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
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
unto you Pharisees saith Christ for ye tithe Mint and Rue and all manner of Herbs and pass over judgement and the love of God these ought you to have done and not to leave the other undone Well if men will submit to the word of God the antidote against this strange partiality in the matter instanced of Christian union and concord is easily provided there being almost innumerable rules and precepts in the Scriptures to convince us of it Amongst which this Text is as full as any Now I beseech you Brethren by the Name of the Lord Jesus Christ that ye all speak the same thing and that there â—e no divisions amongst you but that ye be perfectly joyned together in the same mind and in the same judgement Thus St. Paul wrote with his Brother Sosthenes to the Church of God which was at Corinth nor wrote he so to them onely but b verse 2. with them to all that in every place call upon the name of the Lord Jesus both theirs and ours The words then are spoken to us also and all Believers in all places to the Worlds end Now the Apostle intending to condemn many vices in these Corinthians that he might not seem to do it out of malice or spleen or envy he begins first with a true commendation of their gifts and vertues that they were inriched in all knowledg and in all utterance that they came behind others in no gift c verse 7. But alas as knowledge is apt to pusse us up so these Corinthians began in their pride to divide themselves from each other So that d verse 12. one cryed I am for Paul another I am for Apollo and a third I am for Cephas therefore to make way for a sharp reproof hereof the Apostle brings in this grave obtestation in the text Now I beseech you saith he though I might be bold in Christ to enjoyn and command yet for love sake I rather beseech you I beseech you Brethren I do it in the bowels and affections of a brother Nay and by the Name of our Lord Jesus Christ that is by the power and authority of Christ and for the honour and glory of Christ I Paul so speak as if Christ himself did speak unto you For alas how the name of God and how the Doctrine of Christ is blasphemed through your divisions he that runs may read it and therefore for his sake I beseech you By the Name of our Lord that is by vertue of that commission and authority I have received from him who is our Lord and if he be our Lord where is his honour and in the Name of our Lord Jesus he who is your Saviour and as you hope for Salvation by him Our Lord Jesus Christ he that is the anoynted of God anoynted to be our Prophet Priest and King every word in the obtestation hath a sufficient weight to awaken us to attend it What even this exhortation I beseech you Brethren by that Name of our Lord Jesus Christ that ye all speak the same thing and that there be no divisions amongst you but that ye perfectly be joyned together in the same mind and in the same judgement It is a strange kind of earnestness and importunity the Apostle useth as elsewhere so here in this matter He was deeply sensible of the evil of divisions how they prejudice Gods truth for whilest they that profess it cannot agree in it the Fool is ready to scoff at it and to say in heart there is no God and how they endanger the Church and weaken it no engine that Satan and Anti-christ can use more than this the cutting of it into shreds like the Levites Concubine the blowing of the Coals of contention in it yea how they endanger the Souls of men by separating them from the Church and so from Christ who is the head thereof The Apostle was deeply sensible of the evil of divisions and therefore is strangely and more than ordinarily importunate in this Exhortation ushering it in with manifold obtestations See Phil. 2.1 2 If there be any consolation in Christ if any comfort in love if any fellowship of the Spirit if any compassion and mercy fulfil my joy that you be like minded having the same love being of one accord of one mind Ephes 4.1 I the Prisoner of the Lord beseech you that you walk worthy of that vocation wherewith you are called with all lowlyness and meekness with long-suffering forbearing one another in love endeavouring to keep the unity of the Spirit in the bond of peace Rom. 16.17 18 Now I beseech you Brethren mark them that cause divisions among you and avoid them for they serve not our Lord Jesus But to name no more this in the Text is full enough Now I beseech you Brethren by the Name of our Lord Jesus Christ that you all speak the same thing c. that there be no divisions among you Which words being apparently an exhortation must be handled in such method as best sutes with the nature thereof 1. I must explain and propound it 2. I must enforce and urge it by explication I shall lay open the nature and extent of the objectum quod or duty to which we are exhorted And then for the enforcing of it I shall press sundry powerful motives upon your Consciences to engage you to endeavour to practise it and lay down wholesome rules and directions for the better performing it if the Lord inable me the time permit and your christian patience give encouragement 1. To propound the Exhortation I need not at all insist upon the words they are so plain and intelligible in themselves that being read they may as easily be understood and to offer to give any sense of them particularly one by one might render them more dark and obscure Let it suffice to tell you that the matter of duty in them contained is the unity of the Church and the concord of Christians An universal accord amongst them is to be endeavoured so far as is possible in judgment affection and action this is the sum and substance of the Text. 1. The Exhortation is to an unity in judgement so the Apostle expresly prescribes it in the latter words that ye be perfectly joyned together in the same mind and the same judgment It is a thing much to be desired and by all good means to be endeavoured that according to our Churches prayer God would give to all Nations Unity Peace and Concord but especially that all that do profess his holy Name may also agree in the truth of his holy Word at least in the main and most substantial truths thereof and so that they may be perfectly joyned together in the same mind and in the same judgement But if this cannot be hoped for and attained in this life yet 2. That we must be sure of to endeavour to preserve an unanimity in heart and affection Desired it must be but hoped for it cannot
