The Apostle is not wanting Ephes 4.4.5 6. A seven fold obligation lies upon us for preserving of iâ— First The Church is but one body as we said before and we are members of that body Now as in the body of man the members though divers and of divers offices sweetly agree Rom. 12.5 1 Cor. 12.25 27. So should it be with the Church the Mystical body of Christ Rom. 12.5 1 Cor. 12.25 27. Me thinks this very consideration should the Apostle bring no more might prevaile with us to forbear discord and agree in one Livy tells us a Story That when the Common wealth of Rome was in great danger Decad. 1. Lib. 2. through the broyles that arose between the Commons and Nobles of that City The Senate sent Menenius Agrippa a famous Orator to pacify the People who told them this Parable The Members of the Body objected against the Stomach that it devoured all and yet lay idly and sluggishly in the midst of the Body whilst the rest of the Member laboured full sore to feed it thereupon the Feet refused to carry it the Hand to put Meat to the Mouth the Mouth to receive it The Stomach being empty the Eye began to be dimn the Hand weak the Feet feeble all the Members grew faint and the Body withered so that at last they were all necessitated to grow friends with the Stomach and be at one By which Parable he quieâ—ed the people And I could wish it might prevail with us For as the health and safety of the Body depends upon the concord of the Parts in the mutuall performance of their dutyes so doth the well fare of the Church when we shew out selves to be Members one of another Secondly There is one Spirit which we are all partakers of 1 Cor. 12.13 Ephes 2.18 As in the naturall body there are not divers Souls 1 Cor. 12.13 Eph. 2.18 according to the diversity of Members but one that gives life and motion to every Member and quickens it so is it in the body of Christ and this Spirit is the Spirit of Union it keeps all together which else would shatter and fall asunder How can such think they have this Spirit that live in discord Hear what St. Jude saith of such ver 19. They are sensuall Jude 19. and have not the Spirit We need not load them with any other guilt than that Are you not carnall saith the Apostle to the contentious Corinthians 1 Cor. 3.3 Yes you are 1 Cor. 3.3 Rom. 8.6 and void of the Spirit and to be carnally minded is death Rom. 8.6 Thirdly One hope of our Calling that is we are called unto one and and the same Inheritance which we all hope for where we shall live sweetly and blessedly together Fall not out therefore by the way as Joseph said to his Brethren It is shame Gen. 45.24 and pity to see discord and contention between them that must forever live together in peace and love Indeed it is a sad sight to behold two Heirs to be at daggers drawing when the Inheritance cannot nor shall be divided Fourthly One Lord which is our head Christ Jesus whose Cognisance and Livery is Love and Unity John 13.35 Joh. 13.35 This Cognisance was so apparent in the Livery of Christians who lived in the Primitive times that the very Heathen knew a Christian by it See said they how they love one another Tertull. And see said the Christians of them How they bate one another Is it not a great dishonour to our Lord and Master that we cast off this Livery so that now the very Heathen may say of us as then Christians said of them See what differences what discords are amongst them Had we many Lords to serve no wonder if we differed for no man can serve two Masters Mat. 6.24 Zeph. 3.9 much lesse many but seeing we have but one Lord to obey let us put one shoulder to his work Fifthly One Faith which is the Soul of our Souls One whether we understand it of the Doctrine of Faith which is beleived called in Athanasius his Confession the Catholique Faith of all Christians or of the Gift of Faith whereby we believe to Justification which Grace is but one and the same in all the Elect 2 Pet. 1.1 2 Pet. 1.1 Tit. 1.4 and therefore called the common Faith Tit. 1.4 for that all Beleivers do by one and the same Faith believe in one and the same Christ As there is but one Church in the Faith so but one Faith in the Church Una fides specie non una numero One Faith in nature not one in number One ratione Objecti which is Christ not one ratione Subjecti For every Believer hath his own Faith Hab. 2.4 Hab. 2.4 Mar. 5.34 And so there are as many Faiths as there are Beleivers We may say of Faiths as of Faces Facies non omnibus una Non diversa tamen One Light many Raies one Fountain many Streams This Faith being but one we should therefore study to keep the unity of it in the bond of Love and so compose our Affections as that we may go out with one heart and one mind in the profession of it We can do nothing saith the Apostle against the truth but for the truth 2 Cor. 13.8 2 Cor. 13.8 So long as there is found agreement in fundamental truths betwixt us and dissenting Brethren it shall be our wisdom to silence our disputes and leave off wranglings about matters meerly notionall and curious But if in case this One Faith which was once for all given to the Saints be resisted by gainsayers then it is our duty to contend for it Jude v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we are required Jud. ver 3. and conflict one after another as the word signifies Sixthly One Baptism which is the Seal of the aforesaid Faith The Apostle indeed elsewhere speaks of Baptisms Heb. 6.2 Expâ—ained Heb. 6.2 as if there were more then one but the Apostle there either puts one number for another the Plural for the Singular as we find it â—ometimes put so some conceive Or because certain times were appointed for Baptism as Easter and Whitsontide so others or in regard of the three Immersions that were used in Baptism to signify the Trinity for the party baptized was wont to be three times dipped in the water and therefore he might call it Baptisms or dippings Or else by way of Allusion to the manifold washings or Baptisms under the Law and so by Baptisms is meant that Doctrine which teacheth the cessation of them and the use of one Baptizing only instituted by Christ and so the rest abolished Or else it is to be understood of the Outward and Inward Washing which the Schools call Baptismum Flaminis Fluminis The Baptism of Water and of the Spirit that Washing af Regeneration Tit. 3.5 and the renewing of the holy Ghost Tit. 3.5 The
of her Children Math. 11.19 and she is justified by them Math. 11.19 when they shew forth the fruits of it in their carriage which fruits are laid down by St. James 3.17 to be these Jam 3.17 First Chastity or Purity That is pure which is without mixture and so understanding it it suffers not Light to be mixt with Darknesse Truth with Error Superstition with Religion these cannot stand together 2 Cor. 2.17 2 Cor. 2.17 We are not saith the Apostle as many who corrupt the Word of God the word is taken from Hucksters or deceitful Vintners who mixe their Commodities We do not Huckster it it still retains a pure and chaste mind in out Breasts and pure affections in our Hearts to the Truth so â—hat it will not suffer us to admit of any error or do any thing against the Truth but for the Truth Unity without Verity is no better then Conspiracy if it be joyned with falshood it is not Chastity but execrable Adultery saith Cyprian Hence was it that such care was had in the Primitive times to maintain the Truth and not give way to the smallest Errors where the consequence might prove great In the Councel of Chalcedon there arose a difference about one little word a Monosyllable the question was about Ex and In. The Heretiques condemned then confessed Christ to be ex duabus naturis composed of two natures at first but not to be in duabus naturis not to consist of two natures after and for that In they were thrust out In the Councel of Nice the difference was lesse one would think about a little letter a man would think it but a small difference betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was but one letter a small Iota and yet as Theodoret witnesseth right Believers could not be brought Parva non sunt parva ex quibus magna proveniunt Damasc Joh. 17.3 either to admit the one or omit the other Nothing is to be neglected as little from which great things may arise So for the placeing of words what difference hath bin and is as betwixt sola fides and fides sola nay very pointings may alter the case as John 17.3 The Arrians in making the Comma after onely would seclude the Attribute the true God from the Son and Holy Ghost It is not Chastity of spirit to have our minds corrupted 2 Cor. 11.3 from the simplicity that is in Christ 2 Cor. 11.3 Corruption in Judgement is the most dangerous corruption of all other Mr. Hild. on Psal 51. worse then corruption in manners saith a grave Divine as the Leprosie in the head was of all other Leprosies the most dangerous and destructive Levit. 