The Remedy of Schism

Reader, thou must be entreated, for the prevention of my censure, e're thou read, to correct these following errata, which, at the first view pervert the sense.

Pag. 17. lin. 7. for his, read this. & l. 28. ib. for appellatur, r. appelletur, p. 20. l. 20. & 22. for heresy, r. hearsay. & l. ib. 13. for zealous, r jealous p. 22. l. 21. for clean, r. clear. p. 23. l. 13. for, for, r. how. p. 24. l. 18. r. Bezaleel. & l. 37. ib. for last, r. least. p. 25. l. 14. for haerescit, r. haerebit. p. 31. l. 11. for earnest, r. Harvest. p. 36 l. 22. for true love Christian, r. true Christian love. p. 46. l. 31. for sew, r. sow.

THE REMEDIE of SCHISME.

I Need not make Apology (Right Honorable, and Beloved) for this choice of Scripture now; when as the practice of too many seems not more to be a Comment on it, than, (which all good hearts may bleed to meditate) after a sort, indeed, an invitation to it: that expression of our Savior, on another, being alas! too true, on this occasion; 〈 in non-Latin alphabet 〉 , this day, is this Scripture fulfilled in our ears: as if that first enmity sown by the old serpent, (known to the vulgar by his [cloven] foot) betwixt the two seeds; spawned in the infancy of the Creation, and nonage of the Church; ran still, as tainted blood, in the veins of succession, and strove, as Diotrephes, for an ambitious preeminence; even in this dotage of the world; which is not, sure, more full of the fancy, than of morosity, and waspish discords.

Lord! what unnatural jars are here? as once between the struggling Twins of Rebekah, in the same womb of one, and the same mother, the Church: we are brethren, I confess, one to the other; Fratres uterini, Brethren, from the womb, 〈 in non-Latin alphabet 〉 , having one Father, in heaven, and one mother, upon earth; (for, he who hath not the Church, for his Mother, on earth, hath not God, for his Father, in heaven, as S. Cyprian truly) and yet, (which is not more the misery, than the shame of Christians) how seems one estranged, in affection, from another, more than ever Jews, and Samaritans; of whom we read, in the Gospel, that they might not converse: as if that tender Spouse of God's own Son, characterized to us by her one-nes, Cant. 6.9. enblematized by that glorious Metropolis of Judea, Jerusalem, (a City, saith the Psalmist, built as one compacted, and at unity within itself) had now, like Tamar, teemed an issue; which, as Pharez, makes rude breaches through her sides: lo! in their Musique, naught but divisions, and, in those divisions, endless parts: Quae gens, quae regio tulit, tàm multa dictu gravia, perpessu aspera, quàm hodie nos? was once the just complaint of Lipsius; this is a sore grievance, and where is he, who can enough bewail it? Non enim partes solùm inter nos sunt, sed partium (ô patria, quae salus te servet?) novae partes; Our divisions being like to a Mathematical line, Semper divisibiles in semper divisibilia; or indeed, like to S. Paul's condemned Genealogies, or, King David's daily Troubles, endless, and innumerable: how much better were it for one Christian with another, to be, as is observed of Saul, and Jonathan; who were lovely, and pleasant in their lives, and in their death, they were not divided? They should not be, as that Angel, at the pool of Bethesda, who moved not, save only to [trouble] the waters; but rather, as those Armies of them above in heaven, Revel. 19.14. of whom S. John relates, that they followed the Word, upon white horses, clothed in fine linen, white, and clean; they followed, not on foot, saith Barradius, in a slow pace; but, on horse-back, in velocity, and swiftness; in fine [linen], to denote the clearness of their intentions, not in the [linsy-wolsy] of double mindedness; in [white], the emblem of Innocence; and in [clean] linen, without the spots of any secret, or close impurity; without the rents, and rags of Division: for, lo! as [Armies], they troop [together], as in one band; much like to that flock of sheep, whereto the teeth of the Spouse are resembled, Cant. 4.2. that came up from the washing [even shorn].

For this, its worth our notice, how our Savior (who was, in prophecy, forestiled the Prince of Peace ) chose that time, (being the eternal Word of God) to be made flesh, and to come into the world; when as the Emperor Augustus shut up the doors of Janus Temple, and swayed the Monarchy of the world, in tranquility, and peace. The 〈 in non-Latin alphabet 〉 , or, the burden of the Angels Caroll, at his birth, was, as well Peace on earth, as Glory to God in the highest, Luk. 2.14. The subject of his Sermons, afterwards, was rest, and peace to the weary, and troubled, Matth. 11.28. when he sent abroad his disciples to preach, he would not let them carry gold, nor silver, nor brass, nor scrip, along with them, Matth. 10.9. that they might not have, as S. Ambrose notes thereupon, matter of falling out in the way, no nor staves, verse the tenth, ut eriperet instrumentae ultionis, to deprive them (in case they should differ) of a means of revenge: it was the first branch of their Commission, into whatsoever house they entered, to say first, Peace be to this house, Luk. 10.5. Pax, quae praesentes sociat, absentes invitat, in the gloss of Chrysologus; Peace, which is the glue, or solder, to conjoin men present; Peace. which is the load stone, to draw men absent: in short, peace was that legacy, which he (as the map of the whole worldfull of his other favors) bequeathed, on his last Will, and Testament, to his dear disciples; saying, Peace I leave with you, my peace I give unto you, Joh. 14.27. After his Resurrection, finding them together, he came, and stood in the midst amongst them, and said, Peace be unto you, Luk. 24.36. This was Christ's practice: And now, as S. Bernard excellently, Operae pretium est, ut, sicùt sumus haeredes nominis, ita simus & imitatores sanctitatis; Its very meet, that as we all inherit the name, so should we also imitate the sanctity of Christ, suitably unto that of Ignatius, 〈 in non-Latin alphabet 〉 , it is convenient, not only to be [called] but (that which alone can render us truly happy) to [be] Christians: and, as it was said of Hippocrates, and Sosander, (two, who were nearly related) whose professions corresponded not unto their Names; for, the one comprizing, in his Name, an horse, the other, a man; The first of these, Hippocrates, was a great Physician, and cured men; the second, Sosander, skilled better, to cure horses; which thing a third observing; for shame, sirs, said he, 〈 in non-Latin alphabet 〉 , either change your names, or alter your professions: For this, that good Emperor Theodosius finding one Demophilus, a Christian, and a Prelate, to be [contentious], told him plainly; Si tu pacem fugis, ego te ab Ecclesiâ fugere mando; If thou fly peace, I will make thee fly the Church: Our Apostle here, verse the sixteenth of this Chapter, well assured him, that, if any man did seem [ contentious], the Church of God [had] not, surely, [ought not] to have any such Custom; and good reason, for if the thorns of strife be suffered to grow up once among them; no marvel, if all thriving, by the means of grace, be choked in them.

And indeed, the main scope of S. Paul, in this text, is conceived to be, an acquainting the Corinthians of the cause of their non proficiency by the means of grace; and what the Reason was, that, when they came together, in the Church, to partake the Supper of the Lord; yet they were still the worse, for that holy, and salutiferous banquet, ver. 17. Now, the [cause], and withal, the [sign] of that miscarriage, were those, intestine discords, and those ill-hearing divisions, that' as some broken ulcers, or the running issues of an impostumated body, he had heard to be both raised up, and too much fomented among them, ver. 18. And the special inducement, that led the Apostle, and father of their faith unto a likelihood, that his credulity of that report was not wholly uncharitable was founded upon something [greater], that, of necessity, [must] be in the Church; and that was heresy: For, if heresies, which are the [greater] evil, [must] be; then schisms, and divisions [may] be; but heresies [must] be; probable it was therefore also, that divisions might be; For, so we read, First. of all, When ye come together in the Church, I hear that there are divisions among you, and I partly believe it; For, there must be also heresies among you, &c. And thus, as in a Landskip, ye have seen both the aim, and the 〈◊〉 of my Text; which by the key of Analyticall reason, may be unlocked, and opened into a gallery, which leadeth us into two most fair, and spacious rooms; plainly, it may be resolved into these two general parts.

• 1. An Imputation, verse. 18. That there were divisions among them.
• 2. The Ground, or Reason of that Imputation, because there must be heresies.

The former of these, however I need not divide, (for that the words be, in themselves, already full of divisions) yet, for order sake, I herein observe these part culars.

• 1. The Crime itself imputed, There were divisions.
• 2. The place, where, or, the Company among whom they arose; in the Church, and, among you.
• 3. The mean of Information, by which S. Paul came to know it, Hearesay.
• 4. The Measure of his Credulity, upon that Hearsay, He partly believed it.

In the latter, we have

• 1. The nature of heresies, what they are.
• 2. The necessity of heresies, how they must be.
• 3. The place of heresies, where they arise.
• 4. The use, or end of heresies, why they are permitted in the Church of God.

These are the parts; in which, as in a piece of Arras displayed, I have shown you the several pictures folded up in this Scripture: which, (were it happily in a skilfuller hand) might yet be branchit out farther, and embroidered into more variety, as some rich piece of Tyssue, wrought full of Demonstrations: But, even thus we see, how this little cloud of words, which in the first view, was but as that seen by Elijah's servant, to be spanned by an hand, is now wombd-out, as towere, and swollen into suller bottles; ready, (as King Davia's plentiful rain), to be distilled; and to drop down into the ears, and hearts of you (the Lord's inheritance) to refresh them: In sum, ye have seen the measures of my Sermon, and you Noble patience; deign to favor me with the one, whilst I am, by God's blessing, in the dispatch of the other; I shall be as compendious, as the majesty of the subject shall allow, in all: may the same hand, that gave this opportunity, add also a success to this business: For, first of all, when ye come together in the Church, I hear that there are divisions among you, &c.

The first of these particulars, the Crime imputed to these Corinth's charge, to wit, divisions; how gladly could I wish them all from being the too-just occasion of my present discourse; surely my desires are to have them sundered from all our practice, farther than the East is from the West; and that the two ends of a Diameter might as soon meet, or, the two poles be reconciled! But, since the shortness of Satan's kingdom hath made him double his malice, and more exasperated the children of disobedience, in whom he rules, unto dissensions; I shall be forced to say something of them; and that, Non exclamantis studio, sed dolentis affectu; Not, out of any desire I have, to declaim on the distempers of the Age, but rather to declare my zealous sorrow for them: though, were I as Jeremy, who is noted to have been 〈 in non-Latin alphabet 〉 , most full of passion; or, as S. Gregory Nazianzen saith of Isaiah, that he was 〈 in non-Latin alphabet 〉 , of a lofty, and a big expression; yea, if I should lay Pelion upon Ossa, and make even mountains of expressions; or, had more than Methuselah, even a breath like eternity; yet were I never able, to set forth this evil, and this crying sin of the times; either full, or loud, or long enough: however, I have resolved, with that poor widow, to cast in a little, though but a mite, or two.

And, as that woman in the Gospel, first lighted up her candle, ere she sought her groat; I shall, first, say somewhat of the name; and, after that, of the thing itself; according to that rule of the Stoique Epictetus, 〈 in non-Latin alphabet 〉 .