many as walk according to this Rule peace be upon them and the whole Israel of God Now that you may see how Christians are to speak the same things and how they may and must order their endeavours to avoid divisions give me leave to close my Exhortation with sundry Directions picked out of the Analogy of Faith The skilful Physitian must not only discover the disease and perswade his Patient to use all means to prevent and remedy it but he must also direct him what remedies to use and how to use them The directions I shall give you you cannot like the worse because most of them I confess I have though in a different method out of that excellent Sermon of Doctor Edward Reynolds of the Peace of the Church to which I have added some Heads and some inlargements better I could not find let him do it that can such wholesome Rules being therein offered as would compose the most turbulent spirits to some moderation if they would walk up to them and joyntly considered exceedingly conducing to heal the breaches of the Church of God Then by way of caution Direct 1. that you mistake me not know that though you must speak the same things and avoid divisions and labour to be of the same mind and judgment yet this Exhortation admits of a limitation it must be only if it be possible and as much as lieth in you without any shipwrack of truth and holiness For howsoever Unity Unanimity and Uniformity be well pleasing unto God yet is it not such an Unity as he desireth unless it be truth and peace together such a peace and unity as is according to truth and godliness in Christ Jesus there may be an agreement together in falso when men hold together for the maintenance of one and the same common errour Such as is an agreement as our Learned Davenant g Epist de pacificat observes 1. Of Hereticks in case of Heresies when Adversaries speak all the same things to deny or deprave the Faith of the Gospel as Hymenius and Philetus did h 2 Tim. 2.18 who sought to overthrow mens Faith in the Resurrection 2. Of Idolaters in case of Idolatry i Hos 4.15 if Israel play the Harlot let not Judah transgress for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what agreement hath the Temple of God with Idols k 2 Cor. 6.16 3. There may be an agreement of Usurpers in case of Tyranny when any shall usurp and exercise Domination over the Consciences of men to bring them into bondage unto Doctrines of Errours and make Articles of Faith for all Churches to submit unto as the Romish Church and especially as the Tridentine Councel have done In which case the Apostle had no patience to give place by subjection to them no not for one hour * Gal. 2.4 5 Neque enim quisquam nostrum Episcopum se esse Episcoporum constituit aut Tyrannico terrore ad obsequendi necessitatem collegas suos adegit saith S. Cyprian in the Councel of Carthage in the case of Rebaptization m Lib. de sentent Episcoo de haretic rebapt Yea 2. There may be an agreement in malo when men combine together in a Confederacy for the compassing of some mischievous design as did those forty and odd that bound themselves with a Curse to destroy Paul n Acts 23.12 13. such as is the agreement of Thieves Cheats Drunkards Whoremongers and Fornicaters and Rebels among themselves such agreements as these no Christian ought to joyn with or be of the same mind or judgment with them The wisdom of the Flesh and cunning of the Devil will bring men fast enough to those cursed agreements without which he and his knows well enough his Kingdom cannot stand Gods Servants have rather evermore bent themselves by their prayers and endeavours to dissolve the Glue and break these Confederacies of the ungodly Destroy their tongues O Lord divide them was holy David's prayer o Psa 55.9 And S. Paul when he stood before the Sanedrim at Jerusalem to take off his malicious Accusers the better perceiving both the Judges and by standers to be of two different Factions some Pharifees who believed a Resurrection and others Sadduces that denied it he did wisely to cast a bone amongst them p Acts 23.6 7 10. In this case then the Rule is certain that though we must labour for Unity yet are we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Jude speaks q Verse 3. to contend earnestly for the great things of the Law and Gospel those that are either Foundations themselves or are most visibly and immediately adjacent and contiguous to the Foundation Hence Paul and Barnabas had no small dissention and disputation with the false Brethren that taught the necessity of Judaical Rites unto Salvation r Acts 15 2 And Athanasius the Great would not have the Orthodox Brethren to receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any Forms or Letters Communications or Pacificatories from George the Arrian Persecutor ſ Aust Epist 130. opt lib 2. And Basil the Great t Epist 325. ad Epiph. giveth an excellent reason of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If once saith he we shake the simplicity of the Faith