leave not thy place E sede itio may with a little heat turn into sed itio saith Doctor Reynolds Quidam in corpore Christi oculi quidem manus saith S. Basil All are not eyes and hands in the Body of Christ to take upon them the burden of great affairs Are all Apostles saith S. Paul are all Prophets are all Teachers hath not God dealt to every man a several measure hath he not placed every man in a several order have we not all work to do in our own places must we needs rush into the labours and intrude our selves into the business of other men Haec magistro relinquat Aristoteli canere ipse docet It was a sharp rebuke of Tully against Aristoxenus the Musitian who would needs turn Philosopher whereunto agreeth the Answer of Basil the Great to the Clerk of the Emperours Kitchin when he jeered him for his soundness against the Arrian Faction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Your business it is to look to the seasoning of your Broth and not to revile the Doctrine or Doctrines of the Church All these do commend the Apostles Exhortation unto you let every one study to be quiet to do his own business * 1 Thes 4.11 The Connexion more than intimates the next way to be quiet abroad is to be busie at home We shall never learn well to be quiet unless we learn also to keep our own business The excellent Bishop Lany hath fully discovered See Doct. Lany Bishop of Ely upon this Text. how guilty of the contrary hereof are both the Pope the Covenanter and Sectary in his Sermon on this Text Quietness is the natural and genuine effect of orderly keeping in our Callings and Stations and our own business For all discord must be between two either persons or parties and that which commonly kindles the Fire is envy or some supposed injury Now he that minds his own business only can give no occasion to others of either envy or complaint and so in recompence of keeping to his own business he shall sit quietly under his own Vine and under his own Fig-tree Let none of us then out of ambition discontent emulation or any other Polipragmatical distemper grow weary of our own imployments and interpose our selves in things that are without and above our order But according to the Apostles rule n 1 Cor. 7.24 Let every one abide in his calling and keep the station wherein God hath set him and this will be an excellent help to our speaking the same things our unity unanimity and uniformity and that there be no divisions amongst us 8. To this add also Remember that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 injoyned by the Apostle o Rom 12. be wise unto sobriety When you are 〈◊〉 deal with things divine set bounds 〈◊〉 your selves that you break not through to gaze p Exod. ◠12 21. think not to draw every thing in Religion to the rule of your own crooked presumptuous Reason to give a quo modo of every thing in Faith Upon this account it is that S. Paul charges the Colossians q Col. 2.8 to take heed of Philosophy and vain deceits not but that there is admirable use of sound Philosophy and of Reason raised and rectified so long as it is subordinate to Faith but when Reason shall be so proud as to judge of Faith it self and admit or reject it as it shall be consonant or disagreeing to her prejudice this is a Tyranny which will quickly overthrow all Other cause than this there hath been none of the desperate Heresies wherewith the Socinians have pestered the World but that they will have all truths to stand or fall at the Tribunal of their presumptuous Reason Happy we and the Church of God if all curious Novelties in sacred things be esteemed prophane Modesty becomes Christians especially cum de Deo agitur as Seneca said be we wise to sobriety This would confer much to our speaking the same things and to take away divisions from amongst us and of this advice the two next will be a sull explication and improvement So let that be the 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keep your selves close to the form of sound words r Rom. 10. ◠2 Tim ◠13 Those words and Doctrines which accord best with the grounds of Faith and love in Christ those which ascribe most glory to God and the Grace of God and which most conduce to the humbling and abasing of the pride of man which most tends to the practice of godliness to the purifying of Conscience and edifying of the Body of Christ It is a weighty saying of S. Austin ſ De Civ Dei lib. 10. c. 23. Non parum inter est ad Christianam pietatem quibus vocibus utamur It is of no little moment to Christian Piety what words we use they must be according to godliness t 1 Tim. 6.3 and our knowledge the knowledge of the truth according to godliness To which add 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be sure to retain and bear reverence to the customs of the Church of God Contra fundatissimum morem nemo sentiat u Aust ep 28. Let no man be in love with his private sentiments contrary to the Churches well-grounded Customs Nemo nobis molestias exhibeat sic enim sentit ac docèt Sancta Dei Ecclesia ab origine Epiphan in Anchorat Let no man trouble us in these things for thus the Holy Church thought and taught from the beginning In quibus nihil certi statuit Scriptura mos populi Dei instituta majorum pro lege tenenda sunt saith S. Austin * A known place Where the Word of God determines no certainty and where there is no express and evident variation from Divine Authority there must be the Customs and received practices of the Ancient and pure Ages of the Church and Constitutions of her Pastors be retained as a Law and to contemn and oppugn them he somewhere calls it insolentissima insania a most proud or insolent madness only this Rule must be qualified with this necessary limitation that no Authority hath any Authority in matters of Faith Worship or Doctrine of Religion to prescribe or deliver any thing as in it self and immediately obligatory to Conscience which is either contradicted or omitted in the Word of God for that we believe to be fully sufficient to make the man of God perfect and thoroughly furnished to every good work x 2 Tim. 3.16 17. but as for matters accessary of indifferency order decency and inferiour nature and in matters of testimony to the truths of Scripture and for manifesting the succession flourishing and harmony of Doctrine through all Ages of the Church the godly Learned hath ascribed much to the Authority and usage of the Ancient Churches the study of the Doctrine whereof Vide Littler's Reformed Presbyte rian Hooker's Ecclesiastical Polity Mr. Baxter's Disputation with several other Authors the
SOUND CONSIDERATIONS FOR TENDER CONSCIENCIES Wherein is shewed their OBLIGATION To hold close Union and Communion with the CHURCH OF ENGLAND And their Fellow Members in it and not to forsake the publiek Assemblies thereof In several SERMONS preached upon 1 Cor. 1.10 and Heb. 10.25 By Joseph Briggs M. A. vic of Kirkburton in Yorksshire Qui Christum fine Ecclesia quaerit errare fatigari potest at invenire non pâ—test Venerabilis Beda in Can. 6.1 London Printed for Nathaniel Brooks and are to be sold at the Angel in Cornhil 1675. To the Right Worshipful Sr. John Kay of Woodsum Farnley Baronet one of his Majesties Justices of Peace of the Quorum and Deputy Lieutenent for the Westriding of York J. B. Wisheth all Mercy and Comfort in Christ Jesus both now and for ever Right-worshipful YOu and all good men would think it no small happiness to the Christian World if true Religion might reign as a Law unthwarted unopposed and the Orthodox Faith being obscured by no Questions and Cavils were onely published and not disputed Faith and Religion may fitly be resembled to a pure and liquid stream which becomes muddy being troubled and as by an Inundation of water the Field or Meadow adjoyning is turned into an miry pit So when Contentions which the wise man compares to an overflowing of water overspreads the green Pastures of Sacred truth much filth of error thereby cleavs to them Hence have Faith and Religion themselves come into question though of all other things they be most certain and indubitate And as plants often removed cannot take root and prosper so Faith and Piety being removed out of their ancient standing and bended this way and that way according to mens humors loose their reverence and stability and do decay in the lives of men and Atheism gets ground Hence it is that one gainsaying another one plucks down what should be by a common labour and consent built up And hence it is that as it is impossible for a man to follow guides whose backs are turned each of other and their faces a clean contrary way so Gods people who should be led by their spiritual guides in one beaten path of Faith and Godliness are with unspeakable peril distracted not knowing what to do while their leaders call them contrary wayes By this in a word do we Christians become a Reproach both to Jewes and Gentiles and we Protestants to the derision of Turks and Papists while our Church is broken in so many factions while Aarons bells do jangle all men are in an uproar and fall together by the Ears and the fire of unchristian animosities become too often like that of the Temple never to be extinguished But which is the worst of all Religion hereby becomes as it were heart eaten I mean the heart of it that is the practise of Holiness and Righteousness daily decayeth for when some men are loath to put themselves to the trouble of an holy life they readily list themselves under a party not doubting to acquire to themselves a glorious name if they be but zealous in the defence of a tittle or punctilio how careless soever they be in the essential duties of the Kingdome of God Indeed how this should be how the Christian Religion should be quarrell'd about is next to a Miracle considering what benignity and sweetness of disposition what candour and ingenuity of Spirit what humility and mutual condescention it requireth But aut hoc non est Evangelium aut non sumus Evangelici Either this is not the Right practice of Christianity or it is not calculated for our Meridian wherein abound so much pride and uncharitableness so many strifes and divisions so much wrath and envy confusion and every evil work How far different are ours to those pure primitive times wherein Religion truely flourished For then was the spirit of Meekness and gentleness and peacableness accounted the indispensable duties and characteristical notes of real Godliness The greatest instance of piety in the first Christians was to dye and not to fight for Christ they had not then learnt to make way for Doctrines or opinions by the dint of the sword And surely no reason can be alledged why Christians should not act by the same rule and stand upon the same ground now as then But that can never be while these partition walls are daily set up amongst us while men are dayly forsaking our Church Assemblies and racking their brains and purses and interests to found or defend their private Meetings in opposition unto them Indeed this seems to be the way to perpetuate a schism in the midst of us and as it were to establish it by a Law which we and our Posterity may have sad cause to lament when it is past all prevention or Cure To prevent the unspeakable Mischiefes the Prologue of utter destruction I conceive it the duty of all men in their several places to bestir themselves in time but especially of Magistrates and Ministry and it is my ambition to be some way instrumental to remove the causes which hath willingly carried me to this hazard first to Preach and then to Print these ensuing Sermons How serviceable they are to the end for which they are designed I leave it to your Worships considerations to determine Indeed when I first resolved to publish them I could have no dispute with my self to whom to dedicate them First upon the account of my great personal obligations to you for those constant respects you have been pleased to express unto my person ever since I had the happiness to be acquainted with and seated near you and also for that eminent love of God and his Church and truth the world hath experienced and must upon all occasions gratefully acknowledge in you to the praise of God that raiseth up such worthies Besides the very matter of the book seems as much to concern your self and other good Magistrates as us the Ministers of the Church For these two Offices are so intimately related Church and State Prince and Priest Magistrate and Minister are so nearly and naturally conjoyned in a mutual interest that like Hippocrates his twins they rejoyce and mourn flourish and perish together They have most what in all ages fared alike in the world Both are deputies under and instruments of and actors for God in their several Ministrations And therefore the Devil doth alike malice them both and stirs up his instruments either to corrupt them or remove these sacred functions from their purity and integrity if it be possible or else to disquiet and destroy them God leadeth his people like a flock by the hands of Moses and Aaron * Ps 37.20 and therefore the enemies of the flock have an equal spite to both these two leaders In all Ages of the Church almost since it was constituted and established and since Kings and Queens have become the nursing Fathers and nursing Mothers thereof if the one have prospered
