peice of Cloth to an old Garment he saith that thereby the rent is made worse The word in the Original is the same with that in the Text {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Schism Here is the proper signification of the word By a Metaphor it is translated from inanimate things unto men and applied to their divisions which we know are either Civil or Ecclesiastical Civil in the State Ecclesiastical in the Church The former of these is properly called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Sedition the latter {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Schism A word as the Learned Chameron notes upon it not to be met with in any prophane Writer nor yet in the Old Testament True the root from whence it is derived is found in both and used in this sense Thus we read of the rending of the Kingdom of Israel which was done in that seditious falling off of the ten Tribes from the House of David And so men of different opinions are said to be rent a sunder But the word it self Schism it is peculiar to the New Testament from whence Ecclesiastical Writers have taken it and appropriated it to the Church and the affairs thereof So they have delt by some other words as Sacramentum Idolum Haeresis Sacrament Idol Heresie Ecclesiastical Writers have appropriated them to the Church affixing a peculiar sense and signification to every of them And so is it with this word Schism an Ecclesiastical or Techno-Logical term as they call it a term of Art This for the word For the thing A Schism take it in the latitude of it is any division in the Church When the unity of the Church is as it were rent and torn by any kinde of divisions The Church we must know is to be considered as one intire body having many members whereof Christ is the head Now where that unity is broknn that body as it were rent and torn by the divisions and disagreements of the Members there is said to be a Schism Even as it is in the natural body where the Members do not agree to perform mutual offices each to other there in Pauls Language is a Schism in the body so you have it 1 Cor. 12. So is it in this mystical body the Church The divisions of the Members make a Schism in the Body a Schism in the Church Now this division amongst Church-Members I beseech you follow me close a little least I loose you it may be either in Opinion or Practice And each in a large acceptation of the word may be called Schism Division in Opinion Of such a Division we read Joh. 7. There was a Division among the people a Schism saith the Original And what was it about Why about Christ himself viz. What he was and whence he was But more properly divisions in practice are notified by this name of Schism As for the former of these it is properly called Heresie the latter Schism Which two how ever they are sometimes indifferently used and put the one for the other So they are 1 Cor. 11. 18. l hear that there are Divisions Schisms among you For there must be alâ—o Heresies among you Schisms and Heresies used in the same sente Yet ordinarily and in proper acceptation they are distinguished About the distinguishing of them we finde some difference amongst the Ancients Augustine conceived the difference to lye onely in the continuance As if the one were a recent and new the other an old and inveterate division But Jerom more rightly Heresie saith he is properly a perverse opinion Schism is a perverse Separation The one a Doctrinal the other a Practical Error The one opposite to Faith the other to Charity These are the two bonds and ligaments by which the Church is united and knit together By the one viz. by Faith all the Members are united unto the head By the other viz. by Charity they are united one to another Now the breaking of the first of these bands is Heresie the latter Schism Thus they are distinct the one from the other So as a man may be the one and not the other A man may be an Heretick denying some Article of the Faith and yet not a Schismatick in as much as he may still keep communion with a Church which doth professe the true Faith And on the other hand a man may be a Schismatick forsaking communion with a true Church and yet not be an Heretick in as much as he may rightly beleeve all the Articles of the Faith Distinct they are Yet so as they are near a kin and the one making way to the other Heresie maketh way for Schism and Schism maketh way for Heresie the one for the most part falling into the other But not to detain you here The Schisms which we meet with in the Text import chiefly divisions in practise Such were these divisions amongst the Corinthians In Doctrinals they were for the most part agreed In Practicals they differed Now these Divisions to follow the point home to the