and retain not that as a Rule and Measure of Inferiour Differences Disputes and Contentions will prove endless therefore the Unity that must be laboured after and maintained amongst Christians in the Church must be a Christian Unity that is a happy Concord in walking together in the same path of truth and godliness The Word of Christ is the Word of Truth u Col. 1.5 and the Mystery of Christ is the Mystery of Godliness w 1 Tim. 3 16. and Christ that is the King of Salem is the King of Righteousness also x Heb. 7.2 Whatsoever then is contrary to these Truth o◠Godliness or Righteousness cannot be acceptable unto Christ y Iames 3.17 The wisdom that is from above is first pure then peaceable and our Unity must be the Unity of the Spirit z Eph. 4.3 Ea enim sola Ecclesiae pax est quae Christi pax est saith Hilary Here are our bounds set us our nè plus ultra beyond which if we pass we transgress and are exorbitant usque ad aras The Altar-stone is the mear stone all Bonds of Friendship all Offices of Neighbourhood must give way when the Honour of God and his Truth lies at stake we must buy the Truth and not sell it for any temporal advantages The Church is Militant and must maintain Wars with Principalities and Powers and Spiritual Wickednesses and Christ came to send a Sword upon Earth against all dangerous Errours of mind and manners If peace will be had upon fair terms or indeed upon any terms Salvis veritate pietate without impeachment of truth and piety it ought to be imbraced but if it will not come upon harder conditions better let it go A man may
the Rod and the Spirit of Meekness both in their due places and if he mistake through weakness do you pity and pray for him and do your own parts the more carefully 5. To this end also and to moderate our zeal according to the fourth direction be we cloathed with Humility Our knowledge is apt to beget Pride and Pride is the Mother of Contention Only by Pride cometh Contention saith Solomon He that is of a proud spirit stirreth up strife d Prov 28.25 Yea it is the Mother of Heresies whereas Humility is the chief breeder and preserver of Unity Hence the Apostle when he exhorts to unity and love he tells us first that we must with all meekness and holiness and long-suffering forbear one another or else we can never keep the unity of the spirit in the bond of peace e Eph. 4.2 3. And when he exhorts f Phil. 2.2 to be of one accord and one mind he tells us g Verse 8. that if we would do so we must in lowliness of mind esteem each other better than our selves As the juice of the same Earth is sweet in the Grape but bitter in Wormwood as the same Odour is a refreshment to the Dove but a Poyson to the Scarabaeanâ— or Beetle so the same Learning and Knowledge qualified with Charity and Humility is admirable useful to edifie the Church which with pride and contempt of others is most mischievous and dangerous Ever therefore let us be careful to correct and keep down the rising of our knowledge by humility not censuring or despising one another Pride made the Donatists to forsake the Catholick Unity which S. Cyprian in the same judgment but with more humility did not disturb Humility in weak ones would make them docible and tractable if they were but sensible of their own blindness in the things of God they would lay aside their private conceits and not rack the Scriptures to say something for them as Demosthenes said of the Oracle that it did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but they would then refign up their judgments to the light of Gods Word and clear Reason and when their errours are discovered hold their peace And humility in strong ones would make them far from censuring their Brethren would put thâ—m in the form of servants and cloath them with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brotherly Love which is magnus persuadendi artifex a very great means to work on others judgments to take off all such impediments as usually rise from personal prejudices in the disquisition of truth When Benhadad's servants observed the word Brother to come out of Ahab's mouth they hastily laid hold on it as an excellent preparation to settle those differences which were betwixt those two Princes h 1 Kings 20.33 It was a good temper in Calvin who professed that though Luther should call him Devil for he knew his heat yet would he still acknowledge him for an excellent Servant of God O that there were the same affections in us Had we this humility it would make the one condescend to the others weakness and the other willing to learn any though unwelcom Truth and unlearn any though darling errour it would make them obey with duty what they are not able with reason to gainsay and so we should doubtless speak the same things and there would be no divisions amongst us 6. As to this end we must moderate the fervour of our zeal with patience and mutual condescentions and humility so must we ever set our zeal upon the right object even upon our selves Censoriousness of others is a chief cause of divisions and differences amongst us It was this that S. Paul discerned in the Romans i Rom. 15. the weak were censorious of the strong and the strong disdained the weak but neither of both did look into the other end of the Wallet to examine throughly their own spirits We use to say if every one would mend one all would be well I but there are many ready to mend not only one but ten a thousand all about them Every one would be mending one but not the right one his Brother but not himself O the falseness and hypocrisie of mens hearts blinded with self-love Thus doth it sill the world with divisions and offences The disease is hypocrisie as the Great Phytian shews i Luke 6.41 42. the symptoms are to be cat-eyed outward