13.44 The Priest shall pronounce him utterly unclean his plague is in his head Levit. 13.44 had the Leprosie bin in the hand or feet even that had made him unclean but being in the head he is utterly unclean saith the Text. Secondly Peaceablenesse is a second fruit that proceeds from wisdom from above it causeth us to flye strife and contention what may be and if it be possible to have peace with all men Abraham being indued with this wisdom Rom. 12.18 Gen. 13.8 9. being provoked by Lot's Herdsmen desired Lot that there might be no falling out betwixt them for that they were Brethren and for peace-sake divided the Land and gave Lot the choyce to take which hand he would This will prevail with us to silence our own private opinions if we perceive they tend to the disturbance of the peace of the Church according to the Apostles Ru e Rom. 14 22. Hast thou faith have it to thy self Rom. 14.22 Explained thy particular and private perswasion of the Liberty of all dayes and free use of the Creatures and other things of an indifferent nature keep private to thy self and do not divulge thy opinions they not being absolutely necessary to Salvation whereby the peace of the Church may be troubled and the consciences of others perplexed Better an unnecessary truth should be lost than the publique peace disturbed and the unity of the Church lost The advice of the Trent-Historian is Sometimes to yield to the imperfections of others Hist Trent p. 62. and for pitty to accommodate to that which in rigour is not due yet in equity convenient Thirdly Meeknesse and Gentlenesse is another branch of that Wisdom that comes from above This meeknesse of wisdom will give a Charitable censure of other mens sayings and actions and take things not in the worst but in the best sense it shuns all bitternesse of contention about differences in our reasoning about them If we reason one with another it will cause us to do it in a Brotherly manner and to follow the Truth in Love Ephes 4.1 5. It removes groundlesse jealousies and suspitions Eph. 4.1 5. which we are apt to have one of another which is the cause of many needlesse distempers amongst us and hath bin It will cause us to lay aside all odious Names and Words of Reproach which serve onely to provoke and engender strifes We should sooner be re-united if these new-born Names of Independent and Presbyterian did not keep us at such a distance saith one that knowes much Fourthly Tractablenesse or easinesse to be intreated It causeth a man to hearken to advice and counsel and reverently to yield to Reason and submit to the Judgement of Superious The spirit of the Prophets is subject to the Prophets 1 Cor. 14.32 saith the Apostle 1 Cor. 14.32 Those who reach are subject to the scanning and examining of other Teachers whether their doctrines be sound and good and so to submit to their censure and judgement There are those who will persist in their own conceits and fancies albeit they have no sound ground nor sufficient reason nor evident proof to induce them to their false perswasions yet they will still hold them albeit all the Ministers in the World be contrarily minded These want this Wisdom which is from above which causeth us to be tractable and not willful Fifthly It is full of mercy and good fruits whereby deeds of Charity seem not to be meant for they are not the Subject of that discourse but Mercy towards them that are out of the way and err from the Truth Those who are wise will pitty such and mercifully seek to reduce them to rights by all means of Humanity and Love so Rom. 14.1 2 3. Rom. 14.1 2 3. 14.1 2 3. There must be no despising of him that is weak but a receiving of him in Love If there be difference in Judgment yet should not this sever us in our Affections though they err and cannot see the truth in many matters as we think we do yet God hath received them to mercy and they may be God's dear Children and faithful servants as well as we our selves agreeing in Fundamentals Till the Lord clear those truths to us
they bring forth no fruit and these kind of branches soon dye and admit of a cutting off not having the sap of grace ministered unto them from the stock Others are bearing-branches such as are both externally and internally engrafted into Christ and receive sap from him and bring forth fruit in him These shall live and abide for ever And unlesse thou beest such a branch engrafâ—ed into Christ by a true and lively faith and made one with him as the Branch is with the Vine Thou wilt perish eternally for all thy outward Profession How these may be known from the other we shall shew you afterwards Lastly If the Church be as a Vineyard despicable when it hath left bearing Oh! then look unto your selves that you cast not your leaves and become barren Indeed there is no Vine but hath a Winter season but still the sap remaines in the Root and after it is cut and hath bled it recovers it self again and brings forth abundantly as before In case it do not it is good for nothing but for the fire as God shews Ezekiel in that Parable Ezek. 15. Ezek. 15. Hast thou then bin forward and fruitful in works of piety mercy c. but now hast given over bearing make use of God's corrections bleed for thy provocations and recover those things that are ready to dye in thee for fear burning be thy end And so much of the Uses which we may make of the Allegory in general in that the Church is resembled to a Vineyard Now something of the Unity of it and Gods propriety and Interest therein would be said Vineyard Text. It was One not Vineyards many And from hence we may conclude that The Church of Christ is one Doct. and but one My Dove my undefiled is but one saith Christ of his Church and she the only one of her Mother Cant. 6.8 9. And yet there were threescore Queens and fourscore Concubines and Virgins without number Cant. 6.8 9. As if Christ should say There are a great number of people and Nations of Churches and Assemblies Dr. Hall Paraph. in loc which challenge my name and love and seem to plead a great Interest in me and much worth in themselves Yet thou my true and chaff Spouse pure and undefiled in the truth of my Doctrine and the imputation of my holinesse art one in thy self and the onely one in my love Thou art she that Gal. 4.24 Jerusalem which is above us all acknowledgeth for her onely true and dear Daughter Psal 144.15 Psal 87.3 Joh. 10.16 1 Tim. 3.15 1 Cor 12.12 Eph. 1.23 Object Gal. 1.22 Rev. 1.20 and whom all Forraine Assemblies which might seem to be Rivals with tâ—ee of this praise do applaud and blesse in this estate saying Blessed is this people whose God is their Lord. And thus it is termed a City not Cities A Sheepfold not Sheepfolds A House not Houses One body Mystical not many And it is an Article of our Faith to believe the holy Catholique Church not Churches But we read of Churches Paul was unknown by face as he saith unto the Churches of Judea which were in Christ Gal. 1.22 So Revel 1.20 The seven Candlesticks are the seven Churches How then is the Church but one The multiplicity of Particular Churches do not hinder the unity of the Catholique all these are but parts of it Resp Multae Ecclesiae una Ecclesia Aug. as one tree that hath several arms and branches Many stones make