man and calamity will not remove it The hard-heartedness of good people is very strange Heb. 3.8 Harden not your hearts Oh! provoke him not as at Meribah what doth Paul cry out against and so David and Moses Meribah Meribah this this lyeth at the hearts of such the inseparable the insuperable invincible non-subjection of Israel to the wayes of God this is not cureable with calamity Instr 4. Though Sions malady be such as that lookt at in it self it cannot be cured yet lookt at in Gods promise and it cannot want a cure Look upon it in it self and it seems incurable look't at in the Physician and it cannot but be cured Ieremiah looking at his sufferings he will speak no more but looking at Gods promise and it is as fire in his bones he cannot but speak 2 King 8.10 there is a quaerie put to the Prophet whether Benhadad shall live the prophet answers He may certainly recover howbeit the Lord hath shewed me he shall surely dye i. e. the disease was not such but he might have recovered so may I by allusion invert and say Sions disease is incurable but yet she shall certainly recover Look at Sion in the glass of Providence and she is as a woman forsaken and grieved in spirit Isai 54.5 6. 66.4 husbandless as to reproach and yet at the same time thy Maker is thy husband if we look at Sion in the glass of the Promise this Out-cast is both Marah and Hephzibah both a Widow and Beulah Look at the Out-casts tears as an effect of mans not caring for her but as an occasion and demonstration of Gods care for her Psal 126.5 6. that Sion sheddeth tears denominateth her Marah that Sions tears are seed denominateth her Hephzibah Psal 56 8. that tears fall from Davids cheeks this is matter of sorrow that Davids tears fall into Gods bottle is matter of joy Instr 5. Gods touching an impenitent Out-cast with repentance is a signal of Gods having mercy thereon Sions recovery by repentance from her backsliding is an effect of grace and a fore-runner of the set time of Stons mercy Sions impenitency is the life and strength of Sions of the Out-casts calamity Repentance doth break the yoke of Babylon Impenitency doth lay on the yoke of Babylon You may truly say the date of the Out-casts captivity and the date of their impenitency is the same The enemy is never harder-hearted to Sion then when Sion is hard-hearted to her God Their affliction was not the bardness of the Babylonians hearts but Lord why hast thou hardned our hearts Isai 63.17 when the Out-casts return to Ston they shall goe weeping with their faces thitherward Ier. 50.4 5. Vse 2. Exhortation The text openeth my mouth to call upon Gods Outcasts to accept of Gods plaister God proposeth to us Remedy or Calamity we have our option whether that of the plaister or of the sore make we our choice If we accept the plaister the time of mercy even the set time is come if you do not accept it you may look at it as the beginning of sorrow That we are Out-casts this doth speak us sick but our not accepting the remedy speaks our sickness incurable To be Out-casts this argues that we are cast off by men but our not accepting the remedy speaketh us cast off by God the condition of an Out-cast supposeth us sinners but the rejection of the remedy doth say that we are castawayes for an Out-cast to need a medicine is common to good and bad to accept it is proper to the good Let us then accept the Lords Plaister As an Ingredient thereto I shall propose this Direction viz. 1. Learn we to judge aright of Liberty Scripture-liberty Gal. 5.1 Paul biddeth us stand fast in our liberty and those accursed ones he looks unto Chap. 1. who also pleaded for liberty and whom the Assertors of true Liberty should accordingly pronounce accursed Blessed men plead for liberty and cursed men plead for liberty The Gnostick in 2 Pet. 2.19 doth plead for liberty Good men plead for liberty and bad men plead for liberty the best men plead for liberty and the worst men plead for liberty If you ask what Liberty is you may look at it as a Power as to any external restraint or obstruction-on mans part to walk in the Faith Worship Doctrine and Discipline of the Gospel according to the Order of the Gospel When you hear men plead for Liberty see that it be not Liberty falsly so called 2. Acknowledge Order Divine and in particular in that great Point of a Ministerial Judge There are that make little of Order and yet we may think not any made so little as Paul made much of it Let All things be done in Order 1 Cor. 14.40 it seemeth an Apostolical spirit doth conclude that sometimes better such a thing not done then not orderly done There is a judgement Discretive which belongeth to every Believer there is a judgement Authoritative that belongs unto the Church and is set therein by God and also there is a judgement Decisive which belongs unto the Council Onely remember that the Supreme Judge is either 1. Authentick i. e. Jesus Christ or 2. Regulative i. e. the Scripture or 3. Ministerial i. e. the Council This Question concerning a Ministerial Judge in matters of Religion is that which hath greatly exercised the Christian world insomuch that both Protestants and Papists agree That the Resolution of this Controversie is of so great moment as that hereupon depends the Resolution of all Controversies When a Controversie ariseth in a Church differences must not alwayes continue what shall resolve the same if a Ministerial Judge be not admitted Take away this Order and how shall Peace or the Society continue This truth of a Ministerial Judge is reckoned among the Fundamentals Secundarily because it doth tend to the 〈…〉 finde preservation of all that else is of the Foundation You shall finde this Truth impleaded throughout all generations since the Primitive times and pleaded for by all the Orthodox in all the Centuries Deut. 17.12 Standum sententiae summi judicis Israel must stand to this if it be in matters of Religion there is the Priest if in matters Civil there is the Magistrate and he that stands not or submits not to the Sentence of these let him be cut off from Israel so requisite a thing is Order Acts 15. there is no rest in such a case what now do they but refer it to a Council and that doth determine it 1 Cor. 14.32 The Spirit of the Prophets is subject to the Prophets I will not acknowledge him a Prophet that is not subject to the Prophets Let not any one therefore under pretence of a Prophet or whatever Inspiration or Perswasion soever exempt themselves from subjection to Order Obj. The major part may erre and is not alwayes the melior part Councils and Churches may erre and have erred Answ 1. But is it not true that the