in readily espying some thing in a Brothers eye even the smallest Moat and to be Bat-eyed inward in not perceiving a Beam in a mans own eye And a third symptom is to be tampering with a Brothers eyes and offering his service to help him out with a Moat there before he think a thought of doing any thing towards the clearing of his own eyes The remedy is to begin at home if we put things in their right order the business is done tu conversus confirma fratres strengthen thy Brethren what thou canst Is is a good office and must not be neglected but something more needful is first to be done that thou mayest do that much better be converted thy self first be reformed first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k Luke 6.42 then shall thou see clearly to remove the Moat out of thy Brothers eye be sure first thy self be converted and then in Gods Name deal with thy weak Brother as thou feest cause and strengthen him O that those would consider this that are so forward to censure others especially their Superiours Magistrates and Ministers actions ever and anon complaining how ill things are carried by them and yet never take notice of their own sins frauds oppressions sacriledges and insolencies or pievishness and other enormities Let such turn their eyes homewards otherwhiles observe how their own Pulfes beat and go learn what that is Thou Hypocrite cast out first the beam out of thine own eye Believe it we shall never grow to Christian unanimity in any tollerable measure whilest this censorious spirit reigns in us and while we do not chiefly imploy our care and endeavour in reforming our selves This I think well practised would conduce much to this speaking the same things and the healing of divisions amongst us So would it 7. If we would keep our selves in our own Stations and labour to do God service in the Places and Callings wherein he hath set us and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 busie our selves in other mens matters which as the Apostle speaks are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unsuitable to us and without our measure l â— Cor. 10.13 14. By this one thing hath the Church of Rome caused a great Schism in the Christian World because she doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stretch her self above her measure and not content her self with that degree which belongeth to her It is excellent counsel of Solomon not only in a case he there put but in divers others m Eccl. 10.4 If the Spirit of the Ruler rise up against thee
Samuel l 1 Sam 1. Balaam by his very Ass It is true the liquor often tastes of the Cask and the preachers personal loosness may much weaken his strongest perswasions Yet 3. Consider by our Saviours parable it appears the ineffectualness of Gods word most what proceeds from the hearers own corruptions his unpreparedness negligence or obstinate wickedness the fault is not so much in the seed or sower as in the soil the ground that is either rocky or thorny or high way side if it be Gods word it is good seed ever and the Minister is but an Instrument God is the principal Agent to make it fruitful Paul plants and Apollo waters but God by his Spirit gives the increase Now 4. Gods Spirit which breatheth where it listeth accompanies sometimes not his holiest ministers with his saving operations and sometimes he worketh by the lewdest of them Thence our Saviours admonition a Mat. 23.3 the Scribes and Pharisees those wicked hypocrites they sit in Moses chair all therefore what ever they bid you observe that observe and do but do not after their works for they say and do not If there had been no good to be reaped by them because of their personal wickedness Christ would never have injoyned them to hear them Had Saint Paul supposed that the Spirit of love would by no means concur with those envious ones that preached Christ to increase his bonds he would not have rejoyced that they preached him b Phil. 1.15 16. Nay he supposeth that it were possible for a very cast away to be an instrument of others salvation when he said I keep under my body lest when I have preached unto others I my self should be a cast away c 1 Cor. 9.27 5. Consider gifts may be where grace is not edifying gifts for others benefits in him who hath no sanctifying grace for his own Judas had gifts fit for the Apostolical function those that came to Christ could say Lord we have prophesied in thy name and in thy name have cast out divels the Scribes and Pharises were learned men As a lame man may with his crutch point out the right way to others which he is not able to walk himself and a crooked Taylor may make a suit fit for a strait body which cannot fit himself And as wicked Balaam could make a clear prophecy of Christ d Num. 24.17 so may many edifie others that are themselves unsanctified many have gone loaden with gifts to hell God may use his talents to convert others that is himself a stranger to the works of grace and conversion if man have a competency of edifying gifts approved by the Church and so be lawfuly called to the ministry it concerns not us that he want an effectual calling as a Christian we are to look to his call as a minister not to his call as a Christian for should the people stand upon their Pastors inward calling to grace they could never near any in Faith for how could they be ever certain of his effectual inward call which is known to God alone the fairest shew may be but Hypocrisy but the Lord alone knows them that are his e 2 Tim. 2.19 if then thy minister be lawfully called sent and ordained thou must receive him receive a Prophet in the name of a Prophet yea thou may warrantably hope for a blessing from him though a wicked man Why 6. Because Gods ordinance and his promised