but one house many houses one City many Cities one Kingdom so many men one particular Congregation many Congregations one visible Church many Churches one Catholique One. Or as the Ocean-Sea is but one in it self yet running by divers Countries and Coasts hath the name according to the Coast it runs by As the English Sea the Irish Sea the German Sea c. yet all but one Sea So we distinguish of Churches yet all is but one and the same One Catholique Church and no more For it hath one Head and no more Reas Eph. 1.22 2 21. Colos 1.18 2 19. Christ is the alone Head of his Church and can have no other partner to share with him in this Dignity Ephes 1.22 2 21. Colos 1.18 2 19. It is great arrogancy in the Pope to Style himself Caput Ecclesiae the head of the Church But they distinguish of Heads There is a Principal and a Ministerial Head the Pope is onely the Ministerial Christ the Principal But the Prerogative of the Head is not to serve and minister but to command and govern In different respects one may be said to have divers heads for besides the natural head which every man hath he hath a Spiritual Head which is God and a Politick Head which is the Soveraign Magistrate but there is nothing in the World that can have two Heads of the same respect and rank but it is a Monster and so should the Church be if it had both Christ and the Pope for Heads Albeit one be above and another under as they pretend for that their Headships is of one and the same kind Spiritual Secondly It is One for that all the godly are Mystically united into one Body Ephes 4.15 16. Rom. 12.4 5. 1 Cor. 12.12 13 20 27. Gal. 3.28 1 Cor. 10.17 As we are knit to the Head by Faith so are we knit one to another by Love and Charity The members of the body are many some have a higher place and more honourable Office than others yet the Body is but one So is it in the Church Jew and Gentile Bond Free Male Female all one in Christ Gal. 3.28 This is lively testified and expressed in the Use of the Sacrament of the Lords Supper 1 Cor. 10.17 We being many are one bread and one body many graines of wheat go to make one loaf and many members make up the body of Christ And as one body can have but one head so one head but one body Thirdly It is one in respect of the visible profession of the same service to God holding the same entire Doctrine of Fundamental Faith and Religion acknowledging one and the same God believing in one and the same Father even the Father of our Lord Jesus Christ and one Saviour and Mediator betwixt God and Man having one Hope one Faith one Baptisme one Spirit to quicken us Ephes 4.4 5. and one Law to guide and rule us Ephes 4.4 5. Now let us briefly Apply this Basil Reports with astonishment what he found by experience in his travails Ascet p. 186. that when in all Arts and Sciences and Societies he saw peace and agreement yet onely in the Church of Christ for which he died he found discord Vse 1 Needs must their sin be great who break the Churches unity by their heretical opinions and make a rent in her by Schismatical distractions This was the disease of the Church of Corinth she fell asunder
hast been thus long preserved As God then hath had his time of planting Ps 128.2 so in equity and justice let him have his Vintage and now at lengh eat of the labours of his hand Secondly He hath sought it of us as our Text speaks The Prophet Nahum tell us Nah. 3.12 that the first ripe Figgs if they be shaken they fall into the mouth of the eater Nah. 3.12 Such rip Figgs we ought to be The very signification of Gods will should be motive strong enough to perswade obedience 1 Thes 4.3 albeit no other reason nor inducement appears we should offer and present our selves and fruits to him Psal 4.5 Rom. 12.1 and not put him to the trouble to seek for his own but when he doth come and seek to us for it which he need not do it is not safe for us to disappoint him Now seeking implyes divers things First an earnest desire to find the thing sought for as Luke 15.4 Math. 13.45 Such an earnest desire hath God to find Fruit on us Luk. 15.4 Mat. 13.45 Deut. 5.20 32 29. Psal 81.13 Hos 6.4 Luk. 13.34 19 41 42. Cant. 3.1 5. Luk 15.8 2 Tim. 1.17 Mat. 23.37 Ver. 34.35 whom he hath planted in his Church as appears by those pathetical speeches which he useth Deut. 5.29 32 29. Psal 81 13. Hos 6.4 And in this Chapter Luke 13.34 19 41 42. By all which and many such like it appears that He doth seek seriously and fervently for fruit and is much grieved when he is deceived in his expectation Secondly Seeking imports diligence and frequency It is no rare but a continued Act. So Cant. 3.1 2 3 4. Luk. 15.8 2 Tim. 1.17 Thus God comes and seeks for fruit not once nor twice and then gives over but he comes often How often would I have gathered thee saith Christ Math. 23.37 not once but often and that by the external ministry of the Prophets sent before him ver 34.35 and often in his own person as on the next verse we shall hear more fully And how often hath he come seeking fruit from us by the ministry of his Servants since his departing from us whom he hath sent unto us to receive your Fruits Cant. 8.11 Mat. 21.34 and gather up his Rent Cant. 8.11 Math. 21.34 One day in seaven we come constantly unto you besides other times as we have occasion and are still put off we spread out our hands all the day long but not one penny that we can take no fruit of Faith Repentance new Obedience Isa 65.2 that appears in your lives after all our labours so that we are enforced to complain to God of your barrennesse and he compelled to take distresse sometimes on your Bodies 1 Cor. 11.30 sometimes on your Goods sometimes on your friends and children which yet he is willing gratiously to restore upon promise of better payment In short no way of finding but that God hath used in seeking Fruit hoping to find it at last and doth it not concern us then to be fruitful Thirdly Seeking implyes mildnesse and gentlenesse Luk. 15.8 She that lost her groat swept her house gently Luk. 15.8 she laid not about with her broom nor raised too much dust that was not the way to find it God comes to us in a mild way not wounding and killing Gen. 3.8 but as he came to Adam Gen. 3.8 so he comes to us in the cool of the day he did not run upon him as greedy of revenge but walked as loath to punish Nor was it in the heat of the day when the Sun was at his full height but in the cool of the Evening that he came to take an account from him for eating of the forbidden Fruit And so with a soft and slow pace in the cool of the day in much Love and gentlenesse he comes to require the commanded and deserved fruit from us God doth beseech you by us his unworthy Ministers 2 Cor. 5.20 And I beseech you therefore Brethren by the mercies of God 2 Cor. 5.20 that you present your bodies a living sacrifice holy acceptable unto God which is your reasonable service and the Fruit that God thus gratiously seeks for Rom. 12.1 Thirdly We should bring forth fruit Rom. 12.1 for that God holds himself gloryfied by it Herein is my Father glorifyed saith Christ that you bear much fruit Joh. 15.8 John 15.8 St. Saul prayed earnestly and incessantly for the Thessalonians that they might be enabled to walk worthy of that calling whereunto they were called 2 Thes 1.12 and that they might fullfil all the good pleasure of his will and the work of Faith in them with Power And the ground and reason of that his prayer was that the name of the Lord Jesus Christ might be glorifyed in them 2 Thes 1.12 Fruitfulnesse in the former graces was the meanes of bringing glory unto Christ and the main scope of a Christian is to glorifie his name Nor can we look to be glorified in him but in and through our own glorifying of him Math. 5.16 No better way to do this than by our fruitfulnesse Math. 5.16 our Fruct-fying and God's Glorifying are joyned together You knoâ— we blame the Root of an unfruitful Tree or fault the Husbandman but in case of fruitfulnesse we commend both so is it in this case Let this prevail with us to bear fruit to God It is a high honour that God doth