head they may be either without Separation or with it Without Separation from the Church when men holding communion with the same Church yet divide themselves into parties siding and banding making head one against another either in maintenance of some opinion or way or in regard of their Teachers Such were the Sects of the Pharisees and Sâ—duces and Essens amongst the Jews who notwithstanding that they did all hold communion with the same Church yet they had several opinions and wayes and about them they were divided into Sects and Factions And such were these Divisions amongst these Corinthians which the Apostle here speaketh of Divided they were but not wholly Separated Divided about their Teachers some crying up one some another so siding and making of parties yet all holding communion with the same Church So much we may learn from the Apostle 1 Cor. 11. 18. where he â—ells them that when they came together in the Church there were Divisions amongst them {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Schisms Factions and part-takings tending to the breach of Charity and disturbance of the Church Other Divisions there are which are with Separation When men shall withdraw themselves from fellowship and communion with a true Church so breaking themselves off from the Body And this saiâ—h our judicious Ames by way of special appropriation deserves most rightly to be called by the name of Schism In as much as Heresie in this Division is perfected and brought to a head as also most clearly manifested and declared viz. in refusing of due Church-Communion Which refusal may be either partial or total Partial in some particular Acts and Exercises wherein a man cannot or at least conceives he cannot communicate without sin Total a rejecting and renouncing of all Religious Communion This latter all Divines look upon as a Schism and that most
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
that from them which otherwise they might in the Name of Christ command So doth the Apostle here Now I beseech you Brethren There is â—â—e Compellation Brethren A word very frequent in Pauls mouth Almost in every Chapter of every Epistle upon all occasions still this is his Language Brethren Brethren To let passe the proper signification of the word which is well enough known Brethren such are all men by nature Whence are ye my Brethren saith Jacob to the men of Haran Gen. 29. All partaking of the same common nature issuing from the same Womb having the same first parents Such are Christians by Grace All that professe the Faith of Christ holding the same God for their Father and the same Church for their Mother they are Brethren and so were these Corinthians in reference both to Paul and one to another Brethren A word full of sweetnesse breathing forth more then ordinary affection and love So the servants of Benahad apprehended it when they heard that word fall from Ahabs mouth concerning their master He is my Brother they presently take it up as a word importing more then ordinary respect and thereupon eccho like return it back to him again Thy Brother Benhadad Such Affections should all true Christians bear one to another Look upon one another as Brethren not as strangers as the guise of these dividing times is but as Brethren And that not onely calling one another so but really acknowledging one another such Loving not in word neither in tongue as Saint Iohn presseth it but in deed and in truth That is to love as Brethren as Saint Peter urgeth it 1 Pet. 3. Love as Brethren Such should the Church of God be a true Philadelphia where all the Members should be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Lovers of the Brethren and loving as Brethren Withall expressing their love by a ready performance of all brotherly offices each to other Under the Law there was a brand of Ignominy set upon the Brother which refused to build up his brothers house by raising up issue to him for the upholding of his family The Law was that beside spitting in his face he should have his shooe pulled off and so was ever after called as the Rabines tell us The man that had his shooe pulled off The meaning of which Ceremony was to shew how worthy he was accounted and adjudged to go bare-foot himself that would not do the office of a Brother to his Brother An ignominious and infamous thing it is for Brethren by nature not to be ready to brotherly offices much more for Brethren by grace Christians in the fear of God remember your relation and let it be your care and endâ—â—vour to answer it Expressing Brotherly affection to such as are your Brethren specially to such as are so indeed not onely before men but bâ—fore God such as in whom the Image of your heavenly father is conspicuous