructions Catechisings and other good Conferences that were wont to be there fit to edifie and to minister grace unto the hearers We would over-hear your private prayers and devotions in your Closets where you were wont to strive with God for the pardon of your sins and for the obtaining of his holy Spirit to sanctifie you throughout in body soul and mind We would see your first love again if it be possible and those fruits which you then brought forth worthy of amendment of life This is the beauty which the Church would now see in the return of the wandring Shulamite whether it be as in the dayes of old that if so she might admire and cherish her 2. The beauty of array which hath much decayed since our Congregations have been diverted our Families divided our People scattered We can no more see men coming with their whole Train to the House of God as they were wont to do And that was a beauty in the Streets of our Ierusalem We cannot see their order here where their seats are void so that our Churches look like great Houses that are specious to behold without but being unfurnished within afford the colder comfort We cannot hear their voices in his holy Temples singing aloud and praising God making also melody in their hearts so keeping time on earth with the Saints and Angels that are in heaven Much less can we meet them as we used to do at the Lords Table at that Feast of Feasts the only Feast of Loves that Feast of marrow and of wine refined on the Lees. And when we remember these things to use the Psalmists words we pour out our souls within us for we had gone with the multitude we went with them to the House of God with the voice of joy and praise with a multitude that kept holiday These are the daies that would return ô Shulamite with thy return Then if any unbeliever or any other bearing evil will to Zion should look into our Assemblies he might be apt to be striken and to be driven to confess that surely God were amongst us or in the midst of us But now if he look in here what shall he see but a despicable emptiness and if he go there a more contemptible multitude for want of order which is the beauty of holiness 3. Lastly Would but our divided Members return again as Brethren unto the body of our Church we should then come to have the strength of two Armies whereas we are now unstable and weak as water and cannot excel we should then become strong and invincible and might boldly write upon our banner Deus nobiscum quis contra nos God is with us who can stand against us The gates of hell shall not prevail neither policy nor power nor any weapon that is form'd against us We should then renew our strength like the Eagle our youth should return to us as in the day when we came up out of the land of Egypt in the beginning of the Reformation we should have strength within and the blessings of peace with it we should become a terror unto foreign Nations which do now despise us and mark us out for a prey in the day of their power and of our weakness Have we forgotten our deliverences from the power of Spain and Austria and the Pope of Rome our Victories in Ireland our Aids that we were then enabled to afford to Henry afterwards the Great King of France and to the then poor distressed States of Holland Having at the same time a Superintendency over all the Councils in the Realm of Scotland and an influence upon divers of our Neighbours with such a firm peace at home that we hardly read of any insurrection worthy to be mentioned in four and fourty years and upwards Nay the benefits of that blessed reign of Queen Elizabeth did extend to propagate a longer peace unto posterity than ever Albion knew before And if we have not yet forgot those flourishing dayes of our renown let us now remember that they were the rewards of an unanimous Reformation when the heart of the people rose as one man to establish the Protestant Religion as one Religion in the midst of us And oh that any one could promise me such another spirit to arise in England in these dayes of ours and under God I might as boldly promise even greater things than these But though there be but little hopes of this and but just reason to expect and fear that all our labour which is thus applyed is like to be in vain yet it is our duty to desire and endeavour it And with that I shall conclude Return return ô Shulamite return return that we may look upon thee You that have been offended with our Church and have left us that have sadned our hearts and weakned our hands thus long return at last to