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.
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. Ʋnto 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 this Text, me thinks, I could now deal with it, as Origen is said once to have dealt 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, Psalm 50. 16. Ʋnto the wicked God Says, what hast thou to do to take my words into thy Mouth, etc. Seeing thou Hatest to be reformed.
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,
Having read it, I could even close the Book, and instead of preaching upon it, fit down and weep over it, inviting you to accompany me, considering how Far we in this Kingdom,
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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:
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 nearest Relations divided:
But I remember what the Lord once said to Josh•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? Ʋp, sanctifie the people, &c. Josh. 7. Brethren, it is not weeping and lamenting;
But I Remember what the Lord once said to Josh•a, being fallen 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 (Says the Lord) Wherefore liest thou thus upon thy face? Ʋp, sanctify the people, etc. Josh. 7. Brothers, it is not weeping and lamenting;
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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.
though happily therein I may disappoint the hope's 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.
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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.
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.
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 Comp••lation. [ I beseech you Brethren ] Earnestnesse.
which is by Way of Obtestation, in an Obsecratory, Supplicatory Way, entreating, beseeching, [ Now I beseech you Brothers ] which also he does with a great deal of sweetness, and a great deal of earnestness. Sweetness, in the Comp••lation. [ I beseech you Brothers ] Earnestness.
] The Matter propounded and pressed, is in one word Ʋnity. Touching which we have here a Dehortation, and an Exhortation. The former dehorting from what is contrary to it.
] The Matter propounded and pressed, is in one word Ʋnity. Touching which we have Here a Dehortation, and an Exhortation. The former dehorting from what is contrary to it.
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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.
and ripens it, and draws it to a head, by mollifying Plasters 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 mild and gentle Way.
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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.
Come we nearer the words, wherein (if we will resolve them) we shall find couched a threefold Argument made use of by the Apostle, for the letting in of this his charge.
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;
A language which (as Peter Martyr Here notes upon it) is seldom or never to be found among the prophets. They Exhort, Dehort, Command, Threaten, and sometime Promise, but seldom or never entreat, never beseech. Such language we meet not with in the Old Testament;
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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,
Now I beseech you Brothers, Rom. 12. 1. We entreat you be you reconciled, 2 Cor. 5. 20. I beseech Euodias, I beseech Syntyche, Philip 4. 2. Thus speaks Paul not only 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.
but even to particular Persons, dealing with them in an obsecratory, supplicatory Way, entreating, beseeching what as an Apostle he might have enjoined, commanded.
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,
The Ministers of the Gospel they Are not lords over God's heritage, they Are but fellow Servants with their Brothers, (as the Angel tells John, Revel. 19.) And being so,
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.
Paul who Here intreats his Corinthians, elsewhere he commands his Thessalonians. Now we command you Brothers, etc. 2 Thebes 3. And what himself does, he bids Timothy do.
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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.
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.
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This the Ministers of Christ upon occasion may do, and that with all authority, as Paul bids Titus to do, Tit. 2. 15. NONLATINALPHABET, Cum omni Imperio; viz. As Ambassadors of Iesus Christ, having authority from their Master to do it in his Name.
This the Ministers of christ upon occasion may do, and that with all Authority, as Paul bids Titus to do, Tit. 2. 15., Cum omni Imperial; viz. As ambassadors of Iesus christ, having Authority from their Master to do it in his Name.
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 that from them, which otherwise they might in the Name of Christ command. So doth the Apostle here. Now I beseech you. ]
Yet, this sometime they may do, must do, where there is any hope of prevailing for God in this Way, they must not think much to fallen upon their knees (as it were) and to become suppliants unto their people, begging that from them, which otherwise they might in the Name of christ command. So does the Apostle Here. Now I beseech you. ]
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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.
Almost in every Chapter of every Epistle, upon all occasions, still, this is his Language, Brothers, Brothers. To let pass the proper signification of the word, which is well enough known.
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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.
Brothers, such Are all men by nature. Whence Are you my Brothers? Says 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.
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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,
So the Servants of Benahad apprehended it, when they herd that word fallen from Ahabs Mouth Concerning their master, He is my Brother; they presently take it up as a word importing more then ordinary respect,
Such should the Church of God be, a true Philadelphia, where all the Members should be NONLATINALPHABET, Lovers of the Brethren, and loving as Brethren. Withall, expressing their love by a ready performance of all brotherly offices each to other.
Such should the Church of God be, a true Philadelphia, where all the Members should be, Lovers of the Brothers, and loving as Brothers. Withal, expressing their love by a ready performance of all brotherly Offices each to other.
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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.
Under the Law there was a brand of Ignominy Set upon the Brother which refused to built up his Brother's 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 Law was that, beside spitting in his face, he should have his shoe pulled off; and so was ever After called (as the Rabines tell us) The man that had his shoe 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.
The meaning of which Ceremony was to show how worthy he was accounted and adjudged to go barefoot himself, that would not do the office of a Brother to his Brother.
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:
such as in whom the Image of your heavenly father is conspicuous. To such show your selves Brothers indeed, helping, comforting, succouring, relieving of them:
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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.
And thus should the Ministers of the Gospel in special stand affected towards their people, looking upon them as Brothers, bearing and expressing Brotherly affection unto them.
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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.
Notwithstanding God had made him to them their Father in christ, to whom they were as truly beholding for their spiritual, as ever they were to their Parents for their natural generation.
yet now, meeting with new Teachers, the old are despised in their eyes, their Ministery sleighted, their persons dis regarded, if not un-Christianly traduced.
yet now, meeting with new Teachers, the old Are despised in their eyes, their Ministry sleighted, their Persons dis regarded, if not unchristianly traduced.
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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.
But what of this? Still look we upon them as Brothers; specially apprehending the work of grace truly wrought in them, let not all this unkindness make an alienation of affection from them: still love them.
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I, though it do fall out with us, as Paul complains of, and to these his Corinthi•ns, 2 Cor. 12. Though the more abundantly we love them, the lesse we be beloved of them;
I, though it do fallen out with us, as Paul complains of, and to these his Corinthi•ns, 2 Cor. 12. Though the more abundantly we love them, the less we be Beloved of them;
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;
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, Isaiah 1. 2. Hear Oh Heavens, and give ear Oh Earth, for the Lord hath spoken;
O Ephrain•, 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,
Oh Ephrain•, 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.
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 Brothers. This do we. And this do you.
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thus stand you affected to your unkinde Brethren of the Separation. Suppose by their uncharitable censures they should cast you into the pit, excluding you from their communion,
thus stand you affected to your unkind Brothers of the Separation. Suppose by their uncharitable censures they should cast you into the pit, excluding you from their communion,
and send you to Egypt, to Rome, as some of them have done by their rash and un-Christian censures past upon the Church of England, and the Members of it;
and send you to Egypt, to Room, as Some of them have done by their rash and unchristian censures passed upon the Church of England, and the Members of it;
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For what is an Adjuration, but the requiring or commanding of a thing, by interposing the Name and Authority of God or Christ? And thus doth Paul here back his Obtestation or charge, by the sacred Name of the Lord Jesus.
For what is an Adjuration, but the requiring or commanding of a thing, by interposing the Name and authority of God or christ? And thus does Paul Here back his Obtestation or charge, by the sacred Name of the Lord jesus.
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In obtestationibus etiam nomina ponderantur, (saith the Iesuite Estius upon it.) In obtestations, requests and charges of this nature, names themselves have their weight.
In obtestationibus etiam nomina ponderantur, (Says the Iesuite Estius upon it.) In obtestations, requests and charges of this nature, names themselves have their weight.
Thus amongst the Iews (saith he) they had ever a special regard to that nomen Dei tetragrammaton, that four-lettered name of God (as they called it) viz. Iehovah. The name it self was sacred unto them,
Thus among the Iews (Says he) they had ever a special regard to that Nome Dei tetragrammaton, that four-lettered name of God (as they called it) viz. Jehovah. The name it self was sacred unto them,
Nomen sacrosanctum & super omnia venerabile, a sacred name, and a name above every name. And therefore Paul in his Obtestation (saith he) here maketh use of that name as presuming it would carry a great deal of sway with them.
Nome Sacrosanctum & super omnia venerabile, a sacred name, and a name above every name. And Therefore Paul in his Obtestation (Says he) Here makes use of that name as presuming it would carry a great deal of sway with them.
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But this we decline as smelling too much of the Iesuit, Who by advancing the name [ Jesus ] above all other names, thinks also to advance 〈 ◊ 〉 is own Order above all other Orders. Leaving them the shell, seek we for the Kernel.
But this we decline as smelling too much of the Iesuit, Who by advancing the name [ jesus ] above all other names, thinks also to advance 〈 ◊ 〉 is own Order above all other Order. Leaving them the shell, seek we for the Kernel.
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To beseech by the Name of Iesus Christ here, is no more but to beseech for Christs sake, or by Authority from Christ. Take it either way, we shall finde it a prevalent Argument.
To beseech by the Name of Iesus christ Here, is no more but to beseech for Christ sake, or by authority from christ. Take it either Way, we shall find it a prevalent Argument.
And can there be a more forcible perswasive to a Christian then this? Paul himself having felt the working of this love in his own Brest, he found a compulsory force in it.
And can there be a more forcible persuasive to a Christian then this? Paul himself having felt the working of this love in his own Breast, he found a compulsory force in it.
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Where the Name of Christ, love to Christ, respect unto Christ, unto his Honor and Glory, will not prevail with Christians, there is little hope of prevailing.
Where the Name of christ, love to christ, respect unto christ, unto his Honour and Glory, will not prevail with Christians, there is little hope of prevailing.
but in the name of Iesus Christ. In his name they must Preach, as Ambassadors for Christ. In his name dispense Sacraments and Censures. In the name of our Lord Iesus Christ,
but in the name of Iesus christ. In his name they must Preach, as ambassadors for christ. In his name dispense Sacraments and Censures. In the name of our Lord Iesus christ,
And so himself here dealeth with them, not in his own name, but in the name of the Lord Iesus Christ. I beseech you Brethren by the name of our Lord Jesus Christ. ]
And so himself Here deals with them, not in his own name, but in the name of the Lord Iesus christ. I beseech you Brothers by the name of our Lord jesus christ. ]
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looking upon them as they stand in reference to the thing here so much desired by the Apostle from these his Corinthians: Which is, Unity, Peace, Church-Peace, and agreement amongst themselves.
looking upon them as they stand in Referente to the thing Here so much desired by the Apostle from these his Corinthians: Which is, Unity, Peace, Church peace, and agreement among themselves.
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Now if this be a truth (as undoubtedly it is, and I wish it may be so looked upon by those who are so ready upon every sleight and trivial occasion, to break out into such deep and solemn protestations, not sparing to make use of the name of God to binde them;
Now if this be a truth (as undoubtedly it is, and I wish it may be so looked upon by those who Are so ready upon every sleight and trivial occasion, to break out into such deep and solemn protestations, not sparing to make use of the name of God to bind them;
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surely this cannot be the part of wise men, much lesse of wise Christians) then certainly there is scarce any one thing of greater concernment unto Christians then this.
surely this cannot be the part of wise men, much less of wise Christians) then Certainly there is scarce any one thing of greater concernment unto Christians then this.
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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,
Witness but that one Rhetorical and Pathetical Obsecration, and Adjuration of his, which we meet with Philip 2. 1. If Therefore there be any consolations in christ,
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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.
It is not for nothing, nor yet for a small 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 among themselves.
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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.
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 Herdsmen.
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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.
and in the same judgement? Why do any among us breed and foment divisions, by separating and withdrawing themselves, both from public and private communion with those whom yet they Dare not but call Brothers? If Brothers, then let us live together, and love together as Brothers.
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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.
So live. Brothers in their Father's house do not use to part Tables: For Christians to withdraw Religion, Communion with their Brothers, to Set up table against table, is a most unbrotherly part.
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.
Let brotherly love continue. So the Apostle Presseth it, Hebrew 13. To lay down holy unity and agreement, is to lay aside fraternity. I beseech you Brothers.
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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.
Have we any love to jesus christ, any regard to his authority, any respect to his Honour and Glory? endeavour we After unity. It is a thing wherein the name of christ is much interested and concerned, in point of honour, or dishonour.
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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.
Beside, being our Lord, we Are now fellow Servants; and consequently for us to fallen out, it cannot be without dishonour to our Lord, and disturbance to his House.
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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.
Therefore endeavour we to keep the unity of the Spirit in the bound of peace, in as much as we have one Lord; so the Apostle Presseth it, Ephesians 4. 3. Our Lord [ jesus ]. There is yet more. jesus, a Saviour, our Saviour.
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,
Withal, as a Saviour, among other benefits, he hath procured this for one, even Peace. He is our Peace, (Says the Apostle) Ephesians 2. viz. The Author of our Peace,
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.
This he did in his own person. This he hath done by his Apostles. This he does by his Ministers, all which Are or should be as Messengers and ambassadors of peace.
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As a Priest, by the offering up of himself he hath purchased peace, breaking down that NONLATINALPHABET, that middle wall of separation, taking away the ground of division which was betwixt Jews and Gentiles, that so he might make both one.
As a Priest, by the offering up of himself he hath purchased peace, breaking down that, that middle wall of separation, taking away the ground of division which was betwixt jews and Gentiles, that so he might make both one.
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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.
And shall we go about to Set up what he hath pulled down, to Set up walls of partition and separation among our selves? As a King, he is the King of Peace, the true Solomon, Pacificus, the Peacemaker (as the word signifies,) the Prince of Peace, Isaiah 9. Who governs his subject's in peace, having made Laws to bind them to the peace, putting his Spirit into them, which is a Spirit of Peace.
If any one of these should not be sufficient, yet (me thi•ks) all together should be superabundant to perswade us to yeeld to what the Apostle here so earnestly presseth.
If any one of these should not be sufficient, yet (me thi•ks) all together should be superabundant to persuade us to yield to what the Apostle Here so earnestly Presseth.
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] Here is the substance of what he dehorts from, in one word, Divisions. NONLATINALPHABET (saith the Original) Schisms. For the opening of which, give me leave to look first upon the word, then upon the thing.
] Here is the substance of what he dehorts from, in one word, Divisions. (Says the Original) Schisms. For the opening of which, give me leave to look First upon the word, then upon the thing.
The learned know the root whence it springs to be the Greek NONLATINALPHABET, which signifieth scindere or lacerare, to cut or rend. To cut or cleave, or rive, as wood is cloven or riven.
The learned know the root whence it springs to be the Greek, which signifies scindere or lacerare, to Cut or rend. To Cut or cleave, or rive, as wood is cloven or riven.