blessing upon it depends not on mans the instruments nolyness or wickedness The promise is suspended upon no such condition and will you bind God where he hath not bound himself May not waters make a Garden fruitful lighting upon a fit soile though conveyed by a Pipe of lead or wood which gets no good it self by all the waters it conveyes may not good seed cast into a good soil yield a good increase though sown by unwashen hands had Elias refused meat from the Ravens mouth might not he have justly Starved will a noble man refusehis pardon because a mean peasant brings it from the King the Papists may as well suspend the benefits of the Sacrament on the worthyness or intention of the minister as we suspend the benefit of the word on the same yet this we hold ridiculous and impious in the one and why not in the other if then the purest Church cannot be wholly free from wicked Ministers and if thy Pastor be such yet hast thou reason to hear him and not refuse truth from his mouth and the fault of the words ineffectualness is most what in the soil and the Spirit being a free agent often accompanies the lewdist Ministers and edifying gifts may be where sanctifying grace is not and the ordinance is not suspended on the worth of the instrument but only on the power and goodness of God whose it is then is this prejudice no sufficient ground for men to forsake the publick assemblies for the Pastors sake though he be loose or wicked in his life In this case indeed it becomes Christians to to be modest and not to be apt to speak evil of him as the manner is should our tryal be at the peoples tribunal I doubt very few Ministers would escape condemnation but some or other fault would be found as who is free and that so aggravated our moats made beams our molâ—hils mountains that every one of us would find a censure severe enough for either Lewd or debaucht or covetuous or contentious or Idle there is not a Pastor in all Gods Church but he would have somewhat found a miss in him and he must with the Apostle expect to pass through evil as well as good reportâ— through hard censures and bitter revilings in this divided and corrupted age but you brethren I hope you 'l otherwise learn Christ do not like cursed Cham uncover your fathers nakedness do not make your Pastors fault your cup talke or his infirmities your pastime to rip them up or blazen them rather pity them as being inclined to the same corruptions with others and exposed to a thousand more temptations and pray for him and by no means shut your ears against Gods word in his mouth Look upon him as an instrument only by whom the Spirit may work si bene vixerit proprium luerum si bene dixerit tuum tolle quod tuum saith St. Austin If he live well it is Gods work and his gain if he speak well it is thy advantage take what is thine and be thankful As for his wicked actions those happen through the divels malice and his frailty curse the dive I but pity the sinner and pray for him who is like to answer for it to his Judge to stand or fall to his Master but for his holy doctrine that is thy portion refuse not to hear it consider it meditate of it and practice it So shall God bless it to thee though it come from the lewdest Minister whatsoever Else rejecting of it
thou must answer for it and be judged by it at the last day That for the first motive for this forsaking the assemblies which you see is groundlesse the prejudice men have to their Pastor concerning his life Obj. 2. Concerning his opinion For so will some say would you have us bound to hear him who is popishly affected or the next door strict in the Law too canonical nay we fear superstitious and so may mix the childrens bread with poyson and mislead us out of the right way is it not dangerous to hear him Answ To this I oppose these considerations was not Elias Jeremy John Baptist Saint Paul and our blessed Saviour who spake as never man spake accounted pestilent fellows ring leaders of Sects troublers of State Deceivers of the people how should these instances warn you of slandering your Pastor causelesly or concluding him erronious upon the malicious hear sayes or surmises of those that are not able to judge of the doctrine whether it be of God or no. Yet suppose he be erronious then must you consider of what Nature his error is for though all truths be pretious yet are truths of different natures some essential fundamental points de Fide of the faith once delivered to the Saints some circumstantial ceremonial indifferent some are perspicuously revealed in the Scriptures wherein errors are damnable some are more darkly revealed of which wise and holy men in all ages have doubted now if it be onely in circumstantial and less necessary truths wherein you dislike your Pastors opinions then must not this difference of opinion beget in you any heart burning or alienation of affection though you do discentire think diversly yet ought you not discordare disagree they that unwillingly differ in judgment ought yet to be one in heart The Spirit of God is promised to lead all his chosen into all necessary truths but not to all less essential disscâ—ntions have in all ages been between great Clerks and holy Saints contentions have even through Satans crast been cherished in the Church they are apt to disagree on earth that shall meet in the same heaven What remaines then but that love be still kept on foot and we all endeavour to avoid bitterness of contention about these things to follow the truth in love As in building Solomons Temple there was no noise heard of Ax or hammer f 2 Kings 6.7 So in the spiritual building of the Church we should not let any sound of contention be heard among us such is the duty of both Pastor and people especially it is the peoples