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
THE ARAIGNMENT Of the Present SCHISM OF New Separation In OLD ENGLAND TOGETHER VVith a serious Recommendation of Church-Unity and Uniformity As it was lately presented to the Church of GOD at great YARMOUTH By John Brinsley Phil. 2. 1. If there be therefore any consolation in Christ if any comfort of Love if any fellowship of the Spirit if any Bowels and Mercies Vers 2. Fulfil ye my joy that ye be like minded having the same Love being of one accord of one minde Jere. 32. 39. I will give them one Heart and one Way London Printed by John Field for Ralph Smith and are to be sold at the Signe of the Bible neer the Royal Exchange 1646. THe testimony of Christ was Truth Peace his Legacy he came into the World to bear witnesse to the Truth and at his departure bequeathed Peace to his Disciples This Author walking in his Masters steps hath contended for Truth against Heresie in his former Labors in these for Peace and unity against Schism A bold undertaking in these distracted times but yet necessary and hopeful Truth is strong and will prevail against Heresies and that Peace may be established in the Churches is the scope of this TREATISE and the Prayer of him who approves it to be Imprinted James Cranford TO THE Christian Reader Christian SEeing Dedication of Books which is not so much of Gods Truth as Mans Labors and a thing from Saint Lukes time who Dedicates a both his Treatises to b one Noble Personage which he wrote for the use of all the Churches till this present never questioned is now in this Sceptical age by c some made a scruple I shall for this once forbear it though otherwise at sometimes a d useful formality and at all times an innocent Ceremony Onely for thy satisfaction take this breif Epistolary Declaration Mistake it not It is not New England that I have here to deal with nor yet properly New Englands way commonly known by the name of Independency Which though I cannot in all things subscribe to as the way of Christ precisely laid forth in the Word for all the Churches to walk in yet were I there rather then make a Schism in the Body I would quietly submit to blessing God that I might sit down in it and enjoy the comforts of it It is Separation that my quarrel is against And that not Separation in a Church by purging of it but Separation from a Church by departing from it and forsaking communion with it For the former of these I plead as the most hopeful means to heal our breaches The latter I implead and that by the name of Schism properly and formally so called Whether this plea be just or no let the sequel speak Which as I was necessitated to Preach meeting with so just a ground for it in the Text which in my ordinary course passing through the Epistle I fell with and but too just an occasion for it in the place where I live so am I now to publish and that as for other ends so for the vindicating both the Truth of God and my Self from those unjust and unchristian imputations which have been charged upon both by some who have taken upon them to Censure what they would not vouchsafe to hear I know the subject is such as must look for little better entertainment abroad at many hands Naturally all men are given to think well and to desire to hear nothing but well of their own opinions and wayes What herein crosseth them goeth against the grain of nature and so no wonder if it seem harsh and unpleasing But this as it hath been no invitation to me to deal with it so neither is it now any discouragement to me in the publication of it The Work I trust is Gods not undertaken I am sure without an eye to his glory and his Churches good And therefore I shall leave the successe thereof unto him to whom I have consecrated my Labors and my Self Possibly somewhat of man may be found in the managing of it as in agitations of this nature it is hard not to mingle our own Spirits with Gods If so upon the discovery I shall freely acknowledge it In the mean time my conscience beareth me record that my aym hath been to inform and not to irritate to make up our breaches and not to widen them May my poor endeavors contribute the least to so a happy a Work I shall acknowledge it an abundant recompence for whatever I am able to do or am subject to suffer In the desire and hopes whereof I shall quietly waite and rest Thine in the Service of Christ JOHN BRINSLEY Yarmouth March 25. 