THE OBLIGATION OF CONSCIENCE TO UNION AND COMMUNION WITH ELLOW-CHRISTIANS.

[...]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 [...]r apprehensions of good and evil. [...]e Duties they dare not omit, and judge all ungodly that omit them: [Page 2]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. Its sad that sacred fire of zeal should be so unequally acted, and [Page 3]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) 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 [...]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 verse 2. with them to all that in [Page 4]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 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 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, [Page 5]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 [Page 6]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 [Page 7]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. [Page 8]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 be, that in the Church of God there should be no noise of Axes and Hammers, no difference in judgements and conceits. 2 Cor. 11.19. There must be Heresies, saith the Apostle, that they that are approved [Page 9]may be made manifest. There must be Heresies, even as we use to say, that that will be must be; his meaning is, there will be Heresies, there is no help for it, the wit of men cannot help it.

The understandings of men are not all of one size and temper, God hath distributed his gifts unto men severally as he pleaseth, and even they that transcend in the same gifts, and have the largest and clearest un­derstandings, yet they know but in part, and see through a glass darkly and imper­fectly, and so are subject to divers errors and misapprehensions. To which narrow­ness of our faculties, add the considerati­on of the corruptions that is in our na­tures, and disposition; by reason of that pride that naturally aboundeth in us, be­ing self-willed and turbulent; for the heart of Man is a sowre piece of clay, woundrous stubborn and churlish, so that the best man is not able to take down his own pride sufficiently: there is more ado with this one Viper, than with all our other cor­ruptions besides; and all those wars and fightings without us, what are they but the scum of this pot that boyles within us, the ebullitions of our lusts that war in our members Jam. 4 1.. While there is then cor­ruptions [Page 10]in our natures, narrowness in our faculties, sleepiness in our eyes, difficulty in our profession, cunning in our enemies, [...] hard things in the Scriptures, and an envious man to super-insemi­nate, there will still be [...] men that will be differently minded. No instrument was ever so perfectly in tune, in which the next hand that touched it did not amend something, nor is there any judgement so strong and perspicuous, from which another will not in some thing find ground of variance. In the History of the Anci­ent Churches we find the greatest lights in their se­veral Ages at variance a­mongst themselves Irenous with Victor ( Euseb. Hist. lib. 5. cap. 26.) Cyprian with Stephen ( l. 7. c. 31.) Jerome with St: Austine ( Aug. Ep. 8.19.) Basil with Damasus ( Basil Ep. 10. and 77. Baron. Annal. 372.15.25.) Chrysost. with Epiphanius ( Sozomen l. 8. c 14.15.) Cyril with Theo­doret ( Cyril lib. ad epoptium incep­to Hist. lib. 14. cap. 55.) quoted by Dr Reynolds upon Rom: 4.19.. All our comfort then is that the time will come, (but we must not look for it while the World lasteth) when the Son of Man will cause to be gathered out of his Kingdome [...] all things that of­fend, or that minister occasion of stum­bling or contention, Mat. 13.41. but in the mean time sinite crescere, let both grow together unto the harvest, must have place, ver. 30. in this hard necessity there­fore, [Page 11]seeing for the present it cannot be hoped for, there should be such a conso­nancy and unity of judgement amongst all men; no, not among wise and godly men; but that in many things, and those sometimes of great importance, they may and must dissent one from another unto the worlds end, I say, in this hard necessi­ty, that the first evil cannot be avoided, our wisedome must be to prefer the second, that where there is not perfection, yet there may be peace; good heed must be taken, least by the cunning of Satan, (who is very forward and expert to work upon such advantages) dissention of judge­ments break not out into dissentions of hearts: lest by different opinions our af­fections be estranged, and at last quite ali­enated one from another. It is one thing to dissent from, another thing to be at dis­cord with our brethren. It should be the great care of Christians, instead of de­siring to find occasions of cavils to sepa­rate from their brethren, saying I am ho­lier than thou, by all means, to preserve as much as in them lies, in their several places and stations, the unity of Faith and Love, by which onely we are known to be Christs Disciples. You see the Dis­ciples [Page 12]of Christ, when they were wait­ing for the descent of the Holy Ghost upon them, according to the promise of Christ they were [...] with one accord in one place. Acts 2 1. And as if they were one man, they were of one heart. Act. 4.32. The uni­on and accord of heart amongst Christi­stians, is the best disposition that can be to prepare them, to receive the Spirit of Christ; yea, and is the best token and sign that they have received it. Indeed this is the new Commandment the fulfil­ling of the Royal Law. It is Christ's Com­mandment, this is my Commandment, that you love one another: not but that the rest are his Commandments too, but this is peculiarly, declared by his mouth, writ­ten in his blood, Walk in love as Christ hath loved you Eph. 5 2.. But this love cannot consist with those divisions and separations which some men make from their brethren, not so much out of love to truth, as out of hatred and contempt of their persons. That's the second thing to which the A­postle exhorts in the Text, in this speaking the same things, and being if the same mind and judgement, and that there be no divisi­ons amongst us: It requires in case of diffe­rent judgments, unanimity in heart and affections.

