The araignment of the present schism of new separation in old England. Together vvith a serious recommendation of church-unity and uniformity. As it was lately presented to the church of God at great Yarmouth, / by John Brinsley.
Brinsley, John, 1600-1665.
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The araignment of the present schism of new separation in old England. Together vvith a serious recommendation of church-unity and uniformity. As it was lately presented to the church of God at great Yarmouth, / by John Brinsley.
Brinsley, John, 1600-1665.
[4], 75, [1] p.
Printed by John Field for Ralph Smith, and are to be sold at the signe of the Bible, neer the Royal Exchange.,
London, :
1646.
Annotation on Thomason copy: "May 4th".
Reproduction of the original in the British Library.
eng
Bible. -- N.T. -- Corinthians, 1st I, 10 -- Sermons.
Schism -- Sermons -- Early works to 1800.
Church -- Unity -- Sermons -- Early works to 1800.
Sermons, English -- 17th century.
Great Britain -- Church history -- 17th century -- Early works to 1800.
A77494 R200782 (Thomason E335_10). civilwar no The araignment of the present schism of new separation in old England.: Together vvith a serious recommendation of church-unity and uniform Brinsley, John 1646 43450 211 265 0 0 0 0 110 F The rate of 110 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words.
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THE
ARAIGNMENT
Of
the
Present
SCHISM
OF
New
Separation
In
OLD
ENGLAND
.
TOGETHER
VVith
a
serious
Recommendation
of
Church-Unity
and
Uniformity
.
As
it
was
lately
presented
to
the
Church
of
GOD
at
great
YARMOUTH
,
By
John
Brinsley
.
Phil.
2.
1.
If
there
be
therefore
any
consolation
in
Christ
,
if
any
comfort
of
Love
,
if
any
fellowship
of
the
Spirit
,
if
any
Bowels
and
Mercies
;
Vers
.
2.
Fulfil
ye
my
joy
,
that
ye
be
like
minded
,
having
the
same
Love
,
being
of
one
accord
,
of
one
minde
.
Jere.
32.
39.
I
will
give
them
one
Heart
,
and
one
Way
.
London
,
Printed
by
John
Field
for
Ralph
Smith
,
and
are
to
be
sold
at
the
Signe
of
the
Bible
,
neer
the
Royal
Exchange
.
1646.
THe
testimony
of
Christ
was
Truth
,
Peace
his
Legacy
;
he
came
into
the
World
to
bear
witnesse
to
the
Truth
,
and
at
his
departure
bequeathed
Peace
to
his
Disciples
.
This
Author
walking
in
his
Masters
steps
,
hath
contended
for
Truth
against
Heresie
in
his
former
Labors
,
in
these
for
Peace
and
unity
against
Schism
:
A
bold
undertaking
in
these
distracted
times
,
but
yet
necessary
,
and
hopeful
.
Truth
is
strong
,
and
will
prevail
against
Heresies
,
and
that
Peace
may
be
established
in
the
Churches
is
the
scope
of
this
TREATISE
,
and
the
Prayer
of
him
who
approves
it
to
be
Imprinted
,
James
Cranford
.
TO
THE
Christian
Reader
.
(
Christian
)
SEeing
Dedication
of
Books
(
which
is
not
so
much
of
Gods
Truth
as
Mans
Labors
,
and
a
thing
from
Saint
Lukes
time
(
who
Dedicates
a
both
his
Treatises
to
b
one
Noble
Personage
,
which
he
wrote
for
the
use
of
all
the
Churches
)
till
this
present
never
questioned
)
is
now
in
this
Sceptical
age
by
c
some
made
a
scruple
;
I
shall
for
this
once
forbear
it
,
though
otherwise
at
sometimes
a
d
useful
formality
,
and
at
all
times
an
innocent
Ceremony
.
Onely
for
thy
satisfaction
take
this
breif
Epistolary
Declaration
.
Mistake
it
not
.
It
is
not
New
England
that
I
have
here
to
deal
with
,
nor
yet
properly
New
Englands
way
,
commonly
known
by
the
name
of
Independency
.
Which
though
I
cannot
in
all
things
subscribe
to
as
[
the
]
way
of
Christ
precisely
laid
forth
in
the
Word
for
all
the
Churches
to
walk
in
,
yet
,
were
I
there
,
rather
then
make
a
Schism
in
the
Body
,
I
would
quietly
submit
to
,
blessing
God
that
I
might
sit
down
in
it
,
and
enjoy
the
comforts
of
it
.
It
is
Separation
that
my
quarrel
is
against
.
And
that
not
Separation
in
a
Church
,
by
purging
of
it
;
but
Separation
from
a
Church
,
by
departing
from
it
,
and
forsaking
communion
with
it
.
For
the
former
of
these
I
plead
,
as
the
most
hopeful
means
to
heal
our
breaches
.
The
latter
I
implead
,
and
that
by
the
name
of
Schism
properly
and
formally
so
called
.
Whether
this
plea
be
just
or
no
,
let
the
sequel
speak
:
Which
as
I
was
necessitated
to
Preach
(
meeting
with
so
just
a
ground
for
it
in
the
Text
,
which
in
my
ordinary
course
(
passing
through
the
Epistle
)
I
fell
with
,
and
but
too
just
an
occasion
for
it
in
the
place
where
I
live
)
,
so
am
I
now
to
publish
;
and
that
,
as
for
other
ends
,
so
for
the
vindicating
both
the
Truth
of
God
and
my Self
from
those
unjust
and
unchristian
imputations
,
which
have
been
charged
upon
both
by
some
who
have
taken
upon
them
to
Censure
what
they
would
not
vouchsafe
to
hear
.
I
know
the
subject
is
such
as
must
look
for
little
better
entertainment
abroad
at
many
hands
.
Naturally
all
men
are
given
to
think
well
,
and
to
desire
to
hear
nothing
but
well
of
their
own
opinions
and
wayes
.
What
herein
crosseth
them
,
goeth
against
the
grain
of
nature
,
and
so
no
wonder
if
it
seem
harsh
and
unpleasing
.
But
this
,
as
it
hath
been
no
invitation
to
me
to
deal
with
it
,
so
neither
is
it
now
any
discouragement
to
me
in
the
publication
of
it
.
The
Work
(
I
trust
)
is
Gods
;
not
undertaken
(
I
am
sure
)
without
an
eye
to
his
glory
,
and
his
Churches
good
.
And
therefore
I
shall
leave
the
successe
thereof
unto
him
to
whom
I
have
consecrated
my
Labors
and
my Self
.
Possibly
somewhat
of
man
may
be
found
in
the
managing
of
it
,
(
as
in
agitations
of
this
nature
it
is
hard
not
to
mingle
our
own
Spirits
with
Gods
)
;
If
so
,
upon
the
discovery
I
shall
freely
acknowledge
it
.
In
the
mean
time
my
conscience
beareth
me
record
that
my
aym
hath
been
to
inform
,
and
not
to
irritate
;
to
make
up
our
breaches
and
not
to
widen
them
.
May
my
poor
endeavors
contribute
the
least
to
so
a
happy
a
Work
,
I
shall
acknowledge
it
an
abundant
recompence
for
whatever
I
am
able
to
do
,
or
am
subject
to
suffer
.
In
the
desire
and
hopes
whereof
I
shall
quietly
waite
,
and
rest
Thine
in
the
Service
of
Christ
,
JOHN
BRINSLEY
.
Yarmouth
,
March
25.
1646.
THE
SAD
SCHISM
OF
New
Separation
IN
Old
ENGLAND
.
1
COR.
1.
10.
Now
I
beseech
you
Brethren
by
the
Name
of
our
Lord
Jesus
Christ
,
that
ye
all
speak
the
same
thing
,
and
that
there
be
no
Divisions
(
no
Schisms
)
among
you
;
but
that
ye
be
perfectly
joyned
together
in
the
same
minde
,
and
in
the
same
judgement
.
HAving
read
this
Text
,
me thinks
,
I
could
now
deal
with
it
,
as
Origen
is
said
once
to
have
delt
with
a
Text
which
he
met
with
at
Jerusalem
.
Being
there
over-entreated
to
Preach
,
opening
his
Bible
,
he
fell
with
that
of
the
Psalmist
,
Psal.
50.
16.
Vnto
the
wicked
God
saith
,
what
hast
thou
to
do
to
take
my
words
into
thy
mouth
,
&c.
Seeing
thou
hatest
to
be
reformed
.
Having
read
the
words
,
and
being
conscious
to
himself
of
what
he
had
formerly
done
in
offering
sacrifice
to
an
Idol
,
and
so
denying
the
Truth
,
he
presently
closeth
up
the
Book
;
and
instead
of
preaching
,
falls
to
weeping
,
all
his
auditory
weeping
with
him
.
And
truely
even
thus
(
me thinks
)
could
I
deal
with
this
Text
which
I
have
now
read
unto
you
.
Having
read
it
,
I
could
even
close
the
Book
,
and
instead
of
preaching
upon
it
,
sit
down
and
weep
over
it
,
inviting
you
to
accompany
me
,
considering
how
far
we
in
this
Kingdom
,
nay
in
this
place
at
the
present
are
,
from
what
is
here
desired
.
What
?
All
speak
the
same
thing
?
No
divisions
?
A
perfect
union
in
the
same
minde
and
judgement
?
Alas
!
nothing
lesse
.
What
multiplicity
of
divisions
are
here
to
be
found
?
Tongues
divided
:
Hearts
divided
:
Heads
divided
:
Hands
divided
:
State
divided
:
Church
divided
:
Cities
divided
:
Towns
divided
:
Families
divided
:
the
neerest
Relations
divided
:
Scarce
a
field
to
be
found
where
the
Envious
man
hath
not
sown
some
,
and
many
of
these
Tares
.
Just
matter
for
all
our
mourning
.
But
I
remember
what
the
Lord
once
said
to
Josh●a
,
being
faln
upon
his
face
,
weeping
and
lamenting
over
that
unexpected
repulse
which
a
party
of
his
Army
(
till
then
reputed
invincible
)
had
met
withal
at
Ai
.
Get
thee
up
(
saith
the
Lord
)
wherefore
liest
thou
thus
upon
thy
face
?
Vp
,
sanctifie
the
people
,
&c.
Josh.
7.
Brethren
,
it
is
not
weeping
and
lamenting
;
without
further
endeavors
,
that
will
heal
our
distempers
.
Somewhat
else
must
be
done
.
And
the
Lord
teach
every
of
us
in
our
places
to
do
that
which
may
be
most
proper
for
this
end
.
For
my self
,
seeing
God
here
by
his
providence
in
this
juncture
of
time
putteth
a
Talent
into
my
hand
,
I
shall
endeavor
to
improve
it
as
I
am
able
;
though
happily
therein
I
may
disappoint
the
hopes
of
some
,
and
the
fears
of
other
,
in
not
handling
this
subject
in
such
a
way
as
either
of
them
made
account
of
.
To
close
with
the
words
.
Therein
we
have
a
grave
,
but
earnest
Obtestation
,
or
Request
;
an
Obsecratory
Charge
directed
by
Paul
to
his
Corinthians
;
wherein
we
may
take
notice
of
two
things
.
The
Manner
;
the
Matter
.
The
Manner
of
propounding
;
which
is
by
way
of
Obtestation
,
in
an
Obsecratory
,
Supplicatory
way
,
intreating
,
beseeching
,
[
Now
I
beseech
you
Brethren
]
which
also
he
doth
with
a
great
deal
of
sweetnesse
,
and
a
great
deal
of
earnestnesse
.
Sweetnesse
,
in
the
Comp●●lation
.
[
I
beseech
you
Brethren
]
Earnestnesse
.
in
the
Adjuration
.
[
I
beseech
you
Brethren
,
by
the
Name
of
our
Lord
Jesus
Christ
.
]
The
Matter
propounded
and
pressed
,
is
in
one
word
Vnity
.
Touching
which
we
have
here
a
Dehortation
,
and
an
Exhortation
.
The
former
dehorting
from
what
is
contrary
to
it
.
[
Let
there
be
no
divisions
among
you
.
]
The
latter
exhorting
to
what
makes
for
it
,
viz.
Agreement
in
Language
,
Minde
,
Judgement
.
[
That
ye
all
speak
the
same
thing
,
and
that
ye
be
perfectly
joyned
together
in
the
same
minde
,
and
in
the
same
judgement
.
]
In
this
method
(
God
assisting
)
I
shall
handle
the
words
:
Beginning
with
the
Manner
of
proposal
,
of
which
as
briefly
as
I
may
.
Now
I
beseech
you
Brethren
,
&c.
]
An
Introduction
full
of
affection
,
fall
of
sweetnesse
.
Thus
the
Apostle
here
,
(
like
a
skilful
,
but
tender
and
wary
Surgeon
,
who
being
to
launce
an
Impostume
,
a
tumor
in
the
body
,
he
first
supples
,
and
ripens
it
,
and
draws
it
to
a
head
,
by
mollifying
Playsters
and
Pultesses
,
before
he
make
an
Incision
)
intending
to
deal
sharply
with
these
his
Corinthians
in
reproving
of
their
errors
,
he
first
applieth
himself
to
them
in
a
milde
and
gentle
way
.
Being
to
come
to
them
with
the
Rod
,
he
first
cometh
in
the
spirit
of
meeknesse
;
lightning
before
he
thunders
,
intreating
before
he
chides
.
Thus
Nails
dipt
in
Oyl
,
they
drive
the
easier
.
Affectionate
insinuations
,
and
declarations
,
are
apt
and
proper
preparatives
for
tart
reprehensions
.
The
Smith
first
heats
his
Iron
,
then
strikes
upon
it
.
The
Ministers
of
God
in
publike
,
Christians
in
private
being
to
reprove
others
,
let
them
do
it
with
all
tendernesse
,
and
demonstration
of
hearty
affection
that
may
be
.
By
this
means
,
their
words
will
take
place
the
better
.
But
this
by
the
way
.
Come
we
neerer
the
words
,
wherein
(
if
we
will
resolve
them
)
we
shall
finde
couched
a
threefold
Argument
made
use
of
by
the
Apostle
,
for
the
letting
in
of
this
his
charge
.
The
first
,
in
the
Observation
[
I
beseech
you
.
]
The
second
in
the
Compellation
[
I
beseech
you
Brethren
.
]
The
third
in
the
Adjuration
[
I
beseech
you
Brethren
,
by
the
name
of
our
Lord
Jesus
Christ
.
]
These
three
I
shall
take
up
severally
,
looking
upon
each
in
a
double
aspect
:
First
,
Simply
in
themselves
;
then
Relatively
in
reference
to
the
thing
here
desired
.
I
beseech
you
]
So
the
word
(
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
)
is
here
most
fitly
rendered
by
precor
,
obsecro
,
I
intreat
,
I
beseech
you
:
rather
then
by
Exhortor
,
I
exhort
you
,
as
elsewhere
it
signifieth
.
A
language
which
(
as
Peter
Martyr
here
notes
upon
it
)
is
seldom
or
never
to
be
found
amongst
the
Prophets
.
They
Exhort
,
Dehort
,
Command
,
Threaten
,
and
sometimes
Promise
,
but
seldom
or
never
intreat
,
never
beseech
.
Such
language
we
meet
not
with
in
the
Old
Testament
;
but
in
the
New
Testament
it
is
frequent
,
specially
in
the
mouth
of
this
Apostle
.
Now
I
beseech
you
Brethren
,
Rom.
12.
1.
We
intreat
you
be
ye
reconciled
,
2
Cor.
5.
20.
I
beseech
Euodias
,
I
beseech
Syntiche
,
Phil.
4.
2.
Thus
speaks
Paul
not
onely
to
whole
Churches
,
but
even
to
particular
persons
,
dealing
with
them
in
an
obsecratory
,
supplicatory
way
,
intreating
,
beseeching
what
as
an
Apostle
he
might
have
enjoyned
,
commanded
.
So
he
tells
Philemon
,
Verse
8
,
9.
of
his
Epistle
,
Though
I
might
be
much
bold
in
Christ
to
enjoyn
thee
that
which
is
convenient
;
yet
for
love
sake
,
I
rather
beseech
thee
.
I
bese●ch
thee
for
my
son
One
simus
,
&c.
Paul
might
as
an
Apostle
have
enjoyned
things
convenient
,
much
more
then
things
necessary
;
yet
such
is
his
sweetnesse
,
that
oft
times
laying
aside
his
Imperative
Authority
,
he
falls
to
intreating
,
beseeching
.
Such
sweetnesse
is
there
in
the
Gospel
above
what
was
in
the
Law
.
In
the
Law
God
commandeth
,
forbiddeth
.
Thou
shalt
;
thou
shalt
not
.
That
is
,
the
Language
of
Mount
Sinai
;
the
Language
of
the
Law
.
But
in
the
Gospel
it
is
otherwayes
.
Here
God
himself
,
as
it
were
beseecheth
men
.
As
if
God
did
beseech
you
by
us
,
saith
the
Apostle
,
2
Cor.
5.
20.
And
doth
God
stoop
to
do
it
,
much
more
may
man
.
The
Ministers
of
the
Gospel
they
are
not
Lords
over
Gods
heritage
,
they
are
but
fellow
servants
with
their
Brethren
,
(
as
the
Angel
tells
John
,
Revel.
19.
)
And
being
so
,
for
them
to
use
intreaties
,
can
be
no
disparagement
.
Not
,
but
that
they
may
sometimes
make
use
of
other
Language
.
Paul
who
here
intreats
his
Corinthians
,
elsewhere
he
commands
his
Thessalonians
.
Now
we
command
you
Brethren
,
&c.
2
Thes.
3.
And
what
himself
doth
,
he
bids
Timothy
do
.
These
things
command
and
teach
,
1
Tim.
4.
This
may
the
Ministers
of
Christ
do
.
What
they
teach
,
they
may
also
command
.
Onely
in
the
Name
of
Christ
.
So
Paul
there
qualifies
his
command
.
Now
we
command
you
in
the
Name
of
our
Lord
Jesus
Christ
.
Not
in
his
own
name
.
To
the
married
I
command
,
yet
not
I
,
but
the
Lord
,
1
Cor.
7.
Officers
speak
not
in
their
own
names
.
If
they
do
,
their
commands
are
nothing
worth
.
Shall
the
Ministers
of
Christ
impose
ought
upon
the
Church
in
their
own
names
(
as
some
of
late
have
done
)
their
commands
may
as
well
(
it
may
be
better
)
be
rejected
,
as
obeyed
.
But
speaking
in
the
Name
of
Christ
,
now
they
may
not
onely
intreat
,
but
command
.
I
,
and
where
occasion
is
,
rebuke
.
Preach
the
Word
,
be
instant
in
season
,
and
out
of
season
,
Reprove
,
Rehuke
,
2
Tim.
4.
Rebuke
,
and
that
if
need
be
,
sharply
.
So
Paul
willeth
Titus
to
deal
with
false
Teachers
,
Tit.
1.
13.
Rebuke
them
sharply
.
This
the
Ministers
of
Christ
upon
occasion
may
do
,
and
that
with
all
authority
,
as
Paul
bids
Titus
to
do
,
Tit.
2.
15.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
Cum
omni
Imperio
;
viz.
As
Ambassadors
of
Iesus
Christ
,
having
authority
from
their
Master
to
do
it
in
his
Name
.
Such
Language
the
Ministers
of
God
sometimes
may
use
:
Not
alwayes
intreat
,
not
alwayes
beseech
.
Yet
,
this
sometimes
they
may
do
,
must
do
,
where
there
is
any
hope
of
prevailing
for
God
in
this
way
,
they
must
not
think
much
to
fall
upon
their
knees
(
as
it
were
)
and
to
become
supplyants
unto
their
people
,
begging
that
from
them
,
which
otherwise
they
might
in
the
Name
of
Christ
command
.
So
doth
the
Apostle
here
.
Now
I
beseech
you
.
]
Brethren
]
There
is
●●e
Compellation
[
Brethren
.
]
A
word
very
frequent
in
Pauls
mouth
.
Almost
in
every
Chapter
of
every
Epistle
,
upon
all
occasions
,
still
,
this
is
his
Language
,
Brethren
,
Brethren
.
To
let
passe
the
proper
signification
of
the
word
,
which
is
well
enough
known
.
Brethren
,
such
are
all
men
by
nature
.
Whence
are
ye
my
Brethren
?
saith
Jacob
to
the
men
of
Haran
,
Gen.
29.
All
partaking
of
the
same
common
nature
,
issuing
from
the
same
Womb
,
having
the
same
first
parents
.
Such
are
Christians
by
Grace
.
All
that
professe
the
Faith
of
Christ
,
holding
the
same
God
for
their
Father
,
and
the
same
Church
for
their
Mother
;
they
are
Brethren
;
and
so
were
these
Corinthians
in
reference
both
to
Paul
,
and
one
to
another
.
Brethren
.
]
A
word
full
of
sweetnesse
,
breathing
forth
more
then
ordinary
affection
and
love
.
So
the
servants
of
Benahad
apprehended
it
,
when
they
heard
that
word
fall
from
Ahabs
mouth
concerning
their
master
,
He
is
my
Brother
;
they
presently
take
it
up
as
a
word
importing
more
then
ordinary
respect
,
and
thereupon
(
eccho
like
)
return
it
back
to
him
again
,
Thy
Brother
Benhadad
.
Such
Affections
should
all
true
Christians
bear
one
to
another
.
Look
upon
one
another
as
Brethren
,
not
as
strangers
,
as
the
guise
of
these
dividing
times
is
:
but
as
Brethren
.
And
that
not
onely
calling
one
another
so
,
but
really
acknowledging
one
another
such
.
Loving
not
in
word
,
neither
in
tongue
(
as
Saint
Iohn
presseth
it
)
but
in
deed
and
in
truth
:
That
is
,
to
love
as
Brethren
,
as
Saint
Peter
urgeth
it
,
1
Pet.
3.
Love
as
Brethren
.
Such
should
the
Church
of
God
be
,
a
true
Philadelphia
,
where
all
the
Members
should
be
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
Lovers
of
the
Brethren
,
and
loving
as
Brethren
.
Withall
,
expressing
their
love
by
a
ready
performance
of
all
brotherly
offices
each
to
other
.
Under
the
Law
there
was
a
brand
of
Ignominy
set
upon
the
Brother
which
refused
to
build
up
his
brothers
house
,
by
raising
up
issue
to
him
for
the
upholding
of
his
family
.
The
Law
was
that
,
beside
spitting
in
his
face
,
he
should
have
his
shooe
pulled
off
;
and
so
was
ever
after
called
(
as
the
Rabines
tell
us
)
The
man
that
had
his
shooe
pulled
off
.
The
meaning
of
which
Ceremony
was
to
shew
how
worthy
he
was
accounted
and
adjudged
to
go
bare-foot
himself
,
that
would
not
do
the
office
of
a
Brother
to
his
Brother
.
An
ignominious
and
infamous
thing
it
is
for
Brethren
by
nature
,
not
to
be
ready
to
brotherly
offices
;
much
more
for
Brethren
by
grace
.
Christians
,
in
the
fear
of
God
remember
your
relation
,
and
let
it
be
your
care
,
and
end●●vour
to
answer
it
.
Expressing
Brotherly
affection
to
such
as
are
your
Brethren
;
specially
to
such
as
are
so
indeed
,
not
onely
before
men
,
but
b●fore
God
:
such
as
in
whom
the
Image
of
your
heavenly
father
is
conspicuous
.
To
such
shew
your selves
Brethren
indeed
,
helping
,
comforting
,
succouring
,
releeving
of
them
:
stepping
in
to
them
in
their
necessi●ies
.
For
such
a
time
a
Brother
is
born
.
A
Brother
is
born
for
adversity
(
saith
the
Wiseman
.
)
Then
to
be
helpful
is
the
part
of
a
Brother
indeed
.
Thus
should
Christians
in
general
stand
affected
each
to
other
.
And
thus
should
the
Ministers
of
the
Gospel
in
special
stand
affected
towards
their
people
,
looking
upon
them
as
Brethren
,
bearing
and
expressing
Brotherly
affection
unto
them
.
I
,
notwithstanding
they
be
such
as
in
respect
of
personal
wrongs
and
injuries
,
deserve
nothing
lesse
.
That
was
Pauls
case
here
in
the
Tex●
.
Some
of
these
Corinthians
delt
very
unkindely
and
unworthily
by
him
.
Notwithstanding
God
had
made
him
to
them
their
Father
in
Christ
,
to
whom
they
were
as
truely
beholding
for
their
spiritual
,
as
ever
they
were
to
their
parents
for
their
natural
generation
.
So
much
himself
puts
them
in
minde
of
1
Cor.
4.
Though
you
have
ten
thousand
instructers
in
Christ
,
yet
have
ye
not
many
fathers
:
For
in
Christ
Iesus
I
have
begotten
you
through
the
Gospel
.
Yet
for
all
this
,
some
of
them
would
not
now
so
much
as
own
him
,
nor
his
Ministery
:
no
,
they
were
of
Apollos
,
they
were
of
Cephas
.
Paul
was
now
no body
with
them
,
now
they
had
gotten
to
themselves
new
Teachers
.
An
unkinde
requital
for
all
the
pains
he
had
spent
upon
them
.
Yet
for
all
this
,
see
how
Paul
still
beareth
his
old
affection
unto
them
:
though
they
were
changed
,
yet
he
was
the
same
:
though
they
would
not
own
him
,
yet
he
will
own
them
,
and
that
as
Brethren
.
Now
I
beseech
you
Brethren
.
]
A
patern
for
the
Ministers
of
the
Gospel
in
these
dividing
times
,
wherein
some
possibly
may
meet
with
the
very
like
measure
that
Paul
here
did
.
They
have
bestowed
their
pains
upon
a
people
,
and
God
hath
blessed
their
labours
amongst
them
,
making
them
instrumental
in
converting
of
some
,
and
building
up
of
others
of
them
:
yet
now
,
meeting
with
new
Teachers
,
the
old
are
despised
in
their
eyes
,
their
Ministery
sleighted
,
their
persons
disregarded
,
if
not
un-Christianly
traduced
.
An
ill
requital
it
must
be
confessed
:
But
what
of
this
?
Still
look
we
upon
them
as
Brethren
;
specially
apprehending
the
work
of
grace
truly
wrought
in
them
,
let
not
all
this
unkindenesse
make
an
alienation
of
affection
from
them
:
still
love
them
.
I
,
though
it
do
fall
out
with
us
,
as
Paul
complains
of
,
and
to
these
his
Corinthi●ns
,
2
Cor.
12.
Though
the
more
abundantly
we
love
them
,
the
lesse
we
be
beloved
of
them
;
yet
be
we
content
and
willing
to
spend
,
and
to
be
spent
for
their
sakes
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
for
their
souls
(
as
the
Original
there
hath
it
.
)
In
so
doing
we
have
the
Apostle
for
a
patern
.
N●y
,
herein
we
have
God
himself
for
a
patern
.
The
people
of
the
Jews
how
did
they
requite
the
Lord
,
for
all
his
fatherly
mercies
which
he
had
shown
to
them
?
Here
himself
expressing
it
in
that
Pathetical
complaint
,
Isai.
1.
2.
Hear
O
Heavens
,
and
give
ear
O
Earth
,
for
the
Lord
hath
spoken
;
I
have
nourished
and
brought
up
children
,
but
they
have
rebelled
against
me
.
For
children
thus
to
requite
their
parents
,
is
an
unnatural
thing
;
much
more
for
a
people
thus
to
requite
their
God
.
Yet
for
all
this
,
still
God
tenders
that
people
,
owns
them
as
his
people
,
and
it
ready
to
do
any
thing
for
them
that
might
tend
to
their
good
.
O
Ephrain●
,
what
shall
I
do
unto
thee
?
O
Iuda
,
what
shall
I
do
unto
thee
?
Is
it
so
that
the
Ministers
of
God
meet
with
the
like
measure
from
a
people
,
whom
God
hath
made
them
instruments
to
beget
,
and
bring
up
to
and
for
himself
,
yet
let
them
tender
them
,
still
bear
them
good
will
,
still
with
Paul
here
,
look
upon
them
as
Brethren
.
This
do
we
.
And
this
do
you
.
Your
Brethren
,
however
by
their
unkinde
withdrawing
themselves
from
religious
communion
with
you
,
they
may
seem
worthy
to
be
unbrothered
,
yet
still
acknowledge
that
relation
,
and
though
they
will
not
own
you
,
yet
do
you
own
them
:
still
looking
upon
them
as
Brethren
.
So
did
Ioseph
upon
his
unkinde
Brethren
,
who
had
cast
him
into
the
pit
,
and
sold
him
into
Egypt
,
yet
still
he
looketh
upon
them
as
Brethren
,
his
bowels
yerned
over
them
,
and
as
occasion
was
,
his
hand
was
inlarged
towards
them
in
the
supply
of
their
wants
:
thus
stand
you
affected
to
your
unkinde
Brethren
of
the
Separation
.
Suppose
by
their
uncharitable
censures
they
should
cast
you
into
the
pit
,
excluding
you
from
their
communion
,
and
send
you
to
Egypt
,
to
Rome
,
as
some
of
them
have
done
by
their
rash
and
un-Christian
censures
past
upon
the
Church
of
England
,
and
the
Members
of
it
;
yet
,
still
let
your
bowels
yern
over
them
,
and
be
ready
upon
all
occasions
to
do
all
good
offices
to
them
:
Looking
upon
those
of
that
way
,
and
dealing
with
them
as
Brethren
.
Brethren
of
the
Separation
.
That
was
the
stile
of
the
last
age
which
our
fathers
gave
un●o
theirs
,
and
let
not
us
grutch
it
their
children
.
So
call
them
,
so
own
them
(
I
mean
such
of
them
,
as
in
whom
the
Image
of
God
appeareth
)
.
Such
still
they
are
,
or
may
be
,
to
u●
,
even
as
Iosephs
Brethren
were
to
him
,
Brethren
by
the
Fathers
side
,
though
not
by
the
Mothers
:
though
they
will
not
acknowledge
the
same
Church
for
their
Mother
,
yet
they
acknowledge
the
same
God
for
their
Father
;
and
in
that
respect
,
let
us
yet
look
upon
them
as
Brethren
.
I
beseech
you
Brethren
.
]
By
the
Name
of
the
Lord
Iesus
Christ
.
]
There
is
the
Apostles
Adjuration
;
so
I
may
not
amisse
call
it
:
For
what
is
an
Adjuration
,
but
the
requiring
or
commanding
of
a
thing
,
by
interposing
the
Name
and
Authority
of
God
or
Christ
?
And
thus
doth
Paul
here
back
his
Obtestation
or
charge
,
by
the
sacred
Name
of
the
Lord
Jesus
.
The
name
of
Jesus
Christ
is
the
same
with
Christ
himself
.
I
know
some
Romish
Expositors
would
make
more
of
it
;
placing
a
great
deal
of
weight
in
the
very
name
it self
.
In
obtestationibus
etiam
nomina
ponderantur
,
(
saith
the
Iesuite
Estius
upon
it
.
)
In
obtestations
,
requests
and
charges
of
this
nature
,
names
themselves
have
their
weight
.
Thus
amongst
the
Iews
(
saith
he
)
they
had
ever
a
special
regard
to
that
nomen
Dei
tetragrammaton
,
that
four-lettered
name
of
God
(
as
they
called
it
)
viz.
Iehovah
.
The
name
it self
was
sacred
unto
them
,
and
consequently
they
took
it
as
the
most
solemn
Obligation
which
was
bou●d
with
it
.
And
of
such
account
(
saith
he
)
should
the
name
[
Iesus
]
be
unto
Christians
.
Nomen
sacrosanctum
&
super
omnia
venerabile
,
a
sacred
name
,
and
a
name
above
every
name
.
And
therefore
Paul
in
his
Obtestation
(
saith
he
)
here
maketh
use
of
that
name
as
presuming
it
would
carry
a
great
deal
of
sway
with
them
.
But
this
we
decline
as
smelling
too
much
of
the
Iesuit
,
Who
by
advancing
the
name
[
Jesus
]
above
all
other
names
,
thinks
also
to
advance
〈◊〉
is
own
Order
above
all
other
Orders
.
Leaving
them
the
shell
,
seek
we
for
the
Kernel
.
To
beseech
by
the
Name
of
Iesus
Christ
here
,
is
no
more
but
to
beseech
for
Christs
sake
,
or
by
Authority
from
Christ
.
Take
it
either
way
,
we
shall
finde
it
a
prevalent
Argument
.
1.
For
Christs
sake
.
For
the
love
of
Iesus
Christ
;
so
Calvin
explains
it
.
Quantum
ipsum
amant
.
As
you
love
Jesus
Christ
,
as
you
bear
any
true
respect
unto
him
.
And
can
there
be
a
more
forcible
perswasive
to
a
Christian
then
this
?
Paul
himself
having
felt
the
working
of
this
love
in
his
own
Brest
,
he
found
a
compulsory
force
in
it
.
The
love
of
Christ
(
saith
he
)
constraineth
us
.
And
hereupon
he
maketh
use
of
it
as
an
Argument
to
others
,
as
conceiving
that
if
this
would
not
prevail
with
them
,
nothing
would
.
And
surely
so
it
is
.
Where
the
Name
of
Christ
,
love
to
Christ
,
respect
unto
Christ
,
unto
his
Honor
and
Glory
,
will
not
prevail
with
Christians
,
there
is
little
hope
of
prevailing
.
The
name
of
Christ
,
it
should
be
dear
and
precious
to
every
Christian
,
a
thing
alwayes
in
his
eye
.
Like
the
Pole-star
to
the
Mariner
,
which
way
soever
he
stears
,
yet
he
hath
an
eye
to
that
.
Thus
in
what
ever
a
Christian
undertaketh
he
should
have
a
respect
to
this
name
.
So
Paul
presseth
it
upon
his
Colossians
,
Col.
3.
Whatsoever
ye
do
in
word
or
deed
,
do
all
in
the
name
of
the
Lord
Jesus
.
viz.
With
a
respect
unto
him
,
in
reference
to
his
Honor
and
Glory
.
What
ever
may
tend
that
way
,
that
do
we
.
What
ever
is
dishonorable
to
Iesus
Christ
,
that
avoid
.
2.
Or
(
secondly
)
By
the
name
of
Iesus
Christ
,
that
is
,
by
Authority
from
Iesus
Christ
.