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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 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. NONLATINALPHABET, the Schism. Here is the proper signification of the word.
So then, Schisma, a Schism, is the same with Scissure, a violent division and rend. So our Saviour uses the word Matthew 9. 16. where speaking of the putting of a new piece of Cloth to an old Garment, he Says, that thereby the rend is made Worse. The word in the Original is the same with that in the Text., 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 NONLATINALPHABET, Sedition; the latter NONLATINALPHABET, Schism.
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, Sedition; the latter, Schism.
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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,
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 rend 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.
and appropriated it to the Church, and the affairs thereof. So they have dealt by Some other words, as Sacramentum, Idolum, Heresy, Sacrament, Idol, Heresy.
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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.
The Church (we must know) is to be considered as one entire body, having many members, whereof christ is the head. Now where that unity is broknn, that body (as it were) rend and torn by the divisions and disagreements of the Members, there is said to be a Schism.
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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.
where the Members do not agree to perform mutual Offices each to other, there, in Paul's Language, is a Schism in the body; so you have it, 1 Cor. 12. So is it in this mystical body, the Church.
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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;
Now this division among Church-Members (I beseech you follow me close a little, lest I lose 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, John 7. There was a Division among the people;
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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,
But more properly divisions in practice Are notified by this name of Schism. As for the former of these, it is properly called Heresy, 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;
how ever they Are sometime 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;
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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.
The Schisms which we meet with in the Text, import chiefly divisions in practise. Such were these divisions among the Corinthians. In Doctrinals, they were for the most part agreed. In Practicals they differed.
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 S•duces, and Essens, amongst the Jews, who notwithstanding that they did all hold communion with the same 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 S•duces, and Essens, among the jews, who notwithstanding that they did all hold communion with the same Church,
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So much we may learn from the Apostle, 1 Cor. 11. 18. where he •ells them, that when they came together in the Church, there were Divisions amongst them.
So much we may Learn from the Apostle, 1 Cor. 11. 18. where he •ells them, that when they Come together in the Church, there were Divisions among them.
And this (sai•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 this (sai•h our judicious Ames) by Way of special appropriation, deserves most rightly to be called by the name of Schism: In as much as Heresy in this Division is perfected and brought to a head, as also most clearly manifested,
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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.
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 since.
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The former is simplex secessio, when one or more do quietly and peaceably, withdraw themselves from communion with a Church, onely enjoying themselves and their consciences in a private way, not making a head against that Church from which they are departed.
The former is simplex Secessio, when one or more do quietly and peaceably, withdraw themselves from communion with a Church, only enjoying themselves and their Consciences in a private Way, not making a head against that Church from which they Are departed.
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The other, when persons so withdrawing, do consociate, and draw themselves into a distinct and opposite body, setting up a Church against a Church: Exercising the Worship,
The other, when Persons so withdrawing, do consociate, and draw themselves into a distinct and opposite body, setting up a Church against a Church: Exercising the Worship,
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The former are Sects and Factions; the latter more properly Schism. Which consisteth in an unwarrantable separating and withdrawing from Church-communion.
The former Are Sects and Factions; the latter more properly Schism. Which Consisteth in an unwarrantable separating and withdrawing from Church-communion.
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Whether it be from the whole Church, which is Donatism; or from a particular Church, which is Separatism: Which may be carried either in a private way by a simple secession and withdrawing,
Whither it be from the Whole Church, which is Donatism; or from a particular Church, which is Separatism: Which may be carried either in a private Way by a simple secession and withdrawing,
It is one of the judgements which the Prophet Amos threatens against Israel, Amos 6. Behold, the Lord commandeth (saith he) and he will smite the great house with Breaches,
It is one of the Judgments which the Prophet Amos threatens against Israel, Amos 6. Behold, the Lord commands (Says he) and he will smite the great house with Breaches,
Such are the Ecclesiastical Breaches in this Kingdom at this day. The Schisms and Divisions which are broken in, and that amongst God own people: for my own part.
Such Are the Ecclesiastical Breaches in this Kingdom At this day. The Schisms and Divisions which Are broken in, and that among God own people: for my own part.
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It is a most grievous sin. Musculus informs me of some, who in point of sinfulnesse have compared it with H•resie, and others who have aggravated it beyond it, as the greater evil of the two.
It is a most grievous since. Musculus informs me of Some, who in point of sinfulness have compared it with H•resie, and Others who have aggravated it beyond it, as the greater evil of the two.
Augustine that famous Doctor of the Church, disputing against the Donatists about their Schism, (which was a Separation from the whole Church) he calleth it by the name of Sacriledge. Sacrilegi•m Schismatis. The Sacriledge of Schism:
Augustine that famous Doctor of the Church, disputing against the Donatists about their Schism, (which was a Separation from the Whole Church) he calls it by the name of Sacrilege. Sacrilegi•m Schisms. The Sacrilege of Schism:
but some that were guilty of it, were still admitted to intermeddle in the affairs of the Church, ( viz. The sin of the Traditores (as they called them) such as in time of persecution had through fear delivered up their Bibles to the Persecutors to be burnt).
but Some that were guilty of it, were still admitted to intermeddle in the affairs of the Church, (viz. The since of the Traditores (as they called them) such as in time of persecution had through Fear Delivered up their Bibles to the Persecutors to be burned).
though for circumstance far more hainous, viz. That foul act of King Jehoiakim in cutting and burning the prophetical Rowl, Jere. 36. The third was that Schismatical and Seditious attempt of Corah and his company, rising up against Moses, and assaying to make a rent, a breach amongst the people, by dividing,
though for circumstance Far more heinous, viz. That foul act of King Jehoiakim in cutting and burning the prophetical Roll, Jere. 36. The third was that Schismatical and Seditious attempt of Corah and his company, rising up against Moses, and assaying to make a rend, a breach among the people, by dividing,
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The first, the Israelites Idolatry, was punished with the Sword. The second, Jehoiakims contempt, was punished with Captivity: But the third, Corahs Schism, with an unheard of judgement.
The First, the Israelites Idolatry, was punished with the Sword. The second, Jehoiakims contempt, was punished with Captivity: But the third, Corahs Schism, with an unheard of judgement.
Now then (saith he) Quis dubitaverit? Who can make any doubt but that this was the more hainous sin, which was avenged with the more grievous punishment? Whether so or more:
Now then (Says he) Quis dubitaverit? Who can make any doubt but that this was the more heinous since, which was avenged with the more grievous punishment? Whither so or more:
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1. In as much as first it is opposite to so great a Grace as Charity is ▪ Charity the Queen of Graces. So Paul maketh it, preferring it both before Faith and Hope. Now abideth Faith, Hope,
1. In as much as First it is opposite to so great a Grace as Charity is ▪ Charity the Queen of Graces. So Paul makes it, preferring it both before Faith and Hope. Now Abideth Faith, Hope,
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Faith respecteth God onely, but Charity both God and Man. Secondly, In regard of the manner of working. Faith worketh Intra mittendo, by receiving and letting in Christ and his benefits;
Faith respecteth God only, but Charity both God and Man. Secondly, In regard of the manner of working. Faith works Intra mittendo, by receiving and letting in christ and his benefits;
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Now Paul tells us from the Lord Jesus, that it is more blessed to give, then to receive. Thirdly, In regard of duration and continuance. Faith and Hope are Temporary, of use onely in this life.
Now Paul tells us from the Lord jesus, that it is more blessed to give, then to receive. Thirdly, In regard of duration and Continuance. Faith and Hope Are Temporary, of use only in this life.
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The great Grace. And if so, then that evil which is directly opposite to this great Grace, must needs be a great Evil: But so is Schism; being a breach of that unity whereof Charity is the bond.
The great Grace. And if so, then that evil which is directly opposite to this great Grace, must needs be a great Evil: But so is Schism; being a breach of that unity whereof Charity is the bound.
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2. And as it is opposite to Charity, so it is injurious to Christ, who seemeth by this means to be (as it were) divided. So Paul urgeth it in the third Verse after the Text. Is Christ divided? Using this as an Argument to induce his Corinthians to eschew all such Divisions, and Schisms, in as much as Christ himself seemeth hereby to be parted, and torn in peices.
2. And as it is opposite to Charity, so it is injurious to christ, who seems by this means to be (as it were) divided. So Paul urges it in the third Verse After the Text. Is christ divided? Using this as an Argument to induce his Corinthians to eschew all such Divisions, and Schisms, in as much as christ himself seems hereby to be parted, and torn in Pieces.
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1. Shaming it. The Churches unity is her glory. My Dove, my undefiled is one, Cant. 6. Now to break this unity, to divide the Spouse of Christ, as the Levites Concubine was, into many p•ices, what a shame is this? A shame in special to the Church, from which this Separation is made.
1. Shaming it. The Churches unity is her glory. My Dove, my undefiled is one, Cant 6. Now to break this unity, to divide the Spouse of christ, as the Levites Concubine was, into many p•ices, what a shame is this? A shame in special to the Church, from which this Separation is made.
so) by their schimatical practices, dividing themselves from their Brethren, making their Love-feasts, and the Sacrament it self (both which were instituted and ordained for bands of Union) to be an occasion of somenting their Divisions, viz. By celebrating them apart from their Brethren.
so) by their schimatical practices, dividing themselves from their Brothers, making their Love-feasts, and the Sacrament it self (both which were instituted and ordained for bans of union) to be an occasion of fomenting their Divisions, viz. By celebrating them apart from their Brothers.
So the Apostle the•e taxeth them, Verse 21. In enting, every one taketh before other his own Supper. NONLATINALPHABET, praeoccupat. Each prevented other.
So the Apostle the•e Taxes them, Verse 21. In enting, every one Takes before other his own Supper., praeoccupat. Each prevented other.
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This they did in their Love-feasts. And this most probably they did in the Lords Supper it self (as Parcus conceives of it) communicating apart, each faction by it self:
This they did in their Love-feasts. And this most probably they did in the lords Supper it self (as Parcus conceives of it) communicating apart, each faction by it self:
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This Paul calleth here their own Supper; in as much as they so made it, by appropriating it each to themselves and their party, contrary to the Insti•ution of Christ. Christ had instituted i•, •hat it should be NONLATINALPHABET & NONLATINALPHABET totius Ecclesiae, a Communion, a Common Supper, wherein the whole Church should communicate together.
This Paul calls Here their own Supper; in as much as they so made it, by appropriating it each to themselves and their party, contrary to the Insti•ution of christ. christ had instituted i•, •hat it should be & totius Ecclesiae, a Communion, a Common Supper, wherein the Whole Church should communicate together.
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What then? Their own Supper. Of su•h dangerous consequence is it to celebrate this Ordinance of God, the Sacrament of the Lords Supper, in a separated way.
What then? Their own Supper. Of su•h dangerous consequence is it to celebrate this Ordinance of God, the Sacrament of the lords Supper, in a separated Way.
if there be a solutio continui (as the Physitians call it), so as it be divided and parted, it breedeth smart and pain, which sometimes puts the body into Feaverish distempers.
if there be a Solution continui (as the Physicians call it), so as it be divided and parted, it breeds smart and pain, which sometime puts the body into Feverish distempers.
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And surely such are the symptomes of Schism. The mystical body cannot be rent and torn by Divisions, but it goeth to the heart of all the sensible Members of it:
And surely such Are the symptoms of Schism. The mystical body cannot be rend and torn by Divisions, but it Goes to the heart of all the sensible Members of it:
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The Divisions of Reuben were great thoughts of heart, Judges 5. Reuben dwelling on the other side Jordan, they kept themselves separate, not joyning with their Brethren against their enemies,
The Divisions of Reuben were great thoughts of heart, Judges 5. Reuben Dwelling on the other side Jordan, they kept themselves separate, not joining with their Brothers against their enemies,
but stood as neutral, regarding more their own private then the publike interest. And possibly they were divided amongst themselves, distracted with several opinions what they should do.
but stood as neutral, regarding more their own private then the public Interest. And possibly they were divided among themselves, distracted with several opinions what they should do.
of very sad consequence to all the Tribes of Israel. And truely, such are Divisions in the Church of God, specially when they are boy led up to compleat and perfect Schisms (as it is in the case of Separation, specially when it comes to the setting up of Churches against Churches ).
of very sad consequence to all the Tribes of Israel. And truly, such Are Divisions in the Church of God, specially when they Are boy led up to complete and perfect Schisms (as it is in the case of Separation, specially when it comes to the setting up of Churches against Churches).
and murthers too, as the Apostle puts them together, Gal. 5. These, all these are the fruits of Schism, by reason whereof there cannot but follow a dreadful combustion in the Body of the Church tending to the great trouble, and disquietment of it.
and murders too, as the Apostle puts them together, Gal. 5. These, all these Are the fruits of Schism, by reason whereof there cannot but follow a dreadful combustion in the Body of the Church tending to the great trouble, and disquietment of it.
(What do we think, a Schism in their hands would have done, if one should have saln to pulling down what the other built up?) And surely, there is no one thing that can more hinder the building of Jerusalem, the edification of the Church then this,
(What do we think, a Schism in their hands would have done, if one should have saln to pulling down what the other built up?) And surely, there is no one thing that can more hinder the building of Jerusalem, the edification of the Church then this,
What is the dismembring of a Church? The withdrawing of communion with it, the breaking off of all fellowship and communion with it by an actual and posi•ive Separation.
What is the dismembering of a Church? The withdrawing of communion with it, the breaking off of all fellowship and communion with it by an actual and posi•ive Separation.
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Which if it live and continue, no thanks to them who have thus withdrawn themselves, who by their separation have done what in them lieth to destroy it.
Which if it live and continue, no thanks to them who have thus withdrawn themselves, who by their separation have done what in them lies to destroy it.
Nullum Schisma, &c. There is no Schism (saith he) but ordinarily in processe of time it inventeth and broacheth some Heresie, that so the Separation may seem to be the more justifiable.
Nullum Schisma, etc. There is no Schism (Says he) but ordinarily in process of time it inventeth and broacheth Some Heresy, that so the Separation may seem to be the more justifiable.
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And Aquinas seconds him, Sicut amissio charitatis, &c. Even as the losing of Charity (saith he) maketh way for the losing of Faith, (pardon the error in that supposition) so doth Schism make way for Heresie.
And Aquinas seconds him, Sicut amissio charitatis, etc. Even as the losing of Charity (Says he) makes Way for the losing of Faith, (pardon the error in that supposition) so does Schism make Way for Heresy.