To such shew your selves Brethren indeed helping comforting succouring releeving of them stepping in to them in their necessiâ—ies For such a time a Brother is born A Brother is born for adversity saith the Wiseman Then to be helpful is the part of a Brother indeed Thus should Christians in general stand affected each to other And thus should the Ministers of the Gospel in special stand affected towards their people looking upon them as Brethren bearing and expressing Brotherly affection unto them I notwithstanding they be such as in respect of personal wrongs and injuries deserve nothing lesse That was Pauls case here in the Texâ— Some of these Corinthians delt very unkindely and unworthily by him Notwithstanding God had made him to them their Father in Christ to whom they were as truely beholding for their spiritual as ever they were to their parents for their natural generation So much himself puts them in minde of 1 Cor. 4. Though you have ten thousand instructers in Christ yet have ye not many fathers For in Christ Iesus I have begotten you through the Gospel Yet for all this some of them would not now so much as own him nor his Ministery no they were of Apollos they were of Cephas Paul was now no body with them now they had gotten to themselves new Teachers An unkinde requital for all the pains he had spent upon them Yet for all this see how Paul still beareth his old affection unto them though they were changed yet he was the same though they would not own him yet he will own them and that as Brethren Now I beseech you Brethren A patern for the Ministers of the Gospel in these dividing times wherein some possibly may meet with the very like measure that Paul here did They have bestowed their pains upon a people and God hath blessed their labours amongst them making them instrumental in converting of some and building up of others of them yet now meeting with new Teachers the old are despised in their eyes their Ministery sleighted their persons disregarded if not un-Christianly traduced An ill requital it must be confessed But what of this Still look we upon them as Brethren specially apprehending the work of grace truly wrought in them let not all this unkindenesse make an alienation of affection from them still love them I though it do fall out with us as Paul complains of and to these his Corinthiâ—ns 2 Cor. 12. Though the more abundantly we love them the lesse we be beloved of them yet be we content and willing to spend and to be spent for their sakes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for their souls as the Original there hath it In so doing we have the Apostle for a patern Nâ—y herein we have God himself for a patern The people of the Jews how did they requite the Lord for all his fatherly mercies which he had shown to them Here himself expressing it in that Pathetical complaint Isai. 1. 2. Hear O Heavens and give ear O Earth for the Lord hath spoken I have nourished and brought up children but they have rebelled against me For children thus to requite their parents is an unnatural thing much more for a people thus to requite their God Yet for all this still God tenders that people owns them as his people and it ready to do any thing for them that might tend to their good O Ephrainâ— what shall I do unto thee O Iuda what shall I do unto thee Is it so that the Ministers of God meet with the like measure from a people whom God hath made them instruments to beget and bring up to and for himself yet let them tender them still bear them good will still with Paul here look upon them as Brethren This do we And this do you Your Brethren however by their unkinde withdrawing themselves from religious communion with you they may seem worthy to be unbrothered yet still acknowledge that
aliquid promulgasse quis invenitur nisi Apostata Iulianus cui pax unitas Christiana nimium displicebat August contra Parmen. lib. 1. Iulianus Apostata Donatistis Basilieas restituit Marg. ibid. Veteres scrutans historias inventre non possum scidisse Ecclesiam praeter cos qui sa cerdotes a Deo positi fuerant prophetae Hieron. in Hos. 9. 8. Vse 3. Labour to heal this and prevent the like evil Odi operosas compositiones Crato The healing of Israels breaches printed Anno 1642. Mr. Burroughs Irenicon Quest What shall be done in way of cure Answ Civil restrictions left to Authority Vide Augustin contra Parmen. lib. 1. 1. Similia similibus 1. Cure Division by Division 2. Cure Separation by Separation Zach. 4. 10. Ezek. 24. 6. 2. Contraria contrariis Cure division by unity Ier. 32. 39. An established Discipline the onely way to cure our Divisions Gen. 1. 6. 2. What shall be done in way of prevention of Schism 1. Take heed of lesser differences 2. Be not over affected with novelties 3. Take heed of Scandals 1. Of giving Matt. 18. 