Thus
Officers
speak
,
and
act
not
in
their
own
,
but
in
their
Masters
name
,
the
Kings
name
,
by
Authority
from
him
.
And
thus
the
Ministers
of
Christ
being
Church-Officers
,
what
they
say
or
do
to
the
Church
,
it
must
not
be
in
their
own
name
,
but
in
the
name
of
Iesus
Christ
.
In
his
name
they
must
Preach
,
as
Ambassadors
for
Christ
.
In
his
name
dispense
Sacraments
and
Censures
.
In
the
name
of
our
Lord
Iesus
Christ
,
when
ye
are
gathered
together
in
the
power
of
our
Lord
Iesus
Christ
,
to
deliver
such
a
one
unto
Satan
:
So
Paul
would
have
his
Corinthians
deal
with
that
scandalous
person
.
And
so
himself
here
dealeth
with
them
,
not
in
his
own
name
,
but
in
the
name
of
the
Lord
Iesus
Christ
.
I
beseech
you
Brethren
by
the
name
of
our
Lord
Jesus
Christ
.
]
Thus
have
I
cast
a
glance
upon
the
words
severally
,
and
simply
considered
,
finding
somewhat
in
each
branch
not
unuseful
.
Give
me
leave
now
,
before
I
part
with
them
,
to
reflect
upon
them
again
;
looking
upon
them
as
they
stand
in
reference
to
the
thing
here
so
much
desired
by
the
Apostle
from
these
his
Corinthians
:
Which
is
,
Unity
,
Peace
,
Church-Peace
,
and
agreement
amongst
themselves
.
A
thing
certainly
of
very
great
consequence
,
of
high
concernment
to
the
Church
.
Otherwise
(
questionlesse
)
Paul
would
never
have
laid
so
much
weight
upon
it
,
never
have
put
so
much
strength
to
his
r●qu●st
and
charge
concerning
it
.
Wise
men
do
not
use
to
intreat
for
trifles
:
Much
lesse
to
beseech
,
and
that
with
such
earnestnesse
.
It
is
Aretius
his
note
upon
the
Text
,
and
it
is
a
good
one
.
Wise
men
(
saith
he
)
will
not
make
use
of
such
serious
obtestations
(
much
lesse
of
Adjurations
)
except
it
be
in
matters
of
great
importance
and
weight
.
Now
if
this
be
a
truth
(
as
undoubtedly
it
is
,
and
I
wish
it
may
be
so
looked
upon
by
those
who
are
so
ready
upon
every
sleight
and
trivial
occasion
,
to
break
out
into
such
deep
and
solemn
protestations
,
not
sparing
to
make
use
of
the
name
of
God
to
binde
them
;
surely
this
cannot
be
the
part
of
wise
men
,
much
lesse
of
wise
Christians
)
then
certainly
there
is
scarce
any
one
thing
of
greater
concernment
unto
Christians
then
this
.
Sure
I
am
,
there
is
no
one
thing
that
Paul
doth
(
nor
I
think
any
man
can
)
more
earnestly
make
suit
for
,
then
he
doth
for
this
.
Witnesse
but
that
one
Rhetorical
and
Pathetical
Obsecration
,
and
Adjuration
of
his
,
which
we
meet
with
Phil.
2.
1.
If
therefore
there
be
any
consolations
in
Christ
,
if
any
comfort
of
Love
,
any
fellowship
of
the
Spirit
,
if
any
bowels
and
mer●i●s
.
Did
you
ever
hear
more
earnestnesse
in
any
cause
?
And
what
is
the
matter
?
The
next
Verse
will
inform
it
.
Fulfil
ye
my
joy
,
that
ye
be
like
minded
,
having
the
same
love
,
&c.
Such
a
Pearl
was
Church-Peace
in
Pauls
eye
.
O
that
it
were
so
in
ours
,
and
our
Brethrens
.
That
it
may
be
so
to
us
,
give
way
to
that
threefold
Argument
which
the
Apostle
here
maketh
use
of
in
handing
this
request
to
these
his
Corinthians
.
1.
Let
his
Obsecration
,
his
Supplication
move
us
.
[
I
beseech
y●●
]
.
Surely
(
as
I
said
)
it
is
not
a
trifle
that
brings
a
man
of
Pauls
spirit
to
his
knees
:
It
is
not
for
nothing
,
nor
yet
for
a
smal
matter
,
that
so
great
an
Apostle
should
here
become
a
suppliant
to
the
Church
of
Corinth
,
begging
this
at
their
hands
,
that
they
would
be
at
unity
amongst
themselves
.
Let
this
make
us
think
the
more
of
it
,
and
set
more
by
it
then
we
have
done
.
2.
(
secondly
)
if
this
Obsecration
move
us
not
,
yet
let
this
Compellation
prevail
with
us
.
[
I
beseech
you
Brethren
]
.
It
was
Moses
his
Argument
which
he
made
use
of
to
the
two
Hebrew
Combatants
,
Sirs
,
ye
are
Brethren
,
why
do
ye
wrong
one
another
.
So
Stephen
relates
the
story
,
Acts
7.
And
the
same
argument
Abraham
had
made
use
of
before
him
,
in
composing
the
difference
betwixt
his
Kinsman
Lot
and
himself
,
and
their
Herdmen
.
Let
there
be
no
strife
,
I
pray
thee
,
between
me
and
thee
,
&c.
for
we
be
Brethren
,
Gen.
13.
Christians
are
Brethren
.
And
if
so
,
why
do
we
fall
out
?
Why
do
we
not
speak
the
same
thing
?
Why
are
not
we
joyned
togeth●●
in
the
same
minde
,
and
in
the
same
judgement
?
Why
do
any
amongst
us
breed
and
foment
divisions
,
by
separating
and
withdrawing
themselves
,
both
from
publike
and
private
communion
with
those
whom
yet
they
dare
not
but
call
Brethren
?
If
Brethren
,
then
let
us
live
together
,
and
love
together
as
Brethren
.
So
live
.
Brethren
in
their
Fathers
house
do
not
use
to
part
Tables
:
For
Christians
to
withdraw
Religion
,
Communion
with
their
Brethren
,
to
set
up
table
against
table
,
is
a
most
unbrotherly
part
.
And
so
living
,
so
love
,
even
as
Brethren
.
Let
brotherly
love
continue
.
So
the
Apostle
presseth
it
,
Heb.
13.
To
lay
down
holy
unity
and
agreement
,
is
to
lay
aside
fraternity
.
I
beseech
you
Brethren
.
3.
But
in
the
third
place
.
If
neither
of
these
will
take
place
,
yet
let
this
Religious
Adjuration
prevail
with
us
.
I
beseech
you
Brethren
by
the
name
o●
our
Lord
Jesus
Christ
.
Here
is
a
Cord
of
many
Strands
,
strong
enough
one
would
think
to
binde
us
to
the
peace
.
Scarce
a
word
,
but
we
shall
finde
a
several
Argument
couched
in
it
.
1.
By
the
[
Name
]
of
Jesus
Christ
.
Have
we
any
love
to
Jesus
Christ
,
any
regard
to
his
Authority
,
any
respect
to
his
Honor
and
Glory
?
endeavour
we
after
unity
.
It
is
a
thing
wherein
the
name
of
Christ
is
much
interessed
and
concerned
,
in
point
of
honor
,
or
dishonor
.
In
the
holy
unity
and
agreement
of
Christians
,
the
name
of
Christ
is
honored
.
In
their
divisions
and
dissensions
it
is
as
much
dishonored
.
By
the
name
of
Christ
then
be
we
intreated
,
nay
,
adjured
to
seek
after
peace
.
2.
By
the
name
of
[
our
Lord
]
A
Lord
,
and
our
Lord
.
Being
so
,
what
he
commands
we
are
bound
in
duty
to
obey
,
and
observe
.
Now
amongst
other
his
precepts
to
his
Disciples
,
this
is
one
.
Have
salt
in
your selves
,
and
have
peace
one
with
another
.
Besides
,
being
our
Lord
,
we
are
now
fellow
servants
;
and
consequently
for
us
to
fall
out
,
it
cannot
be
without
dishonor
to
our
Lord
,
and
disturbance
to
his
House
.
Therefore
endeavour
we
to
keep
the
unity
of
the
spirit
in
the
bond
of
peace
,
in
as
much
as
we
have
one
Lord
;
so
the
Apostle
presseth
it
,
Eph.
4.
3.
Our
Lord
[
Jesus
]
.
There
is
yet
more
.
Jesus
,
a
Saviour
,
our
Saviour
.
And
being
so
,
he
doth
onely
salubria
suadere
,
perswade
and
command
nothing
but
what
is
safe
for
us
to
observe
and
obey
.
Withal
,
as
a
Saviour
,
amongst
other
benefits
,
he
hath
procured
this
for
one
,
even
Peace
.
He
is
our
Peace
,
(
saith
the
Apostle
)
Ephes.
2.
viz.
The
Author
of
our
Peace
,
as
betwixt
God
and
us
,
so
betwixt
one
another
.
4.
Lastly
,
Our
Lord
Jesus
[
Christ
]
.
One
anointed
by
God
his
Father
,
to
be
a
Prophet
,
Priest
,
King
,
unto
his
Church
.
Now
as
a
Prophet
he
hath
taught
,
and
doth
teach
us
peace
.
He
came
and
preached
peace
(
saith
the
Apostle
)
.
This
he
did
in
his
own
person
.
This
he
hath
done
by
his
Apostles
.
This
he
doth
by
his
Ministers
,
all
which
are
or
should
be
as
Messengers
and
Ambassadors
of
peace
.
As
a
Priest
,
by
the
offering
up
of
himself
he
hath
purchased
peace
,
breaking
down
that
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
that
middle
wall
of
separation
,
taking
away
the
ground
of
division
which
was
betwixt
Jews
and
Gentiles
,
that
so
he
might
make
both
one
.
And
shall
we
go
about
to
set
up
what
he
hath
pulled
down
,
to
set
up
walls
of
partition
and
separation
amongst
our selves
?
As
a
King
,
he
is
the
King
of
Peace
,
the
true
Salomon
,
Pacificus
,
the
Peace-maker
(
as
the
word
signifieth
,
)
the
Prince
of
Peace
,
Isai.
9.
Who
governs
his
subjects
in
peace
,
having
made
Laws
to
binde
them
to
the
peace
,
putting
his
Spirit
into
them
,
which
is
a
Spirit
of
Peace
.
Now
put
these
together
,
here
are
Arguments
enough
.
Et
quae
non
prosunt
singula
—
.
If
any
one
of
these
should
not
be
sufficient
,
yet
(
me
thi●ks
)
all
together
should
be
superabundant
to
perswade
us
to
yeeld
to
what
the
Apostle
here
so
earnestly
presseth
.
Which
what
it
is
,
will
more
fully
appear
in
the
sequel
,
wherein
we
have
the
matter
of
this
his
request
,
or
charge
.
Therein
(
according
to
the
method
propounded
)
I
shall
look
first
upon
the
Dehortation
,
then
upon
the
Exhortation
.
Begin
with
the
former
.
I
beseech
you
,
&c.
That
there
be
no
divisions
among
you
.
]
Here
is
the
substance
of
what
he
dehorts
from
,
in
one
word
,
Divisions
.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
(
saith
the
Original
)
Schisms
.
For
the
opening
of
which
,
give
me
leave
to
look
first
upon
the
word
,
then
upon
the
thing
.
For
the
word
[
Schism
]
.
The
learned
know
the
root
whence
it
springs
to
be
the
Greek
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
which
signifieth
scindere
or
lacerare
,
to
cut
or
rend
.
To
cut
or
cleave
,
or
rive
,
as
wood
is
cloven
or
riven
.
That
(
say
some
)
is
the
proper
signification
of
the
word
.
Or
to
rend
as
a
garment
is
rent
.
So
then
,
Schisma
,
a
Schism
,
is
the
same
with
Scissura
,
a
violent
division
and
rent
.
So
our
Saviour
useth
the
word
Matth.
9.
16.
where
speaking
of
the
putting
of
a
new
peice
of
Cloth
to
an
old
Garment
,
he
saith
,
that
thereby
the
rent
is
made
worse
.
The
word
in
the
Original
is
the
same
with
that
in
the
Text
.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
the
Schism
.
Here
is
the
proper
signification
of
the
word
.
By
a
Metaphor
it
is
translated
from
inanimate
things
unto
men
,
and
applied
to
their
divisions
;
which
we
know
are
either
Civil
or
Ecclesiastical
.
Civil
in
the
State
,
Ecclesiastical
in
the
Church
.
The
former
of
these
is
properly
called
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
Sedition
;
the
latter
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
Schism
.
A
word
(
as
the
Learned
Chameron
notes
upon
it
)
not
to
be
met
with
in
any
prophane
Writer
,
nor
yet
in
the
Old
Testament
.
True
,
the
root
from
whence
it
is
derived
,
is
found
in
both
,
and
used
in
this
sense
.
Thus
we
read
of
the
rending
of
the
Kingdom
of
Israel
,
which
was
done
in
that
seditious
falling
off
of
the
ten
Tribes
from
the
House
of
David
.
And
so
men
of
different
opinions
are
said
to
be
rent
a
sunder
.
But
the
word
it self
[
Schism
]
it
is
peculiar
to
the
New
Testament
,
from
whence
Ecclesiastical
Writers
have
taken
it
,
and
appropriated
it
to
the
Church
,
and
the
affairs
thereof
.
So
they
have
delt
by
some
other
words
,
as
Sacramentum
,
Idolum
,
Haeresis
,
Sacrament
,
Idol
,
Heresie
.
Ecclesiastical
Writers
have
appropriated
them
to
the
Church
,
affixing
a
peculiar
sense
and
signification
to
every
of
them
.
And
so
is
it
with
this
word
Schism
,
an
Ecclesiastical
,
or
Techno-Logical
term
(
as
they
call
it
)
a
term
of
Art
.
This
for
the
word
.
For
the
thing
.
A
Schism
(
take
it
in
the
latitude
of
it
)
is
any
division
in
the
Church
.
When
the
unity
of
the
Church
is
(
as
it
were
)
rent
and
torn
by
any
kinde
of
divisions
.
The
Church
(
we
must
know
)
is
to
be
considered
as
one
intire
body
,
having
many
members
,
whereof
Christ
is
the
head
.
Now
where
that
unity
is
broknn
,
that
body
(
as
it
were
)
rent
and
torn
by
the
divisions
and
disagreements
of
the
Members
,
there
is
said
to
be
a
Schism
.
Even
as
it
is
in
the
natural
body
;
where
the
Members
do
not
agree
to
perform
mutual
offices
each
to
other
,
there
,
in
Pauls
Language
,
is
a
Schism
in
the
body
;
so
you
have
it
,
1
Cor.
12.
So
is
it
in
this
mystical
body
,
the
Church
.
The
divisions
of
the
Members
make
a
Schism
in
the
Body
,
a
Schism
in
the
Church
.
Now
this
division
amongst
Church-Members
(
I
beseech
you
follow
me
close
a
little
,
least
I
loose
you
)
it
may
be
either
in
Opinion
or
Practice
.
And
each
in
a
large
acceptation
of
the
word
may
be
called
Schism
.
Division
in
Opinion
.
Of
such
a
Division
we
read
,
Joh.
7.
There
was
a
Division
among
the
people
;
a
Schism
,
(
saith
the
Original
)
.
And
what
was
it
about
?
Why
about
Christ
himself
,
viz.
What
he
was
,
and
whence
he
was
.
But
more
properly
divisions
in
practice
are
notified
by
this
name
of
Schism
.
As
for
the
former
of
these
,
it
is
properly
called
Heresie
,
the
latter
Schism
.
Which
two
,
how
ever
they
are
sometimes
indifferently
used
,
and
put
the
one
for
the
other
.
(
So
they
are
1
Cor.
11.
18.
l
hear
that
there
are
Divisions
[
Schisms
]
among
you
;
For
there
must
be
al●o
Heresies
among
you
.
Schisms
and
Heresies
used
in
the
same
sente
.
)
Yet
ordinarily
and
in
proper
acceptation
they
are
distinguished
.
About
the
distinguishing
of
them
,
we
finde
some
difference
amongst
the
Ancients
.
Augustine
conceived
the
difference
to
lye
onely
in
the
continuance
.
As
if
the
one
were
a
recent
and
new
,
the
other
an
old
and
inveterate
division
.
But
Jerom
more
rightly
.
Heresie
(
saith
he
)
is
properly
a
perverse
opinion
;
Schism
is
a
perverse
Separation
.
The
one
a
Doctrinal
,
the
other
a
Practical
Error
.
The
one
opposite
to
Faith
,
the
other
to
Charity
.
These
are
the
two
bonds
and
ligaments
by
which
the
Church
is
united
,
and
knit
together
.
By
the
one
(
viz.
by
Faith
)
all
the
Members
are
united
unto
the
head
.
By
the
other
,
(
viz.
by
Charity
)
they
are
united
one
to
another
.
Now
the
breaking
of
the
first
of
these
bands
,
is
Heresie
,
the
latter
Schism
.
Thus
they
are
distinct
,
the
one
from
the
other
.
So
as
a
man
may
be
the
one
,
and
not
the
other
.
A
man
may
be
an
Heretick
denying
some
Article
of
the
Faith
;
and
yet
not
a
Schismatick
in
as
much
as
he
may
still
keep
communion
with
a
Church
which
doth
professe
the
true
Faith
.
And
on
the
other
hand
,
a
man
may
be
a
Schismatick
,
forsaking
communion
with
a
true
Church
,
and
yet
not
be
an
Heretick
,
in
as
much
as
he
may
rightly
beleeve
all
the
Articles
of
the
Faith
.
Distinct
they
are
.
Yet
so
as
they
are
near
a
kin
,
and
the
one
making
way
to
the
other
.
Heresie
maketh
way
for
Schism
,
and
Schism
maketh
way
for
Heresie
;
the
one
for
the
most
part
falling
into
the
other
.
But
not
to
detain
you
here
.
The
Schisms
which
we
meet
with
in
the
Text
,
import
chiefly
divisions
in
practise
.
Such
were
these
divisions
amongst
the
Corinthians
.
In
Doctrinals
,
they
were
for
the
most
part
agreed
.
In
Practicals
they
differed
.
Now
these
Divisions
(
to
follow
the
point
home
to
the
head
)
they
may
be
either
without
Separation
,
or
with
it
.
Without
Separation
from
the
Church
;
when
men
holding
communion
with
the
same
Church
,
yet
divide
themselves
into
parties
,
siding
,
and
banding
,
making
head
one
against
another
,
either
in
maintenance
of
some
opinion
,
or
way
,
or
in
regard
of
their
Teachers
.
Such
were
the
Sects
of
the
Pharisees
,
and
S●duces
,
and
Essens
,
amongst
the
Jews
,
who
notwithstanding
that
they
did
all
hold
communion
with
the
same
Church
,
yet
they
had
several
opinions
and
wayes
,
and
about
them
they
were
divided
into
Sects
and
Factions
.
And
such
were
these
Divisions
amongst
these
Corinthians
which
the
Apostle
here
speaketh
of
.
Divided
they
were
,
but
not
wholly
Separated
.
Divided
about
their
Teachers
,
some
crying
up
one
,
some
another
,
so
siding
,
and
making
of
parties
,
yet
all
holding
communion
with
the
same
Church
.
So
much
we
may
learn
from
the
Apostle
,
1
Cor.
11.
18.
where
he
●ells
them
,
that
when
they
came
together
in
the
Church
,
there
were
Divisions
amongst
them
.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
Schisms
,
Factions
,
and
part-takings
,
tending
to
the
breach
of
Charity
,
and
disturbance
of
the
Church
.
Other
Divisions
there
are
which
are
with
Separation
.
When
men
shall
withdraw
themselves
from
fellowship
and
communion
with
a
true
Church
,
so
breaking
themselves
off
from
the
Body
.
And
this
(
sai●h
our
judicious
Ames
)
by
way
of
special
appropriation
,
deserves
most
rightly
to
be
called
by
the
name
of
Schism
:
In
as
much
as
Heresie
in
this
Division
is
perfected
and
brought
to
a
head
,
as
also
most
clearly
manifested
,
and
declared
,
viz.
in
refusing
of
due
Church-Communion
.
Which
refusal
may
be
either
partial
,
or
total
.
Partial
,
in
some
particular
Acts
and
Exercises
,
wherein
a
man
cannot
(
or
at
least
conceives
he
cannot
)
communicate
without
sin
.
Total
,
a
rejecting
,
and
renouncing
of
all
Religious
Communion
.
This
latter
all
Divines
look
upon
as
a
Schism
,
and
that
most
properly
so
called
.
Which
(
again
)
may
be
either
from
the
Church
,
or
from
a
Church
.
From
the
Church
Catholike
,
the
whole
Church
.
That
was
properly
Donatism
(
the
direct
Error
of
the
Seekers
at
this
day
)
:
Or
from
a
particular
Church
;
and
that
is
properly
Separatism
.
My
eye
is
cheifly
upon
the
latter
of
these
.
Of
which
(
to
advance
yet
one
step
further
,
following
the
conduct
of
the
learned
Chameron
)
there
are
two
kindes
,
or
rather
two
degrees
.
There
is
(
to
use
his
terms
)
a
Negative
,
and
a
Positive
Separation
.
The
former
is
simplex
secessio
,
when
one
or
more
do
quietly
and
peaceably
,
withdraw
themselves
from
communion
with
a
Church
,
onely
enjoying
themselves
and
their
consciences
in
a
private
way
,
not
making
a
head
against
that
Church
from
which
they
are
departed
.
The
other
,
when
persons
so
withdrawing
,
do
consociate
,
and
draw
themselves
into
a
distinct
and
opposite
body
,
setting
up
a
Church
against
a
Church
:
Exercising
the
Worship
,
and
Service
of
God
,
Administring
the
Ordinances
,
Word
,
Sacraments
,
Censures
apart
in
a
separated
body
,
and
in
a
separated
way
.
This
is
that
which
Augustine
,
and
other
Divines
after
him
(
alluding
to
that
act
of
King
Ahaz's
,
2
Kings
16.
in
setting
up
an
Altar
of
his
own
making
,
after
the
fashion
of
that
which
he
saw
at
Damascus
,
besides
the
Lords
Altar
)
call
the
setting
up
of
an
Altar
against
an
Altar
.
And
this
it
is
(
saith
that
judicious
Author
)
which
in
a
peculiar
manner
,
and
by
way
of
eminency
is
,
and
deserves
to
be
called
by
the
name
of
Schism
.
And
thus
you
see
both
the
name
and
thing
in
measure
opened
unto
you
.
What
Schisms
are
.
viz.
Church
Divisions
.
Which
if
they
be
in
Doctrine
,
are
properly
Heresies
;
in
Practise
,
Schisms
.
Which
may
be
either
without
Separation
,
or
with
it
.
The
former
are
Sects
and
Factions
;
the
latter
more
properly
Schism
.
Which
consisteth
in
an
unwarrantable
separating
and
withdrawing
from
Church-communion
.
Whether
it
be
from
the
whole
Church
,
which
is
Donatism
;
or
from
a
particular
Church
,
which
is
Separatism
:
Which
may
be
carried
either
in
a
private
way
by
a
simple
secession
and
withdrawing
,
or
in
a
publike
and
open-way
,
by
setting
up
a
Church
against
a
Church
;
the
former
a
Negative
,
the
latter
a
Positive
Schism
.
Now
these
are
the
things
which
the
Apostle
here
with
so
much
earnestnesse
and
importunacy
diswades
his
Corinthians
from
.
And
surely
not
without
cause
is
it
,
that
he
should
be
so
zealous
in
this
cause
;
as
will
appear
,
if
we
do
but
rightly
consider
the
nature
of
such
Divisions
,
such
Schisms
,
which
are
Evils
,
and
great
Evils
.
Evils
.
Take
it
as
you
will
,
for
the
evil
of
punishment
or
sin
.
We
shall
finde
it
true
in
both
:
1.
Schism
is
an
evil
of
Punishment
,
a
Judgement
,
and
that
a
great
one
.
It
is
one
of
the
judgements
which
the
Prophet
Amos
threatens
against
Israel
,
Amos
6.
Behold
,
the
Lord
commandeth
(
saith
he
)
and
he
will
smite
the
great
house
with
Breaches
,
and
the
little
house
with
Clests
.
That
place
Joramo
applieth
and
that
not
unfitly
to
Here●●●s
.
and
Schisms
,
which
are
as
Br●a●hes
and
Clests
in
the
Church
.
A
sad
Judgement
.
Such
are
Divisions
in
the
State
.
Heal
the
Breaches
thereof
for
it
shaketh
,
(
saith
David
,
speaking
of
the
Civil
Commotions
in
his
Kingdom
)
.
A
judgement
which
we
all
feel
of
,
and
groan
under
at
this
day
.
And
such
are
Divisions
in
the
Church
,
a
judgement
,
a
sad
and
sore
judgement
.
Such
are
the
Ecclesiastical
Breaches
in
this
Kingdom
at
this
day
.
The
Schisms
and
Divisions
which
are
broken
in
,
and
that
amongst
God
own
people
:
for
my
own
part
.
I
cannot
but
look
upon
them
as
one
of
the
blackest
Clouds
,
one
of
the
saddest
judgements
which
hang
over
the
head
of
this
Kingdom
at
this
day
:
Of
sad
influence
for
the
present
,
and
unlesse
they
be
healed
,
of
dangerous
consequence
for
the
future
.
A
great
Judgement
.
2.
And
(
in
the
second
place
)
a
great
sin
.
Such
are
heart
divisions
amongst
a
people
.
They
are
both
a
judgement
and
a
sin
.
Their
heart
is
divided
(
saith
the
Prophet
Hosea
)
now
they
shall
be
found
faulty
.
Their
heart
is
divided
,
or
,
He
hath
divided
their
heart
,
(
as
the
Margin
reads
it
)
.
This
had
God
done
.
In
as
much
as
they
had
divided
their
hearts
from
God
,
God
in
his
just
judgement
divided
them
amongst
themselves
,
taking
away
his
spirit
of
peace
,
and
communion
from
them
,
giving
them
over
to
Seditions
,
and
Fractions
,
which
afterward
proved
the
ruine
of
their
Kingdom
.
And
being
thus
divided
now
,
they
were
found
faulty
,
guilty
of
many
and
great
evils
.
Such
is
Sedition
in
the
State
,
and
such
is
Schism
in
the
Church
,
each
a●
evil
,
a
Mother
evil
,
an
inlet
to
an
Ocean
of
Evils
.
We
have
to
deal
with
the
latter
(
Schism
)
which
is
a
sinful
evil
,
and
that
no
small
one
.
Peccatum
gravissimum
.
So
our
judicious
Casuist
determines
it
concerning
Schism
properly
so
called
.
It
is
a
most
grievous
sin
.
Musculus
informs
me
of
some
,
who
in
point
of
sinfulnesse
have
compared
it
with
H●resie
,
and
others
who
have
aggravated
it
beyond
it
,
as
the
greater
evil
of
the
two
.
Himself
concludes
it
a
sin
of
a
high
nature
.
And
therein
all
Divines
agree
with
him
.
Augustine
that
famous
Doctor
of
the
Church
,
disputing
against
the
Donatists
about
their
Schism
,
(
which
was
a
Separation
from
the
whole
Church
)
he
calleth
it
by
the
name
of
Sacriledge
.
Sacrilegi●m
Schismatis
.
The
Sacriledge
of
Schism
:
Withall
,
not
sparing
to
tell
them
that
that
Schism
of
theirs
was
a
greater
sin
then
that
which
they
took
such
high
offence
at
,
and
which
was
the
ground
of
their
Separation
,
because
it
was
not
so
severely
proceeded
against
as
they
judged
fitting
,
but
some
that
were
guilty
of
it
,
were
still
admitted
to
intermeddle
in
the
affairs
of
the
Church
,
(
viz.
The
sin
of
the
Traditores
(
as
they
called
them
)
such
as
in
time
of
persecution
had
through
fear
delivered
up
their
Bibles
to
the
Persecutors
to
be
burnt
)
.
This
sin
that
judicious
Father
compares
with
their
Schism
.
And
to
try
which
was
heaviest
,
he
brings
both
to
the
ballance
of
the
Sanctuary
:
Where
he
findes
this
out
weighing
that
.
So
much
he
collects
from
the
grievousnesse
of
the
punishment
inflicted
by
God
upon
this
sin
above
that
I
,
or
any
other
.
Three
sins
he
taketh
notice
of
,
each
of
which
was
grievously
punished
.
The
first
was
the
Israelites
Idolatry
in
worshipping
the
Golden
Calf
,
Exod.
22.
The
second
was
a
sin
not
much
unlike
to
that
of
the
Traditores
,
though
for
circumstance
far
more
hainous
,
viz.
That
foul
act
of
King
Jehoiakim
in
cutting
and
burning
the
prophetical
Rowl
,
Jere.
36.
The
third
was
that
Schismatical
and
Seditious
attempt
of
Corah
and
his
company
,
rising
up
against
Moses
,
and
assaying
to
make
a
rent
,
a
breach
amongst
the
people
,
by
dividing
,
and
separating
themselves
from
the
rest
.
All
three
hainous
sins
,
and
each
grievously
punished
.
But
none
of
them
like
the
last
.
The
first
,
the
Israelites
Idolatry
,
was
punished
with
the
Sword
.
The
second
,
Jehoiakims
contempt
,
was
punished
with
Captivity
:
But
the
third
,
Corahs
Schism
,
with
an
unheard
of
judgement
.
The
earth
it self
,
as
not
able
or
not
willing
to
bear
so
great
an
evil
,
that
cleaves
asunder
(
one
Division
punished
by
another
)
,
and
swallows
up
some
of
the
Authors
of
it
;
Fire
from
Heaven
consuming
the
residue
.
Never
such
a
judgement
do
we
read
of
in
all
the
Scriptures
executed
up
on
any
sin
as
this
.
Now
then
(
saith
he
)
Quis
dubitaverit
?
Who
can
make
any
doubt
but
that
this
was
the
more
hainous
sin
,
which
was
avenged
with
the
more
grievous
punishment
?
Whether
so
or
more
:
Sure
I
am
a
grievous
sin
it
is
,
and
must
needs
be
so
.
1.
In
as
much
as
first
it
is
opposite
to
so
great
a
Grace
as
Charity
is
▪
Charity
the
Queen
of
Graces
.
So
Paul
maketh
it
,
preferring
it
both
before
Faith
and
Hope
.
Now
abideth
Faith
,
Hope
,
and
Charity
,
these
three
,
(
three
prime
Theological
vertues
,
most
necessary
to
salvation
)
,
but
the
greatest
of
these
is
Charity
.
So
it
is
in
some
,
in
divers
respects
,
greater
then
Faith
,
I
,
then
justifying
Faith
,
(
for
of
that
the
Apostle
there
speaketh
,
as
appeareth
by
joyning
it
with
Hope
)
.
As
first
,
In
regard
of
the
Object
,
which
is
larger
then
the
object
of
Faith
.
Faith
respecteth
God
onely
,
but
Charity
both
God
and
Man
.
Secondly
,
In
regard
of
the
manner
of
working
.
Faith
worketh
Intra
mittendo
,
by
receiving
and
letting
in
Christ
and
his
benefits
;
but
Charity
Extra-mittendo
,
by
giving
out
the
soul
and
what
a
man
hath
,
bestowing
them
upon
God
and
man
.
Now
Paul
tells
us
from
the
Lord
Jesus
,
that
it
is
more
blessed
to
give
,
then
to
receive
.
Thirdly
,
In
regard
of
duration
and
continuance
.
Faith
and
Hope
are
Temporary
,
of
use
onely
in
this
life
.
Charity
is
for
Eternity
;
not
onely
going
to
Heaven
with
the
owner
,
but
there
receiving
its
full
perfection
.
Thus
if
Graces
be
weighed
,
in
some
respects
Charity
weigheth
down
all
.
The
great
Grace
.
And
if
so
,
then
that
evil
which
is
directly
opposite
to
this
great
Grace
,
must
needs
be
a
great
Evil
:
But
so
is
Schism
;
being
a
breach
of
that
unity
whereof
Charity
is
the
bond
.
Keeping
the
unity
of
the
spirit
in
the
bond
of
Peace
,
(
saith
the
Apostle
)
.
Now
what
is
that
bond
of
Peace
?
Why
,
Charity
.
This
is
the
bond
whereby
the
Members
of
the
Church
are
united
one
to
another
.
As
they
are
united
to
Christ
by
Faith
;
so
one
to
another
by
Love
.
Now
Schism
breaketh
this
bond
,
and
consequently
must
needs
be
a
great
evil
.
2.
And
as
it
is
opposite
to
Charity
,
so
it
is
injurious
to
Christ
,
who
seemeth
by
this
means
to
be
(
as
it
were
)
divided
.
So
Paul
urgeth
it
in
the
third
Verse
after
the
Text
.
Is
Christ
divided
?
Using
this
as
an
Argument
to
induce
his
Corinthians
to
eschew
all
such
Divisions
,
and
Schisms
,
in
as
much
as
Christ
himself
seemeth
hereby
to
be
parted
,
and
torn
in
peices
.
The
unity
of
his
mystical
body
being
hereby
dissolved
,
and
himself
made
the
head
of
two
disagreeing
bodies
;
which
is
dishonorable
and
monstrous
to
conceive
of
him
.
3.
As
it
is
injurious
to
the
head
,
so
to
the
body
.
As
to
Christ
,
so
to
the
Church
.
And
that
many
wayes
.
1.
Shaming
it
.
The
Churches
unity
is
her
glory
.
My
Dove
,
my
undefiled
is
one
,
Cant.
6.
Now
to
break
this
unity
,
to
divide
the
Spouse
of
Christ
,
as
the
Levites
Concubine
was
,
into
many
p●ices
,
what
a
shame
is
this
?
A
shame
in
special
to
the
Church
,
from
which
this
Separation
is
made
.
Paul
writing
to
his
Corinthians
of
their
excluding
the
poor
from
communicating
with
them
,
he
tells
them
,
that
herein
they
shamed
them
:
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
.
They
shamed
them
which
had
not
as
themselves
had
.
2.
Despising
,
and
contemning
it
.
So
Paul
there
again
chargeth
it
.
Or
despise
ye
the
Church
of
God
?
Why
,
wherein
did
they
despise
it
?