1646. THE SAD SCHISM OF New Separation IN Old ENGLAND 1 COR. 1. 10. Now I beseech you Brethren by the Name of our Lord Jesus Christ that ye all speak the same thing and that there be no Divisions no Schisms among you but that ye be perfectly joyned together in the same minde and in the same judgement HAving read this Text me thinks I could now deal with it as Origen is said once to have delt with a Text which he met with at Jerusalem Being there over-entreated to Preach opening his Bible he fell with that of the Psalmist Psal. 50. 16. Vnto the wicked God saith what hast thou to do to take my words into thy mouth c. Seeing thou hatest to be reformed Having read the words and being conscious to himself of what he had formerly done in offering sacrifice to an Idol and so denying the Truth he presently closeth up the Book and instead of preaching falls to weeping all his auditory weeping with him And truely even thus me thinks could I deal with this Text which I have now read unto you Having read it I could even close the Book and instead of preaching upon it sit down and weep over it inviting you to accompany me considering how far we in this Kingdom nay in this place at the present are from what is here desired What All speak the same thing No divisions A perfect union in the same minde and judgement Alas nothing lesse What multiplicity of divisions are here to be found Tongues divided Hearts divided Heads divided Hands divided State divided Church divided Cities divided Towns divided Families divided the neerest Relations divided Scarce a field to be found where the Envious man hath not sown some and many of these Tares Just matter for all our mourning But I remember what the Lord once said to Joshâ—a being faln upon his face weeping and lamenting over that unexpected repulse which a party of his Army till then reputed invincible had met withal at Ai Get thee up saith the Lord wherefore liest thou thus upon thy face Vp sanctifie the people c. Josh. 7. Brethren it is not weeping and lamenting without further endeavors that will heal our distempers Somewhat else must be done And the Lord teach every of us in our
Secondly As for our Ordination wee acknowledg the same We had it not from the people and we blesse God wee had it not In asmuch as wee finde neither Precept nor President for it in Scripture neither untill this Last-last age was there ever any such custome in the Churches of God Thirdly As for our Election if a Popular Vote be in this case needfull some of us many of us can herein plead a Fore-consent most of us I presume an After-consent Now let me aske this question What was it that made Leah Jacobs wife Shee was not so the first night he bedded with her Why there came an After-conâ—ent a Ratihibition as the Lawyers call it which made the mariage valid And such a consent I presume must if not all the godly Ministers in this Kingdome have If not an Explicit yet an Implicit consent which is ejusdem valoris of the same weight So as if their first entrance were not so orderly yet this after-act maketh or rather acknowledgeth them to be true Ministers Object 2. But supposing our Ministery to be true yet wee want an Ordinance and that one of the three the first three viz. Discipline Answ. Suppose this defect yet cannot that destroy the essence of a Church It was not the want of the Golden-snuffers or some other like utensiles in the Temple that could make it to be no Temple Discipline maketh for the well being not for the being of a Church Secondly But in the second place however the Exercise of this Ordinance be in some particular acts for a time suspended yet is not the Ordinance it self alienated which being an Appendix to the word and Sacraments cannot in respect of the right of it be separated from the Church Object 3. But here is no right Constitution Our Churches were not Rightly gathered at the first neither are the Members of them combined in a Church-Covenant which is the forme of a Church Answ. Suppose this also that there were some Errours in the constitution of our Churches yet will not that make them no true Churches inasmuch as Constitution in that way is only an appendance of an externall form no part of the essence of a true Church 2. But neither must this be granted Master Cotton himselfe in this case pleads our cause remembring us