7. 1 Cor. 10. 32. 2. Of taking 1 Cor. 13. 7 Gen. 9. 22. 4. See God in our Congregations Gen. 28. 16 18. Ezek. 9. 3. 2 Cor. 3. 18. 5. Despise noâ— the day of small things Zach. 4. 10. 6. Have not the persons of men in admiration Iude 16. 1 Cor. 1. 12. Gal. 2. 12 13. Gal. 2. 6. Gal. 6. 16. The Apostles Exhortation to unity A threefold unity 1. Tongue-unity That Christians may speak the same thing Rom. 15. 6. 1. For substance One Language in this Kingdom how desirable 1. Amongst Ministers Acts 14. 12. Iere. 15. 19. Luke 1. 70. Acts 3. 18 21. One tongue for one man 1 Tim. 3. 8. Diodate ad loc. One Tongue for all Iam. 1. 18. Eph. 4. 4. Division of tongues amongst us a sad presage D. Hall Contemplat Babel 2. Amongst people New Annot. in Gen. 11. See Mr. Edwards Gaugraena 2. Speak the same-thing for Expression See Mr. Edwards ibid. Ex praecepto Apostoli quantùm fieri potest cum illis Loqui debemus eum quibus credere videri volumus Pareus ad Text. Qui novas phrases terminos defivitiones rerum excogitant plerun que etiam nova dogmata moliuntur c. Pareus ibid. Disagreeing in words ingendereth dissention of minde whereof proceedeth repugnancy of judgement which is the mother of Schism and Heresie Genev. Annot. in Text. Applic. 2 Tim. 1. 13. Quest Answ 2. Heart-unity The word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} explained The proper signification of the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} significat ità aptè congruenter aliquid componere coagmentare ut partes inter se cum toto congruant Corn a Lapid. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} i. e. Coadunati ac compacti ut totum quippiam quod suis omnibus partibus aptè inter sc cobaerentibus compouitur Beza ad Text. Quemadmodum membra humani corporis optimâ symmetriâ inter se cohaerent Cato â—loc Perfect union desirable in a Church Col. 2. 19. Vnion maketh a Church compleat 2 Cor. 13. 11. Corn a Lap. To Church perfection two things requisite 1. Ut pare â—nlla defit aut superfit 2. Ut omnia apte inter se cobaereant Beza Gre. Annot. 1. The due parts of it 1. None wanting Ecclesia per Ministerium habet Organicum quendam statum quoniam apta jam redditur ad omnes illas operationes exercendas quae pertinent ad bonum totius Ames Medul 2. None superfluous 2. A combination of those parts Applicat Seek we such perfection for all the Churches in this Kingdom In the mean time depart not from them The Metaphorical significatioÌ„ of the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} by Physitians applied to bonefetting {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Galene est luxata membra in suum locum restituere Beza ad Text. P. Martyr Gal. 6. 1. P. Mart. Aretius Parcus Observations from the Metaphor Schismate luxantur membra Ecclesiae Pareus ad Text. Schism a disjointing in two respects 1. Membrae luxata inepta sunt ad sua munera obeunda P. Mart. 2. Membra luxata gravissimo dâ—lore corpus afficiunt P. Mart. Ps. 22. 14. Iud. 5. 15 16 Applicat Be we set in joynt again How a Church may be perfectly joined together The same minde and judgement explained {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ege hic pro voluntate accipio Calv. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Gracis idem est quod Latinis concordia Beza Gr. An. ad Loc. Agreement in affection and opinion desirable for the Churches Act 4. 32. Beza An. Gr. in Act. 4. Phil. 2. 1 2. 1. Heart unity Ier. 32. 39. Rom. 12. 16 Rom. 15. 5 6. Quest Onenesse of heart how attained Answ Get new hearts Hos 10. 2. P Martyr ad Text. Phil. 2 3 4. 2. Propound the same end Gods glory 3. Walk by the same rule the word Phi. 3. 16. 4. Be jealous of our own hearts Act. 15. 38. ver. 39. A useful caveat 5. â—orbearand â—â—rgive Eph. 4. 31 32. Col. 3. 12 13. 6. Neglect not the sacrament an uniting ordinance 7. Labour for unity in judgement A Dream â—f the 〈◊〉 Amos 3. 3. Toleration of several opinions and wayes destructive to unity Obj. Vnity in judgement not possible 1 Cor. 11. 19. Ans. 1. No plea for broaching or tolerating Ueresies 2. Not simply impossible 3. Agreement in fundamentals possible and necessary Conclusion Phil. 3. 15.