duty to be so a ware of Satans stratagems which is to divide them from their Pastor if it be possible as not to entertain any needless jealousies or evil surmisings judge cautiously of your minister if possible Search the Scriptures as the Bereans did to see if what he delivers be agreeable to Gods word and if you find of a truth that he and you differ in opinion in things less necessary and material your care must be to pare the Apple and leave the worm and that which is eaten by it take the good and leave the bad which directions being sound and wholesome if they be observed it will naturally follow that this is no sufficient ground neither for any to leave our Church assemblies for any prejudice men have against their Pastors opinion Obj. 3 The third prejudice is against their gifts alass will some say our Minister though he be good and orthodox yet is hê a very mean preacher he is no Body for gifts where such or such come in comparisons His knowledge shallow how can he inlighten us he is no Orator how can he work on our affections or perswade us what good can we expect from his dry sapless weak Sermons or why should we be bound to hear him when we may have better by whom we may profit more to this I oppose these considerations Answ 1. There may be in Ministers great difference of gifts without any in equality at all for which the one should be preferred before the other For he who is inferior to him thou admires in one kind may excell in another perhaps in a kind more useful and benefical The gifts of God to his Church are dispenced in a marvellous great variety so that there are scarce any two ministers but they differ in their gifts g Cor. 12.14 There are diversity of gifts but the same Spirit In the Body natural the eye seeth better but the tongue uttereth better if the whole body were eye what would it do for a tongue Saint Paul had more learning and knowledge h 1 Cor. 11. being at Lystra stiled for his utterance Mercury or chief speaker i Acts 14.11 yet was not of that excellent presence as other Apostles were Barnabas in comforting the afflicted excelled him being therefore stiled the son of Consolation k Acts. 4.36 John Baptist was excellent in terrifying secure sinners l Luk. 12.17 he came in the spirit and power of Elias but our Saviour was milder not breaking the bruised reed nor quenching the smoking flax m Mat. 12.20 In liklyhood Peter did in some gifts excell the rest to whom Christ gave in special charge to feed his Lambs n Joh. 21.15 Yet in powerful reproving of sin and denouncing Gods judgments James and John excelled him being therefore styled Boanerges Sons of thunder so in the great diversity of his gifts that is amongst ministers yet each of them excelleth in their kind one may have deeper matter another a more eloquent mouth one may be sweeter in comfort another more powerful in reproof one may be graceful in pulpit another in private conference one may be excellent in interpreting to increase knowledge another in application to breed good affections in men o 1 Cor. 12.8 To one is given a word of wisdome by the Spirit to another the utterance of knowledge by the same Spirit one may excel in this gift another in that none in all Now 2. Consider this is the Lords doing for the beauty and benefit of his Church their different education dilligence or industry is not all the cause of this diversity of gifts though it be one Gods gift being now to be acquired in the use of these means whence St. Pauls injunction to Timothy p Tim. 4. â—3 give attendance to reading c. But it comes chiefly from Gods free disposition who distributed to every man severally as he will q 1 Cor. 12.11 And this 3. Makes much for Gods glory and the benefit and beauty of his Church For Gods glory for the greatness of his wisdom and freedome of his grace shineth in this difference perspicuously and for the Churches beauty and benefit for flowers of divers bigness for colour and smell do adorn a feild exceedingly with it's party coloured coat difference of voice base treble tenor and counter tenor and difserence of strings in an
well as the best and the word be to be esteemed for it own worth and his sake whose it is who ever be the minister publishing it If thou may profit by the meanest if the fault be not thy own and the profit depends not on his gifts but Gods blessing Then though thou may rightly covet the best gifts and bless God for them when thou injoyest them yet mayest thou not despise the meanest of Gods Ministers nor despair of profit by him Nor is this then a sufficient plea for forsaking the publick assemblies the Pastors defects in gifts 4. The last prejudice is from his carriage supposed to be indiscreet perhaps intollerable It s true will some say our Ministers life is good his opinions Orthodox and his gifts excellent but he behaves himself strangely in his place Either he is alwayes chiding and reproving us A meer Boanerges a son of thunder telling us oft of Hell and Damnation as Ahab said of Micaiah prophecying concerning him ever evil no good This made Faelix distaste St. Paul when he preached of temperance before him and Drusilla who was most unchast and of judgment before him an unjust judge or perhaps he is ridged in keeping us to Church orders he will not bear with us in what he dislikes though it were his prudence to pass by To this Ioppose several considerations I confess there may be indiscretion in the best Pastors It s a difficult thing both to please men in wisdome and yet to save and not betray their soules in faithfulness Yet on the other hand it is ordinary for people to blame them that are faithful for their faithfulness under the notion of indiscretion Remember Gods strict injunction to those watch men of Israel to cry