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A truth sufficiently experimented in those ancient Schismaticks, the Novatians and Donatists, who from Schism fell to be the Authors or Defenders of Heretical Opinions,
A truth sufficiently experimented in those ancient Schismatics, the Novatians and Donatists, who from Schism fell to be the Authors or Defenders of Heretical Opinions,
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You now see some of the streams which fall into this Ocean; some of the Evils which contribute their malignity to the making up of the sinfulnesse of this great Evil. Concerning which yet I may say that Lo the one half is not told you.
You now see Some of the streams which fallen into this Ocean; Some of the Evils which contribute their malignity to the making up of the sinfulness of this great Evil. Concerning which yet I may say that Lo the one half is not told you.
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Which I shall direct in Saint Pauls way, and words: Beseeching, nay, adjuring you in the Name of the Lord Jesus, that there be no divisions, no Schisms among you in this place.
Which I shall Direct in Saint Paul's Way, and words: Beseeching, nay, adjuring you in the Name of the Lord jesus, that there be no divisions, no Schisms among you in this place.
Quest. Why, but are there any such? Such there were in the Church of Corinth. But are there any such among us that should give ground to such an Adjuration? Answ. Yes;
Quest. Why, but Are there any such? Such there were in the Church of Corinth. But Are there any such among us that should give ground to such an Adjuration? Answer Yes;
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That there are say our Adversaries of Rome. You are all involved in a Schism, and that far more dangerous then any were to be sound in the Church of Corinth. In as much as you have departed from the unity of the Church Catholike, (the Donatists Schism).
That there Are say our Adversaries of Room. You Are all involved in a Schism, and that Far more dangerous then any were to be found in the Church of Corinth. In as much as you have departed from the unity of the Church Catholic, (the Donatists Schism).
You have broken off, and separated your selves both from the head, and body; in withdrawing due subjection to the visible Ministerial head of the Church, the Vicar of Christ,
You have broken off, and separated your selves both from the head, and body; in withdrawing due subjection to the visible Ministerial head of the Church, the Vicar of christ,
A departure we acknowledge, and a separation, but not a Schism. However, not such a Schism as they charge us with, a sinful Schism, a Schism properly so called.
A departure we acknowledge, and a separation, but not a Schism. However, not such a Schism as they charge us with, a sinful Schism, a Schism properly so called.
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Schism, from the Greek NONLATINALPHABET, or the Latin scindere, both signifying one and the same thing, to cut, to rend, to tear, to divide in a violent way.
Schism, from the Greek, or the Latin scindere, both signifying one and the same thing, to Cut, to rend, to tear, to divide in a violent Way.
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Such is Schism. A formal Schism is a Separation, a breaking off, viz. of Religious communion. Which first presupposeth an Ʋnion. Where there was no union, there can be no separation, and consequently no Schism. Hence it is, that neither Turks nor Je•s stand chargeable with Schism, in as much as they never were united to,
Such is Schism. A formal Schism is a Separation, a breaking off, viz. of Religious communion. Which First presupposeth an Ʋnion. Where there was no Union, there can be no separation, and consequently no Schism. Hence it is, that neither Turks nor Je•s stand chargeable with Schism, in as much as they never were united to,
A cutting off. Not a partial withdrawing from communion in some corruptions incident to a true Church, which being done in a quiet and peaceable way cannot be called Schism. But a total withdrawing, a renouncing of all Church communion with such a Church.
A cutting off. Not a partial withdrawing from communion in Some corruptions incident to a true Church, which being done in a quiet and peaceable Way cannot be called Schism. But a total withdrawing, a renouncing of all Church communion with such a Church.
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3. Which separation (in the third place) must be voluntary. Not necessitated, not enforced, whether in a natural, or moral way. Where persons are unduly excluded and cast out of the Church by an unjust censure of Excommunication; where they are driven away by unsufferable persecution; or where they cannot hold communion with a Church,
3. Which separation (in the third place) must be voluntary. Not necessitated, not Enforced, whither in a natural, or moral Way. Where Persons Are unduly excluded and cast out of the Church by an unjust censure of Excommunication; where they Are driven away by unsufferable persecution; or where they cannot hold communion with a Church,
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In these cases the persons withdrawing, are fugati, not fugitivi, not separating, but separated, and consequently are thereby freed from the guilt of Schism, which must be a voluntary separation.
In these cases the Persons withdrawing, Are fugati, not fugitivi, not separating, but separated, and consequently Are thereby freed from the guilt of Schism, which must be a voluntary separation.
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4. And that (in the fourth place) unwarrantable. Unwarrantable either for the ground or manner. The former an unjust; the latter a rash separation, each a Schism.
4. And that (in the fourth place) unwarrantable. Unwarrantable either for the ground or manner. The former an unjust; the latter a rash separation, each a Schism.
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but the Church is peaceable, and pure, and that both for Doctrine and Worship: And in a good measure free from scandals (which no Church ever wholly was).
but the Church is peaceable, and pure, and that both for Doctrine and Worship: And in a good measure free from scandals (which no Church ever wholly was).
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some Corruptions in or about the worship of God, but those not destructive to the Ordinances, being not in substance, but in ceremonie; and those such as the person offended is not enforced to be active in:
Some Corruptions in or about the worship of God, but those not destructive to the Ordinances, being not in substance, but in ceremony; and those such as the person offended is not Enforced to be active in:
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2. Where the separation is carried in an undue way and manner. Though the ground of the separation be just; yet if it be suddain and headie, without due indeavour,
2. Where the separation is carried in an undue Way and manner. Though the ground of the separation be just; yet if it be sudden and heady, without due endeavour,
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and expectance of Reformation in that Church, it may be a rash, and consequently, an unwarrantable separation, in as much as it is opposite to charitie. So is an unjust separation:
and expectance of Reformation in that Church, it may be a rash, and consequently, an unwarrantable separation, in as much as it is opposite to charity. So is an unjust separation:
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Charitie beareth all things, indureth all things, NONLATINALPHABET (saith the Apostle in the same Chapter.) It beareth with the infirmities of others, it endureth the burthens which are laid upon it selfe, viz. if they be tolerable:
Charity bears all things, Endureth all things, (Says the Apostle in the same Chapter.) It bears with the infirmities of Others, it Endureth the burdens which Are laid upon it self, viz. if they be tolerable:
no, nor yet upon a just and weighty one, without first assaying all possible meanes of remedie. So deales the warie and carefull Surgeon with his patient:
no, nor yet upon a just and weighty one, without First assaying all possible means of remedy. So deals the wary and careful Surgeon with his patient:
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Even so deales Charitie by the Church: not presently separate and break off communion (which is the dismembring of a Church ) for some supposed errours or corruptions, no, though really such:
Even so deals Charity by the Church: not presently separate and break off communion (which is the dismembering of a Church) for Some supposed errors or corruptions, no, though really such:
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No, this (saith Chameron ) is not Chirurgia, but Carnificina; which Master Cotton in his Disswasive from separation Englisheth rightly, applying it to the case in hand, Not Surgery, but Butchery.
No, this (Says Chamron) is not Chirurgeon, but Carnificina; which Master Cotton in his Dissuasive from separation Englisheth rightly, applying it to the case in hand, Not Surgery, but Butchery.
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and the Divell himselfe, though the Father of lies, yet a true spirit. And in this sense, wee shall not need to grutch the Church of Rome the name of a true Church: if not so,
and the devil himself, though the Father of lies, yet a true Spirit. And in this sense, we shall not need to grutch the Church of Rome the name of a true Church: if not so,
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Being so, here is now warrant enough for what wee have done in separating from that Church (or rather, from the errours and corruptions of it, from the Papacie in it,
Being so, Here is now warrant enough for what we have done in separating from that Church (or rather, from the errors and corruptions of it, from the Papacy in it,
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and all wayes and meanes used for their reformation, they still persist in; so as wee may well conclude their wound incurable, and themselves incorrigible:
and all ways and means used for their Reformation, they still persist in; so as we may well conclude their wound incurable, and themselves incorrigible:
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A warrant sufficient, not onely for a negative secession, but for a positive separation from mysticall Babylon. Wee would have healed her, but shee is not healed;
A warrant sufficient, not only for a negative secession, but for a positive separation from mystical Babylon. we would have healed her, but she is not healed;
How many Physicians have had her in hand? Luther, and Zuinglius, and Calvin, and the rest of our learned and pious Reformers, a whole Colledge of Physicians; but all to no purpose;
How many Physicians have had her in hand? Luther, and Zwingli, and calvin, and the rest of our learned and pious Reformers, a Whole College of Physicians; but all to no purpose;
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except they receive her marke in their hands, or foreheads. But on the other hand, Anathematizing them, thundring out Excommunications against them, which (for feare they should be forgotten) are solemnly renewed every yeer upon their Holy Thursday (as they call it:) withall, prosecuting them with fire and sword, to confiscation of estates, losse of libertie, and life it selfe.
except they receive her mark in their hands, or foreheads. But on the other hand, Anathematizing them, thundering out Excommunications against them, which (for Fear they should be forgotten) Are solemnly renewed every year upon their Holy Thursday (as they call it:) withal, prosecuting them with fire and sword, to confiscation of estates, loss of liberty, and life it self.
and that under a dreadfull penaltie, Come out of her, my people (so saith the the voice from heaven concerning mysticall Babylon) Revel. 18. As also by the ground and cause of this separation, which is not some light and tolerable errours; but Heresies, Idolatries: Errours in doctrine, and these,
and that under a dreadful penalty, Come out of her, my people (so Says the the voice from heaven Concerning mystical Babylon) Revel. 18. As also by the ground and cause of this separation, which is not Some Light and tolerable errors; but Heresies, Idolatries: Errors in Doctrine, and these,
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2. Nor yet Rash: There having (as I said) all the means been used for her Reformation and cure that possibly could be thought of; but all to no purpose:
2. Nor yet Rash: There having (as I said) all the means been used for her Reformation and cure that possibly could be Thought of; but all to no purpose:
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Now put these together, and see whether this our departure from the Church of Rome deserves to be stigmatized and branded (as by them it is) with the name of Schism, or no:
Now put these together, and see whither this our departure from the Church of Rome deserves to be stigmatized and branded (as by them it is) with the name of Schism, or no:
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But, alas, What meaneth the lowing of the oxen, and the bleating of the sheep? I mean, the confused noise of our lesser and greater divisions, which ring so loud in the ears of the whole Christian world at this day.
But, alas, What means the lowing of the oxen, and the bleating of the sheep? I mean, the confused noise of our lesser and greater divisions, which ring so loud in the ears of the Whole Christian world At this day.
The Church therein following the temper of the State, as the soule oft-times doth of the body: Divisions both Doctrinall and Practicall. The Text confines me to the later:
The Church therein following the temper of the State, as the soul ofttimes does of the body: Divisions both Doctrinal and Practical. The Text confines me to the later:
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Of those, how many every-where? And that not onely such as these in the Church of Corinth were, divisions without separation, sects, and sactions: but divisions of an higher nature, amounting to no lesse then direct separation; and that not barely to a negative, but to a positive separation, to the setting up of Altars against Altars, Churches against, Churches.
Of those, how many everywhere? And that not only such as these in the Church of Corinth were, divisions without separation, Sects, and sanctions: but divisions of an higher nature, amounting to no less then Direct separation; and that not barely to a negative, but to a positive separation, to the setting up of Altars against Altars, Churches against, Churches.
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as I may not betray the truth and cause of God, or the peace of this place wherein God hath made me one of his (though unworthy.) Ministers) having an unfained respect to the persons of many who are ingaged in this unhappy cause.
as I may not betray the truth and cause of God, or the peace of this place wherein God hath made me one of his (though unworthy.) Ministers) having an unfeigned respect to the Persons of many who Are engaged in this unhappy cause.
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I might well spare the labour of proving it, and take it for granted, having so much Charity as to hope, that whatever any rash and violent spirits amongst us may think and speak,
I might well spare the labour of proving it, and take it for granted, having so much Charity as to hope, that whatever any rash and violent spirits among us may think and speak,
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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,
But so it seems it is, that even this Bitter Root of rigid separation (as a Reverend Brother rightly calls it) begins to grow & spring up again among us, there wanting not Some, who stick not to maintain and justify this their Separation from this ground,
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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.
For their sakes, (or rather for yours in defence of the cause of God agaainst them,) let me speak a few words, and but a few. 1. Are not our Congregations.
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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.
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 we question whither Here be true Churches of christ or no? Hear the Apostle, 1 Tim. 3. That thou Mayest know how thou Ought 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 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?
where the Light of the Gospel is held forth ordinarily in a public and Ministerial Way to a people that Professes to walk by the direction of it, can it be questioned whither there be 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;
Secondly, where the Seals of God's Covenant, the Sacraments of the New Testament, Are for substance rightly dispensed, according to the Institution of jesus christ;
To them pertained tho 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,
To them pertained though Covenants (Says the Apostle, speaking of the Church of the Jews.) Now who will deny these appurtenances to our Churches? Here Are the Seals of the Covenant,
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Arg. 3. And as the Covenant, so the Glory. To them pertained the Glory of the covenants, (so Paul putteth them together.) The Glory, •iz. the Arke of the Covenant; a Testimony of Gods gracious and glorious presence.
Argument 3. And as the Covenant, so the Glory. To them pertained the Glory of the Covenants, (so Paul putteth them together.) The Glory, •iz. the Ark of the Covenant; a Testimony of God's gracious and glorious presence.
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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,
where christ Sitteth, walks in the midst of the Golden Candlesticks, displaying his Power and Glory, can it be questioned whither there be true Churches of christ,
Argu. 4. Where there are societies of visible Saint•, all such by outward profession, and some of them, a considerable part of them, walking in measure, answerably to that profession;
Argue 4. Where there Are societies of visible Saint•, all such by outward profession, and Some of them, a considerable part of them, walking in measure, answerably to that profession;
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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 Jes••, called to be Saints.
can it be questioned whither there be true Churches of christ, or no? To the Church of God, which At Corinth, to them which Are sanctified in christ Jes••, called to be Saints.
It is the Apostles superscription to this Epistle, in the s•cond verse of the Chapter; where the latter clause is but an Exegesis, an Explication of the former.
It is the Apostles superscription to this Epistle, in the s•cond verse of the Chapter; where the latter clause is but an Exegesis, an Explication of the former.
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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,
Answer No more were they in this Church of Corinth. The incestuous person, and many Others among them, they were strange Saints: yet a Church, a true Church. A company of visible Saints joining together in the Ordinances of God,
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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,
Here Are the Seals of the Covenant, the Sacraments (for substance) rightly administered: Here is the glory, the presence of christ in his ordinances, ordinarily concurring with them,
here are Congregations prefessing subjection to the Ordinances of Christ; a considerable part whereof are visible Saints, walking answerably to that profession.