so have the other and if the times were dark and gloomy and adverse to the one so have they to the other As for our present distractions However the adversary may with smooth words softer than butter stroke the Magistrate flatter him into contentment and satisfaction as if things where as well or better in a state of indulgence and Toleration as they were before and how ever they may strive to reduce him into a Gallio's temper not to be troubled or careful for any of these matters yet in my opinion the case seems harder to Magistrates that have care and conscience to serve the Lord in that capacity and to preserve his Church in truth and peace than to the Ministers of the Church For whereas our Mouths blessed be God are not shut though our adversaries are opened but we may still freely lift up our voices as a trumpet to tell Juda of her sins and so deliver our own souls yet alas the Magistrateâ— hands seems to be bound by the suspension of the Lawes so that he cannot proceed in the discharge of his office with courage efficacy In this case what should Aaron do but lift up Moses his hands it remains that I and my Brethren should call upon you and yours not to be dismayed at these things but wait upon God in the Faithful fulfilling of your duties to your utmost power not doubting but that God hath his time his proper season for all things and while he governs the world all things will work together for the good of the Church in the end If then in stead of speaking Placentia pleasing things for with Elihu in Job * Job 32.21 I say Let me not I pray you accept any mans person neither let me give any flattering titles to man nay I know you are not troubled with such itching ears as love to be tickled with your own commendations true Vertue is ever humble if then I say instead hereof I may presume to offer a word of exhortation to him whose love to Gods word is known to all men I beseech you to go on to approve your self more and more in all truth of heart before the judging eye of the Almighty a Patron of the truth a friend of Vertue a discountenancer of vice a shield and defence to the Godly in all grief and distress a Father of your Country a Religious Governour of your Family a Pattern of Piety and a Persevering Orator at the Throne of Grace for the peace of Jerusalem saying ever with Holy David we wish you good luck ye that are of the House of the Lord. Question not Right-worshipful but the Lord will ever be with you while you be thus with him do but learn more and more to know him the Lord God of your Fathers and to serve him with a perfect heart and with a willing mind and it shall be well with you and with your posterity after you to many many generations This God of all Power and Mercy multiply his Spirit and all the blessed Fruits thereof upon your Worship your truely Vertuous Lady your hopeful Off-spring your Religious Family and Grant you that Grace which hath the promise both of this life and that which is to come Which is the hearty Prayer of him who in a grateful acknowledgement of all your favours presumes yet humbly to present This small part of his labours to your Worships perusal and protection as being a probable way to secure themselves of others welcome and acceptance and will for ever endeavour to approve himself Your most Obliged and Faithful Servant to his utmost power unto death J. B. Reader the Authors great absence from the press hath disabled him utterly from preventing numberless mistakes in words and pointing I pray thee amend with thy Pen as thou readest these gross ones and the rest I hope thou wilt thy self easily discern and courteously pardon TItle page r. quaerit Ep. Ded. p. 7. l. 11. r. ministers p. 10. l. 15. r. than not as Ep. to his Parishioners p. 4. l. 27. r. seducers p. 15. l. ult r. in the failure not to the praise Book p. 5. l. 15. r. what p. 7. l. 9. r. urge it By p 9. l. 16. corruption in our natures our dispositions by reason c. p. 10. l. 5. super seminate Margint l. 3. Stephan c. 3. l. 9. Niceph. for incepto l. ulâ— Rom. 14. l. 16. disunion p. 12. l. 16. is his l. 26 of p. 13. l. 22. punishments of a Land p. 20. l. 21. concordia discors p. 19. l. 8. voiceâ— p. 21. l. 6. field l. 24. decachinamur p. 25. l. 6 livâ—ry p. 26. l. 21. hence p. 27. l. 1. our faith p. 29. l. 27. now p. 32. l. 2. edification l. 25. dele in p. 35. l. 22. unanimity p. 42. l. 13. Brittannomachia l. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 44. her p. 45. l. 2. animos p. 49. inseperabiles p. 63. l. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 23. least not most p. 64. l. 3. communicatory pacificatory p. 72 l. 26. dele that p. 74. l. 15. adversaries p. 75. l. 7. masus l. 20. magneâ— p. 77. l. 12. lowliness l. 24 Scarabaean p 78. l. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 83. l. 12. Doctors p. 87. l. 6. dele be p. 88. l. 10. Chemnitius l. 17. the not theirs p. 89. l. 14. Mel hizedeck p. 91. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epistle before the second Sermons p. 9. l. 5. r. determinations p. 14. l. 13. rakehell l. 20. part of c p. 111. l. 16. forsakers p. 122. l. 25 imployes p. 123. l. 19. not l 22. dele to p. 130. l. 28. to set p. 166 l. 10. conveniencies not covenants p. 172 l. 24. presence p. 186. l. 18. that was p. 187. l. 10 divorce allowed p. 197. l. 13 ventis l. 20. thing not this p. 200. Etomology not Element p. 202 l. 14. to go to p. 207. l 2. temptations p. 216. l. 4. ever p. 217. l. 12. comparison p. 228. l. 5. sint l. 17. bred p. 235. l. 4. sott sh p. 236. l. â—0 descent p. 237. l. 18 fastidisusly l. 26. spirituality p. 240. l. 23. dele a. l. 28 serve for secure p. 242. l. 16. wages for wayes p. 243. l. 16. dele and. To his well beloved People the members of the Parish of Kirkburton And to every Christian Reader the Author wisheth Grace and Peace BELIEVE me it is no vain-glorious Desire of being in Print it were a folly to hope for any access of Reputation hereby in this so Critical and Censorious an age nor do I think the World wanteth books and those excellent ones upon this subject nor do I offer any new speculations concerning it nor do I plead though perhaps I might as well as others the importunity of any Christian friends Invitation to embolden encourage or oblige me to this impression nor these nor any of these did move me effectually unto it
unto you Pharisees saith Christ for ye tithe Mint and Rue and all manner of Herbs and pass over judgement and the love of God these ought you to have done and not to leave the other undone Well if men will submit to the word of God the antidote against this strange partiality in the matter instanced of Christian union and concord is easily provided there being almost innumerable rules and precepts in the Scriptures to convince us of it Amongst which this Text is as full as any Now I beseech you Brethren by the Name of the Lord Jesus Christ that ye all speak the same thing and that there â—e no divisions amongst you but that ye be perfectly joyned together in the same mind and in the same judgement Thus St. Paul wrote with his Brother Sosthenes to the Church of God which was at Corinth nor wrote he so to them onely but b verse 2. with them to all that in every place call upon the name of the Lord Jesus both theirs and ours The words then are spoken to us also and all Believers in all places to the Worlds end Now the Apostle intending to condemn many vices in these Corinthians that he might not seem to do it out of malice or spleen or envy he begins first with a true commendation of their gifts and vertues that they were inriched in all knowledg and in all utterance that they came behind others in no gift c verse 7. But alas as knowledge is apt to pusse us up so these Corinthians began in their pride to divide themselves from each other So that d verse 12. one cryed I am for Paul another I am for Apollo and a third I am for Cephas therefore to make way for a sharp reproof hereof the Apostle brings in this grave obtestation in the text Now I beseech you saith he though I might be bold in Christ to enjoyn and command yet for love sake I rather beseech you I beseech you Brethren I do it in the bowels and affections of a brother Nay and by the Name of our Lord Jesus Christ that is by the power and authority of Christ and for the honour and glory of Christ I Paul so speak as if Christ himself did speak unto you For alas how the name of God and how the Doctrine of Christ is blasphemed through your divisions he that runs may read it and therefore for his sake I beseech you By the Name of our Lord that is by vertue of that commission and authority I have received from him who is our Lord and if he be our Lord where is his honour and in the Name of our Lord Jesus he who is your Saviour and as you hope for Salvation by him Our Lord Jesus Christ he that is the anoynted of God anoynted to be our Prophet Priest and King every word in the obtestation hath a sufficient weight to awaken us to attend it What even this exhortation I beseech you Brethren by that Name of our Lord Jesus Christ that ye all speak the same thing and that there be no divisions amongst you but that ye perfectly be joyned together in the same mind and in the same judgement It is a strange kind of earnestness and importunity the Apostle useth as elsewhere so here in this matter He was deeply sensible of the evil of divisions how they prejudice Gods truth for whilest they that profess it cannot agree in it the Fool is ready to scoff at it and to say in heart there is no God and how they endanger the Church and weaken it no engine that Satan and Anti-christ can use more than this the cutting of it into shreds like the Levites Concubine the blowing of the Coals of contention in it yea how they endanger the Souls of men by separating them from the Church and so from Christ who is the head thereof The Apostle was deeply sensible of the evil of divisions and therefore is strangely and more than ordinarily importunate in this Exhortation ushering it in with manifold obtestations See Phil. 2.1 2 If there be any consolation in Christ if any comfort in love if any fellowship of the Spirit if any compassion and mercy fulfil my joy that you be like minded having the same love being of one accord of one mind Ephes 4.1 I the Prisoner of the Lord beseech you that you walk worthy of that vocation wherewith you are called with all lowlyness and meekness with long-suffering forbearing one another in love endeavouring to keep the unity of the Spirit in the bond of peace Rom. 16.17 18 Now I beseech you Brethren mark them that cause divisions among you and avoid them for they serve not our Lord Jesus But to name no more this in the Text is full enough Now I beseech you Brethren by the Name of our Lord Jesus Christ that you all speak the same thing c. that there be no divisions among you Which words being apparently an exhortation must be handled in such method as best sutes with the nature thereof 1. I must explain and propound it 2. I must enforce and urge it by explication I shall lay open the nature and extent of the objectum quod or duty to which we are exhorted And then for the enforcing of it I shall press sundry powerful motives upon your Consciences to engage you to endeavour to practise it and lay down wholesome rules and directions for the better performing it if the Lord inable me the time permit and your christian patience give encouragement 1. To propound the Exhortation I need not at all insist upon the words they are so plain and intelligible in themselves that being read they may as easily be understood and to offer to give any sense of them particularly one by one might render them more dark and obscure Let it suffice to tell you that the matter of duty in them contained is the unity of the Church and the concord of Christians An universal accord amongst them is to be endeavoured so far as is possible in judgment affection and action this is the sum and substance of the Text. 1. The Exhortation is to an unity in judgement so the Apostle expresly prescribes it in the latter words that ye be perfectly joyned together in the same mind and the same judgment It is a thing much to be desired and by all good means to be endeavoured that according to our Churches prayer God would give to all Nations Unity Peace and Concord but especially that all that do profess his holy Name may also agree in the truth of his holy Word at least in the main and most substantial truths thereof and so that they may be perfectly joyned together in the same mind and in the same judgement But if this cannot be hoped for and attained in this life yet 2. That we must be sure of to endeavour to preserve an unanimity in heart and affection Desired it must be but hoped for it cannot