This
they
did
(
●s
by
other
wayes
,
so
)
by
their
schimatical
practices
,
dividing
themselves
from
their
Brethren
,
making
their
Love-feasts
,
and
the
Sacrament
it self
(
both
which
were
instituted
and
ordained
for
bands
of
Union
)
to
be
an
occasion
of
fomenting
their
Divisions
,
viz.
By
celebrating
them
apart
from
their
Brethren
.
So
the
Apostle
the●e
taxeth
them
,
Verse
21.
In enting
,
every
one
taketh
before
other
his
own
Supper
.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
praeoccupat
.
Each
prevented
other
.
This
they
did
in
their
Love-feasts
.
And
this
most
probably
they
did
in
the
Lords
Supper
it self
(
as
Parcus
conceives
of
it
)
communicating
apart
,
each
faction
by
it self
:
Those
that
were
of
Paul
by
themselves
,
and
those
which
were
of
Peter
by
themselves
,
and
those
which
were
of
Apollo
by
themselves
:
None
of
them
staying
for
those
which
were
of
Christ
(
the
best
and
truest
peice
of
the
Church
)
nor
yet
one
for
another
.
But
each
seeking
to
prevent
other
,
that
so
they
might
communicate
apart
.
This
Paul
calleth
here
their
own
Supper
;
in
as
much
as
they
so
made
it
,
by
appropriating
it
each
to
themselves
and
their
party
,
contrary
to
the
Insti●ution
of
Christ
.
Christ
had
instituted
i●
,
●hat
it
should
be
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
&
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
totius
Ecclesiae
,
a
Communion
,
a
Common
Supper
,
wherein
the
whole
Church
should
communicate
together
.
But
they
by
their
celebrating
it
in
such
a
separated
way
,
had
made
it
their
own
Supper
.
A
●oul
perverting
of
the
Ordinance
.
Not
onely
an
abusing
,
and
corrupting
of
it
,
but
plainly
a
destroying
of
it
.
So
Paul
there
tells
them
in
down
right
words
,
in
the
Verse
foregoing
.
When
ye
come
together
into
one
place
,
this
is
not
to
eat
the
Lords
Supper
.
What
then
?
Their
own
Supper
.
Of
su●h
dangerous
consequence
is
it
to
celebrate
this
Ordinance
of
God
,
the
Sacrament
of
the
Lords
Supper
,
in
a
separated
way
.
If
Pauls
judgement
may
be
taken
in
the
case
,
it
is
not
onely
a
corrupting
,
but
a
perverting
of
the
Ordinance
.
A
celebrating
not
of
the
Lords
Supper
,
but
of
our
own
Supper
.
Which
who
so
do
,
what
do
they
therein
but
despise
and
contemn
the
Church
of
God
?
viz.
That
Church
from
which
they
so
separate
.
Now
this
,
if
it
be
a
true
Church
,
can
be
no
small
evil
.
To
contemn
and
despi●●
a
private
Christian
,
by
shutting
him
out
from
desired
communion
,
there
being
no
just
cause
for
it
,
is
a
great
evil
.
But
to
despise
and
contemn
a
Church
,
a
true
Church
of
Christ
,
by
shutting
it
●ut
from
communion
,
and
by
separating
from
it
,
this
is
a
far
greater
.
3.
As
the
Church
is
hereby
despised
,
so
it
is
disquieted
.
Even
as
it
is
in
the
natural
body
,
if
there
be
a
solutio
continui
(
as
the
Physitians
call
it
)
,
so
as
it
be
divided
and
parted
,
it
breedeth
smart
and
pain
,
which
sometimes
puts
the
body
into
Feaverish
distempers
.
And
surely
such
are
the
symptomes
of
Schism
.
The
mystical
body
cannot
be
rent
and
torn
by
Divisions
,
but
it
goeth
to
the
heart
of
all
the
sensible
Members
of
it
:
The
Divisions
of
Reuben
were
great
thoughts
of
heart
,
Judges
5.
Reuben
dwelling
on
the
other
side
Jordan
,
they
kept
themselves
separate
,
not
joyning
with
their
Brethren
against
their
enemies
,
but
stood
as
neutral
,
regarding
more
their
own
private
then
the
publike
interest
.
And
possibly
they
were
divided
amongst
themselves
,
distracted
with
several
opinions
what
they
should
do
.
Some
would
joyn
,
others
would
not
.
Now
these
Divisions
they
were
great
thoughts
of
heart
,
working
many
strange
impressions
in
the
mindes
,
both
of
themselves
and
others
;
of
very
sad
consequence
to
all
the
Tribes
of
Israel
.
And
truely
,
such
are
Divisions
in
the
Church
of
God
,
specially
when
they
are
boy
led
up
to
compleat
and
perfect
Schisms
(
as
it
is
in
the
case
of
Separation
,
specially
when
it
comes
to
the
setting
up
of
Churches
against
Churches
)
.
O
these
are
sad
thoughts
of
heart
to
the
Israel
of
God
;
causing
greif
to
the
particular
Members
of
the
Church
,
and
great
disquiet
and
disturbance
to
the
whole
Body
.
Oft-times
breeding
those
Feaverish
distempers
,
those
un-Christian
heats
of
hatred
,
variance
,
emulation
,
wrath
,
strife
,
seditions
,
envyings
,
I
,
and
murthers
too
,
as
the
Apostle
puts
them
together
,
Gal.
5.
These
,
all
these
are
the
fruits
of
Schism
,
by
reason
whereof
there
cannot
but
follow
a
dreadful
combustion
in
the
Body
of
the
Church
tending
to
the
great
trouble
,
and
disquietment
of
it
.
4.
As
the
Church
is
hereby
disquieted
,
so
hindered
.
As
disquieted
in
the
peace
,
so
hindered
in
the
edification
of
it
.
We
know
what
it
was
which
hindered
the
building
of
Babel
,
even
a
Schism
in
their
Tongues
,
Division
of
Languages
.
(
What
do
we
think
,
a
Schism
in
their
hands
would
have
done
,
if
one
should
have
saln
to
pulling
down
what
the
other
built
up
?
)
And
surely
,
there
is
no
one
thing
that
can
more
hinder
the
building
of
Jerusalem
,
the
edification
of
the
Church
then
this
,
when
Christians
shall
be
divided
in
their
heads
,
hearts
,
tongues
,
hands
;
in
their
judgements
,
affections
,
language
,
practise
.
How
should
the
work
of
the
Lord
now
go
on
?
Even
as
it
is
in
Civil
Wars
,
whilest
the
parties
are
contending
,
the
Common-Wealth
suffers
:
So
is
it
in
Church-divisons
,
whilest
the
parties
are
contending
,
the
Church
suffers
.
As
it
is
with
a
Ship
brought
to
the
back-staies
,
one
Say●
bears
the
one
way
,
and
another
an
other
,
in
the
mean
time
the
Ship
stands
still
.
The
Wall
and
Temple
of
Jerusalem
went
slowly
on
in
troublous
times
.
So
will
Church
Work
do
,
where
ever
Schisms
,
and
Factions
break
it
.
5.
Again
(
in
the
fifth
place
)
,
as
the
Church
is
disquieted
and
hindered
,
so
indangered
by
it
.
As
disquieted
in
the
peace
of
it
,
and
hindered
in
the
edification
of
it
,
so
endangered
in
the
state
of
it
.
The
cutting
off
of
one
member
from
the
body
is
dangerous
to
the
whole
.
What
is
the
dismembring
of
a
Church
?
The
withdrawing
of
communion
with
it
,
the
breaking
off
of
all
fellowship
and
communion
with
it
by
an
actual
and
posi●ive
Separation
.
Certainly
,
this
cannot
but
endanger
the
state
of
that
Church
,
from
which
this
separation
is
made
.
Which
if
it
live
and
continue
,
no
thanks
to
them
who
have
thus
withdrawn
themselves
,
who
by
their
separation
have
done
what
in
them
lieth
to
destroy
it
.
Thus
is
Schism
injurious
to
the
Church
of
God
.
To
these
I
might
adde
.
It
is
also
of
dangerous
consequence
to
the
persons
who
are
involved
in
it
;
who
by
dividing
themselves
from
the
body
,
are
in
a
dangerous
way
to
divide
themselves
from
the
head
.
So
our
judicious
Casuist
layeth
it
down
.
Schism
maketh
way
to
Heresie
,
and
so
to
Separation
from
Christ
.
So
Jerome
observed
it
in
his
time
.
Nullum
Schisma
,
&c.
There
is
no
Schism
(
saith
he
)
but
ordinarily
in
processe
of
time
it
inventeth
and
broacheth
some
Heresie
,
that
so
the
Separation
may
seem
to
be
the
more
justifiable
.
And
Aquinas
seconds
him
,
Sicut
amissio
charitatis
,
&c.
Even
as
the
losing
of
Charity
(
saith
he
)
maketh
way
for
the
losing
of
Faith
,
(
pardon
the
error
in
that
supposition
)
so
doth
Schism
make
way
for
Heresie
.
A
truth
sufficiently
experimented
in
those
ancient
Schismaticks
,
the
Novatians
and
Donatists
,
who
from
Schism
fell
to
be
the
Authors
or
Defenders
of
Heretical
Opinions
,
and
those
some
of
them
most
dangerous
.
But
we
shall
not
need
to
look
so
far
back
.
We
have
a
late
and
dreadful
instance
for
it
in
those
pernicious
Schismaticks
in
New
England
,
who
falling
foul
with
the
Churches
,
and
despising
the
Ministery
there
,
fell
afterwards
into
most
desperate
,
and
damnable
Heresies
,
and
those
so
many
and
so
foul
,
as
I
think
no
place
or
age
could
ever
paralel
them
.
Neither
shall
we
need
to
travel
so
far
for
instances
.
Would
to
God
we
had
not
some
even
amongst
our selves
,
who
from
Schism
are
already
advanced
very
far
that
way
,
even
as
far
as
may
be
on
this
side
Hell
;
nay
,
(
if
it
were
possible
)
a
step
beyond
it
,
even
to
the
jearing
at
God
himself
.
But
I
forbear
to
proceed
any
further
.
You
now
see
some
of
the
streams
which
fall
into
this
Ocean
;
some
of
the
Evils
which
contribute
their
malignity
to
the
making
up
of
the
sinfulnesse
of
this
great
Evil
.
Concerning
which
yet
I
may
say
that
Lo
the
one
half
is
not
told
you
.
But
let
this
suffice
for
Explication
,
Confirmation
,
Illust●ation
.
That
which
remains
is
the
Application
.
Which
I
shall
direct
in
Saint
Pauls
way
,
and
words
:
Beseeching
,
nay
,
adjuring
you
in
the
Name
of
the
Lord
Jesus
,
that
there
be
no
divisions
,
no
Schisms
among
you
in
this
place
.
Quest
.
Why
,
but
are
there
any
such
?
Such
there
were
in
the
Church
of
Corinth
.
But
are
there
any
such
among
us
that
should
give
ground
to
such
an
Adjuration
?
Answ.
Yes
;
That
there
are
say
our
Adversaries
of
Rome
.
You
are
all
involved
in
a
Schism
,
and
that
far
more
dangerous
then
any
were
to
be
sound
in
the
Church
of
Corinth
.
In
as
much
as
you
have
departed
from
the
unity
of
the
Church
Catholike
,
(
the
Donatists
Schism
)
.
You
have
broken
off
,
and
separated
your selves
both
from
the
head
,
and
body
;
in
withdrawing
due
subjection
to
the
visible
Ministerial
head
of
the
Church
,
the
Vicar
of
Christ
,
and
renouncing
communion
with
the
body
,
the
Roman
Catholike
Church
.
Reply
:
In
reply
to
this
I
sh●ll
not
waste
much
time
,
it
having
been
already
done
by
many
more
able
Tongues
and
Pens
.
A
departure
we
acknowledge
,
and
a
separation
,
but
not
a
Schism
.
However
,
not
such
a
Schism
as
they
charge
us
with
,
a
sinful
Schism
,
a
Schism
properly
so
called
.
Which
that
it
may
appear
,
give
me
leave
yet
a
little
more
clearly
,
and
distinctly
to
show
you
what
such
a
Schism
,
a
compleat
and
formal
Schism
is
.
Will
you
have
a
Definition
,
at
least
a
Description
of
it
?
Take
it
thus
.
It
is
A
voluntary
,
and
unwarrantable
separation
from
a
true
Church
.
Wherein
,
you
may
take
notice
of
four
ingredients
to
make
up
this
compound
.
There
must
be
,
first
a
Separation
;
secondly
,
a
separation
from
a
true
Church
;
thirdly
,
a
voluntary
;
and
fourthly
,
an
unwarrantable
Separation
.
1.
A
Separation
.
So
much
the
word
(
as
I
told
you
)
imports
.
Schism
,
from
the
Greek
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
or
the
Latin
scindere
,
both
signifying
one
and
the
same
thing
,
to
cut
,
to
rend
,
to
tear
,
to
divide
in
a
violent
way
.
Such
is
Schism
.
A
formal
Schism
is
a
Separation
,
a
breaking
off
,
viz.
of
Religious
communion
.
Which
first
presupposeth
an
Vnion
.
Where
there
was
no
union
,
there
can
be
no
separation
,
and
consequently
no
Schism
.
Hence
it
is
,
that
neither
Turks
nor
Je●s
stand
chargeable
with
Schism
,
in
as
much
as
they
never
were
united
to
,
nor
held
communion
with
the
Christian
Church
.
Schism
is
a
withdrawing
and
breaking
off
of
Church-Communion
.
A
going
out
from
the
Church
,
as
Saint
J●h●
phraseth
it
,
1
John
2.
19.
They
went
out
from
us
(
saith
he
)
speaking
of
Antichrists
,
Apostates
,
Hereticks
,
Schismaticks
.
2.
A
separation
from
a
true
Church
.
So
it
must
be
,
otherwise
it
cannot
properly
be
a
Schism
.
A
separation
it
may
be
,
but
not
a
Schism
Schism
is
the
cutting
off
of
a
Member
from
a
true
Ecclesiastical
body
.
A
cutting
off
.
Not
a
partial
withdrawing
from
communion
in
some
corruptions
incident
to
a
true
Church
,
which
being
done
in
a
quiet
and
peaceable
way
cannot
be
called
Schism
.
But
a
total
withdrawing
,
a
renouncing
of
all
Church
communion
with
such
a
Church
.
3.
Which
separation
(
in
the
third
place
)
must
be
voluntary
.
Not
necessitated
,
not
enforced
,
whether
in
a
natural
,
or
moral
way
.
Where
persons
are
unduly
excluded
and
cast
out
of
the
Church
by
an
unjust
censure
of
Excommunication
;
where
they
are
driven
away
by
unsufferable
persecution
;
or
where
they
cannot
hold
communion
with
a
Church
,
but
they
must
also
have
communion
in
their
Corruptions
,
their
sins
;
here
is
no
voluntary
secession
or
departure
.
In
these
cases
the
persons
withdrawing
,
are
fugati
,
not
fugitivi
,
not
separating
,
but
separated
,
and
consequently
are
thereby
freed
from
the
guilt
of
Schism
,
which
must
be
a
voluntary
separation
.
4.
And
that
(
in
the
fourth
place
)
unwarrantable
.
Unwarrantable
either
for
the
ground
or
manner
.
The
former
an
unjust
;
the
latter
a
rash
separation
,
each
a
Schism
.
1.
Vnjust
.
When
there
is
no
just
ground
for
dislike
or
distaste
.
When
there
is
no
persecution
,
no
spreading
Error
or
Heresie
,
no
Idolatry
,
no
Superstition
maintained
or
practised
;
but
the
Church
is
peaceable
,
and
pure
,
and
that
both
for
Doctrine
and
Worship
:
And
in
a
good
measure
free
from
scandals
(
which
no
Church
ever
wholly
was
)
.
Now
in
such
a
case
to
separate
is
an
unjust
Separation
.
And
such
a
Separation
(
as
Chameron
saith
of
it
)
is
extrema
schismatis
linea
,
the
very
highest
pitch
and
top
of
Schism
.
2.
Rash
.
Which
again
may
be
in
two
cases
:
1.
Where
a
ground
and
cause
is
pretended
,
but
it
is
but
a
light
cause
.
Possibly
some
slight
opposition
or
persecution
,
it
may
be
by
some
small
p●cuniary
mulcts
,
or
the
like
:
some
lesser
Errors
in
doctrins
,
not
fundamental
,
nor
neer
the
foundation
;
some
Corruptions
in
or
about
the
worship
of
God
,
but
those
not
destructive
to
the
Ordinances
,
being
not
in
substance
,
but
in
ceremonie
;
and
those
such
as
the
person
offended
is
not
enforced
to
be
active
in
:
Scandals
few
,
and
those
onely
tolerated
,
not
allowed
:
All
tolerable
evils
,
such
as
charitie
may
well
bear
with
.
Now
in
this
case
to
separate
,
it
is
a
rash
separation
,
because
it
is
upon
a
ground
not
sufficient
,
a
light
ground
.
2.
Where
the
separation
is
carried
in
an
undue
way
and
manner
.
Though
the
ground
of
the
separation
be
just
;
yet
if
it
be
suddain
and
headie
,
without
due
indeavour
,
and
expectance
of
Reformation
in
that
Church
,
it
may
be
a
rash
,
and
consequently
,
an
unwarrantable
separation
,
in
as
much
as
it
is
opposite
to
charitie
.
So
is
an
unjust
separation
:
Charitie
(
saith
the
Apostle
)
doth
not
rejoyce
in
iniquitie
;
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
in
Injustice
:
and
so
is
a
rash
separation
;
it
being
the
nature
of
Charitie
to
suffer
much
and
long
.
Much
:
Charitie
beareth
all
things
,
indureth
all
things
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
(
saith
the
Apostle
in
the
same
Chapter
.
)
It
beareth
with
the
infirmities
of
others
,
it
endureth
the
burthens
which
are
laid
upon
it selfe
,
viz.
if
they
be
tolerable
:
for
so
the
Apostle
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
must
be
restrained
;
All
things
,
that
is
,
all
things
which
are
sufferable
:
and
suffering
much
,
it
suffers
long
.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
(
saith
the
fourth
verse
of
that
Chapter
)
Charitie
suffers
long
,
it
is
not
presently
distasted
,
so
as
to
fly
off
upon
every
small
and
triviall
occasion
;
no
,
nor
yet
upon
a
just
and
weighty
one
,
without
first
assaying
all
possible
meanes
of
remedie
.
So
deales
the
warie
and
carefull
Surgeon
with
his
patient
:
not
presently
fall
to
dismembring
upon
every
slight
aylement
;
no
,
though
the
part
be
ul●erated
,
yet
so
long
as
there
is
any
hope
,
hee
forbeares
that
extremitie
,
reserving
it
for
the
last
remedie
.
Even
so
deales
Charitie
by
the
Church
:
not
presently
separate
and
break
off
communion
(
which
is
the
dismembring
of
a
Church
)
for
some
supposed
errours
or
corruptions
,
no
,
though
really
such
:
No
,
this
(
saith
Chameron
)
is
not
Chirurgia
,
but
Carnificina
;
which
Master
Cotton
in
his
Disswasive
from
separation
Englisheth
rightly
,
applying
it
to
the
case
in
hand
,
Not
Surgery
,
but
Butchery
.
Put
these
together
,
you
see
what
Schisme
properly
so
called
is
.
Now
then
,
come
wee
and
bring
our
separation
from
the
Church
of
Rome
to
this
Beame
,
to
this
Touchstone
,
and
see
whether
it
deserves
the
name
of
such
a
Schisme
or
no
.
A
separation
wee
confesse
and
acknowledge
;
so
far
are
we
from
denying
of
this
,
as
that
wee
rather
glory
in
it
,
standing
to
maintaine
and
vindicate
it
from
all
just
imputation
of
Schisme
.
1.
In
as
much
(
first
)
as
it
is
not
a
separation
from
a
true
Church
.
Let
none
here
be
deceived
and
deluded
with
the
ambiguity
of
a
word
:
There
is
a
twofold
truenesse
;
Naturall
the
one
,
Morall
the
other
:
In
the
former
sense
a
cheater
,
a
theife
may
be
said
to
be
a
true
man
,
and
a
whore
a
true
woman
,
and
(
till
shee
be
divorced
)
a
true
wife
;
yea
,
and
the
Divell
himselfe
,
though
the
Father
of
lies
,
yet
a
true
spirit
.
And
in
this
sense
,
wee
shall
not
need
to
grutch
the
Church
of
Rome
the
name
of
a
true
Church
:
if
not
so
,
why
doe
wee
call
her
a
Church
?
A
Church
shee
is
,
in
regard
of
the
outward
profession
of
Christianitie
;
but
yet
a
false
Church
:
true
in
existence
,
but
false
in
beleefe
.
Those
Divines
of
ours
who
have
indulged
her
the
one
,
have
yet
still
charged
her
with
the
other
;
with
the
same
breath
(
it
may
be
)
calling
her
both
true
and
false
;
not
one
Protestant
pen
ever
yet
dissenting
:
Such
shee
was
at
that
time
when
the
Waldenses
,
Wickliffe
,
Luther
separated
from
her
;
a
just
ground
and
warrant
for
their
separation
.
And
such
is
shee
much
more
since
,
specially
since
their
last
Councell
of
Trent
,
being
thereby
so
much
the
more
riveted
into
,
and
setled
upon
her
old
corruptions
.
So
as
now
all
that
Charitie
it selfe
can
afford
her
is
,
that
which
that
acute
Doctour
of
our
Church
hath
granted
her
;
shee
may
be
verè
Ecclesia
,
but
not
vera
Ecclesia
;
truely
a
Church
,
but
not
a
true
(
much
lesse
the
true
)
Church
:
not
so
a
true
Church
,
but
that
shee
is
also
a
false
Church
,
an
Hereticall
,
Apostaticall
,
Antichristian
Synagogue
.
Being
so
,
here
is
now
warrant
enough
for
what
wee
have
done
in
separating
from
that
Church
(
or
rather
,
from
the
errours
and
corruptions
of
it
,
from
the
Papacie
in
it
,
as
the
learned
Junius
and
Pareus
,
and
others
of
our
Divines
rightly
distinguish
)
;
in
so
doing
,
we
have
not
separated
from
a
true
Church
.
2.
Nor
yet
(
in
the
second
place
)
can
it
be
truely
said
,
that
this
our
separation
was
voluntary
,
but
necessitated
,
nay
,
enforced
.
1.
Necessitated
through
their
obstinacie
in
their
errours
:
which
,
notwithstanding
the
discovery
of
them
,
and
that
so
cleer
,
as
that
some
of
their
owne
have
been
enforced
to
an
acknowledgement
of
them
,
and
all
wayes
and
meanes
used
for
their
reformation
,
they
still
persist
in
;
so
as
wee
may
well
conclude
their
wound
incurable
,
and
themselves
incorrigible
:
What
then
remains
,
but
a
cutting
off
?
So
saith
the
Prophet
concerning
Babylon
,
Wee
would
have
healed
Babylon
,
but
shee
is
not
healed
.
What
then
followeth
?
Forsake
her
,
and
let
us
goe
every
one
to
his
owne
Countrey
:
A
warrant
sufficient
,
not
onely
for
a
negative
secession
,
but
for
a
positive
separation
from
mysticall
Babylon
.
Wee
would
have
healed
her
,
but
shee
is
not
healed
;
no
wayes
,
no
means
that
could
be
thought
of
,
have
been
neglected
for
her
cure
.
How
many
Physicians
have
had
her
in
hand
?
Luther
,
and
Zuinglius
,
and
Calvin
,
and
the
rest
of
our
learned
and
pious
Reformers
,
a
whole
Colledge
of
Physicians
;
but
all
to
no
purpose
;
shee
is
not
,
shee
will
not
be
cured
.
What
then
remaines
,
but
that
wee
should
withdraw
and
forsake
her
;
which
cannot
be
construed
as
a
voluntary
,
but
a
necessitated
separation
.
Nay
,
2.
Inforced
,
and
that
through
her
violence
exercised
upon
all
those
who
will
not
hold
communion
with
her
in
her
corruptions
;
not
permitting
any
to
trade
,
to
buy
or
sell
,
to
have
either
Religio●s
,
or
Civill
communion
with
her
,
except
they
receive
her
marke
in
their
hands
,
or
foreheads
.
But
on
the
other
hand
,
Anathematizing
them
,
thundring
out
Excommunications
against
them
,
which
(
for
feare
they
should
be
forgotten
)
are
solemnly
renewed
every
yeer
upon
their
Holy
Thursday
(
as
they
call
it
:
)
withall
,
prosecuting
them
with
fire
and
sword
,
to
confiscation
of
estates
,
losse
of
libertie
,
and
life
it selfe
.
These
things
considered
,
let
God
and
the
world
judge
betwixt
us
and
them
,
whether
our
separation
from
them
be
voluntary
or
no
.
3.
However
,
(
in
the
third
place
)
whether
voluntary
or
no
,
sure
we
are
,
it
is
not
unwarrantable
,
being
neither
unjust
,
nor
rash
.
1.
Not
unjust
:
Being
warranted
both
by
authoritie
of
Scripture
,
not
onely
allowing
,
but
commanding
this
Separation
,
and
that
under
a
dreadfull
penaltie
,
Come
out
of
her
,
my
people
(
so
saith
the
the
voice
from
heaven
concerning
mysticall
Babylon
)
Revel.
18.
As
also
by
the
ground
and
cause
of
this
separation
,
which
is
not
some
light
and
tolerable
errours
;
but
Heresies
,
Idolatries
:
Errours
in
doctrine
,
and
these
,
if
not
directly
,
yet
by
consequence
,
and
that
immediate
consequence
,
fundamentall
.
Corruptions
in
worship
,
both
foule
and
grosse
;
and
that
such
,
as
those
which
hold
communion
with
her
,
cannot
but
partake
in
.
Now
,
whether
this
be
not
a
warrantable
ground
for
separation
from
her
,
let
the
same
voice
from
heaven
speak
;
Come
out
of
her
,
my
people
,
that
yee
be
not
partakers
of
her
sinnes
,
and
that
yee
receive
not
of
her
plagues
:
No
unjust
separation
then
.
2.
Nor
yet
Rash
:
There
having
(
as
I
said
)
all
the
means
been
used
for
her
Reformation
and
cure
that
possibly
could
be
thought
of
;
but
all
to
no
purpose
:
So
as
after
this
,
what
remains
but
a
positive
secession
and
separation
?
Now
put
these
together
,
and
see
whether
this
our
departure
from
the
Church
of
Rome
deserves
to
be
stigmatized
and
branded
(
as
by
them
it
is
)
with
the
name
of
Schism
,
or
no
:
or
yet
to
be
drawn
in
,
and
made
use
of
by
any
(
as
by
some
it
is
)
for
the
patronage
or
countenance
of
any
of
the
Schisms
of
the
times
.
If
this
be
a
Schism
,
it
is
a
good
and
a
warrantable
Schism
.
Qu.
But
are
there
any
amongst
us
which
are
not
so
?
Answ.
Here
I
wish
I
could
make
answer
with
the
like
cleernesse
and
freenesse
as
before
.
But
,
alas
,
What
meaneth
the
lowing
of
the
oxen
,
and
the
bleating
of
the
sheep
?
I
mean
,
the
confused
noise
of
our
lesser
and
greater
divisions
,
which
ring
so
loud
in
the
ears
of
the
whole
Christian
world
at
this
day
.
Scarce
any
part
of
the
Kingdome
free
from
some
kinde
or
other
of
them
:
The
Church
therein
following
the
temper
of
the
State
,
as
the
soule
oft-times
doth
of
the
body
:
Divisions
both
Doctrinall
and
Practicall
.
The
Text
confines
me
to
the
later
:
Of
those
,
how
many
every-where
?
And
that
not
onely
such
as
these
in
the
Church
of
Corinth
were
,
divisions
without
separation
,
sects
,
and
sactions
:
but
divisions
of
an
higher
nature
,
amounting
to
no
lesse
then
direct
separation
;
and
that
not
barely
to
a
negative
,
but
to
a
positive
separation
,
to
the
setting
up
of
Altars
against
Altars
,
Churches
against
,
Churches
.
That
it
is
so
de
facto
,
I
think
it
will
not
,
it
cannot
be
denyed
.
Would
to
God
the
Church
of
God
in
this
Kingdome
,
and
in
this
place
did
not
feel
the
smart
of
it
.
Qu.
But
is
this
New
separation
a
Schism
in
earnest
,
or
no
?
There
is
the
question
.
In
the
answering
whereof
I
shall
deal
as
tenderly
as
I
may
,
(
only
so
,
as
I
may
not
betray
the
truth
and
cause
of
God
,
or
the
peace
of
this
place
wherein
God
hath
made
me
one
of
his
(
though
unworthy
.
)
Ministers
)
having
an
unfained
respect
to
the
persons
of
many
who
are
ingaged
in
this
unhappy
cause
.
Answ.
For
Resolution
,
I
shall
deale
with
this
as
I
dealt
with
the
former
;
bring
it
to
the
same
balance
,
weigh
it
at
the
same
beame
.
What
Schism
,
and
Schism
properly
so
called
is
,
you
have
heard
,
and
I
think
the
description
will
not
be
excepted
against
;
viz.
A
voluntary
unwarrantable
separation
from
a
true
Church
.
Now
whether
this
practise
be
such
a
schisme
,
or
no
,
let
it
be
enquired
of
in
the
particulars
.
1.
Where
the
first
enquirie
will
bee
,
touching
the
Church
,
from
which
this
departure
is
made
,
whether
it
be
a
true
Church
,
or
no
.
Here
it
is
not
my
purpose
,
to
multiplie
Controversies
,
which
I
rather
desire
(
if
it
were
possible
)
might
be
brought
to
a
unity
.
And
therefore
I
shall
wholy
wave
the
dispute
about
a
Nationall
Church
:
Whether
the
Church
of
England
be
a
true
Church
,
or
no
.
Letting
that
goe
;
let
the
Question
be
about
particular
Congregations
,
Parochiall
Churches
,
(
as
wee
call
them
.
)
Whether
these
(
I
dare
not
say
all
,
but
some
of
them
;
suppose
that
wherein
wee
now
are
,
and
the
like
,
)
be
true
Churches
,
or
no
.
True
Churches
,
and
that
not
only
Physically
,
but
Morally
such
.
Not
only
Truly
Churches
(
which
is
granted
to
the
Church
of
Rome
)
but
True
Churches
.
Now
as
for
this
,
(
me thinks
)
.
I
might
well
spare
the
labour
of
proving
it
,
and
take
it
for
granted
,
having
so
much
Charity
as
to
hope
,
that
whatever
any
rash
and
violent
spirits
amongst
us
may
think
and
speak
,
yet
those
who
are
Judiciously
godly
,
have
more
Charity
then
to
disclaim
us
for
such
.
If
they
dare
,
I
wish
they
would
speak
out
.
But
so
it
seemeth
it
is
,
that
even
this
Bitter
Root
of
rigid
separation
(
as
a
Reverend
Brother
rightly
calls
it
)
begins
to
grow
&
spring
up
again
amongst
us
,
there
wanting
not
some
,
who
stick
not
to
maintain
and
justifie
this
their
Separation
from
this
ground
,
because
we
are
no
True
Churches
of
Christ
.
For
their
sakes
,
(
or
rather
for
yours
in
defence
of
the
cause
of
God
agaainst
them
,
)
let
mee
speak
a
few
words
,
and
but
a
few
.
1.
are
not
our
Congregations
.
True
Churches
?
What
are
not
here
the
Pillars
of
Truth
?
Is
not
the
Word
of
Truth
,
the
Gospell
of
Salvation
,
here
held
forth
,
and
that
in
an
ordinary
and
constant
way
,
even
as
the
Edicts
and
Proclamations
of
Princes
are
wont
to
be
held
forth
by
Pillars
to
which
they
are
affixed
?
Now
if
so
,
shall
wee
question
whether
here
be
true
Churches
of
Christ
or
no
?
Heare
the
Apostle
,
1
Tim.
3.
That
thou
mayest
know
how
thou
oughtest
to
behave
thy self
in
the
House
of
God
,
which
is
the
Church
of
the
living
God
,
the
Pillar
and
Ground
(
or
stay
)
of
Truth
.
Where
the
Pillar
of
Truth
is
,
there
is
the
House
of
God
,
the
Church
of
God
.
Where
the
light
of
Gods
truth
is
set
up
and
held
forth
in
a
loving
way
,
to
the
guiding
of
passengers
in
the
way
to
Eternall
life
;
are
not
here
the
Golden-Candlestick
?
And
if
so
,
shall
wee
question
whether
here
be
true
Churches
or
no
?
Let
the
spirit
of
truth
decide
it
.
The
seven
Candlesticks
,
which
thou
sawest
,
are
the
seven
Churches
,
Revel.
1.
So
many
golden
Candlesticks
,
so
many
Churches
.
Here
is
a
first
evidence
;
where
the
light
of
the
Gospell
is
held
forth
ordinarily
in
a
publick
and
Ministeriall
way
to
a
people
that
professes
to
walk
by
the
direction
of
it
,
can
it
be
questioned
whether
there
bee
a
Church
,
a
true
Church
or
no
?
Secondly
,
where
the
Seales
of
Gods
Covenant
,
the
Sacraments
of
the
New
Testament
,
are
for
substance
rightly
dispenced
,
according
to
the
Institution
of
Jesus
Christ
;
can
it
be
questioned
whether
there
be
a
true
Church
or
no
?
Where
the
Seales
of
the
Covenant
are
,
there
is
the
Covenant
it self
;
the
visible
Covenant
;
and
where
that
is
,
there
is
a
Church
.
To
them
pertained
the
Covenants
(
saith
the
Apostle
,
speaking
of
the
Church
of
the
Jewes
.
)
Now
who
will
deny
these
appurtenances
to
our
Churches
?
Here
are
the
Seales
of
the
Covenant
,
and
consequently
the
Covenant
it self
.
Arg.
3.
And
as
the
Covenant
,
so
the
Glory
.
To
them
pertained
the
Glory
of
the
covenants
,
(
so
Paul
putteth
them
together
.
)
The
Glory
,
●iz
.
the
Arke
of
the
Covenant
;
a
Testimony
of
Gods
gracious
and
glorious
presence
.
Now
where
this
is
,
shall
wee
question
whether
there
be
a
true
Church
or
no
?
