loth to deny themselves as in effect to acknowledge they was formerly in an error and in the wrong It s pride that make some desire to go in some singular way and loath to go on in a beaten tract wherein they may be obscured in the throng with Theudas they are ambitious to be some body with Simon Magus to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some knowing or Zealous person they would be taken notice of by their neighbours as a stricter sort of livers and would be eminent though by the infamy of Schism or separation To be called of men Rabbi Rabbi is inchaunting musick to any Pharisee and the very essence and constitutive parts of a Schismatick is the esteem of himself and the contempt of others I am not as this Publican was the Pharisees voice whose very name signifies separation and our modern separatists do but eccho the same note when they pronounce these Church assemblies and the members thereof heretical or carnal from whom they withdraw themselves r Esa 65.5 they say as those in Esay Stand of come not near me for I am holier then thou But let it be remembred that while the Pharisee lookt so fastidiently on the poor Publican he renounc'd communion in prayers much more acceptable to God then his own and the observation is truly applyable in our case The Transcendant purity and Saintship and holiness which our Separatists boasts of being if brought to the touch but a more sublimated wickedness And their pretence for spiritually being onely verified in spiritual pride By their fruits of rebellion disobedience to and contempt of Magistracy and Ministry rash censures mallice evil speakings and bitterness headiness treasons high maindedness and the like fruits you may know them So this pride is another partition wall that Satan useth to divide us from God and one another and to make men forsake the Assemblies of the Church 3. It is the manner of some also to forsake them out of curiosity this is that baneful weed which the divel made shift to steal even into Paradise which hath ever since affected the richest soils the most pregnant understandings I do not altogether mean that speculative curiosity about the mysterious parts of our religion though that be a notorious mean also to propagate Heresies when men will not be soberly wise but will attempt to find out the depths of those mysteries which God hath thought fit to make secret prying into the Ark of the secret counsells of God But that curiosity of men which is usually about those little trifling notions and thin aerial speculations which do not at all tend to make men wiser to salvation Men are not content to know those divine truths which tend to Godly practice therefore they think such preachers as insist of them dry and insipid and forsake them to follow those who will offer them nicer speculations be they never so unprofitable to the great end of Salvation s vide The Decayes of Christianity in the causes of disputes Besides there is another curiosity that is deep in the guilt of drawing men from the Assemblies to which they belong A curiosity to hear strange preachers they have itching ears their ordinary food do not please them a new besome sweeps clean an uncouth bit is for their palates a Minister of the best gifts cannot please them long as the Athenians were all for enquirng of news so are these men all for novelties In a short time they distaste the ministry of their ordinary Pastors and so to please the distempered palates of their fickle souls they must needs be gadding abroad to hear every upstart Mountebank that is near them and so this is one great reason of their forsakeing their ordinary assemblies as the manner of many is 4. Another reason hereof is covetousness and interest the great Idol to which the world bowes as the Apostle saith they that will be rich fall into divers temptations so do they fall into this sin among the rest Some men will be rich therefore out of respect to their profit they absent themselves from the Assemblies of the Church they must needs spend some Sabbaths in going to Fairs or going jorneys or makeing bargains or meeting customers or looking to some house business they cannot get their living they say by coming to Church and when they come they must needs leave a great part of their family behind them for some worldly advantage or other These are like those in Malachi t Mal. 3â—4 That said it is in vain to serve the Lord and what profit is it that we have kept his ordinances And others there be in the world that make a show of religion and piety that have no other end in their broaching and maintaining Schisms and separations from the assemblies of the Church then their proper advantages They make divinity an handmaid religion a stalking horse to a policy Jeroboam made the Golden Calves become more venerable Deities when he found them sit to serve his jealousies and Matchiavels policy that states and persons should secure themselves of religion was a common practice long before it was