places to do that which may be most proper for this end For my self seeing God here by his providence in this juncture of time putteth a Talent into my hand I shall endeavor to improve it as I am able though happily therein I may disappoint the hopes of some and the fears of other in not handling this subject in such a way as either of them made account of To close with the words Therein we have a grave but earnest Obtestation or Request an Obsecratory Charge directed by Paul to his Corinthians wherein we may take notice of two things The Manner the Matter The Manner of propounding which is by way of Obtestation in an Obsecratory Supplicatory way intreating beseeching Now I beseech you Brethren which also he doth with a great deal of sweetnesse and a great deal of earnestnesse Sweetnesse in the Compâ—â—lation I beseech you Brethren Earnestnesse in the Adjuration I beseech you Brethren by the Name of our Lord Jesus Christ The Matter propounded and pressed is in one word Vnity Touching which we have here a Dehortation and an Exhortation The former dehorting from what is contrary to it Let there be no divisions among you The latter exhorting to what makes for it viz. Agreement in Language Minde Judgement That ye all speak the same thing and that ye be perfectly joyned together in the same minde and in the same judgement In this method God assisting I shall handle the words Beginning with the Manner of proposal of which as briefly as I may Now I beseech you Brethren c. An Introduction full of affection fall of sweetnesse Thus the Apostle here like a skilful but tender and wary Surgeon who being to launce an Impostume a tumor in the body he first supples and ripens it and draws it to a head by mollifying Playsters and Pultesses before he make an Incision intending to deal sharply with these his Corinthians in reproving of their errors he first applieth himself to them in a milde and gentle way Being to come to them with the Rod he first cometh in the spirit of meeknesse lightning before he thunders intreating before he chides Thus Nails dipt in Oyl they drive the easier Affectionate insinuations and declarations are apt and proper preparatives for tart reprehensions The Smith first heats his Iron then strikes upon it The Ministers of God in publike Christians in private being to reprove others let them do it with all tendernesse and demonstration of hearty affection that may be By this means their words will take place the better But this by the way Come we neerer the words wherein if we will resolve them we shall finde couched a threefold Argument made use of by the Apostle for the letting in of this his charge The first in the Observation I beseech you The second in the Compellation I beseech you Brethren The third in the Adjuration I beseech you Brethren by the name of our Lord Jesus Christ These three I shall take up severally looking upon each in a double aspect First Simply in themselves then Relatively in reference to the thing here desired I beseech you So the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is here most fitly rendered by precor obsecro I intreat I beseech you rather then by Exhortor I exhort you as elsewhere it signifieth A language which as Peter Martyr here notes upon it is seldom or never to be found amongst the Prophets They Exhort Dehort Command Threaten and sometimes Promise but seldom or never intreat never beseech Such language we meet not with in the Old Testament but in the New Testament it is frequent specially in the mouth of this Apostle Now I beseech you Brethren Rom. 12. 1. We intreat you be ye reconciled 2 Cor. 5. 20. I beseech Euodias I beseech Syntiche Phil. 4. 2. Thus speaks Paul not onely to whole Churches but even to particular persons dealing with them in an obsecratory supplicatory way intreating beseeching what as an Apostle he might have enjoyned commanded So he tells Philemon Verse 8 9. of his Epistle Though I might be much bold in Christ to enjoyn thee that which is convenient yet for love sake I rather beseech thee I beseâ—ch thee for my son One simus c. Paul might as an Apostle have enjoyned things convenient much more then things necessary yet such is his sweetnesse that oft times laying aside his Imperative Authority he falls to intreating beseeching Such sweetnesse is there in the Gospel above what was in the Law In the Law God commandeth forbiddeth Thou shalt thou shalt not That is the Language of Mount Sinai the Language of the Law But in the Gospel it is otherwayes Here God himself as it were beseecheth men As if God did beseech you by us saith the Apostle 2 Cor. 5. 20. And doth God stoop to do it much more may man The Ministers of the Gospel they are not Lords over Gods heritage they are but fellow servants with their Brethren as the Angel tells John Revel. 