Here Are Congregations prefessing subjection to the Ordinances of christ; a considerable part whereof Are visible Saints, walking answerably to that profession.
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.
Qu. But why have we not true Ministry? Here possibly Some will cry out upon us as Antichristian, charging us, That we have received our calling from Room, viz. by the imposition of the hands of those who had their Calling and Ordination from thence.
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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.
Thirdly, As for our Election, if a Popular Vote be in this case needful, Some of us, many of us, can herein plead a Foreconsent, most of us (I presume) an After-consent. Now let me ask this question, What was it that made Leah Jacobs wife? She was not so the First night he bedded with her.
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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.
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.
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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:
Master Cotton himself in this case pleads our cause, remembering us (not without warrant from Antiquity) that The First Churches in this Kingdom were gathered either by Some of the Apostles themselves, or by Apostolical men:
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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.
So much and no more can be extorted from that phrase of joining to the Apostles, of which we read, Act. 5. 13. where it is said, that After that exemplary judgement executed upon Ananias and Sapphira for their hypocritical profession, Of the rest, (Says the Text) no man durst join himself unto them.
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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:
The word is the same with that which we meet with Act. 8. 29. where the Spirit speaking to Philip, bids him go and join himself to the Eunuchs chariot:
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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:
And so do they, who in a constant Way come and fit down under such a Ministry, holding communion with such a people in all the Ordinances of God, they join themselves to the Church in that place:
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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;
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;
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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 e•t with the Gentiles:
and that, not only in a negative Way, (as Peter and Some other of the Jews Are said to have separated from the Gentiles, Gal. 2. Before that certain (that is, certain Jews) Come from James (viz. from Jerusalem) he did e•t with the Gentiles:
but upon their coming, they have withdrawn and separated themselves:) but also in a positive way, combining themselves into separated societies, •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,
but upon their coming, they have withdrawn and separated themselves:) but also in a positive Way, combining themselves into separated societies, •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,
a second sort will hear their owne Ministers here, but not ours; a third sort will neither heare ours, nor their own within these walls. But some of them will.
a second sort will hear their own Ministers Here, but not ours; a third sort will neither hear ours, nor their own within these walls. But Some of them will.
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Hear us as gifted men, not as persons in off•••: Hear us as Teachers, but not as Ministers, (a distinction without a difference.) Besides, hearing (say they) is no act of Church-communion. Eating one bread at the Lords Table, that indeed is properly Communion (say they;) but not hearing one word. And as for occasionall hearing, it is agreed at all hands, it is not properly an act of Church-communion, which is no more then Infidels and Heathens may doe, who have no communion with the Churches of Christ.
Hear us as gifted men, not as Persons in off•••: Hear us as Teachers, but not as Ministers, (a distinction without a difference.) Beside, hearing (say they) is no act of Church-communion. Eating one bred At the lords Table, that indeed is properly Communion (say they;) but not hearing one word. And as for occasional hearing, it is agreed At all hands, it is not properly an act of Church-communion, which is no more then Infidels and heathens may do, who have no communion with the Churches of christ.
this they may doe occasionally, nay constantly, and yet have no communion with us, nor yet preaching to us as Churches of Christ (which some of that way have openly and freely disclaimed in way of Preface to their Sermons) no more then they may doe to Turks and Indians, with whom yet they have no communion.
this they may do occasionally, nay constantly, and yet have no communion with us, nor yet preaching to us as Churches of christ (which Some of that Way have openly and freely disclaimed in Way of Preface to their Sermons) no more then they may do to Turks and Indians, with whom yet they have no communion.
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Repl. But this cannot properly be called a Separation; a separation imports a praeunion, a union by a Church-agreement: Now where there never was such an agreement, there cannot properly be a separation, and consequently, not a Schism.
Repl But this cannot properly be called a Separation; a separation imports a praeunion, a Union by a Church agreement: Now where there never was such an agreement, there cannot properly be a separation, and consequently, not a Schism.
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the former is verball and formall, the later reall. Now as for this later, an implicite agreement, I presume it will not be denyed to our Churches, otherwise they were no Churches.
the former is verbal and formal, the later real. Now as for this later, an implicit agreement, I presume it will not be denied to our Churches, otherwise they were no Churches.
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As for such a Covenant expressed in words, however some may conceive it to make for the bene esse, the well being, the orderly gathering of a Church, (which my self will not wholly deny;) yet for the esse, the simple being of it, I think few or none will affirme it.
As for such a Covenant expressed in words, however Some may conceive it to make for the bene esse, the well being, the orderly gathering of a Church, (which my self will not wholly deny;) yet for the esse, the simple being of it, I think few or none will affirm it.
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and that separation a Schisme: Otherwise the Brownists, nay, the Donatists separation had been no Schisme, in as much as they did not separate from Churches so gathered,
and that separation a Schism: Otherwise the Brownists, nay, the Donatists separation had been no Schism, in as much as they did not separate from Churches so gathered,
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yet certainly, as it is distinct from the Covenant of grace, it is but a prudentiall way, no other then a humane, and that a novell invention. So then,
yet Certainly, as it is distinct from the Covenant of grace, it is but a prudential Way, no other then a humane, and that a novel invention. So then,
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if so be the violence and rigour of the one did drive some away, yet, mee thinks, the lenity and indulgence of the other might invite them to return to communion again with that Church, those Churches which are so willing,
if so be the violence and rigour of the one did drive Some away, yet, me thinks, the lenity and indulgence of the other might invite them to return to communion again with that Church, those Churches which Are so willing,
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For instance, In this (and so in many other places of the Kingdome) your Congregations are too great, too numerous, the people too many to joyn together in a convenient way in church-communion.
For instance, In this (and so in many other places of the Kingdom) your Congregations Are too great, too numerous, the people too many to join together in a convenient Way in church-communion.
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This it was which made the souldiers in the Gospel so unwilling to have the seamlesse coat of Christ divided, because each of them hoped and desired to have it whole and entire to himself.
This it was which made the Soldiers in the Gospel so unwilling to have the seamless coat of christ divided, Because each of them hoped and desired to have it Whole and entire to himself.
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And this it was (as Musculus aptly applies that Storie) which made those foure Colonels, the four Patriarchs of the Church, the Patriarch of Jerusalem, Alexandria, Constantinople, and Rome, each to complain of the rending and tearing of the Church by divisions:
And this it was (as Musculus aptly Applies that Story) which made those foure Colonels, the four Patriarchs of the Church, the Patriarch of Jerusalem, Alexandria, Constantinople, and Room, each to complain of the rending and tearing of the Church by divisions:
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And this it is which ever since hath made that grand Schismatick the Pope, (so hee is the greatest Schismatick in the world) to cry out so much against Schism, because by every such division his greatnesse suffers some diminution.
And this it is which ever since hath made that grand Schismatic the Pope, (so he is the greatest Schismatic in the world) to cry out so much against Schism, Because by every such division his greatness suffers Some diminution.
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3. However, (in the third place) whether this be the true ground of this Separation or no, let the emptie seates of diverse engaged in this division, being constantly in my eye, let them give evidence.
3. However, (in the third place) whither this be the true ground of this Separation or no, let the empty seats of diverse engaged in this division, being constantly in my eye, let them give evidence.
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In the third and fourth Centuries, the third and fourth hundreds of years after Christ, wee read of three great and famous Schisms, the first of the Novacians, the second of the Audeans, the third of the Donatists, all separating from the Church.
In the third and fourth Centuries, the third and fourth hundreds of Years After christ, we read of three great and famous Schisms, the First of the Novacians, the second of the Audeans, the third of the Donatists, all separating from the Church.
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This was the thing which Novatus cryed out against, that any of those who in time of persecution had fallen, should be received again into the fellowship of the Church, I,
This was the thing which Novatian cried out against, that any of those who in time of persecution had fallen, should be received again into the fellowship of the Church, I,
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Being offended at the connivence shewed towards those Traditores (of whom I told you) he falleth off from Communion with the Church, setting up his Altar against her Altar (as Augustine saith of him,) gathering a Church, in and against the Church, pretending to greater strictnesse and purity, then was elsewhere to be found, severing from their Communion all those whom they looked upon as Sinners, and judged not pure enough to joyne with them.
Being offended At the connivance showed towards those Traditores (of whom I told you) he falls off from Communion with the Church, setting up his Altar against her Altar (as Augustine Says of him,) gathering a Church, in and against the Church, pretending to greater strictness and purity, then was elsewhere to be found, severing from their Communion all those whom they looked upon as Sinners, and judged not pure enough to join with them.
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The first, and great distaste which they took at the Reformed Churches, and whereupon they separated, was, the scanlous lives of Ministers, and people, that they did not walk answerably to their professions,
The First, and great distaste which they took At the Reformed Churches, and whereupon they separated, was, the scanlous lives of Ministers, and people, that they did not walk answerably to their professions,
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and yet notwithstanding that they were promiscuously admitted to the Sacrament of the Lords Supper, without any censure or discipline exercised upon them.
and yet notwithstanding that they were promiscuously admitted to the Sacrament of the lords Supper, without any censure or discipline exercised upon them.
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And I shall not need to tell you that it was the very same stone at which Browne and his followers first stumbled, renouncing our Church upon this very ground.
And I shall not need to tell you that it was the very same stone At which brown and his followers First stumbled, renouncing our Church upon this very ground.
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Now, were there nothing else, me thinks this alone might render this pretence very suspicious, in that it hath still been taken up by most Schismaticks in most ages of the Church,
Now, were there nothing Else, me thinks this alone might render this pretence very suspicious, in that it hath still been taken up by most Schismatics in most ages of the Church,
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But I will not wholly prejudge this cause, let it have a fair hearing, that so we may see what strength (or rather weaknesse) there is in this plea in reference to the Church,
But I will not wholly prejudge this cause, let it have a fair hearing, that so we may see what strength (or rather weakness) there is in this plea in Referente to the Church,
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What her Ordinance was touching the keeping back of scandalous persons from the Sacrament, they which have read her ancient Rubrick, cannot be ignorant;
What her Ordinance was touching the keeping back of scandalous Persons from the Sacrament, they which have read her ancient Rubric, cannot be ignorant;
and what at this day it is, let the late Directory speak, which expressely excludes all persons ignorant and scandalous, as not meet to partake in that holy Mystery.
and what At this day it is, let the late Directory speak, which expressly excludes all Persons ignorant and scandalous, as not meet to partake in that holy Mystery.
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Now, what though there have been, and (it may be) yet are some deplorable failings in the execution hereof, thorough some past and present unhappy obstructions in the exercise of Discipline, yet cannot the Church properly stand charged with them.
Now, what though there have been, and (it may be) yet Are Some deplorable failings in the execution hereof, through Some past and present unhappy obstructions in the exercise of Discipline, yet cannot the Church properly stand charged with them.
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Quest. But suppose the worst, that it should not be so throughly healed, our Congregations not so throughly purged as our Brethren desire they should be;
Quest. But suppose the worst, that it should not be so thoroughly healed, our Congregations not so thoroughly purged as our Brothers desire they should be;
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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;
Answer Here (in the First place) let it be inquired, whither the purging which our Brothers desire, be such as the word requires or no? Possibly in this case they may Fish with a net of a larger and wider mask then ever the First Fishermen, Peter, and the rest of the Apostles did;
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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.
unless 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.
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,
herein we must profess to exercise as much Charity as a holy discretion regulated by the Word will permit us, accounting it the Safest course rather Ampliare Favours, to enlarge Gospelfavours and privileges, reaching them forth to all such as we have no just and clear exception against,
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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;
And herein we presume we shall do no more then what we have good warrant from our Lord and Master for, who in the days of his Flesh made good what was foretold of him, not breaking the Bruised reed, not quenching the smoking flax;
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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.
And that upon the forenamed ground, Because by communicating with such Persons, they shall also be entangled in their sin, At least in the Churches sin, in tolerating them.
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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.
where it once comes to this, that in holding Communion with a Church, we must of necessity have communion in her since, Here is a necessity of separation from her.
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,
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 sin,
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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,
It was the case of the pious and reverend nonconformists of the last age, they were persuaded (many of them) that they could not hold communion with the Church of England in receiving the Sacrament in the gesture prescribed without since,
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;
God hath not made all private Christians Stewards, nor yet Surveyors 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;
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and drink of that cup•• 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.
and drink of that cup•• Here is an exercise proper and usual for private Christians, each one to try and examine himself: which if rightly and thoroughly done, it would make men less intent upon Others.
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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.
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.
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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.
In a great house (so he Goes 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 endeavour 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.
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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,
them hath he made the Porters in his house, for the opening and shutting of the doors of the Churches communion, by the Keys of Doctrine and Discipline. Now in this case,
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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,
if either their hands be tied by any human restrictions of civil authority, not permitting them to exercise that power which christ hath committed to them,
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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.
But as for private Christians, being not accessory to either of these, how they by their bore communicating with Persons so tolerated, should come to be entangled in the guilt of that sin, it cannot be conceived.
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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.
Repl No? The Apostle Says it expressly, 1 Cor. 5. 6. Know you 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, endangered the Whole Flock.
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 so the Church may be preserved from infection:
they do endanger the rest of the members, viz. by their evil Examples, and in that respect ought to be cast out from communion, that so the Church may be preserved from infection:
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and many other scandalous evils were tolerated amongst them, yet they were secure, thinking highly of themselves, glorying in their Church-state, perinde acsi omnia fuissent apud se aurea, (to use Calvins words) as if all had been pure and perfect with them;
and many other scandalous evils were tolerated among them, yet they were secure, thinking highly of themselves, glorying in their Church-state, Perinde acsi omnia fuissent apud se Aurea, (to use Calvin's words) as if all had been pure and perfect with them;
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this glorying of theirs Paul here tels them it was not good, Your glorying is not good, that is, very evill and sinfull:) in this case indeed they may make themselves accessory to the sin;
this glorying of theirs Paul Here tells them it was not good, Your glorying is not good, that is, very evil and sinful:) in this case indeed they may make themselves accessory to the since;
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The similitudes are obvious and common, One scabbed sheep, one rotten grape, one gangrenated member, in continuance of time will infect the whole flocke, the whole bunch, the whole bodie, viz. by transmitting and communicating the malignitie which is in themselves to the rest.
The Similitudes Are obvious and Common, One scabbed sheep, one rotten grape, one gangrenated member, in Continuance of time will infect the Whole flock, the Whole bunch, the Whole body, viz. by transmitting and communicating the malignity which is in themselves to the rest.