The word, 〈 in non-Latin alphabet 〉 , translated, in the Text, divisions, comes of a Greek original, derived 〈 in non-Latin alphabet 〉 , in the general notion thereof, signifying any rent, or disunion, or separation of things combined, and united together; so, Matth. 9.16. If a new piece be put into an old garment, 〈 in non-Latin alphabet 〉 . the schism; or the rent is made worse: Its from bodily things translated, metaphorically, to denote disunion of minds, and affections; so Isidore, Nomen Schismatis â scissurâ [animorum] est: and thus, in a latitude of sense, (according to the diversity of the contrary unions) it hath a various acception. There is consent, there is concord, there is peace; each differ from other: Consent we call unity in judgment; Concord, unity of will, and desire; Peace, quiet, and calm conversation, a life void of janglings, and free from tumults: There may be consent, without concord; there may be concord, without consent; there may be peace, without both; that is to say, men may agree in their opinion, and yet differ in their desires; they may dissent in opinion, and desires, and yet live in peace; S. Paul, and Barnabas; S. Austin, and Jerome, were of different judgments; yet brake not out into public, or any notorious violations of charity: This premised, schism sometimes denotes, at large, [any] disunion in judgment, or opinion, in will, or affections; but, more strictly, it signifieth separation from the [unity] of the Church of God, as Aquinas exactly; whether the disunion be inward, in mind, or affection; or outward, in external society, and communion: When the kingdom of Israel (which, under David, was one Politique, and civil Body) was, afterwards, parted, and divided, twixt Rehoboam, and Jeroboam; that was a civil Schism, a rent made in the Politique Body; when Jews, and Samaritans were so far dworced in affections, that they endured no commerce each with other; that was a schism grown, upon point of Religion: Again, there is, saith Peter Martyr, a double schism, Bonum, & malum; a warrantable, and lawful; a criminal, and a sinful separation: of the first sort was that of faithful Abraham, when he separated from the Idolatrous Astrologers of Chaldea; It is, when the unity, that is broken, is evil, then the division is good: on the other side, when the unity is good, the separation is evil: Its evil unity, that is in evil, and that criminal unity is forbidden; Simeon, and Levi, were brethren in iniquity; into their secret, let not my soul enter, saith good Jacob, Gen. 49.6. To the same purpose, King Solomon, Prov. 1.10. My son, if sinners entice thee, consent thou not; for, even briars and thorns will be twisting one in the other, and shall, at last be bound up together, in bundles, for the fire.

And indeed, saith a reverend Father of our Church; amongst men there are many unjust unities: there is Vnio Leonina, an union of compulsion, and terror; there is unio vulpina, a combination of craft, and cunning; there is unio Asinina, an union of simplicity, or silliness, when poor Ignaro's hang together; but only as creatures that follow in the drove, not knowing whither they are hurried: our Romanists boast much of their Unity, or consent in Doctrine; yield it to be as great, as may be; but whilst it is, by consequent, [ against] the Gospel, it is no note of the Church; even in hell is a kind of unity, Satan is not divided against himself: True union we call only that, which is only in God's truth, and for Truth's sake; otherwise, as S. Hilary saith, Per speciosum pacis nomen, in unitatem perfidiae subrepimus; it is not union of faith, but of perfidiousness, nor Christian communion, but Antichristian conspiracy, and conjuration: There was an union among the body of the ten Tribes, in the worship of Jeroboam's idolatrous Calves; They, who under Hezekiah, and Josiah, separated from that society, and joined with God's people, in the pure worship at Jerusalem; their separation was good, for the unity was evil: There was in the Church of Rome, (after that Bethel, by a filthy degenerating, became a Bethaven) an unity, or conspiracy rather, in damnable error: Luther, (whom yet Albertus Crantzius advised rather unto a praying [for] than to the hopes [of] a reformation) he, with his adherents, was by them condemned for schism, because they separated; howbeit their separation was holy, for the unity was evil: Now, on the other side, criminal schism is, when the unity is good, and in things good, commanded, or permitted; yea, though it be with evil men, warily understood: so our Savior himself, and his disciples, communicated with Scribes, and Pharisees, in the sacrifices, and other services of the Temple, the [things] themselves were good, and commanded; though some of the [persons] evil, that used them: hence that Maxim, in Theology, Bonitas Ministri non est de essentiâ Sacramenti, sed de convenientiâ, as Raynerius hath it; the goodness, in these holy things, dependeth on the virtue of God's own immediate institution, and his divine ordination; not, on the dignity of the person, whosoever administers them; though indeed, the piety, and devotion of the Minister be a great [convenience] to the ordinance itself; for, we read how, (through the misprision of the vulgar) for the lewd conversation of Eli's sons, the very sacrifice itself began to be abhorred: and yet, the spot of an impure hand cannot discolour the beauty of God's mysteries; no more, saith S. Gregory Nazianzen, than the image of an Emperor, cut with art, in a signet, whether of gold, or iron, can, by its impression, alter the matter, or the nature of the wax, upon which its stamped.

There is, in the Church of Rome, retained truth, in sundry Articles of faith, as, of the Trinity, of the Incarnation, &c. Its no heresy, to conform in judgment, no not with those very Antichristians, where they consent in truth: In the Church of England, we have (God be blessed) purity of sound doctrine, and of the worship of God; what, if some unsound for their particular persons, communicate with us herein? shall we, as Brownifts, separate? we may be present with them, after that rule of S. Prosper, Spe correctionis, non consensu malignitatis; in hope to amend them, out of the love of compassion; not to allow their malignity, by an erroneous approbation: Hold faith with the worst heretic, where his faith is sound; not indeed, I confess, for the sake of the heretic, but merely for the love of the faith: hold worship with the worst Idolater, where (for that Act) the worship is pure; Communion in word, in Sacraments, in Prayers, with worst men; for, herein the unity is good, the things themselves being allowed, and commanded by God; therefore the schism, or the separation were evil: Even Rome, is a Church still, saith Calvin, but a beastly Harlot, intoxicated, and grown mad with fornications; we forsake her not, in what constitutes a Church, (namely, the Word, and Sacraments) but in her filthy errors, and corruptions: Let her leave her whoring with strange flesh, and with strange gods; (for, whilst she followeth such lying vanities, she forsaketh her own mercy) and then [so far] as she keeps close to Christ, and to that first, ancient, and pure faith, (so famous, in S. Paul's days, that it was mounted on the wings of honor, and carried throughout the world) so far, we shall not refuse to give her an hand of fellowship; But, till then, the danger of familiarity may be less, in a Pest-house: For, ever since the fountains of pure waters failed upon the seven hills; 〈 in non-Latin alphabet 〉 , as the Poet hath it, this grape is grown to a dry raisin; yea, she hath pitched her Tents, in Campo Martio, and turned Religion into quarrel; and, much like to those Galli senones, of old, whom Florus writes of, to be so full of cruelty, Vt plane nati ad hominum interitum, & urbium stragem videantur; that they seem to have been born for destruction, not of Cities only, but of souls. Wherefore, come out of this whorish Babylon, my people, saith the Lord, separate, lest, by partaking in her sins, ye share also in her plagues; for it is become the very sink of filthiness.

To shut up this point; we must remember, that what is thus spoken, for matter of faith, and doctrine, holds also (rightly understood) for outward Rites, and Ceremonies of order, and decency, in the Church of God: In those rites, that are not simply unlawful, there is a lawful unity; there may be, yea, there is, oft times an unlawful separation; so the Schoolmen define, Schism to be, [ illicitus ] discessus, an [unlawful] departure from the unity of the Church: If any abuse a Rite, (indifferent in itself, and innocent) with a superstitious, or perhaps idolatrous intention, [that] is their foul sin: May not another use the [same] indifferent things, for decency, and order-sake only; if that he do not use them [so], as those sinners did? We may do [ eadem ], but not [ità]; Turpis est omnis pars, quae universo non congruit suo, as S. Austin expressly.

And indeed, the very proper, adequate, and full object, about which Shcisme is conversant, is, critically, matter of rite, & circumstance; as both Fathers, Schoolmen, and the most judicious Moderns, (with whom I have consulted herein) jointly accord; schism, in this verse, differing from heresy, in the next; in this; viz. schism, is a breach of unity, in point of discipline, and of the external worship of God; heresy, is a corruption, through new, and false opinions, (as may appear hereafter) of the sincerity of faith, and of sound doctrine.

Lastly, for the close of this part, and the clear explication of the Text; we must distinguish Schism, thus explained, into its kinds, or degrees: The one is inchoate only, or partiaty, the other, pertinacious and consummate: The first is, when the division stays in judgment, or affection alone, proceeding not so far, as actual separation; or, if so, its from private, and friendly familiarity only; not complete, or obstinate disunion from the public communion in the worship of God: And of this partiary nature was the schism, now charged by S. Paul, upon these Corinthians, in the Text; and this too, to be meant, not of the whole Body of the Church of Corinth, at large; (for [that] he commended highly, for conforming unto his ordinances delivered unto them, verse. 2.) but, as Calvin, Cornelius â lapide, and other judicious affirm,) of some particular stragglers, justly to be reproved.

And thus far, of the explication of the nature of Schism, the crime imputed by the Apostle, on this Church of Corinth: First of all, when ye come together in the Church, I hear that there are [divisions] among you.

The next particular is the place, where, or, if you will, the company, among whom, these schisms, and divisions arose; and that was, In the Church; 〈 in non-Latin alphabet 〉 , When ye come together in the Church.

Divines, of several judgments, give us a several interpetation of this passage: Beza, and those of his way, will have it meant, de sacro conventu; or, as some others, to the same effect, express it, De Caetu fidelium, only of the company of the faithful, who make up the mystical Church of Christ; understanding the words, not of the [place], but of the [persons], who, as those 〈 in non-Latin alphabet 〉 , as S. Peter calls them, as living stones build up the spiritual house of God; Christ himself being the chief stone of the corner: And, in this sense alone, the now renowned Pastor, and Reader of Divinity, in Geneva, Fredericus Spanhemius, (he, who, though only as a looker on, and as it were aloof, blesseth God for those eminent graces, that have, in all ages, since the Gospel, shined in the eximious Bishops of this Church) he, I say, if we may take it upon trust, will have the word [ Church], to be no otherwise meant, in the New Testament.

But yet, Theophylact, and all Greek Writers, generally expound it, in this Text, of the material place of meeting; where the Saints of Corinth usually assembled together, for receiving of the Sacrament, and other sacred, and religious performances.

If we take it, in this latter sense; as indeed S. Paul, by ver. 20. seemeth to interpret it; saying, (with the very same relations) When ye come together, 〈 in non-Latin alphabet 〉 , which both, in Act. 2.1. and here, is, by the Genevians themselves, rendered, in their own Bible, by [into one, and the same [ place]: and ver. 22. taking the abuse of the [Church], by their 〈 in non-Latin alphabet 〉 , or banquets, (though of love); he seemeth to contra-distinguish it unto their own houses of habitation; which were much more meet for feasting, and entertainment, than the Church, a place consecrate, and set apart for only sacred, and divine refreshments; whereof that of eating the Lord's Supper was a principal: Thus if we interpret it, of the place, we may note; [Obs.] That, in the very infancy of the Christian Church, God's people had places of solemn meeting, for the joint-discharge of their devotions: in Hebr. 10.25. this same Apostle excites them, to a frequentation of their 〈 in non-Latin alphabet 〉 , or assembling of themselves together, by which Estius himself confesseth, the Greek Expositors to have relation to some places of God's worship, where these Saints should meet, and come together.

