I Need not make Apology (Right Honor­able, The occasion of this Text, why now cho­sen. and Beloved) for this choice of Scri­pture now; when as the practise 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 Saviour, on another, being alas! too true, on this occasion; Luk. 4.21. [...], this day, is this Scripture fulfilled in our eares: as if that first Gen. 3.15. enmitie sowen by the old serpent, (known to the vulgar by his [cloven] foot) betwixt the two seeds; spawned in the infancie 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 3. Epist. Joh. 9. preheminence; even in this dotage of the world; which is not, sure, [Page 2]more full of the Mundus se­nescent pati­tur [phantasi­as]; Gerson. phancy, than of morosity, and was­pish discords.

Lord! what unnaturall jars are here? as once between the Gen. 25.22. strugling Twins of Rebeckah, in the same wombe of one, and the same mother, the Church: we are bre­thren, I confesse, one to the other; Fratres uterini, Bre­thren, from the wombe, [...], having one Father, in heaven, and one mother, upon earth; (for, he who hath not the Habere jam non potest De­um patrem, qui Ecclesiam non habet matrem. S. Cyprian, de unitat. Eccle­siae, Sect. 5. 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 Samaritanes; of whom we read, in the Gospel, that they might not Ioh. 4.9. converse: as if that tender Spouse of Gods own Son, characterized to us by her one-nes, Cant. 6.9. enblematized by that glorious Metropolis of Judea, Jerusalem, (a City, saith the Psal. 122 3. Psalmist, built as one compacted, and at unity within it self) had now, like Tamar, teemed an issue; which, as Pharez, makes rude Gen. 38.29. breaches through her sides: lo! in their Musique, nought but divisions, and, in those divisions, endlesse parts: Quae gens, quae regio tulit, tàm multa dictu gravia, perpessu aspera, quàm hodie nos? was once the just com­plaint of Just. Lipsius, l. 2. c. 20. de Constant. 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 Mathemati­call line, Semper divisibiles in sempèr divisibilia; or indeed, like to S. Paul's condemned Genealogies, or, King Da­vids daily Troubles, 1 Tim. 1.4. endlesse, and Psal. 40.12. 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 2 Sam. 1.23. divided? They should not be, as that Angel, at the poole of Bethesda, who moved not, save onely to Ioh. 5.4. [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 [Page 3]horses, clothed in fine linen, white, and clean; they followed, not on foot, saith Barradius, l. 8. c. 19. con­cord. Evang. p. 447. D. Barradius, in a slow pace; but, on horse-back, in velocity, and Equus soli sacer, apud Persas, & mactari soli­tus: in Graecos idem mos translatus, ut Pausanias scribit, in La­conicis: qua­drigae etiam eidem anti­quitùs dicatae, velut [...]. ut verba sunt Heliodori Aethiopic. 10. — vide Selden. de Diis Syris, Syntag. 2. p. 2. 3. swiftnesse; in fine [linen], to denote the clearnesse of their intentions, not in the [linsy-wolsy] of double mindednesse; in [white], the embleme of Innocence; and in [clean] linen, without the spots of any secret, or close impuri­tie; 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 shorne].

For this, its worth our notice, how our Saviour (who was, in prophecie, forestiled the Isa. 9.6. Prince of Peace) chose that time, (being the eternall Word of God) to be Ioh. 1.14. made flesh, and to come into the world; when as the Emperour Augustus shut up the doores of [...], Plut. —vacuum du­ellis Ianum quirini clausit, Horat. — Vide Barrad. l. 8. c. 16. p. 43. 5. D. &c. quâ supra. Janus Temple, and swayed the Monarchy of the world, in tranquillitie, and peace. The [...], or, the bur­then 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 brasse, nor scrip, along with them, Matth. 10.9. that they might not have, as S. S. Ambr. ad cap. Mat. 10. 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 entred, to say first, Peace be to this house, Luk. 10.5. Pax, quae praesentes sociat, absentes invitat, in the glosse of Chrysolog. ser 138. p. 586. Chrysologus; Peace, which is the glue, or soder, to conjoyn men present; Peace. which is the load stone, to draw men absent: in short, peace was that legacie, which he (as the map of the whole world­full of his other favours) bequeathed, on his last Will, and Testament, to his deare disciples; saying, Peace I [Page 4]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 Christs practise: And now, as S. S. Bern. me­dit. & S. Cyp. l. de zelo. & livore, Sect. 10. Christi [no­men] induere, & non per Christi [viam] pergere, quid aliud, quam praevaricatio est divini no­minis? 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 sanctitie of Christ, sutably unto that of Ignatius, [...], it is convenient, not onely 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 Physitian, and cured men; the second, Sosander, skilled better, to cure horses; which thing a third observing; for shame, sirs, said he, Plutarch. [...], either change your names, or alter your professions: For this, that good Emperour 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 flie peace, I'le make thee flie 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 Custome; and good reason, for if the thorns of strife be suffered to grow up once among them; no marvell, if all thriving, by the means of grace, be Matth. 13.22. choaked in them.

And indeed, the main scope of S. Paul, in this text, is conceived to be, The scope of the Text. an acquainting the Corinthians of the cause of their non proficiencie 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 withall, the [signe] of that miscarriage, were those, in­testine [Page 5]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 speciall inducement, that led the Apostle, and father of their faith unto a likelihood, that his credulitie of that report was not wholly uncharitable was founded upon something [greater], that, of necessitie, [must] be in the Church; and that was heresie: 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 beleeve it; For, there must be also heresies among you, &c. And thus, as in a Landskip, ye have seen both the ayme, 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 faire, and spatious roomes; plainly, it may be resolved into these two generall parts.

• 1. An Imputation, vers. 18. That there were divi­sions among them.
  The Division of the Text.
• 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, alreadie full of divisions) yet, for order sake, I herein observe these part culars.

• 1. The Crime it self 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 beleeved it.

In the latter, we have

• 1. The nature of heresies, what they are.
• 2. The necessitie of heresies, how they must be.
• [Page 6]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 peece of Arras displayed, I have shewed you the severall pictures fold­ed up in this Scripture: which, (were it happily in a skilfuller hand) might yet be branch't out farther, and embroydered into more varietie, as some rich piece of Tyssue, wrought full of Demonstrations: But, even thus we see, how this little 1 King. 18.44. 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 t'were, and swollen into suller bottels; ready, (as King Davia's plentifull Psal. 68.9. rain), to be distilled; and to drop down into the eares, and hearts of you (the Lords in­heritance) to refresh them: In summe, ye have seen the measures of my Sermon, and you Noble patience; daigne to favour me with the one, whilest I am, by Gods blessing, in the dispatch of the other; I shall be as compendious, as the majestie of the subject shall allow, in all: may the same hand, that gave this opportunity, adde also a successe to this businesse: 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 first part. 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 sundred 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, sith the Rev. 12.12. shortnesse of Satan's kingdom hath made him double his malice, and more exaspera­ted the Eph. 2.2. children of disobedience, in whom he rules, unto dissentions; 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 [Page 7]noted to have been [...], most full of passion; or, as S. Gregory S. Gregor. Nazianz. [...]. p. 2. Eton ex­cus. Nazianzene saith of Isaiah, that he was [...], of a loftie, and a bigge ex­pression; yea, if I should lay Pelion upon Ossa, and make even mountains of expressions; or, had more than Me­thuselah, even a breath like eternitie; yet were I never able, to set forth this evill, and this crying sin of the times; either full, or lowd, or long enough: however, I have resolved, with that poore Mar. 12.42. widow, to cast in a little, though but a mite, or two.

And, as that Luk. 15.8. 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 it self; according to that rule of the Stoique Epictetus, [...].