Objector may erre The major part may erre so saith the Delinquent standing before the Church and must that evacuate all Church-power 2. 'T is more likely that truth should be with many Orthodox Pious Orderly c. In the multitude of Counsellors was anciently said Prov. 11.14 there is safety The Objector is one to many and he is in his own case a Judge but a Council in other mens But if that be not a truth that We must subject to Order because the major part may erre then put an end to Church-administrations there will be no end of Controversies But distinguish we concerning Councils There is a Council Regular of Orthodox and meet Members orderly gathered There is a Council that is Irregular and abusive as in times of Popery When the Ark was taken by the Philistims no marvel it was not Oraculous to Israel but what Israelite refused to consult the Ark of God after its return from the Philistims because they had abused it You tell us that Popish Councils have erred and therefore must we forget that the Councils of the Orthodox have maintained the Truth and have been the support of Religion in former times Look to the Nicene and other Councils Councils have been sometimes among the Philistims among the Papists and for so long a time but shall we esteem the less of Orthodox Councils because of that 3. Distinguish between the Truth of Order and Truth Positive John 8.17 The testimony of two men is true this is what God hath appointed for the Preservation of Society Humane and Christian That is a truth in foro viz. in Church or Court which may not be the truth positive The God of Truth hath made it for to keep Societies in peace and if it were not for this Institution there could be no sitting in Judgement or any Polity among men 4. Remember that the Spirits of the Prophets are subject to the Prophets 1 Cor. 14.32 the Spirits of the Elders are subject to the Elders c. If this be not attended there can be no Administration or else there must needs be a meer rixation and chiding-administration Where there is liberty and the Old man there must needs be much Controversie 'twere more sad if there were no Remedy The non-admission of this help renders the Churches in case of Non-action like the field of the sleeping Husbandman Matth. 13.25 or else like the Meeting of Israel at Meribah either no Administrations or manifold Alterations 'T is true a Ship may live longer in a Calm then in a Storm but yet your Ship may be so long becalmed that all the Provision may be spent and so perish in time and it may be better perishing in a Storm then in a Calm a Storm is swifter to perishing but both destructive Either this Disease or that is mortal the difference may be that the one is Chronical the other Acute both are killing No you will say if such men be there that have a spirit of Meekness and Patience Yea but reade Exod. 12.3 and Psal 106.33 Moses the meekest man then on earth yet it went ill with Moses 't is said for their sakes How long did Moses live at Meribah sure I am it killed him in a short time a man of as good a temper as could be expected from a meer man I tell you it will not onely kill the People but it will quickly kill Moses Take heed of Meribah and accept of the Remedy against your Disease Obj. May not a good man suffer by this means Answ Sometimes we are called to suffer and subjection to Order may be accompanied with suffering for the Truth and better an innocent and good man suffer then Order for that preserves the whole 3. Sanctifie God in his Providential Testimonies against abuse of Liberty Minde Solomons case before-mentioned Have we not many Adversaries Are we not Out-casts Are we as much in the hearts of others as formerly Are there not those who labour to bereave us of our Liberties Let us Sanctifie the Name of God herein 4. Attend we the Examples of the godly wise for the continuing of our Liberty in like cases You will say What is that I answer An Address to the Supreme Authority and a just Apologie If any say What Example in Scripture have we for an Address Let such look to 2 Kings 4.13 Wouldst thou be spoken for to the King This did not unbecome the Prophet to propound to her Remember Ezra 7.6 4.6 13. Esth 4.8 Nehem. 2.4 did Nehemiah do the people wrong therein My God saith he remember me for good in this There was Accusations written against them Rehum and Shimshai write Tatnai and Shethar-boznai write against them Sanballat writes Shall there be those that Petition against and shall none Petition for Israel Ezra's and Nehemiah's Petitioning and promoting their Petitions to the King were not interpreted as acts of diffidence unto God or of irregular compliance nor themselves as men less friends to the Church and Civil Liberties nor looked upon as unworthy to be continued in their Trust and Esteem among the People Mordecai counsels Esther to go in unto the King and speak to him though it was with the peril of her life To make an Address then is not that which is not according to Scripture The like I might say relating to an Apologie 5. Let us walk in the use of our Liberty with innocency and without offence To differ from our Orthodox Pious and Learned Brethren is such an affliction to a Christian and ingenuous Spirit as nothing but love to the Truth could arm a man of peace against Our Profession being in a way differing from these and those it doth the more concern us that our walking be very cautelous and that it be without giving any just offence There will offence enough be taken at the Profession of the Truth though the Professors thereof give none The Profession of the Truth draweth upon us enmity but errour in our Profession and offensive walking delivereth and betrayeth us into the hand of the enemy And give me leave to speak freely Let us see that we walk without offence toward Civil Authority Suffer not your mindes to be prejudiced against the present and ancient Government of our Nation Isa 49.23 Kings shall be thy Nursing-fathers and Queens thy Nursing-mothers 't is spoken of Gospel-times It is not a Gospel-spirit to be against Kings 't is neither Gospel nor English Spirit for any of us to be against the Government by King Lords and Commons It was the usual stratagem anciently of the Adversary to calumniate the Christians as disaffected to the State and such as were for Reformation as Enemies to Caesar But Juell could testifie in his time Gratias agimus Deo c. in Apolog. pag. 16. That there could be no instance given wherein they in that state of Reformation had offered any violence to Princes c. So said that famous Apologist God make us more wise and
vindicating or preserving our good name in a matter of so great moment both before great ones Fathers Brethren and every gentle Reader The Lord God of Gods the Lord God of Gods he known and Israel shall know if wittingly and willingly in Rebellion or treacherous dealing against the Lord or in Schism it be that we have departed from our Country save us not this day But yet notwithstanding we are not unmindful of that so known Oracle Love the Truth and Peace we neither strive for Truth without making reckoning of Peace neither do we pursue Peace with the loss of Truth the former defaceth this latter teareth the seamless Coat of the Church It is as necessary to avoid the Rock of Schism on the right hand as the Quicksands of Confusion on the left We renounce Samaratanism that deadly sink of false Doctrine as much as we fly from Donatism the sore enemy of Evangelical Temperament and devourer if we may speak after Teriullian of Christian Society but admire and embrace the Concord and Agreemeent of the Gospel We are no whit pleased with Cassanders shaking hands with Papists at the furthest distance erring from the Truth Nor yet with the Romanist renouncing Communion with them that are otherwise minded in lesser differences but in special manner we ought to labour that we may walk with an even foot and not to turn aside an haires breadth from the Truth in the mean time it is better to be a Cyprian then a Steven It is much more grievous to think aright and be found a Scismatick then to think amiss