a rule In the Old Testament we read of mercenary Prophets that turned the office into a trade that divined for money and even for handfuls of Barley and pieces of Bread And in the New St. Paul speaks of deceivers that speak things they ought not for filthy Lucres sake u Titus 1.11 And the same Apostle declaiming against the love of money as the root of all evil he reproves it from its having made men erre from the faith x 1 Tim. 6.11 And it is St. Peters prediction that the most damnable Heresies even the denying of the Lord that bought them should be introduced by those who through covetousness should make Merchandize of their Proselytes y 2 Pet. 2.3 And is it not plain how mens itching ears in this Age do invite many Mountebanks in Religion to try experiments upon them when men Nauseats Old truths and Old teachers because they are acquainted with them and embrace Doctrines and broachers of them because they are new when men love such teachers and are bountiful to none but such as they love how can it be doubted but some will suit themselves to their disciples humours to gain money to themselves when by sowing tares they can immediately reap Gold our age hath given us sufficient experience hereof would God that this way of divelish traffique were at an end And doubtless as there be many leaders so are there many Disciples in the separation in whom covetousness and self interest reigns exceedingly and by it they are animated in their obstinate continuance in their erronious waies so as to stop their ears to the charmes of sound doctrines charme they never so wisely Now O that such would consider what the character of infamy is that remaines yet upon Achan that he troubled Israel to inrich himselfe And on Balaam that he
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
in his Royal Prerogative severally quoting them Gregory Nazianzen likewise Homil in dict Evangel saith cut off the Arrian impiety cut off the errors of Sabellius This I say saith he to the Magistrate Seeing my words have not that efficacy their edict shall if they will suppress such as are infected with pernicious Heresie Constantine also the first Christian Emperour prohibited the Exercise of all unsound Religions either in publick or private places commanding their books to be burned their goods to be sold their houses to be pulled down and proscribed them as Traitors and Enemies to the truth †Eusebius in vita Constantin lib. 3 cap. 36. In the late book of Ecclesiastical polity by Mr. Parker it is evidently shown as I remember for I have not the book by me that the end of government cannot be attained nor a Society preserved without a power in the Magistrate to impose some things not expressed in Gods word and a Coercive and compulsive power to enforce it And that this is no persecution as it is by many falsely so called is as evidently proved by Mr. Ashdon in his Preface to Toleration disapproved Second Edition 1670 and whosoever list may read Mr. Perkins upon the foresaid Texts in the Revelations with several other English Authors upon this subject All which do prove manifestly that this power Coercive is lawful nay requisite for the well being of the Church Now if the Magistrate have such a power that he ought to exercise it for the preservation and establishment of the Church and terror of the enemies thereof as her Nursing Father and as a Defender of the Faith will easily follow this power being undoubtedly a talent committed to him as Gods publick Servant and of it he must give an account for he ought not to bear the sword in vain * Rom. 13.4 But since through the restless Importunity of the Sects our Gracious Soveraign is pleased for reasons best known to himself and to his most Honourable Privy Council to suspend for a time this his power and to lay his Laws asleep till either their Modesty and good Behaviour be sufficiently tryed or some way be found out to open a door of peace and Purity to all moderate adversaries without dishonour to the Lawes and Lawgivers in Church and State which God of his infinite mercy grant if it be his blessed will it is not meet for any of his Loyal Subjects much less for me that am the most unworthy of them soucily or malapertly to make any publick judgement of or any unbeseeming reflections upon this his Majesties action Our part it is with quietness of Spirit in the Churches broiles to place all our trust in him for our own and the Churches preservation and prosperity who governs the World and is able to bring light out of darkness good out of evil Yet notwithstanding his Majesties act being a bare permission of that which is evil in his own judgemennt it cannot I hope be interpreted a transgression of our pastoral bounds to deal with the consciences of our people in this affair and soberly and yet zealously to let them see their duty out of Gods Law if they will see it and if by any means they will be brought to the acknowledgment of and obedience to the truth Now who knows but the Word