put upon us to esteem himself honoured by any of us he needs not our furtherance therein yet he esteems himself to be honoured by our fruits We pray with our tongue Hallowed be thy name let us endeavour it in our lives by bringing forth such fruit as may make to his praise And thus of the motives which respect God Secondly We ought to have a special regard to the credit of the Gospel Tit. 2.11 12. which is the Doctrine of Gods grace and teacheth men to be fruitful in denying all ungodly lusts and in living soberly righteously and godlily in this evil Word Tit. 2.11 12. yea such is the power and efficacy of it Colos 1.6 Jam. 3.17 Act. 13.48 2 Thes 3.1 Rom. 2.24 Eph. 36.20 as that it bringeth forth fruit in all that embrace it and entertain the truth of it in love Colos 1.6 It is a wisdome full of good fruits Jam. 3.17 which fruits when we shew forth then we glorifie it Acts 13.48 2 Thes 3.1 but on the other side if we be barren and fruitlesse who do professe it or any way vitious the Gospel is dishonoured and blasphemed by us Rom. 2.24 See! say some prophane ones of the World when they hear of any thing amisse in a Professor these are your Gospellers your Bible bearers here is the fruit of running after Sermons c. and so as Jacob said of his son's cruelty towards the Sichemites we may say of these they make the Gospel
Dan. 9.6 10. So others of Gods Children In matters of Faith Numb 20.12 that which God chargeth Moses withall may be layd to our charge Numb 20.12 You believe me not to sanctifie me before the eyes of the Children of Israel Luke 24.25 and what our Saviour said to the two Disciples in their walk to Emmaus may be said to the best of us O fools and slow of heart to believe all that the Prophets have spoken Luk. 24.25 As we are slow-Faith's in believeing so we are slow Bellies in doing Our faylings in those duties of Piety Justice Tit. 1.12 13. Tit. 2.11 and Charity which they that have learned Christ are taught by his saving grace are too too gross and pal pable our Prayers are full of coldnesse Zeal is wanting our Hearing full of dullnesse Attention is wanting our converse with others full of unprofitablenesse Love and Charity is wanting and yet few lay to heart their saylings in these things and the like as they ought It may be if they fall into some grosse sin Swearing Lying c. they seem to be humbled for it but Omissions of Duties are looked upon with a regardlesse eye And there may be some Reasons rendred of it amongst others these Omissions are not so contrary to God nor are they so scandalous in the eyes of Men as sins of Commissions such as Lying Swearing Drunkenesse these with the Snayl leave a slime behind them But Omissions make no great noyse and are sleighted under a pretence of Infirmity and do lesse trouble the conscience then the other Secondly Affirmative precepts do not bind adsemper as the Negative do I am alwayes bound not to kill not to â—eal but the Affirmative do not bind to the ever doing of them all at all times Now Intermission being next to Omission and under pretence of Christian Liberty men do more easily fall into Omissions then Commissions and are lesse sensible thereof Thirdly the Observation of the Affirmative Commandements doth more crosse a man's nature which is most contrary to virtues Commanded and brings him under more opposition and hatred of the World then the keeping of the Negative Precepts do therefore we are more apt and inclined to omit the Duties of the Affirmative than of the Negative and be lesse humbled for them But if we be as we ought to be we shall take to heart our faylings in not being as we should be as well as in being what we ought not to be we shall be humbled before God for our not loving not fearing not trusting Him enough for our not honouring His Name not sanctifying His Sabbaths as we ought and for our other Omissions of Duties required either by vertue of our General or Particular Calling and that for these Reasons First There is both more Virtue and Vice practised in Affirmatives then in Negatives Mat. 3.10 Mat. â— 19 It is more good to do good then not to do evil and more evil to do evil then not to do good Albeit both the Tree that brings forth evil Fruit and that which brings forth no fruit shall be cut down and cast into the fire Secondly In doing no good it is impossible for a man to abstain from evil for not to gather is to scatter Mat. 12.3 Mat. 3.4 in Christ's account not to do good is to do hurt not to save life is to dedestroy it Vertue and Vice being extreams without mean contraries which want a Medium and therefore the absence of the one in subjecto capaci in a Subject capable of it argues the presence of the other So that if we be destitute of Virtue then are we attended with Troops of Vices Mat. 21.44 If our Houses be clean swept of spiritual graces then they are convenient lodgings for unclean Spirits If we be not indued with knowledge then we are blinded with ignorance if we be destitute of Faith then we are full of Infidelity if we forbear to do good then we prostitute our selves to all ungodlinesse Jam. 1.14 and being once drawen away from God a man easily becomes insnared by his own lust Jam. 1.14 Besides God doth often in justice punish sins of Omission by giving men up to the Commission of grosse and open sins Now many are overtaken with the sins of the times because they lament not the sins of the times 2 Thes 2.10 11. How many are given up to strong delusions to believe lyes because they receive not the Truth in Love And how often is a mans idleness and lazinesse in not doing what he should made an occasion of doing what he should not as it fell out in Davids Case 2 Sam. 11. Thirdly Sins of Omission do exceedingly grieve the Spirit of God and quench it in us thence it is 1 Thes 5.19 20. that the Apostle having charged the Thessalouians not to quench the spirit neither in themselves nor others adds immediately Despise not prophesysing 1 Thes 5.19 20. Now it is despised not onely when it is openly contemned but when it is neglected and not attended unto So Israel grieved yea vexed Gods blessed spirit in not hearkening unto his voyce nor regarding his wonders Psal 95.10 Psal 95.10 Fire we know may be quenched as well by taking away the fewel as by casting on water So may the Spirit of God as well by neglecting of the Ordinances as by falling into other finful courses Besides Omissions challenge the Power of Sanctification in us Were we sanctified throughout by the spirit of God we would make as much conscience to do what God requires as to forbear the practise of that evil he forbids Fourthly The greatest loss that possibly can betide us ariseth from our Omissions and want of doing good and that is deprivation of Life and Happinesse which consists in the fruition of God who is infinitely good and is lost by Omission and want of good Heb. 12.14 Poena Damni poenalior est quà m poena sensûs Chrys for without Holinesse no man shall see God saith the Apostle Heb. 12.14 and the pain of losse in Hell is more grievous then the punishment of feeling and smart albeit it be not so to our seeming Therefore both in the Scriptures and Fathers the torments of Hell are termed damnation in respect of the losse of an infinite good which is God this is Hell in Hell as the enjoying of God's presence is Heaven in Heaven In all these respects besides others that might be shewed great cause we have to be greatly humbled before God for our Omissions and Neglects to lay them to heart and be much affected therewith Use 3 And for time to come let us all be shy and wary how we omit the doing of any Duty required either in Publique or in Private Heb. 13.16 To do good and distribute forget not saith the Apostle Heb. 13.16 So to hear pray c. forget not It is a sin to omit our Duty more to omit it willingly but
