in admiration being taken with the gifts and parts of their Teachers some addicted themselves to one others to another making themselves their Disciples I am of Paul and I am of Apollo c. Take we heed of being taken in the same snare Let not our eyes be so dazeled with what ever eminency of parts or graces which we apprehend to be in others that we should set up their examples for our Rules This it was that drew many of the Jews and Barnabas amongst the rest into the Error of an unwarrantable Separation they saw Peter a leading man a prime and eminent Apostle going before them And surely this it is which hath misled many a well meaning soul in this Kingdom drawn them into the same error to separate from their Brethren because they have seen some prime leading men whose persons they honor and that it may be deservedly to go before them And this is the main Loadstone the principal attractive that inclines them to look that way No wonder in this case if they be subject to miscarry So hath many a ship done by following her Admiral which carried the Lanthorn in a dark night not heeding her own course as she should have done both have been bilged upon the same shelf A dangerous thing it is to shape our course by anothers compasse And therefore to draw to a conclusion take we heed how we look too much at man what ever he be It was Pauls resolution concerning those who seemed to be somewhat men of reputation such as the Apostles were for of some of them he there speaketh What ever they were saith he it maketh no matter to me God accepteth no mans person It is rule not example a divine Rule not a Humane example that we are to walk by Let this be our guide the Rule of the Word Being led thereby now are we in the way to peace and that both inward and outward with God our selves others As many as walk according to this Rule Peace shall be upon them and upon the Israel of God And thus I have at length dispatched the negative part of this Apostolical Obtestation or Charge Wherein if any conceive I have dwelt too long I shall make them amends in handling of the latter part of the Text the Positive part of this Charge which I shall passe over with as much brevity as possibly may be That ye all speak the same thing and that ye be perfectly joyned together in the same minde and in the same judgement We have here the Apostles Exhortation which in one word is to that which we so much at this day in this Kingdom want Vnity A threefold unity consisting in three particulars in Tongue in Heart in Head So Calvin and Beza distinguish the parts of this Gradation In Tongue That ye all speak the same thing In Heart That ye be perfectly joyned together in the same minde In Head And in the same judgement So the Apostle here placeth them in a retrograde Order Beginning first with that which in order of nature is last Tongue-unity floweth from Heart-unity and Heart-unity from Head-unity Men first agree in judgement think the same thing Then in Affection minding the same thing then in Language speaking the same thing The Apostle here goeth backwards ab imis ad summa from the bottom to the top from the stream to the fountain from the effect to the cause And in that method I shall follow him beginning with the first 1. Tongue-unity Such a unity should all Christians specially the Members of the same Church strive after and labour for A unity of tongues This is that which Paul wisheth for his Romans Rom. 15. where he prayeth that they might with one mouth glorifie God And this is one thing which here he so earnestly begs for from these his Corinthians {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} That ye all speak the same thing {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The same thing both for Substance and Expression Christians should have an eye to both 1. For substance that they may speak the same thing though it be in different Language So did the Apostles at the day of Pentecost Acts 2. They spake divers Languages but the same thing A remarkable difference betwixt that division of Tongues at Babel and this at Jerusalem At Babel they spake different things as well as different words One speaks of Brick another answers him with Morter But at Jerusalem the Apostles however they spake different Languages yet they all spake the same thing all Preached the same Gospel delivered the same Truthes O that there were such an happy unity amongst us at this day in this Kingdom That there were but one Language to be heard in this Iland One Language amongst Ministers amongst people Ministers they are by their office speakers as it is said of Paul he was the cheif speaker Gods Mouth to his people Thou shalt be as my mouth O that this mouth might still speak the same thing having but one Tongue in it A mouth which should have more tongues then one in it we would look upon it as a strange monstrosity O let it not be said or thought that the Mouth of God should have so One Mouth So runs the phrase of Scripture As he spake by the mouth not mouths of all his holy Prophets And one Tongue One Tongue for one man It is one of Pauls qualifications which he requires in a Deacon he must not be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Double-tongued