Or, to hold to the Apostles proverbiall Allegorie there, A little leaven, by lying long in a masse of paste, will in time leaven the whole, viz. by transfusing its sowrenesse into all the other parts;
Or, to hold to the Apostles proverbial Allegory there, A little leaven, by lying long in a mass of past, will in time leaven the Whole, viz. by transfusing its courness into all the other parts;
Thus a scandalous person, one or more, tolerated in a Church, may by his or their evill example, made the more dangerous through impunitie, communicate the infection of his or their sin unto others:
Thus a scandalous person, one or more, tolerated in a Church, may by his or their evil Exampl, made the more dangerous through impunity, communicate the infection of his or their since unto Others:
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Answ. Wee answer, It is the voyce of God calling his people to separation from mysticall Babylon. Now, let those our rigid Brethren once prove us a limb of that Antichristian bodie, and then we shall acknowledge their separation just.
Answer we answer, It is the voice of God calling his people to separation from mystical Babylon. Now, let those our rigid Brothers once prove us a limb of that Antichristian body, and then we shall acknowledge their separation just.
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Now, if our Brethren will acknowledge us to be a true Church in no other sense but that (as I feare, the charitie of some of them will reach no farther) wee shall have little cause with thankfulnesse to acknowledge their acknowledgement.
Now, if our Brothers will acknowledge us to be a true Church in no other sense but that (as I Fear, the charity of Some of them will reach no farther) we shall have little cause with thankfulness to acknowledge their acknowledgement.
Repl. Why, but that knowne place in the former Epistle will reach us and our mixt communion, which is there cleerly held forth as a sufficient ground and warrant for separation:
Repl Why, but that known place in the former Epistle will reach us and our mixed communion, which is there clearly held forth as a sufficient ground and warrant for separation:
Answ. To this, how specious and promising soever, an answer is soon returned: That which Paul there prohibits is not properly a Religious, but a Civill communion;
Answer To this, how specious and promising soever, an answer is soon returned: That which Paul there prohibits is not properly a Religious, but a Civil communion;
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Quatenus liberum est (saith Calvin upon it) so far as wee are left to our owne libertie, wee ought to decline the societie of persons openly scandalous, (specially, in case once they be brought under the censure of the Church, the censure of Excommunication (which is the particular case in that Chapter:) Persons scandalous, they ought to be excluded from religious communion with the Church;
Quatenus liberum est (Says calvin upon it) so Far as we Are left to our own liberty, we ought to decline the society of Persons openly scandalous, (specially, in case once they be brought under the censure of the Church, the censure of Excommunication (which is the particular case in that Chapter:) Persons scandalous, they ought to be excluded from religious communion with the Church;
and being excluded from her Communion, Christians ought not to entertaine unnecessary societie with them.) Otherwise, civill communion with them may be had. Peter Martyr putteth one case:
and being excluded from her Communion, Christians ought not to entertain unnecessary society with them.) Otherwise, civil communion with them may be had. Peter Martyr putteth one case:
Suppose a travellour in his journey (a case too ordinary) cannot be commoded with diet or lodging but in a profane Inne or Alchouse, may hee not therefore take in there? And Calvin puts the like:
Suppose a traveler in his journey (a case too ordinary) cannot be commode with diet or lodging but in a profane Inn or Alcohol house, may he not Therefore take in there? And calvin puts the like:
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Suppose a man coming to an Ordinarie, see an excommunicate person there, may hee not sit downe and eate with him? In these cases a man is not left to his owne libertie and free choice:
Suppose a man coming to an Ordinary, see an excommunicate person there, may he not fit down and eat with him? In these cases a man is not left to his own liberty and free choice:
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it is his dutie, not his libertie. And therefore, suppose the company communicating with him be not every wayes such as hee could desire, suppose some of them apparantly unworthy,
it is his duty, not his liberty. And Therefore, suppose the company communicating with him be not every ways such as he could desire, suppose Some of them apparently unworthy,
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the communion which a beleever hath with an unbeleever in eating of the Sacrament, is no other but what the unbeleever there hath with Christ, an outward and visible communion:
the communion which a believer hath with an unbeliever in eating of the Sacrament, is no other but what the unbeliever there hath with christ, an outward and visible communion:
Answ. Not so neither in reference to our Churches (I speak still for some, not for all) wherein, what-ever blots may be found, let me yet say, There were as great (if not greater) in the Church of Corinth. Have wee some some scandalous persons tolerated amongst us? So had they.
Answer Not so neither in Referente to our Churches (I speak still for Some, not for all) wherein, whatever blots may be found, let me yet say, There were as great (if not greater) in the Church of Corinth. Have we Some Some scandalous Persons tolerated among us? So had they.
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A strange mixture, specially if that word be to be taken properly, (as some Expositours conceive it must be,) which the Apostle layeth in their Sacramentall dish, 1 Cor. 11. 21. where he chargeth them, that when they came together to Celebrate the Lords Supper,
A strange mixture, specially if that word be to be taken properly, (as Some Expositors conceive it must be,) which the Apostle Layeth in their Sacramental dish, 1 Cor. 11. 21. where he charges them, that when they Come together to Celebrate the lords Supper,
Yet, for all this, and many other abuses tolerated in that Church, we hear not a word from the Apostle, by way of advice and counsell to his Corinthians, that the godly party should withdraw themselves from Communion with such a Church;
Yet, for all this, and many other Abuses tolerated in that Church, we hear not a word from the Apostle, by Way of Advice and counsel to his Corinthians, that the godly party should withdraw themselves from Communion with such a Church;
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To which I might yet add, (what is not altogether inconsiderable) the Injustice of this practise, in reference to those Ministers, and those Churches, from which this Separation is made.
To which I might yet add, (what is not altogether inconsiderable) the Injustice of this practice, in Referente to those Ministers, and those Churches, from which this Separation is made.
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Repl. Why, but, is this such an act of Injustice? What, may not people make choice of what Ministers they please, putting themselves under such a Ministry as by which they may edifie most?
Repl Why, but, is this such an act of Injustice? What, may not people make choice of what Ministers they please, putting themselves under such a Ministry as by which they may edify most?
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yet having once chosen them, and God by giving a blessing to their Ministery, having ratified and confirmed that choice, evidencing that they are the Ministers of God to them;
yet having once chosen them, and God by giving a blessing to their Ministry, having ratified and confirmed that choice, evidencing that they Are the Ministers of God to them;
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whether may they now upon your pretext of greater Edification, take a liberty to themselves to chose new ones, toties quoties, as oft as they please, and to run from one to another:
whither may they now upon your pretext of greater Edification, take a liberty to themselves to chosen new ones, Twice How often, as oft as they please, and to run from one to Another:
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This the moderate Authour of the late Irenicon, will by no meanes allow, but condemns as the direct way to bring in all kinde of disorder and confusion into the Church.
This the moderate Author of the late Irenicon, will by no means allow, but condemns as the Direct Way to bring in all kind of disorder and confusion into the Church.
And I think none, who are impartially judicious, but will therein subscribe to him. As Ministers are hereby injured, so Churches. The Churches from which this Separation is made,
And I think none, who Are impartially judicious, but will therein subscribe to him. As Ministers Are hereby injured, so Churches. The Churches from which this Separation is made,
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Sure I am, it is not agreeable to that Breviate of the second Table, the Rule of common equity and justice, layed down by our Saviour, Matt. 7. 12. Whatsoever yee would that men should doe unto you, doe yee even so to them.
Sure I am, it is not agreeable to that Breviate of the second Table, the Rule of Common equity and Justice, laid down by our Saviour, Matt. 7. 12. Whatsoever ye would that men should do unto you, do ye even so to them.
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What Ministers, what Churches would willingly have such measure meated to themselves? And if not so, let them see with what pretext of equity and justice they can offer it unto others.
What Ministers, what Churches would willingly have such measure meated to themselves? And if not so, let them see with what pretext of equity and Justice they can offer it unto Others.
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but whether they should so have done or no, there is the question, (and yet no question.) And so it hath been in this intermysticall season, this unhappie Interregnum of the Church.
but whither they should so have done or not, there is the question, (and yet no question.) And so it hath been in this intermysticall season, this unhappy Interregnum of the Church.
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The Church-work which hath been, and yet is in hand in this Kingdom, is not new b••lding but repairing. No just reason why the Inhabitants should forsake the house for that.
The Church work which hath been, and yet is in hand in this Kingdom, is not new b••lding but repairing. No just reason why the Inhabitants should forsake the house for that.
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Now for any in the mean time to withdraw and separate themselves from her is an advantage taken, not given. The story tells us of Ezra, Ezr. 8. how that he with his company in their return from Babylon to Jerusalem celebrated a Fast at the River Ahavah, setting themselves in a solemn manner to seek of God a right way, for themselves and theirs.
Now for any in the mean time to withdraw and separate themselves from her is an advantage taken, not given. The story tells us of Ezra, Ezra 8. how that he with his company in their return from Babylon to Jerusalem celebrated a Fast At the River Ahavah, setting themselves in a solemn manner to seek of God a right Way, for themselves and theirs.
That is the last particular, which if this practice of new Separation cannot be acquitted from, this alone will be enough to render it an unwarrantable Separation,
That is the last particular, which if this practice of new Separation cannot be acquitted from, this alone will be enough to render it an unwarrantable Separation,
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nay many just scandals amongst us by reason of corruption in manners. Yet is not this neither a sufficient ground for Separation from a Church, wherein there is purity of Doctrine and Worship, with some power of godlinesse to be found.
nay many just scandals among us by reason of corruption in manners. Yet is not this neither a sufficient ground for Separation from a Church, wherein there is purity of Doctrine and Worship, with Some power of godliness to be found.
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1. It is not so weighty as that which the Brownists had to plead for their Separation, most of those blocks which they stumbled at, being now taken out of the way.
1. It is not so weighty as that which the Brownists had to plead for their Separation, most of those blocks which they stumbled At, being now taken out of the Way.
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Ʋnadvised. So it must be concluded to be in the Leaders (how advised soever in other things), much more in many of the followers who are carried away upon very light and sleight grounds.
Ʋnadvised. So it must be concluded to be in the Leaders (how advised soever in other things), much more in many of the followers who Are carried away upon very Light and sleight grounds.
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Ans. And what (I pray you) were Peter and Barnabas? Were not they worthy men? And yet for all that we finde them taken in this snare, guilty of an unwarrantable separation.
Ans. And what (I pray you) were Peter and Barnabas? Were not they worthy men? And yet for all that we find them taken in this snare, guilty of an unwarrantable separation.
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Ans. And did not Arianism so? Though a damnable Heresie, yet how did it flie like lightning? over-spreading the world of a sudden, breaking in like a Land flood, carrying all a fore it.
Ans. And did not Arianism so? Though a damnable Heresy, yet how did it fly like lightning? overspreading the world of a sudden, breaking in like a Land flood, carrying all a before it.
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Ans. And was there not so in most of those first, and famous Schisms of the Church? The Novatians, Audians, Donatists, Luciferians, all strict in their way: strict in their personal walkings; strict in their Church-Order; in all likelihood more strict then the rest of the Churches which they separated from.
Ans. And was there not so in most of those First, and famous Schisms of the Church? The Novatians, Audience, Donatists, Luciferians, all strict in their Way: strict in their personal walkings; strict in their Church order; in all likelihood more strict then the rest of the Churches which they separated from.
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and readinesse in every thing to be conformed to the rule of the Word? Brethren, let me tell you, there is more in this circumstance then happily some have been, or are aware of.
and readiness in every thing to be conformed to the Rule of the Word? Brothers, let me tell you, there is more in this circumstance then happily Some have been, or Are aware of.
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when Innovations, and Corruptions were breaking in upon us, then to withdraw, then to forsake the Church (however I d•re not a vouch it for a work so transcendently meritorious as some conceive of it,
when Innovations, and Corruptions were breaking in upon us, then to withdraw, then to forsake the Church (however I d•re not a vouch it for a work so transcendently meritorious as Some conceive of it,
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But now to do it, now that (as themselves conceive of it) the Church is coming up out of the wildernesse, now that she begins to boyl out her scum, now that she begins to be more refined,
But now to do it, now that (as themselves conceive of it) the Church is coming up out of the Wilderness, now that she begins to boil out her scum, now that she begins to be more refined,
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For Marriners at Sea to forsake their ship when she is ready to sink, (though possibly it may be an Error and over-sight in them so to do; yet) it is pardonable.
For Mariners At Sea to forsake their ship when she is ready to sink, (though possibly it may be an Error and oversight in them so to do; yet) it is pardonable.
and boyant, so as a little industry and labour in the pumping and purging may free her and save her, shall we now desert her? (that I do not say cut holes in her sides).
and boyant, so as a little industry and labour in the pumping and purging may free her and save her, shall we now desert her? (that I do not say Cut holes in her sides).
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In the Civil state, how many divisions and fractions have broke in at this door? Even to the dividing and breaking the nearest relations, betwixt Masters and Servants, Parents and Children, Husbands and Wives. In the Ecclesiastical state, in the businesse of the Church, what a stop, what a hinderance hath this been? The Churches sayls were filled with a fair gale for Reformation, but this Remora how hath it stayed her course? Besides, what an in-let hath it been to all sorts of pernicious Errors and Heresies, wherewith this Land at this day is annoyed as much as Egypt ever was with Lice, or Flies?
In the Civil state, how many divisions and fractions have broke in At this door? Even to the dividing and breaking the nearest relations, betwixt Masters and Servants, Parents and Children, Husbands and Wives. In the Ecclesiastical state, in the business of the Church, what a stop, what a hindrance hath this been? The Churches sails were filled with a fair gale for Reformation, but this Remora how hath it stayed her course? Beside, what an inlet hath it been to all sorts of pernicious Errors and Heresies, wherewith this Land At this day is annoyed as much as Egypt ever was with Lice, or Flies?
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3. To these I might adde the apparent unadvisednesse in the greatest part of the followers in this way, of whom I cannot say that ever I yet knew any that came to advise and consult with their own Ministers (though Orthodox and pious) about the warrantablenesse of withdrawing from them and their Ministery,
3. To these I might add the apparent unadvisedness in the greatest part of the followers in this Way, of whom I cannot say that ever I yet knew any that Come to Advice and consult with their own Ministers (though Orthodox and pious) about the warrantableness of withdrawing from them and their Ministry,
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If there be amongst us a Separation from a true Church, and that both voluntary and unwarrantable, (which I suppose the evidences given in have sufficiently evicted) then must we give sentence, that here is more then either Crimen nominis, or Nomen criminis, then either the Crime of a name, or the Name of a crime, no lesse then a Schism formally and properly so called.