3. There is a third thing in the Exhor­tation, even uniformity in actions, this seems to be properly in the very letter of the Text, that you all speak the same things, for that we may do so, three things seem essentially necessary thereunto.

1. That you all submit to the same Go­vernment. For there is a necessity of Go­vernment to prevent confusion: of one Government both in Church and State to prevent division. Where there is an Anar­chy or no Government, confusion must needs follow among the members. As it was in Israel, When there was no King in Israel every man did that which was right in his own eyes Judg. 17.6: and where there are in one body diverse Governments, division must needs follow among the members, as it was in Israel, when Jeroboam set up a faction against the House of David 1 Kin. 12., for the trans­gressions, and consequently for the punish­ments thereof, many are the Princes there­of Pro. 28.2.. Indeed we in this Nation need not be told the miseries of no Government, or of many Governments, or many Governors, our own experience will sure, for one Age make us dread it, and inexcusable fools, if we desire it. We have all the reason then in the World to obey the Apostles pre­cepts [Page 14]of submitting to them, that of right are set over us: and being subject to eve­ry Ordinance of Man, for our own as well as for the Lords sake 1 Pet. 2.13. And whoever speaks otherwise, inciting men to cast off this yoke from their necks: they are pro­perly stiled children of Belial, their hel­lish design is clean contrary to the Text, to cause divisions and offences amongst you.

2. As it is necessary to prevent divisions that you submit to the same Government so that you walk by the same rule; What is that? It is either Principal or Subordi­nate. Principal, even the Law and the Testimony, the sacred Scriptures: Sub­ordinate, even according to the Scriptures, the rules, and canons, and Customes of the Church, without a due respect to both these rules in their right places, it is im­possible Christians should speak all the same things, but there will be divisions among them. I dare assert, and think it not difficult to maintain by the Scriptures, as well as clear reason, that there is an obligation upon the members of that Church in which they were born, bapti­sed and bred up, to submit unto, and obey the rules, and canons, and customes [Page 15]thereof, if they be not able to prove them contrary to the Scriptures, or the clear light of natural reason in us, or at least such conclusions as are properly, directly, and evidently deduced from them. There is much in that argument of the Apostle to confirm the sober-minded herein. 1 Cor. 11. If any man be contentious, we have no such custome, neither the Churches of God: And in that of our Saviour: If the Offender will not hear the Church, let him be to thee as an Heathen and a Publican; and again, he that heareth you, heareth me, and he that despi­seth you, despiseth me, and he that despiseth me, despiseth him that sent me. Do not think I ascribe to the Church any Popish in­fallibility, or call for any blind obedience unto it. O no, if any of its rules or in­junctions, appears to be contrary to the Word of God, like Nebuchadnezzar's to the three Children, to fall down to his I­mage; or Darius his to Daniel, not to pray to any other God; or the High-Priests to the Apostles, not to speak in the name of Jesus, then must we answer with them; whether must we obey God or man, judge ye. But then we must not deny our obedience to such Church rules and canons, as repug­nant to God's Word upon light surmises, [Page 16]and slender presumptions; this were to speak evil of the things we know not Jude 10.. O no, As I take it, this is the excel­lent Bishop Sanderion in one of his Sermons, No worse for that. as in the Courts of Civil Justice, men are not ordinarily put to prove them­selves honest men, but the proof lieth on their accusers part, and therefore it is suf­ficient for the acquitting any man. in soro externo, that there is nothing of moment proved against him; it being requisire to the condemning a man that there be a clear and a full evidence against him: So in these moral trials, when enquiry is made into the lawfulness or sinfulness of our Chur­ches rules and customes, and our Gover­nours commands, it is sufficient to warrant them, if there can be nothing produced from express Scriptures or sound reason against them; and to condemn or disobey them upon remote consequences and weak deductions, though it be from Scripture-Texts, can ne'r be excused of rashness and unrighteousness. Sure obedience is an unquestioned duty, obey them that have the rule over you (saith the Apostle) for they watch for your Souls, and therefore un­less it be manifest, that their Lawes and injunctions be against the Word of God, all our questions are but carpings, and needless stumbling blocks, laid in our way [Page 17]by the Troublers of Israel. The safest way is obedience, which also is absolute­ly necessary among Christians, that they may speak the same things, and that there be no divisions among them. Then,