speaking sometimes one thing and sometimes another A foul blemish to a Minister of Christ to be so to speak one thing to day another tomorrow to say and unsay to have more tongues then one If all should speak the same thing then much more the same man But that by the way One tongue for all That all the Ministers of Christ might speak the same thing the same Truths for substance so as though they deliver several points of Doctrine yet they may be such as are no way repugnâ—â— to another or to the Truth Truth we are sure is but one Error be various And the Word of Truth as Saint Iames calleth the Gospel Preached it is no more It is but one Word One Faith one Baptism saith the Apostle one Doctrine of Faith How is it then that amongst us there should be more then one How is it that not onely Parlors but Pulpits and Presses ring with such a contrariety of Doctrine And that not onely in some smaller differences as in the Interpretation of an obscure Text of Scripture or the like wherein men sometimes may safely disagree each abounding in his own sense but in points if not of yet neer the Foundation Surely a sad hearing presaging no good to the Church or cause of God in this Kingdom This it was as I have said which hindered the building of Babel And
take it for granted having so much Charity as to hope that whatever any rash and violent spirits amongst us may think and speak yet those who are Judiciously godly have more Charity then to disclaim us for such If they dare I wish they would speak out But so it seemeth it is that even this Bitter Root of rigid separation as a Reverend Brother rightly calls it begins to grow spring up again amongst us there wanting not some who stick not to maintain and justifie this their Separation from this ground because we are no True Churches of Christ For their sakes or rather for yours in defence of the cause of God agaainst them let mee speak a few words and but a few 1. are not our Congregations True Churches What are not here the Pillars of Truth Is not the Word of Truth the Gospell of Salvation here held forth and that in an ordinary and constant way even as the Edicts and Proclamations of Princes are wont to be held forth by Pillars to which they are affixed Now if so shall wee question whether here be true Churches of Christ or no Heare the Apostle 1 Tim. 3. That thou mayest know how thou oughtest to behave thy self in the House of God which is the Church of the living God the Pillar and Ground or stay of Truth Where the Pillar of Truth is there is the House of God the Church of God Where the light of Gods truth is set up and held forth in a loving way to the guiding of passengers in the way to Eternall life are not here the Golden-Candlestick And if so shall wee question whether here be true Churches or no Let the spirit of truth decide it The seven Candlesticks which thou sawest are the seven Churches Revel. 1. So many golden Candlesticks so many Churches Here is a first evidence where the light of the Gospell is held forth ordinarily in a publick and Ministeriall way to a people that professes to walk by the direction of it can it be questioned whether there bee a Church a true Church or no Secondly where the Seales of Gods Covenant the Sacraments of the New Testament are for substance rightly dispenced according to the Institution of Jesus Christ can it be questioned whether there be a true Church or no Where the Seales of the Covenant are there is the Covenant it self the visible Covenant and where that is there is a Church To them pertained the Covenants saith the Apostle speaking of the Church of the Jewes Now who will deny these appurtenances to our Churches Here are the Seales of the Covenant and consequently the Covenant it self Arg. 3. And as the Covenant so the Glory To them pertained the Glory of the covenants so Paul putteth them together The Glory â—iz the Arke of the Covenant a Testimony of Gods gracious and glorious presence Now where this is shall wee question whether there be a true Church or no Where there is the presence of Christ in the midst of his Ordinances so as in an ordinary way they are made effectuall to the conversion and salvation of many where Christ sitteth walketh in the midst of the Golden Candlesticks displaying his Power and Glory can it be questioned whether there bee true Churches of Christ or no But that he hath done and doth this in some of our Congregations I think it will not be denyed It must be an envious hand that will dare to write Jchabod upon the dooreâ— of some of these houses Argu. 4. Where there are societies of visible Saintâ— all such by outward profession and some of them a considerable part of them walking in measure answerably to that profession can it be questioned whether there be true Churches of Christ or no To the Church of God which at Corinth to them which are sanctified in Christ Jesâ—â— called to be Saints It is the Apostles superscription to this Epistle in the sâ—cond verse of the Chapter where the latter clause is but an Exegesis an Explication of the former A true Church of God and a company of visible Saints are one and the same Ob. Why but wee are not all such Answ. No more were they in this Church of Corinth The incestuous