Where
there
is
the
presence
of
Christ
,
in
the
midst
of
his
Ordinances
,
so
as
in
an
ordinary
way
,
they
are
made
effectuall
to
the
conversion
,
and
salvation
of
many
;
where
Christ
sitteth
,
walketh
in
the
midst
of
the
Golden
Candlesticks
,
displaying
his
Power
and
Glory
,
can
it
be
questioned
whether
there
bee
true
Churches
of
Christ
,
or
no
?
But
that
he
hath
done
,
and
doth
this
in
some
of
our
Congregations
,
I
think
it
will
not
be
denyed
.
It
must
be
an
envious
hand
that
will
dare
to
write
[
Jchabod
]
upon
the
doore●
of
some
of
these
houses
.
Argu.
4.
Where
there
are
societies
of
visible
Saint●
,
all
such
by
outward
profession
,
and
some
of
them
,
a
considerable
part
of
them
,
walking
in
measure
,
answerably
to
that
profession
;
can
it
be
questioned
whether
there
be
true
Churches
of
Christ
,
or
no
?
To
the
Church
of
God
,
which
at
Corinth
,
to
them
which
are
sanctified
in
Christ
Jes●●
,
called
to
be
Saints
.
It
is
the
Apostles
superscription
to
this
Epistle
,
in
the
s●cond
verse
of
the
Chapter
;
where
the
latter
clause
is
but
an
Exegesis
,
an
Explication
of
the
former
.
A
true
Church
of
God
,
and
a
company
of
visible
Saints
,
are
one
and
the
same
.
Ob.
Why
,
but
wee
are
not
all
such
.
Answ.
No
more
were
they
in
this
Church
of
Corinth
.
The
incestuous
person
,
and
many
others
amongst
them
,
they
were
strange
Saints
:
yet
a
Church
,
a
true
Church
.
A
company
of
visible
Saints
joyning
together
in
the
Ordinances
of
God
,
though
there
be
an
unapprovable
mixture
of
some
heterogeneous
members
amongst
them
,
maketh
a
Church
a
true
Church
.
Now
,
as
for
these
,
all
these
,
I
think
it
cannot
,
it
will
not
be
denyed
,
but
that
they
are
to
be
found
in
some
of
our
Churches
:
Here
are
pillars
of
Truth
,
golden
Candlesticks
,
the
doctrine
of
the
Gospel
truely
and
purely
preached
:
here
are
the
seales
of
the
Covenant
,
the
Sacraments
(
for
substance
)
rightly
administred
:
here
is
the
glory
,
the
presence
of
Christ
in
his
ordinances
,
ordinarily
concurring
with
them
,
and
giving
efficacy
to
them
,
for
the
begetting
and
nourishing
up
of
Christian
soules
unto
eternall
life
:
here
are
Congregations
prefessing
subjection
to
the
Ordinances
of
Christ
;
a
considerable
part
whereof
are
visible
Saints
,
walking
answerably
to
that
profession
.
Object
.
True
,
saith
the
Brownist
,
(
for
so
I
must
look
upon
all
those
who
shall
deny
the
truth
of
our
Churches
,
as
Separatists
,
and
that
rigid
ones
)
Suppose
all
this
be
granted
;
yet
here
are
great
defects
,
and
those
no
lesse
then
destructive
,
making
your
Churches
to
be
no
true
Churches
.
But
what
are
they
?
Why
possibly
some
of
them
will
not
spare
to
say
,
that
we
have
no
true
Ministery
.
Answ.
If
not
;
why
then
do
they
retain
that
Baptisme
which
they
received
through
our
hands
?
Qu.
But
why
have
wee
no
true
Ministery
?
Here
possibly
some
will
cry
out
upon
us
as
Antichristian
,
charging
us
,
That
wee
have
received
our
calling
from
Rome
,
viz.
by
the
imposition
of
the
hands
of
those
who
had
their
Calling
and
Ordination
from
thence
.
Answ.
As
for
them
,
I
shall
put
them
and
the
Church
of
Rome
together
to
debate
the
point
,
and
so
leave
them
.
The
Church
of
Rome
challengeth
us
,
that
wee
are
no
true
Ministers
:
Why
?
Because
wee
have
not
received
our
Ordination
from
them
.
The
Separatist
on
the
other
hand
,
hee
cryes
out
upon
us
,
Wee
are
no
true
Ministers
:
Why
?
Because
we
have
received
our
Ordination
thence
.
Sure
both
cannot
speak
truth
.
I
shall
therefore
here
leave
them
to
dispute
it
out
;
whilest
in
the
mean
time
I
speak
a
word
or
two
with
those
who
are
of
somewhat
more
cool
and
〈◊〉
.
Object
.
Wee
are
no
true
Ministers
(
say
they
.
)
Why
?
Because
wee
have
not
received
our
calling
from
the
people
.
Wee
are
neither
Ordained
,
nor
Elected
by
them
.
Answ.
To
this
charge
,
take
this
Reply
in
breif
.
First
,
As
for
our
Calling
,
wee
acknowledg
we
have
not
received
it
from
them
,
but
from
Jesus
Christ
our
Lord
and
theirs
.
His
servants
wee
are
,
and
in
his
Name
do
wee
execute
our
Ministeriall
Offices
and
Functions
,
not
in
the
Churches
.
Secondly
,
As
for
our
Ordination
,
wee
acknowledg
the
same
.
We
had
it
not
from
the
people
,
and
we
blesse
God
wee
had
it
not
.
In
asmuch
as
wee
finde
neither
Precept
,
nor
President
for
it
in
Scripture
;
neither
untill
this
Last-last
age
,
was
there
ever
any
such
custome
in
the
Churches
of
God
.
Thirdly
,
As
for
our
Election
,
if
a
Popular
Vote
be
in
this
case
needfull
,
some
of
us
,
many
of
us
,
can
herein
plead
a
Fore-consent
,
most
of
us
(
I
presume
)
an
After-consent
.
Now
let
me
aske
this
question
,
What
was
it
that
made
Leah
Jacobs
wife
?
Shee
was
not
so
the
first
night
he
bedded
with
her
.
Why
?
there
came
an
After-con●ent
,
a
Ratihibition
(
as
the
Lawyers
call
it
)
which
made
the
mariage
valid
.
And
such
a
consent
(
I
presume
)
must
,
if
not
all
,
the
godly
Ministers
in
this
Kingdome
have
.
If
not
an
Explicit
;
yet
an
Implicit
consent
,
which
is
ejusdem
valoris
,
of
the
same
weight
.
So
as
if
their
first
entrance
were
not
so
orderly
,
yet
,
this
after-act
maketh
,
or
rather
acknowledgeth
them
to
be
true
Ministers
.
Object
.
2.
But
supposing
our
Ministery
to
be
true
,
yet
wee
want
an
Ordinance
,
and
that
one
of
the
three
,
the
first
three
,
viz.
Discipline
?
Answ.
Suppose
this
defect
,
yet
cannot
that
destroy
the
essence
of
a
Church
.
It
was
not
the
want
of
the
Golden-snuffers
,
or
some
other
like
utensiles
in
the
Temple
,
that
could
make
it
to
be
no
Temple
.
Discipline
maketh
for
the
well
being
,
not
for
the
being
of
a
Church
.
Secondly
,
(
But
in
the
second
place
)
however
the
Exercise
of
this
Ordinance
,
be
in
some
particular
acts
for
a
time
suspended
,
yet
is
not
the
Ordinance
it self
alienated
,
which
,
being
an
Appendix
to
the
word
and
Sacraments
,
cannot
(
in
respect
of
the
right
of
it
)
be
separated
from
the
Church
.
Object
.
3.
But
here
is
no
right
Constitution
.
Our
Churches
were
not
Rightly
gathered
at
the
first
,
neither
are
the
Members
of
them
combined
in
a
Church-Covenant
,
which
is
the
forme
of
a
Church
.
Answ.
Suppose
this
also
,
that
there
were
some
Errours
in
the
constitution
of
our
Churches
;
yet
will
not
that
make
them
no
true
Churches
:
inasmuch
as
Constitution
in
that
way
is
only
an
appendance
of
an
externall
form
,
no
part
of
the
essence
of
a
true
Church
.
2.
But
neither
must
this
be
granted
:
Master
Cotton
himselfe
in
this
case
pleads
our
cause
,
remembring
us
(
not
without
warrant
from
Antiquitie
)
that
The
first
Churches
in
this
Kingdome
were
gathered
either
by
some
of
the
Apostles
themselves
,
or
by
Apostolicall
men
:
which
being
so
,
(
as
himselfe
inferres
)
wee
cannot
but
conceive
that
they
were
rightly
gathered
and
planted
according
to
the
rule
of
the
Gospel
.
So
that
all
the
work
now
is
(
saith
hee
)
not
to
make
them
Churches
which
were
none
before
;
but
to
reduce
and
restore
them
which
are
,
to
their
primitive
institution
.
3.
As
for
combination
by
Church-covenant
,
Doctor
Ames
truely
states
it
,
That
an
implicite
Covenant
in
this
case
is
sufficient
:
Now
such
a
Covenant
do
all
make
,
who
joyne
themselves
to
a
Church
,
holding
a
constant
communion
with
it
in
the
Ordinances
of
Christ
.
So
much
and
no
more
can
be
extorted
from
that
phrase
of
joyning
to
the
Apostles
,
of
which
we
read
,
Act.
5.
13.
where
it
is
said
,
that
after
that
exemplary
judgement
executed
upon
Ananias
and
Sapphyra
for
their
hypocriticall
profession
,
Of
the
rest
,
(
saith
the
Text
)
no
man
durst
joyne
himself
unto
them
.
And
so
it
is
said
of
Paul
,
Act.
9.
When
he
came
to
Jerusalem
,
he
assayed
to
joyn
himself
to
the
Disciples
;
that
is
,
to
have
fellowship
and
communion
with
them
:
The
word
is
the
same
with
that
which
we
meet
with
Act.
8.
29.
where
the
Spirit
speaking
to
Philip
,
bids
him
go
and
joyn
himself
to
the
Eunuchs
chariot
:
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
proximè
adjungitor
;
that
is
,
goe
neer
it
,
so
as
he
might
have
converse
and
conference
with
the
Eunuch
.
And
so
doe
they
,
who
in
a
constant
way
come
and
sit
down
under
such
a
Ministery
,
holding
communion
with
such
a
people
in
all
the
Ordinances
of
God
,
they
joyn
themselves
to
the
Church
in
that
place
:
which
being
an
implicit
covenant
,
cannot
be
denyed
to
be
sufficient
to
the
constituting
of
true
members
of
a
Church
.
But
I
shall
waste
no
more
time
upon
this
subject
,
in
vindicating
the
truth
of
our
Churches
▪
which
hath
already
been
done
so
strongly
▪
so
convincingly
by
others
;
that
certainly
it
cannot
but
be
either
great
wilfulnesse
,
or
great
weaknesse
,
not
to
acknowledge
them
so
to
be
.
Taking
this
then
for
granted
,
which
is
by
our
judicious
Brethren
acknowledged
,
and
,
I
think
,
will
not
be
denied
by
any
moderate
spirit
;
now
proceed
we
to
a
second
enquirie
;
and
that
is
,
Quest
.
Whether
here
be
a
separation
or
no
from
these
true
Churches
?
Answ.
That
there
hath
been
so
,
I
presume
it
will
not
be
denyed
by
any
who
ever
heard
of
the
Brownists
errour
;
of
which
rigid
way
,
I
wish
there
were
not
yet
too
many
to
be
found
,
both
in
this
,
and
other
places
of
the
Kingdome
;
such
as
professe
Separation
,
and
glorie
in
it
.
But
I
passe
by
them
:
the
persons
I
have
here
properly
to
deale
with
,
are
such
as
would
be
thought
to
come
neerer
to
us
,
and
yet
are
divided
from
us
;
such
as
(
in
word
at
least
)
owne
us
for
true
Churches
,
and
yet
withdraw
communion
with
us
:
and
that
,
not
onely
in
a
negative
way
,
(
as
Peter
and
some
other
of
the
Jewes
are
said
to
have
separated
from
the
Gentiles
,
Gal.
2.
Before
that
certain
(
that
is
,
certain
Jewes
)
came
from
James
(
viz.
from
Jerusalem
)
hee
did
eat
with
the
Gentiles
:
But
when
they
were
come
,
hee
withdrew
,
and
separated
himselfe
,
&c.
And
other
Jewes
dissembled
likewise
with
him
.
The
very
case
of
some
in
this
and
other
places
of
the
Kingdome
:
Before
that
certain
of
another
way
came
from
the
other
side
,
they
did
eat
with
us
,
they
held
communion
with
our
Churches
;
but
upon
their
coming
,
they
have
withdrawn
and
separated
themselves
:
)
but
also
in
a
positive
way
,
combining
themselves
into
separated
societies
,
●etting
up
of
Churches
some
of
them
in
Churches
,
and
against
Churches
;
exercising
the
worship
of
God
in
a
separated
way
,
refusing
communion
with
us
,
whether
for
them
to
have
communion
with
us
,
or
for
us
to
have
communion
with
them
.
So
is
it
in
divers
parts
of
the
Kingdome
;
and
I
wish
I
might
not
say
,
that
it
were
so
in
this
place
.
Repl.
But
doe
wee
not
charge
them
wrongfully
?
Separation
is
a
thing
which
they
professe
against
,
and
they
call
in
their
practice
to
bear
witnesse
to
their
profession
.
Occasionally
they
will
joyn
with
us
in
some
acts
of
publick
worship
,
viz.
in
hearing
,
and
preaching
the
word
;
hearing
our
Ministers
,
and
preaching
to
our
people
.
Answ.
True
,
some
of
them
haply
will
doe
the
former
:
Some
,
I
say
,
not
all
;
for
wee
must
know
,
that
in
this
division
(
as
commonly
it
is
in
all
divisions
)
there
are
subdivisions
.
Some
of
this
way
will
hear
us
in
this
place
;
a
second
sort
will
hear
their
owne
Ministers
here
,
but
not
ours
;
a
third
sort
will
neither
heare
ours
,
nor
their
own
within
these
walls
.
But
some
of
them
will
.
And
so
they
may
by
their
owne
principles
,
and
yet
have
no
Church-communion
with
us
:
Hear
us
as
gifted
men
,
not
as
persons
in
off●●●
:
Hear
us
as
Teachers
,
but
not
as
Ministers
,
(
a
distinction
without
a
difference
.
)
Besides
,
hearing
(
say
they
)
is
no
act
of
Church-communion
.
Eating
one
bread
at
the
Lords
Table
,
that
indeed
is
properly
Communion
(
say
they
;
)
but
not
hearing
one
word
.
And
as
for
occasionall
hearing
,
it
is
agreed
at
all
hands
,
it
is
not
properly
an
act
of
Church-communion
,
which
is
no
more
then
Infidels
and
Heathens
may
doe
,
who
have
no
communion
with
the
Churches
of
Christ
.
And
so
for
preaching
to
us
;
this
they
may
doe
occasionally
,
nay
constantly
,
and
yet
have
no
communion
with
us
,
nor
yet
preaching
to
us
as
Churches
of
Christ
(
which
some
of
that
way
have
openly
and
freely
disclaimed
in
way
of
Preface
to
their
Sermons
)
no
more
then
they
may
doe
to
Turks
and
Indians
,
with
whom
yet
they
have
no
communion
.
As
for
that
Ordinance
wherein
Church-communion
(
as
they
conceive
it
)
properly
lyeth
,
therein
they
totally
decline
us
.
From
my
heart
I
wish
there
were
not
so
much
truth
in
this
charge
.
Repl.
But
this
cannot
properly
be
called
a
Separation
;
a
separation
imports
a
praeunion
,
a
union
by
a
Church-agreement
:
Now
where
there
never
was
such
an
agreement
,
there
cannot
properly
be
a
separation
,
and
consequently
,
not
a
Schism
.
Answ.
To
this
I
have
laid
the
foundation
of
an
answer
already
,
by
distinguishing
betwixt
an
explicite
and
an
implicite
Church-agreement
or
Covenant
:
the
former
is
verball
and
formall
,
the
later
reall
.
Now
as
for
this
later
,
an
implicite
agreement
,
I
presume
it
will
not
be
denyed
to
our
Churches
,
otherwise
they
were
no
Churches
.
And
if
it
be
granted
,
then
to
withdraw
communion
with
them
may
stand
chargeable
with
the
guilt
of
separation
,
and
consequently
,
of
Schism
,
as
truely
,
as
really
,
as
if
they
had
been
gathered
by
an
explicite
formall
Church-covenant
.
As
for
such
a
Covenant
expressed
in
words
,
however
some
may
conceive
it
to
make
for
the
bene
esse
,
the
well
being
,
the
orderly
gathering
of
a
Church
,
(
which
my self
will
not
wholly
deny
;
)
yet
for
the
esse
,
the
simple
being
of
it
,
I
think
few
or
none
will
affirme
it
.
And
if
there
may
be
a
Church
where
there
is
no
such
Covenant
;
then
there
may
be
a
separation
from
that
Church
,
and
that
separation
a
Schisme
:
Otherwise
the
Brownists
,
nay
,
the
Donatists
separation
had
been
no
Schisme
,
in
as
much
as
they
did
not
separate
from
Churches
so
gathered
,
and
combined
by
an
explicite
Church-covenant
:
which
,
whatever
may
be
pleaded
for
the
conveniencie
of
it
,
yet
certainly
,
as
it
is
distinct
from
the
Covenant
of
grace
,
it
is
but
a
prudentiall
way
,
no
other
then
a
humane
,
and
that
a
novell
invention
.
So
then
,
as
yet
the
charge
runs
on
:
Here
are
true
Churches
,
and
here
is
a
separation
from
these
Churches
.
Qu.
A
third
inquirie
followes
,
Whether
this
separation
be
voluntary
and
spontaneous
,
or
no
.
If
so
;
this
will
contribute
much
to
the
making
up
of
the
formalitie
of
this
Schism
.
Now
whether
so
,
or
no
,
let
it
be
enquired
,
what
coaction
,
what
necessity
there
hath
been
,
and
is
,
for
such
a
departure
.
7.
For
the
former
,
Coaction
,
and
violent
Expulsion
,
what-ever
the
former
times
might
have
done
,
yet
I
hope
the
present
will
not
take
up
that
plea
:
if
so
be
the
violence
and
rigour
of
the
one
did
drive
some
away
,
yet
,
mee thinks
,
the
lenity
and
indulgence
of
the
other
might
invite
them
to
return
to
communion
again
with
that
Church
,
those
Churches
which
are
so
willing
,
so
desirous
to
receive
them
into
their
bosomes
.
Repl.
But
there
was
,
there
is
a
necessitie
of
this
departure
.
Why
so
?
Why
,
were
there
no
more
but
this
,
the
unequall
division
of
your
Congregations
in
many
places
necessitates
a
division
.
For
instance
,
In
this
(
and
so
in
many
other
places
of
the
Kingdome
)
your
Congregations
are
too
great
,
too
numerous
,
the
people
too
many
to
joyn
together
in
a
convenient
way
in
church-communion
.
Now
in
this
case
,
a
withdrawing
of
some
is
necessary
;
as
it
is
for
bees
to
flight
,
when
the
hive
is
too
strait
for
them
.
Answ.
In
answer
to
this
,
I
shall
not
spare
again
to
acknowledge
what
I
have
formerly
both
preached
and
published
;
That
in
this
place
(
and
so
I
suppose
it
is
in
divers
other
in
the
Kingdome
)
there
is
but
too
just
a
ground
for
this
complaint
:
and
my
desire
still
is
,
(
as
I
then
expressed
it
)
that
this
inconvenience
might
be
remedied
by
an
orderly
division
.
Far
be
it
from
me
,
and
from
all
the
Ministers
of
Jesus
Christ
,
to
cry
out
against
divisions
upon
so
base
and
unworthy
a
ground
as
this
,
because
wee
would
ingrosse
a
people
wholly
to
our selves
,
though
too
many
for
us
to
have
the
inspection
over
.
This
it
was
which
made
the
souldiers
in
the
Gospel
so
unwilling
to
have
the
seamlesse
coat
of
Christ
divided
,
because
each
of
them
hoped
and
desired
to
have
it
whole
and
entire
to
himself
.
And
this
it
was
(
as
Musculus
aptly
applies
that
Storie
)
which
made
those
foure
Colonels
,
the
four
Patriarchs
of
the
Church
,
the
Patriarch
of
Jerusalem
,
Alexandria
,
Constantinople
,
and
Rome
,
each
to
complain
of
the
rending
and
tearing
of
the
Church
by
divisions
:
Why
?
Because
every
one
of
them
aspired
to
be
Commander
in
chief
,
Universall
Bishop
,
and
so
to
have
had
the
whole
to
himselfe
.
And
this
it
is
which
ever
since
hath
made
that
grand
Schismatick
the
Pope
,
(
so
hee
is
the
greatest
Schismatick
in
the
world
)
to
cry
out
so
much
against
Schism
,
because
by
every
such
division
his
greatnesse
suffers
some
diminution
.
Now
far
be
such
base
ends
from
the
thought
of
any
Minister
of
Christ
:
for
my self
,
(
I
professe
)
I
am
so
far
from
grutching
an
orderly
division
in
this
place
,
that
I
shall
not
rest
satisfied
till
I
see
it
accomplished
:
which
I
do
not
wholly
despair
to
do
,
if
some
of
those
who
take
up
this
complaint
for
their
own
advantage
,
be
not
the
hinderers
of
it
.
2.
But
yet
in
way
of
Reply
,
I
might
(
in
the
second
place
)
minde
them
who
take
up
this
plea
in
this
place
,
that
however
this
Congregation
be
great
,
and
too
great
,
yet
can
it
not
be
imagined
to
be
so
great
as
that
at
Jerusalem
must
needs
be
;
which
yet
is
so
earnestly
contended
for
by
those
of
that
way
,
that
it
was
but
one
Congregation
,
one
Church
.
3.
However
,
(
in
the
third
place
)
whether
this
be
the
true
ground
of
this
Separation
or
no
,
let
the
emptie
seates
of
diverse
engaged
in
this
division
,
being
constantly
in
my
eye
,
let
them
give
evidence
.
If
so
be
they
for
their
parts
want
no
convenient
accommodation
,
for
participating
in
publike
Ordinances
;
this
plea
in
reference
unto
them
,
must
be
acknowledged
to
be
in
a
great
measure
,
(
if
not
wholy
)
void
and
null
.
Repl.
But
though
here
should
be
no
Naturall
,
yet
there
is
a
Morall
necessity
of
separating
.
And
why
so
?
Why
,
in
one
word
,
we
cannot
hold
Communion
with
you
without
sinne
.
Why
not
?
Why
,
in
regard
of
those
sinfull
mixtures
which
are
tolerated
among
you
.
Your
Congregations
are
miscellaneous
companies
,
of
all
gatherings
;
wherein
there
is
not
that
due
separation
of
the
Wheat
from
the
Chaffe
,
the
pretious
from
the
vile
,
which
ought
to
be
:
But
all
sorts
are
admitted
even
to
Sacramentall
Communion
.
Now
this
your
not
separating
,
necessarily
putteth
us
upon
separating
,
that
so
wee
may
not
be
intangled
in
the
guilt
of
your
sin
.
Answ.
Here
is
the
common
and
great
argument
;
the
strongest
hold
which
our
Brethren
of
that
way
put
most
confidence
in
.
But
how
weake
,
how
unable
to
defend
this
their
practise
,
when
we
have
veiwed
it
a
little
,
it
will
soone
appear
.
Answ.
1.
In
the
first
place
,
I
might
here
minde
them
and
you
,
of
what
is
very
considerable
,
how
that
this
hath
been
the
common
stock
.
whereupon
Schism
hath
usually
been
grafted
;
the
common
plea
and
pretence
,
which
for
the
most
part
hath
been
taken
up
by
all
Schismaticks
,
in
defence
of
their
separation
from
the
Church
.
In
the
third
and
fourth
Centuries
,
the
third
and
fourth
hundreds
of
years
after
Christ
,
wee
read
of
three
great
and
famous
Schisms
,
the
first
of
the
Novacians
,
the
second
of
the
Audeans
,
the
third
of
the
Donatists
,
all
separating
from
the
Church
.
And
what
was
the
pretended
ground
of
that
their
separation
?
Why
,
still
the
over
great
Indulgence
of
the
Church
,
(
as
they
thought
)
in
receiving
into
,
or
keeping
in
her
bosome
,
some
whom
they
conceived
unworthy
of
her
Communion
.
This
was
the
thing
which
Novatus
cryed
out
against
,
that
any
of
those
who
in
time
of
persecution
had
fallen
,
should
be
received
again
into
the
fellowship
of
the
Church
,
I
,
though
upon
the
manifestation
of
their
Repentance
.
And
because
he
could
not
therein
be
hearkned
to
,
he
and
his
party
separated
from
the
Church
,
petending
to
greater
purity
in
their
way
,
then
was
to
be
found
in
any
other
Churches
upon
Earth
:
Whence
they
were
called
(
or
rather
called
themselves
)
by
the
name
of
Cathari
,
Puritans
,
a
word
which
the
Devill
hath
since
made
great
use
of
,
for
the
discountenancing
of
all
power
of
godlynesse
.
And
this
it
was
which
Audaeus
,
the
Father
of
that
second
Schism
took
so
great
offence
at
;
First
the
Pompe
and
pride
of
the
Bishops
of
his
time
,
together
with
their
Imperious
insolency
,
in
Tyrannizing
,
over
the
flock
committed
to
them
;
which
being
a
great
eye-sore
to
him
(
and
that
justly
,
)
he
had
often
openly
and
tartly
declamed
against
.
*
And
besides
,
through
the
remisnesse
of
Discipline
,
there
were
divers
Vsurers
and
Vncleane
persons
tolerated
in
the
Church
.
And
the
very
same
ground
it
was
,
that
Donatus
afterwards
separated
upon
.
Being
offended
at
the
connivence
shewed
towards
those
Traditores
(
of
whom
I
told
you
)
he
falleth
off
from
Communion
with
the
Church
,
setting
up
his
Altar
against
her
Altar
(
as
Augustine
saith
of
him
,
)
gathering
a
Church
,
in
and
against
the
Church
,
pretending
to
greater
strictnesse
and
purity
,
then
was
elsewhere
to
be
found
,
severing
from
their
Communion
all
those
whom
they
looked
upon
as
Sinners
,
and
judged
not
pure
enough
to
joyne
with
them
.
From
this
head
then
sprang
those
first
and
famous
Schisms
in
the
Church
.
And
from
the
same
root
sprang
that
latter
Schism
of
the
Anabaptists
,
which
is
now
putting
up
here
again
in
many
parts
of
the
Kingdom
at
this
day
.
The
first
,
and
great
distaste
which
they
took
at
the
Reformed
Churches
,
and
whereupon
they
separated
,
was
,
the
scanlous
lives
of
Ministers
,
and
people
,
that
they
did
not
walk
answerably
to
their
professions
,
but
were
given
over
to
all
manner
of
scandalous
evils
;
and
yet
notwithstanding
that
they
were
promiscuously
admitted
to
the
Sacrament
of
the
Lords
Supper
,
without
any
censure
or
discipline
exercised
upon
them
.
And
I
shall
not
need
to
tell
you
that
it
was
the
very
same
stone
at
which
Browne
and
his
followers
first
stumbled
,
renouncing
our
Church
upon
this
very
ground
.
Now
,
were
there
nothing
else
,
me thinks
this
alone
might
render
this
pretence
very
suspicious
,
in
that
it
hath
still
been
taken
up
by
most
Schismaticks
in
most
ages
of
the
Church
,
and
made
the
ground
of
their
separations
,
which
ye●
have
ever
been
universally
condemned
as
unjustifiable
and
unwarrantable
for
all
that
.
That
Rock
which
so
many
have
been
split
upon
,
me thinks
it
should
make
Christians
very
shie
and
wary
how
they
dash
against
it
.
But
I
will
not
wholly
prejudge
this
cause
,
let
it
have
a
fair
hearing
,
that
so
we
may
see
what
strength
(
or
rather
weaknesse
)
there
is
in
this
plea
in
reference
to
the
Church
,
or
Churches
of
God
amongst
us
at
this
day
.
Alleg.
We
have
unwarrantable
mixtures
among
us
,
and
that
even
in
our
Sacramentall
Communion
.
Answ.
Here
is
a
blot
(
I
must
confesse
)
which
I
heartily
wish
I
were
able
wholly
to
wipe
off
from
the
Churches
face
in
this
Kingdom
;
mixtures
there
have
been
,
mixtures
there
are
;
and
for
my
part
I
shall
not
undertake
the
Patronage
or
defence
of
them
.
From
my
heart
I
wish
that
there
were
in
all
our
Churches
a
due
and
orderly
separation
,
for
the
healing
and
preventing
of
that
which
is
,
or
may
be
disorderly
(
such
a
Purge
could
not
but
be
very
proper
in
this
Spring
time
of
Reformation
and
Errours
.
)
However
that
the
Sacrament
of
the
Lords
Supper
may
be
kept
(
as
it
ought
to
be
)
as
a
sacred
and
holy
Mystery
,
not
to
be
prostituted
to
all
commers
,
how
visibly
unworthy
,
and
uncapable
soever
:
which
,
where
it
is
allowed
or
practised
,
I
must
acknowledge
it
a
just
scandall
.
But
yet
let
not
the
Church
of
God
in
this
Kingdom
be
too
deeply
charged
with
this
guilt
.
Suppose
it
that
(
de
facto
)
such
unwarrantable
mixtures
have
been
,
and
yet
●●e
to
be
found
,
yet
cannot
be
properly
put
upon
the
Churches
score
.
What
her
Ordinance
was
touching
the
keeping
back
of
scandalous
persons
from
the
Sacrament
,
they
which
have
read
her
ancient
Rubrick
,
cannot
be
ignorant
;
and
what
at
this
day
it
is
,
let
the
late
Directory
speak
,
which
expressely
excludes
all
persons
ignorant
and
scandalous
,
as
not
meet
to
partake
in
that
holy
Mystery
.
Now
,
what
though
there
have
been
,
and
(
it
may
be
)
yet
are
some
deplorable
failings
in
the
execution
hereof
,
thorough
some
past
and
present
unhappy
obstructions
in
the
exercise
of
Discipline
,
yet
cannot
the
Church
properly
stand
charged
with
them
.
Nor
yet
are
all
particular
Congregations
so
deeply
chargeable
with
this
particular
Errour
.
What
care
hath
already
been
taken
in
this
place
for
the
removall
of
this
scandall
,
it
hath
not
been
so
privatly
carried
,
but
that
all
in
the
place
(
I
presume
)
have
been
either
eye
or
eare
witnesses
of
it
;
and
I
doubt
not
but
there
hath
been
the
like
,
if
not
greater
circumspection
that
way
in
many
other
Congregations
of
the
Kingdom
:
So
as
this
pretended
soar
of
mixt
communion
may
be
conceived
to
be
in
a
fair
and
hopefull
way
of
Cure
.
Quest
.
But
suppose
the
worst
,
that
it
should
not
be
so
throughly
healed
,
our
Congregations
not
so
throughly
purged
as
our
Brethren
desire
they
should
be
;
yet
what
is
this
such
a
Plague-soar
,
as
that
there
is
no
abiding
in
the
House
with
it
?
doth
this
inforce
a
necessity
of
Separation
?
Answ.
Here
(
in
the
first
place
)
let
it
be
enquired
,
whether
the
purging
which
our
Brethren
desire
,
be
such
as
the
word
requires
or
no
?
Possibly
in
this
case
they
may
fish
with
a
net
of
a
larger
and
wider
maske
then
ever
the
first
Fishermen
,
Peter
,
and
the
rest
of
the
Apostles
did
;
a
net
which
will
take
none
but
grown
fishes
.
As
for
weak
Christians
,
and
persons
inoffensive
in
their
lives
and
conversations
,
unlesse
they
can
give
positive
,
clear
,
and
demonstrative
evidences
of
the
work
of
grace
in
their
hearts
,
it
may
be
they
will
adjudge
them
unworthy
of
their
Communion
.
Now
,
if
so
,
we
must
here
crave
pardon
if
we
go
not
up
with
them
to
the
height
of
strictnesse
,
which
we
think
the
word
will
not
bear
us
out
in
;
herein
we
must
professe
to
exercise
as
much
Charity
as
a
holy
discretion
regulated
by
the
Word
will
permit
us
,
accounting
it
the
safest
course
rather
ampliare
favores
,
to
inlarge
Gospelfavours
and
priviledges
,
reaching
them
forth
to
all
such
as
we
have
no
just
and
clear
exception
against
,
then
to
withold
them
from
any
to
whom
they
of
right
appertain
.
And
herein
we
presume
we
shall
do
no
more
then
what
we
have
good
warrant
from
our
Lord
and
Master
for
,
who
in
the
dayes
of
his
flesh
made
good
what
was
fore-told
of
him
,
not
breaking
the
bruised
reed
,
not
quenching
the
smoaking
flax
;
but
dealing
gently
,
and
tenderly
with
weak
and
feeble
ones
,
reaching
forth
supportation
and
comfort
to
them
as
occasion
was
offered
.
2.
But
(
in
the
second
place
)
suppose
it
,
that
herein
we
should
fall
short
,
not
coming
up
to
such
an
exact
separation
as
the
Word
requires
,
but
that
still
some
persons
be
retained
in
the
bosome
of
the
Church
,
and
received
to
her
Communion
,
which
are
in
truth
unworthy
of
it
.
What
then
,
doth
this
Laodicean
temper
in
the
Church
inforce
a
separation
from
it
?
Alleg.
To
this
our
separating
Brethren
will
plead
that
it
doth
;
And
that
upon
the
forenamed
ground
,
because
by
communicating
with
such
persons
,
they
shall
also
be
intangled
in
their
sinne
,
at
least
in
the
Churches
sinne
,
in
tolerating
them
.
Now
in
this
case
(
say
they
)
the
warrant
runs
clear
.
Come
out
of
her
my
people
,
that
yee
be
not
partakers
of
her
sinnes
;
where
it
once
cometh
to
this
,
that
in
holding
Communion
with
a
Church
,
we
must
of
necessity
have
communion
in
her
sin
,
here
is
a
necessity
of
separation
from
her
.
Answ.