The word, [...], translated, in the Text, divisions, The nature of Schisme ex­plained. comes of a Greek originall, derived [...], in the generall 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, [...]. the schisme; or the rent is made worse: Its from bodily things translated, metapho­rically, to denote disunion of minds, and affections; so Isidor. l. 8. c. 3. Etymol. Isidore, Nomen Schismatis â scissurâ [animorum] est: and thus, in a latitude of sense, (according to the di­versitie 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 judge­ment; Concord, unity of will, and desire; Peace, quiet, and calme 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 Hierome, were of different judgements; yet brake not out into publique, or any notorious violations of cha­rity: This premised, schisme sometimes denotes, at [Page 8]large, [any] disunion in judgement, or opinion, in will, or affections; but, more strictly, it signifieth se­paration from the [unity] of the Church of God, as Thom. 2.2. qu. 39. Art. 1. in Corp. con­fer Dr. Feild, li. 3. c. 5. of the Church. Aquinas exactly; whether the disunion be inward, in minde, or affection; or outward, in externall society, and communion: When the kingdom of Israel (which, under David, was one Politique, and civill Body) was, afterwards, parted, and divided, twixt Rehoboam, and Jeroboam; that was a civill Schisme, a rent made in the Politique Body; when Jews, and Samaritanes were so far dworced in affections, that they endured no com­merce each with other; that was a schisme grown, upon point of Religion: Again, there is, saith Pet. Martyr, loc. com. elass. 4. c. 6 Sect. 3. Peter Martyr, a double schisme, Bonum, & malum; a war­rantable, and lawfull; a criminall, and a sinfull separa­tion: of the first sort was that of faithfull Abraham, when he separated from the Idolatrous Astrologers of Chaldea; It is, when the unity, that is broken, is evill, then the division is good: on the other side, when the unity is good, the separation is evil: Its evil unity, that is in evill, and that criminall unity is forbidden; Simeon, and Levi, were brethren in iniquity; into their secret, let not my soul enter, saith good Iacob, Gen. 49.6. To the same purpose, King Solomon, Prov. 1.10. My sonne, if sinners entice thee, consent thou not; for, even bryars 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 Bish Morton, Grand impost. c. 15. thes. 4. Sect. 26. 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 sillinesse, when poore Ignaro's hang together; but onely as crea­tures that follow in the drove, not knowing whither they are hurried: our Romanists boast much of their Unity, or consent in Doctrine; yeeld it to be as great, as may be; but whilest it is, by See Bishop Hall, Dec. 6. Epist. 4. consequent, [ Dr. Sclat. on 1 Thes. p. 201. against] the Gospel, it is no note of the Church; even in hell is a kinde of unity, Matth. 12.25 Satan is not divided against himself: [Page 9]True union we call onely that, which is onely in Gods truth, and for Truth's sake; otherwise, as S. Hilar. Pi­ctav. l. ad Con­stan. August. — [...]. Isido. Pelusiot. li. 3. Epist. 246. Hilary saith, Per speciosum pacis nomen, in unitatem perfidiae sub­repimus; it is not union of faith, but of perfidiousnesse, nor Christian communion, but Antichristian conspi­racie, and conjuration: There was an union among the body of the ten Tribes, in the worship of Ieroboam's idolatrous Calves; They, who under Hezekiah, and Io­siah, separated from that society, and joyned with Gods people, in the pure worship at Jerusalem; their separa­tion was good, for the unity was evill: There was in the Church of Rome, (after that Vide Fran. Mason. l. 2. c. 10. p. 167. nu. 7. de Minister. Anglicano. Bethel, by a filthie degenerating, became a Bethaven) an unity, or conspi­racie rather, in damnable errour: 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 schisme, because they separated; howbeit their separation was holy, for the unity was evill: Now, on the other side, crimi­nall schisme is, when the unity is good, and in things good, commanded, or permitted; yea, though it be with evill men, warily understood: so our Saviour 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] evill, that used them: hence that Maxime, in Theology, Bonitas Ministri non est de essentiâ Sacramenti, sed de convenientiâ, as Rayner, de Pisis, tom. 1. Pantheolog. c. 4. de Baptism. p. 210. 211. Raynerius hath it; the goodnesse, in these holy things, dependeth on the vertue of Gods own imme­diate institution, and his divine ordination; not, on the dignitie of the person, whosoever administers them; though indeed, the pietie, and devotion of the Mini­ster be a great [convenience] to the ordinance it self; for, we read how, (through the misprision of the vul­gar) for the lewd conversation of Eli's sons, the verie 1. Sam. 2.12. sacrifice it self began to be abhorred: and yet, the spot of an impure hand cannot discolour the beautie of Gods mysteries; no more, saith S. Gregory S. Greg. Na­zian. Orat. 40. Nazianzene, [Page 10]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, reteined See Dr. Prideaux, now Bishop of Worcester, Serm. stiled [Ephesus back­sliding] p. 12. on Revel. 2.4. truth, in sundrie Articles of faith, as, of the Trinitie, of the In­carnation, &c. Its no heresie, to conform in judgement, 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, Ne (que) propter [paleam] re­linquam [are­am] Domini, nec propter pis [...]es malos rumpimus re­tia Domini, non enim pro­pter malos bo­ni deserendi. sed propter bonos mali to­lerandi sunt —sicut tole­raverunt Pro­phetae, &c. S. August. epist. 48.—confer Bp: Hall, Apo­logy against Brownists, Sect. 4. &, 7.23.33.57. ib. 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 here­tique, where his faith is sound; not indeed, I confesse, for the sake of the heretique, but meerly 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 schisme, or the separation were evill: Even Rome, is a Calvin. li 4 ca. 2. Sect. 12. Church still, saith Calvin, but a beastly Harlot, in­toxicated, and grown mad with fornications; we See Bishop Morton, c. 15. Grand Impost. Sect. 24. of the true causes of our separation from Rome. 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, whilest she followeth such Ion. 2.8. lying vanities, she forsaketh her own mercy) and then [Fugati] po­tius, quam [fugientes], â Româ corruptâ secessimus; iterùm, si sanari velir, re­gressuri ad eam, ut ad sororem: vide D. Prideaux Lectur. 9. Sect. 17. de Visibil. Eccles. — confer Franc. Mason. l. 2. c. &c. 13. quâ supra: — Item, Petr. Martyr. loc. com. class 4 c. 6. Sect. 48. — & cap. 20. ib. — Item, Zanchium, ca. 8. de Ecclesia, inter Miscellan. & alios, &c. [so far] as she keeps close to Christ, and to that first, ancient, and pure faith, (so famous, in [Page 11]S. Paul's daies, that it was mounted on the wings of honour, and carried throughout the Rom. 1.8. world) so farre, we shall not refuse to give her an hand of fellowship; But, till then, the danger of familiarity may be lesse, in a Pest-house: For, ever since the fountains of pure wa­ters failed upon the seven hils; [...], as the Theocrit. Poet hath it, this grape is grown to a dry raisin; yea, she hath pitched her Tents, in Campo Martio, and turn­ed Religion into quarrell; and, much like to those Galli senones, of old, whom Luc. Florus, l. 1. c. 13. Hist. Florus writes of, to be so full of crueltie, Vt planè nati ad hominum interitum, & ur­bium stragem videantur; that they seem to have been born for destruction, not of Cities onely, but of souls. Wherefore, Apoc. 18.4. 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 filthinesse.

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 unlawfull, there is a lawfull unity; there may be, yea, there is, oft times an unlawfull separation; so the Schoolmen define, Schisme to be, [ Nicolaus de Orbellis, Dist. 13. qu. 6. in quart. Sent. illicitus] discessus, an [unlawfull] de­parture from the unity of the Church: If any abuse a Rite, (indifferent in it self, and innocent) with a su­perstitious, or perhaps idolatrous intention, [that] is their foule sin: May not another use the [same] indif­ferent things, for decencie, and order-sake onely; if that he do not use them [so], as those sinners did? We may do [ Dr. Sclater, p. 276. & p. 392. on 1. Thessalon. eadem], but not [ità]; Turpis est omnis pars, quae universo non congruit suo, as S. Austin expresly.

And indeed, the very proper, adequate, and full ob­ject, about which Shcisme is conversant, is, critically, matter of Via. Lambert Danaeum, in Proleg [...]m. ad S. August. lib. de. [...]s. p. 12. &c. — rite, & circumstance; as both Fathers, School­men, and the most judicious Moderns, (with whom I have consulted herein) joyntly accord; schisme, in this verse, differing from heresie, in the next; in this; viz. [Page 12] Schismaticus est, sacrilegâ discessione; Haereticus, sa­crilego dog­mate: S. Au­gust. l. 2. c. 9. cont. Gaudent. & l. 9. Evang. secund. Matth. — confer Pet. Martyr, qua supra, Sect. 1. p. 789. — & Fr. Mason. l. 2. c. 10. p. 161. 163.—Item, Alex Hales. part. 2. qu 164. & Thom. 2a. 2ae. qu. 36.— & Kellison, a Papist, l. 2. c. 3. Sect. 5. Survey of the new Relig. & a­lios. schisme, is a breach of unity, in point of discipline, and of the external worship of God; heresie, is a corruption, through new, and false opinions, (as may appear here­after) of the sinceritie of faith, and of sound doctrine.

Lastly, for the close of this part, and the clear ex­plication of the Text; we must distinguish Schisme, thus explained, into its kinds, or degrees: The one is inchoate onely, or partiaty, the other, pertinacious and consummate: The first is, when the division staies in judgement, or affection alone, proceeding not so farre, as actuall separation; or, if so, its from private, and friendly familiarity onely; not compleate, or ob­stinate disunion from the publique communion in the worship of God: And of this partiary nature was the schisme, 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, vers. 2.) but, as Calvin, Cornelius â lapide, and Pet. Martyr. class. 4. c. 1. Sect. 1. p. 741. other judicious affirm,) of some particular straglers, justly to be reproved.

And thus farre, of the explication of the nature of Schisme, 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, The second part. where, or, if you will, the company, among whom, these schismes, and di­visions arose; and that was, In the Church; [...], When ye come together in the Church.

Divines, of severall judgements, give us a severall interpetation of this passage: Beza, ad locum. Beza, and those of his way, will have it meant, de sacro conventu; or, as some Vide Gou­lartinus, An­notat, ad S. Cyprian. l. de Eleemosyn. num. 32. others, to the same effect, expresse it, De Caetu fidelium, onely of the company of the faithfull, who make up the mysticall Church of Christ; understanding the words, not of the [place], but of the [persons], who, as those [...], as S. Peter cals them, as 1. Pet. 2.5. living stones build up the spirituall house of God; Christ himself be­ing the chief stone of the Eph, 2.20. corner: And, in this sence [Page 13]alone, the now renowned Pastor, and Reader of Di­vinitie, in Geneva, Freder. Span­hemius epist. Dedic. 3. part. Dub. Evang. Ann. 1638. — But since the preaching of this Sermon. I perceive, that some would make him, in this true [As­sertion], to speak onely a [complement] as if an irre­fragable truth had stood in need of so poore an ex­cuse. Fredericus Spanhemius, (he, who, though onely as a looker on, and as it were aloofe, 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 [ See the con­trary, Act. 19.39, 40. 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 materiall 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 Vbi procul­dubio, Ecclesiae nomen [locum] quo Ecclesia congregatur, fignificat. Du­rantus, de Ri­tibus Eccles. Cathol. l. 1. c. 1. p. 2. sense; as indeed S. Paul, by ver. 20. seemeth to interpret it; saying, (with the very same relations) When ye come together, [...], which both, in Act. 2.1. and here, is, by the Genevians themselves, rendred, in their own Bible, by [into one, and the same [ See 1 Cor. 14 23. place]: and ver. 22. taking the abuse of the [Church], by their [...], or banquets, (though of love); he seemeth to contra-distinguish it unto their own So verse 34. If any man hunger, let him eat, at [home.] houses of habitation; which were much more meet for feasting, and entertainment, than the Church, a place consecrate, and set apart for onely sacred, and divine refreshments; whereof that of eating the Lords Supper was a principall: Thus if we interpret it, of the place, we may note; Obs. That, in the very infancy of the Christian Church, Gods people had places of solemne meeting, for the joynt-discharge of their devotions: in Hebr. 10.25. this same Apostle excites them, to a fre­quentation of their [...], or assembling of them­selves together, by which Estius, ad Heb. 10.25. Estius himself confesseth, the Greek Expositors to have relation to some places of Gods worship, where these Saints should meet, and come together.