19. And being so for them to use intreaties can be no disparagement Not but that they may sometimes make use of other Language Paul who here intreats his Corinthians elsewhere he commands his Thessalonians Now we command you Brethren c. 2 Thes. 3. And what himself doth he bids Timothy do These things command and teach 1 Tim. 4. This may the Ministers of Christ do What they teach they may also command Onely in the Name of Christ So Paul there qualifies his command Now we command you in the Name of our Lord Jesus Christ Not in his own name To the married I command yet not I but the Lord 1 Cor. 7. Officers speak not in their own names If they do their commands are nothing worth Shall the Ministers of Christ impose ought upon the Church in their own names as some of late have done their commands may as well it may be better be rejected as obeyed But speaking in the Name of Christ now they may not onely intreat but command I and where occasion is rebuke Preach the Word be instant in season and out of season Reprove Rehuke 2 Tim. 4. Rebuke and that if need be sharply So Paul willeth Titus to deal with false Teachers Tit. 1. 13. Rebuke them sharply This the Ministers of Christ upon occasion may do and that with all authority as Paul bids Titus to do Tit. 2. 15. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Cum omni Imperio viz. As Ambassadors of Iesus Christ having authority from their Master to do it in his Name Such Language the Ministers of God sometimes may use Not alwayes intreat not alwayes beseech Yet this sometimes they may do must do where there is any hope of prevailing for God in this way they must not think much to fall upon their knees as it were and to become supplyants unto their people begging
make suit for then he doth for this Witnesse but that one Rhetorical and Pathetical Obsecration and Adjuration of his which we meet with Phil. 2. 1. If therefore there be any consolations in Christ if any comfort of Love any fellowship of the Spirit if any bowels and merâ—iâ—s Did you ever hear more earnestnesse in any cause And what is the matter The next Verse will inform it Fulfil ye my joy that ye be like minded having the same love c. Such a Pearl was Church-Peace in Pauls eye O that it were so in ours and our Brethrens That it may be so to us give way to that threefold Argument which the Apostle here maketh use of in handing this request to these his Corinthians 1. Let his Obsecration his Supplication move us I beseech yâ—â— Surely as I said it is not a trifle that brings a man of Pauls spirit to his knees It is not for nothing nor yet for a smal matter that so great an Apostle should here become a suppliant to the Church of Corinth begging this at their hands that they would be at unity amongst themselves Let this make us think the more of it and set more by it then we have done 2. secondly if this Obsecration move us not yet let this Compellation prevail with us I beseech you Brethren It was Moses his Argument which he made use of to the two Hebrew Combatants Sirs ye are Brethren why do ye wrong one another So Stephen relates the story Acts 7. And the same argument Abraham had made use of before him in composing the difference betwixt his Kinsman Lot and himself and their Herdmen Let there be no strife I pray thee between me and thee c. for we be Brethren Gen. 13. Christians are Brethren And if so why do we fall out Why do we not speak the same thing Why are not we joyned togethâ—â— in the same minde and in the same judgement Why do any amongst us breed and foment divisions by separating and withdrawing themselves both from publike and private communion with those whom yet they dare not but call Brethren If Brethren then let us live together and love together as Brethren So live Brethren in their Fathers house do not use to part Tables For Christians to withdraw Religion Communion with their Brethren to set up table against table is a most unbrotherly part And so living so love even as Brethren Let brotherly love continue So the Apostle presseth it Heb. 13. To lay down holy unity and agreement is to lay aside fraternity I beseech you Brethren 3. But in the third place If neither of these will take place yet let this Religious Adjuration prevail with us I beseech you Brethren by the name oâ— our Lord Jesus Christ Here is a Cord of many Strands strong enough one would think to binde us to the peace Scarce a word but we shall finde a several Argument couched in it 1. By the Name of Jesus Christ Have we any love to Jesus Christ any regard to his Authority any respect to his Honor and Glory endeavour we after unity It is a thing wherein the name of Christ is much interessed and concerned in point of honor or dishonor In the holy unity and agreement of Christians the name of Christ is honored In their divisions and dissensions it is as much dishonored By the name of Christ then be we intreated nay adjured to seek after peace 2. By the name of our Lord A Lord and our Lord Being so what he commands we are bound in duty to obey and observe Now amongst other his precepts to his Disciples this is one Have salt in your selves and have peace one with another Besides being our Lord we are now fellow servants and consequently for us to fall out it cannot be without dishonor to our Lord and disturbance to his House Therefore endeavour we to keep the unity of the spirit in the bond of peace in as much as we have one Lord so the Apostle presseth it Eph. 4. 