not without warrant from Antiquitie that The first Churches in this Kingdome were gathered either by some of the Apostles themselves or by Apostolicall men which being so as himselfe inferres wee cannot but conceive that they were rightly gathered and planted according to the rule of the Gospel So that all the work now is saith hee not to make them Churches which were none before but to reduce and restore them which are to their primitive institution 3. As for combination by Church-covenant Doctor Ames truely states it That an implicite Covenant in this case is sufficient Now such a Covenant do all make who joyne themselves to a Church holding a constant communion with it in the Ordinances of Christ So much and no more can be extorted from that phrase of joyning to the Apostles of which we read Act. 5. 13. where it is said that after that exemplary judgement executed upon Ananias and Sapphyra for their hypocriticall profession Of the rest saith the Text no man durst joyne himself unto them And so it is said of Paul Act. 9. When he came to Jerusalem he assayed to joyn himself to the Disciples that is to have fellowship and communion with them The word is the same with that which we meet with Act. 8. 29. where the Spirit speaking to Philip bids him go and joyn himself to the Eunuchs chariot {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} proximè adjungitor that is goe neer it so as he might have converse and conference with the Eunuch And so doe they who in a constant way come and sit down under such a Ministery holding communion with such a people in all the Ordinances of God they joyn themselves to the Church in that place which being an implicit covenant cannot be denyed to be sufficient to the constituting of true members of a Church But I shall waste no more time upon this subject in vindicating the truth of our Churches which hath already been done so strongly so convincingly by others that certainly it cannot but be either great wilfulnesse or great weaknesse not to acknowledge them so to be Taking this then for granted which is by our judicious Brethren acknowledged and I think will not be denied by any moderate spirit now proceed we to a second enquirie and that is Quest Whether here be a separation or no from these true Churches Answ. That there hath been so I presume it will not be denyed by any who ever heard of the Brownists errour of which rigid way I wish there were not yet too many to be found both in this and other places of the Kingdome such as professe Separation and glorie in it But I passe by them the persons I have here properly to deale with are such as would be thought to come neerer to us and yet are divided from us such as in word at least owne us for true Churches and yet withdraw communion with us and that not onely in a negative way as Peter and some other of the Jewes are said to have separated from the Gentiles Gal. 2. Before that certain that is certain Jewes came from James viz. from Jerusalem hee did eat with the Gentiles But when they were come hee withdrew and separated himselfe c. And other Jewes dissembled likewise with him The very case of some in this and other places of the Kingdome Before that certain of another way came from the other side they did eat with us they held communion with our Churches but upon their coming they have withdrawn and separated themselves but also in a positive way combining themselves into separated societies â—etting up of Churches some of them in Churches and against Churches exercising the worship of God in a separated way refusing communion with us whether for them to have communion with us or for us to have communion with them So is it in divers parts of the Kingdome and I wish I might not say that it were so in this place Repl. But doe wee not charge them wrongfully Separation is a thing which they professe against and they call in their practice to bear witnesse to their profession Occasionally they will joyn with us in some acts of publick worship viz. in hearing and preaching the word hearing our Ministers and preaching to our people Answ. True some of them haply will doe the former Some I say not all for wee must know that in this division as commonly it is in all divisions there are subdivisions Some of this way will hear us in this place a second sort will hear their owne Ministers here but not ours a third sort