person and many others amongst them they were strange Saints yet a Church a true Church A company of visible Saints joyning together in the Ordinances of God though there be an unapprovable mixture of some heterogeneous members amongst them maketh a Church a true Church Now as for these all these I think it cannot it will not be denyed but that they are to be found in some of our Churches Here are pillars of Truth golden Candlesticks the doctrine of the Gospel truely and purely preached here are the seales of the Covenant the Sacraments for substance rightly administred here is the glory the presence of Christ in his ordinances ordinarily concurring with them and giving efficacy to them for the begetting and nourishing up of Christian soules unto eternall life here are Congregations prefessing subjection to the Ordinances of Christ a considerable part whereof are visible Saints walking answerably to that profession Object True saith the Brownist for so I must look upon all those who shall deny the truth of our Churches as Separatists and that rigid ones Suppose all this be granted yet here are great defects and those no lesse then destructive making your Churches to be no true Churches But what are they Why possibly some of them will not spare to say that we have no true Ministery Answ. If not why then do they retain that Baptisme which they received through our hands Qu. But why have wee no true Ministery Here possibly some will cry out upon us as Antichristian charging us That wee have received our calling from Rome viz. by the imposition of the hands of those who had their Calling and Ordination from thence Answ. As for them I shall put them and the Church of Rome together to debate the point and so leave them The Church of Rome challengeth us that wee are no true Ministers Why Because wee have not received our Ordination from them The Separatist on the other hand hee cryes out upon us Wee are no true Ministers Why Because we have received our Ordination thence Sure both cannot speak truth I shall therefore here leave them to dispute it out whilest in the mean time I speak a word or two with those who are of somewhat more cool and 〈◊〉 Object Wee are no true Ministers say they Why Because wee have not received our calling from the people Wee are neither Ordained nor Elected by them Answ. To this charge take this Reply in breif First As for our Calling wee acknowledg we have not received it from them but from Jesus Christ our Lord and theirs His servants wee are and in his Name do wee execute our Ministeriall Offices and Functions not in the Churches
lesse the true Church not so a true Church but that shee is also a false Church an Hereticall Apostaticall Antichristian Synagogue Being so here is now warrant enough for what wee have done in separating from that Church or rather from the errours and corruptions of it from the Papacie in it as the learned Junius and Pareus and others of our Divines rightly distinguish in so doing we have not separated from a true Church 2. Nor yet in the second place can it be truely said that this our separation was voluntary but necessitated nay enforced 1. Necessitated through their obstinacie in their errours which notwithstanding the discovery of them and that so cleer as that some of their owne have been enforced to an acknowledgement of them and all wayes and meanes used for their reformation they still persist in so as wee may well conclude their wound incurable and themselves incorrigible What then remains but a cutting off So saith the Prophet concerning Babylon Wee would have healed Babylon but shee is not healed What then followeth Forsake her and let us goe every one to his owne Countrey A warrant sufficient not onely for a negative secession but for a positive separation from mysticall Babylon Wee would have healed her but shee is not healed no wayes no means that could be thought of have been neglected for her cure How many Physicians have had her in hand Luther and Zuinglius and Calvin and the rest of our learned and pious Reformers a whole Colledge of Physicians but all to no purpose shee is not shee will not be cured What then remaines but that wee should withdraw and forsake her which cannot be construed as a voluntary but a necessitated separation Nay 2. Inforced and that through her violence exercised upon all those who will not hold communion with her in her corruptions not permitting any to trade to buy or sell to have either Religioâ—s or Civill communion with her except they receive her marke in their hands or foreheads But on the other hand Anathematizing them thundring out Excommunications against them which for feare they should be forgotten are solemnly renewed every yeer upon their Holy Thursday as they call it withall prosecuting them with fire and sword to confiscation of estates losse of libertie and life it selfe These things considered let God and the world judge betwixt us and them whether our separation from them be voluntary or no 3. However in the third place whether voluntary or no sure we are it is not unwarrantable being neither unjust nor rash 1. Not unjust Being warranted both by authoritie of Scripture not onely allowing but commanding this Separation and that under a dreadfull penaltie Come out of her my people so saith the the voice from heaven concerning mysticall Babylon Revel. 