To
joyn
with
them
upon
this
issue
:
In
the
first
place
,
we
might
not
without
just
cause
here
demur
upon
the
Proposition
;
In
as
much
as
put
the
case
a
man
cannot
hold
communion
with
a
Church
in
some
particular
act
or
exercise
without
sinne
,
yet
is
he
not
thereupon
bound
to
separate
from
her
.
It
was
the
case
of
the
pious
and
reverend
Non-conformists
of
the
last
age
,
they
were
perswaded
(
many
of
them
)
that
they
could
not
hold
communion
with
the
Church
of
England
in
receiving
the
Sacrament
in
the
gesture
prescribed
without
sin
,
yet
did
they
not
thereupon
separate
from
her
.
True
,
in
that
particular
act
they
with-drew
,
but
yet
so
,
as
they
held
communion
with
her
in
the
rest
;
farre
from
a
Negative
,
much
more
from
a
Positive
separation
.
But
letting
that
passe
.
That
which
we
shall
insist
upon
,
is
this
.
That
communion
may
be
held
with
such
a
Church
wherein
there
are
some
unwarrantable
mixtures
tolerated
,
and
yet
without
sin
.
The
reason
is
plain
.
God
hath
not
made
all
private
Christians
Stewards
,
nor
yet
Surveyours
in
his
House
,
so
as
that
every
one
should
take
an
exact
notice
of
the
conditions
of
all
those
whom
they
hold
communion
with
,
who
are
fit
to
be
members
of
the
Church
,
and
who
not
;
who
are
fit
to
come
to
the
Lords
Table
,
and
who
not
.
No
,
let
them
look
to
themselves
.
That
is
Pauls
rule
,
1
Cor.
11.
28.
Let
a
man
examine
himself
,
and
so
let
him
eate
of
that
bread
,
and
drink
of
that
cup●●
Here
is
an
exercise
proper
and
usuall
for
private
Christians
,
each
one
to
try
and
examine
himself
:
which
if
rightly
and
throughly
done
,
it
would
make
men
lesse
intent
upon
others
.
As
for
others
,
they
must
stand
or
fall
to
their
own
Master
.
Look
thou
to
thy self
;
if
others
be
not
what
they
should
be
,
see
that
thou
beest
what
thou
oughtest
to
be
.
In
the
mean
time
be
not
distasted
with
the
Church
for
their
sakes
.
It
is
Cyprians
counsell
cited
by
Aretius
,
and
it
is
very
wholsome
and
proper
for
these
times
.
What
though
there
be
some
Tares
discovered
in
the
Church
,
(
saith
he
)
yet
let
not
that
be
an
impediment
either
to
our
faith
or
charity
,
so
as
to
make
us
desert
that
Church
wherein
we
see
such
a
mix●ure
;
But
let
us
for
our
parts
labour
every
of
us
that
we
may
be
found
good
corn
,
that
so
when
God
shall
come
to
gather
his
crop
into
his
garner
,
we
may
not
be
cast
out
.
In
a
great
house
(
so
he
goeth
on
)
the
Apostle
will
tell
us
,
that
there
are
not
only
vessels
of
Gold
and
Silver
,
but
also
of
Wood
and
Earth
:
Now
let
it
be
our
care
and
indeavour
to
make
this
sure
that
we
are
of
the
former
sort
,
that
we
be
vessels
of
honour
:
As
for
the
other
,
leave
them
to
their
maker
.
God
hath
not
made
private
Christians
Stewards
,
or
Surveyours
in
his
house
.
2.
Much
lesse
(
in
the
second
place
)
Fanners
in
his
floore
.
This
work
is
primarily
Christs
,
who
hath
his
Fan
in
his
hand
,
and
he
shall
thoroughly
purge
his
floore
.
And
ministerially
the
Church-officers
whom
Christ
hath
betrusted
with
the
ordering
of
his
Church
according
to
the
Rule
of
the
Word
;
them
hath
he
made
the
Porters
in
his
house
,
for
the
opening
and
shutting
of
the
doors
of
the
Churches
communion
,
by
the
Keyes
of
Doctrine
and
Discipline
.
Now
in
this
case
,
if
either
their
hands
be
tyed
by
any
human
restrictions
of
civill
Authority
,
not
permitting
them
to
exercise
that
power
which
Christ
hath
committed
to
them
,
and
of
right
belongeth
to
them
,
or
if
thorough
remisnesse
and
negligence
they
shall
let
loose
the
reins
of
Discipline
beyond
what
is
fitting
;
In
this
case
themselves
may
be
guilty
,
others
may
be
guilty
:
But
as
for
private
Christians
,
being
not
accessory
to
either
of
these
,
how
they
by
their
bare
communicating
with
persons
so
tolerated
,
should
come
to
be
entangled
in
the
guilt
of
that
sinne
,
it
cannot
be
conceived
.
Repl.
No
?
The
Apostle
saith
it
expresly
,
1
Cor.
5.
6.
Know
ye
not
that
a
little
leaven
leaveneth
the
whole
lump
?
This
he
speaks
touching
the
incestuous
person
,
who
by
his
continuance
in
the
Church
of
Corinth
uncast
out
,
indangered
the
whole
Flock
.
Answ.
Indangered
?
True
,
so
hee
did
,
and
so
do
scandalous
sinners
where-ever
they
are
tolerated
in
a
Church
;
they
doe
indanger
the
rest
of
the
members
,
viz.
by
their
evill
examples
,
and
in
that
respect
ought
to
be
cast
out
from
communion
,
that
so
the
Church
may
be
preserved
from
infection
:
But
yet
it
doth
not
thereupon
follow
,
that
all
the
members
should
presently
be
made
guilty
by
that
toleration
.
True
indeed
,
in
case
they
doe
not
lay
that
sin
to
heart
,
be
humbled
for
it
,
and
use
all
lawfull
means
for
remedie
,
(
which
was
the
case
of
the
Church
of
Corinth
at
that
time
,
notwithstanding
that
,
and
many
other
scandalous
evils
were
tolerated
amongst
them
,
yet
they
were
secure
,
thinking
highly
of
themselves
,
glorying
in
their
Church-state
,
perinde
acsi
omnia
fuissent
apud
se
aurea
,
(
to
use
Calvins
words
)
as
if
all
had
been
pure
and
perfect
with
them
;
this
glorying
of
theirs
Paul
here
tels
them
it
was
not
good
,
Your
glorying
is
not
good
,
that
is
,
very
evill
and
sinfull
:
)
in
this
case
indeed
they
may
make
themselves
accessory
to
the
sin
;
but
not
barely
through
communion
with
that
Church
wherein
such
an
evill
is
tolerated
:
The
similitudes
are
obvious
and
common
,
One
scabbed
sheep
,
one
rotten
grape
,
one
gangrenated
member
,
in
continuance
of
time
will
infect
the
whole
flocke
,
the
whole
bunch
,
the
whole
bodie
,
viz.
by
transmitting
and
communicating
the
malignitie
which
is
in
themselves
to
the
rest
.
But
it
doth
not
therefore
follow
,
that
the
whole
is
infected
,
because
a
part
is
so
:
Or
,
to
hold
to
the
Apostles
proverbiall
Allegorie
there
,
A
little
leaven
,
by
lying
long
in
a
masse
of
paste
,
will
in
time
leaven
the
whole
,
viz.
by
transfusing
its
sowrenesse
into
all
the
other
parts
;
but
it
doth
not
therefore
follow
,
that
the
whole
lump
is
presently
leavened
,
because
the
leaven
is
there
.
Thus
a
scandalous
person
,
one
or
more
,
tolerated
in
a
Church
,
may
by
his
or
their
evill
example
,
made
the
more
dangerous
through
impunitie
,
communicate
the
infection
of
his
or
their
sin
unto
others
:
yet
are
not
all
the
members
of
the
Church
thereupon
presently
involved
in
the
guilt
of
that
sin
to
which
they
are
no
wayes
accessory
.
To
inlarge
no
further
in
a
case
so
cleer
.
You
see
how
the
charge
of
Schisme
still
runs
on
:
Here
is
a
separation
;
A
separation
from
a
true
Church
;
A
voluntarie
separation
from
a
true
Church
.
Quest
.
The
fourth
and
last
enquirie
is
yet
behinde
;
and
that
is
,
Whether
this
be
a
warrantable
separation
or
no
.
That
some
separation
may
be
so
,
I
have
shewen
you
already
.
Whether
this
be
so
or
no
,
that
is
the
question
.
And
yet
no
question
,
in
case
it
shall
be
demonstrated
to
be
either
an
unjust
,
or
rash
separation
:
Both
which
,
I
feare
,
upon
the
tryall
it
will
be
found
to
bee
.
1.
An
unjust
separation
:
Such
ever
is
a
totall
separation
from
a
true
Church
.
True
,
a
partiall
separation
in
some
cases
may
be
warrantable
;
but
a
totall
separation
,
a
renouncing
of
all
communion
with
a
true
Church
,
can
in
no
case
be
so
:
So
our
judicious
Casuist
rightly
determines
it
.
No
more
is
this
separation
(
what-ever
it
be
)
which
is
made
from
our
Churches
.
1.
In
as
much
(
first
)
as
it
hath
no
warrant
from
the
Scripture
to
bear
it
out
.
Repl.
No
(
say
some
of
that
way
)
?
Yes
that
it
hath
:
What
else
means
that
known
charge
,
Come
out
of
her
my
people
?
Answ.
Wee
answer
,
It
is
the
voyce
of
God
calling
his
people
to
separation
from
mysticall
Babylon
.
Now
,
let
those
our
rigid
Brethren
once
prove
us
a
limb
of
that
Antichristian
bodie
,
and
then
we
shall
acknowledge
their
separation
just
.
Alleg.
But
yet
Rome
both
was
,
and
is
a
true
Church
,
So
as
there
may
be
a
totall
separation
from
a
true
Church
,
and
yet
not
unjust
.
Answ.
How
Rome
may
be
said
to
be
a
true
Church
,
I
have
shewen
you
already
;
not
so
true
,
but
that
shee
is
false
:
So
to
grant
her
the
one
,
as
to
deny
the
other
,
is
larger
charitie
then
ever
Protestant
pen
yet
afforded
her
.
Now
,
if
our
Brethren
will
acknowledge
us
to
be
a
true
Church
in
no
other
sense
but
that
(
as
I
feare
,
the
charitie
of
some
of
them
will
reach
no
farther
)
wee
shall
have
little
cause
with
thankfulnesse
to
acknowledge
their
acknowledgement
.
Repl.
But
what
say
wee
to
that
expresse
Text
which
speaks
so
full
for
Separation
,
both
name
and
thing
?
2
Cor.
6.
Wherefore
come
out
from
among
them
,
and
be
ye
separated
(
saith
the
Lord
)
and
touch
no
unclean
thing
,
&c.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
Be
yee
separate
.
Answ.
True
,
from
Infidels
and
Idolaters
;
of
such
the
Apostle
there
speaketh
:
And
with
such
,
Christians
are
not
to
have
intimate
societie
and
communion
,
lest
thereby
they
be
drawne
to
the
imitation
of
their
sinnes
,
and
so
to
the
participation
of
their
punishments
;
specially
,
to
have
Religious
communion
with
them
in
their
Idolatrie
.
In
this
case
(
saith
the
Apostle
)
Touch
not
the
unclean
thing
.
However
a
civill
converse
and
commerce
may
be
had
with
such
;
yet
into
their
secrets
,
their
mysteries
,
let
not
our
soules
enter
:
More
then
this
cannot
be
extorted
from
that
Text
.
Now
let
the
charge
be
made
good
against
us
,
that
we
are
such
,
then
we
shall
acknowledge
a
separation
from
us
just
.
Repl.
Why
,
but
that
knowne
place
in
the
former
Epistle
will
reach
us
and
our
mixt
communion
,
which
is
there
cleerly
held
forth
as
a
sufficient
ground
and
warrant
for
separation
:
Now
I
have
written
to
you
(
saith
the
Apostle
)
not
to
keep
companie
.
If
any
man
that
is
called
a
Brother
be
a
fornicatour
,
or
covetous
,
&c.
with
such
a
one
no
not
to
eat
.
Answ.
To
this
,
how
specious
and
promising
soever
,
an
answer
is
soon
returned
:
That
which
Paul
there
prohibits
is
not
properly
a
Religious
,
but
a
Civill
communion
;
that
hee
meanes
by
not
companying
:
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
non
commisceri
;
not
to
mingle
themselves
with
such
scandalous
livers
,
as
that
incestuous
person
was
,
viz.
by
a
voluntary
,
familiar
,
and
intimate
conversation
:
so
hee
explains
himselfe
in
that
other
clause
,
[
with
such
a
one
no
not
to
eate
:
]
that
is
,
in
an
ordinary
way
repariring
to
their
tables
,
or
inviting
them
to
yours
,
which
is
a
token
of
intimate
familiaritie
and
friendship
.
But
what
is
this
to
the
Lords
Table
,
or
to
religious
communion
?
Repl.
Yes
(
say
they
)
that
it
is
.
If
wee
may
not
have
civill
,
much
lesse
religious
communion
with
such
a
one
:
if
we
may
not
eat
with
him
at
our
tables
,
much
lesse
at
the
Lords
Table
.
Answ.
Not
so
neither
:
In
as
much
as
the
one
is
an
arbitrarie
and
voluntary
,
the
other
,
a
necessary
communion
.
Whether
to
have
intimate
societie
,
civill
familiaritie
with
such
a
one
or
no
,
it
is
in
our
owne
choice
:
not
so
in
religious
communion
.
Now
of
such
a
communion
must
the
Apostle
there
be
understood
,
a
voluntary
and
unnecessary
communion
:
Quatenus
liberum
est
(
saith
Calvin
upon
it
)
so
far
as
wee
are
left
to
our
owne
libertie
,
wee
ought
to
decline
the
societie
of
persons
openly
scandalous
,
(
specially
,
in
case
once
they
be
brought
under
the
censure
of
the
Church
,
the
censure
of
Excommunication
(
which
is
the
particular
case
in
that
Chapter
:
)
Persons
scandalous
,
they
ought
to
be
excluded
from
religious
communion
with
the
Church
;
with
such
the
Church
should
not
eat
,
they
ought
not
to
be
admitted
to
the
Sacrament
of
the
Lords
Supper
:
and
being
excluded
from
her
Communion
,
Christians
ought
not
to
entertaine
unnecessary
societie
with
them
.
)
Otherwise
,
civill
communion
with
them
may
be
had
.
Peter
Martyr
putteth
one
case
:
Suppose
a
travellour
in
his
journey
(
a
case
too
ordinary
)
cannot
be
commoded
with
diet
or
lodging
but
in
a
profane
Inne
or
Alehouse
,
may
hee
not
therefore
take
in
there
?
And
Calvin
puts
the
like
:
Suppose
a
man
coming
to
an
Ordinarie
,
see
an
excommunicate
person
there
,
may
hee
not
sit
downe
and
eate
with
him
?
In
these
cases
a
man
is
not
left
to
his
owne
libertie
and
free
choice
:
no
more
is
a
Christian
in
his
religious
communnion
.
Whether
hee
will
come
to
the
Lords
Table
or
no
,
it
is
not
left
to
his
owne
choice
;
it
is
his
dutie
,
not
his
libertie
.
And
therefore
,
suppose
the
company
communicating
with
him
be
not
every
wayes
such
as
hee
could
desire
,
suppose
some
of
them
apparantly
unworthy
,
yet
is
hee
not
thereupon
to
abstaine
from
that
Ordinance
,
much
lesse
to
separate
from
that
Church
whereof
God
hath
made
him
a
member
.
To
this
I
might
add
,
The
one
of
these
is
an
inward
,
the
other
onely
an
outward
communion
:
the
communion
which
a
beleever
hath
with
an
unbeleever
in
eating
of
the
Sacrament
,
is
no
other
but
what
the
unbeleever
there
hath
with
Christ
,
an
outward
and
visible
communion
:
But
in
intimate
societie
there
is
an
inward
communion
;
so
as
there
is
a
broad
difference
betwixt
the
one
and
the
other
.
Here
then
is
no
warrant
which
can
yet
be
found
in
Scripture
to
make
this
separation
warrantable
and
just
.
Repl.
But
is
it
not
sufficiently
warrantable
in
the
ground
and
cause
of
it
?
Answ.
Not
so
neither
in
reference
to
our
Churches
(
I
speak
still
for
some
,
not
for
all
)
wherein
,
what-ever
blots
may
be
found
,
let
me
yet
say
,
There
were
as
great
(
if
not
greater
)
in
the
Church
of
Corinth
.
Have
wee
some
some
scandalous
persons
tolerated
amongst
us
?
So
had
they
.
Have
we
a
mixture
in
our
Communion
?
So
had
they
.
A
strange
mixture
,
specially
if
that
word
be
to
be
taken
properly
,
(
as
some
Expositours
conceive
it
must
be
,
)
which
the
Apostle
layeth
in
their
Sacramentall
dish
,
1
Cor.
11.
21.
where
he
chargeth
them
,
that
when
they
came
together
to
Celebrate
the
Lords
Supper
,
and
to
have
Christian
Communion
in
their
Love-feasts
,
(
which
were
annexed
to
the
Sacrament
,
immediatly
either
going
before
it
,
or
following
after
it
,
*
uncertain
whether
,
though
most
probably
the
latter
)
some
of
them
were
Hungry
,
and
others
Drunken
;
however
,
if
they
were
but
intemperate
in
the
use
of
the
Creatures
at
that
time
,
which
Expositours
generally
conceive
the
word
there
to
import
;
If
so
,
here
was
such
a
Mixture
,
as
I
hope
our
Congregations
will
not
,
cannot
be
charged
with
.
Yet
,
for
all
this
,
and
many
other
abuses
tolerated
in
that
Church
,
we
hear
not
a
word
from
the
Apostle
,
by
way
of
advice
and
counsell
to
his
Corinthians
,
that
the
godly
party
should
withdraw
themselves
from
Communion
with
such
a
Church
;
Or
that
they
should
mould
and
incorporate
themselves
into
a
new
body
,
a
new
Church
,
consisting
of
a
select
party
taken
out
of
the
old
one
.
Which
yet
surely
,
had
it
been
so
necessary
,
or
expedient
,
as
now
it
is
conceived
by
some
to
be
,
hee
would
not
have
neglected
to
put
them
upon
:
Still
then
it
must
remain
an
unjust
Separation
,
notwithstanding
what
ever
ground
can
be
alledged
to
the
contrary
.
*
To
which
I
might
yet
add
,
(
what
is
not
altogether
inconsiderable
)
the
Injustice
of
this
practise
,
in
reference
to
those
Ministers
,
and
those
Churches
,
from
which
this
Separation
is
made
.
Those
Ministers
are
hereby
deserted
by
those
whom
(
it
may
be
)
God
bath
made
them
his
Instruments
,
to
beget
,
and
bring
home
to
himself
,
or
at
lest
to
nourish
,
and
bring
up
for
himself
;
Strangers
entring
upon
the
fruit
and
comfort
of
their
labours
:
Themselves
no
more
owned
,
then
as
if
there
had
never
been
any
such
relation
betwixt
them
,
and
their
people
.
Repl.
Why
,
but
,
is
this
such
an
act
of
Injustice
?
What
,
may
not
people
make
choice
of
what
Ministers
they
please
,
putting
themselves
under
such
a
Ministry
as
by
which
they
may
edifie
most
?
Answ
,
Suppose
it
that
a
people
have
such
a
Power
and
Right
,
to
choose
their
own
Ministers
;
yet
having
once
chosen
them
,
and
God
by
giving
a
blessing
to
their
Ministery
,
having
ratified
and
confirmed
that
choice
,
evidencing
that
they
are
the
Ministers
of
God
to
them
;
whether
may
they
now
upon
your
pretext
of
greater
Edification
,
take
a
liberty
to
themselves
to
chose
new
ones
,
toties
quoties
,
as
oft
as
they
please
,
and
to
run
from
one
to
another
:
This
the
moderate
Authour
of
the
late
Irenicon
,
will
by
no
meanes
allow
,
but
condemns
as
the
direct
way
to
bring
in
all
kinde
of
disorder
and
confusion
into
the
Church
.
And
I
think
none
,
who
are
impartially
judicious
,
but
will
therein
subscribe
to
him
.
As
Ministers
are
hereby
injured
,
so
Churches
.
The
Churches
from
which
this
Separation
is
made
,
though
true
Churches
of
Christ
,
yet
hereby
they
are
Shamed
,
Contemned
,
Condemned
,
Disquited
,
Hindred
,
Indangered
.
And
If
this
be
not
an
Act
of
high
Injustice
,
let
any
,
but
those
who
are
interested
in
the
guilt
of
it
,
speak
.
Sure
I
am
,
it
is
not
agreeable
to
that
Breviate
of
the
second
Table
,
the
Rule
of
common
equity
and
justice
,
layed
down
by
our
Saviour
,
Matt.
7.
12.
Whatsoever
yee
would
that
men
should
doe
unto
you
,
doe
yee
even
so
to
them
.
What
Ministers
,
what
Churches
would
willingly
have
such
measure
meated
to
themselves
?
And
if
not
so
,
let
them
see
with
what
pretext
of
equity
and
justice
they
can
offer
it
unto
others
.
I
know
there
will
be
found
some
Figleaves
to
cover
the
nakednesse
of
this
practice
.
But
they
are
such
as
will
soon
be
blowen
away
.
1.
In
the
first
place
,
it
is
alledged
,
that
in
this
kingdom
at
present
there
is
no
way
laid
forth
for
the
.
Churches
to
walk
in
.
And
then
why
may
not
they
take
liberty
to
set
up
their
Way
,
as
well
as
others
theirs
?
Answ.
Now
truly
so
it
was
in
Israel
,
when
there
was
no
King
there
,
every
one
did
that
which
was
good
in
his
own
eyes
.
So
they
did
;
but
whether
they
should
so
have
done
or
no
,
there
is
the
question
,
(
and
yet
no
question
.
)
And
so
it
hath
been
in
this
intermysticall
season
,
this
unhappie
Interregnum
of
the
Church
.
Multitudes
have
taken
a
licence
to
do
what
seemed
them
good
,
broaching
of
new
Doctrines
,
and
setting
up
of
new
wayes
.
But
quo
jure
,
by
what
right
,
and
with
what
warrant
they
have
done
it
,
let
them
make
answer
;
for
I
cannot
.
True
it
is
,
this
unhappie
Anarchie
,
no
Church-Government
,
must
be
acknowledged
to
have
been
the
occasion
of
them
all
,
but
a
just
ground
or
warrant
for
any
of
them
,
it
cannot
be
said
to
be
;
not
for
Separation
,
I
am
sure
.
1.
In
as
much
as
the
Churches
frame
and
fabrick
hath
not
been
hereby
dissolved
and
taken
down
.
The
Church-work
which
hath
been
,
and
yet
is
in
hand
in
this
Kingdom
,
is
not
new
b●●lding
but
repairing
.
No
just
reason
why
the
Inhabitants
should
forsake
the
house
for
that
.
2.
But
suppose
the
Church
hath
not
her
way
as
yet
laid
out
,
yet
it
will
not
be
denied
but
that
she
hath
been
all
this
while
seeking
it
out
.
Now
for
any
in
the
mean
time
to
withdraw
and
separate
themselves
from
her
is
an
advantage
taken
,
not
given
.
The
story
tells
us
of
Ezra
,
Ezr.
8.
how
that
he
with
his
company
in
their
return
from
Babylon
to
Jerusalem
celebrated
a
Fast
at
the
River
Ahavah
,
setting
themselves
in
a
solemn
manner
to
seek
of
God
a
right
way
,
for
themselves
and
theirs
.
Now
whilest
they
were
at
their
prayers
,
should
a
party
have
broke
away
from
them
,
upon
pretext
of
a
perfect
knowledge
of
what
they
were
seeking
for
,
whether
this
had
been
a
warrantable
separation
,
or
no
,
I
dare
put
it
to
them
who
take
up
this
plea
for
themselves
.
3.
But
neither
(
in
the
third
place
)
can
it
truly
be
said
,
that
the
Church
is
so
wholly
destitute
of
a
way
to
walk
in
,
whether
for
Worship
,
or
Government
.
The
former
of
which
is
(
and
for
some
good
time
hath
been
)
fully
agreed
upon
.
The
latter
how
ever
not
fully
compleated
,
yet
is
it
for
substance
both
determined
,
and
held
forth
.
2.
But
it
is
not
held
forth
as
jure
divino
.
Answ.
I.
Suppose
it
be
not
,
yet
is
it
not
held
forth
as
not
jure
divino
.
2.
Though
it
be
not
held
forth
as
[
the
]
Government
expresly
laid
down
in
the
Word
,
yet
is
it
held
forth
as
that
Government
,
which
is
conceived
to
be
most
agreeable
to
the
Word
.
Otherwise
it
should
not
come
up
to
the
National
Covenant
.
3.
But
your
own
practise
will
shortly
justifie
ours
.
You
intend
a
separation
in
your
Churches
,
and
what
do
we
more
?
Answ.
1.
A
Separation
in
a
Church
by
purging
of
it
,
will
not
justifie
a
Separation
from
a
Church
by
departing
from
it
.
2.
Neither
will
it
follow
,
that
because
we
purge
our
own
floors
,
therefore
others
(
strangers
)
may
come
and
set
their
fans
on
work
in
them
.
3.
Nor
yet
will
a
Separation
which
is
orderly
and
regular
,
justifie
that
which
is
disorderly
and
irregular
.
4.
But
suppose
this
our
separation
be
tolerated
by
Authority
.
Ans.
Suppose
it
(
which
yet
for
my
own
part
I
cannot
suppose
)
,
yet
will
not
that
make
it
warrantable
.
In
as
much
(
first
)
as
Toleration
is
properly
of
evil
.
Thou
toleratest
that
woman
Jezabel
,
Revel.
2.
20.
However
(
in
the
second
place
)
Toleration
doth
not
change
the
nature
of
the
thing
,
but
leaveth
it
as
it
findeth
it
.
Much
lesse
(
in
the
third
place
)
will
a
Toleration
for
the
future
justifie
a
precedent
act
done
before
tha●
Toleration
.
Such
and
the
like
Allegations
I
might
reckon
up
many
.
But
they
are
but
(
as
I
said
)
fig
leaves
,
though
the
best
covers
that
can
be
found
yet
not
sufficient
to
bide
the
injustice
of
this
way
.
Much
lesse
the
rashnesse
of
it
.
That
is
the
last
particular
,
which
if
this
practice
of
new
Separation
cannot
be
acquitted
from
,
this
alone
will
be
enough
to
render
it
an
unwarrantable
Separation
,
and
consequently
a
Schism
.
Now
whether
so
or
no
,
will
soon
appear
,
if
we
consider
either
the
ground
,
or
manner
of
it
.
1.
For
the
ground
,
what
ever
can
be
pretended
there
will
be
sound
none
sufficient
to
bear
it
out
.
Suppose
some
just
grievances
may
be
found
amongst
us
.
Yet
are
they
tolerable
?
If
so
,
then
is
Separation
upon
this
ground
intolerable
,
unwarrantable
.
In
as
much
as
it
ought
not
to
be
,
but
upon
a
very
great
and
weighty
cause
,
and
that
where
there
is
no
remedy
.
Suppose
there
be
some
,
nay
many
just
scandals
amongst
us
by
reason
of
corruption
in
manners
.
Yet
is
not
this
neither
a
sufficient
ground
for
Separation
from
a
Church
,
wherein
there
is
purity
of
Doctrine
and
Worship
,
with
some
power
of
godlinesse
to
be
found
.
So
as
should
it
be
granted
that
there
is
a
cause
,
and
that
cause
weighty
,
yet
is
it
not
so
weighty
as
to
turn
the
scale
for
Separation
.
Surely
,
how
weighty
soever
it
may
be
pretended
to
be
,
yet
1.
It
is
not
so
weighty
as
that
which
the
Brownists
had
to
plead
for
their
Separation
,
most
of
those
blocks
which
they
stumbled
at
,
being
now
taken
out
of
the
way
.
And
yet
for
all
that
,
theirs
was
,
and
yet
is
universally
censured
by
all
but
themselves
for
a
rash
Separation
.
2.
Neither
(
in
the
second
place
)
will
it
be
found
to
be
so
weighty
as
to
weigh
down
,
as
to
justifie
Schism
.
This
being
the
weightier
and
greater
evil
of
the
two
.
This
was
Augustines
Argument
(
as
I
told
you
)
against
the
Donatists
:
And
we
may
as
truly
take
it
up
in
this
case
.
Though
Toleration
of
some
unwarrantable
mixtures
in
a
Church
be
an
evil
,
yet
is
it
not
so
great
an
evil
as
Separation
upon
that
ground
.
Put
them
into
the
ballance
together
,
and
it
will
be
found
,
that
this
preponderates
,
and
weighs
down
that
.
And
,
if
so
,
needs
must
this
be
an
unadvised
Separation
.
Vnadvised
.
So
it
must
be
concluded
to
be
in
the
Leaders
(
how
advised
soever
in
other
things
)
,
much
more
in
many
of
the
followers
who
are
carried
away
upon
very
light
and
sleight
grounds
.
Instance
in
two
or
three
of
them
.
1.
The
worthinesse
of
some
of
the
persons
who
are
leading-men
,
going
before
them
in
this
cause
.
Is
it
likely
that
such
men
should
be
deceived
?
Ans.
And
what
(
I
pray
you
)
were
Peter
and
Barnabas
?
Were
not
they
worthy
men
?
And
yet
for
all
that
we
finde
them
taken
in
this
snare
,
guilty
of
an
unwarrantable
separation
.
2.
But
this
way
prospers
.
Many
come
into
it
daily
.
Ans.
And
did
not
Arianism
so
?
Though
a
damnable
Heresie
,
yet
how
did
it
flie
like
lightning
?
over-spreading
the
world
of
a
sudden
,
breaking
in
like
a
Land
flood
,
carrying
all
afore
it
.
And
do
not
many
Errors
,
acknowledged
Errors
,
the
like
in
the
Kingdom
at
this
day
?
And
yet
never
the
better
to
be
liked
for
that
.
3.
But
here
is
a
great
deal
of
strictnesse
,
holy
strictnesse
in
this
way
.
Ans.
And
was
there
not
so
in
most
of
those
first
,
and
famous
Schisms
of
the
Church
?
The
Novatians
,
Audians
,
Donatists
,
Luciferians
,
all
strict
in
their
way
:
strict
in
their
personal
walkings
;
strict
in
their
Church-Order
;
in
all
likelihood
more
strict
then
the
rest
of
the
Churches
which
they
separated
from
.
Neither
is
it
to
be
wondered
at
,
that
we
should
meet
with
extraordinary
strictnesse
in
a
right-hand
Error
.
But
the
question
is
,
whether
there
be
not
too
great
a
strictnesse
.
Whether
the
way
of
the
Gospel
be
not
in
this
way
made
narrower
then
ever
Christ
made
it
,
or
his
Apostles
left
it
.
Such
weak
grounds
they
are
which
multitudes
are
carried
away
with
.
Now
needs
must
this
be
in
them
a
rash
and
unadvised
Separation
who
have
no
better
principles
to
bottom
their
practise
upon
then
these
.
In
the
second
place
,
consider
the
manner
of
it
.
And
here
we
shall
finde
some
no
small
aggravations
of
this
unadvisednesse
,
and
that
both
in
the
leaders
,
and
followers
.
1.
In
separating
at
such
a
time
,
in
a
time
of
Reformation
.
That
hath
been
the
practise
here
,
and
I
presume
it
hath
been
the
same
in
many
other
parts
of
the
Kingdom
.
Whilest
publike
Authority
hath
been
at
work
to
finde
out
Gods
way
,
private
persons
have
taken
the
advantage
to
set
up
their
own
.
Whilest
the
one
hath
been
reforming
,
the
other
instead
of
joyning
with
them
to
strengthen
their
hands
,
have
been
withdrawing
,
and
separating
themselves
and
others
from
them
.
And
what
?
Separate
from
a
reforming
Church
?
A
Church
that
profess●th
so
much
willingnesse
,
and
readinesse
in
every
thing
to
be
conformed
to
the
rule
of
the
Word
?
Brethren
,
let
me
tell
you
,
there
is
more
in
this
circumstance
then
happily
some
have
been
,
or
are
aware
of
.
When
God
is
coming
towards
a
Church
,
then
to
run
away
from
it
?
When
God
is
turning
his
face
towards
it
,
then
to
turn
our
backs
upon
it
?
When
God
is
building
it
up
,
then
to
be
active
in
pulling
it
down
?
This
is
a
sad
thing
,
and
surely
if
rightly
apprehended
,
must
sit
sad
upon
the
spirits
of
some
.
Had
it
been
some
yeers
since
,
when
God
seemed
to
have
been
about
to
depart
from
us
,
when
Innovations
,
and
Corruptions
were
breaking
in
upon
us
,
then
to
withdraw
,
then
to
forsake
the
Church
(
however
I
d●re
not
a
vouch
it
for
a
work
so
transcendently
meritorious
as
some
conceive
of
it
,
yet
)
I
grant
it
tolerable
.
But
now
to
do
it
,
now
that
(
as
themselves
conceive
of
it
)
the
Church
is
coming
up
out
of
the
wildernesse
,
now
that
she
begins
to
boyl
out
her
scum
,
now
that
she
begins
to
be
more
refined
,
and
reformed
,
now
to
forsake
her
,
truely
this
is
no
small
aggravation
to
this
desertion
.
For
Marriners
at
Sea
to
forsake
their
ship
when
she
is
ready
to
sink
,
(
though
possibly
it
may
be
an
Error
and
over-sight
in
them
so
to
do
;
yet
)
it
is
pardonable
.
But
if
the
ship
shall
begin
to
rise
and
float
again
,
so
as
they
see
apparant
hopes
,
that
with
a
little
pumping
and
baling
she
may
be
saved
,
now
to
leave
her
,
(
much
more
to
cut
holes
in
her
sides
)
their
owners
will
give
them
little
thanks
for
it
.
Some
yeers
since
the
Church
of
God
amongst
us
seemed
to
be
in
a
sinking
condition
.
Then
to
leave
her
might
be
pardonable
.