3. More particularly still to this end, that as Christian Brethren ye may speak the same things without divisions, it is ne­cessary that ye all joyn in the same form of prayer, praise, and manner of worshipping God. It was David's earnest desire, O magnifie the Lord with me, Psal. 34.3. and let us exalt his Name together: And the Holy Ghost in the Acts mentions this Uniformity in the Churches Infancy, and time of her first love, to be one chief cause of its prospering and inlarging, Acts 4.24. The multitude of Believers lifted up their voice in praises with one accord. Acts 4.24, The peo­ple with one accord gave heed to the things that Philip spake: Acts 8.6. And its a great part of the blessedness of the heavenly Jerusa­lem, Rev. 4.10. that the Elders sing with one voice unto the Lord. So doth the Apostle make it his earnest prayer for the Romans, Rom. 15.6. that they might be like minded one towards another, that with one mind, and with one voice, they might glorifie God the Father of our Lord Jesus Christ: with [Page 18]one mind, and with one mouth too; while men think to glorifie God in several ways, and several forms, it is scarce intelligible, how they can do it in this desirable man­ner, with one mind, and with one mouth: so many several ways, so many several mouths; and that can never tend to the glory of God. The Apostles expression intimates, that like-mindedness, unani­mity, and uniformity, are very subservi­ent to the glory of God: What an ho­nour is it to the God of Israel, when all Israel came in as one man to do him wor­ship; when that admirable variety of Gifts and Administrations and Offices that are in his Church do not jar and clash one against another, but sustain and mutual­ly supply out of their stores the wants each of other, and all conspire together in their several kinds to glorifie God: What else is musical harmony but con­cord in discourse, variety in consort? it makes the musick full and delightful, when there is a well-ordered variety of voices and instruments in it: but if all in­struments were perfectly well tuned, yet if the men could not agree what to play, but one would have a nimble Galliard, another a frisking Jig, another a grave [Page 19]Air; and if all of them should be so wil­ful, as without yielding to the rest, to scrape on his Tune as loud as he could, what a hideous hateful noise may you i­magine would such a mess of Musick be? no less odious to God, and equally grie­vous to every godly man it is, when such Vices as these are heard in the Church of God, I am of Paul, and I of Cephas, 1 Cor. 1.12 and I of Apollo: When one Pamphleteer will have the Church governed after this fashi­on, another after that; when one Moun­tebank in Religion will have this way of Worship, and form of Prayer, another that, to the great scandal of the Reform­ed Religion, and the manifest dishonour of God. Surely beloved, such an Uni­formity, as of all Christian Members of the same Church to be of one mind, and worship God in one place, and in one way, and form, and manner, with one ac­cord, would be the most beautiful, and comely, and happiest thing in the world. So is this Uniformity in actions of Wor­ship also necessarily included in this Apo­stolical Exhortation, to speak the same things, and that there be no divisions a­mongst us.