I know its quaered among the learned, whether, till the days of Constantine the great, namely, about 300. years from Christ, the Christians had any Churches built up, or not? That which gave hint to the dubitation, is that known objection of Heathens, against those Christians, who labored to convert them, extant in Minutius Felix, and other Ancients; Non habetis Templa, non Altaria; They had no temples, wherein to worship that God invisible, whom, they said, they served? For answer, its most certain; that, in the Apostles days, besides the Temple of Jerusalem; (which stood, till Titus, and Vespasian, the Roman Emperors, surprised, and wasted it, nigh 40. years from Christ, as Josephus calculates); open, garnished Churches they had none; because the very name of Christianity was so odious to the Emperors of those days, and (to use the language of that time,) that [Sect] so everywhere spoken against, Act. 28.22. that, instead of being (as they should have been) nursing Fathers unto the Church, they proved rather, as Wolves, to fright, yea, to dilaniate, and tear in pieces the flock of Christ: Nero, he began the fray, and was, as Tertullian stiles him, Dedicator damnationis; unto him succeeded Domitian, and so the rest of those scarlet Tyrants, onwards, until the times of Dioclesian, and Maximian, who rid the Empire with more loose reigns, than some others of the sormer did; and with rowels of [longer] cruelty, as Eusebius, and Eutropius inform us, so spurred the sides, yea, gored the very bowels of it; that, except they meant to found a Church in blood, they could not build: But, when there were (as God was pleased to dart some gleames of ease through the blackest cloud of persecution) some Lucida intervalla opened; they re-attempted the same work: so Hospinian assures us, that, under Severus, Gordianus, Philippus, and Galienus, Churches began to be erected by Christians; (for what Ethniques called Templa, saith Pamelius, Christians styled 〈 in non-Latin alphabet 〉 ) but they were soon again demolished by Dioclesian: At length, that famous Christian Emperor, (with whose birth our Britain was ennobled), Constantine the great, as an Orient star arose; and he, not only as a Physician, to heal the wounds of the Saints themselves; but also, as a Repairer of the breaches, made, by foregoing Tyrants, in the places of their solemrie meeting. Not, but that they had [before], Conventicula, as Arnobius calls them, in quibus summus oratur Deus; they had 〈 in non-Latin alphabet 〉 , as Eusebius stiles them; that is, places of coming together, Oratories, and houses of worship, to perform the rites of their Religion in; But, all this time, those houses were more humble, than magnificent: Beauty being the badge of opulency, and ornament, of prosperity.

All which I have observed, on this occasion, to express, how welcome joint-devotion hath ever been unto the God we serve; The effectual, fervent prayer of a righteous man, though but one alone, availeth [much], Jam. 5.16. but, when two, or three, a [number] meet together, in one place of worship, and those also [unanimiter] orantes, as S. Cyprian glosseth on it; praying in unity, and unanimity; variety of hearts, and voices making up one sweet consort, and harmony of devotion; lo! saith Aquinas, orationes ibi fiunt magis [exaudibiles], ex devotione orantium; The prayers become [more audible] in the ears of God, yea, it bringeth down the Lord from heaven, after a sort, into the very midst among them, Matth. 18.20.

We then, my brethren, enjoying more open freedom, and ampler beauty, (though indeed, as S. Bernard truly, inward holiness becometh best the house of [that] God, Qui non tàm politis marmoribus, quàm ornatis moribus delectatur, who is more delighted with the ornament of morality, than with the best polished corners of an outward Temple) we, I say, obtaining more liberty of access unto the places of God's public worship, which our primitive forefathers wanted: though their zeal to build up Churches, and to endow them too, out-ran ours, as Ahimaaz did Cushi, for they went by the way of the [ plain]; they being, like Jacob, under the Old Testament, [plain] men; unacquainted with the dark Meanders of cunning, and deceiveableness; oh let not us neglect the means of our so great salvation; nor forsake the assembling of ourselves together, in the places of God's holy worship, as the manner of some was, even in S. Paul's time, Hebr. 10.25.

And, when we do approach that place, where the Lord professeth, that, in a special manner, his honor dwelleth; let us say, as old Jacob did of Bethel, Quàm reverenda sunt haec loca! Gen. 28.17. surely, the Lord is in this place, and how dreadful is it? this is none other but the house of God, and this is the gate of heaven. Such holy meditations would make us all abhor that swinish heresy of the Fratricellians, who, as Turrecremata saith, asserted, Ecclesiam non plus valere ad orandum, quàm Porcorum stabulum; that a Church was of no more esteem, or value for devotion, than was a swinestie; an opinion best suiting to the devotion of the brutish Author: This meditation also would make our stomachs rise against that sacrilegious thought of all those cruel Edomites, that cry out nothing, but, Down with them, down with them, even to the ground: yea rather, we should, with that man, after God's own heart, be glad, and rejoice, when we go up to the house of the Lord; And, when we are there, to pray for grace, to the hearer of prayer, in that House of prayer, to serve God acceptably, with reverence, and godly fear: which service of so [great] a God, we shall then, indeed, make most acceptable; when, as Ignatius, in much zeal exhorted his Magnesians, 〈 in non-Latin alphabet 〉 , we do all jointly together, as one man; or, as Peter, and John to the Sepulcher, run [together] in unity, to the house of the Lord: our coming together, otherwise, into one place, may prove, like to that of these Corinthians, in the 17. verse of this Chapter, not for the better, but for the worse; namely, because there were [divisions] among them, even in the very [Church] itself; for so is the Text, First of all, when ye come together in the [Church], I hear that there are [divisions] among you.

And thus much hath been spoken of this [Church,] in the Text, as the Greek Expositors understand it, of the [place] of God's worship.

Now, if we interpret it, with other learned Divines, not, of the place; but, of the [person] even of the company of the faithful, called into the unity of one faith, by one Gospel, and one Spirit; and that, among his company, in this Church of God, (called, and sanctified, as these Corinth's were) there were Schisms, and Division, found; we may note; [Obs.] That particular Schisms, and Divisions may consist with a true, and solid Church of God: so we read, verse the second of this Chapter, that the main body of these Corinthians were applauded, for their conformity, unto the ordinances delivered unto them, by the Apostle, though some few, it seems, had, by some private janglings, raised up a faction among them: wherefore, we must conceive him, after his Christian charity, to angle out the offenders by themselves; and not to involve the whole, promiscuously, in the devouring drag net of a merciless censure: The more part (from which most usually ariseth the denomination) were still Saints; still, his beloved sons, 1 Cor. 4.14. still, Brethren, 2 Cor. 13.11. the Apostle had respect unto God's testimony, Act. 18.11. who assured him, that he had much people, in Corinth.

Know moreover, saith Peter Martyr judiciously, Non ob quamcunque maculam Christi Ecclesiam ità excidere, ut Dei non ampliùs appelletur; Every little blemish, in the face of a Church, cannot cut off a Church from being God's; no more, than a man molested by an ulcer, or a sore, doth cease, for [that] alone, to be a man: in S. Gregory Nazianzen days, their were 600 errors, in the Church; do these, any ways, derogate from the truth, and worth of Christian Religion? The Church, Cant. 6.10 is resembled to the Moon, which, ye know, when tis most radiant, and full of luster, shines but in a borrowed light; and still, some blots remain indelible therein, even incapable of any illumination; the costliest vesture may take a rent; which rent may be repaired, without the utter abjection of the garment even as someone tile, or more, misplaced, or shaken, or grown loose, in the house-top, must not forth with occasion the taking down of the whole roof, or contignation.

Neque vero 〈◊〉 est Ecclesia Dei, que infuscari labe aliquâ non possit, aut non interd • m egeat instanratione; as that Jewel of his time, (a Prelate of immortal memory) saith divinely: why are the Apostles, and their successors, styled Shepherds, and Watchmen, and Physicians if there are no sheep apt to straggle, and need recalling; if no wolf, to worrie the flock; no lamb, that aileth ought, or needs an healing; Believe it, my beloved Christians, the Church militant here below, on earth, shall never be without some wrinkles of imperfections, and spots of infirmity; till she becomes completely, 〈 in non-Latin alphabet 〉 , a glorious Church triumphant, above in heaven, Eph. 5.27. Coelum ipsum nulla serenitas tàm celatu purgut, ut hon alicujus nubeculae flocculo resignetur, as Tertullian elegantly; in the clearest serenity of the firmament, some specking cloud may be discovered; as that mole was, in the very face of Venus; or a foil nigh set to some precious Diamond.

Those Begardi, and Beguina, in Alemania, are justly, therefore, by Alphonsus â Castro, condemned, as idle dreamers, and Heretics, who asserted apossibility of an absolute perfection of Beatitude, atteinable, even in this life; whereas, indeed, faith the devout S. Austin, the best Christians perfection consists alone in this; to see, and to acknowledge his imperfection; or, in S. Bernard's expression, Indefessum proficiondi studium, & jugis c • n • tus ad perfectionem, perfectio reputatur; An unwearied desire of, and constant endeavor after perfection, is, interpretative, in God's esteem, perfection itself: And indeed, what Saint is he, who shall not be forced, often, to acknowledge; that, when he labors most to fasten his cogitations upon God, he findeth not his mind unsteadie; and to be, even as when we look upon a star (as one compates it) through an optique glass, with a palsy-shaking hand; its long, c're we can bring our minds, to have ken of him & to place our eyes upon him; and when we have come to that; how do our hands shake, and soon loose the sight again or, if ye will, it fareth with the mind, in this, as it doth with one, that windeth up an Instrument; that, as often the pegs slip between our fingers, whilst we are in winding of them up; so do our very best thoughts, whilst they are in raising up themselves, unto a contemplation of heaven.

Surely, men even the holiest, whilst they live [in] the flesh, have some contagion, [of] the flesh: sin, that body of death, as a Jebusite in Canaan, will not out, universally, of the coasts of our natures, till the death of the body: wherefore, that same 〈 in non-Latin alphabet 〉 , and that same 〈 in non-Latin alphabet 〉 , Impassibilitie, and, as S. Jerome renders it, impeccancie; were the Delilah's of that damned Heretic Pelagius, long since, justly exploded from all Christian, and modest cares: it is with the primest Saint upon earth, in respect of grace, and corruption, as with an instrument strung with two strings; the one made of the gut of a lamb; the other, of a woolf, fidibus lupi male obstrepunt agninae, saithwitty Cardan; the one makes an harsh jarring against the other.

Even those very Cedars of the Church received, once, a shock; Paul, and Barnabas, I mean, (whom yet the Lystrians, for the admirable graces so resplendent in them, thought to have been God's come down from heaven, in the similitude of men) even those great Apostles jarred; and had, sometime, most sharp [contentions] among themselves, Act. 15.39. yea, even S. Peter himself, that rock for his faith, was yet withstood, as worthy of blame, to the very face, by the same Apostle, Galat. 2.11. 〈…〉

Truly made king Solomon the comparison of the Church, Cant. 2.2. to a lilly among [thorns]; if she be a lilly, lovely to look upon, by the eyes of her mystical Husband Christ; yet, living, or seated among [thoms], she may be torn, and rent into a Schism: It was no wonder then, that here, among the very [Saints] in Corinth, (chiefly, when, as yet, but [weak] in faith, and [babes] in Christ, not totally uncarnalized, 1 Cor. 3.1, 2, 3.) there arose divisions.

And yet, those private Schisms, in a [few], could not dischurch the City of [all] the Saints; for howbeit, there were divisions among [some] of them; yet were they still, [for the main body of them] a dear, and solid Church of God. And thus much of the explication of my second particular; namely, the place, where; or, if ye will, the company, among whom, divisions did arise; even in, and among the [Church] of Corinth; For, so is the Text; First of all, when ye come together, in the [Church], I hear, that there are divisions among you.