in things not fundamental and be of a peaceable spirit The spirit of our Lord Jesus Christ is a spirit of Truth of peace and Communion so desirous of Peace that it requireth Communion in a true Church although not pure and so desirous of Truth that it forbids impurity in any Church whatsoever That that is the Mark at which we aim and which we endeavour and breath after in him who is the Way the Truth and Life It is confessed there are some Apices or lesser points in Divinity which the Church of God hath now for above an hundred years bewailed as the obstacles of Peace concerning which the chief controversies maintained are about Predestination Ubiquity and the Eucharist About these points how many thousand Polemick writings have been extant all abroad which the Christian World is scarce able to contein Alas that ever there should be a warre about the Sacrament Alas that ever there should be any contentious Treatises about the Eucharist turning the very Badge of Union into an Apple of Contention who can refrain from tears at the uttering of such things yet these notwithstanding that there is place for the so much desired Coalition between the Evangelicks and the Reformed so called may easily be made appear by running through the chief Heads of things As namely Because in the first Article they who were the greatest Favourers of that eminent Worthy of the former Age do yet ascribe the work of Conversion wholly unto God and do likewise stifly maintain and accurately defend Grace to be altogether free who were also utter enemies to that pestilent Opinion of the Schoolmen That God is bound to him that doth what he can of himself And who likewise do deservedly account it meer Pelagianism to make any kinde of Qualifying Fitness a Moral Motive unto predeterining Grace As for the Opinion of the Ubiquity of the Humane Nature by virtue of the Hypostatical Union it cannot be denied but that Papers have come abroad written by too much gall and sharpness In the mean while it is agreed upon by all and taken for granted That the Humane Nature is Personally Omnipresent According to this Rule likewise are other Propositions about the Person to be judged of under this head Lastly As concerning the Lords Supper the Divines of either part do reject Transubstantiation together with worshiping of bread But about the Real Presence viz. Sacramental of the Body and Blood of Christ it is agreed between both These so many and great Differences are to be accounted as so many Heart-griefs although not to be numbred amongst them which by the Apostle are called Vnlearned Questions yet we judge them not to be of that moment as to hinder the giving each other the right hand of fellowship or the pledges of Eclesiastical Brotherhood building upon that Apostolical Canon of holy Communion Nevertheless in that whereunto we have attained let us walk by the same Rule let us minde the same thing Phil. 3.16 Here also we may call to minde that common and received Distinction between Fundamentals and non-fundamentals and that Brotherly Fellowship is not to be refused with men peaceable and otherwise Orthodox for the sake of Non-fundamentals We account it very unequal to fasten upon any one that holds an Opinion all the Consectaries which to him that argues according to the exactest grounds of Reason seem to follow upon such premises especially if those Consequences be disowned by him in which respect there are no small Errours on both sides while those of our side impeach the other of Eutyches his opinion though refusing to own it for the sake of Consubstantiation And they on the other side go about to make ours guilty of making God the Author of Sin although we never so much disclaim it in the Point of Predestination The Disputes about the Consequences of these whether rightly inferred or not from the premises belong not to this place to be examined yea the matter it self requires rather that we should forbear But this Tragedy is not yet at an end For as to Polity and indifferent things they have taken up divers Opinions who it were to be wished that they would embsace that Concord one with another which hath been so often endeavoured after But the Differences of this nature as they are not so small that the Lovers of Truth should be silent about them so neither are they so great that they need be any hindrance to the Seekers of Peace and Quietness in the present Undertaking as may appear by the unquestioned Example of our Saviour who refused not to Celebrate the Worship of God in the Jewish Church defaced at that time with more greivous corruptions They who are united to Christ by heart-converting grace are Members of his Mystical Body and whosoever but in appearance at least are joyned to the Head and have added themselves to the Polity of Israel are to be received Members of the Political Body Now Communion follows upon Union Besides the nature of Political as well as Christian Society doth utterly forbid to deny the Priviledges of fellowship to such Members as are found without Scandal Thus much we thought good to speak briefly about this Point that Honoured Persons and Respected Brethren might understand what Reasons moved us to entertain the same Opinion with themselves We have been taught that the Idea or Patern of holy Communion ought
People I will not more then intimate to you the Paradoxes that the Text doth abound with Sion and acknowledged and yet no man careth for her A People none neglected like them a People none beloved like them Neglected if you look at men beloved if you look at God A People whose very adversaries are instrumental to their prosperity These are such Riddles as we may truely say Gods grace onely makes A strange occasion may that seem to be which God takes for the healing of his People in Isa 57.17 18. I have seen his wayes i. e. his frowardness and covetousness and will heal him Ezek. 11.15 16 17. Thy brethren even thy brethren c. they say Get ye farre from the Lord unto us is the land given in possession Therefore say Thus saith the Lord although I have cast them farre off c. though I have scattered them c. yet will I be a little Sanctuary unto them I will gather you c. Zech. 3.2 The Lord rebuke thee O Satan even the Lord that hath chosen Jerusalem Is not this a brand pluckt out of the fire They had been in the Furnace long enough As the Lord dealeth thus with his people so Davia maketh use of the like in his personal case 2 Sam. 16.12 It may be the Lord will look upon mine affliction and requite me good c. bless me because of his cursing The Reasons of the point are Reas 1. From the Sympathy that there is between the Head and the Members Christ is sensible of the sufferings of his Out-cast It is true that the Out-cast doth suffer it is a greater truth that the God of the Out-cast suffereth Isa 63.9 In all their affliction he was afflicted it relateth to Israel in Egypt Zech. 2.8 He that toucheth you toucheth the apple of his Eye it relateth to the good Figs in exile It is no little ease that our sorrows touch Christ according to Heb. 4.15 We have not an high Priest that cannot be touched c. What though the Out-cast suffereth for sin yet he hath a sufferer with him and in this respect what Paul said to his Corinthians 2 Cor. 2.2 that doth Christ say to his Out-cast If I make you sorry who is he that maketh me glad but the same that are