I know its quaered among the learned, whether, till the daies of Constantine the great, namely, about 300. yeers from Christ, the Christians had any Churches built up, or not? That which gave hint to the dubita­tion, [Page 14]is that known objection of Heathens, against those Christians, who laboured 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 dayes, besides the Temple of Jerusalem; (which stood, till Titus, and Vespasian, the Romane Emperors, surprized, and wasted it, nigh 40. yeers from Christ, as Josephus, li. 7. belli Judai­ci, confer Cent. 1. li. 2. c. 14. Josephus calculates); Euseb. l. 9. c. 10. & Polydo. Virg. li. de In­vent. rerum. c. 6. open, garnished Churches they had none; because the very name of Christianity was so odious to the Emperours of those dayes, and (to use the language of that time,) that [Sect] so everie where spoken against, Act. 28.22. that, in stead of being (as they should have been) Isa. 49.23. nursing Fathers unto the Church, they proved rather, as Wolves, to fright, yea, to dilaniate, and teare in pieces the flock of Christ: Nero, he began the fray, and was, as Tertullian stiles him, Tertul. ca. 5. Apologet. Dedicator damnationis; unto him succeeded Do­mitian, and so the rest of those scarlet Tyrants, on­wards, untill the times of Dioclesian, and Maximian, who rid the Empire with more loose reignes, than some others of the sormer did; and with rowels of [longer] crueltie, 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 Rodolph. Hospin. de O­rigin. Templor. part. 1. c. 6. Hospi­nian assures us, that, under Severus, Gordianus, Philip­pus, and Galienus, Churches began to be erected by Christians; (for what Ethniques called Templa, saith Pamelius, in Annot. ad S. Cyprian, li. de Eleemosyn. num. 32. Pamelius, Christians stiled See Hooker l. 5. p. 205. Ec­clesiast, Polity, and Sir Hen. Spelman. [...]) but they were soon again demolished by Dioclesian: At length, that famous Christian Emperour, (with whose birth our Baronius, An. 306. nu. 16. Britaine was enobled), Constantine the great, as an Orient starre arose; and he, not onely as a Physitian, to heale the wounds of the Saints themselves; but also, as a Repairer [Page 15]of the breaches, made, by foregoing Tyrants, in the places of their solemrie meeting. Not, but that they had [before], Conventicula, as Arnobius, l. 4. contra Gent. versus finem. Arnobius cals them, in quibus summus oratur Deus; they had [...], as Euseb. li. 7. c. 1.2.3. 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 See my Lo. Primate of Armagh, l. 9. Sect. 17. de Successione Ec­cles. Christ. orna­ment, of prosperity.

All which I have observed, on this occasion, to ex­presse, how welcome joynt-devotion hath ever been unto the God we serve; The effectuall, 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 [una­nimitèr] orantes, as S. S. Cyprian. l. de Vnit. Eccle. Sect. 11. 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 Thom. 1 [...].2 [...]. qu. 102. Art. 4. Aquinas, orationes ibi fiunt magis [exau­dibiles], ex devotione orantium; The prayers become [more audible] in the eares 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 free­dome, and ampler beauty, (though indeed, as S. S. Bern. de Templo, fol. 110. G. Deus magis diligit puras mentes, quàm superau­ratos parietes. Ber­nard truly, Psal. 93.5. inward holinesse becometh best the house of [that] God, Qui non tàm politis marmoribus, quàm or­natis moribus delectatur, who is more delighted with the ornament of moralitie, than with the best Psa. 144.12 polished corners of an outward Temple) we, I say, obteining more libertie of accesse unto the places of Gods publike worship, which our primitive forefathers See Heb. 11.38. 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 [ 2 Sam. 18.23. plain]; they being, like Iacob, under the old Testament, Gen. 25.27. [plain] men; unacquaint­ed with the dark Meanders of cunning, and deceive­ablenesse; oh let not us neglect the means of our so [Page 16]great salvation; nor forsake the assembling of our selves together, in the places of Gods holy worship, as the manner of some was, even in S. Paul's time, Hebr. 10.25.

And, when we do See Eccles. 5.2.1. approach that place, where the Lord professeth, that, in a speciall manner, his Psal. 26.8. honour dwelleth; let us say, as old Iacob did of Bethel, Quàm reverenda sunt haec loca! Gen. 28.17. surely, the Lord is in this place, and how dreadfull 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 heresie of the Fratricellians, who, as Turrecremata li. 4. c. 11. & 37. do Eccles. Turre­cremata saith, asserted, Ecclesiam non plus valere ad oran­dum, quàm Porcorum stabulum; that a Church was of no more esteeme, or value for devotion, than was a swine­stie; an opinion best suting to the devotion of the bru­tish Author: This meditation also would make our stomackes rise against that sacrilegious thought of all those cruell Edomites, that cry out nothing, but, Psal. 137.7. Down with them, down with them, even to the ground: yea rather, we should, with that man, 1. Sam. 13.14. after Gods own heart, be Psal. 122.1. glad, and rejoyce, when we go up to the house of the Lord; And, when we are there, to pray for grace, to the Psal. 65.2. hearer of prayer, in that Matt. 21.13. House of prayer, to serve God acceptably, with Heb. 12.28. reverence, and godly fear: which service of so [great] a God, we shall then, indeed, make most acceptable; when, as Ignatius, E­pist. ad Mag­nes. Ignatius, in much zeal ex­horted his Magnesians, [...], we do all joyntly together, as one man; or, as Peter, and Iohn to the Sepulchre, run Ioh. 20.4. [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] it self; 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,] [Page 17]in the Text, as the Greek Expositors understand it, of the [place] of Gods worship.

Now, if we interpret it, with other learned Divines, not, of the place; but, of the [person] even of the company of the faithfull, [...]. 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 1 Cor. 1.2. san­ctified, as these Corinth's were) there were Schismes, and Division, found; we may note; Obs. That particular Schismes, 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 mercilesse 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 Gods testimony, Act. 18.11. who assured him, that he had much people, in Corinth.

Know moreover, saith Pet. Martyr, loc. com. class. 4. c. 1. Sect. 1. & p. ib. 74 [...]. Ecclesiam, non tollunt dissidia 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 Gods; 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 dayes, their were 600 errors, in the Church; do these, any wayes, 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 lustre, shines but in a borrowed light; and still, some blots remain indeleble therein, even incapable of any illumination; the cost­liest vesture may take a rent; which rent may be repair­ed, [Page 18]without the utter abjection of the garment even as some one 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 Juel. Apol. p. 95. vol. 16. Jewel of his time, (a Prelate of immortall memory) saith divinely: why are the Apostles, and their succes­sours, stiled Ioh. 10.12. Shepherds, and C [...]nt. 3.3. Watchmen, and Matth. 9.12. Phy­sitians if there are no sheep apt to 1 Pet. 2.25. straggle, and need recalling; if no woolfe, to worrie the flock; no lambe, that aileth ought, or needs an healing; Beleeve it, my beloved Christians, the Church militant here belowe, on earth, shall never be without some wrinkles of im­perfections, and spots of infirmity; till she becomes compleatly, [...], a glorious Church triumphant, above in heaven, Eph. 5.27. Coelum ipsum nulla serenitas tàm celatu purgut, ut hon alicujus nubeculae flocculo resigne­tur, as Tertul. l. 1. c. 5. contr. Nati­ones. Tertullian elegantly; in the clearest serenitie 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, adver. Haeres. li. 3. fol. 217. E. Alphonsus â Castro, condemned, as idle dreamers, and Heretiques, who asserted apossibi­lity of an absolute perfection of Beatitude, atteinable, even in this life; whereas, indeed, faith the devout S. Multum in hâc vitâ ille profecit, qui, quàm longè sit â perfectione justitiae, pro­ficiendo cogno­vit, S. August. de spir. & lit. c. 36.—con­fer. Fulgent. l. 1. ad Moni­mum, p. 20. &c. Austin, the best Christians perfection consists alone in this; to see, and to acknowledge his Vide Joh. Vossium, thes. Theolog. De bonis oseribus, p. 60. 61. &c. it. ib. p. 564. 565. thes. 7. & p 579. 580 thes. 12. de virtu [...] Gentil.— See Arr. 26. of the Church of England: Confer Bp. Ʋsher. c. 2. p. 20. &c. 7. p. 66. of the Irish Resig. & D. Field, l. 1. c. [...] &c. 16.18. of the Church, & Bp. Hall, holy obser. 88 l. 1. & D. Rainolds, conclus. 5. against quaest. 1. p. 5. 6. 7. & qu. 8. p. 43 & qu. 29. p. 132. edit. Cantab. Ann. 1634. & Mr. Reynolds, Medit. on the Lords Supper, c. 3. p. 7. 12. 13. 14. and infinite others. imperfection; or, in S. S. Bern. Epist. 253. fol. 262. Bernards expression, Indefessum proficiondi studi­um, & jugis c [...]n [...]tus ad perfectionem, perfectio reputatur; An unwearied N [...]h. 1.11. desire of, and constant Phil. 3.14. endeavour after perfection, is, interpretative, in Gods esteeme, perfecti­on [Page 19]it self: And indeed, what Saint is he, who shall not be forced, often, to acknowledge; that, when he la­bours most to fasten his cogitations upon God, he findeth not his minde unsteadie; and to be, even as when we look upon a starre (as one compates it) through an optique glasse, with a palsey-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 minde, in this, as it doth with one, that windeth up an Instru­ment; that, as often the pegs Qui non sentit malae concupiscentiae [Renitentiā] in honis suis actionibus, hune ego nul­law bonā acti­onem unquam fecisse sentio [...] Bp. Davenant of Salisbury, quaest. 10. p. 52. qua supra. slip between our fingers, whilest we are in winding of them up; so do our verie best thoughts, whilest they are in raising up them­selves, unto a contemplation of heaven.

Surely, men even the holiest, whilest they live [in] the flesh, have some Dr. Rainolds against Hart, c. 1. divis. 2. p. 9. contagion, [of] the flesh: sin, that Rom. 7.24. 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 Vide Bishop Ʋsher, Primar. Armachan. p. 225 226. &c. de Britan, Ec­cles. Primord. [...], and that same [...], Impassibilitie, and, as S. Hierome renders it, impeccancie; were the Dalilah's of that damned Heretique 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 lambe; 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 Act. 14.11. Gods 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 Schisme: 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 Schismes, in a [few], could not dischurch the Citie of [all] the Saints; for howbeit, there were divisions among [some] of them; yet were they still, [for the main body of them] a deare, 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, The 3. part. whereby the Apostle came to know there were divisions among them; it was by Here­sie, [...], I hear so: And withall, the measure of his credu­litie, upon that heresie; [...], I [partly] beleeve 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 Generall.