Follows next the mean, whereby the Apostle came to know there were divisions among them; it was by Heresy, 〈 in non-Latin alphabet 〉 , I hear so: And withal, the measure of his credulity, upon that heresy; 〈 in non-Latin alphabet 〉 , I [partly] believe it: both of these I shall fold up, in a compendious discourse together; that I may hasten unto that, which is the life of a Sermon; the Application of this first General.

And first of the mean of his information, Hear say; [hear], there are divisions among you: We see here, how the Pilot, that now steered the Apostle unto this charge of Schism, upon Corinth, was an holy prudence, and discretion; he made not his own brain the mint, wherein to coin so high a taxation; nor his heart the shop, in which to forge it; but, he took it upon [report], and, as Estius well observes; lest they might surmise, he was some zealous Chameleon, to feed his credulity, only on the air of rumor, or of uncertain bruits, at large; he names the household of Chloe, 1 Cor. 1.11. a Christian, and a godly Matron, in the City, not more eximious for devotion, than fidelity; as if, what S. John advised of spirits, S. Paul observed in fames; he would not believe every report; but try them first, whether they were of truth, or not.

And when he had done thus; he would not neither be a sponge, to suck in all without a difference; and so to sponge with vinegar, and gall, or, to shoot out the arrows of bitter words, and of a virulent invective against them all; but lo! he carried a Chancery within his own breast, to mitigate the rigor of common hearsay, with equal candor, and favorable interpretations; 〈 in non-Latin alphabet 〉 , he did but partly believe it.

Which practice of the Apostle should be the mould for all moderate, and wise Christians, to cast the order of their own credulity (for matter of criminal imputation) in, to as that charity be not impeached.

The Rules are these.

[Rule 1] First, Charitable credulity is not grounded on surmises causeless, not is it suspicious in vain; 1 Cor. 13.5. Charity thinks not evil; 〈 in non-Latin alphabet 〉 , it deviseth not evil, is not the first projector, or contriver of it: unlike to those vindictive Enginers, Jer. 20.10. who, by an ungodly arietation, [devised] how to batter the reputation of the holy Prophet, and to lay the honor of his good name, in dust, and ruin; Report, say they, & we will report it; peradventure, he will be enticed and we (though by our very lies) may yet prevail against him; yea, take our full revenge upon him: Lord! what cruel murderers were these, thus to stab the holy Prophet absent? allowing him no life, without the death of his good name; in the mean time, never anatomizing, or opening their own ulcerous insides; or, asking with those soldiers, Luk. 3 14. And what shall [we] do? but, as those Grecians, in Soudas, who were wont to write, whether with ink, or blood, on a glass, and so to set it against the Moon, when 'twas at full and brightest; and so those spots, that were in the glass, they would make to be in the Moon; In like sort, do some envious persons, (such, as, in the expression of Theophrastus, labor of a 〈 in non-Latin alphabet 〉 , which the learned Casaubon renders by, Famigeratores, or, as Plantus, are goruli figuli ) they make those blurs, which passion, or discontent, (both of which, often, either utterly break the bars, or lift the door of reason off the hinges) occasion, to be in him, who is maligned; such are not much unlike that Theban Crates, in Laertius, who was nicknamed, 〈 in non-Latin alphabet 〉 a door-opener, because he used to rush into every other man's house, and there to find our faults; but like those hags, or fairies, (called Lamiae ) though they saw well abroad, and can ask, as S. Peter once did curiously about S. John, 21.21. And, what shall [this] man do? yet they put up their eyes in boxes, when they come at home; becoming like Calisto, in the Poet, who being metamorphosed, by Juno, into a Bear; yet could she never perceive, or see her own deformity: This makes so many prodigal, and lavish of their neighbors reputation, and to hang up their good names, as it were, in chains at their own doors: whereas, indeed, good name is, and ought to be as dear to all good men, as is the precious life itself; Qui fidens Conscientiae suae negligit famem suam, crudelis est, as S. Austin sweetly; He is, after a sort, an 〈 in non-Latin alphabet 〉 , as I may style him, à sui-Timon, a self-man-hater; who so far leaneth on the staff of his good conscience [within] him, that he neglects the bulwark of his good name [without] him: Propter nos, conscientia nostra sufficit nobis, propter vos, fama nostra non pollui, sed pollexe debet in vobis, saith the same Father; A clean conscience, indeed, may, as that costly spikenard of Mary Magdalene, Joh. 12.3. sill, with its fragrant odour, the whole house of the soul [within] doors; but, believe it, brethren, the good name is that, which, as King Solomon's ointment, Can. 1.3. (far more precious, than the gold of Ophir) is poured forth abroad, perfuming with its good savor, all such as are [without] us, or that wish us well: wherefore, our Apostle here, as, he endeavored to have 〈 in non-Latin alphabet 〉 , an inoffensive conscience toward [God], Act. 24 16. so withal, he studied to provide things honest, and of good report, before all [men] too, Rom. 12.17. and Phil. 4.8. And, for this cause, he would not [create] a scandal on the Church of Corinth; but entertained the noise of a schism in it, on a fair report; so is the Text, 〈 in non-Latin alphabet 〉 , I [hear], that there are divisions among you.

[Rule 2] A second Rule is this; that, as our credulity must be grounded on a creditable report, or fame; so, because relation, often, takes a blush of some particular interest, or affection from him, who makes it; the probability of the [thing] itself must next be heeded; so here, its [likely] that there should be schisms, for there [must] be heresies: Its a most satanical evil, maliciously to devise [impossible] things, that thou mightest accuse thy brother.

[Rule 3] To this there should be added [evidence], to evince what is reported, as here, ver. 20, 21. their schism [appeared] openly, through too great siding, and contempt of weaker brethren.

Fourthly, because, in never so manifest facts; there may be, notwithstanding, some circumstances of extenuation; its a safe way, still to hope the best, and rather to chuso, to believe too little, than too much, for, where too much charity hath, as Saul, slain its thousands; too little hath, as David, slain its ten thousands.

An exhortation, in this age of ours, (I had almost said also, in this Metropolis of ours) most opportune, and seasonable: For were it to be wished, that we could more tenderly, and with this Apostolical prudence, handle the reputation of our brethren; chiefly of [Ministers]; for, of all the horrible offenses, that boded ruin, and desolation to that City of God, Jerusalem; this one alone is mentioned, as the model, and the sum of all, (after which, destruction was inevitable) namely, the abusing, and the killing, and the stoning of God's Messengers, and of his Prophets, that were sent unto them, for to save their souls; when once those holy instruments of their conversion became contemptible, and an ungracious by word; behold! then, there was no more Remedy; Jerusalem's house is left unto her desolate, Matth. 23.37. compare 2 Chron. 36.16. but yet, with greater specialty, beware we, how we slander [whole] Churches, and the governors thereof, without distinction; S. Paul's aspersion was but only of some [few] particulars, in Corinth; the main [body] of them was still unblemished.

And yet, who sees not, now too many, (but, the best is, store of those many are but like to loose teeth, in a man's head, though troublesome, yet useless) how do they, by the purulent excreations of their corrupt lungs, (found upon their libellous, abusive, and irreligious pamphlets; by which, as that Fly, in the lable, upon the axle-tree; they fancy that they have raised up a mighty dust, and made a smother) odiously bespawle the beauteous face of our dear Mother, the Church of England; whose two breasts (the two blessed Testaments) she being far more uberous, and free of her duggs, (then was that Isis mammosa of the Egyptians) offer themselves, so freely, to be jointly sucked by us all.

What one point is there of her Doctrine, or of her Discipline, which she maintaineth; I say not, what this, or that particular man [inventeth] but, what she, herself, [maintaineth]; that hath not been confirmed, and besprinkled, & even enamelled with the very precious pearls of the blood of the blessed Saints, (our own dear Countrymen and Forefathers) as ever held up innocent hands to God?

Let not, oh let not that pearl of prejudice be [ever], in the eye of any your judgments, or mis-conceit; so that, rather for defect of will, then otherwise, ye cannot view the decency, and order which (as sweet, & goodly flowers, hung in the Chaplet of Reformation) do so much grace, and beautify a Church. S. Austin, I acknowledge, once complained, that the Church, in his days, was burdened by too many ceremonies; and therefore he, as an Evangelical Aholiab, or Bezaleel, thought meet, to lay [by] some what of that nimium, or [too-much] of what was offered, by the sons, to add unto the glory of the mother; and, in his sense, a statute of Mortmain might have been useful: But sure, he had no sacrilegious thought, at that time, then; nor I presume, any true son of the Church of God, at this day, now; under a pretense to cure a Timpany of superfluities, to cut off the flesh of the Churches maintenance: we have better, I trust, learned to know, and to fear too, that heavy, presaged doom of Solomon, Prov. 20.25. It is a [snare] to any man, to devour that which is holy Condemne not then a [whole] Church, for the error, or, perhaps, the superstitions of a [few]. But surely, it is too true; we are still too-credulous, on the worser part; and, whether of spite, or pride, or self-love, or all, or worse, (I cannot tell), by a sinful Chemistry, we labor to extract our own, out of the ruin of another's same: And bence come those uncharitable, and, most times, fond surmises, which make men gash deep wounds, on the [intentions], when to the outward [actions], as good, at last indifferent; their censures shall be forced to stoop, as the sheaves of Josephs brethren bowed to the sheaves of Joseph.

To end this point, let us all therefore consider, how precious a thing good name is; far more, than gold, or rubies, yea, or the costliest ointment, Eccles. 7.1. And if that be true (as 'tis most certain,) that Trespasses against [men,] receive their greatness, according to the [damage,] brought thereby unto them; sure it is, we sin more heinously, in abusing [fame,] than we can do possibly, by impeaching any other of their outward [goods;] for, after that old Rule, non dimittitur p • ccatum, nisi restituatur ablatum; its much more possible and facile, to [restore] letriments in [goods,] than blemishes brought to the [fame] of our brethren; yea or of a Church: 'Twas Machiavill's plot, audacter calumniare, & aliquid haerescit; and usually, they find (chiefly in great crimes) a wound, and dishonor, such as is never done away.

Wherefore, in all ill reports, offered to our ears, let us still place, near by our overhasty, and preproperous credulity, a temper of equal Candor and Charity: the brain is the coldest part in man, and is so placed, say Physicians, to allay the heat of the liver; which being the fountain of blood and spirits, would else set the whole body in a combustion; so should our moderation herein, by a Christian 〈 in non-Latin alphabet 〉 , allay our temerity; and like the water, observed by Anatomists, in the pericardium, cool the ebullitions about the heart; or even as the Crystalline Sphaere (by which some think, meant those waters [above] the firmament, Gen. 1.7) is placed next to the primum mobile, to allay the extremity of heat, raised by so violent a motion, as would without a temper, fire the Universe, and in a moment, wast the World into ashes: Casting (as I said but now) our practice in this, in the mould of the Divine Apostle; who, when tidings were brought him in of some Divisions in Corinth, would not suffer his belief to over-reach; he did but [partly] credit the report; 〈 in non-Latin alphabet 〉 so is the Text, I [hear,] that there are Divisions among you, and I [partly] believe it.

[Use.] And thus have I gone over all the four parts of this verse, which were as the several pictures hung about the first room; the door into which the key of my Division unlocked.