But
now
,
now
that
thorow
the
mercy
and
goodnesse
of
God
,
she
begins
to
be
somewhat
floatsome
,
and
boyant
,
so
as
a
little
industry
and
labour
in
the
pumping
and
purging
may
free
her
and
save
her
,
shall
we
now
desert
her
?
(
that
I
do
not
say
cut
holes
in
her
sides
)
.
Surely
,
surely
,
never
was
Separation
from
this
Church
so
unwarrantable
as
it
is
at
this
day
:
warrantable
it
never
was
since
she
was
a
true
Church
.
In
the
last
age
an
Error
it
was
,
a
Schism
;
and
that
not
onely
Mr.
Aynsworth
's
more
rigid
,
but
Mr.
Robinsons
more
moderate
Separation
.
So
accounted
and
censured
at
all
hands
.
Surely
then
at
this
day
it
cannot
be
warrantable
.
Make
the
fairest
of
it
,
an
unadvised
Separation
it
is
.
2.
Vnadvised
,
being
(
as
is
charitably
conceived
)
undertaken
without
due
regard
to
,
and
consideration
of
the
consequences
following
upon
it
,
whether
Civil
,
or
Ecclesiastical
,
both
which
upon
experience
are
sound
to
be
very
sad
.
In
the
Civil
state
,
how
many
divisions
and
fractions
have
broke
in
at
this
door
?
Even
to
the
dividing
and
breaking
the
nearest
relations
,
betwixt
Masters
and
Servants
,
Parents
and
Children
,
Husbands
and
Wives
.
In
the
Ecclesiastical
state
,
in
the
businesse
of
the
Church
,
what
a
stop
,
what
a
hinderance
hath
this
been
?
The
Churches
sayls
were
filled
with
a
fair
gale
for
Reformation
,
but
this
Remora
how
hath
it
stayed
her
course
?
Besides
,
what
an
in-let
hath
it
been
to
all
sorts
of
pernicious
Errors
and
Heresies
,
wherewith
this
Land
at
this
day
is
annoyed
as
much
as
Egypt
ever
was
with
Lice
,
or
Flies
?
3.
To
these
I
might
adde
the
apparent
unadvisednesse
in
the
greatest
part
of
the
followers
in
this
way
,
of
whom
I
cannot
say
that
ever
I
yet
knew
any
that
came
to
advise
and
consult
with
their
own
Ministers
(
though
Orthodox
and
pious
)
about
the
warrantablenesse
of
withdrawing
from
them
and
their
Ministery
,
before
such
time
as
they
were
actually
alienated
from
them
,
and
engaged
against
them
.
Now
whether
this
be
an
advised
course
or
no
,
I
dare
leave
it
to
the
world
to
judge
.
And
thus
you
have
heard
this
Inditement
traversed
with
as
much
brevity
as
conveniently
might
be
.
The
issue
of
it
is
no
more
but
this
.
If
there
be
amongst
us
a
Separation
from
a
true
Church
,
and
that
both
voluntary
and
unwarrantable
,
(
which
I
suppose
the
evidences
given
in
have
sufficiently
evicted
)
then
must
we
give
sentence
,
that
here
is
more
then
either
Crimen
nominis
,
or
Nomen
criminis
,
then
either
the
Crime
of
a
name
,
or
the
Name
of
a
crime
,
no
lesse
then
a
Schism
formally
and
properly
so
called
.
And
if
so
,
then
suffer
the
stream
of
this
Exhortation
to
passe
on
a
reach
or
two
further
.
In
the
second
place
I
might
apply
my self
and
this
truth
,
to
those
of
our
Brethren
and
Sisters
,
who
are
already
faln
under
the
guilt
of
this
inditement
:
Intreating
and
beseeching
them
in
the
Name
of
the
Lord
Jesus
Christ
,
that
they
would
entertain
thoughts
of
returning
back
again
by
the
way
by
which
they
are
gone
,
returning
to
the
flocks
from
which
they
have
strayed
,
to
communion
with
those
Churches
from
which
they
are
departed
,
not
persisting
and
going
on
to
shame
,
contemn
,
condemn
,
disquiet
,
hinder
,
indanger
them
,
as
by
this
their
practise
they
do
,
and
must
do
.
But
I
have
little
heart
to
spend
my
tongue
in
speaking
unto
them
,
who
have
lesse
heart
to
lend
an
ear
to
hear
what
is
spoken
.
And
therefore
let
me
direct
my
speech
unto
you
,
and
that
1.
By
way
of
Caveat
.
Take
you
heed
that
you
be
not
involved
in
the
same
guilt
,
and
that
whether
as
Principals
or
Accessories
.
1.
As
Principals
.
Such
I
must
conclude
them
to
be
,
who
deserting
the
Church
wherein
they
have
been
begotten
unto
God
,
and
nourished
and
brought
up
for
God
,
shall
joyn
themselves
to
any
of
these
separated
bodies
,
holding
communion
with
them
in
a
separated
way
.
2.
As
Accessories
.
Such
may
Magistrates
be
by
their
Toleration
,
and
connivence
.
If
they
shall
not
improve
their
Authority
which
God
hath
put
into
their
hands
for
the
staying
of
the
course
of
so
great
an
evil
.
Much
more
if
they
shall
improve
it
to
the
abetting
and
countenancing
of
it
:
then
which
they
cannot
lightly
do
a
greater
disservice
to
the
Church
.
It
is
noted
by
Augustine
of
Julian
the
Apostate
,
(
the
worst
of
men
)
and
,
that
as
none
of
his
best
acts
,
that
he
,
and
he
alone
of
all
the
Emperors
,
favored
the
Donatists
(
those
famous
Schismaticks
)
indulging
them
their
liberty
,
restoring
to
them
their
Basilicas
,
their
Cathedral
meeting
places
,
which
before
had
been
sequestred
,
and
confiscated
.
All
which
,
he
did
not
out
of
any
love
that
he
bare
to
their
way
,
but
out
of
an
envy
which
he
bare
to
the
peace
and
unity
of
the
Church
.
And
such
may
Ministers
be
.
Not
onely
by
being
active
in
this
way
,
(
which
for
the
most
part
some
of
that
coat
still
are
.
It
was
Jeromes
observation
,
that
in
all
his
reading
he
could
never
finde
the
Church
rent
by
any
Schism
,
but
still
the
Ministers
had
a
cheif
and
principal
hand
in
it
.
An
office
very
incongruous
,
and
unsuitable
to
our
office
.
God
hath
made
us
Pastors
to
gather
his
flock
,
not
to
scatter
it
.
Not
onely
so
,
but
when
by
their
sinful
silence
,
their
politike
reservednesse
,
their
not
appearing
against
it
,
they
shall
suffer
so
great
an
evil
to
grow
to
an
head
.
Which
they
ought
not
to
do
out
of
what
ever
respects
they
bear
to
the
persons
of
any
that
are
ingaged
in
it
,
or
appear
for
it
.
Paul
wanted
no
true
affection
unto
Peter
,
and
yet
when
he
saw
him
faln
in●o
that
unwarrantable
Separation
,
he
would
not
forbear
him
.
No
,
he
withstands
him
to
the
face
,
Gal.
2.
11.
Reproving
him
openly
,
Verse
14.
And
this
he
did
not
fainedly
,
and
in
shew
onely
;
(
as
Jero●●
construes
that
phrase
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
[
to
his
face
]
as
if
it
had
been
a
packt
businesse
betwixt
Peter
and
him
,
for
which
misconstruction
he
is
justly
taken
up
by
Augustine
)
but
seriously
and
ex
animo
;
so
the
next
words
declare
it
,
[
For
he
was
to
be
blamed
,
Verse
12.
]
Such
may
Husbands
be
by
permitting
their
Wives
(
so
far
as
they
can
hinder
it
)
to
joyn
where
themselves
will
not
,
dare
not
.
Such
may
Parents
,
and
Masters
of
Families
be
by
permitting
Children
and
Servants
to
ingage
in
such
unwarrantable
wayes
,
whilest
they
are
under
their
tuition
.
And
such
may
private
persons
be
not
onely
by
yeelding
maintenance
,
or
countenance
;
but
even
by
affording
their
presence
in
an
ordinary
and
constant
way
at
such
meetings
,
whereby
the
open
profession
and
practise
of
Separation
,
there
is
a
flag
of
defiance
held
forth
to
the
rest
of
the
Churches
.
Now
then
in
the
fear
of
God
take
we
heed
every
of
us
how
we
intangle
our selves
in
the
guilt
of
this
Evil
.
On
the
other
hand
,
do
what
we
may
for
the
healing
of
this
,
and
the
preventing
of
the
like
.
Quest
.
What
shall
we
do
?
Ans.
In
answer
to
this
,
I
shall
not
multiply
directions
for
either
,
having
ever
been
of
the
minde
of
that
famous
Physition
,
who
never
approves
those
operosas
compositiones
(
as
he
calls
them
)
such
medicines
as
are
compounded
of
too
many
several
ingredients
:
Besides
,
it
is
a
work
which
my self
have
some
time
since
done
in
this
place
,
in
shewing
you
how
Israels
breaches
might
be
healed
.
And
since
that
,
I
finde
it
done
more
amply
by
some
other
hands
.
Take
a
word
or
two
for
each
.
Quest
.
What
shall
be
done
for
the
former
,
for
the
healing
of
this
Division
,
this
Separation
.
Ans.
Here
I
shall
not
meddle
with
what
civil
restrictions
may
be
conceived
to
be
necessary
or
expedient
in
such
a
case
.
I
know
what
Imperial
laws
were
made
by
the
good
Emperour
Theodosius
,
and
others
for
the
suppressing
of
the
Schism
of
the
Donatists
.
But
these
I
shall
leave
to
wise
and
Religious
Authority
,
which
I
shall
be
far
from
instigating
to
any
wayes
of
violence
and
rigour
,
but
where
apparent
and
eminent
necessitie
is
for
the
preservation
of
the
whole
(
which
was
the
late
case
of
New
England
)
in
which
case
that
may
be
mercy
,
which
otherwise
were
cruelty
:
My
hopes
are
,
and
my
prayers
and
counsels
shall
be
,
that
our
Divisions
may
be
healed
in
another
way
,
a
way
of
gentlenesse
and
sweetnesse
.
For
that
end
follow
me
a
little
.
Two
wayes
of
Cure
there
are
practised
by
Physitians
,
the
one
is
Paracelsus
his
,
the
other
Galens
;
the
former
to
cure
similia
similibus
,
like
with
like
:
the
other
,
contraria
contrariis
,
one
contrary
by
another
.
And
we
shall
finde
them
both
useful
in
this
Cure
.
For
the
former
;
here
is
a
Division
,
a
Seperation
,
let
it
be
cured
by
a
Division
,
by
a
Separation
.
1.
Cure
this
Division
by
a
Division
.
Thus
Physitians
oft-times
cure
bleeding
at
the
nose
by
Revulsion
,
by
opening
a
vein
in
another
part
of
the
body
:
A
topical
remedy
,
very
proper
for
this
place
(
and
so
I
conceive
for
many
other
in
the
Kingdom
)
where
one
pretended
ground
of
this
Division
,
is
the
numerousnesse
of
the
Congregation
.
Now
let
there
be
a
Division
to
heal
this
Division
:
A
Division
which
may
be
orderly
to
heal
this
which
is
disorderly
:
A
Division
warranted
by
Authority
to
heal
this
which
is
made
without
,
and
against
it
.
2.
And
(
secondly
)
Let
there
be
a
Seperation
for
the
healing
of
this
Seperation
.
Thus
Physitians
sometimes
cure
fluxes
with
Purges
,
by
carrying
away
the
noxious
and
peccant
humour
,
which
caused
that
Dysentery
.
A
remedy
very
proper
both
for
this
and
all
places
in
the
Kingdom
.
The
chief
pretended
ground
of
this
Schism
it
is
out
unwarrantable
mixtures
in
Church
Communion
.
Now
let
this
Separation
(
in
the
name
of
God
)
be
cured
by
a
Separation
.
This
Separation
which
is
irregular
,
let
it
be
healed
by
one
that
is
regular
,
viz.
by
a
due
purging
of
all
the
Congregations
in
the
Kingdom
,
making
a
due
separation
,
between
the
precious
and
the
vile
;
that
so
such
may
not
be
received
to
Church
Communion
,
who
are
apparantly
unworthy
of
it
.
This
(
I
presume
)
is
the
great
designe
of
all
the
Religious
party
in
the
Kingdom
at
this
day
.
And
truly
till
it
be
in
measure
effected
,
we
cannot
expect
a
healing
of
our
Divisions
:
And
therefore
all
of
us
further
it
what
we
may
;
onely
observing
our
stations
,
publike
persons
in
their
place
,
and
private
persons
in
theirs
:
And
the
Lord
herein
give
a
blessing
to
the
desires
and
endeavours
of
his
servants
.
Which
if
they
be
not
every
wayes
so
successeful
at
the
first
,
as
might
be
desired
,
yet
take
we
heed
of
stumbling
at
those
imperfections
.
Who
art
thou
that
dispisest
the
day
of
small
things
?
May
we
but
once
see
this
Pot
beginning
to
boyl
out
her
scum
,
see
these
Churches
in
a
way
of
purging
themselves
,
let
us
acknowledge
God
in
these
beginnings
,
quietly
waiting
upon
him
for
the
compleating
and
perfecting
of
his
own
work
in
his
own
way
and
time
.
Here
is
the
former
way
of
cure
.
2.
The
later
is
to
cure
one
contrary
by
another
.
And
this
we
shall
also
finde
proper
in
this
case
.
Here
is
confusion
,
and
how
shall
that
be
cured
,
but
by
Order
?
Here
is
Division
,
how
shall
that
be
cured
but
by
Vnity
?
viz.
By
setting
up
one
way
for
the
Churches
to
walk
in
.
For
this
we
have
a
promise
.
I
will
give
them
one
heart
,
and
one
way
.
This
God
will
do
for
his
people
.
Pray
we
for
the
performance
of
it
to
us
.
This
we
have
most
of
us
ingaged
our selves
by
Covenant
to
endeavor
:
viz.
To
bring
all
the
Churches
in
these
three
Kingdoms
to
the
nearest
conjunction
and
uniformity
in
Religion
and
Government
,
&c.
And
this
let
us
earnestly
contend
for
,
that
there
may
be
but
one
way
amongst
us
,
(
and
that
Gods
way
)
;
one
way
of
Worship
,
and
one
way
of
Government
.
This
latter
(
viz.
Discipline
)
it
is
the
Churches
hedge
,
which
is
of
use
(
as
for
other
ends
,
so
)
to
keep
her
sheep
from
scattering
.
No
way
so
probable
to
heal
our
divisions
,
and
confusions
as
the
establishing
of
this
.
In
the
second
dayes
work
of
the
Creation
when
there
was
nothing
but
a
Chaos
,
a
confused
Masse
,
Heaven
and
Earth
mingled
together
,
God
said
,
Let
there
be
a
firmament
in
the
midst
of
the
Waters
.
O
that
Authority
would
now
say
the
same
in
this
Kingdom
at
this
day
.
In
this
second
day
of
Reformation
what
a
Chaos
of
Confusion
is
there
upon
the
face
of
this
Kingdom
,
by
reason
of
the
multiplicity
of
divisions
and
disorders
in
it
?
O
that
Authority
would
now
say
(
and
not
say
it
,
but
do
it
,
for
such
was
Gods
saying
,
Dei
dicere
est
facere
,
)
Let
there
be
a
firmament
,
a
Rakiah
(
as
the
Hebrew
hath
it
)
an
Expansion
,
a
Rule
and
Order
,
which
may
spred
it self
in
a
uniform
way
from
one
end
of
the
Kingdom
to
the
other
;
and
that
a
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
(
as
the
Septuagint
renders
it
)
a
Firmament
,
a
Discipline
firmly
setled
and
established
in
the
Church
.
It
is
the
want
of
this
that
hath
bred
,
and
it
is
the
establishing
of
this
that
must
heal
our
present
,
and
prevent
our
future
distempers
.
2.
That
is
the
second
〈◊〉
I
propounded
.
Now
how
may
that
be
done
?
How
may
Schism
for
the
future
be
prevented
?
Here
also
take
three
or
four
Directions
which
I
shall
breifly
propound
,
and
so
take
leave
of
this
subject
.
1.
Take
heed
of
lesser
Divisions
.
Small
wedges
make
way
for
great
ones
.
Small
differences
sometimes
rise
to
divisions
,
and
those
divisions
(
if
not
healed
)
grow
up
to
Schisms
,
and
those
Schisms
run
out
into
Heresies
.
And
therefore
(
as
much
as
may
be
)
be
we
precise
in
keeping
the
unity
of
the
spirit
in
the
bond
of
peace
;
not
leaving
the
beaten
rode
whether
for
doctrine
or
practise
,
unlesse
upon
clear
evidences
.
2.
Be
not
over-affected
with
novelties
,
new
Truths
,
whether
such
onely
in
appearance
,
or
in
reality
.
Of
the
latter
sort
(
what
ever
noise
there
hath
been
,
and
is
about
them
)
few
there
are
which
this
present
age
hath
yet
brought
forth
.
As
for
those
new
Lights
which
have
set
this
Kingdom
on
fire
at
this
day
,
for
the
most
part
they
are
no
other
then
what
have
been
taken
out
of
the
dark
Lanthorns
of
former
Hereticks
,
Schismaticks
,
and
Sectaries
.
Take
we
heed
of
having
our
eyes
daz●led
with
them
,
or
following
af●er
them
,
least
they
prove
(
as
many
of
them
already
have
done
)
to
be
no
other
but
ignes
fatui
,
false
fires
,
useful
onely
to
mislead
those
that
will
run
after
them
.
Not
that
Christians
should
shut
their
eyes
against
any
truth
,
which
with
good
and
clear
evidence
is
held
forth
unto
them
.
Truth
is
lovely
,
and
ought
to
be
imbraced
in
what
ever
dresse
she
cometh
,
whether
now
or
old
.
As
not
antiquity
,
so
neither
should
novelty
be
any
prejudice
to
verity
.
Onely
take
heed
least
whilest
we
over-affect
the
one
,
we
be
mistaken
in
the
other
.
3.
Take
heed
of
Scandals
.
Whether
of
Giving
,
or
Receiving
.
Of
Giving
,
to
drive
off
others
.
Of
Receiving
,
to
set
off
our selves
.
The
former
will
come
,
must
come
.
But
,
Wo
be
to
the
man
by
whom
they
do
come
.
And
therefore
have
a
care
every
of
us
to
demean
our selves
in
regard
of
our
personal
walkings
inoffensively
,
and
that
towards
all
.
Give
none
offence
,
neither
to
the
Jews
,
nor
to
the
Gentiles
,
nor
to
the
Church
of
God
.
And
being
wary
not
to
give
,
be
not
ready
to
receive
.
Doubtful
matters
still
construe
them
in
the
better
part
.
So
doth
Charity
.
It
beleeveth
all
things
,
hopeth
all
things
:
that
is
,
if
credible
,
if
possible
.
Not
looking
upon
the
infirmities
of
Brethren
,
or
blemishes
of
Churches
thorow
multiplying
,
or
magnifying
Glasses
,
so
as
to
make
them
more
,
or
greater
then
they
are
.
But
(
so
far
as
may
be
without
sin
)
hide
them
,
cover
them
.
With
Shem
and
Japhet
go
backwards
,
and
cast
a
garment
upon
this
nakednesse
.
Cursed
Cham
he
espies
the
nakednesse
of
his
father
,
and
makes
sport
with
it
.
Let
not
Christians
dare
to
do
the
like
by
the
nakednesse
of
their
mother
.
4.
In
the
fourth
place
.
Labor
to
see
,
and
acknowledge
God
in
our
Congregations
.
There
he
is
,
dwelling
betwixt
the
Cherubins
,
walking
in
the
midst
of
his
golden
Candlesticks
,
manifesting
the
presence
of
his
grace
in
the
midst
of
his
Ordinances
,
by
a
lively
concurrence
,
and
effectual
operation
with
them
,
and
by
them
.
If
we
see
him
not
,
suspect
our selves
least
the
God
of
this
world
have
blinded
our
eyes
with
prejudice
or
unbeleef
.
Certainly
some
vail
,
some
film
or
other
there
is
over
our
eyes
.
Now
if
he
be
here
,
how
dare
any
withdraw
?
When
Jacob
apprehended
God
present
with
him
at
Bethel
,
(
surely
the
Lord
is
in
this
place
)
he
sets
up
his
pillar
there
.
Are
we
convinced
that
God
is
present
in
our
Congregations
?
Have
we
our selves
had
some
clear
and
comfortable
visions
of
God
there
?
Have
we
met
with
him
,
had
communion
with
him
in
his
Word
and
Sacraments
there
?
Why
do
we
not
set
up
our
pillar
here
?
How
dare
any
forsake
that
Church
,
which
God
hath
not
forsaken
?
True
,
were
it
is
,
that
the
glory
of
the
God
of
Israel
were
gone
up
from
the
Cherub
,
to
the
threshold
of
the
house
,
(
as
Ezekiel
saw
it
in
his
vision
)
that
God
should
make
it
manifest
by
clear
evidences
,
that
he
were
about
to
withdraw
,
and
depart
from
his
Church
in
this
Kingdom
,
then
for
us
also
to
entertain
thoughts
of
withdrawing
,
there
might
be
some
plea
for
it
.
But
so
long
as
he
dwels
betwixt
the
Chorubias
,
manifesting
his
presence
amongst
us
in
a
constant
way
,
and
in
a
gracious
manner
,
so
as
we
may
with
open
face
(
as
the
Apostle
speaks
)
behold
as
in
a
glasse
,
(
the
glasse
of
the
Gospel
)
the
glory
of
the
Lord
:
In
this
case
for
us
to
withdraw
communion
with
them
,
with
whom
God
is
pleased
to
hold
so
gracious
a
communion
,
how
shall
we
answer
it
?
But
I
hasten
.
5.
In
the
fifth
place
.
Take
heed
(
of
what
I
touched
upon
before
)
of
despising
the
day
of
smal
things
.
What
if
the
foundations
of
the
second
Temple
be
not
so
large
,
so
august
and
stately
as
the
former
was
?
What
if
the
present
Reformation
do
in
some
things
fall
short
of
the
patern
,
and
of
what
was
expected
and
hoped
for
?
Yet
be
not
discouraged
,
be
not
discontented
with
these
weak
beginnings
,
be
not
distasted
with
these
imperfections
,
so
as
to
cast
of
all
because
we
have
not
what
we
would
have
.
So
indeed
do
children
,
but
so
let
not
Gods
children
do
,
who
should
be
content
with
,
and
thankful
for
their
fathers
dispensation
,
though
their
portion
be
not
so
large
as
themselves
could
have
wished
.
6.
And
lastly
,
Take
heed
of
having
the
persons
of
men
in
admiration
.
This
it
was
which
occasioned
all
these
Divisions
in
this
Church
of
Corinth
,
they
had
the
persons
of
men
in
admiration
;
being
taken
with
the
gifts
and
parts
of
their
Teachers
,
some
addicted
themselves
to
one
,
others
to
another
,
making
themselves
their
Disciples
.
I
am
of
Paul
,
and
I
am
of
Apollo
,
&c.
Take
we
heed
of
being
taken
in
the
same
snare
.
Let
not
our
eyes
be
so
dazeled
with
what
ever
eminency
of
parts
,
or
graces
,
which
we
apprehend
to
be
in
others
,
that
we
should
set
up
their
examples
for
our
Rules
.
This
it
was
that
drew
many
of
the
Jews
(
and
Barnabas
amongst
the
rest
)
into
the
Error
of
an
unwarrantable
Separation
;
they
saw
Peter
a
leading
man
,
a
prime
and
eminent
Apostle
going
before
them
.
And
surely
this
it
is
which
hath
misled
many
a
well
meaning
soul
in
this
Kingdom
,
drawn
them
into
the
same
error
,
to
separate
from
their
Brethren
,
because
they
have
seen
some
prime
leading
men
,
whose
persons
they
honor
,
(
and
that
it
may
be
deservedly
)
,
to
go
before
them
.
And
this
is
the
main
Loadstone
,
the
principal
attractive
that
inclines
them
to
look
that
way
.
No
wonder
in
this
case
,
if
they
be
subject
to
miscarry
.
So
hath
many
a
ship
done
by
following
her
Admiral
,
which
carried
the
Lanthorn
in
a
dark
night
,
not
heeding
her
own
course
as
she
should
have
done
,
both
have
been
bilged
upon
the
same
shelf
.
A
dangerous
thing
it
is
to
shape
our
course
by
anothers
compasse
.
And
therefore
(
to
draw
to
a
conclusion
)
take
we
heed
how
we
look
too
much
at
man
,
what
ever
he
be
.
It
was
Pauls
resolution
concerning
those
who
seemed
to
be
somewhat
,
men
of
reputation
,
such
as
the
Apostles
were
(
for
of
some
of
them
he
there
speaketh
)
,
What
ever
they
were
(
saith
he
)
it
maketh
no
matter
to
me
;
God
accepteth
no
mans
person
.
It
is
rule
,
not
example
,
a
divine
Rule
,
not
a
Humane
example
that
we
are
to
walk
by
.
Let
this
be
our
guide
,
the
Rule
of
the
Word
.
Being
led
thereby
,
now
are
we
in
the
way
to
peace
,
and
that
both
inward
,
and
outward
,
with
God
,
our selves
,
others
.
As
many
as
walk
according
to
this
Rule
,
Peace
shall
be
upon
them
,
and
upon
the
Israel
of
God
.
And
thus
I
have
at
length
dispatched
the
negative
part
of
this
Apostolical
Obtestation
or
Charge
:
Wherein
if
any
conceive
I
have
dwelt
too
long
,
I
shall
make
them
amends
in
handling
of
the
latter
part
of
the
Text
,
the
Positive
part
of
this
Charge
,
which
I
shall
passe
over
with
as
much
brevity
as
possibly
may
be
.
That
ye
all
speak
the
same
thing
,
and
that
ye
be
perfectly
joyned
together
in
the
same
minde
,
and
in
the
same
judgement
]
.
We
have
here
the
Apostles
Exhortation
,
which
in
one
word
is
to
(
that
which
we
so
much
at
this
day
in
this
Kingdom
want
)
Vnity
.
A
threefold
unity
,
consisting
in
three
particulars
;
in
Tongue
,
in
Heart
,
in
Head
.
So
Calvin
and
Beza
distinguish
the
parts
of
this
Gradation
.
In
Tongue
,
[
That
ye
all
speak
the
same
thing
.
]
In
Heart
.
[
That
ye
be
perfectly
joyned
together
in
the
same
minde
]
.
In
Head
,
[
And
in
the
same
judgement
]
.
So
the
Apostle
here
placeth
them
in
a
retrograde
Order
.
Beginning
first
with
that
which
in
order
of
nature
is
last
.
Tongue-unity
floweth
from
Heart-unity
,
and
Heart-unity
from
Head-unity
.
Men
first
agree
in
judgement
,
think
the
same
thing
:
Then
in
Affection
,
minding
the
same
thing
;
then
in
Language
,
speaking
the
same
thing
.
The
Apostle
here
goeth
backwards
,
ab
imis
ad
summa
,
from
the
bottom
to
the
top
,
from
the
stream
to
the
fountain
,
from
the
effect
to
the
cause
.
And
in
that
method
I
shall
follow
him
;
beginning
with
the
first
.
1.
Tongue-unity
.
Such
a
unity
should
all
Christians
,
specially
the
Members
of
the
same
Church
strive
after
,
and
labour
for
.
A
unity
of
tongues
.
This
is
that
which
Paul
wisheth
for
his
Romans
,
Rom.
15.
where
he
prayeth
,
that
they
might
with
one
mouth
glorifie
God
.
And
this
is
one
thing
which
here
he
so
earnestly
begs
for
,
from
these
his
Corinthians
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
That
ye
all
speak
the
same
thing
.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
.
The
same
thing
both
for
Substance
,
and
Expression
.
Christians
should
have
an
eye
to
both
.
1.
For
substance
,
that
they
may
speak
the
same
thing
,
though
it
be
in
different
Language
.
So
did
the
Apostles
at
the
day
of
Pentecost
,
Acts
2.
They
spake
divers
Languages
,
but
the
same
thing
.
A
remarkable
difference
betwixt
that
division
of
Tongues
at
Babel
,
and
this
at
Jerusalem
.
At
Babel
they
spake
different
things
as
well
as
different
words
.
One
speaks
of
Brick
,
another
answers
him
with
Morter
.
But
at
Jerusalem
the
Apostles
however
they
spake
different
Languages
,
yet
they
all
spake
the
same
thing
,
all
Preached
the
same
Gospel
,
delivered
the
same
Truthes
.
O
that
there
were
such
an
happy
unity
amongst
us
at
this
day
in
this
Kingdom
!
That
there
were
but
one
Language
to
be
heard
in
this
Iland
.
One
Language
amongst
Ministers
,
amongst
people
.
Ministers
,
they
are
by
their
office
speakers
,
(
as
it
is
said
of
Paul
,
he
was
the
cheif
speaker
)
.
Gods
Mouth
to
his
people
.
Thou
shalt
be
as
my
mouth
.
O
that
this
mouth
might
still
speak
the
same
thing
;
having
but
one
Tongue
in
it
:
A
mouth
which
should
have
more
tongues
then
one
in
it
,
we
would
look
upon
it
as
a
strange
monstrosity
.
O
let
it
not
be
said
,
or
thought
that
the
Mouth
of
God
should
have
so
.
One
Mouth
.
So
runs
the
phrase
of
Scripture
.
As
he
spake
by
the
mouth
(
not
mouths
)
of
all
his
holy
Prophets
.
And
one
Tongue
.
One
Tongue
for
one
man
.
It
is
one
of
Pauls
qualifications
which
he
requires
in
a
Deacon
,
he
must
not
be
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
Double-tongued
;
speaking
sometimes
one
thing
,
and
sometimes
another
.
A
foul
blemish
to
a
Minister
of
Christ
to
be
so
;
to
speak
one
thing
to
day
,
another
tomorrow
,
to
say
and
unsay
,
to
have
more
tongues
then
one
.
If
all
should
speak
the
same
thing
,
then
much
more
the
same
man
.
But
that
by
the
way
.
One
tongue
for
all
.
That
all
the
Ministers
of
Christ
might
speak
the
same
thing
,
the
same
Truths
for
substance
:
so
as
though
they
deliver
several
points
of
Doctrine
,
yet
they
may
be
such
as
are
no
way
repugn●●
to
another
,
or
to
the
Truth
.
Truth
we
are
sure
is
but
one
,
Error
be
various
.
And
the
Word
of
Truth
(
as
Saint
Iames
calleth
the
Gospel
Preached
)
it
is
no
more
.
It
is
but
one
Word
.
One
Faith
,
one
Baptism
(
saith
the
Apostle
)
,
one
Doctrine
of
Faith
.
How
is
it
then
that
amongst
us
there
should
be
more
then
one
?
How
is
it
that
not
onely
Parlors
,
but
Pulpits
and
Presses
,
ring
with
such
a
contrariety
of
Doctrine
?
And
that
not
onely
in
some
smaller
differences
,
(
as
in
the
Interpretation
of
an
obscure
Text
of
Scripture
,
or
the
like
,
wherein
men
sometimes
may
safely
disagree
,
each
abounding
in
his
own
sense
)
;
but
in
points
if
not
of
,
yet
neer
the
Foundation
,
Surely
a
sad
hearing
,
presaging
no
good
to
the
Church
,
or
cause
of
God
in
this
Kingdom
.
This
it
was
(
as
I
have
said
)
which
hindered
the
building
of
Babel
.
And
surely
,
hence
it
is
that
the
building
of
our
Sion
riseth
no
faster
.
Our
Tongues
,
the
tongues
of
the
builders
are
divided
.
O
how
happy
were
it
for
us
,
and
for
the
Church
of
God
,
did
we
all
speak
but
one
Language
!
Whilest
we
thus
differ
(
saith
one
truly
)
we
can
build
nothing
but
Babel
.
Difference
of
Tongues
caused
their
Babel
to
cease
,
but
it
builds
ours
.
A
truth
,
whereof
we
have
lamentable
experience
at
this
day
.
O
what
a
Babel
is
this
our
Sion
at
this
day
turned
to
,
all
thorow
this
confusion
of
Languages
;
because
all
do
not
speak
the
same
thing
,
not
Ministers
.
Much
lesse
people
.
Among
them
how
many
several
Languages
to
he
heard
at
this
day
?
More
then
ever
there
were
at
Babel
.
At
Babel
some
conceive
that
one
Tongue
was
divided
into
seventy
two
Languages
,
But
our
divisions
far
exceed
that
number
.
At
Babel
others
conjecture
that
there
were
as
many
tongues
as
several
kinreds
and
families
.
With
us
there
are
more
.
Kinreds
and
Families
being
subdivided
.
The
husband
speaking
one
thing
,
the
wife
another
;
the
parent
one
thing
,
and
the
childe
another
;
the
master
one
thing
,
and
the
servant
another
.
Thus
it
should
not
be
.
Christians
who
have
one
Head
,
should
have
but
one
Tongue
,
all
speaking
the
same
thing
for
substance
.
2.
And
as
much
as
may
be
for
expression
also
.
However
,
not
affecting
a
difference
.
A
vain
and
dangerous
affectation
:
so
it
is
to
decline
common
and
received
expressions
,
whether
laid
down
in
the
Word
,
or
else
being
consonant
to
it
upon
good
ground
taken
up
by
the
Church
.
The
later
of
these
,
many
ancient
Hereticks
took
great
exceptions
at
,
and
sought
to
make
advantage
of
.
Some
words
they
met
with
in
common
use
in
the
Church
,
but
because
they
did
not
finde
them
syllabically
and
expresly
in
the
Scriptures
,
therefore
they
rejected
them
,
and
with
them
the
things
signified
by
them
.
Thus
the
Arrians
,
because
they
found
not
the
word
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
Consubstantiality
in
the
Text
,
therefore
they
rejected
it
,
and
with
it
the
Orthodox
doctrine
of
the
Church
,
touching
the
sons
being
of
the
same
substance
with
the
father
.
And
so
the
Sabellians
because
they
found
not
the
word
Trinity
in
Scriptures
,
therefore
they
denyed
the
Trinity
of
persons
in
the
God-head
.
Upon
like
ground
the
Photinians
denyed
the
two
natures
in
Christ
,
and
the
Nestorians
the
Hypostatical
,
the
personal
union
of
those
two
natures
.