of God may powerfully prevail to reclaim some from following the great Diana of Schism with which so many well meaning Christians are unawares bewitched or at least to preserve some in the unity of Faith and Love who else may be trapaned by the fair speeches of those that lay in wait to deceive I mean such deceivers because deviders as imitate the Pharisees as in many other perticulars so in this compassing Sea and Land to make proselytes seven times worse the children of Hell than themselves Who knows I say but the naked word of God that sword of the Spirit may be powerful to the praise of the Magistratical Assistance which used by Coercive power to compel men to come into or keep within their just bounds and limits But whether it prove so powerful or no we Pastors must whether encouraged by our superiors or no and whether men will hear or forbear and stop their ears to our Charmes or no we must do our utmost necessity is laid upon us to discharge our duty for your sound information and eternal Salvation * Ezek. 33.7 8. Nothing is more certain than that we must do our parts and leave the success to God knowing his Word commit thy way unto the Lord trust in him and he shall bring it to pass * Psal 36.5 He of his infinite Mercy give a blessing to these our labours that the builders may not build in vain but his word may be effectual to advance his glory and further your Salvation which if entertained with prejudice will render you inexcuseable and aggravate your sin and damnation at the day of Judgement THE OBLIGATION OF CONSCIENCE TO UNION AND COMMUNION WITH ELLOW-CHRISTIANS 1 Corinth 1 10. part of it â—t ye all speak the same thing and that â—tre be no divisions amongst you but that â—e perfectly joyned together in the same â—nd and in the same judgement â—T is a sound and useful observation that Mr. Baxter makes in his Cure of Church-Divisions There is in many stians alas a strange partiality in â—r apprehensions of good and evil â—e Duties they dare not omit and judge all ungodly that omit them whilest some other duties as great as they are past by and neglected as if they were no part of Religion and on the contrary some sins they fear with very very great tenderness when their Teachers can scarce make their Consciences take any notice of others as great and damnable The Papist seems so sensible of the good of unity and the evil of divisions that he thinks even Tyranny and horrid bloodshed and an Usurpation of an universal Monarchy in the Church to be not onely lawful but also necessary for the cure and prevention in the mean time to make him as sensible of the sinfulness of these unlawful means and the necessity of a serious spiritual righteousness and Christian love and meekness and forbearance is a very difficult almost impossible thing On the other side many that are really desirous to be serious and spiritual in Religion abhorring all hypocritical formality therein or any usurpation of the Prerogative of Christ or any persecuting pride or cruelty are yet strangely senseless and careless of the good of unity and the mischiefs of divisions in the Church It s sad that sacred fire of zeal should be so unequally acted and distributed all let out upon some Duties and against some sins which others as necessary are as strangely overlookt It brings to mind that cutting reprehension of the Pharisees by our Saviour a fit Looking-glass for many zealots in our Age so partial in God's Law a Lu. 11.42 Woe
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
Learned Vsher calls a Noble Study And that the Church both have had a constant use of such Customs and right to make and impose them I could largely shew by the judgment of all Reformed Divines Ancient and Modern Beza Bucer Zuinglius Chrimenitius P. Martyn and Calvin himself saith that such Customs as serve for the furtherance of Devotion are not purely Humane but Divine * Cal. Inst lib. 1. cap. 10. Sect. 30 Sure I am that we should retain and observe them seems to be injoyned by Scriptures Inquire of the former time saith Bildad and prepare thy self to the search of their Fathers y Job 8.8 Look the old way saith the Prophet z Jer. 6.16 It was not so from the beginning saith our Saviour a Mat. 19.8 And what a high valuation S. Paul sets upon the Customs of the Church appears by his arguing b 1 Cor. 11.16 If any man seems to be contentious we have no such Custom neither the Churches of God He is there reproving the Corinthians Innovation of Women praying uncovered and men covered This ill fashion S. Paul confuteth with several reasons drawn from the power of Man over his Wife appealing also to natural decency therein and at last concludes with this close that they could alledge no such Custom in Gods Churches and to run counter to the Universal practice of Christianity is a note of contentiousness if any man seem c. Now if a Church-Custom carried weight with it in S. Paul's time when among Christians it could not be of above forty years standing what