and drinking the same spiritual drink in the holy Communion and therefore all reason that as members of the same Body and servants of the same Family we speak the same things and there be no divisions amongst us Mr. Baxter in his Cure of Divisions urgeth two or three things well in this Topick of the Church as that our union with the Church is a sign of our proportionable union with Christ and our separation from the Church is a sign of our separation from Christ nay that union is not only an accident but of the very Essence of the Church without which it is no Church and without which we can be no members of it Unity being necessary to the very being of the Church and of Christianity and that our union is necessary to our nourishment from and Communion with Christ and his Church but I refer you for these to him See it page 66. whom perhaps some will rather hear than us if we should speak the same words I shall amongst many particulars urge only four things with reference to the Church that shews the need you have to speak the same things and that there be no divisions amongst you 1. This is the only way to forward the work of God for the building up of the Church which Faction and divisions on the other hand obstructeth so as nothing more You often read in Scripture of edifying the Body of Christ Eph. 4.12 2 Cor. 12.19 and of doing all things to edifilcation The expression is metaphorical taken from material buildings often used by the Apostle with application to the Church of God and the spiritual building thereof 1 Tim. 3.15 for the Church is the House of the Living God and all Christian-members of this Church are as so many stones of this building whereof the house is made up and the bringing in unbelievers into the Church by converting them to the Christian Faith is as the fetching of more stones from the Quarries to be laid in the building Now the building in it self and that is edification is the well and orderly joyning together of Christian men as living stones in truth and love that they speak the same things and that there be no divisions amongst them that they may grow together as it were into one entire building to make up a strong and comely house for the Masters use and honour a 1 Pet. 2.9 Indeed there is nothing more conduceth hereunto than Peace Love and Concord Knowledge is very little or nothing but a puff in comparison of Charity in order to Edification b 1 Cor. 8.1 It may swell and look big and make a shew but Charity doth the deed c 1 Cor. 1.10 It lays the stones together and makes them couch close one to another and binds them up with Fillings and Cement to make them hold Hence that wise Master-builder S. Paul that knew well what belongs to this work when he speaks of compacting the Church into a building mentions the edifying of it self in love d Eph. 4.16 Indeed when all the Workmen intend the main business each in his place and office performing their appointed task with chearfulness and good agreement then doth the work go on and the building gets up apace and strongly but when one man draws one way and another another way one will have things done after this fashion another after that one mars what another makes pulls down what another sets up how is it possible while things go thus that ever the building should be brought to any perfection or handsomness and therefore well doth the Apostle joyn these two together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Rom. 14.19 Let us follow after the things that make for peace and things wherewith we may edisie one anot her Where the hearts and tongues of the builders are divided the building will either come to nothing or prove but a Babel of confusion for where envy and strife is there is confusion and every evil work f James 3.16 Strife will make ill work it will build up nothing unless it be Babels walls It is peace and concord that builds up the walls of Jerusalem which as it hath its name from peace so hath it also its perfection from peace and then and not before shall Jerusalem be built as a City that is at unity in it self g Psa 122.3 whe◠they that build Jerusalem are first at unity amongst themselves when they speak the same things and there is no divisions amongst them 2. As this is the way to build the Church so it is the way to preserve in both in peace beauty and safety 1. In peace The concord of Familie is their peace so is amity and concord in the Church whereas the divisions and discords of Christians disturbs their minds and discomposeth the Church Pray for the peace of Jerusalem h Psa 125. saith the Psalmist but by different forms and ways there is a breach of that peace such divisions in the Church are like wars and tumults in the Commonwealth they discompose and set it out of order It was Sir Henry Wotton's excellent saying Disputandi pruritus Scabies Ecclesiae The Itch of Disputing doth cause the Scab of the Church Every Sect finds some little pleasure in scratching by zealous wranglings and disputes for their several Opinions till the blood be ready to follow and at length it proves the bain of peace and charity and love which is the very life and soul of Christian Religion Now is not this or should it not be an effectual Motive to this Unity Unamity and Uniformity How dear should be the Churches peace to every member thereof Dulce nomen pacis the very name of peace sounds sweetly to the ear there is such a mixture of pleasantness and profitableness in it as wrapt the Psalmist into admiration ut prius miraretur quà m ostenderet he admires it himself and rouzeth others to the like admiration i Psa 133.1 Behold how good and pleasant a thing it is Brethren to dwell together in unity some things are pleasing not good as Epicurism and Good-fellowship some things good not pleasing as Fasting and Martyrdom but this both for pleasure it is like the Oyl poured out on Aaron's Head for goodness it is like the Dew on Hermon's Hill which made the Valleys fruitful So good and pleasant it is that nothing can be pleasant without it It is the desire of all hearts the rest of all Nations the end of all Contentions pacem te poscimus omnes nothing more desirable in Families in Kingdoms much more in the Church And therefore lest we violate the Churches peace it concerns us to speak the same things lest there be no peace but divisions amongst us 2. It is the way to preserve the Church in beauty and honour the concord of Christians is their beauty and honour and their divisions and discord is their deformity and shame The Church
stands upon two Staves the Staff of Beauty and the Staff of Bands if the Staff of Bands be once broken the Staff of Beauty cannot long stand but by divisions our Beauty becomes deformity Reformation deformation as when one hand is black and another white one cheek pale another red so whilst we become several Churches several Bodies what do we but make a Monster of the Church the Body of Christ Indeed nothing more tends to the Churches dishonour and Christs dishonour than this there is no such scandal to the Churches Enemies of all sorts than this the common Enemies of the truth of Religion are chiefly Atheism and Superstition and wherefore serveth the home-differences of Christians especially about indifferent things about Gestures and Vestures and other indifferent Rites and Formalities that for such things as these things in their own nature indifferent and never intended to be otherwise imposed than as matters of circumstances and order men should desert their Ministerial Charges fly out of the Church as out of Babylon stand at open Desiance against lawful Authority and sharpen their tongues and pens with so much petulancy and virulency as some have done wherefore serveth this but to the dishonour of Christians and Christianity and to give scandal to the Enemies thereof 1. To the Athiest for he till all men be of one Religion and agreed in every point thereof too which I doubt will never be whilst the World lasteth thinketh it the best wisdom to be of none nay makes it his best pastime to jeer at all The agreement of Christians is an ocular demonstration to the World that they have a certainty of the Faith which they profess and that it is of a healing nature and tendeth to the felicity of the world so that never was Christians observed to live in an undivided Unity and unfained love but the very Infidels and ungodly round about them did reverence both them and their Religion for it whereas their discords and divisions give occasion to Atheists and Unbelievers to blaspheme as if there were no certainty in their belief or as if it were of a vexatious and destructive tendency so that never were Christians divided implacable and bitter against each other but it made them and their profession a scorn to the unbelieving and ungodly World Their despising and vilifying one the other teaches the wicked to despise and vilifie them all as a well ordered Army and a City of uniform and comely building is a pleasing and inviting sight to beholders whereas a confused Rabble and ruinous heap bree is abhorrence even so the very sight of the concordant society of Christians is amiable to those without whereas their disagreements and separations makes them odious Hence the former conduceth much to the conversion and salvation of men and the latter hardens men in wickedness and hinders their coming into the Church and their obedience to the truth Who loveth to thrust himself into a fray and what wise men will joyn with drunken men that are fighting in the streets A more effectual way cannot be devised to drive men from Christ than to represent Christians like a company of mad-men that are tearing out the threats of one another when one Faction slies upon and speaks ill of one another what wonder if the Atheist and Infidel speak ill of and flies further from them all whereas contrarily the best means to win the World to a love of Holiness is if they can see that holiness makes men fervent and unfeigned in the love one of another k 1 Pet. 1.22 Christs words in his prayer are notable to this purpose l John 17.20 21 22 23. I pray saith he for them that shall believe on me through their word that they all may be one As thou Father art in me and I in thee that they also may be one in us that the world may believe that thou hast sent me c. It plainly implies that the Unity of Christians is a great means of converting the World to the Christian Faith and convincing Infidels of the truth of Christ as sent by God and so on the contrary their divisions must needs be a scandal to them Upon which account also we have reason to take heed to speak the same things and that there be no divisions amongst us 2. Such divisions give scandal to Papists You read how loth was Abraham to fall out with Lot and how desirous he was to compound the differences that were between their Herdmen and one reason is hinted in that it is said m Gen. 13.7 the Canaanites and Perizzites dwelt at that time in the Land So have we in our Land many Canaanites and Perizzites at this day that take offence at these divisions of ours and makes it a chief occasion to alienate their hearts from the Truth of God There be many Papists and Romanists confirmed and made obstinate in their Opinion of the Catholickness of the Romish Faith Hereby when they hear of so many things which have been ever and are still retained in the Church of England in common with the Church of Rome as they were transmitted both to them and us in a continued Line of Succession from our Godly and Orthodox Forefathers who lived in the Ages next to Christ and his Apostles to be now inveighed against and decryed as Popish and Superstitious And when they see men pretenders to Piety Purity and Reformarion more than others not contenting themselves with those just Exceptions that had been formerly taken by the Church of England and her regular children against some Erronious Doctrines and Forms of Worship taught and practised in the Church of Rome and endeavoured to be unduly and by her sole Authority imposed upon other Churches when they see them not contenting themselves with these things but even so far transported with a spirit of contradiction as that they care not so as they may but run far enough from Rome whether or how far they run although they should run themselves as too oft they they do quite beyond the bounds of Truth Allegiance common Reason and even common Humanity also Besides we know it hath been and is one grand objection of the Papists against the Reformed Churches that the Fanatical dissentions amongst our selves are evident signs of an Heretical spirit as Bellarmine Stapleton Kellison and others argue and Fitz Simon an Irish Jesuite hath written a whole Volumn on this argument which he â—alls Britanio-Machia It 's true how unhappy they have prov'd in this pretended Unity which they make a note of their true Church any one may judge that will but read the writings of Doctor Field Discourse concerning the Idolatry practised in the Church of Rome by D. Edw. Stillingfleet Bishop Jewel and even the late Book of the Excellent Doctor Stillingfleet upon this argument which proves them nevertheless faulty however we be blame-worthy As Gregory Nazianzen did answer those in his time that used the