And first of the mean of his information, Hear say; [hear], there are divisions among you: We see here, how the Pilote, that now steered the Apostle unto this charge of Schisme, upon Corinth, was an holy prudence, and dis­cretion; he made not his own brain the mint, wherein to coine so high a taxation; nor his heart the shop, in which to forge it; but, he took it upon [report], and, as Estius, ad 1. Cor. 1.11. Estius wel observes; lest they might surmise, he was some zealous Camelion, to feed his credulity, onely on the aire of rumor, or of uncertain bruits, at large; he names the houshold of Cloe, 1 Cor. 1.11. a Christian, and a godly Matron, in the Citie, not more eximious for devotion, than fidelity; as if, what S. John advised of spirits, S. Paul observed in fames; he would not 1 Ioh. 4.1. beleeve everie report; but try them first, whether they were of truth, or not.

And when he had done thus; The 4. part. 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 rigour of common hearsay, with equall candor, and favourable interpretations; [...], he did but part­ly beleeve it.

Which practise of the Apostle should be the mould for all moderate, and wise Christians, Rules to direct cha­rity, in the point of Reports. to cast the order of their own credulity (for matter of criminall imputation) in, to as that charity be not impeached.

The Rules are these.

Rule 1 First, Charitable credulity is not grounded on surmises causelesse, not is it suspitious in vain; 1 Cor. 13.5. Charity thinks not evill; [...], it deviseth not evill, 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 honour of his good name, in dust, and ruine; Report, say they, & we will report it; peradventure, he will be entised and we (though by our very lies) may yet prevail against him; yea, take our full revenge upon him: Lord! what cruell murtherers 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 souldiers, Luk. 3 14. And what shall [we] do? but, as those Grecians, in Suidas. Suidas, who were wont to write, whether with ink, or blood, on a glasse, and so to set it against the Moon, when t'was at full and brightest; and so those spots, that were in the glasse, they would make to be in the Moon; In like sort, do some envious persons, (such, as, in the expression of Theophr. in Charac. Theophrastus, labour of a [...], which the learned Casaubon renders by, Famigera­tores, or, as Plautus in Trinum­mo. Plantus, are goruli figuli) they make those blurs, which passion, or discontent, (both of which, often, either utterly break the bars, or lift the doore of reason off the hinges) occasion, to be in him, who is maligned; such are not much unlike that Theban Crates, in Laertius, who [Page 22]was nicknamed, [...] a doore-opener, because he used to rush into every other mans 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 shal [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 Beare; yet could she never perceive, or see her own deformitie: This makes so many prodigall, and lavish of their neighbours reputation, and to hang up their good names, as it were, in chains at their own doores: whereas, indeed, good name is, and ought to be as dear to all good men, as is the precious life it self; Qui fidens Conscientiae suae negligit famem suam, crudelis est, as S. S. Aust. de divers. Ser. 49. Austin sweetly; He is, after a sort, an [...], as I may stile him, à sui-Timon, a self-man-hater; who so far leaneth on the staffe 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] doores; but, beleeve it, brethren, the good See Dr. Sclater, on 1 Thes. p. 156. 157. — & p. 305.— 551. 552. confer Mr. Edw. Reinolds, on Psal. 110. p. 475. 476. name is that, which, as King Solomons ointment, Can. 1.3. (far more precious, than the gold of Ophir) is poured forth abroad, perfuming with its good savour, all such as are [without] us, or that wish us well: wherefore, our Apostle here, as, he endeavoured to have [...], an inoffensive conscience toward [God], Act. 24 16. so withall, 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 scandall on the Church of Corinth; but entertained the noise of a schisme in it, on a fair report; so is the Text, [...], 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 probabilitie of the [thing] it self must next be heeded; so here, its [likely] [Page 23]that there should be schisms, for there [must] be heresies: Its a most satanicall 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 schisme [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 beleeve 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 Apostolicall prudence, handle the reputation of our brethren; chiefly of [Ministers]; for, of all the horrible offences, that bo­ded ruine, and desolation to that City of God, Jerusalem; this one alone is mentioned, as the modell, and the sum of all, (after which, destruction was inevitable) namely, the abusing, and the killing, and the stoning of Gods 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 Remedie; 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 governours thereof, without distinction; S. Paul's aspersion was but onely 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 mans head, though troublesome, yet uselesse) 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 phansie that they have raised up a mighty dust, and made a smother) odiously bespawle the beautious face of our deare Mother, the Church of England; whose two breasts (the two blessed Testaments) she being farre more uberous, and free of her duggs, (then was that Isis mammosa of the Egyptians) offer themselves, so freely, to be [Page 24]joyntly 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, her self, [maintaineth]; that hath not been confirmed, and be­sprinkled, & even enamelled with the very precious pearls of the bloud of the blessed Saints, (our own dear Coun­treymen 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 judgements, or mis-conceit; so that, rather for defect of will, then otherwise, yee cannot view the decency, and order which (as sweet, & goodly flowers, hung in the Chaplet of Reformation) do so much grace, and beautifie a Church. S. S. Augu. Epist. i 91. confer Bp Juel a­gainst Harding, p. 291. 292. Austin, I acknowledge, once complained, that the Church, in his daies, was burthened by too many ceremonies; and therefore he, as an Evange­licall Aholiab, or Bezaleel, thought meet, to lay [by] some what of that nimium, or Exod. 36.5. [too-much] of what was offer­ed, by the sons, to adde 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 See Bp Andrews, his Concio ad Clerū, pro gradu Doctor [...], inter ope­ra sua [...] post huma, in fronte, on Prov. 20.25. Solomon, Prov. 20.25. It is a [snare] to any man, to devoure 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 spight, or pride, or self-love, or all, or worse, (I can­not tell), by a sinfull Chymistry, we labour to extract our own, out of the ruin of anothers same: And bence come those uncharitable, and, most times, fond surmizes, 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; farre more, than gold, or rubies, yea, or the costliest ointment, Eccles. 7.1. And if that bee true (as 'tis most certaine,) that Tres­passes against [men,] receive their greatnesse, accor­ding to the [dammage,] brought thereby unto them; sure it is, wee sin more hainously, in abusing [fame,] than wee can doe 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 (chiefely in great crimes) a wound, and dishonour, such as is never done away.

Wherefore, in all ill reports, offered to our eares, let us stil place, neare by our overhasty, and prepro­perous credulity, a temper of equall Candor and Cha­rity: the braine is the coldest part in man, and is so placed, say Physitians, to allay the heat of the liver; which being the fountaine of bloud and spirits, would else set the whole body in a combustion; so should our moderation herein, by a Christian [...], allay our temerity; and like the water, observed by Ana­tomists, in the pericardium, coole the ebullitions about the heart; or even as the Chrystalline Sphaere (by which some thinke, 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 Vniverse, and in a moment, wast the World into a­shes: Casting (as I said but now) our practise 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 beliefe to over-reach; he did but [partly] credite the report; [...] [Page 26]so is the Text, I [heare,] that there are Divi­sions among you, and I [partly] beleeve it.

Vse. And thus have I gone over all the foure parts of this verse, which were as the severall pictures hung about the first roome; the doore into which the key of my Division unlocked.

Now if I were as happy, as Solomon was, that I might have whatsoever I would aske; I would at this time begge this favour of God, viz. that every particular hearer, within this audience, this day, might throughly 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 doe; and become as so many seve­rall, and Divine Proteûs, to Metamorphose these in­structions into a zealous, and conscientious practise: And indeed, the very mention of my doubts herein, had need crave pardon of presumption from all [good] hearts; for [such,] (as Saint S. August. E­pist. 252. Austin courted some on another occasion) I have but shewen them a mirrour of what they are, and should but wast my breath, to instruct them further unto what they should bee: All the oile, that I shall further powre into such blazing Lamps of piety, is onely, in the expression of Saint Paul, to his Thessalonians, a petition; that they would 1 Thessal. 4 10. encrease more and more.

But, as there is no Pomegranate, wherein some graines are not rotten; so few assemblies where some are not, either, as the Apostles auditours at Hierusa­lem, Act. 2.13. Mockers; or as Saint Pauls hearers at Athens, Act. 17.18. that in a Stoicall or an Epi­curean flout, esteeme the Preacher but a Babler; or as those that listened to our Saviours Sermons, to [catch] him in his discourse, Matth. 22.15. or at best, unfruitfull in all holy practise; so it may bee, some such may have borrowed a vizar; and like those in the Ezek. 33.31. Prophet, Come hither and fit before the Lord as his peo­ple; [Page 27]whereas yet, their hearts are lodged (and it grives mee to say it,) as those Philistims smitten before Da­vid, 1 Chron. 14.11. in Baal-perazim, even in the valley of Divisions.

What else meaneth this 1 Sam. 15.14. bleating of the sheepe, and this lowing of the oxen in our eares? such a noise of dissensions in the Church, for which as of old, for the Judg. 5, 15. divisions of Reuben, there are great thoughts of heart: A theame better suting with our teares, that wee cannot reforme them; than with our lips, to de­claime against them: And woe is mee for my mother, my Lam. 1.20. bowels, my bowels! that what those did once in Babylon, in a Psalm. 137.4. strange Land; the quiet and peace­able sons of the Church, should now bee occasioned to doe at home in their owne Land; even to hang up their harpes upon the willowes, when they re­member thee ô Syon! For, whereas wee are exhorted to keepe the Eph. 41 3. Vnity of the Spirit, in the bond of peace, loe! as if with those Antitactae of old, wee meant to contradict the Gospell; what is there almost but strife, and contention in the Church? witnesse the miserable distraction of the Christian World, in point of Religion; which for the sinnes of the mul­titude, (whose Psalm. 76.10. fiercenesse, notwithstanding, the Lord shall at length turne unto his owne 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 fals out, as the Cardinall Cardinalis Perona, in E­pist. ad Regem Franciae. p. 142. 145. Per [...]one advised the Pope of Rome in the case of the Venetian stirre, about the Iesuites; (it was at that time, when hee told his holinesse plainely, that the State stood so;) and every day more and more may it be so still!) that hee must now be forced to court the favour of Christian Princes; and not, as formerly Christian Princes sue to him; Hee told his holinesse then, that Saepè providentiâ divinâ permitti­tur, ut etiàm [justae] causae vim patiantur, propter pec­cata [Page 28]populorum; By Divine providence, it was often permitted, that even [just] causes suffer much for the sinnes of the people.