made sorry by me Reas 2. Because that Gods Name suffereth while his Out-casts do thus suffer Exod. 32.12 if God should destroy Israel the Egyptians will say For mischief hath he brought them c. Deut. 32.27 Were it not that I feared the wrath of the enemy lest their adversaries should behave themselves strangely and say Our hand is high and the Lord hath not done all this You remember the argument which Ioshua useth Chap. 7 8 9. When Israel falleth before the enemy what wilt thou do to thy great Name The destruction of Israel would raise a scandal to Religion and the God of Israel Reas 3. To capacitate the Out-cast to receive the benediction of a Father the actual blessing of his People To be Gods people is one thing but to be made meet to receive the blessing of his people is another thing Zech. 3.2 The Lord even the Lord that hath chosen Ierusalem c. God in election hath made them his people and determined to bless them 't is this that doth pluck the brand out of the fire Ier. 24.5 6 7. I will set mine eyes upon them for good I will bring them again I will build them I will give them an heart to know me c. Ier. 30.22 31.33 I will be their God and they shall be my people and vers 9. Ye shall come with weeping and supplications c. Ye shall come there is their Return with weeping and supplications there is their Repentance and the Lord hath undertaken for it I am a father to Israel and Ephraim as bad as he is is my first-born The cause of their being his people a penitent people a blessed people is his fatherly relation to them Ier. 32.38 39. Ier. 30.7 Alas it is the time of Iacobs trouble but he shall be saved out of it Vse 1. Instruction 1. Hence learn that Sion is subject to sad Apostacy or defections Ier. 2.5 13 21. I planted thee a noble vine We must acknowledge God planted us I may say a Scripture vine and if so a noble vine but you see a generous vine subject to be a degenerate vine Exod. 32.7 8. They turned aside quickly But as the Oratour solemnizing a sad funeral desired to have learned Mortality from another Instance rather then that of Scaliger so I would God would learn us this truth from some other instances rather then from these Churches I may mention notwithstanding the Polititians observation concerning the stage of action usually changed in thirty years because the persons that make the major vote are usually changed and gone by that time Something about that time hath our time been in this land now perhaps the major vote is changed you may say in such and such a case many a time and had such been alive these actions and those in Church or Court would not have been so carried on But I will not dwell here I wish we might learn such instances from some other example and not from our selves Instr 2. Sions Apostacy brings upon Sion sad Calamity 'T is a truth that Israel embraceth not God til God first embrace Israel 't is also a truth that God forsaketh not Israel till Israel first forsake him Ier. 5.25 If good things be withheld from us Iniquity is the cause Lam. 3.39 if evil things be brought upon us the cause is sin There was a time when Solomon was at rest 1 Kings 5.4 There was no adversary nor evil occurrent there was a time again when Solomon had many adversaries 1 King 11.14 23 26. Solomon hath rest while he is in his integrity Solomon hath adversaries that was the time of his Apostacy Is there no dispensation but Iudah must serve Shishak 2 Chron. 12.8 what is the reason thereof it is because they would not subject themselves to the yoke of God not the power of the Egyptians but their non-subjection to God made them subjects to Shishak Ier. 14.11 7.16 Ieremiah pray not for them I will not hear saith the Lord there is no dispensation Ier. 27.12 non-subjection to the yoke of Christ subjected Iudah to the yoke of Babylon Abuse of Liberty is that which forfeiteth the use of liberty Instr 3. Sions Maladie is not cureable with Calamity Isai 4.8.10 would not one think a furnace should cure the outcast they are so good that they are called the good figs and yet so bad as that seventy years captivity would not make them good enough for the end Those that were seventy years in the furnace do cry out Lord why hast thou hardned our hearts from thy fear Isai 63.17 you that think you have a new man do not forget that you have within you also an old
you know not Perfect Holiness now but then you shall know it more and we shall see the Trinity He that hath seen me Iohn 14.9 hath seen the Father And we shall see Christ that Person that is God and Man And for the Counsell of God we shall see it it shall be an open Book so far as concerns our happiness Now when the Soul comes to this you will have no further need of enquiry What God is or What Christ is you will never be satisfied till then you will never love God perfectly till then and you will never rest in him here as you will then you shall come to understand that then Blessed are the pure in heart for they shall see God Exhort 1. It is abundantly to incourage every Christian to constancy in the profession of the truth notwithstanding all the suffering we may meet with either in the way of truth or for the way of truth This is that which John makes use of 1 Iohn 3.2 We shall see him as he is and He that hath this hope to see God purifieth himself even as he is pure ver 3. Do you say you have hope to see God this is a very purifying meditation Can you endure any impurity and yet maintain this hope in you to see Christ Acts 24.15 16. mark there how it did work with him And have hope towards God which themselves also allow I have hope that I shall see God and that there is such a truth as the resurrection herein do I exercise my self to have alwayes a Conscience void of offence both towards God and towards Man they that are false to his truth they shall not see him that dye without Repentance of it herein do I labour to keep alwayes a Conscience clear both towards God and man that this may not hinder me from a sight of this Mansion 2 Cor. 5.8 9. speaking to the same purpose We desire to be with the Lord wherefore we labour that whether present or absent we may be accepted of him Thus you see what this meditation doth call for this makes a man or woman of a labouring spirit it calls for adherence to the truth And more particularly consider then what it is to be a Christian in earnest to be such a Christian as walks in that way wherein they walk that have the Promise to go to Christ when their Soules go out of the body these are such as the eleven were not such as Iudas was he went the other way he went to his own place You must be such Christians as the Apostles were that is such as do continue with Christ in the profession of his truth that you may be Conquerours in holding on in your Profession 2. Consider what you must expect while you are in your way you must expect such troubles as nothing will quiet you but the exercise of Faith in Chirst Jesus Your hearts they will be assaulted but let not your hearts be troubled the Truth it will cause trouble to you though you think of carrying of it never so inoffensively and amiably among men Christ by all his good carriage could not reconcile those that hated the truth Hence those that profess the truth let them not think strange if they meet with trouble Then Acts 9.31 had the Churches rest Other places have rest very frequently but