Now if I were as happy, as Solomon was, that I might have whatsoever I would ask; I would at this time beg this favor of God, viz. that every particular hearer, within this audience, this day, might thoroughly resolve in constancy, what the Israelites once did in a fit, upon an earnest admonition from Joshua, 1.16. All that is now by God commanded them they would do; and become as so many several, and Divine Proteûs, to Metamorphose these instructions into a zealous, and conscientious practice: And indeed, the very mention of my doubts herein, had need crave pardon of presumption from all [good] hearts; for [such,] (as Saint Austin courted some on another occasion) I have but shown them a mirror of what they are, and should but wast my breath, to instruct them further unto what they should be: All the oil, that I shall further pour into such blazing Lamps of piety, is only, in the expression of Saint Paul, to his Thessalonians, a petition; that they would increase more and more.

But, as there is no Pomegranate, wherein some grains are not rotten; so few assemblies where some are not, either, as the Apostles auditors at Jerusalem, Act. 2.13. Mockers; or as Saint Paul's hearers at Athens, Act. 17.18. that in a Stoicall or an Epicurean flout, esteem the Preacher but a Babbler; or as those that listened to our Savior's Sermons, to [catch] him in his discourse, Matth. 22.15. or at best, unfruitful in all holy practice; so it may be, some such may have borrowed a visor; and like those in the Prophet, Come hither and fit before the Lord as his people; whereas yet, their hearts are lodged (and it grives me to say it,) as those Philistines smitten before David, 1 Chron. 14.11. in Baal-perazim, even in the valley of Divisions.

What else meaneth this bleating of the sheep, and this lowing of the oxen in our ears? such a noise of dissensions in the Church, for which as of old, for the divisions of Reuben, there are great thoughts of heart: A theme better suiting with our tears, that we cannot reform them; than with our lips, to declaim against them: And woe is me for my mother, my bowels, my bowels! that what those did once in Babylon, in a strange Land; the quiet and peaceable sons of the Church, should now be occasioned to do at home in their own Land; even to hang up their harps upon the willows, when they remember thee ô Zion! For, whereas we are exhorted to keep the Unity of the Spirit, in the bond of peace, loe! as if with those Antitactae of old, we meant to contradict the Gospel; what is there almost but strife, and contention in the Church? witness the miserable distraction of the Christian World, in point of Religion; which for the sins of the multitude, (whose fierceness, notwithstanding, the Lord shall at length turn unto his own praise and glory.) Seemes to have received so wide wounds in the sides thereof, that none but Heavens Chirurgiry can cure: And indeed, it often so falls out, as the Cardinal Per • one advised the Pope of Rome in the case of the Venetian stir, about the Jesuits; (it was at that time, when he told his holiness plainly, that the State stood so;) and every day more and more may it be so still!) that he must now be forced to court the favor of Christian Princes; and not, as formerly Christian Princes sue to him; He told his holiness then, that Saepe providentiâ divinâ permittitur, ut etiàm [justae] causae vim patiantur, propter peccata populorum; By Divine providence, it was often permitted, that even [just] causes suffer much for the sins of the people.

O Religion, Religion! It is a word derived, saith Lactantius, à religando, from uniting, and knitting Christians together, in one indissoluble, and firm bond: but, behold! how distractions in religions are like to be, (without a seasonable prevention) the destruction of Religion; and Religion it self to be, in a manner, lost in the quarrels, and questions of Religion.

If, after substance, ye recount Religions, there have been in the World, from the first foundation thereof, (saith that incomparable Writer of the Ecclesiastical Polity) but only three.

First, Paganism, which lived in the blindness of corrupt, and depraved nature.

Secondly, Judaism embracing the Law, which reformed Heathenish impiety, and taught salvation to be expected through a Messiah, that should in due time, come into the World.

Thirdly, Christian belief, which yieldeth obedience to the Gospel of JESUS CHRIST, and acknowledgeth him alone, to be the Savior, whom God did promise.

But, if ye number Religions, after opinion; then we have five at least: 1. Jewish. 2. Turkish. 3. Greekish. 4. Popish. 5. Reformed. And Poland is the Pantheon of all Religions; and Amsterdam, the pattern of all Sects; and woe is me! that even [it] should now seem to be let loose on [us:] In attempting to speak of these; shall I smile with Democritus? or weep with Heraclitus? they are so ridiculous, and absurd on the one side; so lamentable, and tragical, on the other: But, what is to be thought, when about the persuasions in one, and the same Religion; we shall hear the mere language of Babel, when the tongues were divided and confounded? I am of Luther, saith one; I of Calvin saith a second; I of Arminius a third; I of Fraucis, I of Dominick, I of Jesus; and in this jangling, none almost for Christ: it faring with Religion, saith a Reverend Prelate, as it did with her, in Plutarch, who had many Suitours; when everyone could not have her to himself, they pulled her all in pieces, that so none might have her; for so many in Religion, Malunt nullam habere, quàm non suam: They had rather there should be none at all, than that their own should not take place; yea, in such bitterness of Spirit, are the sons of the same Church carried; that one in a manner, is become a curse, and execration to another; blowing the Trumpet of Sheba, in a mutual defiance, and saying: They have no part in God, nor in the inheritance of his Son CHRIST IRSUS; every man to his Tents, ô Israel.

Lord! my dear brethren, what can Religion, so divided against it self, portend, or bode, but overthrow, and ruin? 'Twas a rule in Matchiavel, Divide & impera: The mind of man is like the stone Tyrrhenus; that stone, solong as it is whole, like to the miraculous iron of Elisha, [ swimmeth;] but, being once broken, loe! as that lead of Moses, Exod. 15.10. it [ sinketh] in the mighty waters: what so near one, as two? and yet we must not go so far from one, as two: The whole World said Alexander, could not hold two Suns at once; nor surely, (with any happiness) one Church, [ divided] Religions; no nor a [ medley,] or a [mixture] of them at once.

To draw to a conclusion of this part, Saint Cyprian saith, that our Savior, Sacramento vestis, & signo, declaravit Ecclesiae unitaetem; By his Coat, that was without seam throughout, as by a sign declared; how his Church should be woven together in unity; not piecen • d up by that, which might be rent into the rags of Schism or Divisions: Yet see and consider, if this unseamed Coat of his, be not worse dealt withal; than the Prophet Abijah, the Shilonite, did with that new garment, wherewith Ierobeam had clad himself, 1 King. 11.30. Even rent into more than twelve pieces; as if the Body of the Lord CHRIST were no better, than the Body of that Harlot; which was chopped in pieces, flesh, and bones, and all, and cast into all the quarters of Israel, Judge. 19.29.

Least I grow tedious, all that I shall add, upon this point farther, shall be epitomized under these two heads.

First, An Apotreptique, or Dissuasive from Divisions.

Secondly, A Protreptique, or Perswasive unto Unity and Love.

For the first of these, though I might not [say,] but [thunder] with Saint Paul, who assureth us, that such as cause Divisions in the Church, they serve not the Lord JESUS, Rom. 16.17.18. And again, If any man love not the Lord JESUS CHRIST, let him be Anathema Maranatha, 1 Cor. 16.22. which shall hold likewise true of all such, as do not testify their love to CHRIST, by their unfeigned love of their brethren, his lively members; or as the same Apostle said of some contentious Galatians, I would they were even cut off that trouble us: though thus I might do; yet as Saint Paul to Philemon Verse 9. For loves sake, I rather beseech them; and withal, I shall be bold to tell them, that, where discords, and divisions have gone before as Esau; there ruins, and desolations have been wont to take them by the heel as Jacob: It hath been found true in experience, that these have laid more Countries to the dition of the Turk, than ever his bow, and his shield could have purchased: It was prudently observed by Cortugall, one of the Turkish Princes, in his oration persuasive to his Lord, to besiege Rhodes; Christianus occasus discordi • s intestinis corroboratur, The fall of Christendom is set forward, by civil disagrement: in the days of Mahomet the second, those polluted Saracens, (to speak in the expression of a late worthy of our Church) had gleaned out of Christendom, like scattered ears of corn, neglected by the owners, 200. Cities, 12. Kingdoms, and two Empires, what an earnest they have reaped since that time, (or rather, we reaped for them) who knoweth not? and yet, the Canker runneth on, fretting still, and eating further, because the whole neglects the parts, and seeketh not to preserve them: Besides, who is not moved, till his very bowels are kindled together within him, to hear what music our Romish Adversaries have, too-long, made themselves merry with in our discords? How long, Lord, holy and true? how long shall those superstitious Mass and Meritmongers, (who dare obtrude their menstruous merits to thy dreadful justice; and profane the purity and simplicity of thy sacred worship, by their garish vanities and Idolatry;) How long shall they triumph in our variance? O ye, that make a most unjust separation on the other side, be entreated, do not thus give advantage to the Adversary, by your causeless withdrawing of yourselves from the Society of your Christian brethren; who long for your uniformity, and joint-adoration of the one only true God; by the one, and only Mediator CHRIST JESUS; in one, and the same faith, once for all given to the Saints; in the use of one, and the same means of salvation; in the same Word, the same Sacraments, the same Ministry; in the unity of the same Spirit, that we might all grow up together in the same love, and charity; and meet together at last, in one, and the same Heaven: O cease to esteem us, (your fellow-brethren in the same CHRIST,) who are of the same household of faith with you; as Ahab did Elijah; or as the wavering, Galatians did Saint Paul, because he told them the truth, your [ Enomies:] nor, as Tacitus said of Segestes and Ariminius, the one, the father, the other, the Son in law: That which bound them together in love, whilst they were at concord, put them farther at variance, being once enemies: Let a stream sever it self from the Common fountain, that it may be counted a fountain it self, without dependence upon any other; what is this, but the next way, to make an end of it self, and to be utterly dried up?

Yea I beseech you, consider, when Noutrals, Atheists, and Profane Persons, and Papists, do hear of so many discordant, and contrary opinions in religion; doth it not harden them in their infidelity, avert them from the Church, and make them to sit down in the Chair of Scornors? for it is certain (as a great dispenser of learning observed, that Heresies and Schisms, are of all others the greatest scandals; yea more, than corruption of manners; for, as in the Natural body, a wound, or solution of continuity, is worst than a corrupt humor; so in the spiritual; so that nothing doth so much keep men out of the Church, and drive men out of the Church as breach of Unity: When Atheists looking on, shall view two Christians [striving] together, as: Moses saw those Israelites, Exod. 2.13. yea, so to bandy ignominious reproaches, each against the other, as if they were indeed but as a shepherd, and an Egyptian; whereof the one saith Joseph, was an. abomination to the other; or like to that brood of Cadmus, of which the Poet,

or as it is observed of those frighted Midianites, Judge. 7.21. whose mutual bowels became the sheath of each others sword: whereas indeed, each Christian professing one faith in one, and the same CHRIST, should rather be as those Israelites, going up to Gibeah, Judge. 20.11. knit together as one man: can a Pagan otherwise imagine, that the CHRIST, we all pretend to serve, is other, than what in truth the Lord abhors to be, even the Author of confusion? Loe! even briars, and thorns, the very Sons of Belial themselves, are twisted one within the other, in a kind of indissoluble combination, or bond of Unity: O my brethren, are there not storms, and tempests enow abroad; raised up by Gebal, and Ammon, and Amalek, even by the boisterous wild bores, and cruel adversaries, to make the ship of the Church to reel, and stagger, and to be driven upon the rocks; but the secret leaks of our own home-variances must thus, insensibly, sink her, e're we are aware? as if this ship were sailing in a Loumond-lake (such an one, as Maginus tells us, there is, in a part of Britain, ) in which, they say, the danger is then most formidable, when the winds are still: To be short, Let us consider, how bitter a word it was, that King David uttered of Joab, that, whereas the end of war was peace, he chose to shed the blood of war in peace, but, it cost him dear at last: Now there is a saying in the Psalms, that the Saints shall wash their seete, in the blood of the ungodly; to imply thus much, saith Lyra, that the righteous seeing the vengeance, executed upon the ungodly for those ungodly deeds, they have committed, shall dread the like offenses; least they tread also in the like steps of judgment: are Halcyon days esteemed happy? and peace, felicity? then, woe is me, to think, that any man, or people should wax weary of their happiness! is it not a very strange infatuation? Its an old word, Quos Deus perdere vult, priùs dementat.