If there be among us a Separation from a true Church, and that both voluntary and unwarrantable, (which I suppose the evidences given in have sufficiently evicted) then must we give sentence, that Here is more then either Crimen Nominis, or Nome Criminis, then either the Crime of a name, or the Name of a crime, no less then a Schism formally and properly so called.
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In the second place I might apply my self and this truth, to those of our Brethren and Sisters, who are already faln under the guilt of this inditement:
In the second place I might apply my self and this truth, to those of our Brothers and Sisters, who Are already fallen under the guilt of this indictment:
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Intreating and beseeching them in the Name of the Lord Jesus Christ, that they would entertain thoughts of returning back again by the way by which they are gone, returning to the flocks from which they have strayed, to communion with those Churches from which they are departed, not persisting and going on to shame, contemn, condemn, disquiet, hinder, indanger them,
Entreating and beseeching them in the Name of the Lord jesus christ, that they would entertain thoughts of returning back again by the Way by which they Are gone, returning to the flocks from which they have strayed, to communion with those Churches from which they Are departed, not persisting and going on to shame, contemn, condemn, disquiet, hinder, endanger them,
2. As Accessories. Such may Magistrates be by their Toleration, and connivence. If they shall not improve their Authority which God hath put into their hands for the staying of the course of so great an evil.
2. As Accessories. Such may Magistrates be by their Toleration, and connivance. If they shall not improve their authority which God hath put into their hands for the staying of the course of so great an evil.
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and he alone of all the Emperors, favored the Donatists (those famous Schismaticks) indulging them their liberty, restoring to them their Basilicas, their Cathedral meeting places, which before had been sequestred, and confiscated.
and he alone of all the Emperor's, favoured the Donatists (those famous Schismatics) indulging them their liberty, restoring to them their Basilicas, their Cathedral meeting places, which before had been sequestered, and confiscated.
It was Jeromes observation, that in all his reading he could never finde the Church rent by any Schism, but still the Ministers had a cheif and principal hand in it.
It was Jerome's observation, that in all his reading he could never find the Church rend by any Schism, but still the Ministers had a chief and principal hand in it.
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Not onely so, but when by their sinful silence, their politike reservednesse, their not appearing against it, they shall suffer so great an evil to grow to an head.
Not only so, but when by their sinful silence, their politic reservedness, their not appearing against it, they shall suffer so great an evil to grow to an head.
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No, he withstands him to the face, Gal. 2. 11. Reproving him openly, Verse 14. And this he did not fainedly, and in shew onely; (as Jero•• construes that phrase NONLATINALPHABET, [ to his face ] as if it had been a packt businesse betwixt Peter and him,
No, he withstands him to the face, Gal. 2. 11. Reproving him openly, Verse 14. And this he did not fainedly, and in show only; (as Jero•• construes that phrase, [ to his face ] as if it had been a packed business betwixt Peter and him,
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for which misconstruction he is justly taken up by Augustine ) but seriously and ex animo; so the next words declare it, [ For he was to be blamed, Verse 12. ]
for which misconstruction he is justly taken up by Augustine) but seriously and ex animo; so the next words declare it, [ For he was to be blamed, Verse 12. ]
And such may private persons be not onely by yeelding maintenance, or countenance; but even by affording their presence in an ordinary and constant way at such meetings, whereby the open profession and practise of Separation, there is a flag of defiance held forth to the rest of the Churches.
And such may private Persons be not only by yielding maintenance, or countenance; but even by affording their presence in an ordinary and constant Way At such meetings, whereby the open profession and practice of Separation, there is a flag of defiance held forth to the rest of the Churches.
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Ans. In answer to this, I shall not multiply directions for either, having ever been of the minde of that famous Physition, who never approves those operosas compositiones (as he calls them) such medicines as are compounded of too many several ingredients: Besides, it is a work which my self have some time since done in this place, in shewing you how Israels breaches might be healed.
Ans. In answer to this, I shall not multiply directions for either, having ever been of the mind of that famous physician, who never approves those operosas compositiones (as he calls them) such medicines as Are compounded of too many several ingredients: Beside, it is a work which my self have Some time since done in this place, in showing you how Israel's Breaches might be healed.
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I know what Imperial laws were made by the good Emperour Theodosius, and others for the suppressing of the Schism of the Donatists. But these I shall leave to wise and Religious Authority, which I shall be far from instigating to any wayes of violence and rigour, but where apparent and eminent necessitie is for the preservation of the whole (which was the late case of New England ) in which case that may be mercy, which otherwise were cruelty: My hopes are,
I know what Imperial laws were made by the good Emperor Theodosius, and Others for the suppressing of the Schism of the Donatists. But these I shall leave to wise and Religious authority, which I shall be Far from instigating to any ways of violence and rigour, but where apparent and eminent necessity is for the preservation of the Whole (which was the late case of New England) in which case that may be mercy, which otherwise were cruelty: My hope's Are,
and my prayers and counsels shall be, that our Divisions may be healed in another way, a way of gentlenesse and sweetnesse. For that end follow me a little.
and my Prayers and Counsels shall be, that our Divisions may be healed in Another Way, a Way of gentleness and sweetness. For that end follow me a little.
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Two wayes of Cure there are practised by Physitians, the one is Paracelsus his, the other Galens; the former to cure similia similibus, like with like:
Two ways of Cure there Are practised by Physicians, the one is Paracelsus his, the other Galens; the former to cure Similar similibus, like with like:
A topical remedy, very proper for this place (and so I conceive for many other in the Kingdom) where one pretended ground of this Division, is the numerousnesse of the Congregation. Now let there be a Division to heal this Division: A Division which may be orderly to heal this which is disorderly: A Division warranted by Authority to heal this which is made without, and against it.
A topical remedy, very proper for this place (and so I conceive for many other in the Kingdom) where one pretended ground of this Division, is the numerousness of the Congregation. Now let there be a Division to heal this Division: A Division which may be orderly to heal this which is disorderly: A Division warranted by authority to heal this which is made without, and against it.
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Thus Physitians sometimes cure fluxes with Purges, by carrying away the noxious and peccant humour, which caused that Dysentery. A remedy very proper both for this and all places in the Kingdom.
Thus Physicians sometime cure Fluxes with Purges, by carrying away the noxious and peccant humour, which caused that Dysentery. A remedy very proper both for this and all places in the Kingdom.
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Now let this Separation (in the name of God) be cured by a Separation. This Separation which is irregular, let it be healed by one that is regular, viz. by a due purging of all the Congregations in the Kingdom, making a due separation, between the precious and the vile;
Now let this Separation (in the name of God) be cured by a Separation. This Separation which is irregular, let it be healed by one that is regular, viz. by a due purging of all the Congregations in the Kingdom, making a due separation, between the precious and the vile;
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yet take we heed of stumbling at those imperfections. Who art thou that dispisest the day of small things? May we but once see this Pot beginning to boyl out her scum, see these Churches in a way of purging themselves, let us acknowledge God in these beginnings, quietly waiting upon him for the compleating and perfecting of his own work in his own way and time.
yet take we heed of stumbling At those imperfections. Who art thou that dispisest the day of small things? May we but once see this Pot beginning to boil out her scum, see these Churches in a Way of purging themselves, let us acknowledge God in these beginnings, quietly waiting upon him for the completing and perfecting of his own work in his own Way and time.
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Here is confusion, and how shall that be cured, but by Order? Here is Division, how shall that be cured but by Ʋnity? viz. By setting up one way for the Churches to walk in.
Here is confusion, and how shall that be cured, but by Order? Here is Division, how shall that be cured but by Ʋnity? viz. By setting up one Way for the Churches to walk in.
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viz. To bring all the Churches in these three Kingdoms to the nearest conjunction and uniformity in Religion and Government, &c. And this let us earnestly contend for, that there may be but one way amongst us, (and that Gods way );
viz. To bring all the Churches in these three Kingdoms to the nearest conjunction and uniformity in Religion and Government, etc. And this let us earnestly contend for, that there may be but one Way among us, (and that God's Way);
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one way of Worship, and one way of Government. This latter ( viz. Discipline ) it is the Churches hedge, which is of use (as for other ends, so) to keep her sheep from scattering. No way so probable to heal our divisions, and confusions as the establishing of this.
one Way of Worship, and one Way of Government. This latter (viz. Discipline) it is the Churches hedge, which is of use (as for other ends, so) to keep her sheep from scattering. No Way so probable to heal our divisions, and confusions as the establishing of this.
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In the second dayes work of the Creation when there was nothing but a Chaos, a confused Masse, Heaven and Earth mingled together, God said, Let there be a firmament in the midst of the Waters.
In the second days work of the Creation when there was nothing but a Chaos, a confused Mass, Heaven and Earth mingled together, God said, Let there be a firmament in the midst of the Waters.
In this second day of Reformation what a Chaos of Confusion is there upon the face of this Kingdom, by reason of the multiplicity of divisions and disorders in it? O that Authority would now say (and not say it,
In this second day of Reformation what a Chaos of Confusion is there upon the face of this Kingdom, by reason of the Multiplicity of divisions and disorders in it? O that authority would now say (and not say it,
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but do it, for such was Gods saying, Dei dicere est facere,) Let there be a firmament, a Rakiah (as the Hebrew hath it) an Expansion, a Rule and Order, which may spred it self in a uniform way from one end of the Kingdom to the other;
but do it, for such was God's saying, Dei dicere est facere,) Let there be a firmament, a Rakiah (as the Hebrew hath it) an Expansion, a Rule and Order, which may spread it self in a uniform Way from one end of the Kingdom to the other;
Small differences sometimes rise to divisions, and those divisions (if not healed) grow up to Schisms, and those Schisms run out into Heresies. And therefore (as much as may be) be we precise in keeping the unity of the spirit in the bond of peace;
Small differences sometime rise to divisions, and those divisions (if not healed) grow up to Schisms, and those Schisms run out into Heresies. And Therefore (as much as may be) be we precise in keeping the unity of the Spirit in the bound of peace;
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2. Be not over-affected with novelties, new Truths, whether such onely in appearance, or in reality. Of the latter sort (what ever noise there hath been,
2. Be not over-affected with novelties, new Truths, whither such only in appearance, or in reality. Of the latter sort (what ever noise there hath been,
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for the most part they are no other then what have been taken out of the dark Lanthorns of former Hereticks, Schismaticks, and Sectaries. Take we heed of having our eyes daz•led with them,
for the most part they Are no other then what have been taken out of the dark Lanthorns of former Heretics, Schismatics, and Sectaries. Take we heed of having our eyes daz•led with them,
or following af•er them, least they prove (as many of them already have done) to be no other but ignes fatui, false fires, useful onely to mislead those that will run after them.
or following af•er them, lest they prove (as many of them already have done) to be no other but ignes Fatui, false fires, useful only to mislead those that will run After them.
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Truth is lovely, and ought to be imbraced in what ever dresse she cometh, whether now or old. As not antiquity, so neither should novelty be any prejudice to verity. Onely take heed least whilest we over-affect the one, we be mistaken in the other.
Truth is lovely, and ought to be embraced in what ever dress she comes, whither now or old. As not antiquity, so neither should novelty be any prejudice to verity. Only take heed lest whilst we over-affect the one, we be mistaken in the other.
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With Shem and Japhet go backwards, and cast a garment upon this nakednesse. Cursed Cham he espies the nakednesse of his father, and makes sport with it.
With Shem and Japheth go backwards, and cast a garment upon this nakedness. Cursed Cham he espies the nakedness of his father, and makes sport with it.
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There he is, dwelling betwixt the Cherubins, walking in the midst of his golden Candlesticks, manifesting the presence of his grace in the midst of his Ordinances, by a lively concurrence,
There he is, Dwelling betwixt the Cherubim, walking in the midst of his golden Candlesticks, manifesting the presence of his grace in the midst of his Ordinances, by a lively concurrence,
Now if he be here, how dare any withdraw? When Jacob apprehended God present with him at Bethel, (surely the Lord is in this place ) he sets up his pillar there.
Now if he be Here, how Dare any withdraw? When Jacob apprehended God present with him At Bethel, (surely the Lord is in this place) he sets up his pillar there.
Are we convinced that God is present in our Congregations? Have we our selves had some clear and comfortable visions of God there? Have we met with him, had communion with him in his Word and Sacraments there? Why do we not set up our pillar here? How dare any forsake that Church, which God hath not forsaken?
are we convinced that God is present in our Congregations? Have we our selves had Some clear and comfortable visions of God there? Have we met with him, had communion with him in his Word and Sacraments there? Why do we not Set up our pillar Here? How Dare any forsake that Church, which God hath not forsaken?
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True, were it is, that the glory of the God of Israel were gone up from the Cherub, to the threshold of the house, (as Ezekiel saw it in his vision) that God should make it manifest by clear evidences, that he were about to withdraw,
True, were it is, that the glory of the God of Israel were gone up from the Cherub, to the threshold of the house, (as Ezekielem saw it in his vision) that God should make it manifest by clear evidences, that he were about to withdraw,
What if the foundations of the second Temple be not so large, so august and stately as the former was? What if the present Reformation do in some things fall short of the patern, and of what was expected and hoped for? Yet be not discouraged, be not discontented with these weak beginnings, be not distasted with these imperfections,
What if the foundations of the second Temple be not so large, so august and stately as the former was? What if the present Reformation do in Some things fallen short of the pattern, and of what was expected and hoped for? Yet be not discouraged, be not discontented with these weak beginnings, be not distasted with these imperfections,
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being taken with the gifts and parts of their Teachers, some addicted themselves to one, others to another, making themselves their Disciples. I am of Paul, and I am of Apollo, &c. Take we heed of being taken in the same snare.
being taken with the Gifts and parts of their Teachers, Some addicted themselves to one, Others to Another, making themselves their Disciples. I am of Paul, and I am of Apollo, etc. Take we heed of being taken in the same snare.
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Let not our eyes be so dazeled with what ever eminency of parts, or graces, which we apprehend to be in others, that we should set up their examples for our Rules. This it was that drew many of the Jews (and Barnabas amongst the rest) into the Error of an unwarrantable Separation; they saw Peter a leading man, a prime and eminent Apostle going before them.
Let not our eyes be so dazzled with what ever eminency of parts, or graces, which we apprehend to be in Others, that we should Set up their Examples for our Rules. This it was that drew many of the jews (and Barnabas among the rest) into the Error of an unwarrantable Separation; they saw Peter a leading man, a prime and eminent Apostle going before them.