Indeed this would be a perfect and bles­sed [Page 20]Unity for all these three to meet toge­ther; unity in judgment, unanimity of loving affection, and uniformity in acti­on, and this perfection ought to be both in all our aims and endeavours: but if while we faithfully endeavour it in our several places, we cannot (through our own weakness, or others waywardness) attain to the full perfection hereof, yet pulchrum erit in secundis tertiis ve, it will be our comfort and commendation to labour and attain so much after it as possibly we can; and therefore neverthe­less whereunto we have attained, Phil 3.16. let us mind the same things. Let us labour af­ter this unity of judgment, affection, and action. I beseech you Brethren by the Name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions amongst you, but that ye strive perfectly to be joyned together in the same mind, and in the same judgment.

To quicken you hereunto (this being so needful a duty, and we all so dull unto it) let me offer these following forceable Motives to your serious consideration.

1. The seasonableness of the Exhorta­tion: for are not these the last and worst days, the dregs and Lees of times, of [Page 21]which our Saviour prophecied, when Christian Love should grow cold, which is the Bond of Peace; and Satan knowing his time but short, should double his dili­gence in sowing his Tares of cursed con­tentions in Gods Fold, Heb. 10.24, 25. [...]ude v. 11. the proud and malicious hearts of men being too fruit­ful soils thereof; and of which the Apo­stle prophesieth, and Saint Jude. Read the places, and see if the men of this Age be not therein exactly described. Alas, when was the Christian World ever more out of quiet? when was Gods Church e­ver more dangerously rent and torn? when was Schismes and Separations ever more greedily and dangerously made and prosecuted? when was Gods Church on Earth more Militant, or had more Ene­mies? forreign, abroad, intestine, at home? more Satanical spirits to hate it? more Lucians to scoff at it? more Rabshekah's to rail on it? or Balaam's to curse it? when were there more Atheists to scoff at Religion, ( Ridemur decathimmur, saith Tert.) more Hereticks to reproach, re­vile, and slander it? more Schismaticks studying divisions, affecting parties, car­rying up-sides and factions, (and being out of danger of the Kings Laws, and [Page 22]contemning the Churches pious Edicts and Censures) like unnatural Children rending and tearing their Mothers Bow­els? (Inimici Domestici [...]) Behold the Churches Foes are those of her own Fa­mily, Rom. 3.17. her Sons disturb her peace, and the way thereof they will not know. Mi­stake me not, my design is not to rail, or reflect on any sort of men, but only to warn you as a faithful Watchman to take heed of these deceitful ways: and the very design of this Complaint and La­mentation, that there should be such Troublers of Israel abounding amongst us, is only to shew the Exhortation in the Text as necessary; so seasonable, even that we all hearken after the things that make for peace: to speak the same things, and to avoid (if it be possible) these divi­sions amongst us. So from the seasonable­ness, pass we

2. To the reasonableness of the Ex­hortation also, and that in almost infinite respects.

1. Listen to Gods Commands: search the Scriptures Brethren, and find any du­ty, if you can, more peremptorily com­manded, more highly commended by the Holy Ghost, more frequently pressed by [Page 23]the Prophets and Apostles than this. How often doth the Gospel of Peace call upon us, to follow peace with all men, Eph. 5.16. Heb. 12.14 if it be possible, and as much as lyeth in us to live peaceably with all men? How much more with Brethren, 2 Cor. 13.11. 2 Cor. 13.14. 2 Tim. 2.23. men of the same Na­tion, and Church, and Faith, and Religi­on with our selves? for to such it is writ­ten, Be of one mind, live in peace, fol­low Righteousness, Faith, Charity, and Peace; with them that call on the Lord out of a pure heart. It were endless to give you all the strict Commands of the Gospel to this purpose, without obedi­ence to which we are not real but nomi­nal servants of Jesus Christ, unless we stu­dy Unity, and be careful to maintain peace and love, and speak the same things, and avoid divisions, and those that cause them, the World may question our Chri­stianity; which will further appear in all the following considerations: whilst we look upon God, whom we pretend to serve and worship.