many as walk according to this Rule peace be upon them and the whole Israel of God Now that you may see how Christians are to speak the same things and how they may and must order their endeavours to avoid divisions give me leave to close my Exhortation with sundry Directions picked out of the Analogy of Faith The skilful Physitian must not only discover the disease and perswade his Patient to use all means to prevent and remedy it but he must also direct him what remedies to use and how to use them The directions I shall give you you cannot like the worse because most of them I confess I have though in a different method out of that excellent Sermon of Doctor Edward Reynolds of the Peace of the Church to which I have added some Heads and some inlargements better I could not find let him do it that can such wholesome Rules being therein offered as would compose the most turbulent spirits to some moderation if they would walk up to them and joyntly considered exceedingly conducing to heal the breaches of the Church of God Then by way of caution Direct 1. that you mistake me not know that though you must speak the same things and avoid divisions and labour to be of the same mind and judgment yet this Exhortation admits of a limitation it must be only if it be possible and as much as lieth in you without any shipwrack of truth and holiness For howsoever Unity Unanimity and Uniformity be well pleasing unto God yet is it not such an Unity as he desireth unless it be truth and peace together such a peace and unity as is according to truth and godliness in Christ Jesus there may be an agreement together in falso when men hold together for the maintenance of one and the same common errour Such as is an agreement as our Learned Davenant g Epist de pacificat observes 1. Of Hereticks in case of Heresies when Adversaries speak all the same things to deny or deprave the Faith of the Gospel as Hymenius and Philetus did h 2 Tim. 2.18 who sought to overthrow mens Faith in the Resurrection 2. Of Idolaters in case of Idolatry i Hos 4.15 if Israel play the Harlot let not Judah transgress for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what agreement hath the Temple of God with Idols k 2 Cor. 6.16 3. There may be an agreement of Usurpers in case of Tyranny when any shall usurp and exercise Domination over the Consciences of men to bring them into bondage unto Doctrines of Errours and make Articles of Faith for all Churches to submit unto as the Romish Church and especially as the Tridentine Councel have done In which case the Apostle had no patience to give place by subjection to them no not for one hour * Gal. 2.4 5 Neque enim quisquam nostrum Episcopum se esse Episcoporum constituit aut Tyrannico terrore ad obsequendi necessitatem collegas suos adegit saith S. Cyprian in the Councel of Carthage in the case of Rebaptization m Lib. de sentent Episcoo de haretic rebapt Yea 2. There may be an agreement in malo when men combine together in a Confederacy for the compassing of some mischievous design as did those forty and odd that bound themselves with a Curse to destroy Paul n Acts 23.12 13. such as is the agreement of Thieves Cheats Drunkards Whoremongers and Fornicaters and Rebels among themselves such agreements as these no Christian ought to joyn with or be of the same mind or judgment with them The wisdom of the Flesh and cunning of the Devil will bring men fast enough to those cursed agreements without which he and his knows well enough his Kingdom cannot stand Gods Servants have rather evermore bent themselves by their prayers and endeavours to dissolve the Glue and break these Confederacies of the ungodly Destroy their tongues O Lord divide them was holy David's prayer o Psa 55.9 And S. Paul when he stood before the Sanedrim at Jerusalem to take off his malicious Accusers the better perceiving both the Judges and by standers to be of two different Factions some Pharifees who believed a Resurrection and others Sadduces that denied it he did wisely to cast a bone amongst them p Acts 23.6 7 10. In this case then the Rule is certain that though we must labour for Unity yet are we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Jude speaks q Verse 3. to contend earnestly for the great things of the Law and Gospel those that are either Foundations themselves or are most visibly and immediately adjacent and contiguous to the Foundation Hence Paul and Barnabas had no small dissention and disputation with the false Brethren that taught the necessity of Judaical Rites unto Salvation r Acts 15 2 And Athanasius the Great would not have the Orthodox Brethren to receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any Forms or Letters Communications or Pacificatories from George the Arrian Persecutor ſ Aust Epist 130. opt lib 2. And Basil the Great t Epist 325. ad Epiph. giveth an excellent reason of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If once saith he we shake the simplicity of the Faith and retain not that as a Rule and Measure of Inferiour Differences Disputes and Contentions will prove endless therefore the Unity that must be laboured after and maintained amongst Christians in the Church must be a Christian Unity that is a happy Concord in walking together in the same path of truth and godliness The Word of Christ is the Word of Truth u Col. 1.5 and the Mystery of Christ is the Mystery of Godliness w 1 Tim. 3 16. and Christ that is the King of Salem is the King of Righteousness also x Heb. 7.2 Whatsoever then is contrary to these Truth o◠Godliness or Righteousness cannot be acceptable unto Christ y Iames 3.17 The wisdom that is from above is first pure then peaceable and our Unity must be the Unity of the Spirit z Eph. 4.3 Ea enim sola Ecclesiae pax est quae Christi pax est saith Hilary Here are our bounds set us our nè plus ultra beyond which if we pass we transgress and are exorbitant usque ad aras The Altar-stone is the mear stone all Bonds of Friendship all Offices of Neighbourhood must give way when the Honour of God and his Truth lies at stake we must buy the Truth and not sell it for any temporal advantages The Church is Militant and must maintain Wars with Principalities and Powers and Spiritual Wickednesses and Christ came to send a Sword upon Earth against all dangerous Errours of mind and manners If peace will be had upon fair terms or indeed upon any terms Salvis veritate pietate without impeachment of truth and piety it ought to be imbraced but if it will not come upon harder conditions better let it go A man may
buy Gold too dear Follow peace with all men and holiness saith S. Paul a Heb. 12.14 without which no man shall see the Lord not without which peace but without which holiness no man can see the Lord for the Gender of the Pronoun is not Feminine not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without peace some man may see the Lord having faithfully endeavoured it though he cannot obtain it for that is not his fault but without holiness which if any man want it is his own fault only no man shall see the Lord Our speaking the same things then and being joyned together in the same mind and judgment must have this limitation so far forth as may stand with Christian truth and godliness Now for positive directions To this then joyn in the second place That so the main of truth and godliness be but preserved inviolate Dirrct 2 then must Christians by all means seek Unity Unanimity and Uniformity to speak the same things It 's true the Heathen said truly that nihil minimum in Religione yet we know our Saviour distinguisheth between Mint and Cummin b Mat. 23.23 and the great things of the Law And the Apostolical Synod at Jerusalem c Acts 25.28 between things â—ecessary and unnecessary and S. Paul d Rom. 14.1 between meats and drinks and the Kingdom of God and elsewhere between the Foundation and Superstructure e 1 Cor. 3.10 11. Some truths there are which belong adsidem Catholicam others which only pertain ad scientiam Theologicam Some are questiones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Gregory Nazianzen others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some are de side others circa sidem being such perillous superinducements as may bruise and wrench the foundation others praeter fidem in quibus salvâ fide quâ Christiani sumus ignor atur verum as S. Austin speaks f De peccato Origin cap 23 in which we may err or be ignorant believe or suspend without any hazard to the common Faith In one word as Tertullian distinguisheth of sins so may we of opinions some are quotidianae incursionis such as are usually incident to humane frailty and some are dogmat a devoratoria salutis such as proceed from heretical pride or blindness Now though we must as I said before contend earnestly for the Faith the Foundations themselves against Heresies Idolatry or Tyranny or such points as are immediately adjacent to the Foundations yet so long as there is sound agreement in Fundamental Truths and in the simplicity of the Gospel we must deny our own wits and silence our disputes in matters meerly notional or Canons that have little or no necessary influence into Faith or godly living speaking the same things with our Brethren in those matters rather than spend our precious hours in impertinent contentions so as for gain of a small truth to shipwrack a great deal of love and by perplexing our minds with less matters take off our thoughts from more necessary and spiritual imployments It was a wise and seasonable rebuke which the Marriners in a dangerous Tempest gave to a Philosopher who troubled them with an impertinent discourse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we perish whilst thou triflest So is it sad that it can be truly said of any that whilst they so wrangle about such questions as gender strife those whose poor souls ready happily to sink under the Tempest of Sin and Death cry out like the Man of Macedonia in S. Pauls Vision Come and help us do for want of the plain and compendiary way of Faith Repentance Good Works Spiritual Worship and Evangelical Obedience which should be taught them become a prey to the envious man who while we sleep will be sure to watch and goes about seeking whom he may devour O that we would be wise then by all means to preserve the unity of the Spirit in the bond of peace and in nothing to give offence to the Church of God but rather silence and smother our domestica judicia our private judgments and singular fancies and conceits leaving all small dissentions to Elias quum venerit as the Areopagites did some causes to the hundred year g A Gell. p. 12. c. 7. being stiff and peremptory in none of these things against the quiet of Gods Church but speaking the same things even such things that may make men confess that God is in us of a truth In absoluto ac facili est aeternitas saith S. Hilary excellently God leadeth not his people unto life eternal by knots and inextricable questions by verbal wranglings or contentions Curiositate opus non est we have no need of Curiosity saith Tertul. Our work is to be Christians in practice not Criticks in doubtful Disputations We do but mistake the design of Christianity if we fix our selves in perplexed conceits and humours nay we pervert it if we raise and pursue contentions in the Church saith Mr. Hildersham h Upon John 4.23 This is a mark of ungodly and graceless men such as serve not the Lord Jesus but their own bellies i Rom. 16.17 18. It agrees this with S. Judes description of Seducers in his time k Verses 8 11 12. On the contrary every man that fears God his great care is to love God and keep his Commandments l 1 John 5.2 But as for doubtful things he is of a peaceable disposition in them he is of the number of them that are quiet in the Land m Psal 35.20 He spends not the heat of his zeal about for or against doubtful Opinions alterable Modes Rites and circumstances of Religion they are things too weak to lay much weight upon them being so little serviceable or disserviceable to the very design and frame of Christianity further than as our humility and obedience and meekness and other Christian Graces are exercised and manifested by them Indeed an eager defending or opposing such kind of things is †The design of Christianity by M Fowler to use the similitude of an excellent Person like the Apes blowing at the Gloworm which affords neither light nor heat nay by woful experience we find it very injurious to the very design of Christianity as that which often hardens Atheistically disposed persons when they observe the contentions of Christians about matters of this nature for thereby they often take a measure of their whole Religion and besides an eager concernedness about indifferent things is too ordinarily accompanied with a luke-warm or rather frozen indifferencies concerning the most important points and the Indispensables of Christianity It is too visibly apparent to be denied saith Mr. Page 240. Fowler that those that have such a scalding hot Zeal either for or against things of no certainty and no necessity are many of them as their Predecessors the Pharisees were in the very other Extreme as to not a few of the weightiest matters of Religion wherefore in these things I