a Reverence is due then to those Customs that are continued in Gods Church ever since it was gathered which are like Melchisedecks c Heb. 7.3 without Father without Mother or without dissent whose first original cannot be found out which began at the first or near the first and so should in all reason and good manners be continued till the last coming of our Saviour * See this well answered in Dr. Edw. Stillingfleet's Irenicum page 56. The great Objection I know is that these Customs and Ceremonies injoyned are an impeachment of our Christian Liberty but methinks to scruple at them and hazard the Churches Peace and our Superiours displeasure for them should rather impeach our Liberty indeed especially considering that they are not urged as obligatory to Conscience per se in themselves but only as they are imposed by Lawful Authority for Orders sake And whatever such are commended by the Churches Customs or our Superiours Commands or convenient circumstances our Christian Liberty consists in this that we have leave to do them and our refusing to comply with these can hardly proceed from any thing better than a proud affectation of singularity or at best a superstitious scrupulosity in us Sure I am the Apostle implicitly brands it with contention and therefore to submit to them and retain and observe them it is an excellent way to this speaking the same things and that there be no divisions amongst us 11. To this end also I exhort you to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a not having the Faith of God with respect of persons d James 2.1 Take heed of partiality or making your selves the servants of men e 1 Cor. 7.23 an enthralling your judgments to the fancies of any Sect or Party but rather cast to bear an equal affection to Truth and Piety by whomsoever it be professed for Truth and Piety is Gods wheresoever it grows as a Mine of Gold or Silver is the Princes in whose ground soever it be discovered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The contrary to this is as great an occasion of divisions as any I know of It was S. Austin's complaint of the Donatists in his time if one came amongst them and assured them of his Religion Christianus sum that he was Baptized fidelis sum that he lived in the Churches Peace Catholicus sum Christianus fidelis Catholicus all would not serve the turn to be imbraced by them an Unity with Christians in his Catholick Church would not do it he must hold of another head or else be no Saint Donatus his Ear-mark must be set upon him or he be rejected It is the very case this of the dividers of this Age be a man never so good a Christian never so pious or peaceable damned he is to hell he must go if he joyn not himself to a Side and Faction which by many is nick-named their Friends their Brethren by way of appropriation the Godly the Kingdom of Christ and the like Every one is partial to his own side he takes to beyond all reason ready to justifie them in their most suspitious Enterprizes and to extenuate their most palpable excesses and as ready to misconstrue the most justifiable actions of the adverse part yea to aggravate to the utmost their most pardonable and smallest aberations what is this but at once to justifie the Guilty and condemn the Innocent either of which alone is an abomination unto the Lord f Pro. 17.15 Hitherto appertains that which the Apostle calls having mens persons in admiration g Jude 16. for there be many that have such a high Opinion of some men that they are apt to receive whatsoever they deliver as the undoubted Oracles of God though perhaps wanting both probability and proof And on the other side they have such a prejudice against some others though perhaps of better worth greater Learning and more real Piety and sounder judgment as to suspect and disgust every thing that comes from them especially if it doth not sapere ad pallatum let them lay down their Doctrine never so clearly or prove it never so substantially Thus partial affections to a Side or to a Party corrupts the judgments of men and inclines them very naturally to divisions And so long as men are thus carried away with such partialities and prejudice they shall never rightly perform their duties either to God or man Now I beseech you Brethren let us otherwise learn Christ let us content our selves with Christs Livevery and as such hear his Voice We have our Faith and Appellation from Christ not from any other person let us not upon any these undue respects to any party of men hold or let go Truth or Piety or Unity and so make Merchandise of it contrary to that of Solomon h Pro. 28.23 Buy the Truth and sell it not The Orthodox Believers in the Primitive Church did ever keep themselves to the stile of Antioch Christians refusing the Name of Petriani or Pauliani or Pais Donati I am of Paul or I of Peter or I of Donatus thus let us do let us lay aside all dividing names and affections to any party for those do naturally hinder us from speaking the same things and do uphold divisions amongst us Therefore laying aside all such partiality 12. Let us all joyn our forces unanimously against the Common Adversary Just as David