aloud and not to spare to warn men from the Lord in every evil course and that under pain of being guilty of the blood of their souls that miscarry by their negligence And if you consider this how can you wonder if they be very tender of suffering any sin to lie upon you they observe unreproved unreformed if they fear Gods displeasure more then mans and take heed least that you call discretion be not nicknamed so being in truth Laodicean Lukewarmness or want of Zeal Do but in the next place survey the generality of people in these dayes how dull of hearing are some how froward and untoward others how nicely Hipocritical and tickle others and how secure others and it will seem almost impossible for a faithful Pastor to work on you to reformation unless they speak more then discretion and modesty would almost permit Consider also if it be not better the people be not reproved and kept awake and at last saved through the Pastors reproofs and corrections however deemed indiscreet then muzzled in their sins Is it not better a wholsome though smarting plaister be laid on where need is than that corruption should fester doth not more souls perish by the Ministers luke-warme coldness then indiscretion better are the faithful words of a friend than the deceitful kisses of an enemy It is blessed thunder if it do but awake men out of their sins you are much more beholdto your Pastor for his plain dealing and honest hearted reproofs in faithfulness to God and your souls than if he should flatter you in your sins with placentia speaking pleasant things All which particulers duely considered do shew how groundless mens forsakeing the assemblies is also because of the prejudice they too often cherish against his carriages and indiscretion Truth is what ever men pretend the root of all is secret malice against the Church ministry bread and nourished in their hearts or at least want of love malice cannot judge well of any thing that comes from him a man loves not perverts his meaning construes wrong all his words and actions suckes poyson from that from which a diligent Bee would draw the sweetest honey in these dayes malice between Pastors and People flames out hot or at least love is cold and we know Christ bad his Apostles look for this entertainment in the world and so we need not think it strange concerning this fiery tryal He bad them expect to be reviled and persecuted and have all manner of evil spoken of them telling them the Prophets of old had been so used before them a Mat. 5 10 12. And Saint Paul saith of himself and his fellows that they found their Masters words true by experience for they were reviled persecuted defamed accounted the filth of the world and the off-scouring of all things b Cor. 4 12-13 And when God opened to him at Ephesus a large and effectual door That is blessed his ministry mightily and gave it enterance into the hearts of men Yet were there many adversaries raised up against him c 1 Cor. 6 9. Nay it is made a kinde of marke of an unfaithful Minister not to be thus used d Luke 6. 26. Wo to you when all men speak well of you for so did your father of the false Prophets e Gal. 1.10 If I yet pleased men I should not be the servant of Christ the reason is what ever men pretend it is a Ministers fidelity and plainness and boldness in reproving mens sins that 's the prime cause of their hatred and malice against them when Jeremy complained every one did curse him though he had neither lent nor borrowed upon usury he hints the cause in the next words that he was a man of strife and contention with the whole earth f Jer. 15.10 Ahab hated Michaiah because he prophecyed not good concerning him but evil g 1 Kings 22.8 The two witnesses did vex and torment men by their ministry h Re. 11.10 Indeed this evil made Moses Jeremy and Jonah to find out so many excuses as fearing to enter upon this so hateful and thankless a calling and it tempts many good Ministers either to give over the calling if they can live without it or at least to be unfaithful in performing it as breeding them so much hatred and displeasure with men I said saith Jeremy i Jer. 20 9. I will not make mention of him nor speak any more of his name but his word was in my heart as burning fire shut up in my bones and I was weary with forbearing I could not stay Now for a remedy of this disease oh that people would consider that near relation they stand in and that dear affection they owe to their Minister they are their fathers spiritual fathers begetting them to Christ Pastors Shepheards Watch-men such as must give an account That they would consider the strict command of God for love hence under the Law the Priest was to carry in his garments the names of the twelve Tribes on his â—oulders to signifie the weighty burden he undertook and in his breast plate to shew his entire affection unto them and this affection it is that maketh Ministers faithful in