humbled The Anvile is worn the Hammer is weak the Drum is unbraced the Aire is grown thick the Musick is marred 2 Sam. 8.35 and with old Barzillai thou wilt take no pleasure in the sweetest melody Thou wilt then be affraid of that which is high not onely of God as some understand it to whom thou art speedily to give an account of thy self But thy decrepit Age shall make thee so unfit to move that thou shalt not be able to go up any ascent affraid to ascend a staire even in plain ground thou shalt be affraid of every rubb and clodd that lies in thy way lest thou stumble at it Then thy Almond Tree shall flourish the white blossoms of Age shall cover thy head And the Grashopper shall be a burthen to thee thy stooping shoulders which in aged persons stick up and cannot bear a loade shall seem burchensome And desire shall fail those lusts and strong desires after pleasures which were in former times of thy youth shall now be gone and past for that thou art now going to thy long home that is the grave And the mourners go about the Streets thy Neighbours and Friends or hired Persons prepare all things râ—ady for thy Funeral and are expecting when they shall follow thy Herse to the place of Burial now can any imagine that such an Age as this is is seasonable to begin such a work in as Repentance is Nehemiah complained of the Jews that in building of the walls of Jerusalem they laid the heaviest burthen on the oldest men we are too cruel to our selves in putting off the hardest task to our latter time Therefore Solomon goes on Hierom. in loc and presseth this Exhortation to young men Before the Silver cord be loosed or the Golden bowle be broken or the Pitcher be broken at the Fountain or the Wheel broken at the Cisterne that is B. B. Hall Paraph. in loc before all our natural and vital Spirits be utterly exhausted and all the Functions and Offices of Life be quite discharged which shall be in the last act of Death that they would remember God For as when the Cord is loosed and the Bucket broken and the Pitcher broken at the Well or the Wheel at the Cistern no water can any more be drawn So when these Vital parts of ours fail there can be no longer protraction of Life We would think him little lesse then mad that having a great journey to go and a great load to carry and having choyce of other lusty Horses would lay all his Carriage upon a poor feeble jade that could scarse stand upon his legs or bear himself up and suffer the other to go empty yet such is thy folly who puttest off thy Repentance and amendment of life till thy hairs grow gray Besides It will then be very hard to find out the true ground from whence that Repentance of thine ariseth and to assure thy self of the Truth of it That repentance which men take up in time of sicknesse or old age and trust unto is rather a meer cessation from sin then true Repentance sin leaves them rather than they leave sin Or else it ariseth from self-self-love and not from the love of God the Soul being then possessed with the fear of Death and Hell which causeth them to bewail their former mis-spent lives And if this be the ground thereof what is there more then nature in thee When a Beast falls into danger it will struggle to save it self Nor can the Stream rise higher then the Fountain Were it out of love which thou bearest to God that thou now forsakest thy sins and resolvest to enter upon holy Duties why was it not done sooner Proceeded those things from love when they are soonest done that man shall greive that they were done no sooner And put case that thy Repentance shall then prove true and sound yet it will not be so Acceptable unto God for as much as he hath not so much honour by the Fruit which we then begin to bear in our Old Age as he would have by that which we bring forth in Youth The Repentance of the Theif upon the Crosse which is often pleaded and from whose example so many presume of mercy and it is a hard case saith one when a Thief must guide us Dr. Donne and be an example to us albeit it was true and sufficient for the Salvation of his Soul yet it brought not that glory to God setting aside the miracle which it might have done had it bin earlyer nor so much glory to himself For as he that spends his Patrimony prodigally hath the lesser portion from his Father in the end so he who spends his dayes sinfully must expect the lesser glory from God if in case he in the end of his dayes obtains a pardon Wherefore as you tender the Salvation of your souls make a due application of these things unto your selves and consider seriously whether it will be easier for you to amend and reform your lives now or hereafter now in health or hereafter in sicknesse now when the burthen of your sins is lesser or hereafter when they will be heavier upon your Consciences now when grace is near or hereafter when it shall stand at a farther distance And take heed that you add not sin to sin by your delayes Say not to thy Neighbour Go and come again to morrow saith Solomon much lesse say so to thy God Prov 3.28 and to his blessed Spirit God likes it not to be thus put off he loves not those who have Fruit to seek as the Foolish Virgins had their Oyl when he calls for it To Day if you will hear my Voyce Math. 25. harden not your hearts saith God Psal 95.8 Psal 95.8 Let not the cry of that diâ—mal Raven Cras Cras To morrow to morrow be your note This was that which Austin misliked in himself Aug. Conses c. 5. and confessed Why not now Lord Why not now Lay hold upon every opportunity offered for thy souls good and make good use of the acceptable time 1 Cor. 6.2 Behold this is the acceptable time this is the Day of Salvation even whilst God calls upon thee to be fruitful 1 Cor. 6.2 Otherwise take heed lest God deals by thee as Alexander dealt by a Souldier of his whom he found mending of his Arms when all the Battle was in array and ready to fight He cashierd him saying Inutilis aci qui pararet arma tunc cum iis utendum Plutarch that he was unworthy of his Service who was then to provide his Arms when he was to use them Take heed that God doth not casheire thee with contempt and scorn who neglecting the time allotted to thee for thy good thinkest hereafter to amend thy wayes and reform thy evil life And so much of the first aggravating Circumstance of this Figg Tree's barrennesse It had stood three yeare and bore nothing The next aggravation
destroyed If we consider this Judgment in reference to all barren and unfruitful Christians now living under the Gospel our Saviour John 15.6 doth excellently set it forth Joh. 15.6 If a man abide not in me that is if he be onely professedly in me and bears not fruit or else revolts from me He is cast forth as a brauch and is withered and men gather them and cast them into the fire and they are burned Where observe these degrees of a barren professors ruine First they are cast out Secondly upon that they wither Thirdly upon their withering they are gathered or bound up together Fourthly upon their gathering they are cast into the fire Fifthly being cast into the fire they are burned up and consumed First Heb. 6.8 They are cast out and rejected This is it St. Paul speaks of Heb. 6.8 that which bears Thornes and Bryars is rejected as the Husbandman gives over labouring a piece of barren ground that will take no mending This casting forth is either by God or Men God casts such forth two wayes First Subtrahendo by withholding the means that should do such a man good Isa 5.5 6. Amos 8.11 Hos 4.14 Isa 1.5 Gen. 6.3 whether Outward as his Word and Ordinances Isa 5.5 6. Amos 8.11 Hos 4.14 He will prune them no more bestow no more labour upon them And Isa 1.5 Why should you be smitten any more Or Inward withholding from them his special grace and favour His Spirit shall no longer strive with them Gen. 6.3 that is by those checks and knocks which in former times they had and which accompanyed the preachings and pains of my Servants which I have sent unto them Isa 6.10 Math. 13. So Isa 6.10 Math. 13. applyed to them Secondly Tradendo by giving such a one up so that he will own him no more Psal 81.12 Rom. 1.24 2 Cor 4.4 Rev. 22.11 when God come to give a man up either to himself as Psal 81.12 and Rom. 1.24 or to Sathan to be farther blinded as 2 Cor. 4.4 this is a Fearful kind of casting forth then God seems to say