did when his Brethren the Jews had provoked him much yet could not he be stirred up to fight against them but used all his skill and force against the Philistines i 1 Sam. 17.7 12. It is promised as a blessed fruit of the Gospel which every godly man prayeth for and desireth to see that the Wolf shall dwell with the Lamb and the Leopard shall lye down with the Kid and the Calf and the young Lyon and the Fatling be together and a little Child shall lead them k Esay 11.6 that Ephraim and Judah shall cease to annoy and vex one another l Verse 13. but all should fly upon the shoulders of the Philistines and spoil them of the East O that we could see this day that we could lay aside our civil enmities to joyn together against our common Adversaries this would be an happiness upon earth almost heavenly if we could so speak the same things that there were no divisions amongst us 13. To this end let us follow peace joyntly and the things that make for mutual peace and unity Let each of us in our several places not only have pious affections thereunto but also put to all our skill and wisdom and cast about for the most proper and seasonable means conducing to so good an end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not enough for every one of us to accept it or desire it or meet it half way or let it in or welcom it when it comes but we must prosecute pursue and go after it We must venture our selves for it to a si fortè quantum in nobis if by any means we may overtake and apprehend it Let peace and unity be our rule not intangling our Consciences by scruples where we need not taking the way that leads to the Land of Peace and Promise not by Mount Ebal by pride and malice and ambition and Schismatical contentions but by Mount Gerizim by humility and charity and meekness and unanimity and piety Thus let us do that we may all speak the same things and that there be no divisions amongst us 14. Yet when all those Rules are observed except the Lord build the house they labour but in vain that build it Paul may plant and Apollo may water but his blessing is it which must perfect all By all these convincing reasons and insinuations we can but work upon your outward senses and by the sense represent fit motives to your understandings It is God only that can bow and frame your hearts to peace and unity we may perswade to unity unanimity and uniformity and some of you may wish it but if the God of Peace do not set in with us it will not take effect Non persuadebis etiamsi persuaseris It is God that shall perswade Japhet to dwell in the House of Shem m Gen. 9. Noah's perswasions will not do it nor Shem's though they should speak with the tongues of men and Angels Let God perswade Japhet and Japhet will be perswaded God is a Lover of Concord and the Author of Peace Alas without him what can be expected from us whose disposition by reason of that pride that aboundeth in us are naturally turbulent and self-willed The heart of man is a sour piece of Clay wondrous stubborn and churlish not to be wrought upon but by an Almighty Power What man is able to take down his own pride sufficiently many a good man have more ado with this one Viper than with all other his corruptions besides but how much less is any man able to subdue and beat down the pride of another mans spirit only God with the strength of his Arm is able to throw down every exalting thought and to lay the highest Mountains level with the lowest Flats It is he alone that can infuse a spirit into us that will eat out by degrees that canker'd proud flesh that breedeth all vexations and contentions He can subdue that self-love that is in every mans bosom and make us so vile in our own eyes that whereas we are naturally prone to esteem better of our selves than of all other men we shall through lowliness of mind esteem every other man better than our selves n Phil. 2.3 In vain shall we Wrestle with our own corruptions though we put to all our strength and wrestle with great wrestlings as Jacob said upon the birth of Nepthali o Gen. 30. â— so long as we wrestle with them only We must therefore to the use of all other means a joynt obedience to agreed truths moderation of zeal wherein we differ humility reflecting our censures and zeal upon our selves chiefly keeping within our Callings sobriety closeness to the form of sound words and the Churches Customs impartiality uniting against the common Adversary and following peace by all means To them all we must add our wrestlings with the Almighty as Jacob did by our importunate and uncessant prayers for this blessing of Peace and Unity Pray for the Peace of Jerusalem that he would repair the breaches and build up the walls thereof that he would give his Word of Peace a free passage into the heads and hearts into the consciences and conversations