3. Our Lord Jesus There is yet more Jesus a Saviour our Saviour And being so he doth onely salubria suadere perswade and command nothing but what is safe for us to observe and obey Withal as a Saviour amongst other benefits he hath procured this for one even Peace He is our Peace saith the Apostle Ephes. 2. viz. The Author of our Peace as betwixt God and us so betwixt one another 4. Lastly Our Lord Jesus Christ One anointed by God his Father to be a Prophet Priest King unto his Church Now as a Prophet he hath taught and doth teach us peace He came and preached peace saith the Apostle This he did in his own person This he hath done by his Apostles This he doth by his Ministers all which are or should be as Messengers and Ambassadors of peace As a Priest by the offering up of himself he hath purchased peace breaking down that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that middle wall of separation taking away the ground of division which was betwixt Jews and Gentiles that so he might make both one And shall we go about to set up what he hath pulled down to set up walls of partition and separation amongst our selves As a King he is the King of Peace the true Salomon Pacificus the Peace-maker as the word signifieth the Prince of Peace Isai. 9. Who governs his subjects in peace having made Laws to binde them to the peace putting his Spirit into them which is a Spirit of Peace Now put these together here are Arguments enough Et quae non prosunt singula If any one of these should not be sufficient yet me thiâ—ks all together should be superabundant to perswade us to yeeld to what the Apostle here so earnestly presseth Which what it is will more fully appear in the sequel wherein we have the matter of this his request or charge Therein according to the method propounded I shall look first upon the Dehortation then upon the Exhortation Begin with the former I beseech you c. That there be no divisions among you Here is the substance of what he dehorts from in one word Divisions {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} saith the Original Schisms For the opening of which give me leave to look first upon the word then upon the thing For the word Schism The learned know the root whence it springs to be the Greek {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifieth scindere or lacerare to cut or rend To cut or cleave or rive as wood is cloven or riven That say some is the proper signification of the word Or to rend as a garment is rent So then Schisma a Schism is the same with Scissura a violent division and rent So our Saviour useth the word Matth. 9. 16. where speaking of the putting of a new
disjoyntings In the fear of God then suffer this word of Exhortation directed here by this Apostle to these his Corinthians to take place with us {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Suffer we our selves to be put in joynt again To that end yield we up our selves to the skill of those whom God hath appointed to the Bone-setters to his Church in this her shattered disjoynted and broken condition those who are now consulting for the healing of these breaches hearkning to their Counsels and Directions so far as they shall counsel from God and for God that so through his concurring with their and our endeavours we may yet be restored to so happy a Vnity as to be perfectly joyned together Q. But how shall we be thus joyned together A. Why I have hinted it more then once There are two bonds and ligaments whereby the members of this body are united together By the one they are knit to the Head by the other one to another The one Faith the other Love And both these Calvin conceives to meet uâ— here in the Text That ye be perfectly joyned together in the same minde and in the same judgement The one of these he refers to Faith the other to Love And not unfitly may we so conceive of them In all probability as both he and Beza agree it the Apostle in these two words Minde and Judgement intends a partition and division of the whole soul which consisteth as we know of these two noble and principal faculties the Vnderstanding and the Will Now the one of these words seemeth to point at the one the other at the other Which is which those two foresaid Authors are not agreed The former saith Calvin points at the Vnderstanding the later at the Will Beza on the other hand The former saith he points at the Will the later at the Vnderstanding And to him I shall therein subscribe as apprehending that