of such a one Abeat perâ—at profundant perdat let him go on and perish He that is filthy let him be more filthy then it follows that a man will be filled with all manner of unrighteousnesse Rom. 1.28 29. as the beggar is with Vermine So Rom. 1.28 29. when the Fense is broken down all Beasts will come in and every base lust will be a Commoner in that â—eart Thus God casts forth such barren and unfruiful branches And as God casts them forth so they come to be cast out by men even by the Church and Members of it sometimes more publiquely as when a man falling into some grosse and vitious course of life is cast out of the Visible Church and delivered up to Sathan by the censure of excommunication as 1 Cor. 5.5 1 Tim. 1.20 This is a soare censure 1 Cor. 5.5 1 Tim. 1.20 and the soarest that the Church can inflict as formerly hath bin shewed you Then man is left to be a lodge for Devils Then lusts and all wastful sins enter into the heart till such a one be restored again by true Repentance Sometimes more secretly and privately they are cast ouâ— of the hearts of Gods people and that two wayes first when they desire not the acquaintance of such a fruitlesse and barren branch They delight not in his company but shun it rather as St. John did the company of Cerinthus in the Bath 1 Cor. 5.11 2 Thes 3.14 or as one doth the company of an infected person With such a one eat not saith the Apostle have no company with him that he may be ashamed This is a very sad and uncomfortable kind of casting forth especially if it be general Secondly When they are cast out of their prayers God locking up the hearts of his Children so that they do not so much as remember them or withdrawing the spirit of prayer from his Children so as that they cannot heartily solicite God on their behalf albeit they are desired God seeming to say to his Children as he saith by his Prophet Hos 4.4 Let none reprove them Hos 4.4 so Let none pray for them 1 Sam. 16.1 Jer. 7.16 Thus God forbad Samuel to pray for Saul 1 Sam. 16.1 and so Jeremiah for the Jewes Jer. 7.16 We have not the like Inhibition nor may we forbear to pray for any particular person unlesse we are sure he hath finned against the Holy Ghost yet God withholdeth the spirit of prayer many times so that the godly cannot pray heartily for a dissembling professor And this is the first degree of the barren Christian's doom whereby it is executed the casting of him forth both by God and Man The second degree mentioned by our Saviour is withering and this must needs follow upon the former for how can that branch but wither that receives no Life or Sap from Him that gives the life of sap to all So the stony ground Luke 8.6 Luke 8.6 withered away because it lacked moysture This withering is Three fold First They wither in their Judgments whereas they had their minds in some measure enlightned to see and acknowledge the Truth of Religion distaste Errors discern acknowledge and approve that which is the Truth in Jesus Christ Heb. 6.4 Now they fall away from that Truth they have professed unto another Gospel as did the Galathians Gal. 1.6 and with Hymenaeus and Phileâ—us err concerning the Faith Gal. 1.6 2 Tim. 2.18 1 Tim. 2.18 They held the Truth concerning the Resurrection but they fell from that Truth saying the Resurrection was past already and so destroyed the Faith of many Secondly They wither in their Affections falling away from their first love Rev. 2.4 as did the Church of Ephesus Rev. 2.4 and the Church of Galatia whom the Apostle upbraideth for that strange coolnesse in their affections to his Person and Ministery whereas at the first their zeal was such as that they were willing to pull out their eyes to do Him service Gal. 4 15 18. Gal. 4.15 18 They withered in respect of that zeal and fervency of spirit for God and goodnesse that formerly they had As old men that are withering grow cold and chilly and abate of their heat and vigour which formerly they had in their strength and youth They have not that appetite to the word nor delight in the society of the Saints as in former times They can well disgest what formerly they could not and content themselves in an indifferent neutrality and frame themselves to such a formality as will best comply with the times and no further Thirdly They wither in their Practise as did the Galathians before mentioned Chap. 3.3 they began in the spirit but did end in the flesh Gal. 3.3 they ran well for a time but gave over obeying of the Truth Gal. 5.7 Chap.
his Prophets and Faithfull Servants do by vertue of their Ministerial function Hos 6.5 God will own as done by himself their regular proceedings God will back and make good in due time And these weapons which God hath put into the hands of his Ministers are in a readinesse saith the Apostle to revenge all disobedience that is 1 Cor. 10.6 Enlightned to take just vengeance upon all such persons as after they have professed the Gospel of Christ run out into flagitious courses and bring not forth fruit answerable to the profession which they make of Christ Nor may we doubt but that Vengeance is every whitt as ready in God's hand as in the Minister's mouth Acts 5.5 10. Now who sees not how busie Gods Ministers are in every Congregation with these weapons Who hears not the blows that are given with their Axes and Hammers the fearful denunciations and threatenings that are pronounced against this Land and Nation for her filthy abominations her deadnesse to tennesse and barrennesse Not a Minister that we hear but is chopping at the Root 2 Cor. 14.24 Ezek. 22.2 Psal 36.2 so that it may be truly said we are judged of all and condemned of all and so judged as that we cannot choose but see our hollownâ—sse and rottennesse yet we remain without remorse and blesse our selves in our wicked wayes till our iniquity be found to be hateful and found it will be to be so both by God and Men when the Tree is laid then the unsoundnâ—â—â—e of it will be seen if not before as was Jehoiakims doings and that which was found in him 2 Chron. 26.8 that is say some the marks and prints of his sorceries which was found in his Body after he was dead Nor hath the Ministerial Axe onely bin at work in hacking and hewing at the Root of this English Figg-Tree for so long a time But God himself hath taken the Axe into his own hand as it is his usual manner when his Ministers can do little good with their Axe or grow weary at their work he hath hewed us with his Outward and Temporal Judgments as hath bin shewed you in the former doctrine and needs must he be senslesse and secure that is not sensible hereof For about whose ears do not the Chips flye who hath not in one kind or other felt them and lyen groaning under them yet the Figg-Tree stands but it reels and totters shrewdly it is in a consuming withering and dying condition to every discerning eye both in Judgment Affection and Practise Our Saviour foretelling the destruction of Jerusalem and of the whole State amongst other signes forerunning their ruine gives this for one Many false Prophets shall arise and shall deceive many Math. 24.21 Mat. 24.11 The many Sects and errors that arise in our Church the many new and strange opinions which are held and maintained some of them fantastical others blasphemous all contrary to sound Doctrine is to be esteemed not onely as a just Judgment of God upon us for our contempt of the Gospel 1 Thes 2.11 12. Mr. Tho Fuller in his Serm. preached at Exâ—â—er on â—evel 2.5 and our not retaining the Truth in Love but as a fearful forerunner of a more grievous Judgment approaching even the removing of our Candlestick and taking away the Gospel from us God commonly saith a noted Divine moves the Candle before He removes it the light seem sick and faint before it dyes As in Mines before a damp cometh Candles begin to burn blew as by Instinct mourning their own Funeral before hand And sure y these faâ—se Teachers encreasing as they do will steal away from us the Truth of our Religion as God speaketh of false Prophets Jer. 23.30 before we are aware unlesse we lay faster hold on it then we do Jer. 23.30 for our eyes see that aboundantly verified in a great number of Professors which was foretold of these latter times they have departed from the Faith and given heed to seducing spirits and doctrine of Devils 1 Tim. 4.1 1 Tim. 4.1 they have fallen off from the grounds of sincerity and truth whereof they were once perswaded This makes us more odious to God then many fowle corruptions in life and conversation would do especially where the mind hath bin enlightned with the knowledge of the Truth Hilders com on Psal 41. Lect. 146. Levit. 