2. It is the Apostles Argument amongst many others: Eph. 4.1, 2. I the Prisoner of the Lord beseech you, that you walk worthy of the Calling wherewith ye are called. How? With all lowliness, and meekness, and long-suffering, [Page 24]endeavouring to keep the unity of the Spirit in the bond of peace: For, saith he, there is one Body, one Spirit, one Hope, one Lord, one God, and Father of all. There is but one God, and great reason then we should endeavour unity, and unanimity, and uniformity in the worship and service of this one God. Those that have several Gods, may well have several ways, and several forms to worship them; as the Marriners in Jonah called every one upon his God. When several Gods are afoot, all Games must go forward; but now we all profess but one God, unchangeably one, the Maker of Heaven and Earth, the Father of our Lord Jesus Christ, and he is always of one mind, he is not for one thing sometimes, and another thing other times, like a distempered Stomack, but God is still of one and the same mind; and therefore that which pleaseth him at one time, the same words and things, if they proceed from the same heart, must needs find the same acceptance always. No marvel if dissentions arise amongst wicked ones, betwixt Abimelech and the men of Shechem, seeing they serve divers Masters, have several lusts, one raign­ing in this, another in that man, all com­manding [Page 25]contrary things; but shall not Christians speak the same things without divisions, that all serve one Lord, and that one being so far from commanding any thing that may occasion discord, that his very liv [...] is the Badge and Cognizance of Love and Peace. More particularly, being we profess to worship the Trinity in Unity, and Unity in Trinity, let us consi­der each Person in the Blessed Trinity.

1. God the Father he is one, there is one Father of all: If God be our Father, Eph. 4.6. then are we all Brethren to each other. If a man coming into his Neighbours house by chance, should find them all to­gether by the ears, would he not think them disorderly and ill-governed chil­dren? how much more if they should be observed to be ever and anon snarling and quarrelling one with another, and beating and kicking one another. Here Joseph thought he need say no more to his Brethren to prevent their falling out by the way, than to remind them that they were all one mans Children, and Brethren to each other: Gen. 45.24 And Abraham to procure an everlasting Amity, and utter cessation of all Debates, thenceforth be­tween himself, and his Nephew Lot, and [Page 24]their Servants, made use of this one Ar­gument, the most prevalent of all others, that they were Brethren. Gen. 13.8. Psa. 133 1. Ecce quam bo­num; Behold how good and joyful a thing it is Brethren to dwell together in unity. Prophane Esau durst not avenge himself on Jacob, lest he should vex his Father Isaac: Gen. 27.4. And shall not Christians then who are Brethren, not only by Ge­neration, but by Regeneration, much more tender the displeasing of their one Father, by disagreements and molestati­ons of one another? the nearer, the dearer, we use to say, and there are few Relations nearer than that of Brother­hood, but no Brotherhood in the world so closely and surely knit together, and with so many and strong tyes, as the Fra­ternity of Christians in the Communion of Saints, which is the Brotherhood in the Text: And therefore as we are Bre­thren, and tender the glory of that God who is the Father of us all, it concerns us to speak the same things, and that there be no divisions amongst us.

2. Consider also God the Son; we are all redeemed by that one price of his pre­cious Blood, and methinks that calls for love and unity. It's implied in that of [Page 25]the Apostle, One Faith: Eph 4.5. One Faith is fixed on one and the same object, the Mercy of God, and Merits of Christ, or Gods Free Grace in Christ, and being in­grafted into one and the same Vine, should we not all bear one and the same fruit? We are all Fellow-Captives re­deemed by the same Saviour, Fellow-Pa­tients cured by the same Physitian, even Jesus Christ the object of our Faith. Hence he that redeemed us did in like manner pray for us, that we may be one, John 17.21, 23. perfectly one, that the world might know that God sent him: but this can never be, if we speak not the same things, but there be divisions amongst us.