of all his people that so we all speaking the same things without divisions amongst us may grow up together unto a perfect man to the measure of the stature of the fulness of Christ which the Lord grant for the merits and mercies of his beloved Son Jesus Christ the Righteous to whom with the Father and the Blessed Spirit three Persons and one Immortal and only wise God be all Glory Praise and Thanksgiving now and for evermore Amen FINIS SOUND CONSIDERATIONS FOR TENDER CONSCIENCES Wherin is shewed their OBLIGATION Not to forsake the PUBLICK ASSEMâ—LIES OF THE CHURCH IN SEVERAL SERMONS upon HEB. 10.25 By Joseph Briggs M. A. Vic. of Kirkburton in Yorkshire LONDON Printed for Nathaniel Brooks and are to be sold at the Angel in Cornhil 1674. The Epistle to the Reader wherein some new Pleas for Conventicles are considered Courteous Reader I Do not invite thee to read unless thou needest instructions in this Subject and unless thou be an impartial and considerate man nor will I at all flatter thee to an applause or approbation but leave it entirely to thy Christian judgment and discretion to use these my Labours as thou findest them It is not I assure thee a conceit of Self-worth that ingaged me to imprint them or that can oblige thee to cast a candid eye upon them Only this I say to my weak apprehension such as it is the Doctrines herein delivered are Divine Truths and as such I make bold to offer them to the Worlds Tryal Thy part it is to examine them and with those Noble Bereans to search the Scriptures and see if the things spoken be according unto them which if they be take thou heed of being found in the number of selfish or envious gain-sayers for if thou reject Truth
or do not receive it in the love thereof by whomsoever it be spoken to the God of Truth thou must answer for it in the Great Day of Judgment It was wont to be a Rule of Peace amongst Divines that let but Dissenters keep their Opinions to themselves or to their Families or make them Rules for their own private practises only and who will then molest or contradict them This Liberty of Conscience is freely granted to every man to worship God himself or with his Family according to his Conscience i. e. in such a way and manner as his Conscience his Judging Faculty judgeth most acceptable * Vide Bishop Sanderson's seventh Sermon ad populum pag. 384. But if any man will go publish his Opinion to intangle the Consciences of others and seek to draw Disciples to himself and make a Party and cause divisions and dissentions amongst his Majesties Subjects and so trouble the Publick State and distract it to restrain such or punish them is no sin in the Magistrate no Tyranny over the Consciences of men no Persecution or Oppression ‖ Vide Ashdon's Epistle before his book called Tolerationâ—d sapproved c but it is his duty thus to keep men from infecting his Subjects Souls with Errours or Heresies †Vide Mr. Calamy's Sermon before the Lords Decemb 25 1644. p. 38 But now as the matter goes this great Evil seems to be unavoidable and like a most violent Torrent to bear all before it Blasphemers Schismaticks Hereticks and Idolaters think themselves loose and unfettered to our teeth they say it they may now live as they list they may publish their Erronious Opinions and intangle others Consciences and draw Disciples and make Parties and cause divisions and dissentions such as we may justly fear will never be hereafter healed by any ordinary means It were sad if we had no way left us to resist these Publick Annoyances but blessed be God it is not so this Remedy we have freedom to profess and publish Gods pure Word which is strong and will prevail a 1 Esdras 4 3â— For my part I am no Enemy unto men but only to their Errours and if I may be believed in this Infidel yet credulous Age I have no inward rancour or ill-will to a Presbyterian but love the moderate and sober with all my heart and do conceive him the best of Sects though fouly too blame in laying a Foundation for others that are intolerable to build upon and countenancing them when his own Interest seems to require it Nor would I if possibly I can avoid it exasperate him in the least but have purposely avoided all tart sarcastical Exprobations as much as I could except the matter in hand required naturally a sharp reproof Passion seldom advantageth Truth the wrath of man worketh not the righteousness of God The nature and evil of Schism have been by many excellent Authors largely and irrefragably opened and manifested yet may these following Sermons especially in this present juncture of Publick Affairs add some further light thereunto at least by way of Genuine Consequence For if mens Obligation to their own Pastors and the sinfulness of forsaking the Publick Assemblies upon mens modern pretences be once cleared where the Schism is and at whose door it lies will easily appear to any intelligent man Hence am I apt to think the Truths here delivered for so I really think them will be disgustful to