O Religion, Religion! It is a word derived, saith Lactant. l. 4. c. 28.29. De vera Sap. con­fer Calvin. l. 1. c. 12. Sect. 1. instit. & Episc. Daven. quaest. 12 quâ suprâ, ex S. August. l. 10 de Civ. c. 1. A [...]d Bp. King explaining it, Lect. 16. on Jonah, p 204. 205 &c. Lactantius, à religando, from uniting, and knitting Christians together, in one indissoluble, and firme bond: but, behold! how distractions in religions are like to bee, (without a seasonable prevention) the destruction of Religion; and Religion it selfe to bee, in a manner, lost in the quarrels, and questions of Re­ligion.

If, after substance, yee recount Religions, there have beene in the World, from the first foundation thereof, (saith that incomparable Hooker, l. 5. p. 367. Confer D. Field, l. 2. c. 2. Of the Church. Writer of the Ec­clesiasticall Polity) but onely three.

First, Paganisme, which lived in the blindnesse of corrupt, and depraved nature.

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

Thirdly, Christian beliefe, which yeildeth obe­dience to the Gospell of IESUS CHRIST, and ac­knowledgeth him alone, to bee the Saviour, whom God did promise.

But, if yee number Religions, after opinion; then wee have Bp. Hall, Dec. 3. Epist. 3—Conf. Burton, Melanch, part. 3. Sect. 4. p. 513 &c. five at least: 1. Iewish. 2. Turkish. 3. Greekish. 4. Popish. 5. Reformed. And Fuller, l. 1. c. 3. p. 4. Hist. of the Holy Warre. Poland is the Pantheon of all Religions; and Amsterdam, the patterne of all Sects; and woe is mee! that even [it] should now seeme to bee let loose on [us:] In at­tempting to speake of these; shall I smile with De­mocritus? or weepe with Heraclitus? they are so ri­diculous, and absurd on the one side; so lamentable, and tragicall, on the other: But, what is to be thought, when about the perswasions in one, and the same Re­ligion; wee shall heare the meere language of Babel, [Page 29]when the tongues were divided and Gen. 11.7. 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 Iesus; and in this jangling, none almost for Christ: it faring with Religion, saith a Reverend D Curle, now Bp. of Win­chester, Ser. on Hebr. 12.14. Edit. An. 162 2. Prelate, as it did with her, in Plutarch, who had many Sui­tours; when every one could not have her to him­selfe, 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 bee none at all, than that their owne should not take place; yea, in such bitternesse 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 2 Sam. 20.1 Sheba, in a mutuall 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 deare brethren, what can Religion, so Mar. 3.24. divided against it selfe, portend, or bode, but over­throw, and ruine? '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 yron of Elisha, [ 2 Kin. 6.6. swimmeth;] but, be­ing once broken, loe! as that lead of Moses, Exod. 15.10. it [ Dr. Plaif. sinketh] in the mighty waters: what so neare one, as two? and yet wee must not goe so farre from one, as two: The whole World said Alexander, could not hold two Sunnes at once; nor surely, (with any happinesse) one Church, [ See Bp. King. Lect. 7. on Jon. p. 98. 99. &c. divided] Religions; no nor a [ See Dr. Sla­ter, my father, on 1. Thessal c. 5. v. 6. and p. 426. medly,] or a [mixture] of them at once.

To draw to a conclusion of this part, Saint S. Cyp. de unit. Eccl. Sect. 6. Cy­prian saith, that our Saviour, Sacramento vestis, & sig­no, declaravit Ecclesiae unitaetem; By his Coat, that was without Joh. 19.23. seame throughout, as by a signe declared; how his Church should bee woven together in unity; [Page 30]not piecen [...]d up by that, which might bee rent into the ragges of Schisme or Divisions: Yet see and con­sider, if this unseamed Coat of his, bee not worse dealt withall; than the Prophet Abijah, the Shilonite, did with that new garment, wherewith Ierobeam had clad himselfe, 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 chopt in pieces, flesh, and bones, and all, and cast into all the quarters of Israel, Iudg. 19.29.

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

First, An Apotreptique, or Disswasive from Divi­sions.

Secondly, A Protreptique, or Perswasive unto V­nity 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 IESUS, Rom. 16.17.18. And againe, If any man love not the Lord IESUS CHRIST, let him be Anathema Maranatha, 1 Cor. 16.22. which shall hold likewise true of all such, as doe not testifie their love to CHRIST, by their unfeigned love of their 1 Joh. 3.14. brethren, his lively members; or as the same Apostle said of some contentious Galatians, I would they were even Gal. 5.12. cut off that trouble us: though thus I might doe; yet as Saint Paul to Philemon Verse 9. For loves sake, I rather beseech them; and withall, I shall bee bold to tell them, that, where discords, and divisions have gone before as Esau; there ruines, and desolations have beene wont to take them by the heele as Iacob: It hath beene found true in experience, that these have laid more Countries to the dition of the Turke, than ever his bow, and his shield could have [Page 31]purchased: It was prudently observed by Cortugall, one of the Turkish Princes, in his oration perswasive to his Lord, to besiege Rhodes; Christianus occasus discordi [...]s intestinis corroboratur, The fall of Christen­dome is set forward, by civill disagrement: in the dayes of Mahomet the second, those polluted Sara­cens, (to speake in the expression of a late Bp. King. worthy of our Church) had gleaned out of Christendome, like scattered eares of corne, neglected by the owners, Vide Jovium, and Dr. Helyn, Geograph. in description of Rhodes.200. Cities, 12. Kingdomes, and two Empires, what an earnest they have reaped since that time, (or rather, wee 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 Hos. 11.8. kindled together within him, to heare what musique our Romish Ad­versaries have, too-long, made themseves merry with in our discords? How long, Lord, holy and true? how long shall those superstitious Masse and Merit­mongers, (who dare obtrude their menstruous me­rits to thy dreadfull justice; and prophane the purity and simplicity of thy sacred worship, by their garish vanities and Idolatry;) How long shall they triumph in our variance? O yee, that make a most unjust sepa­ration on the other side, bee entreated, doe not thus give advantage to the Adversary, by your causeles withdrawing of your selves from the Society of your Christian brethren; who long for your uniformity, and joynt-adoration of the one onely true God; by the one, and onely Mediatour CHRIST IESUS; in one, and the same faith, once for all given to the Saints; in the use of one, and the same meanes of salvation; in the same Word, the same Sacraments, the same Ministery; in the unity of the same Spirit, that wee might all grow up together in the same love, and charity; and meete together at last, in one, and the [Page 32]same Heaven: O cease to esteeme us, (your fellow-brethren in the same CHRIST,) who are of the same houshold of faith with you; as 1 King. 21.20. Ahab did Elijah; or as the wavering, Galatians did Saint Paul, because hee told them the truth, your [ Gal. 4.16. Enomies:] nor, as Quae apud concordes, vin­cula charitatis, incitamenta i­rarum, apud in­sensos sunt; Tacitus. Tacitus said of Segestes and Ariminius, the one, the father, the other, the Sonne in law: That which bound them together in love, whilest they were at concord, put them farther at variance, being once enemies: Let a streame sever it selfe from the Common fountaine, that it may bee counted a foun­taine it selfe, without dependance upon any other; what is this, but the next way, to make an end of it selfe, and to bee utterly dried up?

Yea I beseech you, consider, when Noutrals, A­theists, and Prophane Persons, and Papists, doe heare 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 downe in the Chaire of Scornors? for it is certaine (as a great My Lord Bacon, Essay. 3. dispenser of learning observed, that Heresies and Schismes, are of all others the greatest scandals; yea more, than corruption of manners; for, as in the Naturall body, a wound, or solution of continuity, is worst than a corrupt humour; so in the spirituall; so that nothing doth so much keepe men out of the Church, and drive men out of the Church as breach of Vnity: 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 shepheard, and an Aegyptian; whereof the one saith Ioseph, was an. Gen. 46.34. abomination to the o­ther; or like to that brood of Cadmus, of which the Poet,

[Page 33]or as it is observed of those frighted Midianites, Iudg. 7.21. whose mutuall bowels became the sheath of each others sword: whereas indeed, each Christian professing one faith in one, and the same CHRIST, should rather bee as those Israelites, going up to Gibeah, Judg. 20.11. knit together as one man: can a Pagan otherwise imagine, that the CHRIST, wee all pretend to serve, is other, than what in truth the Lord abhorres to bee, even the Authour of con­fusion? Loe! even briars, and thornes, the very Sonnes of Belial themselves, are twisted one within the o­ther, in a kind of indissoluble combination, or bond of Vnity: O my brethren, are there not stormes, and tempests enow abroad; raised up by Gebal, and Am­mon, and Amalek, even by the boisterous wild bores, and cruell adversaries, to make the ship of the Church to reele, and stagger, and to bee driven upon the rocks; but the secret leakes of our owne home-variances must thus, insensibly, sinke her, e're wee are aware? as if this ship were sayling in a Lacus inter­dum, nullo flan­te vento, it a im­nensè concita­tur, ut vel auda­cissimos nautas. quò minùs sol­vant, deterreat; undè, vento ces­sante, naves me­dio cursucorres­tae cum maximo discrimine je­ctantur, Magi­nus Geograph. pag. 46. Loumond-lake (such an one, as Maginus tels us, there is, in a part of Britaine,) in which, they say, the danger is then most formidable, when the winds are still: To bee short, Let us consider, how bitter a word it was, that King David uttered of Joab, that, whereas the end of warre was peace, hee chose to shed the bloud of 1 Kin. 2.5. warre in peace, but, it cost him deare at last: Now there is a saying in the Psalmes, that the Saints shall wash their Psalm. 58.10. seete, in the bloud of the ungodly; to imply thus much, saith Lyra, that the righteous seeing the vengance, executed upon the ungodly for those un­godly deeds, they have committed, shall dread the like offences; least they tread also in the like steps of judgement: are Halcyon dayes esteemed happy? and peace, felicity? then, woe is mee, to thinke, that any man, or people should waxe weary of their hap­pinesse! is it not a very strange infatuation? Its [Page 34]an old word, Quos Deus perdere vult, priùs de­mentat.