18. As also by the ground and cause of this separation which is not some light and tolerable errours but Heresies Idolatries Errours in doctrine and these if not directly yet by consequence and that immediate consequence fundamentall Corruptions in worship both foule and grosse and that such as those which hold communion with her cannot but partake in Now whether this be not a warrantable ground for separation from her let the same voice from heaven speak Come out of her my people that yee be not partakers of her sinnes and that yee receive not of her plagues No unjust separation then 2. Nor yet Rash There having as I said all the means been used for her Reformation and cure that possibly could be thought of but all to no purpose So as after this what remains but a positive secession and separation Now put these together and see whether this our departure from the Church of Rome deserves to be stigmatized and branded as by them it is with the name of Schism or no or yet to be drawn in and made use of by any as by some it is for the patronage or countenance of any of the Schisms of the times If this be a Schism it is a good and a warrantable Schism Qu. But are there any amongst us which are not so Answ. Here I wish I could make answer with the like cleernesse and freenesse as before But alas What meaneth the lowing of the oxen and the bleating of the sheep I mean the confused noise of our lesser and greater divisions which ring so loud in the ears of the whole Christian world at this day Scarce any part of the Kingdome free from some kinde or other of them The Church therein following the temper of the State as the soule oft-times doth of the body Divisions both Doctrinall and Practicall The Text confines me to the later Of those how many every-where And that not onely such as these in the Church of Corinth were divisions without separation sects and sactions but divisions of an higher nature amounting to no lesse then direct separation and that not barely to a negative but to a positive separation to the setting up of Altars against Altars Churches against Churches That it is so de facto I think it will not it cannot be denyed Would to God the Church of God in this Kingdome and in this place did not feel the smart of it Qu. But is this New separation a Schism in earnest or no There is the question In the answering whereof I shall deal as tenderly as I may only so as I may not betray the truth and cause of God or the peace of this place wherein God hath made me one of his though unworthy Ministers having an unfained respect to the persons of many who are ingaged in this unhappy cause Answ. For Resolution I shall deale with this as I dealt with the former bring it to the same balance weigh it at the same beame What Schism and Schism properly so called is you have heard and I think the description will not be excepted against viz. A voluntary unwarrantable separation from a true Church Now whether this practise be such a schisme or no let it be enquired of in the particulars 1. Where the first enquirie will bee touching the Church from which this departure is made whether it be a true Church or no Here it is not my purpose to multiplie Controversies which I rather desire if it were possible might be brought to a unity And therefore I shall wholy wave the dispute about a Nationall Church Whether the Church of England be a true Church or no Letting that goe let the Question be about particular Congregations Parochiall Churches as wee call them Whether these I dare not say all but some of them suppose that wherein wee now are and the like be true Churches or no True Churches and that not only Physically but Morally such Not only Truly Churches which is granted to the Church of Rome but True Churches Now as for this me thinks I might well spare the labour of proving it and
it Now to this perfection and compleatnesse as Beza here prosecutes it there are two things requisite 1. There must be no part either wanting or superfluous 2. There must be an apt coherence and conjunction of those parts both requisite to a compleat particular Church 1. There must be the due parts of it none wanting none superfluous 1. None wanting There must be Ministers and People Officers and Members Governours and Governed This it is saith Dr. Ames which giveth a Church an Organical state which maketh it an Organical perfect body when it hath all the several parts and members belonging to it whereby it is rendred apt and fit to exercise such operations as tend to the good of the whole 2. None superfluous Such Officers and onely such as Christ hath appointed in his Word This is one thing which maketh the Church of Rome a monstrous body because she hath a superfluous Head And such Members such and onely such as are fit to joyn in Church-Communion 2. The second requisite is an apt combination of these parts that they be fitly knit and joyned together first to the Head and secondly one to another The former is done by Faith by a Profession of Faith So it is in the Church visible where the Profession of Faith maketh a Member and