Thus
it
was
of
old
.
And
thus
it
is
in
many
places
of
this
Kingdom
at
this
day
,
where
all
these
old
rotten
Errors
are
again
revived
,
and
raised
out
of
their
graves
;
and
that
upon
the
very
same
pretences
.
A
dangerous
affectation
,
which
Christians
should
beware
of
.
Do
we
beleeve
with
the
Church
,
let
us
not
(
without
just
ground
)
refuse
to
speak
with
the
Church
,
in
the
Churches
Language
,
and
Dialect
.
Specially
in
the
phrase
of
Scripture
.
This
is
that
which
the
Ministers
of
Christ
should
affect
as
much
as
may
be
to
speak
in
that
sacred
Dialect
.
Not
setting
the
Min●
of
their
Brains
on
work
to
coyn
new
,
and
high
,
and
far-fetcht
expressions
,
purposely
to
amuse
the
hearer
,
(
a
practise
much
in
use
with
Familists
and
Antinomians
,
and
some
other
Sects
of
the
times
)
.
Of
such
Pareus
observes
truely
,
that
giving
themselves
first
to
finde
out
new
phrases
and
terms
,
afterwards
oft-times
they
come
to
broach
new
Doctrines
,
new
Opinions
,
and
so
to
make
Sects
and
Schisms
in
the
Church
.
And
therefore
to
prevent
this
,
the
Apostle
here
desires
his
Corinthians
that
they
would
speak
the
same
thing
.
Therein
(
saith
the
foresaid
Author
)
tacitely
pointing
at
one
of
these
heads
from
whence
their
Schisms
,
and
Factions
were
sprung
,
viz.
From
their
different
Language
in
and
about
matters
of
Religion
.
And
let
this
his
advice
to
them
,
be
as
acceptable
to
us
as
it
is
seasonable
.
That
we
may
avoyd
the
like
evils
;
in
speaking
of
the
matters
of
God
take
heed
of
affecting
an
unwarrantable
and
wanton
singularity
.
Ministers
,
hold
we
fast
that
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
that
form
of
sound
and
wholesome
words
,
which
we
have
received
from
Christ
,
and
his
Apostles
,
and
from
the
Orthodox
Churches
of
God
;
speaking
the
same
things
in
the
same
manner
that
they
have
done
before
us
:
Not
crossing
,
not
interfering
with
them
,
nor
yet
willingly
with
our
Brethren
.
Pulpit
against
Pulpit
is
next
to
Altar
against
Altar
.
As
much
as
may
be
,
let
such
clashing
be
declined
by
the
Ministers
of
Christ
,
whose
endeavor
should
be
,
that
they
might
all
speak
the
same
thing
.
This
do
we
.
And
this
do
you
.
Quest
.
I
,
but
how
shall
both
we
and
you
attain
to
it
?
How
shall
we
come
to
this
unity
of
Language
?
Answ.
Why
;
labor
we
for
unity
of
Hearts
and
Mindes
.
Anatomists
tell
us
of
an
Artery
which
goeth
from
the
Heart
to
the
Tongue
.
If
Hearts
be
agreed
,
Tongues
will
soon
be
accorded
.
And
thus
I
am
got
upon
the
second
step
of
the
Apostles
gradation
,
which
leadeth
me
to
the
third
.
That
ye
be
perfectly
joyned
together
in
the
same
minde
,
and
in
the
same
judgement
]
.
I
shall
not
stand
long
upon
either
.
Onely
the
first
word
will
stay
me
a
little
,
being
a
word
full
of
Emphasis
and
significancy
.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
That
ye
be
perfectly
joyned
together
]
.
So
our
Translation
renders
it
by
divers
words
,
not
knowing
how
fully
to
expresse
it
in
one
.
The
word
properly
signifieth
Compagination
,
when
the
parts
of
a
thing
are
aptly
joyned
together
,
so
as
they
do
fitly
agree
with
the
whole
,
and
amongst
themselves
.
Even
as
it
is
in
the
body
of
man
,
wherein
the
Members
are
all
fitly
joyned
and
knit
together
in
a
due
symmetry
,
and
proportion
,
so
as
they
are
each
serviceable
to
other
,
and
all
to
the
whole
.
This
is
properly
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
.
And
this
it
is
which
Paul
here
begs
for
his
Corinthians
,
that
they
might
be
thus
united
and
compacted
together
.
A
blessing
very
desirable
for
every
Church
.
Thus
in
the
Church
invisible
united
.
The
whole
body
is
knit
together
by
joynts
and
bands
,
having
nourishment
ministred
to
it
from
the
Head
(
as
the
Apostle
speaketh
)
All
true
Believers
they
are
incorporated
into
one
Mystical
body
,
knit
together
by
the
bands
of
Faith
and
Love
.
By
the
one
united
to
their
Head
Christ
;
by
the
other
one
to
another
:
And
such
a
union
,
such
a
coagmentation
is
a
thing
very
desirable
for
every
visible
Church
.
This
it
is
which
maketh
it
a
compleat
and
perfect
Church
.
So
the
vulgar
Latin
here
renders
the
word
in
the
Text
.
Sitis
autem
perfecti
.
Be
ye
perfect
.
Then
is
a
thing
said
to
be
perfect
and
compleat
,
when
it
hath
all
the
parts
thus
aptly
and
fitly
put
together
.
And
thence
it
is
that
the
word
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
is
sometimes
used
in
that
sense
.
So
our
Translation
renders
it
,
2
Cor.
13.
Finally
Brethren
,
Fare
ye
well
,
be
perfect
.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
.
That
is
,
perfectly
united
unto
Christ
,
and
one
to
another
,
(
as
the
Jesuit
there
fitly
expounds
it
)
.
Now
to
this
perfection
and
compleatnesse
(
as
Beza
here
prosecutes
it
)
there
are
two
things
requisite
.
1.
There
must
be
no
part
either
wanting
,
or
superfluous
.
2.
There
must
be
an
apt
coherence
and
conjunction
of
those
parts
,
both
requisite
to
a
compleat
particular
Church
.
1.
There
must
be
the
due
parts
of
it
,
none
wanting
,
none
superfluous
.
1.
None
wanting
.
There
must
be
Ministers
and
People
;
Officers
and
Members
;
Governours
and
Governed
.
This
it
is
(
saith
Dr.
Ames
)
which
giveth
a
Church
an
Organical
state
,
which
maketh
it
an
Organical
perfect
body
,
when
it
hath
all
the
several
parts
and
members
belonging
to
it
,
whereby
it
is
rendred
apt
and
fit
to
exercise
such
operations
as
tend
to
the
good
of
the
whole
.
2.
None
superfluous
.
Such
Officers
,
and
onely
such
as
Christ
hath
appointed
in
his
Word
.
This
is
one
thing
which
maketh
the
Church
of
Rome
a
monstrous
body
,
because
she
hath
a
superfluous
Head
.
And
such
Members
,
such
and
onely
such
as
are
fit
to
joyn
in
Church-Communion
.
2.
The
second
requisite
is
an
apt
combination
of
these
parts
,
that
they
be
fitly
knit
and
joyned
together
:
first
to
the
Head
,
and
secondly
one
to
another
.
The
former
is
done
by
Faith
,
by
a
Profession
of
Faith
.
So
it
is
in
the
Church
visible
,
where
the
Profession
of
Faith
maketh
a
Member
and
(
if
there
be
no
other
bar
)
intitles
it
to
all
the
Ordinances
.
The
later
is
done
by
Love
,
by
a
professed
willingnesse
and
readinesse
to
perform
mutual
offices
each
to
other
.
Put
these
together
,
and
here
is
a
compleat
visible
Church
for
the
outward
frame
of
it
.
And
O
that
all
the
Churches
of
Christ
in
this
Kingdom
were
but
thus
compleat
!
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
such
compacted
bodies
,
made
up
of
all
their
due
parts
;
such
Officers
,
and
such
Members
,
as
Christ
hath
appointed
;
such
and
no
other
:
And
that
they
were
so
combined
and
knit
together
in
the
profession
of
the
same
Faith
,
and
in
the
declaration
of
the
same
mutual
love
each
to
other
.
How
beautiful
,
how
glorious
would
this
render
them
?
Every
of
us
in
our
places
therefore
do
what
we
may
to
bring
them
to
this
perfection
.
But
in
the
mean
time
not
forsaking
them
,
not
departing
from
them
upon
pretence
that
they
are
not
every
wayes
such
.
It
is
no
good
reason
for
a
Member
to
leave
the
Body
,
because
it
wants
an
Eye
,
or
a
Hand
,
or
it
may
be
hath
a
finger
too
much
,
or
because
the
parts
are
not
put
together
in
such
due
proportion
as
they
should
he
.
What
ever
deficiency
,
what
ever
redundancy
there
is
at
present
in
the
Churches
of
Christ
amongst
us
,
yet
is
it
no
sufficient
cause
for
any
to
renounce
or
forsake
communion
with
them
.
No
,
that
is
the
way
still
to
render
them
more
imperfect
,
which
take
we
heed
how
we
be
any
wayes
accessary
to
;
and
a
thing
directly
contrary
to
the
Apostles
direction
here
in
the
Text
,
which
is
not
for
Separation
,
but
for
Coagmentatur
.
Many
disorders
there
were
at
this
time
in
Corinth
,
but
Paul
doth
not
thereupon
advise
any
to
withdraw
,
but
to
be
so
much
the
more
compacted
,
and
combined
together
.
That
ye
may
be
perfectly
joyned
together
.
There
is
the
proper
signification
of
the
word
.
But
I
must
not
so
leave
it
:
I
finde
another
sense
peculiarly
affixed
to
it
.
Among
Physitians
this
word
is
commonly
applied
to
Bone-setting
.
When
a
Bone
which
was
out
of
joynt
was
set
,
and
put
into
the
due
place
again
,
this
in
their
Language
is
properly
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
and
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
.
And
in
this
sense
(
as
Beza
conceives
)
the
Apostle
himself
useth
the
word
,
Gal.
6.
If
a
man
be
overtaken
in
a
fault
,
restore
such
a
one
.
The
word
rendred
[
restore
]
is
the
same
with
that
in
the
Text
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
set
him
in
joyn●
again
.
And
so
divers
Expositors
of
note
conceive
that
the
word
may
most
aptly
be
understood
,
and
taken
here
in
the
Text
.
That
ye
be
perfectly
joyned
together
;
That
ye
may
be
put
in
joynt
again
.
An
elegant
and
significant
Metaphor
,
which
will
give
us
the
hint
of
divers
useful
Observations
.
1.
That
as
there
are
divers
Members
in
a
Church
,
so
every
one
hath
his
due
and
proper
place
.
Even
as
Bones
in
the
Body
of
man
every
one
hath
his
proper
joynt
,
his
socket
in
which
it
turns
and
moves
.
2.
So
long
as
they
keep
that
place
they
are
useful
to
the
Body
.
So
are
bones
to
the
natural
;
and
so
are
the
members
of
a
Church
to
the
Ecclesiastical
body
.
3.
Schism
in
the
Church
puts
the
members
out
of
joynt
.
This
it
is
(
saith
Pareus
)
that
Paul
here
in
this
word
insinuates
to
these
his
Corinthians
,
how
that
they
by
their
Schisms
had
disjoynted
that
Church
.
They
were
thereby
become
as
so
many
bones
out
of
joynt
.
And
very
fitly
may
Schism
be
resembled
hereunto
.
And
that
(
as
P.
Martyr
goeth
before
me
)
in
two
respects
.
1.
Because
hereby
the
Members
of
the
Church
are
rendred
unserviceable
,
unapt
and
unfit
to
perform
such
offices
and
duties
as
belong
to
them
.
So
it
is
we
see
in
the
natural
body
.
A
hand
or
foot
out
of
joynt
it
is
no
longer
useful
to
the
body
.
Though
active
before
,
yet
now
made
unserviceable
through
that
dislocation
.
And
even
so
is
it
with
the
Members
of
the
Church
,
being
put
out
of
joynt
by
Schism
,
they
become
unuseful
to
the
Body
,
unapt
to
those
duties
and
services
which
before
they
performed
.
A
truth
whereof
we
have
daily
sad
experience
in
this
and
many
other
parts
of
the
Kingdom
.
How
is
it
that
those
who
were
wont
to
joyn
with
the
Churches
of
God
in
this
Kingdom
in
religious
exercises
,
in
Hearing
the
Word
,
in
Prayer
,
Sacraments
,
and
were
so
ready
to
all
mutual
offices
of
love
,
they
are
now
faln
off
from
all
?
Alas
,
they
are
as
bones
out
of
joynt
,
disjoynted
by
Schism
,
and
therefore
no
wonder
that
for
the
present
they
are
no
more
useful
to
the
body
;
which
if
once
set
in
joynt
again
,
they
will
be
.
2.
Bones
out
of
joynt
are
not
onely
unserviceable
,
but
painful
,
affecting
the
whole
body
with
grievous
dolours
.
Thence
it
is
that
David
to
set
forth
the
greatnesse
of
his
distresse
,
he
borrows
this
expression
,
All
my
bones
are
out
of
joynt
.
And
such
are
Schisms
in
the
Church
.
They
are
grievous
things
,
causing
sad
thoughts
of
heart
,
(
as
is
said
of
Reubens
Divisions
)
:
causing
great
trouble
and
disquietment
to
the
Church
,
and
great
dolour
to
all
the
living
members
of
it
.
A
truth
never
more
sadly
experimented
then
it
is
in
this
Kingdom
at
this
day
.
O
what
trouble
,
what
disquietment
hath
Schism
procured
to
this
Church
and
State
!
How
dolorous
a
thing
is
it
to
all
the
sensible
members
of
this
body
?
For
Christians
to
see
their
Brethren
thus
divided
;
to
see
their
Mother
thus
set
upon
the
Rack
,
and
her
bones
(
as
it
were
)
thus
put
out
of
joynt
.
Certainly
they
must
be
dead
(
at
least
stupified
)
members
which
are
not
sensible
of
these
disjoyntings
.
In
the
fear
of
God
then
suffer
this
word
of
Exhortation
directed
here
by
this
Apostle
to
these
his
Corinthians
to
take
place
with
us
:
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
.
Suffer
we
our selves
to
be
put
in
joynt
again
.
To
that
end
yield
we
up
our selves
to
the
skill
of
those
whom
God
hath
appointed
to
the
Bone-setters
to
his
Church
in
this
her
shattered
,
disjoynted
and
broken
condition
:
those
who
are
now
consulting
for
the
healing
of
these
breaches
,
hearkning
to
their
Counsels
and
Directions
so
far
as
they
shall
counsel
from
God
,
and
for
God
,
that
so
through
his
concurring
with
their
and
our
endeavours
,
we
may
yet
be
restored
to
so
happy
a
Vnity
,
as
to
be
perfectly
joyned
together
.
Q.
But
how
shall
we
be
thus
joyned
together
?
A.
Why
,
I
have
hinted
it
more
then
once
.
There
are
two
bonds
and
ligaments
whereby
the
members
of
this
body
are
united
together
.
By
the
one
they
are
knit
to
the
Head
;
by
the
other
one
to
another
.
The
one
Faith
,
the
other
Love
.
And
both
these
Calvin
conceives
to
meet
u●
here
in
the
Text
.
That
ye
be
perfectly
joyned
together
in
the
same
[
minde
]
and
in
the
same
[
judgement
]
.
The
one
of
these
he
refers
to
Faith
,
the
other
to
Love
.
And
not
unfitly
may
we
so
conceive
of
them
.
In
all
probability
(
as
both
he
and
Beza
agree
it
)
,
the
Apostle
in
these
two
words
[
Minde
and
Judgement
]
intends
a
partition
and
division
of
the
whole
soul
,
which
consisteth
(
as
we
know
)
of
these
two
noble
and
principal
faculties
,
the
Vnderstanding
and
the
Will
.
Now
the
one
of
these
words
seemeth
to
point
at
the
one
,
the
other
at
the
other
.
Which
is
which
,
those
two
foresaid
Authors
are
not
agreed
.
The
former
(
saith
Calvin
)
points
at
the
Vnderstanding
,
the
later
at
the
Will
.
Beza
on
the
other
hand
.
The
former
saith
he
points
at
the
Will
,
the
later
at
the
Vnderstanding
.
And
to
him
I
shall
therein
subscribe
,
as
apprehending
that
Construction
both
most
proper
for
the
words
,
and
most
accommodate
to
the
place
.
Wherein
(
as
Beza
conceives
of
it
)
Paul
ascends
by
three
steps
;
viz.
from
the
Tongue
to
the
Heart
,
and
from
the
Heart
to
the
Head
.
The
one
of
which
(
as
I
told
you
)
hath
a
dependance
upon
the
other
:
Tongue-unity
upon
heart-unity
,
and
heart-unity
,
upon
head
unity
.
Why
do
men
speak
the
same
thing
?
Because
they
are
Concordes
,
of
the
same
minde
,
of
the
same
heart
and
will
.
And
how
come
they
to
be
of
one
minde
,
one
heart
?
why
,
they
are
of
the
same
judgement
.
Agreement
in
judgement
,
breedeth
agreement
in
affection
,
and
agreement
in
affection
,
breedeth
agreement
in
speech
.
Fitly
then
may
we
so
construe
the
words
here
,
[
minde
and
judgement
]
Taking
the
former
as
relating
to
the
will
,
the
latter
to
the
understanding
,
the
former
importing
an
agreement
in
affection
,
the
latter
in
opinion
.
Both
very
desirable
for
every
Church
of
Christ
,
that
there
may
be
such
an
harmony
and
agreement
amongst
the
members
of
it
.
Such
a
harmony
there
was
among
the
Primitive
believers
in
the
church
of
Ierusalem
.
They
were
all
of
one
heart
,
and
of
one
minde
,
(
saith
the
Text
)
Act.
4
agreeing
both
in
affection
and
opinion
;
so
as
there
was
no
division
,
no
dissension
amongst
them
.
Such
an
addition
,
both
Beza
and
Beda
tell
us
,
that
they
finde
in
some
ancient
Greek
copies
there
.
They
were
of
one
heart
,
and
one
minde
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
and
there
was
no
difference
,
[
no
controversie
]
among
them
.
Non
erat
in
eis
separatio
ulla
(
so
Beda
renders
it
.
)
There
was
no
separation
amongst
them
.
O
that
it
were
so
amongst
us
!
To
that
end
labour
we
for
this
double
unity
,
agreement
both
in
affection
and
opinion
.
Such
an
unity
it
is
that
Paul
exhorteth
his
Philippians
to
,
pressing
it
upon
them
with
as
much
earnestnesse
as
his
pen
could
expresse
,
Phil.
2.
1.
If
therefore
there
be
any
consolations
in
Christ
,
&c.
fulfil
ye
my
joy
that
ye
be
like
minded
.
There
is
the
general
exhortation
,
which
in
the
following
words
he
subdivides
into
two
particulars
.
1.
Having
the
same
love
and
being
of
one
accord
,
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
as
it
were
having
one
and
the
same
soul
,
dwelling
in
several
bodies
.
2
▪
And
of
one
minde
,
that
is
,
agreeing
both
in
affection
and
judgement
.
Such
an
agreement
let
all
the
Lords
people
strive
after
;
which
is
the
second
kinde
of
unity
,
which
I
spake
of
heart
unity
,
Agreement
.
1.
In
affection
,
that
they
may
have
one
heart
:
(
That
the
Lord
promiseth
to
bestow
upon
his
people
,
I
will
give
them
one
heart
)
that
they
may
be
like
affected
each
to
other
.
So
Paul
presseth
it
upon
his
Romans
.
Rom.
12.
Be
of
the
same
minde
(
like
affected
,
saith
the
Geneva
translation
)
one
towards
another
.
That
so
they
may
praise
God
with
one
heart
,
as
well
as
with
one
mouth
.
So
Paul
prayeth
for
his
Romans
,
Rom.
15.
Now
the
God
of
patience
and
consolation
graunt
you
to
be
like
minded
one
to
another
according
to
Christ
Iesus
,
(
secundum
voluntatem
,
&
exemplum
,
according
to
the
minde
of
Christ
,
and
the
example
of
Christ
)
that
ye
may
with
one
minde
and
one
mouth
,
glorifie
God
.
The
later
of
these
,
Christians
do
,
when
they
professe
and
confesse
one
and
the
same
faith
,
and
when
they
joyn
together
in
the
publike
exercises
of
Religion
,
particularly
in
singing
of
Psalms
(
an
exercise
which
begins
now
to
grow
out
of
fashion
,
as
all
harmony
doth
)
now
they
glorifie
God
with
one
mouth
.
O
let
us
strive
to
do
the
former
,
to
glorifie
God
with
one
minde
,
one
heart
.
Quest
.
But
how
shall
this
blessed
heart
unitie
be
attained
?
what
shall
we
do
,
that
we
may
come
to
this
onenesse
of
heart
?
Ans.
1.
To
this
end
all
of
us
(
first
)
labour
after
new-hearts
.
The
old
heart
is
(
like
Israels
)
a
divided-heart
,
divided
from
God
,
and
divided
from
men
,
at
least
ready
so
to
be
upon
any
occasion
.
So
it
is
now
become
through
the
corruption
of
nature
(
as
P
Martyr
rightly
observes
.
)
Hence
it
is
that
man
is
now
naturally
so
prone
to
Divisions
,
to
Sects
and
Schisms
.
From
the
beginning
it
was
not
so
.
At
the
first
man
was
created
a
sociable
creature
,
affecting
communion
with
other
of
the
same
kinde
.
He
was
then
created
after
the
Image
of
God
,
who
as
he
is
one
in
himself
,
so
he
requireth
unity
in
others
.
How
is
it
then
that
man
is
so
far
degenerated
,
that
he
is
so
prone
to
division
?
why
;
this
is
the
vitiosity
and
corruption
of
his
nature
.
As
we
affect
unity
labour
to
get
our
hearts
changed
,
renewed
.
To
that
end
yealding
them
them
up
to
the
spirit
of
grace
,
that
it
may
work
upon
them
for
the
subduing
of
that
frowardnesse
and
fiercenesse
of
spirit
,
that
pride
and
self-love
,
that
highmindednesse
and
selfconceitednesse
,
that
selfishnesse
,
which
is
in
every
man
naturally
more
or
lesse
.
These
are
the
grand
enemies
to
unity
.
Give
way
to
the
spirit
of
grace
for
the
subduing
of
these
:
that
however
,
they
may
be
kept
in
,
and
kept
under
,
not
suffered
to
mingle
themselves
with
our
counsels
and
actions
.
Such
a
holy
care
Paul
presseth
upon
his
Philippians
,
Phil.
2.
Where
having
exhorted
them
to
a
holy
unity
,
he
subjoyneth
by
way
of
direction
,
Let
nothing
be
done
through
strife
or
vain
glory
.
Look
not
every
man
on
his
own
things
.
But
on
the
other
hand
.
In
lowlinesse
of
minde
,
let
each
esteem
other
better
then
himself
:
Every
man
also
looking
upon
the
things
of
others
.
Not
but
that
Christians
may
look
at
their
own
things
,
but
not
impropriate
their
care
to
them
,
not
so
look
at
their
own
profit
or
honour
,
or
ease
,
or
pleasure
,
as
not
also
to
have
a
respect
to
others
.
2.
Above
all
(
which
might
be
an
other
direction
)
having
a
respect
unto
the
glory
of
God
,
propounding
this
as
our
chief
aim
.
And
O
that
Christians
did
but
all
agree
in
this
,
their
hearts
all
meeting
in
this
Center
,
all
minding
this
same
thing
,
making
the
glory
of
God
the
mark
which
they
level
at
.
No
readier
way
to
an
holy
agreement
then
this
.
Quae
conveniunt
in
uno
tertio
,
&c.
Lines
meeting
in
the
Center
agree
there
.
The
hearts
of
Christians
meeting
in
the
same
God
,
as
the
ultimate
end
of
all
their
counsels
and
actions
,
it
is
the
most
direct
way
to
b●ing
them
to
a
holy
unity
.
3.
Propounding
the
same
end
,
let
us
also
make
use
of
the
same
rule
.
So
Paul
presseth
it
as
a
direction
to
unity
.
Let
us
walk
by
the
same
rule
.
The
same
rule
of
faith
and
life
,
viz.
the
word
.
By
this
rule
let
us
walk
,
not
setting
a
step
,
not
undertaking
any
counsel
or
action
,
but
as
we
have
the
direction
of
the
word
for
our
guide
and
warrant
.
4.
Be
ever
jealous
over
our
own
hearts
.
And
good
reason
we
should
be
so
;
they
being
like
unto
tinder
or
gunpowder
,
ready
to
take
fire
by
the
least
spark
which
falleth
into
them
,
ready
to
take
and
improve
every
occasion
that
is
offered
for
division
;
●
,
to
take
up
occasions
sometimes
before
they
are
let
fall
,
through
jealousies
,
and
suspicious
misapprehensions
of
things
.
Much
more
where
there
is
a
reality
.
Now
,
the
least
spark
is
enough
,
if
not
looked
to
,
to
set
them
on
fire
.
It
was
no
great
matter
that
Paul
and
Barnahas
differed
upon
.
Onely
,
about
the
taking
of
an
associate
along
with
them
,
Iohn
Mark
,
whom
Barnabas
thought
worthy
,
but
Paul
,
in
regard
of
his
late
desertion
of
them
,
not
going
with
them
to
the
work
,
adjudged
unworthy
of
their
Communion
and
Fellowship
.
Yet
the
difference
betwixt
them
rose
to
a
height
,
to
no
lesse
then
Separation
.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
there
was
a
very
sharp
and
eager
contest
betwixt
them
(
saith
the
Text
,
)
)
inso
much
,
that
they
departed
,
[
separated
]
the
one
from
the
other
.
Brethren
take
we
heed
of
dashing
upon
the
like
rock
.
Suppose
it
that
a
Iohn
Mark
,
a
person
one
or
more
should
be
admitted
to
our
Communion
,
to
the
Table
of
the
Lord
,
(
a
thing
which
I
plead
not
for
)
whom
in
your
judgements
you
conceive
not
so
worthy
of
it
,
in
regard
of
some
former
slips
,
whereby
they
have
given
just
scandal
(
that
was
the
proper
case
there
)
yet
let
there
not
be
a
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
an
over
eager
contest
about
it
,
however
,
take
heed
of
separating
upon
it
.
It
was
a
weaknesse
in
Paul
or
Barnabas
,
one
or
both
so
to
do
.
It
will
be
wilfulnesse
in
you
to
do
the
like
,
having
now
had
warning
of
it
again
,
and
again
.
5.
For
other
directions
,
I
might
send
you
to
that
of
the
Apostle
Eph.
4.
31.
Let
all
bitternesse
and
wrath
,
and
anger
,
and
clamour
,
and
evil
speaking
,
be
put
away
from
you
,
with
all
malice
.
And
be
you
kinde
one
to
another
,
tender
hearted
,
for
giving
one
another
,
even
as
God
for
Christs
sake
hath
forgiven
you
.
Seconded
by
the
same
Apostle
,
Col.
3.
Put
on
therefore
bowels
of
mercies
,
kindnesse
,
humblenesse
of
minde
,
meeknesse
,
longsuffering
,
forbearing
one
another
,
and
forgiving
one
another
.
Mark
those
two
last
,
Forbearing
,
and
forgiving
.
This
must
Christians
be
much
in
,
otherwise
no
hopes
of
vnity
.
6.
To
these
I
might
adde
.
Would
we
be
thus
united
,
then
neglect
not
means
of
union
,
such
means
as
God
hath
appointed
for
that
end
.
One
chief
whereof
is
the
Sacrament
of
the
Lords
Supper
:
An
Ordinance
of
God
instituted
(
as
for
other
ends
,
so
)
for
the
confirming
and
increasing
of
that
union
which
is
betwixt
the
members
of
the
mystical
body
;
as
betwixt
the
members
and
the
head
,
so
betwixt
the
members
themselves
,
for
the
knitting
of
their
hearts
together
.
When
this
shall
be
offered
,
take
heed
how
we
sleight
,
how
we
neglect
it
.
Surely
it
cannot
but
be
conceived
,
that
the
unhappy
intermission
of
the
administration
of
this
Ordinance
,
hath
been
not
a
little
accessary
to
the
increasing
and
heightning
of
our
heart-divisions
.
Through
the
mercy
of
God
we
hope
you
shall
have
it
now
again
reached
forth
to
you
,
in
a
more
constant
and
comfortable
way
,
then
formerly
.
You
therefore
who
are
living
members
of
the
mystical
body
,
who
finde
your
hearts
already
in
measure
united
unto
Christ
by
faith
,
and
to
the
Saints
by
love
,
do
you
with
care
and
conscience
attend
hereupon
,
that
by
this
means
this
your
union
may
be
confirmed
and
encreased
,
that
you
may
be
perfectly
joyned
together
.
7.
Take
but
one
more
.
And
that
is
that
which
we
next
meet
with
in
the
Text
,
in
the
last
clause
of
it
,
which
I
shall
onely
touch
upon
in
a
word
,
and
so
dismisse
it
and
you
.
Would
we
be
of
one
minde
,
of
me
heart
,
labor
to
be
of
the
same
judgement
.
Surely
there
is
a
great
sympathy
betwixt
the
head
and
the
heart
.
As
the
one
is
affected
,
so
will
the
other
be
.
In
vain
to
look
for
unity
in
the
one
,
where
there
is
division
in
the
other
.
True
(
I
confesse
)
so
it
should
not
be
.
Christians
though
differing
in
judgement
,
yet
they
should
be
one
in
affection
.
I
,
but
so
it
will
be
,
as
long
as
men
are
flesh
as
well
as
spirit
,
carrying
the
remainders
of
corruption
about
with
them
.
For
my
own
part
,
I
must
professe
,
I
cannot
but
wonder
that
men
,
and
some
intelligent
men
,
should
be
so
taken
with
their
own
dreams
,
as
to
fancy
not
onely
●possibility
,
but
a
fair
probability
of
a
holy
concord
and
agreement
amongst
Christians
in
the
midst
of
the
greatest
diversity
of
opinions
.
The
Prophet
Amos
puts
the
Question
,
Can
two
walk
together
except
they
be
agreed
?
And
if
not
two
,
how
shall
twenty
,
nay
a
hundred
several
and
contrary
opinions
and
wayes
do
it
?
A
thing
contrary
to
all
experience
.
What
bitter
contentions
have
ever
in
all
ages
attended
upon
these
differences
in
Religion
?
For
instance
,
I
might
bring
in
the
Jews
and
the
Samaritans
;
the
Arrians
and
the
Orthodox
Christians
;
Papists
and
Protestants
;
Lutherans
and
Calvinists
.
Remonstrants
,
Contra-Remonstrants
:
amongst
our selves
of
late
,
Conformists
and
Non-Conformists
;
at
present
,
Presbyterians
and
Independents
,
(
as
they
are
called
)
.
Not
to
speak
here
of
those
many
other
Sects
in
the
Kingdom
,
many
of
which
with
little
lesse
then
a
mortal
hatred
do
prosecute
each
others
way
,
if
not
persons
,
to
the
not
onely
present
breach
and
interruption
,
but
(
unlesse
God
be
the
more
merciful
)
to
the
utter
endangering
,
if
not
destroying
of
Church-peace
and
unity
in
this
Kingdom
.
And
if
a
bare
connivance
at
these
divisions
have
already
occasioned
such
a
combustion
,
what
do
we
think
would
a
Toleration
do
?
A
Toleration
of
all
sorts
of
Sects
and
Schisms
,
and
Heresies
,
and
Blasphemies
,
which
is
by
some
(
and
those
more
then
a
good
many
)
under
the
abused
notion
of
Liberty
of
Conscience
,
so
earnestly
pleaded
for
.
For
my
own
part
,
should
this
be
once
yeelded
(
which
I
hope
their
eyes
shall
first
fail
who
look
for
it
)
I
should
look
upon
it
as
the
Passing-bell
to
the
Churches
peace
and
glory
,
if
not
to
the
true
Religion
of
God
in
this
Kingdom
.
Surely
,
blessed
Paul
was
of
another
minde
;
otherwise
he
would
not
have
been
so
earnest
with
his
Corinthians
for
unity
in
judgement
,
as
well
as
in
affection
.
Never
had
he
any
thought
of
such
a
politike
principle
for
the
according
of
his
Corinthians
,
to
indulge
every
of
them
their
several
opinions
and
Wayes
.
No
,
this
he
knew
well
enough
was
the
high
way
to
confusion
.
And
therefore
he
presseth
upon
them
unity
in
judgement
as
well
as
in
affection
.
As
we
desire
the
one
,
endeavor
after
the
other
.
Obj.
Why
;
but
it
is
a
thing
impossible
that
there
should
be
such
an
agreement
among
Christians
.
Such
a
general
consent
in
judgement
,
that
all
should
be
of
one
opinion
.
It
never
was
so
:
it
never
will
be
so
.
Paul
himself
tells
us
expresly
,
There
must
be
Heresies
.
Answ.
True
,
so
there
must
be
.
It
is
an
unavoidable
evil
through
Satans
malice
,
and
mans
corruption
.
I
but
so
there
ought
not
to
be
.
So
as
this
is
no
plea
,
no
just
excuse
;
either
for
the
broaching
,
or
contenancing
,
or
tolerating
of
them
.
2.
Neither
(
in
the
second
place
)
is
it
a
thing
so
absolutely
impossible
for
Christians
to
attain
to
such
an
agreement
in
the
Truth
.
A
thing
in
one
Congregation
very
possible
,
and
or●●nary
;
why
then
impossible
in
many
?
3.
However
(
in
the
third
place
)
though
there
be
some
difference
about
circumstantials
in
some
points
of
lesser
consequence
and
concernment
,
yet
in
the
fundamentals
,
the
chief
heads
and
principles
of
Religion
,
there
may
and
ought
to
be
an
agreement
amongst
the
Churches
of
Christ
.
This
we
are
sure
in
a
true
Church
is
not
onely
possible
,
but
necessary
.
Such
an
agreement
there
was
in
the
last
age
betwixt
the
Church
of
England
,
and
other
Reformed
Churches
,
as
also
betwixt
her
own
members
in
her
own
bosome
.