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So hath many a ship done by following her Admiral, which carried the Lanthorn in a dark night, not heeding her own course as she should have done, both have been bilged upon the same shelf.
So hath many a ship done by following her Admiral, which carried the Lantern in a dark night, not heeding her own course as she should have done, both have been bilged upon the same shelf.
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It was Pauls resolution concerning those who seemed to be somewhat, men of reputation, such as the Apostles were (for of some of them he there speaketh), What ever they were (saith he) it maketh no matter to me; God accepteth no mans person.
It was Paul's resolution Concerning those who seemed to be somewhat, men of reputation, such as the Apostles were (for of Some of them he there speaks), What ever they were (Says he) it makes no matter to me; God Accepteth no men person.
Let this be our guide, the Rule of the Word. Being led thereby, now are we in the way to peace, and that both inward, and outward, with God, our selves, others.
Let this be our guide, the Rule of the Word. Being led thereby, now Are we in the Way to peace, and that both inward, and outward, with God, our selves, Others.
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And thus I have at length dispatched the negative part of this Apostolical Obtestation or Charge: Wherein if any conceive I have dwelt too long, I shall make them amends in handling of the latter part of the Text, the Positive part of this Charge, which I shall passe over with as much brevity as possibly may be.
And thus I have At length dispatched the negative part of this Apostolical Obtestation or Charge: Wherein if any conceive I have dwelled too long, I shall make them amends in handling of the latter part of the Text, the Positive part of this Charge, which I shall pass over with as much brevity as possibly may be.
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We have here the Apostles Exhortation, which in one word is to (that which we so much at this day in this Kingdom want) Ʋnity. A threefold unity, consisting in three particulars;
We have Here the Apostles Exhortation, which in one word is to (that which we so much At this day in this Kingdom want) Ʋnity. A threefold unity, consisting in three particulars;
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1. For substance, that they may speak the same thing, though it be in different Language. So did the Apostles at the day of Pentecost, Acts 2. They spake divers Languages, but the same thing.
1. For substance, that they may speak the same thing, though it be in different Language. So did the Apostles At the day of Pentecost, Acts 2. They spoke diverse Languages, but the same thing.
A remarkable difference betwixt that division of Tongues at Babel, and this at Jerusalem. At Babel they spake different things as well as different words. One speaks of Brick, another answers him with Morter. But at Jerusalem the Apostles however they spake different Languages, yet they all spake the same thing, all Preached the same Gospel, delivered the same Truthes.
A remarkable difference betwixt that division of Tongues At Babel, and this At Jerusalem. At Babel they spoke different things as well as different words. One speaks of Brick, Another answers him with Mortar. But At Jerusalem the Apostles however they spoke different Languages, yet they all spoke the same thing, all Preached the same Gospel, Delivered the same Truths.
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It is one of Pauls qualifications which he requires in a Deacon, he must not be NONLATINALPHABET, Double-tongued; speaking sometimes one thing, and sometimes another.
It is one of Paul's qualifications which he requires in a Deacon, he must not be, Double-tongued; speaking sometime one thing, and sometime Another.
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How is it then that amongst us there should be more then one? How is it that not onely Parlors, but Pulpits and Presses, ring with such a contrariety of Doctrine? And that not onely in some smaller differences, (as in the Interpretation of an obscure Text of Scripture,
How is it then that among us there should be more then one? How is it that not only Parlors, but Pulpits and Presses, ring with such a contrariety of Doctrine? And that not only in Some smaller differences, (as in the Interpretation of an Obscure Text of Scripture,
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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.
O what a Babel is this our Sion At this day turned to, all thorough this confusion of Languages; Because all do not speak the same thing, not Ministers.
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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,
Much less people. Among them how many several Languages to he herd At this day? More then ever there were At Babel. At Babel Some conceive that one Tongue was divided into seventy two Languages,
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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.
At Babel Others conjecture that there were as many tongues as several kindreds and families. With us there Are more. Kindreds and Families being subdivided.
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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,
so it is to decline Common and received expressions, whither 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 Heretics took great exceptions At,
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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.
Upon like ground the Photinians denied the two nature's in christ, and the Nestorians the Hypostatical, the personal Union of those two nature's. Thus it was of old.
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This is that which the Ministers of Christ should affect as much as may be to speak in that sacred Dialect. Not setting the Min• of their Brains on work to coyn new,
This is that which the Ministers of christ should affect as much as may be to speak in that sacred Dialect. Not setting the Min• of their Brains on work to coin new,
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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).
and high, and farfetched expressions, purposely to amuse the hearer, (a practice much in use with Familists and Antinomians, and Some other Sects of the times).
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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.
Of such Pareus observes truly, that giving themselves First to find out new phrases and terms, afterwards ofttimes they come to broach new Doctrines, new Opinions, and so to make Sects and Schisms in the Church.
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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 Therefore to prevent this, the Apostle Here Desires his Corinthians that they would speak the same thing. Therein (Says the foresaid Author) tacitly 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.
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Ministers, hold we fast that NONLATINALPHABET, that form of sound and wholesome words, which we have received from Christ, and his Apostles, and from the Orthodox Churches of God;
Ministers, hold we fast that, that from of found and wholesome words, which we have received from christ, and his Apostles, and from the Orthodox Churches of God;
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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.
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 Brothers.
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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.
As much as may be, let such clashing be declined by the Ministers of christ, whose endeavour should be, that they might all speak the same thing. This do we. And this do you.
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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.
The word properly signifies Compagination, when the parts of a thing Are aptly joined together, so as they do fitly agree with the Whole, and among themselves.
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;
The Whole body is knit together by Joints and bans, having nourishment ministered to it from the Head (as the Apostle speaks) All true Believers they Are incorporated into one Mystical body, knit together by the bans of Faith and Love. By the one united to their Head christ;
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And thence it is that the word NONLATINALPHABET is sometimes used in that sense. So our Translation renders it, 2 Cor. 13. Finally Brethren, Fare ye well, be perfect.
And thence it is that the word is sometime used in that sense. So our translation renders it, 2 Cor. 13. Finally Brothers, Fare you well, be perfect.
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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 no part either wanting, or superfluous. 2. There must be an apt coherence and conjunction of those parts, both requisite to a complete particular Church.
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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,
1. None wanting. There must be Ministers and People; Officers and Members; Governors and Governed. This it is (Says Dr. Ames) which gives a Church an Organical state, which makes it an Organical perfect body,
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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.
when it hath all the several parts and members belonging to it, whereby it is rendered apt and fit to exercise such operations as tend to the good of the Whole.
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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.
This is one thing which makes the Church of Room a monstrous body, Because she hath a superfluous Head. And such Members, such and only such as Are fit to join in Church-Communion.
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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.
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 makes a Member and (if there be no other bar) entitles it to all the Ordinances. The later is done by Love, by a professed willingness and readiness to perform mutual Offices each to other.
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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.
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 does not thereupon Advice any to withdraw, but to be so much the more compacted, and combined together.
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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;
And so diverse Expositors of note conceive that the word may most aptly be understood, and taken Here in the Text. That you be perfectly joined together;
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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.
1. That as there Are diverse 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 joint, his socket in which it turns and moves.
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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.
And even so is it with the Members of the Church, being put out of joint by Schism, they become unuseful to the Body, unapt to those duties and services which before they performed.
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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;
How is it that those who were wont to join 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 fallen off from all? Alas, they Are as bones out of joint, disjointed by Schism, and Therefore no wonder that for the present they Are no more useful to the body;
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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.
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 Brothers thus divided; to see their Mother thus Set upon the Rack, and her bones (as it were) thus put out of joint.
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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:
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, disjointed and broken condition:
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and for God, that so through his concurring with their and our endeavours, we may yet be restored to so happy a Ʋnity, as to be perfectly joyned together.
and for God, that so through his concurring with their and our endeavours, we may yet be restored to so happy a Ʋnity, as to be perfectly joined together.
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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 u• here in the Text. That ye be perfectly joyned together in the same [ minde ] and in the same [ judgement ].
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 u• Here in the Text. That you be perfectly joined together in the same [ mind ] and in the same [ judgement ].
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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 Ʋnderstanding and the Will. Now the one of these words seemeth to point at the one, the other at the other.
In all probability (as both he and Beza agree it), the Apostle in these two words [ Mind and Judgement ] intends a partition and division of the Whole soul, which Consisteth (as we know) of these two noble and principal faculties, the Ʋnderstanding and the Will. Now the one of these words seems to point At the one, the other At the other.
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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.
Tongue-unity upon Heart unity, and Heart unity, upon head unity. Why do men speak the same thing? Because they Are Concords, of the same mind, of the same heart and will. And how come they to be of one mind, one heart? why, they Are of the same judgement. Agreement in judgement, breeds agreement in affection, and agreement in affection, breeds agreement in speech. Fitly then may we so construe the words Here, [ mind 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.
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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.
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 earnestness as his pen could express, Philip 2. 1. If Therefore there be any consolations in christ, etc. fulfil you my joy that you be like minded.
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1. In affection, that they may have one heart: (That the Lord promiseth to bestow upon his people, I will give them oue heart ) that they may be like affected each to other.
1. In affection, that they may have one heart: (That the Lord promises to bestow upon his people, I will give them oue 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,
So Paul Presseth it upon his Romans. Rom. 12. Be of the same mind (like affected, Says 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 grant you to be like minded one to Another according to christ Iesus, (secundum voluntatem,
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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,
The later of these, Christians do, when they profess and confess one and the same faith, and when they join together in the public exercises of Religion, particularly in singing of Psalms (an exercise which begins now to grow out of fashion,
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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.
Ans. 1. To this end all of us (First) labour After new-hearts. The old heart is (like Israel's) a divided-heart, divided from God, and divided from men, At least ready so to be upon any occasion.
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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.
So it is now become through the corruption of nature (as P Martyr rightly observes.) Hence it is that man is now naturally so prove to Divisions, to Sects and Schisms. From the beginning it was not so.
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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 selflove, that highmindednesse and selfconceitednesse, that selfishnesse, which is in every man naturally more or lesse.
As we affect unity labour to get our hearts changed, renewed. To that end yielding them them up to the Spirit of grace, that it may work upon them for the subduing of that frowardness and fierceness of Spirit, that pride and Self-love, that highmindedness and selfconceitednesse, that selfishness, which is in every man naturally more or less.
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that however, they may be kept in, and kept under, not suffered to mingle themselves with our counsels and actions. Such a holy care Paul presseth upon his Philippians, Phil. 2. Where having exhorted them to a holy unity, he subjoyneth by way of direction, Let nothing be done through strife or vain glory.
that however, they may be kept in, and kept under, not suffered to mingle themselves with our Counsels and actions. Such a holy care Paul Presseth upon his Philippians, Philip 2. Where having exhorted them to a holy unity, he subjoineth by Way of direction, Let nothing be done through strife or vain glory.
And O that Christians did but all agree in this, their hearts all meeting in this Center, all minding this same thing, making the glory of God the mark which they level at.
And Oh that Christians did but all agree in this, their hearts all meeting in this Centre, all minding this same thing, making the glory of God the mark which they level At.
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The hearts of Christians meeting in the same God, as the ultimate end of all their counsels and actions, it is the most direct way to b•ing them to a holy unity.
The hearts of Christians meeting in the same God, as the ultimate end of all their Counsels and actions, it is the most Direct Way to b•ing them to a holy unity.
they being like unto tinder or gunpowder, ready to take fire by the least spark which falleth into them, ready to take and improve every occasion that is offered for division;
they being like unto tinder or gunpowder, ready to take fire by the least spark which falls into them, ready to take and improve every occasion that is offered for division;
Yet the difference betwixt them rose to a height, to no lesse then Separation. NONLATINALPHABET, there was a very sharp and eager contest betwixt them (saith the Text,) ) inso much, that they departed, [ separated ] the one from the other.
Yet the difference betwixt them rose to a height, to no less then Separation., there was a very sharp and eager contest betwixt them (Says the Text,)) inso much, that they departed, [ separated ] the one from the other.
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Suppose it that a Iohn Mark, a person one or more should be admitted to our Communion, to the Table of the Lord, (a thing which I plead not for) whom in your judgements you conceive not so worthy of it, in regard of some former slips, whereby they have given just scandal (that was the proper case there) yet let there not be a NONLATINALPHABET,
Suppose it that a John Mark, a person one or more should be admitted to our Communion, to the Table of the Lord, (a thing which I plead not for) whom in your Judgments you conceive not so worthy of it, in regard of Some former slips, whereby they have given just scandal (that was the proper case there) yet let there not be a,
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Seconded by the same Apostle, Col. 3. Put on therefore bowels of mercies, kindnesse, humblenesse of minde, meeknesse, longsuffering, forbearing one another, and forgiving one another.
Seconded by the same Apostle, Col. 3. Put on Therefore bowels of Mercies, kindness, humbleness of mind, meekness, long-suffering, forbearing one Another, and forgiving one Another.
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Would we be thus united, then neglect not means of union, such means as God hath appointed for that end. One chief whereof is the Sacrament of the Lords Supper:
Would we be thus united, then neglect not means of Union, such means as God hath appointed for that end. One chief whereof is the Sacrament of the lords Supper:
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An Ordinance of God instituted (as for other ends, so) for the confirming and increasing of that union which is betwixt the members of the mystical body;
an Ordinance of God instituted (as for other ends, so) for the confirming and increasing of that Union which is betwixt the members of the mystical body;
Surely it cannot but be conceived, that the unhappy intermission of the administration of this Ordinance, hath been not a little accessary to the increasing and heightning of our heart-divisions. Through the mercy of God we hope you shall have it now again reached forth to you, in a more constant and comfortable way, then formerly.
Surely it cannot but be conceived, that the unhappy intermission of the administration of this Ordinance, hath been not a little accessary to the increasing and heightening of our Heart-divisions. Through the mercy of God we hope you shall have it now again reached forth to you, in a more constant and comfortable Way, then formerly.
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You therefore who are living members of the mystical body, who finde your hearts already in measure united unto Christ by faith, and to the Saints by love, do you with care and conscience attend hereupon, that by this means this your union may be confirmed and encreased, that you may be perfectly joyned together. 7. Take but one more.
You Therefore who Are living members of the mystical body, who find your hearts already in measure united unto christ by faith, and to the Saints by love, do you with care and conscience attend hereupon, that by this means this your Union may be confirmed and increased, that you may be perfectly joined together. 7. Take but one more.
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Would we be of one minde, of me heart, labor to be of the same judgement. Surely there is a great sympathy betwixt the head and the heart. As the one is affected, so will the other be.