But, I hasten to the other part, which is a protreptique, or persuasive unto love, and unity: and, what stronger argument can there be devised, to incline hereto; than this? that we, hereby, come most near unto the God, we serve, and are even in this regard, partakers of the Divine nature; though not, by communication of essence, yet by resemblance, and analogical assimilation, in that gracious quality: Hence was that Eulogy of Ephraim Syrus, 〈 in non-Latin alphabet 〉 . Happy is that man, who hath possession of love, for such an one carrieth God always with him, in his heart; for, ever so Saint John assures us, 1 John. 4.16. God is love, and he that dwelleth in love, dwelleth in God, and God in him: On the other side, saith Ignatius, 〈 in non-Latin alphabet 〉 . Where there is division of mind, and anger, and hatred, there God dwells not: Besides, only in love it is, that we [reciprocate] with God, of all other affections; if we fear God, he fears not us; if we obey God, he obeys not us; but, if we love God, he loveth us again; 1 John. 4.19. Love, saith the Apostle, it's the very bond of perfection; 〈 in non-Latin alphabet 〉 ; and who is able sufficiently to amplify the great things of the beauty of it? saith S. Clement, in his Epistle to these very Corith's; Since it alone conglutinates us to God, and makes us also, to wish well to men: Unity therefore is as another ordalium, to try the chastity of the Queen-Mother, the Church; and like a Gileaditish passage, at which the lisping Ephraimites are discovered in their Sibboleth; at which the faultring Christian will be detected: For this cause, when the bosom favorites of CHRIST rested in expectation of the holy Ghost promised, in a miraculous manifestation, to be sent down upon them, from heaven; they were 〈 in non-Latin alphabet 〉 , Act. 2.1. all together, in one place; and the same Spirit descended before that, upon our Savior himself, in the similitude of a dove; because it is the usual emblem of love, and therefore, they who separate, and break this bond of love, are styled sensual, by Saint Jude, verse 19. and without the Spirit.

Even the sacred Trinity it self is delighted with the same Unity, or One-nesse, 1 Joh. 5.7. these three are one; there is but, 〈 in non-Latin alphabet 〉 , one God, and Father of all, Ephes. 4.6. but, 〈 in non-Latin alphabet 〉 , one Mediator, between God, and Man, the Man CHRIST JESUS, 1 Tim. 2.5. There is but 〈 in non-Latin alphabet 〉 , one Spirit, 1 Cor. 12.11. All true-believing Christians are but 〈 in non-Latin alphabet 〉 , one body, 1. Cor. 10.17. yea, but as one man, in CHRIST JESUS, 〈 in non-Latin alphabet 〉 , Gal. 3.28.

Even Plato himself would have children, by no means, to be told those fictions of the Poets, touching the varience of the Heathen gods: In short, there is no stable assurance of any other grace, in soundness, severed from love: Faith indeed, is necessary, Ut operis fundamentum, as the foundation of charity, saith Granado; but charity, as the perfect consummation of that gracious Habite: hence was that maxim, in the Schoolmen, that charity was the [form] of all virtues Theological; because, however it gave them not their own essence, in themselves, abstractively considered; yet did it form them unto [acceptability,] before the Lord: therefore, all other excellencies though they advance nature; yet they are, saith one, subject to [excess,] only this of charity admitteth no excess; for, we see, for aspiring, to be like God in [power,] the Angels transgressed, and fell; by aspiring, to be like God, in [knowledge,] man transgressed, and fell; but, by aspiring to be like God, in a similitude of goodness, or [love;] neither man, nor Angel, ever transgressed, or shall transgress; for, unto that imitation we are called: And, as its endless, in excess; so also, in continuance, 1 Cor. 13.13.

Now, according to the several motives, or grounds of love, so also is the [degree] several: There is 〈 in non-Latin alphabet 〉 , when the motive, or ground is one, and the same nature; so saith the Philosopher; if we see a very Varlet in distress; we may, we must relieve him; and give, though not 〈 in non-Latin alphabet 〉 , yet 〈 in non-Latin alphabet 〉 , if not to the man, yet to the nature; thus David, and his followers are said to have relieved even a very Egyptian, when they found him languishing in the field, 1 Sam. 30.11.12. and this love of nature, (except directly to reprobates) is common unto all men; and very nature moved even Barbarians to relieve the distressed, Act. 28.2.

Secondly, There is 〈 in non-Latin alphabet 〉 , a nearer bond; when vicinity, or cohabitation may induce to kindness; and thus far a mere Civillist may go.

Thirdly, 〈 in non-Latin alphabet 〉 ; and this is only the cognizance of true love Christian; when we love the brethren, Eo nomine, because brethren, 1 John. 3.14. and to this is that earnest exhortation of Saint Peter, 1 Pet. 1.22. See that ye love one another with a pure heart fervently.

And I beseech you brethren, in the bowels of our Common Savior; let this intimation be unto your hearts, as the Arteries running along the veins, which, beating upon them; stir up the blood, and keep it warm, least, otherwise, it should congeale, and become as corall, and though we cannot fly up, yet as the Cherubims, let us still be clapping of our wings, in our devotions, this way: And since, we well accord, (I trust) in the Principal fundamental points of faith, for substance; let this seasonable advise unto Unity, be, as the Angels snatching of the sword of Abraham, to stay the farther, and the future rending of ourselves, into Schism's, and Divisions; in point of circumstance, and of lesser moment: Memorable is that story of Saint Gregory Nazianzen, as Ruffinus, and others report it to us; who, in the tumults of the people cried out, Mitte nos in mare, & non erit tempestas; That is, he offered both his dignity, and himself too: to be cast into the Sea, rather than the Unity, and Peace of the Church should suffer, or be disturbed: and indeed, what one true Son of the Church, who heartily longs for the building up, and delights not in the pulling down of the walls of Jerusalem; but would gladly be content with Jonah, to be cast into the Sea, rather than the storm should continue, unto the endangering of the whole ship?

But, oh the deadness of the heart, and the stoppage of the ears unto the voice of the spiritual charms, charm he never so wisely; for, though the bells of our Aaron's have sounded shrill; and every Pulpit, almost, (that hath any clapper,) tolled men long in, into the Temple of Peace; yet, if you ask them, as Jehoram's messenger did Jehu is it peace Jehu, they retort, what hast thou to do with peace? turn thee behind me; alas! peace is not the matter, but following, and party: So true is that of Salvian; Poeneomnis sermo Divinus habet aemulos suos; almost every Precept of God meets with its adversary; If God command liberality, Man will practice covetousness; if parsimony, prodigality; if he speak of peace, they make them ready for war, as the Psalmist hath it; impetuous Salamanders, who live not, but in the flames of contention; not unlike unto Tarquinius Priscus, in the Roman story, who was Bello promptior quàm pace; more apt in War, than peace; or, as Trogus tells us of the o • der Spaniards, that they were Genus hominum ità infensum concordiae, ut puro illius odio, inimicitias suscipiat: or, if men, that way affected, do happily lend us their attentions; as the Jews to Jeremiah's passionate expressions; or, to Ezekiel's pleasant voice ; or, as Herod gave John the Baptist the hearing, in some things; Yet, it cannot better be resembled, than by what is given us, in that feigned relation of Orpheûs Theatre; where all birds, and beasts assembled, and forgetting their several appetites; some of prey, some of game, some of quarrel, stood all sociably together, listening unto the airs, and accords of the harp; the sound whereof no sooner ceased, or was drowned by some Lowder noise; but every beast returned to his own Nature; so is the Nature, and Condition of men, (saith that eminent Patron of learning) who are full of savadge, and unreclaimable desires, of profit, of lust, of revenge; which, as long as they give care to Precepts, to laws, to religion, sweetly touched with eloquence, and persuasion of Sermons; so long is society, and peace maintained; but, if these instruments be silent, or that sedition, and tumult make them not audible; all things dissolve into anarchy, and confusion.

To conclude this whole application: We wish, that our words mght fall upon your hearts, as that Doctrine of Moses, Deut. 32.2. dropped down as the showers of rain upon the grass, and our speech might distill, as the dew, upon the tender herb: or else, that your hearts might be as the [water,] on which the Spirit of the Lord is said to move, Gen. 1.2. I say, on the [water,] not upon the [earth,] for he will no muckish, earthy heart; nor moves he on the [air;] and heart swollen up with the wind of pride, and ambition; nor moves he upon the [fire;] an heart enflamed with the ardor of choller, and concupiscence; but, on the face of the [waters,] hearts, that are soft, and pliable to receive the Divine impressions of God's grace: And, if not, as the grass, or the water, tender, and pliable; yet, at least, as that rock, in Jeremiah, 23.29. which, though hard in it self, yet was it by the hammer of God's word broken in pieces: but, oh the deadly perverseness of unsanctified souls! who, not only as the same Jeremiah, 5.3. saith, of the obstinate Jews, have made their [faces] harder, than a rock; but, as it is said of Nabal, 1 Sam. 25.37. Their very [hearts] are [dead] within them, and become as a stone; yea rather, as Bonaventure, on like consideration, inverted that prayer, in Ezekiel, 36.26. where God promised, to take away from them the heart of stone, and to give them an heart of flesh; Nay rather, saith he, take from us the heart of flesh, and give us the heart of stone; for the stones, and the rocks were divided, and clave in sunder, when our Savior suffered, on the Cross; whereupon Saint Ambrose, O saxis duriora Iudaeorum pectora! on such stupid, seared consciences, as these, I will not declaim; but convert a deserved satyre into a mournful elegy: my heart shall bleed, in secret, and mine eyes gush out with tears, (those speechles Orators of an unexpressable grief) for that they will needs, like the waters of Jordan, sundered by the mantle of Elijah, both be, and remain [ divided:] 〈 in non-Latin alphabet 〉 , saith Sinesius: The sincere, and entire Preacher, hath (in the frustration of his hopes from his Hearers) no [other] at least, no [such] refuge to fly unto, at the last; but, as the Pigeons to their windows, Isa. 60.8. So he, to his eyes; which are glazed with tears, (pearls far more precious, than the waters, in those wels of Elim, (to which the weeping Apostles are resembled,) Num. 33.9.) when they are poured out for the sins of the unreclaimable people: And such as these, who so much hate to be reformed, I leave to that heavy doom of our Savior; upon the Jews on another occasion, John. 12.48. The word that I have now spoken, the same shall judge them, at the last Day.