Some
differences
there
were
about
Order
,
Government
,
Discipline
,
Ceremonies
,
but
for
Substantials
,
matters
of
Faith
,
they
were
agreed
,
witnesse
the
sweet
harmony
of
their
confessions
.
And
O
that
there
were
but
the
like
concord
and
agreement
to
be
found
amongst
us
at
this
day
!
That
our
differences
were
confined
wholly
to
the
Hem
of
Christs
Garment
.
Such
were
the
divisions
of
the
last
age
in
comparison
of
ours
:
And
yet
even
those
divisions
were
then
thought
sad
enough
.
What
would
not
the
godly
party
on
both
sides
,
have
given
to
have
bought
them
of
?
O
what
then
shall
we
do
for
the
healing
of
our
present
Breaches
!
All
of
us
implore
the
help
of
the
great
Physitian
,
that
he
would
undertake
the
cure
;
which
if
he
do
not
,
vain
is
the
help
of
man
,
the
Church
of
God
among
us
is
in
a
lost
condition
.
For
this
mercy
let
the
Favorites
of
Heaven
ply
the
throne
of
Grace
with
their
prayers
,
all
of
us
second
them
with
the
best
of
our
endeavors
;
striving
after
a
holy
unity
in
judgement
,
as
much
as
others
do
after
division
.
To
that
end
.
Whereto
we
have
already
attained
(
as
the
Apostle
adviseth
)
let
us
walk
by
the
same
rule
.
Truths
upon
good
ground
received
and
beleeved
by
the
Churches
of
Christ
,
and
our selves
,
hold
them
fast
.
In
other
things
,
if
we
be
otherwise
minded
,
differing
from
our
Brethren
in
some
points
of
inferior
concernment
,
let
us
carry
these
our
differences
in
a
humble
,
and
(
as
much
as
may
be
)
in
a
quiet
and
peaceable
way
;
rather
somthering
our
private
opinions
in
our
own
brests
,
then
to
suffer
them
to
break
forth
to
set
the
Church
on
fire
,
to
the
disturbance
and
breach
of
the
publike
peace
,
which
ought
to
be
more
dear
to
us
then
many
of
the
children
of
our
own
brains
:
So
waiting
upon
God
until
he
shall
further
reveal
his
Truth
to
our selves
,
or
others
.
And
thus
I
have
with
as
much
brevity
as
I
could
,
dispatched
also
this
latter
branch
of
this
Apostolical
Charge
.
Concerning
which
I
shall
now
onely
pray
,
that
God
by
his
Spirit
,
which
is
the
Spirit
of
peace
and
unity
,
would
imprint
it
upon
your
hearts
,
and
upon
the
hearts
of
all
his
people
in
this
Kingdom
.
Amen
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A77494e-260
a
Luke
1.
3.
Acts
1.
1.
b
In
personâ
Theophili
fidelibus
omnibus
sua
scripta
dedicavit
Lucas
:
Aret
.
in
Luc.
Theophilus
vir
Senatorii
Ordinis●
ibid.
Doctrinam
omnium
communem
privatim
suo
Theophilo
destinat
.
Calv.
ibid.
Neque
enim
ideò
minus
ad
omnes
pertinet
Pauli
doctrina●
,
quia
●x
suis
Epistolis
alias
certis
urbibus
alias
etiam
hominibus
dicavit
.
Idem
.
c
Nathan
.
Homes
Animadversions
upon
Mr.
Tombs
Exercitations
:
Preface
to
the
Reader
.
d
Hâc
lege
Evangelium
suum
Theophilo
nuncupat
Lucas
,
ut
fidelem
ejus
custodiam
suscipiat
:
Calv.
ibidem
.
Notes for div A77494e-910
Introduction
.
Josh.
7.
10.
13.
Divisions
.
Pauls
affection
insinuated
.
Huic
morb●
exulceratis●imo
primu●
malag●●ata
quaedam
adhibet
.
Pareus
,
ad
Loc.
Observ.
A
fit
preparative
for
sharp
Reproofs
.
A
threefold
Argument
here
couched
.
Each
considered
first
simply
.
1.
The
Obsecration
.
Estius
ad
loc.
Obs.
P.
Mart.
Com.
ad
loc.
A
language
peculiar
to
the
New
Testament
.
Ph●l
.
v.
8
,
9.
Obs.
The
sweetnesse
of
the
Gospel
above
the
Law
.
Applicat
.
What
language
Ministers
are
to
use
to
their
people
.
They
may
command
.
2
Thes.
3.
6
1
Tim.
4.
11.
1
Cor.
7.
10.
And
Rebuke
.
2
Tim.
4.
2
Cum
auctoritate
summa
tanquàm
Dei
Legatu●
.
Beza
ad
Loc.
But
sometimes
beseech
.
2.
The
Compellation
.
Gen.
29.
4.
Brethren
a
word
full
of
affection
.
1
King.
20.
32
,
33.
Obs.
Christians
should
look
upon
each
other
as
Brethren
.
Loving
as
Brethren
.
1
Ioh.
3.
18.
1
Pet.
3.
8.
Performing
Brotherly
offices
each
to
other
.
Deut.
25.
Vid.
Aynsworth
ad
loc.
Prov.
17.
17.
Obs.
Ministers
must
look
upon
their
people
as
Brethren
.
Though
not
deserving
so
to
be
accounted
1
Cor.
4.
15.
Appl●c
.
A
patern
for
Ministers
in
these
dividing
times
.
2
Cor.
12.
15.
Isai.
1.
2.
Hoses
6.
4.
How
Christians
should
stand
affected
towards
their
separating
Brethren
.
Gen.
45.
Ipsum
fraternitatis
nomen
,
utcunque
Donatistis
fastidiosum
est
,
tamen
Orthodoxis
erga
ipsos
Donatistas
necessarium
.
Optat.
lib.
3.
3.
The
Adjuration
.
Eos
per
nomen
Christi
adjurat
ut
quantum
ipsum
amant
tantum
studcant
concordiae
.
Calvin
ad
loc.
The
name
of
Jesus
,
what
.
Estius
Com.
ad
loc.
1.
For
Christs
sake
.
A
prevalent
Argument
.
2
Cor.
5.
14.
Col.
3.
17.
2.
By
Authority
from
Christ
.
2
Cor.
5.
20
1
Cor.
5.
4.
The
Arguments
looked
upon
in
reference
to
Churchunity
.
Obser.
Churchunity
a
thing
of
high
concrnment
.
Solent
aut●●
prudentes
viri
non
nisi
in
rebus
gravis●tmis
a●hibere
obtestationes
scrias
.
Aret
.
ad
loc.
A
Pearl
in
Pauls
eye
.
Phil.
2.
1
,
2.
Let
it
be
so
in
ours
.
To
that
end
consider
.
1.
The
Apostles
Obsecration
.
2.
His
Compellation
.
Acts
7.
26.
Gen.
13.
8.
Heb.
13.
1.
Cum
consensu
deponi
videtur
fraternitas
.
Aret.
ad
loc.
3.
His
Adjuration
containing
many
Argum●●ts
pressing
the
c●re
of
Churchunity
.
Argu.
1.
Argu.
2.
Mar
9.
last
.
Eph.
4.
3
,
5.
Argu.
3.
Aret.
ad
loc.
Eph.
2.
14.
Argu.
4.
Verse
17.
Isai.
52.
7.
Eph
2.
14.
Isaiah
9.
6.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
.
Are●
.
ad
loc.
Quod
secundo
loco
posuit
,
ordine
primum
est
:
ut
scilicet
caveamus
dissidia
,
Calvin
ad
loc.
The
Dehortation
.
Schism
,
the
word
expounded
.
Schisma
est
propriè
corporis
solidi
sectio
qualis
in
lignorum
fissura
,
Aretius
Problem
.
de
Schismate
.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
Scapula
ex
Xenop
.
&
Plat.
Luk.
23.
25
Schism
,
a
word
peculiar
to
the
New
Testament
.
Chamer
.
lib.
de
Ecclesia
,
c.
de
Schismate
.
1
Kings
11.
11
,
12.
Scinditur
incertum
studia
in
contraria
vulgu●
.
Jure
quodam
Ecclesiae
facta
sunt
Ecclesiastica
.
Cham.
ubi
supra
.
Schism
,
the
thing
explained
.
1
Cor.
12.
25.
Church-divisions
in
opinion
or
practice
.
Ioh.
7.
43.
The
latter
properly
Schism
.
1
Cor.
11.
18
,
19.
Heresie
and
Schism
how
distinguished
.
Schisma
est
congregationis
dissidiū
ex
diversitate
sententiarum
.
Haeresis
verò
Schisma
inveteratū
.
August
.
contra
Crescon.
Grammat
.
Inter
Haeresin
&
Schisma
hoc
interesse
arbitramur
,
quod
Haeresis
perversum
dogma
habet
,
Schisma
ab
Ecclesiâ
separat
.
Hieron.
in
Epist.
ad
Galat.
Aquin.
22.
q.
39.
Calvin
Instit.
lib.
4.
c.
2.
s
.
5.
The
Schisms
in
the
Text
,
chiefly
Divisions
in
practise
,
which
are
either
Without
Separation
,
1
Cor.
1.
18.
Or
with
Separation
.
Quia
autem
haec
scissio
maximè
perficitur
&
apparet
in
debitâ
communioue
Ecclesiastica
〈◊〉
recusandā
,
idcircò
illa
separatio
per
appropriationem
singular●m
recte
vocatur
Schisma
.
Ames
.
Cas.
Consc.
de
Schismate
.
Separation
Partial
,
or
Total
.
The
latter
most
properly
a
Schism
.
Separation
from
the
Church-Catholike
,
Don●●ism
.
From
a
particular
Church
,
Separatism
.
Which
is
either
Negative
,
Secessio
Negativa
,
Positiva
.
Cham.
de
Eccles.
cap.
de
Schism
.
or
Positive
.
The
highest
kinde
of
Schism
.
Altare
adversus
altare
erexit
.
August
.
de
Donato
lib.
contra
Crescon.
Gram.
Hoc
est
quod
Schisma
Autonomasticôs
dicitur
&
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
.
Cham.
ubi
suprà
.
Reas.
Schism
a
great
evil
.
1.
An
evil
of
Punishment
:
A
great
Iudgement
.
Amos
6.
11.
Psal.
60.
2.
2.
A
great
sin
.
Hos.
10.
2.
Schism●●●●priè
dictu●
est
〈◊〉
gravi●●●mu●
▪
Ames
,
C●●
Consc.
de
Schismat
.
Sunt
quidi
peccatum
Schismatis
ad
aeque●t
peccato
▪
H●●re●●s
,
sunt
qui
illud
adhuc
pra
ist●
exaggerent
,
Musc.
loc.
Com.
de
Schism
.
Sacr●legium
Schismatis
vestr●
defen●●r●
non
v●●c●is
,
Aug
▪
contra
〈◊〉
lib.
2.
exp.
●
.
An
ut
dicere
ceperam
,
graviora
sunt
crimina
Traditorum
quàm
Schismaticorum
?
Aug.
ibid.
Iere.
36.
23
Numb.
16.
31
,
35.
Quis
jam
dubitaverit
hoc
esse
sceleratius
commissum
quod
est
graviùs
vindi●atum
,
Aug.
ibid.
1.
Schism
opposite
to
the
great
Grace
of
Charity
.
1
Cor.
13.
13
Acts
20.
35.
Eph.
4.
3.
Schisma
vinculum
pacis
dirumpit
,
Charitatem
scil.
Musc.
l.
c.
de
Schism
.
2.
Schism
injurious
to
Christ
.
1
Cor.
1.
13.
3.
Schism
injurious
to
the
Church
1.
Shaming
it
.
Cant.
6.
9.
Iudges
19.
1
Cor.
11.
22.
2.
Despising
it
.
Ibid.
Verse
21.
Ad●ò
divisi
crant
,
●t
invicèm
communicare
sacram
caenam
non
dig●arētur
.
Singulae
factiones
id
agebant
ut
alia
aliam
praeverteret
.
Paulini
,
verbi
gratiâ
,
primi
venientes
suam
caenam
celebrabant
,
non
expectatis
Petrinis
,
Apollime
is
,
&c.
1
Cor.
11.
20.
To
celebrate
the
Sacrament
in
a
separated
way
is
a
perverting
of
the
Ordinance
.
3.
Disqueting
it
.
Iudg.
5.
25.
Gal.
5.
20.
4.
Hindering
it
.
5.
Endangering
it
.
Hoc
consensu
stat
&
subnixa
est
salus
Ecclesiae
,
Calvin
in
Text
.
Corpus
Organicum
non
potest
dissecari
quin
pariter
&
totum
&
partes
inter●ant
.
P.
Mart.
in
Text.
Schism
dangerous
to
the
person
ingaged
in
it
,
being
the
way
to
Heresie
.
Schisma
viam
facit
ad
Haeresin
&
separationem
à
Christo
.
Ames
.
Cas.
Consc.
de
Schism
.
Nullum
Schisma
non
sibi
aliquam
confingit
Haeresin
,
ut
rectè
ab
E●clesiâ
recessisse
videatur
,
Hieron.
Com.
in
Tit.
Sicut
amissio
Charitatis
est
via
ad
amittendam
fidem
,
ità
etiam
Schisma
est
via
ad
Haeresin
.
Aquin.
22.
q.
39.
ad
3.
Applic.
Let
there
be
no
Schisms
amongst
us
.
Quest
.
Answ
.
Separation
from
Rome
charged
with
Schism
.
Discharged
.
A
compleat
Schism
described
.
Parts
of
the
Description
four
.
1.
Schism
a
Separation
.
2.
A
Separation
from
a
true
Church
.
3.
A
voluntary
Separation
.
4.
Vnwarrantable
:
Whether
Secessio
Injusta
,
T●meraria
.
Cham.
de
Schism
.
1.
Vnjust
:
or
Chamer
.
ib.
2.
Rash
;
either
1.
Vpon
a
light
cause
.
2.
Carried
in
an
undue
manner
.
1
Cor.
13.
6.
Ibid.
very
.
Ver
4.
Cha●●r
.
de
Schi●●ate
.
Epistle
to
M
Williams
.
Separation
from
Rome
not
such
a
Schisme
:
because
,
1
Not
from
a
true
Church
.
Bish.
Hall
in
his
Reconciler
.
I
say
,
Shee
is
a
true
Church
:
but
I
say
withall
▪
she
is
a
false
Church
,
Bish.
Hall
ibid.
Field
of
the
Church
,
in
Append.
Jun
de
Eccles
cap.
17.
Parem
in
Rom.
16.
2.
Not
voluntary
:
but
,
1.
Necessitated
.
Jer.
51
▪
9.
2.
Inforced
.
Rev.
13.
16
,
17.
Die
Jovis
mag●●●
Heb.
don●ad●●
,
&c.
P.
Mart.
loc.
Comm
de
Schis.
3.
Not
an
unwarrantable
separation
.
1.
Not
unjust
.
Re●
.
18.
4.
2.
Net
Rash
.
Schisma
aliud
malum
,
aliud
bonum
:
malum
quo
bona
,
bonum
quo
mala
scinditur
unit●●s
,
Muse
.
Ioc.
Com.
de
Schismate
.
Many
s●hi●ms
amongst
our selves
.
New
separation
,
whether
properly
a
Schism
,
or
no
.
T●ed
by
the
at
res●d
description
of
S●●im
.
Quest
.
1.
Whether
out
Churches
be
true
Churches
.
Vindicated
to
be
such
.
T.
Goodwi●s
Zo
robab●l
.
Argu.
1.
Here
are
Pillars
of
truth
.
1
Tim.
3.
15.
The
Golden
Candlesticks
.
Arg.
2.
Here
are
the
Seales
of
the
Covenant
,
and
consequently
the
Covenant
it selfe
.
Rom.
9.
4.
Here
is
the
presence
of
Christ
in
his
O●dinances
.
Revel.
1.
13.
Here
are
Societies
of
visible
Saints
1
Cor.
1.
2.
Objections
cleered
.
Object
.
1.
We
ha●●
no
true
Mi●●stery
.
Alleg.
1.
Wee
have
our
calling
from
Rome
.
Alleg.
1.
We
have
not
our
calling
from
the
people
.
Subsequens
●onsensus
Jacobi
in
Leam
,
fec●
eos
conjuges
.
Object
.
2.
We
want
Discipline
.
Potest●
ipsa
seandala
removendi
,
&c.
de
jure
&
quoad
a●●um
primum
non
potest
ab
Ecclesiâ
verâ
separari
Ames
.
Cas.
Conse.
de
Eccles.
Object
.
3.
We
have
no
right
constitution
.
Mr.
Cottons
way
of
the
Churches
,
Cap.
7.
See
Acts
and
Monuments
Vinculum
hoc
est
soedue
vel
ex●ress●●
,
vel
implicit●●
,
Ames
.
Medul
c.
32.
Joyning
to
a
Church
,
what
.
Qu.
2.
Whether
here
be
a
separation
from
these
true
Churches
.
Gal.
2.
12.
13.
Separation
dis●laimed
.
Yet
justly
●harged
.
See
M.
Rutherford
,
Due
right
of
Presbytery
,
pag.
270.
M.
Burrough●
Irenic
.
●ag
.
172.
No
separation
,
because
no
praeunion
.
Church-covenant
,
how
far
necessary
.
Qu.
3.
Whether
this
separation
be
voluntary
.
Schismatici
pr●rie
dieun●ur
,
qui
propriâ
s●ionte
separant
,
Aquin.
Suit.
22.
qu.
39.
Conclus
.
1.
Here
i
,
no
coaction
.
2.
A
necessity
pleaded
.
1.
A
naturall
necessitie
in
so●e
places
,
where
congregations
are
too
great
.
The
soverain
●hur●●-remedy
,
prin●ed
an
1645.
John
19
,
23
,
24.
Muse●●l●
▪
com
.
de
Schism
.
2
A
moral
necess●ty
pleaded
,
in
regard
of
our
sinfull
Mixtures
.
The
chief
a●gument
for
Separati●●n●
.
Mixtures
in
Church
communion
,
the
common
stock
upon
which
schism
hath
usually
been
graffed
.
Cathari
,
qui
seipsos
isto
nomine
quasi
propter
mundiciem
super●●issime
atque
●●tosissime
nominant
August
.
de
Haeres
.
*
Nimia
jam
Episcoporum
Christian●
.
rum
in
ipsum
gregem
Dei
insolentia
,
&
in
vivendi
more
&
genere
superbia
,
lux●●
,
etiam
,
〈◊〉
opes
&
lanticia
,
quibus
vir
ille
,
&
merito
quidem
(
ut
Epiphan.
scribit
,
)
offensus
saepe
eos
coram
acerbe
increpavit
.
Dinaeus
de
Heres.
ex
Angust
.
&
Epist.
Propter
hominum
vitia
coetum
orthedoxa
Ecclesiae
descrunt
Andaei
,
(
vel
Audiani
,
)
(
quod
Donatistarum
erroris
fu●●
postea
seminarium
,
)
sc.
propter
foenora
Christianorum
,
&
concubinatus
coelibu●●
.
Danaeus
ibid.
&
vid.
Simpson
de
Haeret.
et
Theodor
.
Se
ab
eorum
caetu
separant
quos
peccatores
&
non
satis
puros
judicant
,
ut
seorsim
cae
.
〈◊〉
colligent
,
&
Schisma
faciant
.
Danaeus
ibid.
de
Donatist
.
Cùm
omnia
sceleribus
plena
sint
inter
nos
,
promiscuè
ei●●am
ad
.
mitti
omnes
ad
Coenam
sine
graviori
vel
censurâ
vel
disciplinâ
,
&c.
Arct.
Problem
.
de
Anabapt
.
●
.
de
Schismat
.
This
new
Separation
justly
rendered
suspicious
.
The
Allegation
in
reference
to
our
Churches
further
examined
.
Alleg.
Answ.
Sinfull
mixtures
a
just
scandall
.
But
no●
so
justly
charged
upon
the
Church
of
England
.
Much
lesse
upon
all
particular
Congregations
.
Whether
our
supposed
mixtures
be
a
just
ground
for
separation
.
Enquire
first
whether
they
be
unwarrantable
.
Is
.
42.
●
.
2
If
unwarrantable
,
whether
yet
they
inforce
a
separation
.
The
affirmative
pleaded
for
by
our
brethren
Rev.
1●
.
4.
Answ.
No
sufficient
warrant
for
separation
,
because
we
cannot
joyn
with
a
Church
in
a●
particular
acts
of
worship
.
Answ.
●
.
Communion
may
be
held
with
a
Church
where
in
there
are
some
unwarrantable
mixtures
,
without
sin
.
Reas.
All
private
Christians
are
not
Stewards
in
Gods
house
1
Cor.
11.
23
Vide
Aret.
Problem
de
Schism
.
●
Tim.
2.
20
2.
Much
lesse
fanners
in
his
floor
.
Matth.
3
▪
1●
.
Private
Christians
by
cōmunicating
with
wicked
men
,
are
not
thereby
intangled
in
the
guilt
of
their
s●●
.
Object
.
The
Church
endangered
by
toleration
of
mintures
.
Vnius
homini●
contagi●ne
tota
sap●
inficitu●
multitude
.
Calv.
ad
loc.
Impunitas
vitiorum
alios
ad
peccandum
invitat
,
Pareus
ad
loc.
But
not
all
the
members
thereby
presently
made
guilty
.
Calv
ad
loc.
—
Greu
〈◊〉
in
agris
〈◊〉
scab●e
ca●●t
&
poirigine
po●ci
;
Vu●que
contactâ
livorem
ducit
ab
〈◊〉
Juvenal
.
Qu.
4.
Whether
this
separation
be
unwarrantable
.
Demonstrated
so
to
be
;
being
1.
Unjust
.
Sec●ssio
totalis
cum
absoluta
renuntiatione
aut
rejectione
omnis
communionis
,
non
potest
licitè
adbiberi
erga
Ecclesiam
veram
:
sed
partialis
tantùm
,
quatenus
communionon
potest
exerceri
sine
peccato
,
Ames
.
cas.
de
S●●his●n
.
1.
Having
no
warrant
from
the
Word
.
Object
.
1.
Rev.
28.
4.
Our
separation
from
Rome
no
warrant
for
this
separation
from
us
.
Object
.
2.
2
Cor.
6.
17.
examined
.
Object
.
3.
1
Cor.
5.
11.
examined
.
What
meant
by
eating
:
Not
religious
,
but
civil
cōmunion
.
Commisc●ri
,
est
familiariter
versari
cum
aliquo
,
&
e●us
Consuetudine
implicari
,
Calv.
ad
loc.
If
the
former
be
unlawfull
,
much
more
the
later
.
Difference
betwixt
civill
and
religious
communion
.
1.
The
one
arbitrary
,
the
other
necessary
.
Calv.
Com●
.
ad
loc.
p.
Mart
ad
loc
Calv.
ad
loc.
2.
Unjust
,
because
no
warrantable
cause
for
this
s●paration
.
Tertim
abusus
erat
luxus
,
quod
epulando
usque
ad
e●rietatem
p●tarent
.
Ille
vero
(
inquit
)
est
ebrius
.
Non
a●cipi●
haec
quasi
●yperbolice
dicta
,
sed
quod
vere
sic
profanarint
sacrum
Ch●sti
ordinent
Corinthii
.
Pareus
ad
l●c
.
G●la
plus
.
se
is
indulgebant
.
Estiu●ad
loc.
*
Dubium
esse
possit
an
hoc
genus
convi●●
pre●esserit
apud
Corinthios
,
aut
consecutum
sit
sacra
mysteria
.
Chrysostomus
aperte
dicit
consecutum
fuisse
,
quod
videtur
moribus
veterum
fuisse
cōsonum
,
quia
jejuni
sumebant
;
teste
Tertullian●
,
&
Hieronymo
.
P.
Mart.
Com.
in
1.
Cor
11.
21.
*
3
Unjust
in
regard
of
some
Ministers
who
are
hereby
deserted
.
Whether
people
may
change
their
Ministers
as
oft
as
they
please
.
Master
Burroughs
.
Ire
.
nic
.
c
22.
4.
Injust
in
regard
of
the
Churches
Separated
from
.
Separation
not
agreeable
to
the
Rule
of
common
equity
.
Matt.
7
12.
Totius
justitiae
breviarium
Hieron.
ad
Celant
.
Alleg.
1.
No
way
yet
stated
.
Judg.
17.
6.
The
present
unsetlednesse
of
Discipline
,
no
just
ground
for
Separation
.
1.
The
church
not
dissolved
.
2.
The
church
seeking
out
,
her
way
.
Ezra
8.
21.
3.
That
way
in
part
laid
,
out
.
Alleg.
2.
The
Churches
way
not
held
forth
jure
divino
.
Ans.
Alleg.
3.
A
Separation
intended
in
our
Churches
.
Ans.
Alleg.
4.
What
if
Separation
be
tolerated
by
Authority
.
2.
The
rashnesse
of
this
new
Separation
,
proved
1.
From
the
ground
of
it
,
which
is
not
so
weighty
.
Si
error
est
tolerabilis
,
non
oportet
fieri
secessionem
.
Chamer
.
de
Schism
.
Etiàm
secessio
fit
temerè
cùm
fit
ob
morum
corruptelas
.
Cujus
rei
baec
ratio
est
,
quod
ubi
cunque
viget
puritas
doctrinae
,
Deum
in
eo
caetu
necesse
est
habere
Ecclesiam
tametsi
obrutam
penè
multitudine
scaudalorum
,
Ch●mer
.
ibid.
1.
As
that
which
the
Brown●st●s
had
.
2.
As
to
wish
down
Shism
.
The
unadvisedness
of
the
new
Separation
in
many
of
the
followers
of
that
way
:
whose
grounds
are
1.
The
worthinesse
of
their
Leaders
.
Acts
11.
24
Gal.
2.
2.
The
prospering
of
their
way
.
Ingemuit
totus
orbis
&
Arrianum
se
esse
miratus
est
.
Hieron.
advers.
Lucifer
.
3.
Strictnesse
in
that
way
.
2.
The
rashness
of
this
Separation
proved
from
the
Manner
.
1.
Separating
in
a
time
of
Reformation
.
To
separate
from
a
Reforming
Church
a
great
aggravation
.
Separation
from
this
Church
now
more
unwarrantable
then
ever
.
3.
People
withdrawing
without
ever
consulting
with
their
Ministers
.
Vse
2.
Exhortation
to
such
as
are
withdrawn
,
that
they
would
return
.
Vse
3.
A
caveat
to
such
as
yet
stand
.
Let
them
take
heed
of
being
1.
Principals
in
2.
Accessories
to
this
evil
.
Nec
pro
●is
aliquid
promulgasse
quis
invenitur
,
nisi
Apostata
Iulianus
,
cui
pax
&
unitas
Christiana
nimium
displicebat
.
August
.
contra
Parmen.
lib.
1.
Iulianus
Apostata
Donatistis
Basilieas
restituit
.
Marg.
ibid.
Veteres
scrutans
historias
inventre
non
possum
scidisse
Ecclesiam
praeter
cos
qui
sa
cerdotes
a
Deo
positi
fuerant
&
prophetae
.
Hieron.
in
Hos.
9.
8.
Vse
3.
Labour
to
heal
this
,
and
prevent
the
like
evil
.
Odi
operosas
compositiones
,
Crato
.
The
healing
of
Israels
breaches
,
printed
Anno
1642.
Mr.
Burroughs
Irenicon
.
Quest
.
What
shall
be
done
in
way
of
cure
.
Answ
.
Civil
restrictions
left
to
Authority
.
Vide
Augustin
.
contra
.
Parmen.
lib.
1.
1.
Similia
similibus
.
1.
Cure
Division
by
Division
.
2.
Cure
Separation
by
Separation
.
Zach.
4.
10.
Ezek.
24.
6.
2.
Contraria
contrariis
.
Cure
division
by
unity
.
Ier.
32.
39.
An
established
Discipline
the
onely
way
to
cure
our
Divisions
.
Gen.
1.
6.
2.
What
shall
be
done
in
way
of
prevention
of
Schism
.
1.
Take
heed
of
lesser
differences
.
2.
Be
not
over
affected
with
novelties
.
3.
Take
heed
of
Scandals
1.
Of
giving
.
Matt.
18.
7.
1
Cor.
10.
32.
2.
Of
taking
.
1
Cor.
13.
7
Gen.
9.
22.
4.
See
God
in
our
Congregations
.
Gen.
28.
16
,
18.
Ezek.
9.
3.
2
Cor.
3.
18.
5.
Despise
no●
the
day
of
small
things
.
Zach.
4.
10.
6.
Have
not
the
persons
of
men
in
admiration
Iude
16.
1
Cor.
1.
12.
Gal.
2.
12
,
13.
Gal.
2.
6.
Gal.
6.
16.
The
Apostles
Exhortation
to
unity
.
A
threefold
unity
.
1.
Tongue-unity
.
That
Christians
may
speak
the
same
thing
.
Rom.
15.
6.
1.
For
substance
.
One
Language
in
this
Kingdom
,
how
desirable
!
1.
Amongst
Ministers
.
Acts
14.
12.
Iere.
15.
19.
Luke
1.
70.
Acts
3.
18
,
21.
One
tongue
for
one
man
.
1
Tim.
3.
8.
Diodate
ad
loc.
One
Tongue
for
all
.
Iam.
1.
18.
Eph.
4.
4.
Division
of
tongues
amongst
us
a
sad
presage
.
D.
Hall
,
Contemplat
.
Babel
.
2.
Amongst
people
.
New
Annot.
in
Gen.
11.
See
Mr.
Edwards
Gaugraena
.
2.
Speak
the
same-thing
for
Expression
.
See
Mr.
Edwards
,
ibid.
Ex
praecepto
Apostoli
quantùm
fieri
potest
,
cum
illis
Loqui
debemus
,
eum
quibus
credere
videri
volumus
.
Pareus
ad
Text.
Qui
novas
phrases
,
terminos
,
defivitiones
rerum
excogitant
,
plerun
que
etiam
nova
dogmata
moliuntur
,
&c.
Pareus
ibid.
Disagreeing
in
words
ingendereth
dissention
of
minde
,
whereof
proceedeth
repugnancy
of
judgement
,
which
is
the
mother
of
Schism
and
Heresie
,
Genev.
Annot.
in
Text.
Applic.
2
Tim.
1.
13.
Quest
.
Answ
.
2.
Heart-unity
.
The
word
[
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
]
explained
.
The
proper
signification
of
the
word
.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
significat
ità
aptè
&
congruenter
aliquid
componere
&
coagmentare
,
ut
partes
inter
se
&
cum
toto
congruant
,
Corn
.
a
Lapid.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
i.
e.
Coadunati
ac
compacti
ut
totum
quippiam
quod
suis
omnibus
partibus
aptè
inter
sc
cobaerentibus
compouitur
.
Beza
.
ad
Text.
Quemadmodum
membra
humani
corporis
optimâ
symmetriâ
inter
se
cohaerent
.
Cato
.
●loc
.
Perfect
union
desirable
in
a
Church
.
Col.
2.
19.
Vnion
maketh
a
Church
compleat
.
2
Cor.
13.
11.
Corn
.
a
Lap.
To
Church
perfection
two
things
requisite
.
1.
Ut
pare
●nlla
defit
,
aut
superfit
.
2.
Ut
omnia
apte
inter
se
cobaereant
.
Beza
Gre.
Annot.
1.
The
due
parts
of
it
.
1.
None
wanting
.
Ecclesia
per
Ministerium
habet
Organicum
quendam
statum
,
quoniam
apta
jam
redditur
ad
omnes
illas
operationes
exercendas
quae
pertinent
ad
bonum
totius
.
Ames
Medul
.
2.
None
superfluous
2.
A
combination
of
those
parts
.
Applicat
.
Seek
we
such
perfection
for
all
the
Churches
in
this
Kingdom
.
In
the
mean
,
time
depart
not
from
them
.
The
Metaphorical
significatiō
of
the
word
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
by
Physitians
applied
to
bonefetting
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
Galene
est
luxata
membra
in
suum
locum
restituere
.
Beza
ad
Text.
P.
Martyr
.
Gal.
6.
1.
P.
Mart.
Aretius
.
Parcus
.
Observations
from
the
Metaphor
.
Schismate
luxantur
membra
Ecclesiae
,
Pareus
ad
Text.
Schism
a
disjointing
in
two
respects
.
1.
Membrae
luxata
inepta
sunt
ad
sua
munera
obeunda
.
P.
Mart.
2.
Membra
luxata
gravissimo
d●lore
corpus
afficiunt
.
P.
Mart.
Ps.
22.
14.
Iud.
5.
15
,
16
Applicat
.
Be
we
set
in
joynt
again
.
How
a
Church
may
be
perfectly
joined
together
.
The
same
minde
and
judgement
explained
.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
ege
hic
pro
voluntate
accipio
.
Calv.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
Gracis
idem
est
quod
Latinis
concordia
,
Beza
Gr.
An.
ad
Loc.
Agreement
in
affection
and
opinion
,
desirable
for
the
Churches
.
Act
4.
32.
Beza
An.
Gr.
in
Act.
4.
Phil.
2.
1
,
2.
1.
Heart
unity
.
Ier.
32.
39.
Rom.
12.
16
Rom.
15.
5
,
6.
Quest
.
Onenesse
of
heart
how
attained
.
Answ
.
Get
new
hearts
,
Hos
10.
2.
P
,
Martyr
ad
Text.
Phil.
2
,
3
,
4.
2.
Propound
the
same
end
,
Gods
glory
.
3.
Walk
by
the
same
rule
,
the
word
,
Phi.
3.
16.
4.
Be
jealous
of
our
own
hearts
.
Act.
15.
38.
ver.
39.
A
useful
caveat
.
5.
●orbearand
●●rgive
.
Eph.
4.
31
,
32.
Col.
3.
12
,
13.
6.
Neglect
not
the
sacrament
,
an
uniting
ordinance
.
7.
Labour
for
unity
in
judgement
.
A
Dream
●f
the
〈◊〉
.
Amos
3.
3.
Toleration
of
several
opinions
and
wayes
destructive
to
unity
.
Obj.
Vnity
in
judgement
not
possible
.
1
Cor.
11.
19.
Ans.
1.
No
plea
for
broaching
,
or
tolerating
Ueresies
.
2.
Not
simply
impossible
.
3.
Agreement
in
fundamentals
possible
and
necessary
.
Conclusion
.
Phil.
3.
15.