Would we be of one mind, of me heart, labour to be of the same judgement. Surely there is a great Sympathy betwixt the head and the heart. As the one is affected, so will the other be.
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For my own part, I must professe, I cannot but wonder that men, and some intelligent men, should be so taken with their own dreams, as to fancy not onely •possibility, but a fair probability of a holy concord and agreement amongst Christians in the midst of the greatest diversity of opinions. The Prophet Amos puts the Question, Can two walk together except they be agreed? And if not two,
For my own part, I must profess, I cannot but wonder that men, and Some intelligent men, should be so taken with their own dreams, as to fancy not only •possibility, but a fair probability of a holy concord and agreement among Christians in the midst of the greatest diversity of opinions. The Prophet Amos puts the Question, Can two walk together except they be agreed? And if not two,
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What bitter contentions have ever in all ages attended upon these differences in Religion? For instance, I might bring in the Jews and the Samaritans; the Arrians and the Orthodox Christians; Papists and Protestants; Lutherans and Calvinists. Remonstrants, Contra-Remonstrants:
What bitter contentions have ever in all ages attended upon these differences in Religion? For instance, I might bring in the jews and the Samaritans; the Arians and the Orthodox Christians; Papists and Protestants; Lutherans and Calvinists. Remonstrants, Contra-remonstrants:
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Not to speak here of those many other Sects in the Kingdom, many of which with little lesse then a mortal hatred do prosecute each others way, if not persons, to the not onely present breach and interruption,
Not to speak Here of those many other Sects in the Kingdom, many of which with little less then a Mortal hatred do prosecute each Others Way, if not Persons, to the not only present breach and interruption,
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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.
And if a bore 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.
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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 Passingbell to the Churches peace and glory,
For my own part, should this be once yielded (which I hope their eyes shall First fail who look for it) I should look upon it as the Passingbell to the Churches peace and glory,
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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.
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 politic principle for the according of his Corinthians, to indulge every of them their several opinions and Ways. No, this he knew well enough was the high Way to confusion.
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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.
This we Are sure in a true Church is not only 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 bosom.
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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!
some differences there were about Order, Government, Discipline, Ceremonies, but for Substantials, matters of Faith, they were agreed, witness the sweet harmony of their confessions. And O that there were but the like concord and agreement to be found among us At this day!
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.
All of us implore the help of the great physician, 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.
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;
In other things, if we be otherwise minded, differing from our Brothers 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;
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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:
rather somthering our private opinions in our own breasts, then to suffer them to break forth to Set the Church on fire, to the disturbance and breach of the public peace, which ought to be more dear to us then many of the children of our own brains:
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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 thus I have with as much brevity as I could, dispatched also this latter branch of this Apostolical Charge. Concerning which I shall now only pray, that God by his Spirit, which is the Spirit of peace and unity, would imprint it upon your hearts,
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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.
3. The Adjuration. Eos per Nome Christ adjurat ut quantum ipsum amant Tantum studcant Concordiae. calvin ad loc. The name of jesus, what. Estius Come ad loc.
NONLATINALPHABET. Are•. 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. NONLATINALPHABET Scapula ex Xenop. & Plat.
. Are•. ad loc. Quod secundo loco He placed, Order primum est: ut scilicet caveamus Dissidia, calvin ad loc. The Dehortation. Schism, the word expounded. Schisma est propriè corporis solidi Section qualis in lignorum fissura, Aretius Problem. de Schism. Scapula ex Xenop. & Plat.
Heresie and Schism how distinguished. Schisma est congregationis dissidiū ex diversitate sententiarum. Haeresis verò Schisma inveteratū. 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,
Heresy and Schism how distinguished. Schisma est congregationis dissidiū ex diversitate sententiarum. Heresy verò Schisma inveteratū. August. contra Crescon. Grammar. Inter Heresy & Schisma hoc Interest arbitramur, quod Heresy perversum dogma habet, Schisma ab Ecclesiâ separate. Hieron. in Epistle ad Galatians Aquinas 22. q. 39. calvin Institutio lib. 4. c. 2. s. 5. The Schisms in the Text, chiefly Divisions in practice, which Are either Without Separation,
Or with Separation. Quia autem haec scissio maximè perficitur & apparet in debitâ communioue Ecclesiastica 〈 ◊ 〉 recusandā, idcircò illa separatio per appropriationem singular•m recte vocatur Schisma. Ames. Cas. Consc. de Schismate.
Or with Separation. Quia autem haec scissio maximè perficitur & Appears in debitâ communioue Ecclesiastica 〈 ◊ 〉 recusandan, idcircò illa Separation per appropriationem singular•m recte vocatur Schisma. Ames. Case. Conscience the Schism.
Separation Partial, or Total. The latter most properly a Schism. Separation from the Church-Catholike, Don••ism. From a particular Church, Separatism. Which is either Negative,
Separation Partial, or Total. The latter most properly a Schism. Separation from the Church-catholic, Don••ism. From a particular Church, Separatism. Which is either Negative,
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The highest kinde of Schism. Altare adversus altare erexit. August. de Donato lib. contra Crescon. Gram. Hoc est quod Schisma Autonomasticôs dicitur & NONLATINALPHABET. Cham. ubi suprà.
The highest kind of Schism. Altar Adversus altar erexit. August. de Donato lib. contra Crescon. Gram. Hoc est quod Schisma Autonomasticôs dicitur &. Cham. ubi suprà.
Ames, C•• Consc. de Schismat. Sunt quidi peccatum Schismatis ad aeque•t peccato ▪ H••re••s, sunt qui illud adhuc pra ist• exaggerent, Musc. loc. Com. de Schism. Sacr•legium Schismatis vestr• defen••r• non v••c•is, Aug ▪ contra 〈 ◊ 〉 lib. 2. exp. •.
Ames, C•• Conscience the Schismat. Sunt quidi peccatum Schisms ad aeque•t Peccato ▪ H••re••s, sunt qui illud Adhoc pra ist• exaggerent, Music loc. Come de Schism. Sacr•legium Schisms vestr• defen••r• non v••c•is, Aug ▪ contra 〈 ◊ 〉 lib. 2. Exp. •.
Ad•ò divisi crant, •t invicèm communicare sacram caenam non dig•arētur. Singulae factiones id agebant ut alia aliam praeverteret. Paulini, verbi gratiâ, primi venientes suam caenam celebrabant, non expectatis Petrinis, Apollime is, &c.
Ad•ò divisi Grant, •t invicèm communicare Sacrament caenam non dig•arētur. Singular factiones id agebant ut Alias aliam praeverteret. Paulini, verbi gratiâ, Primi venientes suam caenam celebrabant, non expectatis Petrinis, Apollime is, etc.
5. Endangering it. Hoc consensu stat & subnixa est salus Ecclesiae, Calvin in Text. Corpus Organicum non potest dissecari quin pariter & totum & partes inter•ant. P. Mart. in Text. Schism dangerous to the person ingaged in it, being the way to Heresie.
5. Endangering it. Hoc consensu stat & subnixa est salus Ecclesiae, calvin in Text. Corpus Organic non potest dissecari quin pariter & totum & parts inter•ant. P. Mart. in Text. Schism dangerous to the person engaged in it, being the Way to Heresy.
Schisma viam facit ad Haeresin & separationem à Christo. Ames. Cas. Consc. de Schism. Nullum Schisma non sibi aliquam confingit Haeresin, ut rectè ab E•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.
Schisma viam facit ad Heresy & separationem à Christ. Ames. Case. Conscience the Schism. Nullum Schisma non sibi aliquam confingit Heresy, ut rectè ab E•clesiâ recessisse Videatur, Hieron. Come in Tit. Sicut amissio Charitatis est via ad amittendam fidem, ità etiam Schisma est via ad Heresy. Aquinas 22. q. 39. and 3.
Qu. 3. Whether this separation be voluntary. Schismatici pr•rie dieun•ur, qui propriâ s•ionte separant, Aquin. Suit. 22. qu. 39. Conclus. 1. Here i, no coaction.
Qu. 3. Whither this separation be voluntary. Schismatics pr•rie dieun•ur, qui propriâ s•ionte separant, Aquinas Suit. 22. queen. 39. Conclusion. 1. Here i, no coaction.
Nimia jam Episcoporum Christian•. rum in ipsum gregem Dei insolentia, & in vivendi more & genere superbia, lux••, etiam, 〈 ◊ 〉 opes & lanticia, quibus vir ille, & merito quidem (ut Epiphan. scribit,) offensus saepe eos coram acerbe increpavit. Dinaeus de Heres. ex Angust. & Epist. Propter hominum vitia coetum orthedoxa Ecclesiae descrunt Andaei, (vel Audiani,) (quod Donatistarum erroris fu•• postea seminarium,) sc. propter foenora Christianorum, & concubinatus coelibu••. Danaeus ibid. & vid. Simpson de Haeret. et Theodor.
nimia jam Bishops Christian•. rum in ipsum gregem Dei insolentia, & in vivendi more & genere superbia, lux••, etiam, 〈 ◊ 〉 opes & lanticia, quibus vir Isle, & merito quidem (ut Epiphanius. Scribit,) offensus saepe eos coram acerbe increpavit. Dinaeus de Heres. ex Angust. & Epistle Propter hominum Vices Coetum orthedoxa Ecclesiae descrunt Andaei, (vel Audiani,) (quod Donatistarum Error fu•• postea Seminary,) sc. propter foenora Christians, & concubinatus coelibu••. Danaeus Ibid. & vid. Simpson de Heretic et Theodorus.
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Cùm omnia sceleribus plena sint inter nos, promiscuè ei••am ad. mitti omnes ad Coenam sine graviori vel censurâ vel disciplinâ, &c. Arct. Problem. de Anabapt. •. de Schismat.
Cùm omnia sceleribus plena sint inter nos, promiscuè ei••am ad. mitti omnes ad Coenam sine graviori vel censurâ vel disciplinâ, etc. Arct. Problem. de Anabaptist. •. de Schismat.
Sec•ssio totalis cum absoluta renuntiatione out rejectione omnis communionis, non potest licitè adbiberi erga Ecclesiam veram: sed partialis tantùm, quatenus communionon potest exerceri sine peccato, Ames. cas. de S••his•n.
Sec•ssio totalis cum Absoluta renuntiatione out rejection omnis Communion, non potest licitè adbiberi Erga Church Veram: sed partialis tantùm, quatenus communionon potest exerceri sine Peccato, Ames. case. de S••his•n.
What meant by eating: Not religious, but civil cōmunion. Commisc•ri, est familiariter versari cum aliquo, & e•us Consuetudine implicari, Calv. ad loc.
What meant by eating: Not religious, but civil communion. Commisc•ri, est familiariter versari cum Aliquo, & e•us Consuetudine implicari, Calvin ad loc.
Tertim abusus erat luxus, quod epulando us { que } ad e•rietatem p•tarent. Ille vero (inquit) est ebrius. Non a•cipi• haec quasi •yperbolice dicta, sed quod vere sic profanarint sacrum Ch•sti ordinent Corinthii. Pareus ad l•c. G•la plus. se is indulgebant. Estiu•ad loc.
Tertim Abusus erat luxus, quod epulando us { que } ad e•rietatem p•tarent. Isle vero (inquit) est ebrius. Non a•cipi• haec quasi •yperbolice dicta, sed quod vere sic profanarint sacrum Ch•sti ordinent Corinthians. Pareus ad l•c. G•la plus. se is indulgebant. Estiu•ad loc.
Dubium esse possit an hoc genus convi•• pre•esserit apud Corinthios, aut consecutum sit sacra mysteria. Chrysostomus aperte dicit consecutum fuisse, quod videtur moribus veterum fuisse cōsonum, quia jejuni sumebant; teste Tertullian•, & Hieronymo. P. Mart. Com. in 1. Cor 11. 21.
Dubium esse possit an hoc genus convi•• pre•esserit apud Corinthians, Or consecutum sit sacra Mysteries. Chrysostom aperte dicit consecutum Fuisse, quod videtur moribus veterum Fuisse cōsonum, quia jejuni sumebant; teste Tertullian•, & Hieronymo. P. Mart. Come in 1. Cor 11. 21.
Si error est tolerabilis, non oportet fieri secessionem. Chamer. de Schism. Etiàm secessio fit temerè cùm fit ob morum corruptelas. Cujus rei baec ratio est, quod ubi cunque viget puritas doctrinae, Deum in eo caetu necesse est habere Ecclesiam tametsi obrutam penè multitudine scaudalorum, Ch•mer. ibid. 1. As that which the Brown•st•s had. 2. As to wish down Shism.
Si error est tolerabilis, non oportet fieri secessionem. Chamber. de Schism. Etiàm Secessio fit temerè cùm fit ob morum corruptelas. Cujus rei baec ratio est, quod ubi cunque Viget puritas Doctrine, God in eo caetu Necessary est habere Church Tametsi obrutam penè multitudine scaudalorum, Ch•mer. Ibid. 1. As that which the Brown•st•s had. 2. As to wish down Schism.
2. Accessories to this evil. Nec pro •is 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.
2. Accessories to this evil. Nec Pro •is Aliquid promulgasse quis Invenitur, nisi Apostata Iulianus, cui pax & unitas Christian Nimium displicebat. August. contra Parmen. lib. 1. Iulianus Apostata Donatistis Basilieas Restituit. Marg. 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.
Ex praecepto Apostles quantùm fieri potest, cum illis Loqui debemus, Eum quibus Believe videri volumus. Pareus and Text. Qui novas phrases, terminos, defivitiones rerum excogitant, plerun que etiam nova dogmata moliuntur, etc. Pareus Ibid. Disagreeing in words engendereth dissension of mind, whereof Proceedeth repugnancy of judgement, which is the mother of Schism and Heresy, Geneva Annot in Text.
The word [ NONLATINALPHABET ] explained. The proper signification of the word. NONLATINALPHABET significat ità aptè & congruenter aliquid componere & coagmentare, ut partes inter se & cum toto congruant, Corn. a Lapid. NONLATINALPHABET, 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. • loc. Perfect union desirable in a Church.
The word [ ] explained. The proper signification of the word. significat ità aptè & congruenter Aliquid componere & coagmentare, ut parts inter se & cum toto congruant, Corn. a Lapid., 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 coherent. Cato. • loc. Perfect Union desirable in a Church.
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.
1. None wanting. Ecclesia per Ministerium habet Organic quendam Statum, quoniam Apt jam redditur ad omnes Illas operationes exercendas Quae pertinent ad bonum totius. Ames Medul.