Construction both most proper for the words and most accommodate to the place Wherein as Beza conceives of it Paul ascends by three steps viz. from the Tongue to the Heart and from the Heart to the Head The one of which as I told you hath a dependance upon the other Tongue-unity upon heart-unity and heart-unity upon head unity Why do men speak the same thing Because they are Concordes of the same minde of the same heart and will And how come they to be of one minde one heart why they are of the same judgement Agreement in judgement breedeth agreement in affection and agreement in affection breedeth agreement in speech Fitly then may we so construe the words here minde and judgement Taking the former as relating to the will the latter to the understanding the former importing an agreement in affection the latter in opinion Both very desirable for every Church of Christ that there may be such an harmony and agreement amongst the members of it Such a harmony there was among the Primitive believers in the church of Ierusalem They were all of one heart and of one minde saith the Text Act. 4 agreeing both in affection and opinion so as there was no division no dissension amongst them Such an addition both Beza and Beda tell us that they finde in some ancient Greek copies there They were of one heart and one minde {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and there was no difference no controversie among them Non erat in eis separatio ulla so Beda renders it There was no separation amongst them O that it were so amongst us To that end labour we for this double unity agreement both in affection and opinion Such an unity it is that Paul exhorteth his Philippians to pressing it upon them with as much earnestnesse as his pen could expresse Phil. 2. 1. If therefore there be any consolations in Christ c. fulfil ye my joy that ye be like minded There is the general exhortation which in the following words he subdivides into two particulars 1. Having the same love and being of one accord {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as it were having one and the same soul dwelling in several bodies 2 And of one minde that is agreeing both in affection and judgement Such an agreement let all the Lords people strive after which is the second kinde of unity which I spake of heart unity Agreement 1. In affection that they may have one heart That the Lord promiseth to bestow upon his people I will give them one heart that they may be like affected each to other So Paul presseth it upon his Romans Rom. 12. Be of the same minde like affected saith the Geneva translation one towards another That so they may praise God with one heart as well as with one mouth So Paul prayeth for his Romans Rom. 15. Now the God of patience and consolation graunt you to be like minded one to another according to Christ Iesus secundum voluntatem exemplum according to the minde of Christ and the example of Christ that ye may with one minde and one mouth glorifie God The later of these Christians do when they professe and confesse one and the same faith and when they joyn together in the publike exercises of Religion particularly in singing of Psalms an exercise which begins now to grow out of fashion as all harmony doth now they glorifie God with one mouth O let us strive to do the former to glorifie God with one minde one heart Quest But how shall this blessed heart unitie be attained what shall we do that we may come to this onenesse of heart Ans. 1. To this end all of us first labour after new-hearts The old heart is like Israels a divided-heart divided from God and divided from men at least ready so to be upon any occasion So it is now become through the corruption of nature as P Martyr rightly observes Hence it is that man is now naturally so prone to Divisions to Sects and Schisms From the beginning it was not so At the first man was created a sociable creature affecting communion with other of the same kinde He was then created after the Image of God who as he is one in himself so he requireth unity in others How is it then that man is so far degenerated that he is so prone to division why this is the vitiosity and corruption of his nature As we affect unity labour to get our hearts changed renewed To that end yealding them them up to the spirit of grace that it may work upon them for the subduing of that frowardnesse and fiercenesse of spirit that pride and self-love that highmindednesse and selfconceitednesse that selfishnesse which is in every man naturally more or lesse These are the grand enemies to unity Give way to the spirit of grace for the subduing of these that however they may be kept in and kept under not suffered to mingle themselves with our counsels and