13.44 Leprosie in the head was of all other Leprosies most dangerous and destructive The Priest shall pronounce him utterly unclean saith the Lord his plague is in his head Levit. 13.44 The Leper was unclean if the Leprosie was in his Hands or Feet but if it were in the Head then he was utterly unclean Many are of opinion that if a man's life and conversation be honest and fair it is no great matter of what Judgment he be in matters of Religion but they are much miâ—taken B. B. Hall Obser 51. Errors of Judgment are more pernitious then errors of Practise albeit lesse regarded The corruption of the mind is the highest degree of corruption that can be that doth not onely defile the Soul and make it loathsome unto God 2 Cor. 11.3 Tim. 1.15 Gal. 3.1 Rom. 1.28 2 Cor. 21.3 Tit. 1.15 but it bewitcheth the Soul Gal. 3.1 and brings us under a most heavy curse Rom. 1.28 which curse thousands in these dayes lye under As there is an evident withering in Judgment so is there in our Affections And this our Saviour joynes with the former Mat. 24.12 The love of many shall wax cold And Math. 24.12 this withering is not to be seen in a few onely here one and there another but it is Epidemical the disease of the whole Nation and every Congâ—â—gaâ—ion in iâ— If ever any Church might be charged as Ephesus was with leaving and forsaking her first Love Rev. 2.4 It is this Church in England which is fallen from that heat and zeal for God and his Tâ—â—th which once it had Time was when it burnt in Spirit against superstition prophanesse Blasphemy Sabbath-breaking Whoredome c. but now the sway of the times hath bin as water cast upon the coals of Englands affections What flocking hath here bin in former times unto the preaching of the Word What inciting and encouraging one another Isa 2.3 Come let us go up to the House of the Lord Isa 2.3 How many miles would men travaile to hear a Sermon how precious was the Gospel in mens esteem But our long enjoyment of it hath made us esteem it lightly and to grow weary of it as Israel did of Manna insomuch that the Cucumbers Numb 12.5 6. and Garlick of Aegypt is preferred before it Time was when our greatest delight seemed to be in the society of the Saints now we affect it not nay we rather disaffect them who are truly godly and look asquint upon them Lastly 2 Tim. 3.5 For our practise that of the Apostle 2
Tim. 3.5 is verified of our times we have a form of godlinesse an outward profession we make of it but the power thereof is denyed Prophanesse and Irreligion doth every where encrease Iniquity doth abound which is the cause that the love of many is waxen cold One complains thus against Romish transgression Recessit hoc tempore Lex à Sacerdotibus c. Change but the name the Complaint lyes against us Breidenb decan Mog Eccles in suae peregr Hist The Law is departed from the Priest Justice from the Princes Counsel from Senators Fidelity from People Piety from Parents Duty from Subjects Charity from Prelates Honesty from young men Discipline from Clerks Learning from Teachers and Study from Schollars Equity from Judges and Concord from Citizens Fear from Servants Fellowship from the Country Vertue from Nobility Truth from Merchants Chastity from Virgins Humility from Widdows Love from the Marryed and Patience from the Poor Those ever honoured Moral Vertues Patience Constancy Fidelity Chastity and the rest are all become bare names amongst us We have readd of them in Books that once they were but we cannot see them now in practise amongst men such is our withering And is not this an evident signe of our casting forth and rejection as being a People of Gods curse Isa 34.5 David lamented the Churches condition when they saw not their signes Psal 74.9 that is Psal 74.9 Gen. 17.11 Exod. 12.13 31 13. the Testimonies of God's presence and favour in his Ordinances which were for signes to Israel Gen. 17.11 Exod. 12.13 31 13. And have not we like matter of complaint The outward signes remain with us still blessed be his name The word is sincerely taught Sacraments in many places duly administred albeit therein is a great want but His lively and powerly presence in those Ordinances to the converting of People unto God which in former times we have seen and heard of is wanting 1 Sam. 28.6 It was sad with Saul and a soar signeit was that God was angry with him and was purposed to cast him off when in his extreamity he answered him not So it is with that People to whom God continueth his outward Ordinances but without Power Life and Spirit Were there not a casting of us forth it could not be that there should be such a collecting and gathering up of many through Sathans temptations false Prophets seducements and the allurements of this sinful World whereby it comes to passe that men are drawen away from following of Christ and bound up into so many several bundles as there are societies oâ— Sectaries All which being considered we have great cause to lament our present condition and by our tears to endeavour to quench the fire which is kindled against us otherwise we must expect to be cast into it in the end to our eternal ruine for that is a fire not to be quenched Use 2 But as this concerns out Nation in general so give me leave to come nearer to you that lye in your rotten hypocrisie and continue barren and unfruitful under the meanes of grace You hear your Doom and may here read your Sentence Cut it down It is true that one saith Filius Populi hath no Father every Publique Reproof is looked upon as a Bastard none will own it till it be brought home and layd at his own door Let me therefore come nearer home and perswade every one partion larly to deal truly and impartially with his own soul in examining whether he be a fruitful or a barren Figg-Tree as haâ—h bin before directed and if in case thou find thy self to be either barren or unfruiâ—ful in good works or fruitful in evil delude 〈…〉 that thou shalt do well enough in the 〈…〉 there iâ— a sharp Axe and a quick fire that God hath alâ—â—dy pâ—epâ—â—â—d for 〈◊〉 and for alâ— such unfruitful and barren â—â—â—â—foâ—s It is true that Solomon tells us Because sentence against an evâ—l worker is not executed speedily therefore the heart of the Sons of men is fully set in them to do evil Eccles 8.11 Explained Eccles 8.11 Which words I â—nd 〈◊〉 wayes expounded Actively thus The wicked hold on in d ing eâ—â—l because their punishment is deferred Passively â—â—us We see that such as go on in sin go on unpunished and â—eâ—eupon they cease from doing well but the Sentence is given â—ready against â—uch the Execution onely is deferred the senence is a sentence of condemnation published and declared â—â—encence not concealed but made publiquâ—ly known as the Original hath it that none may plead ignorance of it and that if it be possible Repentance may prevent it But in stead of making that Use of God's patience and forbearance the heart of the sons of men is fully set to do evil Of the sons of men that is Lyra. â—aith one Of them who are nourished in carnal sensuâ—llity and are the sons of men and not the sons of God for they improve it better but the heart of the sons of men turneth all to an encrease of wickednesse But let all such remember that the sentence is past already upon them as hath bin said and it shall stand unlesse repentance and amendment of life revokei And aâ—beit it be not fully executed Yet it is put in execution by Degrees as was Adam's sentence executed on him In dying he did dye Gen. 2.17 So soon as ever