beseech you so as Fundamentals of Faith and Godliness be but preserved inviolate â—et us speak the same things and let there be no divisions amongst us To this end 3. Let our great care be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a joynt obedience to the truth wherein we all agree and pursuance of those pious ends we all profess It 's the Apostles Rule this in the very case n Pâ—â— â— 10 10. whereunto we have already attained saith he let us walk by the same Rule let us mind the same things for this we must know that the love of God and Conscience of his Commandments is the right way to know him and the secrets of his Word Si in Christi lumine ambulare volumus à preceptis ejus monitis non recedamus saith S. Cypr. If any man will do the will of God he shall know the Doctrine saith Christ o John 7.17 Hereby we know that we know him if we keep his Commandments saith S. John p John 1.2 3 4. Those things which we learn to do we learn by doing saith Aristotle Nisi fidelium operum usus praecesserit doctrinae cognitio non apprehendetur saith S. Hilary q Psa 118. The right knowledge of Divine Truth is not only intellectual for the Brain but experimental for the Conscience and consisteth much in the taste of spiritual things Quod in cibis gustus in sacris intellectus saith S. Basil Video multos parvo ingenio literis nullis ut bene agerent peragendo consecutos saith Pliny r Lib. 6. â— p. 29. Hence that expression of the Apostle Å¿ 1 Tim. 6.3 Knowledge according to Godliness They therefore that resolve to make it their daily care to keep a good Conscience are most likely by the other helps of Learning and Industry to find out the truths wherein Christians are apt to disagree for the very Heathen Philosopher Aristotle could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wickedness putrifies the principles of the mind and that such as are mens courses of life such are likewise the dispositions of their minds towards practical truths A corrupt heart usually makes a corrupt judgment Dum his quae volumus doctrinam coaptamus let us not then be like Painters that can draw a Ship on a Table but can build none for use such as can write a discourse of Doctrines in Papers but not express it in our lives but by an unanimous obedience to the truths we know let us dispose our selves for the discovery of those we know not that 's one good way to bring us to speak the same things and to prevent divisions amongst us 4. To this joynt obedience in things wherein we all agree let us add a moderation of the fervour of our zeal against those that are contrary-minded in the things wherein we differ There is in the nature of many men a certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heat and activeness of spirit which then principally when conversant about objects Divine and matters of Conscience is wonderful apt without a due correâ—tive of wisdom and knowledge to break forth into intemperate carriage to disturb peace and occasion divisions It was zeal in the Woman which persecuted S. Paul t Acts. 13.50 and zeal in him too which persecuted Christ before he knew him u Phil. 3.6 Acts 26.9 If Devotion be blind and not ruled by Knowledge and if Zeal be like Quicksilver not allayed nor reduced to usefulness by wisdom and mature Learning it often proves the occasion of much unquiet in the Church Through this zeal Truth it self is often stretched too far and by a vehement dislike of Errour on the one side men often run into an Errour of the other Vide Dod. Holdsworth 's Lect. 40. p. 350. As Dionysius Alexandrinus being too fervent against Sabellius laid the grounds of Arrianism And S. Chrysostom is observed in zeal against the Maniches to have too much extolled the Power of Nature And Acosta observes of S. Jerom that ardore feriendi adversarias premit interdum socies So are there many who out of a hatred of the Papists run into other extremes of Enthusiasm or Prophaneness Yea by this misguided zeal it is that men do sometimes marvellously alienate the minds of one another from peace by loading the contrary Doctrines with envious consequences which the Consciences of the Adversaries do abhor which course usually tend to Exacerbation whereby Truth never gaineth so much as Charity and Peace do lose It 's true Acrimony and sharpness of rebuke is sometimes necessary towards men of obstinate and pernicious minds y Titus 1.13 Gal. 2.5 but amongst Brethren yea Adversaries that are not incorrigible all things ought to be carried with lenity and meekness z Gal. 6.1 5.13 2 Tim. 2. 15. and with a mutual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or condescention to one anothers weaknesses a Rom. 15.1 Sepis monsus non nocet Epiphanius Heres 36. vespa quò acriùs pungit minus laedit He observes that there be some Creatures that the more they sting the less they hurt And so in any dispute that man doth less hurt with his Argument that betakes himself to biting and intemperate Language In these things then we should carry our selves saith Doctor Reynolds non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Brethren not as Enemies not to uncover the nakedness of our Brethren But as it is said of Athanaesius the Great dissidentibus magnis by his meekness he drew those that dissented from him so should we if it be possible make the truth a gainer by our mild handling of them that vary from us Christ himself did devest himself of his Glory and Majesty to condescend to our vileness and bear with our infirmities so should we imitate the example of our Master according to that grave advice of Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us yield to our Brethren that we may overcome them as a Flint is easily broken upon a Pillow that yields to it b 1 Cor. 10 14. Let no man seek his own but every man anothers wealâ—â— even as I please all men in all things saith the Apostle not seeking my own profit but the profit of many that they may be saved Patience and condescention so far as we can lawfully is the true Uniter and Peace-maker c Prov. 15.1 The soft answer breaketh wrath but cross and thwarting language and practise rather strengthens it The hasty Spirit begins the fray saith Bishop Saunderson the patient spirit must end it if it ever be ended that we may all speak the same things and that there may be no divisions amongst us I know your Minister cannot say these things but some will say he is far from practising what he teacheth but I pray be not so'rash in censuring so to hinder your selves of the benefit of these wholesome directions it is his care to use
Faithful are should like the importunate Widdow in the Gospel give him no rest till he have established and setled his Church in truth and peace and so give them beauty and glory even in the sight of their enemies so did Nehemiah g Nehe. 14. he sate down and wept and mourned certain dayes and fasted and prayed for the Churches miseries by this means he had wonderful success in his suite to the King in their behalf So might we the poorest and meanest of us all help Gods Church very much and prevail with God and against her enemies if we would so cry and weep and pray before God for her Exodus 17.11 h When Moses held up his hands Israel prevailed and when he let his hands fall Amalek prevailed Alass our hearts and hands are heavy in prayer and therefore doth Amalek prevail so much as he doth and Israel receiveth so many foiles and is afflicted with so many successions of miseries Such is the duty then of every Christian much more it is of every Minister of the Church as to inform himself about and to be affected with so uncessantly to pray for it yea and to prayer to joyn all his indeavours to rebuke and oppose all the enemies thereof secret or open whether they be without or within the Church it is no standing a neuter in the holy wars of Gods people He that is not with the Church to assist her to the utmost of his power is against it Meroz is to be cursed that will not come out to the help of the Lord and his servants against the mighty The zeal of Gods servants was alwayes stirring and active to stop any Schismaticks or Hereticks that did in any Age rise up in and against the Church of God h Judges 5.23 a Text strangely urged in the late Civil wars against neutrality and lukewarmness by those who hate us now implacably if we be not mode rate now as they call it that is careless of the Churches welfare When in the Church of Corinth there did but spring up a contention about so mean a ceremony as covering and uncovering their heads in prayer a very inconsiderable ceremony in comparison yet he that was ever ready to become all things to all men that by all means he might win some did then bestir himself by all means to oppose them in their presumptuous violations of the customes and orders established in their Churches though it was but in and about indifferent things i 1 Cor. 11.16 such is the duty then of every Christian member much more of every Minister of the Church of God and so is it my duty in particular as to take notice of and pray against so as much as lieth in me to oppose all the Church enemies and that 's one reason why I choose this text Not forsakeing c. And as my duty ingageth me to this choice so 2. Your necessity for there is none of you all but you have great need to be well grounded in matters of the Churches Peace and Unity as well as in any other points of Religion else will you be in continual danger of being seduced and so falling from your Baptism and Christian Profession either on the right hand or on the left For there are abundance of false Prophets gone out into the world never was Satan more let lose never was there greater Swarms of Locusts issuing out of the bottomless pit never was the Church more pestered with Schismes and Heresies never was there more broachers and fomentors of them and these as they are most diligent lying in wait to deceive they 'l Compass sea and land to gather proselytes so have they all necessary artifices and tricks of subtilty in order to that end they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k Col. 2.4 enticeing words to beguile poor souls and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l Eph. 4.14 Slight and cunning craftiness whereby they lie in wait to deceive they have a great deal of cunning even such as cheats and coggers at dice do use much craft to beguile and circumvent them that they deal with there is no safety in giving them the least audience or having any thing to do with them for these seducers as our experience teacheth us and Gods spirit hath often admonished us have a notable veine of perswading being able to use many reasons that at first sight carry in them great probability and shew of truth hence it is that many there be who have at first wondered at the gross absurdities in a contrary Religion Self-confidence seldome stand firmly in a day of trya◠witness Peter at Chrsts apprehension and have thought them such as might be answered by any simple man and so have scorned and abhorred them that yet by being over confident of themselves and careless in intertaining familiarity with those Seducers have quickly been over born and fallen into the pit of damnable errors such need there is Beloved for every one to ground themselves carefully in the knowledg of the truth as that they may not be so easily turned out of the right way but may make straight paths for their feet that they may go steadily and strongly in it m Heb. 12.13 Alas they that are Children in understanding and wavering they are easily carryed away with every wind of vain Doctrine n Ephes 4.14 and the most pernicious and damnable seducers do easily prevail with simple women that are ever learning and never able to come to the knowledge of the truth o 2 Tim. 3.6 7. they daily beguile unstable souls p 2 Peter 2.14 So great is your need then to be rightly informed in the knowledg of the truth and to be well grounded in your religion least you be unaware seduced to error and destruction and that 's another reason of my choosing the Text Not forsaking c 3. Another reason it is in order to all our joy and comfort for the fullness of our Church Assemblies and if men could be disswaded from forsaking them it could not but be matter of great joy and comfort to every truely pious heart Such a one cannot but rejoyce in the frequency and fullness of the publick Assemblies of the Church and in the Prosperity of the true Religion and right worship of God How marvellously did Gods people rejoyce in the dayes of David when the Ark of God was brought to Jerulem q 1 Chr. 15.28 And in the dayes of Hezekiah when the sacrament had been celebrated according to its first institution which it had not been of a long time before r 2 Chr. 5.26 27. So when Nehemiah had purged the house and worship of God from the corruptions thereof and restored it to it 's primitive purity It is said s Neh. 12. v. 43. the people rejoyced with great joy their wives also and their children rejoyced so that the joy of Jerusalem was heard even a far off And