for the Churches those that profess the Truth to have rest is a special favour of God 3. Your troubles here while you carry it with a Christian Spirit they shall fit you for this blessed estate as it is said 2 Cor. 5.5 He that worketh us to the self-same thing You may think God means evil to you when you meet with affliction and trouble but provided you are In the way of Truth or be it For the way of Truth that which God ayms at is to fit you for your Mansion-place Christ would fit us to be in the body and he would fit us to go out of the body He works us to the self-same thing If you have a strong body he would fit you for that body to walk with him in that body Saith Caleb Josh 14.11 I have as strong a body as in the day that Moses sent me Now as it is a great matter to have such a body so it is a great matter to walk with God in such a body if you have an healthful body he would sit you to walk with him in that body that you may know how to possess your vessel in sanctification and honour not that your body should be the slave of filthy lusts Suppose you have a sickly body 2 Cor. 4.16 Our outward man decayes but our inward man is renewed day by day and he worketh us to the self-same thing by fitting us to go out of the body Acts 20.24 that I may finish my course with joy and the Ministry that I have received 4. Concurre with God in this scope of his Providence to you he is fitting of you to walk with God If he fit you to go out of the body or to be in the body close with him as the Patient closeth with the Physician interpret the Changes that are upon you of one nature or of another interpret them as dispensations whereby God works to fit you to be with him in the body or to go to him when you go out of the body Let us work together with him I did it to humble them Deut. 8.16 then close with him and say This is his end and for that end joyn with him You shall finde more trouble then rest while you are In the way you shall finde more rest then trouble when you are at the end of your way You that are lovers of truth more then of the pleasures of Sin you shall finde more trouble then rest while you are in the way but when you are out of the body you shall have full rest without any trouble you shall have Truth enough and Peace enough That which is hard to gain now is Union in the Truth but then you shall have Union enough and Truth enough you shall finde Christ making good that truth to you that He will come and receive you to himself When Noah put forth his hand and received the Dove into the Ark it was a welcome ease so will it be to your Souls when they have been wearied with so many troubles and Christ Jesus shall come and receive you to himself when your Souls go out of the body for otherwise the Devil will be ready to receive them and to carry them to Hell Whither went Dives Soul when it went out of his body you that are now in Pleasures whither went Dives Soul it is not said he was an Adulterer or a Drunkard but he was a man of Pleasures In thy life time thou hadst thy good things Luke 16.25 But what became of his Soul when it went out of the body And being in Hell he lift up his eyes in torments c.
ver 23. Gen. 46. when Joseph received Jacob and his Brethren after so long an absence judge what a contentment there was Jacob fell upon Josephs neck and Joseph fell upon Iacobs neck but their embraces are not to be mentioned with the embraces of Christ and the Soul Do good that when you dye the good you have done may receive you into everlasting habitations Your works shall follow you It was the speech of one * Ambrose I have not so lived as that I am ashamed to live any longer nor am I afraid to dye Labour so to live as you may be useful in the body and so as you may not be ashamed to go out of the body but may say as Iohn did who was an old man and a Disciple I come quickly Even so come Lord Iesus come quickly THE EVANGELICAL WORSHIPPER Subjecting to the Prescription and Soveraignty of Scripture-patern BEING THE THIRD SERMON AND Preached on the LECTURE-DAY APRIL II. 1663. Heb. 8.5 Who serve unto the Example and shadow of Heavenly things as Moses was admonished of God when he was about to make the Tabernacle for see saith he that thou make all things according to the patern shewed to thee in the Mount THis Verse illustrates the Argument mentioned in the foregoing words from an adjunct or accident accompanying the Legal Priest-hood The Argument there used to prove that the Priest-hood of Christ excelled that priest-hood which was after the Order of Aaron was because they which were of that Priesthood ministred on Earth but Christ ministreth in Heaven He was a Minister of the true Tabernacle while he was on Earth and he still officiates in his Priestly Office now he is in Heaven the Tabernacle which they ministred in was upon the Earth and was made of earthly things and it was a figure or shadow of heavenly things he declares that that Tabernacle was a worldly Tabernacle or Sanctuary 1. From the quality of it it was onely a shadow or example of heavenly things and it was a type but Christ was a Minister of the true Tabernacle 2. It is declared from the certainty of it for He saith this But how doth that appear It appears from a Divine Testimony For see saith he that thou make all things according to the Patern shewed to thee in the Mount For the opening of the words First we are to consider what these heavenly things are They are called in Chap. 9.11 Good things to come In a word it means Christ with all his Benefits these are the Heavenly things that the other were but Shadows of Therefore it is truely said that the Ceremonial Law holds forth Christ i. e. it makes known the Gospel being rightly understood but after a Legal dispensation Secondly it was a shadow of good things i. e. it was a patern that did shadow out Heavenly things God shewed Moses a Patern or Type in a Vision according to which the Tabernacle was to be framed and Moses acts accordingly The word translated Patern intends as much as a likeness or example or a figure As for the Divine Testimony you may see it in Exodus 25.9 According to all that I shew thee after the patern of the Tabernacle and the patern of all the instruments thereof even so shall ye make it And in Chap. 39. this testimony is often given that All things were done as the Lord had commanded Moses But Christ was the Minister of another Tabernacle i. e. of his Body the true Tabernacle Doct. Great care must be hads in matters of Divine Worship or Divine Administrations that all things proceed according to the Prescript Word of God Or That all things be exactly corresponding to the Prescript of Gods Word Hebrews 7.14 For it is evident that our Lord sprang out of Iudah of which Tribe Moses spake nothing concerning the Priesthood The Apostle thinks he argueth well and conclusively That Christ was not of the Levitical Order because nothing was spoken concerning it of that Tribe This is a good Argument in Divinity to say That there is nothing in Gods Word why you should act such or such a thing it is not enough to say that there is nothing expresly against it the truth is there is enough against it if there be nothing for it The Tribe of Iudah must not meddle with the matters of the Priesthood Why so because Moses spake nothing of them in that respect and in Exod. 25.9 Moses himself was to act nothing that he found not in the Patern Exod. 26.30 And thou shalt rear up the Tabernacle according to the fashion thereof which was shewed thee in the Mount He must act nothing that he doth not finde in the Patern It is true David for some just cause made some alteration in the Worship of God for the state of Temple-worship compared with Tabernacle-worship did call for a change But how did David proceed in it 1 Chron. 