And so taking my leave of these, with whom a pious discord is to be chosen, and preferred, before an impious concord; (for, a just dissension is much better, than an unjust peace; and such an unjust peace is all peace, which is not, either joined with, or else, (as some read that text) 〈 in non-Latin alphabet 〉 , [according] to [holiness,] Hebr. 12.14.) leaving these; I convert myself unto you,

Whose hearts the Lord hath molded to an yielding, and obedient constitution; fitted to receive the seal, and the mark of God's Spirit: O be you entreated, as our Savior advised his own dear Disciples, Saint Mark 9.50. to have salt in yourselves, and peace one with another; Now salt, as Saint Hilary saith, containeth in its self the element both of fire, and water, and is indeed saith he, a third thing, compacted out of both; it is water; least we should too-much be incensed unto heat, and passion; it is fire; least we should grow too remiss, and chill, with neglect, and carelessness: First of all, have salt in yourselves, that is, as Saint Paul interprets, Col 4.6. Let your speech be always with grace, seasoned with fault; take heed, let it not be rancid, or unsavory, larded with bitter, and unchristian invectives; but tempered always with sobriety, meekness, and discretion: And then, when the salt is first set on upon the Table; peace, as the best, and choicest dish, will follow after.

Hence those zealous exhortations of Ignatius, and other Saints, 〈 in non-Latin alphabet 〉 , love one another with an [undivided] heart; and S. Paul also Rom. 12.18. If it be possible, as much as lieth in you, live peaceably with all men.

Nor is this enough, but we must follow after the [things] which [ make] for peace; the word translated here, [follow after], is in the original [ 〈 in non-Latin alphabet 〉 ] which signifieth, to pursue, and follow with eagernes of Spirit, even with as fervent an intention, as we have known some fierce, and violent persecutor to follow-after the blood of an innocent Martyr; and who never resteth satisfied, till he hath even surfeited on his own revenge: Now this eagernes fixed on another object, may be imitated by us; even as our Apostle in this Text hath levelled it at the things, which make for peace.

Now, what those principal things are, that may, indeed, be said to make for Peace, the same Apostle hath epitomized into a short compondium, in that one Text, 1 Cor. 1.10. Now, J beseech you, Brethren, by the name of our Lord Jesus Christ, (saith he,) that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together, in the same mind, and in the same judgment: which words Peter Martyr explicating, showeth us; that, as S. Austin justly maketh hatred against our neighbor, to be the main cause of Schism; so, of that hatred, four other principal causes may be given: 1. First of all, that men accord not among themselves, in regard of the first principles of faith; and therefore S. Paul, in this Text, desires the Corinthians to be joined together in the same [mind]; that is, as I apprehend it; Whereas the mind is the principal faculty of the soul, and (as Estius criticizeth it) men's in cognition versetur, it is principally conversant in matter of Science, and Knowledge, therefore, the mind, and understanding should be determined ad idem, and the object thereof, for the prevention of divisions, should be one and the same thing, for matter of the chief foundation of faith. Secondly, because, though men may be supposed to agree, in principles, and fundamentals; yet notwithstanding, may dissent in those things, that are deduced, and concluded out of those Principles; therefore, he desires them to be joined also together in the same judgment; which may direct them into one, and the same practice. Thirdly, though men may be conceived to agree, in the same mind, and in the same judgment; yet, because some are, often, so in love with their own forms of speaking, and so fond of their own invented expressions, that rather, than they will be divorced from that new phrase, to which they have wedded themselves, they will choose to separate, and be divided from the society of the faithful brethren; as the case stood with Nestorius the Heretic, who, in the beginning, did not err, touching the Unity of Christ's person, in the diversity of the natures of God, and man: but only disliked, that Mary should be called the Mother of God; which form of speaking, when some demonstrated to be very fitting, and unavoidable, if Christ were God and Man in the unity of the same person; he chose rather to deny the Unity of Christ's person, than to acknowledge his temerity, and rashness, in reproving that form of speech, which the use of the Church had anciently received, and allowed; For this consideration, it was, that the Apostle exhorteth also, that they all [speak] the same thing; which in other expression, is to hold fast the form of sound words; and called sound, or wholesome speech, Tit. 2.8. Fourthly, and lastly, because, though all this be agreed on; yet if there be respect of [persons] in receiving, and entertaining the gospel; one man pinning his faith upon the sleeve of Paul; another ravished with the eloquence of Apollo; a third crying up Cophas above them all; so that the doctrine is not entertained, after a Thessalonian integrity, as the word of [God], (whose power alone it is unto salvation, in them that believe) but as the word of [man]; because, from this consideration, Saint Paul observed [contentions] to arise among them, as we read, ver. 11.12. therefore, he persuades them, by the name of the Lord Jesus Christ, unto Unity, and unto Unanimity: for ver. 3. is Christ [divided?] that is, by a resolution of the interrogative into an affirmative, Christ himself is not divided: and therefore they that would be counted Christians indeed, and truly in him, must not neither be divided; either, from the whole body of the Church Catholic, at large, or else from love, and Unity among themselves: For, if they be [divided], or do but cause, or foment [divisions], in the Church; the same Apostle is peremptory, elsewhere, Rom. 19.18. that they that are such, serve not our Lord Jesus Christ.

To end all: Thus then let all the loyal sons of Peace do; As, labor to speak, and to teach only [truth]; so also to do the same in [love]; and let me, (in this needful time,) be bold to exhort you all, in the words of the Schism-hating Apostle, to his Philippians, cap. 2.1.2.3. If there be, therefore, any consolation in Christ, if any comfort of love, if any fellowship of the spirit, if any bowels of mercies; fulfill ye my joy, that ye be like-minded, having the same love, being of one accord, of one mind, let nothing be done through strife, or vain-glory: Thus let us do; and it shall be well with us, at the last; and know though the sinner, and lover of discords, sin an hundred times, yet God shall, one day, pay him home, in his own coin; For, when the Peace-lover, and the Peace-maker shall be surely blessed; God shall deal with them, as Jacob, on his death-bed, doomed Simeon, and Levi, (those Brethren in iniquity) Gen. 49.7. Even divide them in Jacob, and scatter them in Israel; and those, that study groundless, and scandalous [Separations:] Loe! When all the Nations of the World shall be gathered before him; (to make their shame more public, and yet their confusion most just;) the just Lord, and the righteous Judge of the whole earth, shall, (out of the just, and equal Law of Retaliation) he shall [separate] the peaceable from them, as a shepherd [divideth] the sheep from the goats, Matth, 25 32.

[Motive.] If any Church, in the whole World, were ever engaged to obedience, this way; ours ought to be, above all: In all the book of God, we read of no one Nation [ so near] unto the Lord, in his special grace, and favor, as was the Jewish; Loe! saith the Psalmist, Psalm 135.4. The Lord hath chosen Jacob unto himself, and Israel for his peculiar Treasure; The Jewish Church, was as that Fig tree in the Vineyard, that is, not, as Ribera interprets it, some eminent Prince, or Magistrate, in the Church; but the particular Church of the Jews, planted by the special hand of God, in the Vineyard, or the Universal Church, at large; hedged in, and fenced with his own protection; the least annoyance, or injury offered it, was as tender to him; as the apple of his own eye, Zech. 2.8. And yet, though God is said to have known them only, of all the families of the earth; he means, with the knowledge of special favor, and approbation, Amos 3.2. Nevertheless, when even this choice, and selected people, afterwards degenerated into Civil rents first, and then into such as divided them from themselves; and, most of all, from God, by superstition, and idolatry: these sins of theirs made a separation between them, and their God, Isa. 52.2.

Now, my beloved, we cannot be more dear to the Lord, than was this ancient Church of his, unto him: will they have miracles? Loe! see them, as Leah said of Gad, Gen. 30.11. coming in a troupe; The Sea shall roll into an heap, and the paths thereof be dried up before them; Exod. 14. Jordan also shall be driven back, and fly, Psalm. 114.5. Is not this enough? then shall the Sun stand still, in Gibeon, and the Moon, in the valley of Ajalon, Josh. 10.13. Will not this do? then shall the very Rocks, before them, be dissolved into Rivers; yea, the Heavens rain-down the food of Angels upon them, Psalm. 78.5. Loe! their King clothed them in scarlet, and put on ornaments of gold upon their apparel, with other delights, 2 Sam. 1.24 Their little hill Hermon, and their mountain of Zion were wet with the Dew of God's bounty; Psalm 133.3. In short, thousands, and ten thousands shall fly before them, if they have enemies: each page of their story is but the record of their miracles, and of their peculiarized favors.

Mutato nomine de to: change but the name, and we are the men; for, wherein out-stripped they us? They were delivered from the heavy bondage of Egypt, so that, though they had lain among the pots, yet became they as the wings of a Dove, whose wings were covered with silver, and whose feathers were like gold, Psalm. 68.13. and, have not we been reskued from a worse thralldom? delivered from the vassaladge, and bondage of Popish superstition; far more dangerous, than the blackest, or the most Cimmerian darkness: and woe, woe be unto us, if we long to return back, to that rotten garlic again, and to that heavy yoke of bondage! They had Manna from Heaven; so have we the full measures (far surpassing their Omers, or their Ephah's ) of the spiritual, and the best Manna in the Gospel: They had Sea-deliverances; remember the never to be forgotten year of eighty eight, had not we? They were as firebrands plucked out of the burning, Amos, 4.11. Say, fifth of November; were not we? The Stars from Heaven fought for them, in their courses, as in the days of Sisera, Judge. 5.20. and the elements conspired their victories; How often as great experiments have we tasted? so that, we may well here resume that Distich, in the Poet, of our Nation;

But now, woe is me! shall I go on? see then; they scorned their Messiah, and, as bloody Atreus, in the Tragaedy, they cry out, Ruat in me, modo in fratrem; to ruin him, they cursed themselves; His blood, say they, be upon us, and upon our Children! and to this Day, some say, the bloody issue runs on their women, about the passion: O heavy curse! O direful imprecation! how hath their Lamb been turned, ever since, into a Lion to them? O barren fig tree, long since, hast thou had thy succîde; cut it down, saith God, why cumbreth it the ground? O how are thy branches become scattered, in the day of the Lord's wrath upon thee, yea, even as very dung upon the face of the earth? Ier. 18.17.

O England, England, what is thy silver also become dross? thy Bethel, a Bethaven? O where is all the fruit of God's long bounty, and favors towards thee? have they bred only wantonness, and not obedience in thee? Loe! I am loath to be the Messenger of so evil tidings unto thee, and to tell thee so bitter a word; yet must I not sew pillows under thine arm-holes, or daub thee with untempered mortar, to flatter thy security; Nor have I this bitter word for thee, from the whisper of a Mahomet's dove; nor is it the dream of an Enthusiasticall brain; No, I have it from the mouth of the Lord God himself, who bids me tell thee, as Moses did old Israel, Deut, 28.59. The Lord will make thy plagues wonderful, even great plagues, and of long continuance, and sore sicknesses, and of long continuance, and they shall cleave unto thee: and, take heed, thou do not be-come, as they, a Loammi, and a Loruamah, Hos. 1.6.9. A not-my people, and not having obtained mercy: Behold! the owner of the Fig tree is now in visitation; he hath often, and long, sent his Messengers, as Joshua did his spies, before him, to see how his Fig tree thrives, after so many years dressing; His Vine-dressers, the Ministers of the Gospel, have been long planting with their Doctrine, pulling away the stones of opposition, tearing up the weeds of profaneness, rooting up the furses of Heresy, and the thorns of Schism, and faction; they have been hedging with Discipline; paring, and pruning with their seasonable reproofs: In short, what could the Lord have done more for this Church of ours, than what he hath done for it? Loe now! because his Messengers have been slighted, and so lightly set by of us; He now seems himself to come riding in visitation; and surely, when the Lord comes himself, especially in a circuit of vengeance, or judgment; as soon may the stubble hope to stand before a consuming fire; as a secure, and an impenitent people bear up under the fierce wrath of so dreadful, and incensed a Judge: It is a remarkable passage, Exod. 20.10. When the Law was given, upon mount Sinai, with thunderings, and lightnings, and the noise of the Trumpet, and smoke, and such like ghastly representations, setting out the mightiness, and the formidable power of that great God, who gave the Law; and considering, how fearful that Law must needs be to the breakers of it; which was so terrible in the first giving; They said unto Moses, speak [thou] with us, and we will hear; but let not [GOD] speak with us, least we die: as if they had said, Let Moses, a man of our own mould, speak to us; or, in Saint Paul's expression, Gal. 3.19. Let the Law be ordained, in the hand of a [Mediator;] Let there be some to intercede, and to stand in the gap between the Lord's power, and our impotence; for otherwise, if we shall fall [immediately] into the hands of the Lord himself; (who, in his wrath, is a consuming fire) we shall all be wasted into ashes, and be utterly, and hopelesly consumed: Hence is that of the Apostle, It's a fearful thing to fall into the hands of the living God.