magis esse se cum duobus aut tribus unanimitèr orantibus quà m cum decedentibus pluribus plusque impetrari posse paucorum concordi prece quà m discordi multorum oratione Saith S. Cyprian g De Vnitate Ecclesiâ—e as I find him quoted by Doct. Forbes in his Irenicumâ— Surely our Saviour doth not by this promise warrant divisions from that Church which he himself hath made and gathered but rather upbraiding the contentions of the perfidious and commending unity and unaminity to the faithful he teacheth us that he will rather be with two or three of them met together with one accord in his name and according to his appointment then with multitudes of them that depart from them and that he will rather answer the uniform prayers of a few peace able believers then the jarring prayers of many that divide themselves into sides and factions Can they think that Christ will be in the midst of them that are met together out of the Church of Christ Nay though such should suffer Martyrdome in the confession of his name yet cannot that blot and stain of their Schism be washed away in their blood Inexpiabilis gravis culpa discordiae nâ—c passione purgatur the great and inexpiable fault of separation and dissention cannot be purged by the most bitter passion or suffering Esse martyr non potest qui in ecclesiâ non est he cannot be a true martyr that keeps not unity in the Church Ad regnum pervenire non poterit qui eam quae regnatura est derelinquit He cannot attain the Kingdome that forsakes her that must raign in it It was peace that Christ gave us and bequeathed unto us It is concord and unanimity that he hath commanded us He hath strictly injoyned us to keep the covenants of love and Charity pure and inviolate So that he can never prove a right Martyr for the truth that keeps not Charity with the brethren h 1 Cor. 122. though I have faith so as to remove mountains or bestow all my goods upon the poor or give my body to be burned and have not charity it profiteth nothing God himself is love and therefore they that break the bond of love can never have God God cannot be in the midst of them so that it is not to private conventicles that this promise runs but to the publique congregations of the Church of which my Text here speaks Not forsakeing the Assembling of your selves as the manner of some is My way being thus clear and the meaning of the Text being thus made out and explained I shall from what is said raise this observation and prosecute it Doct. That it is the undoubted duty of all pious Christians that desire to prove constant to the true Religion to frequent and not to neglect the publique Assemblies of the Church Which truth that I may prove undenyable and convince the judgments of all that are teachable and will not stop their ears against the truth I will proceed in these gradual propositions The First shall be the furthest off Prop. but the foundation of all the rest taken from the end of Religious Assemblies even this That God is to be worshiped Adorability is due and proper unto God There is such infinite absolute perfection in the divine nature as necessarily calls for religious worship at the creatures hands with this truth our blessed Saviour repelled that great temptation of the Divel to fall down and worship him i Mat. 4 10s It is written thou shall worship the Lord thy God and him onely shalt thou serve This worship is due unto God and is due unto God only for he alone is qualified with those properties and attributes omniscience omnipresence omnipotence c. that are necessary to make a being Adorable so with him no creature can claim a partner-ship in divine Adoration and religious worship without great Sacriledg nor can any be given to it without gross and abominable Idolatry by this are the Papists therefore convinced of grievious Idolatry in that they worship those things with a religious worship which are no proper objects thereof as Images and Saints and the like But I onely name this Proposition because it is alien from the Text though the foundation of all that is to be â—id of it Those from whom this worship is due unto God are all intelligent rational creatures Prop by the very obligation of nature Indeed though there had never any been created by God to worship him God had continued in his essential perfections as firm as ever But being it was his good will to make the world and rational creatures in it to adore him there is therefore a natural obligation lying upon them as his creatures to worship him and so own their being dependence and preservation as the product of their Creators goodness what can be more just and equitable than for a depending being to adore the fountain of his being and of his both present and future welfare or what higher piece of unreasonable injustice can there be then for the creatures to slight him from whom they drew life breath and all In a word God hath indued Angels and men especially with minds and understandings for this very end that they might know honour and adore him He made all things but them especially for himself to do homage to him and therein lies their natural obligation to serve and worship him Prop. 3 As for pure spiritual beings such as Angels are they need not being incorporeal be circumstantiated either to time or place in rendring this actual worship to God 1. They are not tyed to any time strictly so called because their very nature is measured by Eternity and not by time and being of a spiritual nature they have neither those avocations by any particular calling not necessary diversions from Gods worship as man if he had continued innocent must have had for the very sustaining of his life and being which would have been even in Paâ—adise by ordinary means by seasonable food It is therefore Probable they have no set times but continue constant in the immâ—diate worship of God unless when God applyes them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as his ministring spirits for the service of his Church and then perhaps their even then imployments speakes them only distant from the other Angels their fellow worshippers and not absent from the real worship service of God 2. Thus it appears they are not limited to any place neither as they are not to any limied time of worship for they being Spirits are uncapable of any local circumscription As for any further knowledge of the manner and circumstances of the Angels worshipping and adoreing of God Scriptures have a deep silence concerning it and it is a learned Ignorance for us to sit down satisfied and contented without the knowledge of that which God hath thought unnecessary to be revealed indeed to inquire any further thereinto may
to be admitted to be his worshippers who together with the Jewes should worship him in spirit and truth and this the Prophet Malachy foretold q Mal. 1.11 from the rising of the Sun to the going down of the Sam saith the Lord my name is great among the Gentiles and in every place incense shall be offered in my name All this then shews the vanity of the Popish Pilgrimages to this or that place as being more holy or to pray before this or that Saint or Image or relike or tuteler God thereof Since all such difference of place is abolished by Christ So that wheresoever we be with Jeremiah in the Pit or Daniel in the Lions denn Job on the dung-hil Hezekiah in his bed the three Children in the Furnace sonah in the Whales belly with Christ in the Mountain in the Desert in the Garden on the House top or on the Sea snore with Paul in the Prison we may call upon God and he will hear us thus on the one side we must hold this fast against the Papists that all distinction of places is abolished So that Christians may lawfully and acceptably worship God when and where their covenants direct them Yet on the other hand be not deceived as if there was no authority or excellency of some places for solemn Assemblies for publique worship still under the Gospel above others 2. Though the ceremonial holiness be extinct yet are there some places holy as separate and dedicate from a common to holy uses though our Temples be not as the Temple of Jerusalem was parts of our worship of God nor tipes of Christ body nor are we bound to set our faces towards them when we pray yet is it written r Esa 56.2 my house shall be called the house of prayer to all nations The Saints meeting and Assembling there to pray makes it be called the house of prayer so the Assembly Sanctifies the place and not the place the Assembly as the Temple did seeing as I said before we are body as well as spirit therefore very light of Nature teacheth us that convenient places for Assembling for publique worship are necessary and those places capacious for many that must joyn therein And although in case of Persecution of Religion the meanest place is acceptable yet when God is pleased to give his Church Kings to be nursing fathers to allow publique places consecrated for publique worship with what thankfulness then should we repair to them which many of our Christian Brethren in the world would purchase with their whole estates and dearest blood When God give rest and quietness to his Church from the ten famous Persecutions wherein they were glad to Assemble not in the fittest but safest places perhaps in Dens and Caves of the earth I say when God gave her rest from them then did they immediately erect Oratories for publique prayers not sumptuous and stately which could not then be possible by reason of the Churches poverty nor plausible in respect to the worlds envie but after when God was pleased to convert Kings to the Faith then was Temples and Churches presently built and in building them no cost was spared and nothing counted to dear that was spent about them Sacrilegious wretches are not in these times more desirous to pull down than those devout professors of Christianity was to set up Churches Thus did popular consent and the Magistrates civil Sanction design these places for publique worship seperating them unto it and prevailing custome hath styled them Churches Nay so did S. Paul himself s 1 Cor 11.18.20.22 and 34 compared what is it then but arrant madness and sottish Ignorance in our Quakers to boast so much of the ligbt within them and yet to be in such darkness It s contrary to the very light of nature to decry and forsake the places set a part for religious worship the necessity whereof for publique Assemblies is so evident even by natural light How much better did the poor Heathens improve their natural dictates than these pretenders to the light within who from the sight of the necessity of some convenient place for publique worship invented their Groves and Oratories and Temples for the service of their Idol Gods so then from all these considerations Gods own setting a part places for publique Assemblies under the law and before it his approving those that his people did set a part the authority that such places have by the very light of nature as well as by Scripture and the practice of the universal Church though without placeing any ceremonial holiness in them I conclude that Divine worship may be truly Publique which as publique is so acceptable unto God there is requisite as publique persons Ministers and People to Assemble in it so also a publique place consecrated for the same from which excellent consideration ascend we to an higher which is in the very Text. Prop. 7. The most Solemn and publique Assemblies of the Church in these publique places are greatly to be esteemed and constantly to be frequented of all the faithful members of the same in the negative not forsaking must needs be implyed the affirmative to frequent them It is a truth this evidently following from those I have delivered For if God is to be worshipped by all rationall beings and that must needs be in some place in respect of our bodily parts and that more publique it is done the better it is and that it be publiquely done it is necessary there be an Assembly of Minister and People Pastor and Flock in a publique place then is it evidently necessary that such assemblies be frequented by all in order to the discharge of this debt of nature the Worship of God Indeed to this we are obliged 1. By selfe interest because of the great blessing we may justly look for from God upon his Ordinances in the publique assemblies and that more than in any private meetings whatsoever for to the Church assemblies is that rightly applyed t Psa 87.2 the Lord loves the gates of Zion above all the habitations of Jacob u Mat. 7.7 The whole â—uty of man That special part of divine worship Prayer is compared to seeking a thing lost and knocking at a gate we desire to enter into and sure when many seek a thing together there is more hope of their finding it when many knock together at heaven-gates they will be sooner heard Hence Gods people to shew an extraordinary desire to prevail with God in their prayers upon extraordinary occasions they was wont to be extraordinary careful that their Assemblies might be as publique as might be w Joel 2.15 Blow the trumpet in Zion sanctisie a Fast call a solemn Assembly x verse 16. Gather the people Assemble the children As if he should say leave none out So Jehoshaphat y 2 Chr. 203. Proclaimed a Fast throughout all Judab z verse 13. all Judah stood before the Lord