3. There is also but one Spirit, and that's the Apostles Argument also: There is one Body, one Spirit; Eph. 4. and therefore en­deavour the unity of the Spirit. The Spi­rit is a Spirit of Unity: this Spirit is the very Essential Unity, Love and Love-knot of the two Persons, the Father and the Son, of God with God; yea, it was the very Union and Love-knot of the two Natures in Christ, of God and Man: he is the Spirit of Unity, and therefore can­not delight in us, unless we keep the uni­ty of the Spirit: That Spirit, the Soul of [Page 24] [...] [Page 25] [...] [Page 28]man, that gives life to the natural body, yet can it not animate and give life to members dismembred, unless they be first united and compact together. Ezek. 35.7, 8, 9. We read there of the dead and scattered bones, that to the end they might be revived, they first came together, every bone to his bone, then the sinews came and knit them, then the flesh and skin covered them; and then, and not before, the Spi­rit came from the four Winds to give them life. So the very natural Spirit, the Soul, doth not inform the body, unless there be an accord and unity in it: much more is this required as a proper dispositi­on to make us meet for the habitation of the Holy Ghost, even this quality that is like that his Nature and Essence, Unity and Unanimity, for us to be of one mind and judgment, and to speak the same things, and that there be no divisions a­mongst us: divisions are a token we are led by divers Spirits, and not by this one. There is a Spirit indeed in these divisions, but it is an evil spirit, such as was be­tween Abimelech and the men of Shechem: Judges 9. And such as are for a toleration of such divisions, we may write upon them as our Saviour did upon the man possessed, Le­gion, [Page 29]for they are many: pretend they to the Spirit as they will, of walking and praying by the Spirit, we need not be­lieve them, unless we list, to be led by any other than a devillish spirit. The Devil shews himself to be a Devil by his Clo­ven Foot: if we would receive, and not grieve, nor quench, nor dishonour the one Spirit, by which we pretend all to be governed, let us speak the same things, that there be no divisions amongst us: As we tender the glory of God the Father, the Son, and the Holy Ghost, we must do this.

3. So while we look upon the Church of God, for that is but one body, which is the Apostles argument also: It is but one, and only one. My Love, my Dove, Eph. 4. Cant. 6. my undefiled is one, she is the only one of her Mother. So are we Christians made all up into [...], one mystical body; Eph. 3.6. and that by such a real (though mysterious) incorporation, as that we become there­by [...], as all of us members of Christ, Rom. 12.5. so every one of us members one of ano­ther: No [...] the sympathy and supply that is between the members of the natural body, for th [...]ir mutual comfort and good of the who [...]e: The Apostle setteth it [Page 30]forth elegantly, and applieth it very fully to the Mystical Body of the Church at large. 1 Cor. 12. It were a thing prodigiously unna­tural, and to every mans apprehension the effect of a frenzy or madness at the least, to see the head plot against, the tongue re­vile, the hands buffet, the teeth devour his fellow-members. No, if any one mem­ber, be it never so small and despicable, be in anguish, the rest are sensible of it: There is a mutual sympathy and commu­nication betwixt them; there are no terms of bitterness stood upon in the na­tural members, I am better than thou, and I than thou; no terms of disgrace heard, (I have no need of thee, nor I of thee) but they are all ready to contribute their several supplies according to their several measures and abilities, to give ease and relief to the grieved part, [...]. That there be no rent or schism, 1 Cor. 12.25. saith the Apostle, using the very word of the Text, no division or disunion of parts in the body: And as we may consider the Church as one Body, so as one Houshold, and our selves as fellow-servants of the same Family, Gal. 6.10. the same houshold of Faith: So ought we then to behave our selves in the House of God, 1 Tim. 3.15. which is the Church of [Page 31]the Living God, as becometh fellow-ser­vants that live under the same Master: We all wear one Livery, 1 Cor. 10.3, 4. having all put on Christ by solemn profession at our ho­ly Baptism; and we are all fed at one Ta­ble, eating the same spiritual meat, and drinking the same spiritual drink in the holy Communion; and therefore all rea­son, that as members of the same Body, and servants of the same Family, we speak the same things, and there be no di­visions amongst us. Mr. Baxter in his Cure of Divisions, urgeth two or three things well in this Topick of the Church, as that our union with the Church, is a sign of our proportionable union with Christ; and our separation from the Church, is a sign of our separation from Christ; nay, that union is not only an accident, but of the very Essence of the Church, without which it is no Church, and without which we can be no members of it, Unity being necessary to the very being of the Church, and of Christianity; and that our union is necessary to our nourishment from, and Communion with Christ and his Church: but I refer you for these to him, See it page 66. whom perhaps some will rather hear than us, if we should speak the same words. I shall [Page 32]amongst many particulars urge only four things, with reference to the Church, that shews the need you have to speak the same things, and that there be no divisi­ons amongst you.