be yet what is this such a Plague-soar as that there is no abiding in the House with it doth this inforce a necessity of Separation Answ. Here in the first place let it be enquired whether the purging which our Brethren desire be such as the word requires or no Possibly in this case they may fish with a net of a larger and wider maske then ever the first Fishermen Peter and the rest of the Apostles did a net which will take none but grown fishes As for weak Christians and persons inoffensive in their lives and conversations unlesse they can give positive clear and demonstrative evidences of the work of grace in their hearts it may be they will adjudge them unworthy of their Communion Now if so we must here crave pardon if we go not up with them to the height of strictnesse which we think the word will not bear us out in herein we must professe to exercise as much Charity as a holy discretion regulated by the Word will permit us accounting it the safest course rather ampliare favores to inlarge Gospelfavours and priviledges reaching them forth to all such as we have no just and clear exception against then to withold them from any to whom they of right appertain And herein we presume we shall do no more then what we have good warrant from our Lord and Master for who in the dayes of his flesh made good what was fore-told of him not breaking the bruised reed not quenching the smoaking flax but dealing gently and tenderly with weak and feeble ones reaching forth supportation and comfort to them as occasion was offered 2. But in the second place suppose it that herein we should fall short not coming up to such an exact separation as the Word requires but that still some persons be retained in the bosome of the Church and received to her Communion which are in truth unworthy of it What then doth this Laodicean temper in the Church inforce a separation from it Alleg. To this our separating Brethren will plead that it doth And that upon the forenamed ground because by communicating with such persons they shall also be intangled in their sinne at least in the Churches sinne in tolerating them Now in this case say they the warrant runs clear Come out of her my people that yee be not partakers of her sinnes where it once cometh to this that in holding Communion with a Church we must of necessity have communion in her sin here is a necessity of separation from her Answ. To joyn with them upon this issue In the first place we might not without just cause here demur upon the Proposition In as much as put the case a man cannot hold communion with a Church in some particular act or exercise without sinne yet is he not thereupon bound to separate from her It was the case of the pious and reverend Non-conformists of the last age they were perswaded many of them that they could not hold communion with the Church of England in receiving the Sacrament in the gesture prescribed without sin yet did they not thereupon separate from her True in that particular act they with-drew but yet so as they held communion with her in the rest farre from a Negative much more from a Positive separation But letting that passe That which we shall insist upon is this That communion may be held with such a Church wherein there are some unwarrantable mixtures tolerated and yet without sin The reason is plain God hath not made all private Christians Stewards nor yet Surveyours in his House so as that every one should take an exact notice of the conditions of all those whom they hold communion with who are fit to be members of the Church and who not who are fit to come to the Lords Table and who not No let them look to themselves That is Pauls rule 1 Cor. 11. 28. Let a man examine himself and so let him eate of that bread and drink of that cupâ—â— Here is an exercise proper and usuall for private Christians each one to try and examine himself which if rightly and throughly done it would make men lesse intent upon others As for others they must stand or fall to their own Master Look thou to thy self if others be not what they should be see that thou beest what thou oughtest to be In the mean time be not distasted with the Church for their sakes It is Cyprians counsell cited by Aretius and it is very wholsome and proper for these times What though there be some Tares discovered in the Church saith he yet let not that