not only loved the wayes of covetousness but ensnared the people in uncleannesses and upon those in the Gospel that made Gods house a house of Merchandize and so a den of thieves So that another ground and reason of mens forsaking and propagating separations from our publick assemblies Covetousness selfe interest I 'le name a 5. Even Idleness and this both spiritual and natural spiritual for because many men will take no paines in the practise of the duties of godliness which might well imploy mens whole lives therefore they fall into nice and new opin ions to imploy their active mindes So spiritual Idleness in things in which they should be imployed makes men curious and curiosity contentious The zeal of practise of humility and patience and self denyal and mortifying the flesh with the affections and lusts and renouncing the world and the other parts of real goodness this zeal grows cold and so that of disputes gets and gathers heat and vigor A lass our good works in this age fall short of the first Christians and then no wonder that our controversies exceeds theirs because we spend not our time in the one which is irksome to flesh and blood and therefore we imploy it in hammering and forging the other Pharaoh understood this well though he applyed it ill when he thought the Israelites proposals of travelling into the wilderness to their divotions was the effect of their idleness and so increast their taskes as the properest way to divert their design and as spiritual Idleness so also natural is often the cause of division For as experience sheweth such men as desert or neglect their secular callings are most apt to run after new teachers and with the widowes that neglected their office of Ministration to be busibodies and in many families the she-zealots neglecting their proper business the guiding of the house have therefore run into conventicles and upon them have seducers acted their designs most leading captive silly women to become duck coyes to whole families besides these there are another sort of Idle persons to that can sit at home lurke by their fire sides when they should be in Gods house and though they have little or nothing to hinder them from attending his ordinance yet any pretence a showr of rain a sore finger an Aking head a thin blast of weather will serve the turn to divert them O that such would remember Hezekiahs example who with in three dayes after he had been sick of a most painful and mortal disease went into the Temple a Esa 38.22 And the woman that on the sabbath resorted to the Synagogue though she had a spirit of infirmity eighteen yeares b Luk. 13.10 â—1 Alass the cause is mens hearts are dead and void of grace and the love of God and his word and so they find little comfort they take no delight in his publick worship and therefore are glad of an excuse David loved Gods tabernacle well For his heart and his flesh rejoyced for the living God c Psa 84.12 Those that tast how sweet the Lord is will desire the sincere milk of this word d 1 Pet. 2.2 3 O thou that art so careless whether ever thou appear in the assemblies of Gods Church in this life thou hast cause to fear thou shall never stand in the congregation of the righteous in the life to come e Psa 1.5 That 's a fifth cause of mens forsakeing or absenting from the assemblies as the manner of many is 6. There is a sixth which I will name because I will miss none and but name it because I have spoken in effect to it before The manner of some is to forsake them upon pretence they can spend their time and serve God as well pray and read good books at home as in the Church of God But God loves the gates of Sion more then all the dwellings of Jacob f Psal 87.2 David sure being both a prophet and a King could serve God as well in private as any pretenders and he had both a prophet and a Priest with him in his Banishment yet did he for all that long for the publick worship of God bewailed the want of it exceedingly g Psal 84.3 But I have fully shown you before the excellency and acceptableness of publick worship perfoâ—rmed by Godly ministers together with his people in a publick place above any private whatsoever that 's a sufficient consideration to convince them of sin that forsake the assemblies upon this account as the manner of some is Thus have I now both discovered the evident duty of all Christians and their obligation to frequent the publick assemblies in order to the publick worship of God and the sin of those men that either upon pretence of corruptions in the Church though they acknowledg it Orthodox and right in the substantials of religion or of some faults in the ministers life or opinion or gifts or carriage but in truth out of malice or hatred against him or out of pride or curiosity or Idleness or upon pretence they can as well serve God at home do neglect or forsake the publique assemblies Now what remaines but a word of exhortation to all that have an ear to hear what Gods Spirit saith unto the Churches and members of them 1. I beseech you Beloved in the Lord to learn to lay to heart your obligation to attend upon Church Assemblies and beware of those that endeavour the divisions of the Church or to divide and separate you from it It 's the Apostles own earnest exhortation g Rom. 16 17. now I beseech you brethren mark them which cause divisions and offences contrary to the Doctrine which you have learned and avoid them They are no lovers of your souls as they pretend they are no servants of God for your good they are no fit guides for salvation that for things meerly external adiaphorous indifferent matters of meer order or decency separate themselves from the society of a true Church and would have you so to do As if a furious brainsick sailor should upon every occasion of anger or discontent cast himself overboard presuming to be safe enough out of the ship the ordinary road way of Gods saving any soul is in the unity of the Church And that is in a conjunction of them to some visible ordinary congregation according to that h Act. 2.47 the Lord added to the Church such as should be saved but exceruntè nobis they who go out from amongst us because they was never of us as to their hearts I will not presume to judge them as to their final state yet this I 'le say that the Church being the Spouse of Christ and Schism and Heresie being a work of the Flesh an effect of so bad causes as I have shown you fully ranked by the Apostle with fornication and drunkenness and adultery and the like I would not dye in their state for all the
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