But, I hasten to the other part, which is a pro­treptique, or perswasive unto love, and unity: and, what stronger argument can there bee devised, to incline hereto; than this? that wee, hereby, come most neare unto the God, wee serve, and are even in this regard, partakers of the 2 Pet. 1.4. Divine nature; though not, by communication of essence, yet by resemblance, and analogicall assimilation, in that gracious quality: Hence was that Eulogy of Ephraim Ephraim. Sy­rus, tract. [...]. Syrus, [...]. Happy is that man, who hath pos­session of love, for such an one carrieth God alwayes with him, in his heart; for, ever so Saint Iohn assures us, 1 Ioh. 4.16. God is love, and hee that dwelleth in love, dwelleth in God, and God in him: On the other side, saith S. Ignatius, Epist. 6. Ignatius, [...]. Where there is division of mind, and anger, and hatred, there God dwels not: Besides, onely in love it is, that wee [reciprocate] with God, of all other affections; if wee feare God, hee feares not us; if wee obey God, hee obeyes not us; but, if wee love God, hee loveth us againe; 1 Ioh. 4.19. Love, saith the Apostle, it's the very Col. 3.14. bond of perfection; [...]; and who is able sufficiently to amplifie the great things of the beauty of it? saith S. S. Clemens, Epist. ad Corin. p. 63. 64. Clement, in his Epistle to these very Corith's; Sith it alone conglutinates us to God, and makes us also, to wish well to men: Vnity therefore is as another ordalium, to try the chastity of the Queene-Mother, the Church; and like a Gileaditish passage, at which the Judg. 12.6. lisping Ephraimites are discovered in their Sibboleth; at which the faultring Christian will bee detected: For this cause, when the bosome favorites of CHRIST rested in expectation of the holy Ghost promised, in a [Page 35]miraculous manifestation, to bee sent downe upon them, from heaven; they were [...], Act. 2.1. all together, in one place; and the same Spirit descen­ded before that, upon our Saviour himselfe, in the si­militude of a Matth 3.16. dove; because it is the usuall embleme of [...], Etymol. love, and therefore, they who separate, and breake this bond of love, are styled sensuall, by Saint Iude, verse 19. and without the Tales itaque faciles sunt ad divisionem, quia Spiritum non habent, in quo uno membra Christi charam servant spirita­liter unitatem, Fulgent. l. 2. ad Monimum, p. 67. Spirit.

Even the sacred Trinity it selfe is delighted with the same Vnity, or One-nesse, 1 Joh. 5.7. these three are one; there is but, [...], one God, and Father of all, Ephes. 4.6. but, [...], one Mediatour, be­tweene God, and Man, the Man CHRIST IESUS, 1 Tim. 2.5. There is but [...], one Spirit, 1 Cor. 12.11. All true-beleeving Christians are but [...], one body, 1. Cor. 10.17. yea, but as one man, in CHRIST IESUS, [...], Gal. 3.28.

Even Plato, lib. 2. de Republ. ver­sus finem. Plato himselfe 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 soundnesse, seve­red from love: Faith indeed, is necessary, Ʋt operis fun­damentum, as the foundation of charity, saith Granatens. tom. 3. conc. de temp. conc. 1. in Die Pentecost. Granado; but charity, as the perfect consummation of that gra­cious Habite: hence was that maxime, in the Schoole­men, that charity was the [forme] of all vertues Theo­logicall; because, however it gave them not their owne essence, in themselves, abstractively conside­red; yet did it forme them unto [acceptability,] be­fore the Lord: therefore, all other excellencies though they advance nature; yet they are, saith one, subject to [excesse,] onely this of charity admitteth no excesse; for, wee see, for aspiring, to bee like God in [power,] the Angels transgressed, and fell; by aspiring, to bee like God, in [knowledge,] man transgressed, and fell; but, by aspiring to bee like God, in a similitude of [Page 36]goodnesse, or [love;] neither man, nor Angell, ever transgressed, or shall transgresse; for, unto that imita­tion wee are called: And, as its endles, in excesse; so also, in continuance, 1 Cor. 13.13.

Now, according to the severall motives, or grounds of love, so also is the [degree] severall: There is [...], when the motive, or ground is one, and the same nature; so saith the Philosopher; if wee see a very Varlet in distresse; wee may, wee must relieve him; and give, though not [...], yet [...], if not to the man, yet to the Quantum ad sustentationem [Naturae,] non ad somentum [culpae,] Tho. 2 ^a. 2 ^a. qu. 31. Art. 2. ad 1 [...]. 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 Rom. 1.31. reprobates) is common unto all men; and very nature moved even Barbarians to re­lieve the distressed, Act. 28.2.

Secondly, There is [...], a nearer bond; when vicinity, or cohabitation may induce to kindnesse; and thus farre a meere Civillist may goe.

Thirdly, [...]; and this is onely the cogni­zance of true love Christian; when wee love the brethren, Eo nomine, because brethren, 1 Ioh. 3.14. and to this is that earnest exhortation of Saint Peter, 1 Pet. 1.22. See that yee love one another with a pure heart fervently.

And I beseech you brethren, in the bowels of our Common Saviour; let this intimation bee unto your hearts, as the Arteries running along the veines, which, beating upon them; stirre up the bloud, and keepe it warme, least, otherwise, it should congeale, and become as corall, and though wee cannot fly up, yet as the Cherubims, let us still bee clapping of our wings, in our devotions, this way: And sith, wee well accord, (I trust) in the Principall See Bp. Da­venant his last booke. fundamen­tall points of faith, for substance; let this seasonable advise unto Vnity, bee, as the Angels snatching of [Page 37]the sword of Abraham, to stay the farther, and the future rending of our selves, into Schism's, and Di­visions; in point of circumstance, and of lesser mo­ment: Memorable is that story of Saint Gregory Na­zianzene, as Ruffinns lib. 2. cap. 9. Hist. Eccles —Con­fer the story of Bp. Colman, in Bp. Vsher, c. 10. of the Irish Relig.-See Bp. Bilson, c. 16. 395 &c. Of the perpet, Go­vernment of the Church. 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, hee offered both his dignity, and himselfe too: to bee cast into the Sea, rather than the Vnity, and Peace of the Church should suffer, or bee disturbed: and indeed, what one true Sonne of the Church, who heartily longs for the Psal. 51.18. building up, and delights not in the pulling downe of the walles of Hierusalem; but would gladly bee content with Ionah, to bee cast into the Sea, rather than the storme should continue, unto the endange­ring of the whole ship?

But, oh the deadnesse of the heart, and the stoppage of the eares unto the voyce of the spirituall Psalm. 58.5. charmes, charme hee never so wisely; for, though the bels of our Aarons have sounded shrill; and every Pulpit, almost, (that hath any clapper,) tolled men long in, into the Temple of Peace; yet, if you aske them, as Iehoram's messenger did Iehu is it peace Iehu, they retort, 2 Kin. 9.18. what hast thou to doe with peace? turne thee behind mee; alas! peace is not the matter, but follow­ing, and party: So true is that of Salvian. l. 4. ad Eccles. Ca­thol. in fine. Salvian; Poenèom­nis sermo Divinus habet aemulos suos; almost every Precept of God meets with its adversary; If God command liberality, Man will practise covetousnesse; if parsimony, prodigality; if hee speake of Psalm. 120.7. peace, they make them ready for warre, as the Psalmist hath it; impetuous Salamanders, who live not, but in the flames of contention; not unlike unto Tar­quinius Priscus, in the Romane story, who was Luc. Florus, Hist. Bello promptior quàm pace; more apt in Warre, than peace; or, as Trogus tels us of the o [...]der Spaniards, that they were Genus hominum ità infensum concordiae, ut puro [Page 38]illius odio, inimicitias suscipiat: or, if men, that way af­fected, doe happily lend us their attentions; as the Iewes to Ieremy's passionate expressions; or, to Eze­kiels pleasant voyce Ezek. 33.32.; or, as Herod gave Iohn Baptist the Mar. 6.20. hearing, in some things; Yet, it cannot better bee resembled, than by what is given us, in that fained relation of Orpheûs Theatre; where all birds, and beasts assembled, and forgetting their severall appetites; some of prey, some of game, some of quarrell, stood all sociably together, listening unto the aires, and ac­cords of the harpe; the sound whereof no sooner ceased, or was drowned by some Lowder noise; but every beast returned to his owne Nature; so is the Nature, and Condition of men, (saith that emi­nent Lo. Verul. l. 1. Advancem. of learning. 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 lawes, to religion, sweetly touched with eloquence, and perswasion of Sermons; so long is society, and peace maintained; but, if these instruments bee si­lent, or that sedition, and tumult make them not au­dible; all things dissolve into anarchy, and confu­sion.

To conclude this whole application: Wee wish, that our words mght fall upon your hearts, as that Doctrine of Moses, Deut. 32.2. dropped downe as the showres of raine upon the grasse, and our speech might distill, as the dew, upon the tender herbe: or else, that your hearts might bee 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 hee will no muckish, earthy heart; nor moves hee on the [aire;] and heart swollen up with the wind of pride, and ambition; nor moves hee 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 [Page 39]impressions of Gods grace: And, if not, as the grasse, or the water, tender, and pliable; yet, at least, as that rocke, in Ieremy, 23.29. which, though hard in it selfe, yet was it by the hammer of Gods word broken in pieces: but, oh the deadly perversenesse of unsanctified soules! who, not onely as the same Iere­my, 5.3. saith, of the obstinate Iewes, 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 hee, take from us the heart of flesh, and give us the heart of stone; for the stones, and the rockes were divided, and clave in sunder, when our Saviour suffered, on the Crosse; whereupon Saint Ambrose, O saxis duriora Iudaeorum pectora! on such stupid, 1 Tim. 4.2. seared consciences, as these, I will not declaime; but convert a deserved satyre into a mournefull elegy: my heart shall bleed, in secret, and mine eyes Psalm. 119.136. gush out with teares, (those speechles Oratours of an unexpressable griefe) for that they will needs, like the waters of Iordan, sun­dred by the mantle of Elijah, both bee, and remaine [ 2 Kin. 2.8. divided:] [...], saith Sinesius: The sincere, and entire Preacher, hath (in the Isa. 49.4. 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 windowes, Isa. 60.8. So hee, to his eyes; which are glazed with teares, (pearles farre more precious, than the waters, in those wels of Elim, (to which the weeping Apostles are resembled,) Num. 33.9.) when they are powred out for the sinnes of the unreclaimable people: And such as these, who so much hate to bee reformed, I leave to that heavy doome of our Saviour; upon the [Page 40]Iewes on another occasion, Ioh. 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 bee 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 joyned with, or else, (as some read that text) [...], [according] to [holinesse,] Hebr. 12.14.) leaving these; I convert my selfe unto you,