this gain-saying and rebellious Generation Nor need we think it strange that men should account us their Enemies for their sakes for telling them the truth Thus do we but sip of that Cup our Saviour and his Prophets and Apostles drunk of and we are but sprinkled with that Baptism that they were baptized withal But this we may think strange that these Truths should be so unsavoury unto them in whose mouths they were once thought sound and indisputable nay that those who will not allow any thing no not a pin or a nail the least circumstance in Divine Worship without an express Scripture for it and who cannot I suppose contradict the Doctrines here pressed and proved out of the Scriptures nay who themselves when time was did urge them as seriously and vigorously as we now can do should now when they are put in mind of them set their brains upon the Rack to invent new Pleas and Apologies grounds only in their own fancies to elude them Let but any sober forreign Divine or Divines of the Reformed Churches that are uninterested in the Cause consider well the Constitution of our Church and compare what hath been formerly said by the best Presbyterian Guides against Toleration as they are well and faithfully represented by Mr. Ashdon in his Treatise of Toleration disapproved and as they are handsomely applied to our present case in the Book of Toleration not to be abused I say let any impartial Judge compare these with what is said in pretence of Answer and I think he could not but be astonished with the evident discovery of a love of contradiction in the greatest Pretenders to Love and Godliness the World hath ever had For what can be more light and frivolous in any rational men then to think to pass over such weighty considerations as are in those Books offered with such slight of hand as only to answer that none can know the Nonconformists minds better than themselves that when they inveighed against Toleration they never meant that themselves should not be tolerated that now the Kings Indulgence or permission of their Separate Meetings frees them from the imputation of Schism that the intruding Ministers come only as Assistants to the Parish-Minister and so offers no violation to the peoples obligation to him And lastly that their Meeting-places are in the nature of Chappels of Ease This seems to be as like the Womans looking at her Apron-Strings as we use to say to find an Excuse when put hard to it as possible can be imagined What will not men do to uphold a Party they have Espoused Well may they plead for Christian Liberty unweariedly that cannot do without this Liberty to say and unsay and say what they list Now as I think these Novel Pleas for Private Affemblies in opposition to Publick meetings must of themselves necessarily fall before the sound Doctrines delivered in these Sermons so do I conceive them so ungrounded in holy Scripture and so inconsistent with sound Reason and the experience of any ordinary Christian that they deserve no serious Confutation But yet because Mr Baxter a man to whom for some of his Works I bear a very great reverence hath in his Sacrilegious Desertion of the Holy Ministry laid these particulars down as being satisfactory to himself and offers them to others for satisfaction of their Consciences and answering our Objections against them I humbly conceive this Reverend Person hath herein written not like himself and as if he had repented of any good he had done
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
one of the best prâ—sbyterian Guides that ever this Church had delivereth as sound Doctrine oppose these perticulars to Mr. Baxters late answer of Toleration not to abused a book wherein are many strange ill disgested conceits in my poor judgment and the pretences of other Setters up of private assemblies and see if they can have consistence and agreement and observe that while this Pious Author allows mens going to another Pastor than their own for better edification yet doth he evidently understand the settled Pastor of a neighbour Church which makes the case quite different from mens present forsaking their own Pastors to hear unsettled intruding preachers who whether they be lawfully called to that holy function I am confident thousands are utterly ignorant not have any good grounds to think it So that for as much as even these sober dissenters which did plead for or at all allowed mens ordinary leaving their own Pastors to go to another have yet allowed it with such cautions as these that men must do it for no by end but for their better edification onely and must be very careful it be not for want of judgment in their choice and it must be with their own Pastors consent and as acknowledging his superiority over them and their obligation unto him and as seeking his joy and comfort and incouragement and for as much as this their allowance was only with relation to settled Pastors and if a man should not but with such caution leave the Pastor of his own