1. This is the only way to forward the work of God for the building up of the Church; which Faction and divisions on the other hand obstructeth, so as nothing more. You often read in Scripture, of edifying the Body of Christ, Eph. 4.12. 2 Cor. 12.19. and of do­ing all things to edifilcation. The expres­sion is metaphorical, taken from material buildings, often used by the Apostle with application to the Church of God, and the spiritual building thereof: 1 Tim. 3.15. for the Church is the House of the Living God; and all Christian-members of this Church are as so many stones of this building, whereof the house is made up: and the bringing in unbelievers into the Church, by con­verting them to the Christian Faith, is as the fetching of more stones from the Quarries to be laid in the building. Now the building in it self (and that is edifica­tion) is the well and orderly joyning together of Christian men as living stones in truth and love, that they speak the same things, and that there be no divi­sions [Page 33]amongst them, that they may grow together, as it were, into one entire building, to make up a strong and come­ly house for the Masters use and honour. 1 Pet. 2.9. Indeed there is nothing more condu­ceth hereunto, than Peace, Love, and Concord: Knowledge is very little or nothing but a puff in comparison of Cha­rity, in order to Edification: 1 Cor. 8.1 It may swell, and look big, and make a shew, but Charity doth the deed: 1 Cor. 1.10. It lays the stones together, and makes them couch close one to another, and binds them up with Fillings and Cement to make them hold. Hence that wise Master-builder S. Paul, that knew well what belongs to this work, when he speaks of compact­ing the Church into a building, mentions the edifying of it self in love. Eph. 4.16. In­deed when all the Workmen intend the main business, each in his place and office performing their appointed task with chearfulness and good agreement, then doth the work go on, and the building gets up apace and strongly; but when one man draws one way, and another another way, one will have things done after this fashion, another after that, one mars what another makes, pulls down what [Page 34]another sets up, how is it possible while things go thus, that ever the building should be brought to any perfection or handsomness? and therefore well doth the Apostle joyn these two together, [...]. Rom. 14.19. Let us fol­low after the things that make for peace, and things wherewith we may edisie one a­not her. Where the hearts and tongues of the builders are divided, the building will either come to nothing, or prove but a Babel of confusion: for where envy and strife is, there is confusion, and every evil work. James 3.16. Strife will make ill work, it will build up nothing, unless it be Babels walls: It is peace and concord that builds up the walls of Jerusalem, which as it hath its name from peace, so hath it also its perfection from peace; and then, and not before, shall Jerusalem be built, as a City that is at unity in it self; Psa. 122.3 whe [...] they that build Jerusalem are first at unity amongst themselves, when they speak the same things, and there is no divisions a­mongst them.