Whose hearts the Lord hath moulded to an yeilding, and obedient constitution; fitted to receive the Ephes. 4.30. seale, and the marke of Gods Spirit: O bee you entreated, as our Saviour advised his owne deare Disciples, Saint Marke 9.50. to have salt in your selves, and peace one with another; Now salt, as Saint S. Hilar in S. Matth. can. 4. Sal in se une continet ignis, & aquae ele­mentum, & est reverâ unum ex duobus, h. e. Quid tertiū ex utro (que) coalitur, &c. est aqua, ne plus satis inca­lescamus; est ig­nis, ne tanquam frigore obterpea­mus. Hilary saith, containeth in its selfe the element both of fire, and water, and is indeed saith hee, a third thing, compa­cted out of both; it is water; least wee should too-much bee incensed unto heat, and passion; it is fire; least wee should grow too remisse, and chill, with neglect, and carelesnesse: First of all, have salt in your selves, that is, as Saint Paul interprets, Col 4.6. Let your speech bee alwayes with grace, seasoned with falt; take heed, let it not bee rancid, or unsavoury, larded with bitter, and unchristian invectives; but tempered alwayes with sobriety, meekenesse, and discretion: And then, when the salt is first set on upon the Table; peace, as the best, and choycest dish, will follow after.

Hence those zealous exhortations of S. Ignatius, Epist. ad Tral­lian. Ignatius, and other Saints, [...], love one another with an [undivided] heart; and [Page 41]S. Paul also Rom. 12.18. If it be possible, as much as ly­eth in you, live peaceably with all men.

Nor is this enough, but we must follow after the [things] which [ Rom. 14 19. make] for peace; the word tran­slated here, [follow after], is in the originall [ [...]] 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 hee hath even surfetted on his owne 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 principall things are, that may, What are the maine things that make for Peace. indeed, be sayd 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 Iesus Christ, (saith he,) that yee all speake the same thing, and that there be no divisions a­mong you; but that yee be perfectly joyned together, in the same mind, and in the same judgement: which words Pet. Mart. loc. com. class. 4. c. 6. sect. 2. Peter Martyr explicating, sheweth us; that, as S. Au­stin justly maketh hatred against our neighbour, to be the maine cause of Schisme; so, of that hatred, foure other principall 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 joyned toge­ther in the same [mind]; that is, as I apprehend it; Whereas the mind is the principall faculty of the soule, and (as Estius, ad 1 Cor. 1.10. Estius criticizeth it) mens in cognitione ver­setur, it is principally conversant in matter of Science, and Knowledge, therefore, the mind, and vnderstan­ding 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 chiefe founda­tion [Page 42]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 joyned also together in the same judgement; which may direct them in­to one, and the same practise. Thirdly, though men may be conceived to agree, in the same mind, and in the same judgement; yet, because some are, often, so in love with their own formes of speaking, and so fond of their owne invented expressions, that rather, than they will bee divorced from that new phrase, to which they have wedded themselves, they will choose to separate, and be divided from the society of the faithfull brethren; as the case stood with Secrat. l. 7. c. 32. Ne­storius the Heretique, who, in the beginning, did not erre, touching the Unity of Christs 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 unavoydable, if Christ were God and Man in the vnity of the same person; he chose ra­ther to deny the Unity of Christs person, than to ac­knowledge his temerity, and rashnes, in reproving that forme of speech, which Dr. Feild, l. 3. c. 3. in fine, of the Church. the vse of the Church had anciently received, and allowed; For this confi­deration, it was, that the Apostle exhorteth also, that they all [speake] the same thing; which in other ex­pression, is to hold fast 2 Tim. 1.13. the forme of sound words; and called sound, or wholsome speech, Tit. 2.8. Fourthly, and lastly, because, though all this be agreed on; yet if there be respect of Jam. 2.1. [persons] in receiving, and en­tertaining the gospell; one man pinning his faith upon the sleeve of Paul; another ravished with the Act. 18.24. elo­quence of Apollo; a third crying up Cophas above them all; so that the doctrine is not entertained, after 1 Thes. 2.13. a Thessalonian integrity, as the word of [God], [Page 43](whose Rom. 1.16. power alone it is unto salvation, in them that beleeve) but as the word of [man]; because, from this consideration, Saint Paul observed [con­tentions] to arise among them, as we read, ver. 11.12. therfore, he perswades them, by the name of the Lord Iesus Christ, unto Unity, and unto Unanimity: for ver. 3. is Christ [divided?] that is, by a resolution of the interrogative into an affirmative, Christ himselfe 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 Catholique, at large, or else from love, and V­nity among themselves: For, if they be [divided], or doe 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 Iesus Christ.

To end all: Thus then let all the loyall sonnes of Peace doe; As, labour to speake, and to teach one­ly [truth]; so also to doe the same in Eph. 4.15. [love]; and let me, (in this needfull time,) be bold to ex­hort you all, in the words of the Schisme-hating Apostle, to his Phillippians, 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; fullfill 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 Eccles. 8.12. an hundred times, yet God shall, one day, pay him home, in his own coine; For, when the Peace-lover, and the Peace-maker shall be surely blessed; God shall deale with them, as Iacob, on his death-bed, Mat. 5.9. 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 ground­lesse, and scandalous [Separations:] Loe! When [Page 44]all the Nations of the World shall bee gathered before him; (to make their shame more publique, and yet their confusion most just;) the just Lord, and the 2 Tim. 4.8. righteous Iudge of the whole earth, shall, (out of the just, and equall Law of Retaliation) hee shall [separate] the peaceable from them, as a shepheard [divideth] the sheepe from the goates, 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 booke of God, wee read of no one Nation [ Psalm. 1, 8.14. so neare] unto the Lord, in his speciall grace, and favour, as was the Iewish; Loe! saith the Psalmist, Psalm 135.4. The Lord hath chosen Ia­cob unto himselfe, and Israel for his peculiar Treasure; The Jewish Church, was as that Luk. 13.6. Figtree in the Vineyard, that is, not, as Ribera in Joch, 1.7.12. Ribera interprets it, some eminent Prince, or Magistrate, in the Church; but the particular Church of the Iewes, planted by the speciall hand of God, in the Vineyard, or the V­niversall Church, at large; hedged in, and fenced with his owne protection; the least annoyance, or injury offered it, was as tender to him; as the ap­ple of his owne eye, Zech. 2.8. And yet, though God is said to have knowne them onely, of all the families of the earth; hee meanes, with the know­ledge of speciall favour, and approbation, Amos 3.2. Neverthelesse, when even this choyce, and selected people, afterwards degenerated into Civill rents first, and then into such as divided them from them­selves; and, most of all, from God, by superstition, and idolatry: these sinnes of theirs made a sepa­ration betweene them, and their God, Isa. 52.2.

Now, my beloved, wee cannot bee more deare to the Lord, than was this ancient Church of his, unto him: will they have miracles? Loe! see them, [Page 45]as Leah said of Gad, Gen. 30.11. comming in a troupe; The Sea shall roule into an heape, and the paths thereof bee dried up before them; Exod. 14. Iordan also shall bee driven back, and fly, Psalm. 114.5. Is not this enough? then shall the Sunne stand still, in Gibeon, and the Moone, in the valley of Ajalon, Iosh. 10.13. Will not this doe? then shall the very Rockes, before them, bee dissolved into Rivers; yea, the Heavens raine-downe the food of Angels upon them, Psalm. 78.5. Loe! their King cloathed them in skarlet, and put on ornaments of gold upon their apparrell, with other delights, 2 Sam. 1.24 Their little hill Hermon, and their moun­taine of Zion were wet with the Dew of Gods bounty; Psalm 133.3. In short, thousands, and tenne 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 favours.

Mutato nomine de to: change but the name, and wee are the men; for, wherein out-stript they us? They were delivered from the heavy bondage of Aegypt, so that, though they had layen 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 wee beene reskued from a worse thraldome? delivered from the vassaladge, and bondage of Popish supersti­tion; farre more dangerous, than the blackest, or the most Cimmerian darkenesse: and woe, woe bee unto us, if wee long to returne back, to that rotten garlick againe, and to that heavy yoke of bondage! They had Manna from Heaven; so have wee the full measures (farre surpassing their Omers, or their Ephah's) of the spirituall, and the best Manna in the Gospell: They had Sea-deliverances; remember the never to bee forgotten yeare of eighty eight, had not wee? They were as firebrands pluckt out of the burning, [Page 46] Amos, 4.11. Say, fift of November; were not wee? The Starres from Heaven fought for them, in their courses, as in the dayes of Sisera, Iudg. 5.20. and the elements conspired their victories; How often as great experiments have wee tasted? so that, we may well here resume that Distich, in the Claudian, in laude Theo­desti. Poet, of our Na­tion;