For this cause likewise, ye shall notice it, throughout the Prophets; that, when they have found themselves to become a reproach, and the word of the Lord, a derision daily; so that they had no hopes left them to prevail for a Reformation: they would then recommend the cause into the Lord's own hand, and desire him to behold the obstinate perverseness of a Rebellious people; which done, there still ensued a speedy, and a dreadful overthrow; see Jeremiah, 20.8. and Lam. 3.14. compared with, Ier. 5.3.9.

But here, me thinks, I hear some English Gallio, as he, in the Acts, 18.14.17. interrupting Saint Paul; (One, I mean, that careth for none of these things,) stepping in, with, a Why doest thou thus discredit thy Nation? are we not fenced? are we not friended? are we not populous? Is not the Temple? Is not the Gospel, among us?

[Answ.] Ah sinful Nation! ah people laden with iniquity! saith the Prophet Isa. 1.4. of Israel: O Jerusalem, Jerusalem how long shall these thy vain thoughts of immunity, from ruin, lodge within thee; whilst yet thine heart is not washed from its wickedness? Jer. 4.14. I could bid thee, as the Prophet Jer. 7.12. go to Shiloh, a place, where the Lord, once, let his name, yet, now, it is become, (for the security of them that dwelt therein) a very den of dragons; and again, Jer. 49.3. Howl, oh Hes • bon, for Ai is spoiled: and, others ruin should be our warning; their 〈 in non-Latin alphabet 〉 , our 〈 in non-Latin alphabet 〉 , their suffering, our lessonings: look about you, and see what a shambles is all Christendom become, What Golgatha's, and what Acheldema's, or fields of blood are hare, and, how seem our neighbors Churches, long, to have been whirried about in a continual tumult, whilst we, as the Centre, stand still, and immovable?

saith 8. Gregory Nazianzen; Do the towns totter, and can the neighbouring cottage be unshaken? do the mighty Cedars suffer a shock, and can the humble Pine-tree be secure? and populous and warlike Nations depopulated, and wasted? and can we look on, and be secure? But, woe is me! when Israel had a divorce, yet her treacherous sister Judah would not fear, Jer. 3.8. O foolish people, and unwise; do we thus tempt, and provoke the Lord unto anger? nay, do we not, rather, provoke ourselves, to the confusion of our own faces? as the Prophet speaks, Jer. 7.10. confer Pro. 8.36. Be not deceived, God is not mocked.

Wherefore, to hover no longer; Look what Idus in Judge. 3.20. said unto Eglon, then King of Moab, in another kind; I have a message from God unto thee, oh King; so have I unto thee, oh England; and it is, in the Prophet Nahums words, unto vaunting Nineveh, Nah. 3.8. Art thou better then populous No? (he means Alexandria in Egypt) that was scituate among the rivers, that had the waters round about it, whose rampart was the sea, (right England's Emblem) and her wall was from the sea; Ethiopia, and Egypt were her strength, Put and Lubin were her helpers; yet was she carried away: She, so populous, so fenced, so friended: and what was the cause? see it, ver. 5. Behold, I am against thee, saith the Lord of hosts: lo! what a word is here? I am against thee, saith the Lord; in vain, then, is salvation hoped frō the mountains, if the Lord, who is the God of the mountains, be against us Oh woe, woe, woe be unto us, if the Lord of Hosts be against us: if the Rock of our salvation, as Moses styles him, hath forsaken us: If God be [for] us, who can be [against] us? saith the great Apostle; but, if God be once [against] us, who can be [for] us? Rom. 8.31.

In a word, let me tell you; and let my words, not as mine, but as the Lord's, sink deeply into your meditations: the word is this; That sin, that black, and ugly monster sin, is of more force to weaken a state, and to ruin a Kingdom; than all the strength of an Army can be, be it as potent, and numerous; as that of Zorah, the Ethiopian, 2 Chron. 14.9. one of the greatest, that we read of, in the Scriptures, even an host of a thousand thousand.

But, O my soul, why hast thou made me to dwell, thus long, in these black tents of Kedar? and, why do I, with Noah's Raven, fly croaking, thus, about the dead carcasses of sinful men; floating perhaps, yet drowned in sin, and shame? Surely, my beloved Christians, these are not times for us, (tis in vain to flatter) to begin, or end our Sermons, with those of Ezekiel's visions, that promise peace, and deliverance; but, as the Prophets, Nahum, Habakkick, and Malachi, do their prophecies, with the burden of the Lord, the burden of the Lord, that is, some commination, and threat of a judgment, heavy as those burdens, under which Issachar stooped down, Gen. 49.14.

But stay, what, art thou all for judgment? surely, that is the portion of impenitent, remorseless, and unrelenting sinners, there is no peace, saith my God, unto the wicked: But yet, my breast shall not a ways be, as some thunder-cloud, whose vapors never leave working, till they vent themselves with terrors to the world; my speech shall rather strive to be as King David's plentiful rain, to refresh the inheritance of the Lord: For what? is there no balm yet left in Gilead? no mean, to intercede, as Reuben, to stay the slaughter of an endangered Joseph? no Moses, in the gap? surely yes; see your remedy, in Amos. 4.12. Prepare to meet thy God, O Israel: O Israel, Israel, Repentance is so welcome a Courtier, to solicit at the throne of heaven, that it ever speeds in its suits: [meet] then thy God in righteousness, (even now, whilst the day of grace, and salvation lasteth) and we may rest assured, as Isaiah speaks, Chap. 64.5. that the Lord will be ready, to [meet] us in mercy: get we into this Ark, before the flood come; gather we our Manna, and prepare to our eternal Sabbath, in the Even, before hand; Qui laborat in vespere, Sabbati, vescetur in Sabbato, say the Rabbins: be we fore-warned, and so fore-armed too; 〈 in non-Latin alphabet 〉 , praestantior, said an eminent Prelate.

So then, let everyone mend one; and (declining that humor of declaiming on the dismembered condition of the times,) let everyone of us, in particular, think, as S. Paul said of himself, in the act of a selfcondemning conscience, that of all sinners, I am the [chiefest], 1 Tim 1.15. and, that, for [my sake], as good Jonah acknowledged, Ion. 1.12. the tempest of the Lord's wrath is abroad, in Schisms, and divisions, and in other grievous, heart-wounding distempers; and let everyone of us, in this regard, as the King of Nineveh advised, in a time of danger, and distress, Jonah. 3.8. cry [mightily] unto the Lord: surely, if we could fasten, in every of our particular souls, this one meditation, that, I am the [chiefest] of sinners, and that for [my] sake is the Lord displeased, so highly; we could not, but exchange our mutual invectives, into most zealous, and importunate clamours, at the gate of heaven, for pardon; and, not beseech alone, but, as it were, by an army of joint devotions, even besiege the throne of that Majesty, who will not shut out the prayers of his poor, destitute, Church, and children; and let us never leave wrestling with the Lord, till, with good Jacob, we impetrate, and obtain the blessing: I remember Zanchi hath resembled this, that I am now closing up my Sermon with, unto a company of ship-men; in a ship, tied by a cable-rope, unto a Rock: These ship men are poor, penitent suppliants, within the ship of the Church, riding, and tossed in a sea of misery; this rope is prayer; and the Rock, is Christ: Now, when they draw at the Cable, they seem to pull the Rock to the ship, and not the ship to the Rock; and yet, in truth, the ease is otherwise; the Rock stands fixed, and immovable, and, in the issue, it is the ship, that is drawn home to the Rock, not the Rock, to the ship: so, the more we draw at the Cable, and are importunate with God, in prayer; the nigher still do we approach, unto the Rock of our salvation, Christ Jesus; and the more we are still drawn out of the waters of affliction, and tribulation: my dear brethren, we cannot enough believe, how melodious, and ravishing in the cares of the Lord our joint-devotions, and servant prayers will be: what Solomon, therefore, adviseth, at large, let us be advised to do, in this particular, even do it with all our [might]; and doubt not of a gracious success.

And, as we would pray for peace, and salvation to our own souls; so let us be importunate with others also, to follow after the things, that make for peace: and, if it so fall out, that, when thou art persuading for peace, they are still making ready for war; and, all thy endeavors, this way, are but like unto the stone Diacletes; which, though it have very many excellent soveraignties in it, yet it loseth them all, if it be put in a [dead] man's mouth; so thy godly persuasion unto unity, and peace, (which is the only pearl, and jewel of a Christian) though it may have a sovereign virtue in it, among the sons of quietness, and peace; yet it loseth all, if it be put into an ear, or an heart, that is dead in sin; or, if it be applied to a man, who affects rather, to be somebody, in the trouble, than nobody, in the peace of the Church: notwithstanding, do thou thy endeavor; and rest assured, though the issue from them fail of thy zealous expectation; yet, what King David said of the prayers, that he made of his enemies, shall hold true of thy endeavors; The comfort, and reward of them shall return into thine own bosom: Neither indeed, can the reigning, and continuance of Schisms, and Divisions, in the Church, (chiefly, in this dotage of the world) much stagger, or afflict thee; for, what Peter said of the fiery trial, holds true here, This is no [strange] thing, that hath happened among us: lo! it hath ever been so, (throughout all ages of the Church) since the original, and first breach made betwixt the two seeds, in Paradise: yea, the probability of the thing itself, is grounded, saith our Apostle here, on the [necessity] of a [greater] evil, that [must] be, in the Church; and that is heresy; schisms, and divisions [may] be, for, heresies [must] be; for, so is the Text, For, first of all, when ye come together in the Church, I hear that there are divisions among you, and I partly believe it; for there [must] be also heresies among you, &c.

I conclude all, with that zealous exhortation of S ^t . Paul unto his Corinthians, among whom he had detected variety of Schisms, and Divisions; and unto whom he had shown the danger, and ill consequence of them; and, willing to raise up their hearts unto a desire of the remedy thereof, which was the contrary amity, and unity, saith; Finally, brethred, farewell: be perfect, be of good comfort, be of one mind, live in peace, and the God of love, and peace shall be with you: This God grant unto us, and unto his holy Catholic Church, for his dear Son sake, Jesus Christ the righteous; To whom with the Father, and the blessed Spirit be all honor, praise, and glory, from hence forth, and forever.