28.19 All this saith David the Lord made me uncenstand in writing by his hand upon me even all the works of this patern He made no alteration in Gods Worship but it was also by a Patern given to him by God And for Solomon you finde that David gave him the Patern ver 11. to build the Temple according thereunto And relating to Gospel-times the time of the Messias you have an eminent text in Ezek. 43.10 11. Thou Son of man shew the house to the House of Israel that they may be ashamed of their iniquities and let them measure the patern and if they be ashamed of all that they have done shew them the form of the house and the fashion and the goings out thereof and the comings in thereof and all the forms thereof c. Reas 1. Because it is the acknowledgement of the Prerogative of Jesus Christ I mean that he alone hath the honour to institute Divine Worship He in truth was the Author of the Tabernacle of the Temple and yet he was the Tabernacle and the Temple i. e. the true Tabernacle and Temple The power of the Keyes i. e. the instituted Worship under the Gospel you shall finde Christ is the maker and disposer of those Keyes Mat. 16.19 It is not for man to make a Key to open Heaven be will never be able to pick that lock Ye shall reverence my Sanctuary saith God Levit. 26.2 and why so I am that Lord make a pause here i. e. it 's no less then the Attribute of his Lordship that is demonstrated in the matters of his Worship as for instance Korah was very near unto the Priesthood Numb 16.1 and yet inferiour to the Priesthood and it may be that was some temptation to him to be so near it and yet inferiour to it but he must not offer Incense Numb 16.40 but the Priests which are the Sons of Aaron may Why may not Korah the reason is I am the Lord I will have this act to be matter of Divine Worship and not another and I will have
belongeth not to them we must do nothing but according to the Patern Instr 3. A Religious Worshipper or a man truly religious doth not rest in this That externals do answer the Prescript Rule of the Word without proceeding to internal Worship You finde that God doth not onely bear testimony against our Worship but also against hypocritical Worship First against our Worship or our Administrations that as you see is Will-worship and it is vain Worship all the Institutions of men are so they are Will-worship i. e. there is sin and defilement in them we must not set our posts by Gods posts But then suppose we are brought to external worship doth God rest here no do you think that God liveth on goat's bloud Psal 50.13 And hence also Amos 5.25 saith the Lord you did not offer unto me your sacrifices during the space of fourty years speaking of the time in the Wilderness It is like there was a cessation in respect of the condition that they were in as who should say then I can be without Sacrifices Ier. 7.22 23. God saith there He did not command Sacrifices or external Worship i. e. Comparatively in respect of Obedience he commanded it not but I Commanded them saying Obey my voice and I will be your God and ye shall be my people So God will say to us He did not Command us to come hither to set up the external Worship of the Gospel i. e. comparatively in stead of Obedience Holiness and Righteousness this is that which Stephen pleads Acts 7.42 43. Oh house of Israel you have not offered to me slain beasts but you had the Tabernacle of Moloch c. but they could not bear with Stephen when he came to this So our Saviour Christ tell 's them They have made my House a den of thieves Those among you that are given to injustice drunkenness or other scandalous wayes this or that I tell you God requires not your Sacrifices but Obey my voyce that I may be your God this is the thing God aime's at As for our external worship it ought indeed to be according to the Rule but this may be and yet as it is in Isai 1.13 14 15. Your Incense is an abomination and your solemn meetings iniquity my soul hates them saith the Lord they are a trouble unto me and when ye make many Prayers I will not hear them your hands are full of blood c. It would be a dreadful thing if God should say to any of us that are full of duties and concerning our Sabbaths Lords Supper our Fasts our Feasts I am weary of your Worship bring no more vain Oblations c. God forbid that we should forget the internal part of worship whilest we are exercised in the external Amos 5.21 I hate and despise your feasts I will not smell in your solemn Assemblies Look not onely to external regularity but look we unto inward piety lest God hate and despise our Worship Joshua saith God Why lyest thou upon the ground Chap. 7.10 11. Israel hath sinned and transgressed my Covenant c. we have been much in fastings and in external duties many years but what reformation is there are we brought sny more unto the Rule in Church and State I beseech you know that God aimes at Obedience as the internal substantial part of his Worship Instr 4. That the external Order of the Gospel Church-order is no other then the external Throne of Christ Jesus Worship that is mixt partly Divine and partly Humane this is so much defilement in Gods Worship but when it is according to the Rule that is Christs Throne Satan hath his throne that is where Antichrist reignes and Christ hath his Throne that is where his Institutions are in force there Christ sits as Lord. If the Polity be according to the Gospel Jesus Christ is there acknowledged Lord and there is never a Member but is a Subject there must be an Order and according to that Order there must be subjection do you think it an easy thing to be subject to Order Remember it was matter of tryal to those that came out of Egypt and through the Sea as we have done yet there were men of renown that could not bear Church-Order Let me tell you it is a greater matter to be subject to Order then to come over the Seas or to endure the troubles of a Wilderness many will bear a Prison before they will endure the Government of Christ and Gospel-order in his Church Vse 2. Of Exhortation to us all in our Churches especially to sanctifie God according to this truth viz. That our polity may be a Gospel-polity and may be compleat according to the Scriptures answering fully the Word of God this is the work of our generation and the very work we engaged for into this Wilderness this is the scope and end of it that which is written upon the forehead of New-England viz. The compleat walking in the Faith of the Gospel according to the Order of the Gospel 1. And for your direction first remember that we have the patern in the mount I mean we have the Scripture as a Rule and you have the Platform of Church-Discipline given to you in way of Council as the Confession of our Faith to this way of Church-government you know in what manner it was that which for the substance of it ownes the cause Congregational if any are departed from it let them look to it I know none of the Elders that have receded from it It was given many years ago as the Confession of our Faith to this Country and to the World it is distinct from the Episcopacy and from the Presbyterian way from the Morellian way from that of Separatism and it is for the substance of it precisely the way Congregational And as David said to Solomon 1 Chron. 