be an impediment either to our faith or charity so as to make us desert that Church wherein we see such a mixâ—ure But let us for our parts labour every of us that we may be found good corn that so when God shall come to gather his crop into his garner we may not be cast out In a great house so he goeth on the Apostle will tell us that there are not only vessels of Gold and Silver but also of Wood and Earth Now let it be our care and indeavour to make this sure that we are of the former sort that we be vessels of honour As for the other leave them to their maker God hath not made private Christians Stewards or Surveyours in his house 2. Much lesse in the second place Fanners in his floore This work is primarily Christs who hath his Fan in his hand and he shall thoroughly purge his floore And ministerially the Church-officers whom Christ hath betrusted with the ordering of his Church according to the Rule of the Word them hath he made the Porters in his house for the opening and shutting of the doors of the Churches communion by the Keyes of Doctrine and Discipline Now in this case if either their hands be tyed by any human restrictions of civill Authority not permitting them to exercise that power which Christ hath committed to them and of right belongeth to them or if thorough remisnesse and negligence they shall let loose the reins of Discipline beyond what is fitting In this case themselves may be guilty others may be guilty But as for private Christians being not accessory to either of these how they by their bare communicating with persons so tolerated should come to be entangled in the guilt of that sinne it cannot be conceived Repl. No The Apostle saith it expresly 1 Cor. 5. 6. Know ye not that a little leaven leaveneth the whole lump This he speaks touching the incestuous person who by his continuance in the Church of Corinth uncast out indangered the whole Flock Answ. Indangered True so hee did and so do scandalous sinners where-ever they are tolerated in a Church they doe indanger the rest of the members viz. by their evill examples and in that respect ought to be cast out from communion that
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
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
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
2 Cor. 5. 20 1 Cor. 5. 4. The Arguments looked upon in reference to Churchunity Obser. Churchunity a thing of high concrnment Solent autâ—â— prudentes viri non nisi in rebus gravisâ—tmis aâ—hibere obtestationes scrias Aret ad loc. A Pearl in Pauls eye Phil. 2. 1 2. Let it be so in ours To that end consider 1. The Apostles Obsecration 2. His Compellation Acts 7. 26. Gen. 13. 8. Heb. 13. 1. Cum consensu deponi videtur fraternitas Aret. ad loc. 3. His Adjuration containing many Argumâ—â—ts pressing the câ—re of Churchunity Argu. 1. Argu. 2. Mar 9. last Eph. 4. 3 5. Argu. 3. Aret. ad loc. Eph. 2. 14. Argu. 4. Verse 17. Isai. 52. 7. Eph 2. 14. Isaiah 9. 6. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Areâ— ad loc. Quod secundo loco posuit ordine primum est ut scilicet caveamus dissidia Calvin ad loc. The Dehortation Schism the word expounded Schisma est propriè corporis solidi sectio qualis in lignorum fissura Aretius Problem de Schismate {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Scapula ex Xenop Plat. Luk. 23. 25 Schism a word peculiar to the New Testament Chamer lib. de Ecclesia c. de Schismate 1 Kings 11. 11 12. Scinditur incertum studia in contraria vulguâ— Jure quodam Ecclesiae facta sunt Ecclesiastica Cham. ubi supra Schism the thing explained 1 Cor. 12. 25. Church-divisions in opinion or practice Ioh. 7. 43. The latter properly Schism 1 Cor. 11. 18 19. Heresie and Schism how distinguished Schisma est congregationis dissidiuÌ„ ex diversitate sententiarum Haeresis verò Schisma inveteratuÌ„ August contra Crescon. Grammat Inter Haeresin Schisma hoc interesse arbitramur quod Haeresis perversum dogma habet Schisma ab Ecclesiâ separat Hieron. in Epist. ad Galat. Aquin. 22. q. 39. Calvin Instit. lib. 4. c. 2. s 5. The Schisms in the Text chiefly Divisions in practise which are either Without Separation 1 Cor. 1. 