they care not for hearing them having itching ears they hunt out or up heap teachers to themselves To these men I shall first offer two or three things that directly tend to their better information concerning their Obligation to their own Pastor and then I shall answer their complaints of him and shew how groundless their forsakeing the solemn assemblies is in this respect The notes I shall give tending directly to your better information are Mr. Hildershams again who I believe gives in them the sence of all the old Nonconformists in this point and if they be well weighed I do believe they startle those of he Presbyterian perswasion that separate themselves from our Church or set up private meetings in time of publick worship and consequently in oppositito it They are these 1. Doubtless it is Gods own ordinance that every Pastor should have his own flock to attend upon and labour amongst them for so it is written Å¿ Acts 14.23 the Apostles ordained Elders in every congregation so speaks S. Paul to Titus t Titus 2.5 for this cause left I thee in Creet that thou shouldest ordain Elders in every City as I had appointed thee 2. By necessary consequence from the former it must needs be alike the ordinance of God that every one of Gods people should have a Pastor of his own to depend upon attend unto For the duty of Pastor and People is relative and mutual if the one be obliged by Gods ordinance to attend to a particular people then is that particular people obliged by the same ordinance to attend to their particular Pastor He may discharge this duty indeed though they be so head strong as not to submit to his ministry though they will not hear or be warned by him as their watchman yet may he by a Faithful fulfilling the work that he hath recieved of the Lord deliver his own soul but then all this while they by their own perverseness may lose the benefit of his ministry and by forsaking him deprive themselves of those holy warnings and instructions which he from the Lord prepareth for them as the straying sheep doth of that inspection and provision which his careful shepheard would have over it had it continued in its just bounds so that it is every ones duty by the ordinance of God to expect the Law at his own Pastors mouth To depend upon his ministry and hear what the Lord shall speak to him Yea he is obliged to this even in order to his own benefit 3. It is Gods ordinance also because requisite by good order in the Churches which is Gods ordinance that Christians should be distinguished sorted into congregations according to their dwellings that they that dwell next together should be of the same congregation and assembly The general equity of these rules shewes that it is Gods ordinance u 1 Cor. 14.33 and 40. God is not the Author of confusion but of peace as in all the Churches of the Saints And let all things be done decently and in order the word Parochia signifying parish doth evidently in its Element denote a compass or circuit of Inhabitants dwelling next together and so belonging to the same Congregation this as it evidently took place for order sake amongst the Jewes Moses being read to every particular Congregation in their particular Synagogues in every Church every Sabbath day Acts 15.21 So for the same same good Orders sake which was the undoubted ordinance of God the same is still on force under the Gospel For St. Paul left Titus in Creet to ordain Elders in every City So that they that lived together in the same town was apparently to be under the charge of the same Pastor and Elder x Titus 15. Feed the flock of God which is among you taking the oversight thereof not by constraint c. y 1 Pet. 5.2 Stilling fleet Irenicum 353. Alii 4. Our Author while he with other moderate Dissenters from the Church have in some respects allowed mens leaving their own Pastors to hear others better pleasing to them yet have they so far acknowledged the evidence of the truth of these particulars shewing peoples obligation to their own Pastors that they taught it thus That men might not ordinarily or usually leave them and when they leave them they must carfully approve their hearts to God that they have no other ends in so doing but their own sound edification onely and that they go to another Pastor onely because they find they can profit more in knowledg or Faith or Sanctification than by their own they complain that many Christians make choice of and applaud and admire some particular teachers without any judgment or discretion That some admire another Pastor rather then their own because he makes more ostentation of eloquence or reading or learning or such like humane gifts As the Corinthians did preferring other teachers before St. Paul himself because he was rude in speech z 2 Cor. 11.5 6. And some onely leave their own Pastors to go to others for variety sake they have itching ears and so must have a heap of teachers a 2 Tim. 4. one teacher let him have never such excellent gifts cannot please them long And some preferrs others before their own Pastors onely because they shew more seeming zeal in their voice and gesture and Phrase of speech and manner of delivery though perhaps their teaching be nothing so powerful wholesome or fit to edifie their consciences as is the Doctrine of their own Pastor These and other particulars they complain of which shewes that people are fickle and giddy headed and leave their own Pastors for want of knowledge and judgment So that whoever they be that leave them must be sure to approve themselves to that God that searcheth the heart that they do it not for any other end or upon any other account but for better edification Nay the Authors urge that when a man leavs his own Pastor go to another though he doth it in uprightness of heart onely in a desire to edifie himself yet must he seek to do it with his own Pastors good leave and consent why It is his unquestioned duty to acknowledge that by the ordinance of God he owes duty to him as to his superior in things belonging to the soul b Thes 5. ii Know them that labour among you and are overseers in the Lord and admonish you and esteem them very highly in love for their work sake Nay he is bound to seek his Pastors comfort and give him all good incouragement that he may do the work of his ministry with joy chearfulness according to the Apostles rule c Heb. 13.17 Obey them thâ—t have the rule over you and submit your selves for they watch for your souls as they that must give an account that they may do it with joy not with grief for that is unprofitable for you See here what
Samuel l 1 Sam 1. Balaam by his very Ass It is true the liquor often tastes of the Cask and the preachers personal loosness may much weaken his strongest perswasions Yet 3. Consider by our Saviours parable it appears the ineffectualness of Gods word most what proceeds from the hearers own corruptions his unpreparedness negligence or obstinate wickedness the fault is not so much in the seed or sower as in the soil the ground that is either rocky or thorny or high way side if it be Gods word it is good seed ever and the Minister is but an Instrument God is the principal Agent to make it fruitful Paul plants and Apollo waters but God by his Spirit gives the increase Now 4. Gods Spirit which breatheth where it listeth accompanies sometimes not his holiest ministers with his saving operations and sometimes he worketh by the lewdest of them Thence our Saviours admonition a Mat. 23.3 the Scribes and Pharisees those wicked hypocrites they sit in Moses chair all therefore what ever they bid you observe that observe and do but do not after their works for they say and do not If there had been no good to be reaped by them because of their personal wickedness Christ would never have injoyned them to hear them Had Saint Paul supposed that the Spirit of love would by no means concur with those envious ones that preached Christ to increase his bonds he would not have rejoyced that they preached him b Phil. 1.15 16. Nay he supposeth that it were possible for a very cast away to be an instrument of others salvation when he said I keep under my body lest when I have preached unto others I my self should be a cast away c 1 Cor. 9.27 5. Consider gifts may be where grace is not edifying gifts for others benefits in him who hath no sanctifying grace for his own Judas had gifts fit for the Apostolical function those that came to Christ could say Lord we have prophesied in thy name and in thy name have cast out divels the Scribes and Pharises were learned men As a lame man may with his crutch point out the right way to others which he is not able to walk himself and a crooked Taylor may make a suit fit for a strait body which cannot fit himself And as wicked Balaam could make a clear prophecy of Christ d Num. 24.17 so may many edifie others that are themselves unsanctified many have gone loaden with gifts to hell God may use his talents to convert others that is himself a stranger to the works of grace and conversion if man have a competency of edifying gifts approved by the Church and so be lawfuly called to the ministry it concerns not us that he want an effectual calling as a Christian we are to look to his call as a minister not to his call as a Christian for should the people stand upon their Pastors inward calling to grace they could never near any in Faith for how could they be ever certain of his effectual inward call which is known to God alone the fairest shew may be but Hypocrisy but the Lord alone knows them that are his e 2 Tim. 2.19 if then thy minister be lawfully called sent and ordained thou must receive him receive a Prophet in the name of a Prophet yea thou may warrantably hope for a blessing from him though a wicked man Why 6. Because Gods ordinance and his promised blessing upon it depends not on mans the instruments nolyness or wickedness The promise is suspended upon no such condition and will you bind God where he hath not bound himself May not waters make a Garden fruitful lighting upon a fit soile though conveyed by a Pipe of lead or wood which gets no good it self by all the waters it conveyes may not good seed cast into a good soil yield a good increase though sown by unwashen hands had Elias refused meat from the Ravens mouth might not he have justly Starved will a noble man refusehis pardon because a mean peasant brings it from the King the Papists may as well suspend the benefits of the Sacrament on the worthyness or intention of the minister as we suspend the benefit of the word on the same yet this we hold ridiculous and impious in the one and why not in the other if then the purest Church cannot be wholly free from wicked Ministers and if thy Pastor be such yet hast thou reason to hear him and not refuse truth from his mouth and the fault of the words ineffectualness is most what in the soil and the Spirit being a free agent often accompanies the lewdist Ministers and edifying gifts may be where sanctifying grace is not and the ordinance is not suspended on the worth of the instrument but only on the power and goodness of God whose it is then is this prejudice no sufficient ground for men to forsake the publick assemblies for the Pastors sake though he be loose or wicked in his life In this case indeed it becomes Christians to to be modest and not to be apt to speak evil of him as the manner is should our tryal be at the peoples tribunal I doubt very few Ministers would escape condemnation but some or other fault would be found as who is free and that so aggravated our moats made beams our molâ—hils mountains that every one of us would find a censure severe enough for either Lewd or debaucht or covetuous or contentious or Idle there is not a Pastor in all Gods Church but he would have somewhat found a miss in him and he must with the Apostle expect to pass through evil as well as good reportâ— through hard censures and bitter revilings in this divided and corrupted age but you brethren I hope you 'l otherwise learn Christ do not like cursed Cham uncover your fathers nakedness do not make your Pastors fault your cup talke or his infirmities your pastime to rip them up or blazen them rather pity them as being inclined to the same corruptions with others and exposed to a thousand more temptations and pray for him and by no means shut your ears against Gods word in his mouth Look upon him as an instrument only by whom the Spirit may work si bene vixerit proprium luerum si bene dixerit tuum tolle quod tuum saith St. Austin If he live well it is Gods work and his gain if he speak well it is thy advantage take what is thine and be thankful As for his wicked actions those happen through the divels malice and his frailty curse the dive I but pity the sinner and pray for him who is like to answer for it to his Judge to stand or fall to his Master but for his holy doctrine that is thy portion refuse not to hear it consider it meditate of it and practice it So shall God bless it to thee though it come from the lewdest Minister whatsoever Else rejecting of it