28.10 11. I give unto thee the patern of the House of God c. what God will do with us he knows best David lived not to build the Temple himself but he left the patern thereof to his Son Solomon And so we have the patern only this is complained of that it is not practised though we have had it many years ago now practice is the end of Doctrine 2. Consider that we are all concerned in this service I mean in setting up the Throne of Christ Moses is concerned and it is his commendation that he was a man of God who erected the Tabernacle and set up the Worship of God according to the Patern in the Mount and so David and Solomon c. Thou Solomon my Son if thou doest hold here the Lord will be with thee and let the Churches look to it we are all concerned herein our Fidelity in this cause is our Crown see that it be not taken from us 3. It is a matter of very good Policy times of trouble danger may approach and we read in Ezr. 3.3 that they set the Altar upon its Bases for
fear was upon them because of the people of the land one means to secure them from fear in time of trouble was with the first to proceed with the things of Religion and to be in good earnest to settle them 1 Chron. 28.20 21. Do it saith David unto Solomon and the Lord God even my God will be with thee and not only so but the priests the princes the people will be with thee c. But when Solomon falls off from God's Worship then ariseth against him the spirit of Hadad and the spirit of Rezin and the spirit of Ieroboam c. 1 Kings 11. It is a great point of policy in troublesome times viz. the attending to the Cause of Religion Without Order the Ark could not move in Davids time but you see what trouble follows upon it and Churches cannot likewise move untill the Order of the Churches be proportionably settled Haggai 1.5 6. Now therefore saith the Lord of Hosts consider your wayes when the Worship of God was neglected things went ill with them You have sown much and bring in little ye eat but ye have not enough and again ver 7th Thus saith the Lord of Hosts consider your wayes and in Chap. second they do hearken to him the Lord stirred up the spirit of Zerubbabel and Josuah and from the time that they set themselves about the work of the Lord all things went well with them How farre the drought and the last years and other troubles are here considerable referring to our selves let the Scripture be the interpreter The matters of outward prosperity have much dependance upon the carrying on the cause of Religion and that according to the Order of the Gospel or by the Scripture-patern our safety lies in keeping there not turning to the right hand nor turning to the left hand In Exod. 39. you have it mentioned about ten times in that Chapter in way of Commendation that what was done was so according as the Lord had Commanded Moses Let this stand with us I beseech you beloved that for the motion of Elders of Brethren of Councils of Magistrates of Churches settle the same as the Lord hath Commanded i. e. according to Scripture-prescript and patern we are then a safe People FINIS A COPY OF THE LETTER Returned by the MINISTERS of NEW-ENGLAND TO M R. JOHN DURY ABOUT HIS PACIFICATION Faithfully Translated out of the Original Manuscript written in Latine By the Reverend AVTHOR of the Three former SERMONS With some Considerations premised about that Subject necessary for these Times By a Lover of Truth and Peace Published in the Year 1664. THE PREFACE TO THE READER AS of old it was observed that Julian who hated the Christians with an implacable hatred when he could invent no way worse opened a wide way for Schisms and Divisions In like manner hath it been the Policy of the Adversary in succeeding times when there appears no hope of undermining the Walls of Truth by Heresie and false Doctrine to attempt the scattering and dispersing the Assertors thereof by raising and fomenting Schisms and Dissensions amongst them From which Fountain it may justly be feared hath sprung a jealousie in the mindes of sundry persons in this Country That the Determination of the late Synod Anno 1662. if attended unto would bring into the Churches of New-England a practice contrary both to the Frame of their Churches and to the judgement of those famous Worthies that at first their Churches were blest withall when as it will be found most evident to any that shall impartially survey the Constitution and state of the said Churches That the principall if not the sole Reason why the same things then agreed upon were not long before set afoot and practised was not any doubt or scruple about the duty of the things themselves but the want of Agreement about the Way and Manner how they might most conveniently and safely put in practice which being now fully cleared up in the Propositions of the said Synod the Aspersion cast upon their former Church-administrations as too much favouring the way of the Separation is not onely now removed but an Expedient found out for the holding Communion with other Orthodox Churches in things lawful and necessary without any prejudice to the the Purity of their Worship The commendable receiving and practising of this Truth by some Churches among them and necessity of attending thereunto by all is most convincingly evident by many writings published abroad in the world by many Eminent persons in the name of others wherein much paines is taken up in clearing the way of these Churches from the imputation of Schism and separation from others but in none more then in a Letter returned with the Subscription of the names almost of all the Elders universally in this Place unto a Letter of the Reverend and Learned Mr. John Dury who ever since the year 1635. had been labouring for a Pacification between the Reformed Protestant Churches of Europe and who is famous in the Christian World for that work and at last had communicated his design to those of New-England desiring their Approbation and Concurrence in the said design wherein they expresly declare That they own all those Churches professing the Protestant Religion and retaining the fundamentals of Doctrine and essentials of Order if they be otherwise peaceable and walk orderly for Brethren and that they are ready to reach out unto them the right hand of fellowship From whence it will necessarily follow that seeing other Churches so qualified although they should dissent from them in many Points of Religion are owned as Brethren and that in way of fellowship if those that so profess shall refuse to conferre the seal of Baptism to the Children of such Parents as belong to any such like Churches according as is expressed in the aforesaid Propositions of the Synod They will neither be able to avoyd contradicting their own words and writings nor yet secure themselves from the guilt of dissimulation And that it might appear there was no advantage taken by any stragling sentence or expression in the said Letter cast off from its Dependants it was thought necessary to Translate and publish the whole to the open view of all and because also in the draught of the same are found many undeniable Arguments enforcing this very Conclusion as when it s said That the diverse opinions of some Churches about Polity and indifferent things although they are not so small that the lovers of truth should be silent about them so neither are they so great that they need be any hindrance to the seekers of Peace and Quietness in such an undertaking Which is also there further evidenced by instancing the unquestioned Example of our Saviour who refused not Celebrare Sacra or joyn in the Worship of God in the Jewish Church defaced at that time with more grievous corruptions And further it is added That the nature of Political as well as Christian Society