he had sinned Death began to wound his Body by Hunger Cold Nakednesse losse of Beauty c. So here the sentence hath seased on thee and in being hacked thou art slain It is not the last sand that doth exhaust the Glasse nor the last stroak that doth fell the Oake the Axe is at work upon thee not a Sermon that thou hearest but gives a Chop at thy Root every breathing every denunciation of wrath and vengeance is a sa blow with the Axe and after a while will lay thee flat Yea all things that do befall thee and happen unto thee Every losse is as an Axe every Crosse every Affliction is as an Axe that shall work to thy ruine The very Prosperity is an Axe that will slay thee Prov. 1.32 Prov. 1.32 Rom. 8.28 As all things work for the best to them that love God and are fruitful in good works So all things work for the worst and tend to the destruction of them that love him not and are barren and unfruitful in the works of holynesse How God proceeds and by what degrees he executes this sentence on a barren Professor you have bin shewed Now apply all unto thy self and â—earch thy oâ—n soul whether or not in some degree or other thou art under this curse at least near unto it if not under it It may be that thou art still a frequenter of the Ordinances thou resortest to God's House Thou hearest prayest communicatest with the Children of God But Do those Ordinances speak any comfort and encouragement unto thee Doth God look
wherein we differ we should pitty one another pray for one another love one another Polycarpus and Anicetus Bishop of Rome Euseb Eccles Hist lib. 5. c. 23. differed in opinion about Fasting and Observation of daies yet they lived in love as Ireneus witnesseth in a Letter that he sent to Victor Bishop of Rome and withall giveth this Testimony of the Church then and before his time That all such which held contrary Observations did notwithstanding hold fast the Bond of Love and Unity 'T is my Brother Parmenian said Optatius So Calvin of Luther Though Luther call me Devill I will call him Brother esteem as my Brother and the faithful Servant of Christ Without Question this wisdom will keep one Minister from branding another with scandalous names c. and cause them rather as the Ministers of this Association professâ— to bear with one anothers differences that are of a lesse and disputable nature without-making them a ground of Division Sixthly This Wisdom is without Partiality It will not have the Faith of God in respect of Persons Not this to be the Truth because such a man holds it as we fancy Hierom said but he said amisse when he so said that he had rather err with Origen than think the Truth with other men And it was too much for Nicephorus to say That he was as safe in Chrysostom's opinion as he was in the Word of God This is to glory in men 1 Cor. 3.21 which may not be We may trust too much to Antiquity The ancient Fathers and Councils are to be reverenced but not to be confided in we may assent unto them as Ancients but not as Oracles they may have our minds easy and inclinable to their opinions but not fettered and captivated thereunto The best men are but Problematical they speak probabâ—y oftentimes It may bâ— thus or It is likely to be thus It is the Spirit of God in the Holy Scriptures that speaks Dogmatically and Certainly Our dealings and proceedings are appointed to be in Yea and Nay 2 Cor. 1.20 Yea Yea Nay Nay but God's are Yea and Amen We are not then to captivate our Judgments to any one but to be informed by the truth and without respect of Persons to believe the truth and embrace the truth a from the mouth of Christ himself the Author of Truth Seventhly Without Hypocrisy Socrat. Eccles Hist lib. 1. c. 19. 25. not speaking one thing and minding another as did Arrius the Heretick who being called upon to recant his errors and subscribe to the Nicene Creed he craftily to delude Constantine the Emperour gave him in writing a Profession of Faith which he and other of the Clergy that were of his party held which was sound and Orthodox but in his bosome say some he had wrot his own and their damnable Heresies in a Paper and clapping his hand upon his bosome protested before God That that was the Faith which they believed and being afterwaâ—ds called to his Oath about the Truth of that he seemed fainedly to subscribe unto whether or not he believed as he had subscribed he carryed his former paper wherein his own opinion was written under his Arm and laying his hand on the Book swore that as he had written so he believed however he notoriously dissembled and played the Hypocrite seeking by all cunning waies and means to overthrow that Faith which he had subscribed raising up tumults in Alexandria setting the whole City in an Uproar through parts-taking which Perjury and Hypocrisy of his God severely punished for he no sooner was departed out of the Emperour's presence after he had the second time subscribed to the Canons of the Nicene Councill and craftily sworn that he believed as he had written but he was taken with a great Lask and going to the stool voided with his excrements his guts and blood together with the Spleen and Liver gushed out saith Socrates and so he died like a Dog And thus you have heard what an excellent mean divine Wisdom is of Unity and Concord and a preservative against Discord Had we but this what need we more And yet in the Third place Let us if we desire Concord practise the Lesson of Self-Deniall and be good Proficients in that Jer. 45. ult Seekest thou great things for thy self seek them not Augustine and with him almost thirty Bishops besides had learned this Lesson of Self-denial whilst they agreed either to admit partners into their See's or else to lay down their Episcopal Authority for the Unity of the Church Thus they reasoned with themselves Did Christ descend from Heaven into our humane members that we might be made his Members nos de Cathedrâ discendere formidamus and are we afraid to come down from our Sees to prevent division in Christ's Members The like zeal as Ruffinus shews was in Gregory Nazianzen against himself to avoid the troubles of the Church Si propter me est illa tempest as c. If this tempest be by reason of me take me and cast me into the Sea like Jonas and so let this Tempest cease where are those that will thus deny themselves for peace In all our Discords and Contentions in the Church there is too much Self to be seen What was said of Lucilla's faction may be truly said of the Divisions and Fractions that are at this day amongst Ministers Anger bred them Pride fosters them It were easy as one saith if it were not beyond an Auditories patience to derive all our Schisms and Contentions from the Concupiscible or Irascible Appetite and resolve them either into Ambition or Avarice or Pride or Envy Nothing hath more ruined the Church of God corrupted Zeligion overthrown Piety than the Ambition of the Clergy Korah takes it grievously that the Priestly dignity was translated to Aaron Num. 16.1 2. and challengeth Moses therein of partiality as if he had preferred his own Kindred and followed his private Affection rather than God's direction Hence arose a Schism and rent amongst the people by which means much mischief followed Numb 16.1 Diotrephes was ambitious of pre-eminency he affected high place rule and Authority over others 3 Ep. Joh. 9.10 3 Epist Joh. 9.10 and was a great disturber of the Churches quiet Arrius before mentioned being ambitious of a Bishoprick and missing it stirred up so much discord in sowing his tares of Arrianism in the field of God And what a Plague the Ambition of that Popish Prelate hath bin to the Church Who knows not with such Ambitionists the Church hath ever bin pestered which caused Luther to make this prayer A Doctore glorioso à Pastere contentioso liberet Ecclesiam suam Dominus From vain-glorious and contentious Preachers the Lord deliver his Church Covetousnesse 2 Tim. 6.5 That puts to the hand and is a furtherer of our Divisions Some make gain their godlinesse they are the golden Bells and Pomegranates which are upon Aarons