thou must answer for it and be judged by it at the last day That for the first motive for this forsaking the assemblies which you see is groundlesse the prejudice men have to their Pastor concerning his life Obj. 2. Concerning his opinion For so will some say would you have us bound to hear him who is popishly affected or the next door strict in the Law too canonical nay we fear superstitious and so may mix the childrens bread with poyson and mislead us out of the right way is it not dangerous to hear him Answ To this I oppose these considerations was not Elias Jeremy John Baptist Saint Paul and our blessed Saviour who spake as never man spake accounted pestilent fellows ring leaders of Sects troublers of State Deceivers of the people how should these instances warn you of slandering your Pastor causelesly or concluding him erronious upon the malicious hear sayes or surmises of those that are not able to judge of the doctrine whether it be of God or no. Yet suppose he be erronious then must you consider of what Nature his error is for though all truths be pretious yet are truths of different natures some essential fundamental points de Fide of the faith once delivered to the Saints some circumstantial ceremonial indifferent some are perspicuously revealed in the Scriptures wherein errors are damnable some are more darkly revealed of which wise and holy men in all ages have doubted now if it be onely in circumstantial and less necessary truths wherein you dislike your Pastors opinions then must not this difference of opinion beget in you any heart burning or alienation of affection though you do discentire think diversly yet ought you not discordare disagree they that unwillingly differ in judgment ought yet to be one in heart The Spirit of God is promised to lead all his chosen into all necessary truths but not to all less essential disscâ—ntions have in all ages been between great Clerks and holy Saints contentions have even through Satans crast been cherished in the Church they are apt to disagree on earth that shall meet in the same heaven What remaines then but that love be still kept on foot and we all endeavour to avoid bitterness of contention about these things to follow the truth in love As in building Solomons Temple there was no noise heard of Ax or hammer f 2 Kings 6.7 So in the spiritual building of the Church we should not let any sound of contention be heard among us such is the duty of both Pastor and people especially it is the peoples duty to be so a ware of Satans stratagems which is to divide them from their Pastor if it be possible as not to entertain any needless jealousies or evil surmisings judge cautiously of your minister if possible Search the Scriptures as the Bereans did to see if what he delivers be agreeable to Gods word and if you find of a truth that he and you differ in opinion in things less necessary and material your care must be to pare the Apple and leave the worm and that which is eaten by it take the good and leave the bad which directions being sound and wholesome if they be observed it will naturally follow that this is no sufficient ground neither for any to leave our Church assemblies for any prejudice men have against their Pastors opinion Obj. 3 The third prejudice is against their gifts alass will some say our Minister though he be good and orthodox yet is hê a very mean preacher he is no Body for gifts where such or such come in comparisons His knowledge shallow how can he inlighten us he is no Orator how can he work on our affections or perswade us what good can we expect from his dry sapless weak Sermons or why should we be bound to hear him when we may have better by whom we may profit more to this I oppose these considerations Answ 1. There may be in Ministers great difference of gifts without any in equality at all for which the one should be preferred before the other For he who is inferior to him thou admires in one kind may excell in another perhaps in a kind more useful and benefical The gifts of God to his Church are dispenced in a marvellous great variety so that there are scarce any two ministers but they differ in their gifts g Cor. 12.14 There are diversity of gifts but the same Spirit In the Body natural the eye seeth better but the tongue uttereth better if the whole body were eye what would it do for a tongue Saint Paul had more learning and knowledge h 1 Cor. 11. being at Lystra stiled for his utterance Mercury or chief speaker i Acts 14.11 yet was not of that excellent presence as other Apostles were Barnabas in comforting the afflicted excelled him being therefore stiled the son of Consolation k Acts. 4.36 John Baptist was excellent in terrifying secure sinners l Luk. 12.17 he came in the spirit and power of Elias but our Saviour was milder not breaking the bruised reed nor quenching the smoking flax m Mat. 12.20 In liklyhood Peter did in some gifts excell the rest to whom Christ gave in special charge to feed his Lambs n Joh. 21.15 Yet in powerful reproving of sin and denouncing Gods judgments James and John excelled him being therefore styled Boanerges Sons of thunder so in the great diversity of his gifts that is amongst ministers yet each of them excelleth in their kind one may have deeper matter another a more eloquent mouth one may be sweeter in comfort another more powerful in reproof one may be graceful in pulpit another in private conference one may be excellent in interpreting to increase knowledge another in application to breed good affections in men o 1 Cor. 12.8 To one is given a word of wisdome by the Spirit to another the utterance of knowledge by the same Spirit one may excel in this gift another in that none in all Now 2. Consider this is the Lords doing for the beauty and benefit of his Church their different education dilligence or industry is not all the cause of this diversity of gifts though it be one Gods gift being now to be acquired in the use of these means whence St. Pauls injunction to Timothy p Tim. 4. â—3 give attendance to reading c. But it comes chiefly from Gods free disposition who distributed to every man severally as he will q 1 Cor. 12.11 And this 3. Makes much for Gods glory and the benefit and beauty of his Church For Gods glory for the greatness of his wisdom and freedome of his grace shineth in this difference perspicuously and for the Churches beauty and benefit for flowers of divers bigness for colour and smell do adorn a feild exceedingly with it's party coloured coat difference of voice base treble tenor and counter tenor and difserence of strings in an
not only loved the wayes of covetousness but ensnared the people in uncleannesses and upon those in the Gospel that made Gods house a house of Merchandize and so a den of thieves So that another ground and reason of mens forsaking and propagating separations from our publick assemblies Covetousness selfe interest I 'le name a 5. Even Idleness and this both spiritual and natural spiritual for because many men will take no paines in the practise of the duties of godliness which might well imploy mens whole lives therefore they fall into nice and new opin ions to imploy their active mindes So spiritual Idleness in things in which they should be imployed makes men curious and curiosity contentious The zeal of practise of humility and patience and self denyal and mortifying the flesh with the affections and lusts and renouncing the world and the other parts of real goodness this zeal grows cold and so that of disputes gets and gathers heat and vigor A lass our good works in this age fall short of the first Christians and then no wonder that our controversies exceeds theirs because we spend not our time in the one which is irksome to flesh and blood and therefore we imploy it in hammering and forging the other Pharaoh understood this well though he applyed it ill when he thought the Israelites proposals of travelling into the wilderness to their divotions was the effect of their idleness and so increast their taskes as the properest way to divert their design and as spiritual Idleness so also natural is often the cause of division For as experience sheweth such men as desert or neglect their secular callings are most apt to run after new teachers and with the widowes that neglected their office of Ministration to be busibodies and in many families the she-zealots neglecting their proper business the guiding of the house have therefore run into conventicles and upon them have seducers acted their designs most leading captive silly women to become duck coyes to whole families besides these there are another sort of Idle persons to that can sit at home lurke by their fire sides when they should be in Gods house and though they have little or nothing to hinder them from attending his ordinance yet any pretence a showr of rain a sore finger an Aking head a thin blast of weather will serve the turn to divert them O that such would remember Hezekiahs example who with in three dayes after he had been sick of a most painful and mortal disease went into the Temple a Esa 38.22 And the woman that on the sabbath resorted to the Synagogue though she had a spirit of infirmity eighteen yeares b Luk. 13.10 â—1 Alass the cause is mens hearts are dead and void of grace and the love of God and his word and so they find little comfort they take no delight in his publick worship and therefore are glad of an excuse David loved Gods tabernacle well For his heart and his flesh rejoyced for the living God c Psa 84.12 Those that tast how sweet the Lord is will desire the sincere milk of this word d 1 Pet. 2.2 3 O thou that art so careless whether ever thou appear in the assemblies of Gods Church in this life thou hast cause to fear thou shall never stand in the congregation of the righteous in the life to come e Psa 1.5 That 's a fifth cause of mens forsakeing or absenting from the assemblies as the manner of many is 6. There is a sixth which I will name because I will miss none and but name it because I have spoken in effect to it before The manner of some is to forsake them upon pretence they can spend their time and serve God as well pray and read good books at home as in the Church of God But God loves the gates of Sion more then all the dwellings of Jacob f Psal 87.2 David sure being both a prophet and a King could serve God as well in private as any pretenders and he had both a prophet and a Priest with him in his Banishment yet did he for all that long for the publick worship of God bewailed the want of it exceedingly g Psal 84.3 But I have fully shown you before the excellency and acceptableness of publick worship perfoâ—rmed by Godly ministers together with his people in a publick place above any private whatsoever that 's a sufficient consideration to convince them of sin that forsake the assemblies upon this account as the manner of some is Thus have I now both discovered the evident duty of all Christians and their obligation to frequent the publick assemblies in order to the publick worship of God and the sin of those men that either upon pretence of corruptions in the Church though they acknowledg it Orthodox and right in the substantials of religion or of some faults in the ministers life or opinion or gifts or carriage but in truth out of malice or hatred against him or out of pride or curiosity or Idleness or upon pretence they can as well serve God at home do neglect or forsake the publique assemblies Now what remaines but a word of exhortation to all that have an ear to hear what Gods Spirit saith unto the Churches and members of them 1. I beseech you Beloved in the Lord to learn to lay to heart your obligation to attend upon Church Assemblies and beware of those that endeavour the divisions of the Church or to divide and separate you from it It 's the Apostles own earnest exhortation g Rom. 16 17. now I beseech you brethren mark them which cause divisions and offences contrary to the Doctrine which you have learned and avoid them They are no lovers of your souls as they pretend they are no servants of God for your good they are no fit guides for salvation that for things meerly external adiaphorous indifferent matters of meer order or decency separate themselves from the society of a true Church and would have you so to do As if a furious brainsick sailor should upon every occasion of anger or discontent cast himself overboard presuming to be safe enough out of the ship the ordinary road way of Gods saving any soul is in the unity of the Church And that is in a conjunction of them to some visible ordinary congregation according to that h Act. 2.47 the Lord added to the Church such as should be saved but exceruntè nobis they who go out from amongst us because they was never of us as to their hearts I will not presume to judge them as to their final state yet this I 'le say that the Church being the Spouse of Christ and Schism and Heresie being a work of the Flesh an effect of so bad causes as I have shown you fully ranked by the Apostle with fornication and drunkenness and adultery and the like I would not dye in their state for all the