18. Or with Separation Quia autem haec scissio maximè perficitur apparet in debitâ communioue Ecclesiastica 〈◊〉 recusandaÌ„ idcircò illa separatio per appropriationem singularâ—m recte vocatur Schisma Ames Cas. Consc. de Schismate Separation Partial or Total The latter most properly a Schism Separation from the Church-Catholike Donâ—â—ism From a particular Church Separatism Which is either Negative Secessio Negativa Positiva Cham. de Eccles. cap. de Schism or Positive The highest kinde of Schism Altare adversus altare erexit August de Donato lib. contra Crescon. Gram. Hoc est quod Schisma Autonomasticôs dicitur {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Cham. ubi suprà Reas. Schism a great evil 1. An evil of Punishment A great Iudgement Amos 6. 11. Psal. 60. 2. 2. A great sin Hos. 10. 2. Schismâ—â—â—â—priè dictuâ— est 〈◊〉 graviâ—â—â—muâ— Ames Câ—â— Consc. de Schismat Sunt quidi peccatum Schismatis ad aequeâ—t peccato Hâ—â—reâ—â—s sunt qui illud adhuc pra istâ— exaggerent Musc. loc. Com. de Schism Sacrâ—legium Schismatis vestrâ— defenâ—â—râ— non vâ—â—câ—is Aug contra 〈◊〉 lib. 2. exp. â— An ut dicere ceperam graviora sunt crimina Traditorum quà m Schismaticorum Aug. ibid. Iere. 36. 23 Numb. 16. 31 35. Quis jam dubitaverit hoc esse sceleratius commissum quod est graviùs vindiâ—atum Aug. ibid. 1. Schism opposite to the great Grace of Charity 1 Cor. 13. 13 Acts 20. 35. Eph. 4. 3. Schisma vinculum pacis dirumpit Charitatem scil. Musc. l. c. de Schism 2. Schism injurious to Christ 1 Cor. 1. 13. 3. Schism injurious to the Church 1. Shaming it Cant. 6. 9. Iudges 19. 1 Cor. 11. 22. 2. Despising it Ibid. Verse 21. Adâ—ò divisi crant â—t invicèm communicare sacram caenam non digâ—areÌ„tur Singulae factiones id agebant ut alia aliam praeverteret Paulini verbi gratiâ primi venientes suam caenam celebrabant non expectatis Petrinis Apollime is c. 1 Cor. 11. 20. To celebrate the Sacrament in a separated way is a perverting of the Ordinance 3. Disqueting it Iudg. 5. 25. Gal. 5. 20. 4. Hindering it 5. Endangering it Hoc consensu stat subnixa est salus Ecclesiae Calvin in Text Corpus Organicum non potest dissecari quin pariter totum partes interâ—ant P. Mart. in Text. Schism dangerous to the person ingaged in it being the way to Heresie Schisma viam facit ad Haeresin separationem à Christo Ames Cas. Consc. de Schism Nullum Schisma non sibi aliquam confingit Haeresin ut rectè ab Eâ—clesiâ recessisse videatur Hieron. Com. in Tit. Sicut amissio Charitatis est via ad amittendam fidem ità etiam Schisma est via ad Haeresin Aquin. 22. q. 39. ad 3. Applic. Let there be no Schisms amongst us Quest Answ Separation from Rome charged with Schism Discharged A compleat Schism described Parts of the Description four 1. Schism a Separation 2. A Separation from a true Church 3. A voluntary Separation 4. Vnwarrantable Whether Secessio Injusta Tâ—meraria Cham. de Schism 1. Vnjust or Chamer ib. 2. Rash either 1. Vpon a light cause 2. Carried in an undue manner 1 Cor. 13. 6. Ibid. very Ver 4. Chaâ—â—r de Schiâ—â—ate Epistle to M Williams Separation from Rome not such a Schisme because 1 Not from a true Church Bish. Hall in his Reconciler I say Shee is a true Church but I say withall she is a false Church Bish. Hall ibid. Field of the Church in Append. Jun de Eccles cap. 17. Parem in Rom. 16. 2. Not voluntary but 1. Necessitated Jer. 51 9. 2. Inforced Rev. 13. 16 17. Die Jovis magâ—â—â— Heb. donâ—adâ—â— c. P. Mart. loc. Comm de Schis. 3. Not an unwarrantable separation 1. Not unjust Reâ— 18. 4. 2. Net Rash Schisma aliud malum aliud bonum malum quo bona bonum quo mala scinditur unitâ—â—s Muse Ioc. Com. de Schismate Many sâ—hiâ—ms amongst our selves New separation whether properly a Schism or no Tâ—ed by the at resâ—d description of Sâ—â—im Quest 1. Whether out Churches be true Churches Vindicated to be such T. Goodwiâ—s Zo robabâ—l Argu. 1. Here are Pillars of truth 1 Tim. 3. 15. The Golden Candlesticks Arg. 2. Here are the Seales of the Covenant and consequently the Covenant it selfe Rom. 9. 4. Here is the presence of Christ in his Oâ—dinances Revel. 1. 13. Here are Societies of visible Saints 1 Cor. 1. 2. Objections cleered Object 1. We haâ—â— no true Miâ—â—stery Alleg. 1. Wee have our calling from Rome Alleg. 1. We have not our calling from the people Subsequens â—onsensus Jacobi in Leam fecâ— eos conjuges Object 2. We want Discipline Potestâ— ipsa seandala removendi c. de jure quoad aâ—â—um primum non potest ab Ecclesiâ verâ separari Ames Cas. Conse. de Eccles. Object 3. We have no right constitution Mr. Cottons way