to be fetched from Divine Writ and not to be framed after our own pleasure The Rules of Sacred Society are certain beyond which or short of which it is not in our power to extend or withhold the Right-hand of Brother-hood Whoever having attained these shall acknowledg them and having acknowledged them shall walk according unto them so holding Communion with sinners as he doth not in the least communicate with their sins so as he is wanting neither to the Truth nor himself nor his Brethren him we deservedly esteem both as a Guide and Pillar of the Church will we or nill we we are Brethren and seeing we are Brethren let us acknowledge our selves what we are namely Brethren in the Lord. A day would scarce suffice to rehearse how many and how great incitements do call for and require this To account the weak in Faith for none is indeed it self a greater weakness The name of Brethren is sweet it is matter of great delight to be such indeed But it is much to be lamented that those who are so should not be acknowledged to be so So to stand for Truth that by too tenacious insisting upon Doctrine we make no reckoning of the Rights of Society is to be carried with the study of Parties not of the Truth and to undertake the Patronage of an Opinion rather because it is our own then because it is true Sounder Philosophy determines that the excellency of Union is to be esteemed according to the dignity of the Cause We here pass over in silence the conspiring together of the waters and dry land to make one Globe as also that of the frame of the Heavenly and the Earthly Globe to make one Sphere of the World There may be found an heap of Miracles in the quiet gathering the living creatures into the Ark and their abiding in it where the most savage of them laid aside their savageness being ready to acknowledge Noah for their Lord not much otherwise then Adam in giving Names unto them where might be seen the Wolfe standing amongst the Sheep neither do the Flocks seem affraid of the great Lyons These are indeed very great things but yet if they be compared with the Myst cal Union shining forth in one of the very least of Christs Members there would want words to express how great the distance is To proceed therefore if the Union of a very few Believers be of so great moment of how great account should be the Uniting of all Protestants in the Faith But let us here pause a while and not think much to weigh this matter a little more seriously and we shall finde unless we are much deceived this very Union about which we are treating if it be without hypocrifie and deceit but as the very off-spring and image of the Hypostatical Union and onely next unto it on Earth as to the kinde and like unto which there will not be found any in Heaven no not when Angelical Nature remained in its perfection We do believe indeed and not out of a vain conceit That this Agreement is a bright Looking-glass made of the Blood of the Lamb wherein Jesus himself the Prince of so great a Peace clearly shines forth in passing through which also he doth irradiate the World with its brightness while it stedfastly beholds this clear Looking-glass and by irradiating ingenerates Faith therein In which respect we need not fear to affirm That the perpetual conjunction of all Mankinde established by the Bond of the first Covenant would be by infinite degrees exceeded by it That they all may be one as thou Father in me and I in thee that the world may know that thou hast sent me Joh. 17.21 If the possibility of such a Peace should appear we could not do much in the pursuing the necessity thereof Notwithstanding if we may have leave that this Necessity may be fastned in our mindes as they say with the strongest Nayle before we leave this Exhortatory part of our Discourse we think meet for a Conclusion to adorn and strengthen it with the Sayings of some Famous men tending much unto Peace At Marpurg Luther long since professed That he would not yield this Praise to the Adverse Party that they should be more studious of Concord and Peace then himself From whence arose that famous Concord of Marpurg We finde also Calvin thus expressing himself that he might compose mindes and allay so great Commotions at a time when Contention was grown much too hot But I desire you to consider first How great a man Luther is and in what great Gifts he doth excell and with how great Courage and Constancy of Minde with how great Dexterity with how great Efficacy of Learning he hath hitherto endeavoured to put to stight the Kingdome of Antichrist and propagate the Doctrine of Salvation I have been often wont to say That if he should call me Devil a thousand times that I would yet give him that honour as to acknowledge him the eminent Servant of God But our Davenant most severest of all If the Schismes of Churches might be taken away as without doubt they may I would rather have a Mill-stone hanged about my neck and be cast into the Sea then either hinder a Work so acceptable unto God and so necessary to avoid Scandals or not promote it with my whole heart and all my utmost Endeavours Epiphanius would not that Christians should have any By-name Let the Nick-name of Zuinglians and Calvinists then cease the Marks rather of Faction then of Brotherly Vnion What should we have to do with Luther What should we have to do with Calvin We Profess the Gospel we Believe the Gospel Bellarmine somewhere hath a Catalogue of a great many Kingdomes that fell off from the Papacy whose defection from the Mystery of Iniquity if it hath troubled the Cardinals of Rome how much more would their Uniting together in the Mystery of Piety be a terrour to the Roman Party When the truly holy League shall wholly stand for the Lamb when Humane Endeavours and Dissensions being laid aside they shall onely intend that one thing to afford their mutual help for the promoting of Religion when they shall unanimously carry on the war of the Lord against the Whore as if they were indued with the very Spirit of the Revelation when they shall be called neither English nor Dutch nor Swedes nor Danes but onely Christians If Poets Writings any truth contain Ages fierce Wars shall never more maintain But it is not in our power most excellent Dury to adde our counsel either to the beginning or the preserving this Agreement You are not ignorant that we are Exiles Britains altogether divided from the rest of Europe wherefore we are less fit to perform this Task Neither are we so unsensible of our own weakness as not readily to confess our inability for so great a Service nor is there need seeing we must thankfully acknowledge and own that this office hath