But now, woe is mee! shall I goe on? see then; they scorned their Messiah, and, as bloudy Atreus, in the Seneca Tra­gaed. in Thyeste. Tragaedy, they cry out, Ruat in me, modò in fratrem; to ruine him, they cursed themselves; His Matth. 27.25. bloud, say they, bee upon us, and upon our Children! and to this Day, some say, the bloudy issue runs on their wo­men, about the passion: O heavy curse! O direfull im­precation! how hath their Lambe beene turned, e­ver since, into a Lion to them? O barren figtree, long since, hast thou had thy succîde; Luk. 13.7. cut it downe, saith God, why cumbreth it the ground? O how are thy branches become scattered, in the day of the Lords 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 Isa. 1.22. drosse? thy Bethel, a Bethaven? O where is all the fruit of Gods long bounty, and favours to­wards thee? have they bred onely Jud. 4. wantonnes, and not obedience in thee? Loe! I am loath to bee the Messenger of so evill tidings unto thee, and to tell thee so bitter a word; yet must I not sew pillowes under thine arme-holes, or dawbe thee with Ezek. 13.10.18. 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 dreame of an En­thusiasticall braine; No, I have it from the mouth [Page 47]of the Lord God himselfe, who bids mee tell thee, as Moses did old Israel, Deut, 28.59. The Lord will make thy plagues wonderfull, even great plagues, and of long continuance, and sore sicknesses, and of long continuance, and they shall cleave unto thee: and, take heed, thou doe 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 Fig­tree is now in visitation; hee hath often, and long, sent his Messengers, as Ioshua did his Josh. 2 1. spies, before him, to see how his Figtree thrives, after so ma­ny yeares dressing; His Vine-dressers, the Mini­sters of the Gospell, have beene long planting with their Doctrine, pulling away the stones of oppo­sition, tearing up the weeds of prophannesse, roo­ting up the furses of Heresie, and the thornes of Schisme, and faction; they have beene Isa. 5.5. hedging with Discipline; paring, and pruning with their seasonable reproofes: In short, what could the Lord have done more for this Church of ours, than what hee hath done for it? Loe now! because his 2 Chro. 36.16. and, Matth. 23.37. Messengers have beene sleighted, and so lightly set by of us; Hee now seemes himselfe to come riding in visitation; and surely, when the Lord comes himselfe, especially in a circuite of vengeance, or judgement; as soone may the stubble hope to stand before a Heb. 12.29. consuming fire; as a secure, and an impenitent people beare up un­der the fierce wrath of so dreadfull, and incensed a Iudge: It is a remarkeable passage, Exod. 20.10. When the Law was given, upon mount Sinai, with thunderings, and lightenings, and the noise of the Trumpet, and smoake, and such like ghastly repre­sentations, setting out the mightinesse, and the for­midable power of that great God, who gave the Law; and considering, how fearefull that Law must needs be to the breakers of it; which was so Heb. 12.21. terrible in the first giving; They said unto Moses, speake [thou] [Page 48] with us, and wee will heare; but let not [GOD] speake with us, least wee die: as if they had said, Let Moses, a man of our owne mould, speake to us; or, in Saint Paul's expression, Gal. 3.19. Let the Law bee or­dained, in the hand of a [Mediatour;] Let there bee some to intercede, and to stand in the Ezek. 22.30. gappe be­tweene the Lords power, and our impotence; for otherwise, if wee shall fall [immediately] into the hands of the Lord himselfe; (who, in his wrath, is a consuming fire) wee shall all bee wasted into ashes, and bee utterly, and hopelesly consumed: Hence is that of the Apostle, It's a Heb. 10.31. fearefull thing to fall into the hands of the living God.

For this cause likewise, yee shall notice it, throughout the Prophets; that, when they have found themselves to become a reproach, and the word of the Lord, a derision dayly; so that they had no hopes left them to prevaile for a Re­formation: they would then recommend the cause into the Lords owne hand, and desire him to behold the obstinate perversenesse of a Rebel­lious people; which done, there still ensued a speedy, and a dreadfull overthrow; see Ieremiah, 20.8. and Lam. 3.14. compared with, Ier. 5.3.9.

But here, mee thinkes, I heare some English Gallio, as hee, in the Acts, 18.14.17. interrup­ting Saint Paul; (One, I meane, that careth for none of these things,) stepping in, with, a Why doest thou thus discredit thy Nation? are wee not fenced? are wee not friended? are wee not populous? Is not the Temple? Is not the Gospell, among us?

Answ. Ah sinfull Nation! ah people laden with iniquity! saith the Prophet Isa. 1.4. of Israel: O Hierusalem, Hierusa­lem how long shall these thy vaine thoughts of immunity, [Page 94]from ruine, lodge within thee; whilest yet thine heart is not washed from its wickednesse? 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 denne of dragons; and again, Jer. 49.3. Howl, oh Hes [...]bon, for Ai is spoyled: and, others ruine should be our warning; their [...], our [...], their suffering, our lesson­ings: look about you, and see what a shambles is all Christendome become, What Matt. 27.33. Golgatha's, and what Act. 1.19. Acheldema's, or fields of blood are hare, and, how seem our neighbours Churches, long, to have been whirried about in a continuall tumult, whilest we, as the Centre, stand still, and immoveable?

saith 8. Gregory S. Greg. Na­zian. in Od. 4. Nazianzene; 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, wo 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 our selves, to the confusion of our own faces? as the Prophet speaks, Jer. 7.10. confer Pro. 8.36. Be not deceived, God is not Gal. 6.7. mocked.

Wherefore, to hover no longer; Look what Idus in Judg. 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 Junius ad Nah. 3.8. con­fer ler. 46.25. Alexandria in Egypt) that was scituate among the rivers, that had the waters round about it, whose rampart was the sea, (right Englands Embleme) and her wall was from the sea; Ethiopia, and Egypt were her strength, Put and Lubin were her helpers; yet was [Page 50]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 Quod reme­dium quaeri­tur, ubi [au­tor] remedti non concilia­tur? Hegesip­pus, de excid. urb. Hierusal. p. 672. in Ana­cephal. in octa­vo. See Ier. 3. vain, then, is salvation hoped frō the mountains, if the Lord, who is the God of the mountains, be against us Oh wo, wo, wo 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 Lords, sink deeply into your medita­tions: the word is this; That sin, that black, and ougly monster sin, is of more force to weaken a state, and to ruine a Kingdom; than all the strength of an Army can be, be it as potent, and numerous; as that of Zorah, the Aethiopian, 2 Chron. 14.9. one of the greatest, that we read of, in the Scriptures, even an hoste of a thou­sand thousand.

But, O my soul, why hast thou made me to dwell, thus long, in these Cant. 1.5. & Psal. 120.5. black tents of Kedar? and, why do I, with Noah's Gen. 8.7. Raven, fly croaking, thus, about the dead carkasses of sinfull 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 burthen of the Lord, the burthen of the Lord, that is, some Junius, ad 2 King. 9.25. commination, and threat of a judgement, heavie as those burthens, under which Issachar stooped down, Gen. 49.14.

But stay, what, art thou all for judgement? surely, that is the portion of impenitent, remorselesse, and unrelenting sinners, there is no Isa. 57.21. peace, saith my God, unto the wicked: But yet, my breast shall not a wayes be, as some thunder-cloud, whose vapours ne're leave working, till they vent themselves with terrours to the world; my speech shall rather strive to be as King [Page 51] Davids plentifull rain, to Psal. 68.9. refresh the inheritance of the Lord: For what? is there no Ier. 8.22. balme yet left in Gilead? no mean, to intercede, as Gen. 37.21. Reuben, to stay the slaughter of an endangered Ioseph? no Moses, in the Psal. 106.23. gap? surely yes; see your remedie, in Amos. 4.12. Prepare to meet thy God, O Israel: O Israel, Israel, Re­pentance is so welcome a Courtier, to sollicite at the throne of heaven, that it ever speeds in its suits: [meet] then thy God in righteousnesse, (even now, whilest the day of grace, and 2 Cor. 6.1. salvation lasteth) and we may rest assured, as Isaiah speaks, Chap. 64.5. that the Lord will be readie, to [meet] us in mercie: get we into this Arke, before the flood come; gather we our Manna, and prepare to our eternall 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; Bp. An­drews, in Praefat. ad concion. in Sy­nodo Provin. p. 26. inter opera post­huma. [...], praestantior, said an eminent Prelate.

So then, let every one mend one; and (declining that humour of declaiming on the dismembred con­dition of the times,) let every one 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 Ionah acknowledged, Ion. 1.12. the tempest of the Lords wrath is abroad, in Schismes, and divisions, and in other grievous, heart-wounding distempers; and let every one of us, in this regard, as the King of Nineveh advised, in a time of danger, and distresse, Iona. 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 mutuall 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 joynt devotions, even besiege the throne of that Majestie, who will not Lam. 3 8. shut out the prayers of his poore, Psal. 102.17 destitute, Church, and [Page 52]children; and let us never leave wrestling with the Lord, till, with good Iacob, we impetrate, and Gen. 32.26. obtain the blessing: I remember Zanchius, l. 2. c. 4. de Naturâ Dei. Zanchy 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 poore, penitent suppliants, within the ship of the Church, riding, and tossed in a sea of miserie; this rope is prayer; and the 1 Cor. 10.4. 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 immoveable, 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 stil do we approach, unto the Deut. 32.15. Rock of our salvation, Christ Jesus; and the more we are still drawn out of the waters of affliction, and tribula­tion: my deare brethren, we cannot enough beleeve, how melodious, and ravishing in the cares of the Lord our joynt-devotions, and servent prayers will be: what Eccles. 9.10. 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 Matth. 7.7, 8. successe.

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 perswading for peace, they are stil making ready for Psal. 120.7. warre; and, all thy endeavours, 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] mans mouth; so thy godly perswasion unto unity, and peace, (which is the onely pearl, and jewell of a Christian) though it may have a soveraigne ver­tue in it, among the sons of quietnesse, and peace; yet it loseth all, if it be put into an eare, or an heart, that is dead in sin; or, if it be applied to a man, who affects rather, to be some body, in the trouble, than no body, [Page 53]in the peace of the Church: notwithstanding, do thou thy endeavour; 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 endeavours; The comfort, and reward of them shall Psal. 35.13. return into thine own bosome: Neither indeed, can the raigning, and continuance of Schismes, and Divisions, in the Church, (chiefly, in this dotage of the world) much stagger, or afflict thee; for, what Peter said of the fiery triall, holds true here, This is no 1 Pet, 4.12. [strange] thing, that hath hapned among us: lo! it hath ever been so, (throughout all ages of the Church) since the original, and first Gen. 3.15. breach made betwixt the two seeds, in Paradise: yea, the probabi­litie of the thing it self, is grounded, saith our Apostle here, on the [necessity] of a [greater] evil, that [must] be, in the Church; and that is heresie; schismes, 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 beleeve 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 Schismes, and Divisions; and unto whom he had shewed the danger, and ill consequence of them; and, willing to raise up their hearts unto a desire of the remedie thereof, which was the contrary amitie, and unity, saith; Finally, brethred, farewell: be perfect, be of good comfort, be of one minde, live in 2 Cor. 13.11. peace, and the God of love, and peace shall be with you: This God grant unto us, and unto his holy Ca­tholique Church, for his dear Son sake, Jesus Christ the righteous; To whom with the Father, and the blessed Spirit be all honour, praise, and glory, from hence forth, and for ever.

Amen.

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