Church to hear the Pastor of another Church much less may he to hear an unknown novel corner intruder d vide in Hildersham on John 4.32 page 342 By this it appears how tender and nice a good conscience should be to do it and what a horrible guilt of transgressing the very ordnance of God there lyes upon the consciences of most that forsake the assemblies out of dislike of their own Pastours and go to others which particulers being so clearly laid down I come to shew how groundless these mens usual complaints of their own Pastors are And that in these following Objections Object 1. Concerning his life It is lewd or Scandalous so as they cannot look for benefit by his ministry Object 2. His opinion it is dangerous so as they fear to be perverted by him Object 3. His gifts they are mean so as they cannot hope for much good by him Object 4. His carriage it is indiscreet or intollerable and not to be indured 1. It is indeed the weightiest prejudice many have against their Pastors so as to forsake the assembly for his sake when they can justly pretend his life is lewd or scandalous and would you have us then bound up to his minstry whose example is enough to undo us must we needs hear him who hears not himself must he guide us to heaven who walks himself in the in the paths of hell how can we credit his words who shews his own unbelief by his wicked life who confutes his sermons by his practices who pulls down with his life what he builds up with his lips will the Spirit lodge in his lips in whose heart he hath no room will the holy God make use of a prophane instrument who can gather grapes of Thorns or sigs of Thistles how can we be bound to hear him whose life is so lewd or if we hear him what benefit can we hope for from him Ans I confess it is the most grievous complaint this that can be if it be just A wicked minister being of all men most odious and abominable If the salt hath lost its savor it is good for nothing but the dunghil if the light of the world be darkness how great is that darkness The Vrim and Thummim Purity of Doctrine and exemplarity of life are the two great requisites in a Faithful minister of Christ far be it from me to patronize or plead for any in whom there is a notorious defect of these any such enemy of Christ or Judas like traytor to Christ as every scandalous minister is But yet may I oppose to this prejudice these necessary considerations 1. From such the purest Church upon earth cannot be free And that â— By reason of that innate corruption that is in ministers as well as in other men Alas they are but flesh tempered of the same clay with others polluted with the same original corruptions prone to the same vices being Angels by office yet men by nature to whom though God hath committed the heavenly treasure yet are these but earthly vessels still as frail and weak as other men And 2. Being as prone to sin as others their temptions are far more then other mens For Satan the common adversary of all souls knows his greatest advantage is in devouring those that should save mens souls As the Syrians was commanded to fight especially against the King of Israel So do the devils chiefly combate with the Priests and Prophets of Israel The pulling down of these pillars is to weaken or raise the whole building the misleading of these guides is the way to make all to err The smiting of the shepheard is to scatter the slock to lull a sleep these watchmen is the way to surprise the whole army It s Satans compendious way of destruction to prevert those that should convert others to deform those that should reform others so that they being as weak as others and Satan grudging no pains continually to assault them is it any wonder if they be after foiled from such therefore the purest Church on earth cannot be free 2. When thy own Pastor is such yet hast thou reason to hear him and no reason to forsake the publick assemblies for his lewdness sake The heathen Seneca could advise men non quia loquitur sed quid not so much to weigh who speaks as the matter spoken and the Scripture warneth them not to have mens persons in admiration e Jude 16. nor to have the Faith of God with respect of persons f James 2.1 Though an Angel from Heaven should bring an untruth declare another Gospel we ought to give no ear to him let him be accursed g Gal. 1.8 and though a divel from Hell should utter a truth it is not to be rejected for his sake that speaks it Truth is Gods where ever it grows As a mine of God or silver is the Princes in whose ground soever it be found It must be received for the love thereof as truth and for his sake who is the God of Truth by whom soever it be spoken Moses learnt of the Heathen Jethro his Father in Law a plat-form for the ordering the magistracy of Israel h Exod. 4. Pharoah learnt of his prisoner Joseph how to prevent a famine in Egypt i Gen. 41 41. Naaman was instructled by his captive Damosel where he might get his Leprously healed k 2 Kings 5. Old Eli was taught by the Child