if there be no other bar intitles it to all the Ordinances The later is done by Love by a professed willingnesse and readinesse to perform mutual offices each to other Put these together and here is a compleat visible Church for the outward frame of it And O that all the Churches of Christ in this Kingdom were but thus compleat {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} such compacted bodies made up of all their due parts such Officers and such Members as Christ hath appointed such and no other And that they were so combined and knit together in the profession of the same Faith and in the declaration of the same mutual love each to other How beautiful how glorious would this render them Every of us in our places therefore do what we may to bring them to this perfection But in the mean time not forsaking them not departing from them upon pretence that they are not every wayes such It is no good reason for a Member to leave the Body because it wants an Eye or a Hand or it may be hath a finger too much or because the parts are not put together in such due proportion as they should he What ever deficiency what ever redundancy there is at present in the Churches of Christ amongst us yet is it no sufficient cause for any to renounce or forsake communion with them No that is the way still to render them more imperfect which take we heed how we be any wayes accessary to and a thing directly contrary to the Apostles direction here in the Text which is not for Separation but for Coagmentatur Many disorders there were at this time in Corinth but Paul doth not thereupon advise any to withdraw but to be so much the more compacted and combined together That ye may be perfectly joyned together There is the proper signification of the word But I must not so leave it I finde another sense peculiarly affixed to it Among Physitians this word is commonly applied to Bone-setting When a Bone which was out of joynt was set and put into the due place again this in their Language is properly {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} And in this sense as Beza conceives the Apostle himself useth the word Gal. 6. If a man be overtaken in a fault restore such a one The word rendred restore is the same with that in the Text {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} set him in joynâ— again And so divers Expositors of note conceive that the word may most aptly be understood and taken here in the Text That ye be perfectly joyned together That ye may be put in joynt again An elegant and significant Metaphor which will give us the hint of divers useful Observations 1. That as there are divers Members in a Church so every one hath his due and proper place Even as Bones in the Body of man every one hath his proper joynt his socket in which it turns and moves 2. So long as they keep that place they are useful to the Body So are bones to the natural and so are the members of a Church to the Ecclesiastical body 3. Schism in the Church puts the members out of joynt This it is saith Pareus that Paul here in this word insinuates to these his Corinthians how that they by their Schisms had disjoynted that Church They were thereby become as so many bones out of joynt And very fitly may Schism be resembled hereunto And that as P. Martyr goeth before me in two respects 1. Because hereby the Members of the Church are rendred unserviceable unapt and unfit to perform such offices and duties as belong to them So it is we see in the natural body A hand or foot out of joynt it is no longer useful to the body Though active before yet now made unserviceable through that dislocation And even so is it with the Members of the Church being put out of joynt by Schism they become unuseful to the Body unapt to those duties and services which before they performed A truth whereof we have daily sad experience in this and many other parts of the Kingdom How is it that those who were wont to joyn with the Churches of God in this Kingdom in religious exercises in Hearing the Word in Prayer Sacraments and were so ready to all mutual offices of love they are now faln off from all Alas they are as bones out of joynt disjoynted by Schism and therefore no wonder that for the present they are no more useful to the body which if once set in joynt again they will be 2. Bones out of joynt are not onely unserviceable but painful affecting the whole body with grievous dolours Thence it is that David to set forth the greatnesse of his distresse he borrows this expression All my bones are out of joynt And such are Schisms in the Church They are grievous things causing sad thoughts of heart as is said of Reubens Divisions causing great trouble and disquietment to the Church and great dolour to all the living members of it A truth never more sadly experimented then it is in this Kingdom at this day O what trouble what disquietment hath Schism procured to this Church and State How dolorous a thing is it to all the sensible members of this body For Christians to see their Brethren thus divided to see their Mother thus set upon the Rack and her bones as it were thus put out of joynt Certainly they must be dead at least stupified members which are not sensible of these