2. As this is the way to build the Church, so it is the way to preserve in both in peace, beauty, and safety.

1. In peace. The concord of Familie [Page 35]is their peace, so is amity and concord in the Church; whereas the divisions and discords of Christians disturbs their minds, and discomposeth the Church: Pray for the peace of Jerusalem, Psa. 125. saith the Psalmist; but by different forms and ways there is a breach of that peace: such divisions in the Church are like wars and tumults in the Commonwealth, they dis­compose, and set it out of order. It was Sir Henry Wotton's excellent saying, Di­sputandi pruritus Scabies Ecclesiae: The Itch of Disputing doth cause the Scab of the Church. Every Sect finds some little pleasure in scratching, by zealous wrang­lings and disputes for their several Opini­ons, till the blood be ready to follow; and at length it proves the bain of peace, and charity, and love, which is the very life and soul of Christian Religion: Now is not this, or should it not be an effectual Motive to this Unity, Unamity, and Uni­formity? How dear should be the Chur­ches peace to every member thereof? Dulce nomen pacis, the very name of peace sounds sweetly to the ear: there is such a mixture of pleasantness and profitable­ness in it, as wrapt the Psalmist into admi­ration, ut prius miraretur quàm ostende­ret, [Page 36]he admires it himself, and rouzeth o­thers to the like admiration: Psa. 133.1. Behold how good and pleasant a thing it is, Bre­thren to dwell together in unity: some things are pleasing, not good, as Epicu­rism and Good-fellowship; some things good, not pleasing, as Fasting and Mar­tyrdom, but this both; for pleasure, it is like the Oyl poured out on Aaron's Head; for goodness, it is like the Dew on Hermon's Hill, which made the Valleys fruitful. So good and pleasant it is, that nothing can be pleasant without it: It is the desire of all hearts, the rest of all Na­tions, the end of all Contentions, pacem te poscimus omnes, nothing more desira­ble in Families, in Kingdoms, much more in the Church: And therefore lest we violate the Churches peace, it concerns us to speak the same things, lest there be no peace but divisions amongst us.

2. It is the way to preserve the Church in beauty and honour; the concord of Christians is their beauty and honour, and their divisions and discord is their defor­mity and shame. The Church stands up­on two Staves, the Staff of Beauty, and the Staff of Bands: if the Staff of Bands be once broken, the Staff of Beauty can­not [Page 37]long stand, but by divisions our Beauty becomes deformity, Reformation deformation: as when one hand is black, and another white, one cheek pale, ano­ther red: so whilst we become several Churches, several Bodies, what do we but make a Monster of the Church, the Body of Christ! Indeed nothing more tends to the Churches dishonour, and Christs dishonour, than this: there is no such scandal to the Churches Enemies of all sorts, than this: the common Enemies of the truth of Religion, are chiefly A­theism and Superstition; and wherefore serveth the home-differences of Christi­ans, especially about indifferent things, about Gestures, and Vestures, and other indifferent Rites and Formalities, that for such things as these, (things in their own nature indifferent, and never intend­ed to be otherwise imposed, than as mat­ters of circumstances and order) men should desert their Ministerial Charges, fly out of the Church as out of Babylon, stand at open Desiance against lawful Au­thority, and sharpen their tongues and pens with so much petulancy and virulen­cy as some have done; wherefore serveth this, but to the dishonour of Christians [Page 38]and Christianity, and to give scandal to the Enemies thereof?

1. To the Athiest: for he, till all men be of one Religion, and agreed in every point thereof too, (which I doubt will never be whilst the World lasteth) think­eth it the best wisdom to be of none, nay, makes it his best pastime to jeer at all: The agreement of Christians is an ocular demonstration to the World, that they have a certainty of the Faith which they profess, and that it is of a healing nature, and tendeth to the felicity of the world: so that never was Christians observed to live in an undivided Unity and unfained love, but the very Infidels and ungodly round about them did reverence both them and their Religion for it; whereas their discords and divisions give occasion to Atheists and Unbelievers to blaspheme, as if there were no certainty in their be­lief, or as if it were of a vexatious and destructive tendency: so that never were Christians divided, implacable, and bitter against each other, but it made them and their profession a scorn to the unbelieving and ungodly World. Their despising and vilifying one the other, teaches the wick­ed to despise and vilifie them all: as a well [Page 39]ordered Army, and a City of uniform; and comely building is a pleasing and in­viting sight to beholders, whereas a con­fused Rabble and ruinous heap bree is ab­horrence; even so the very sight of the concordant society of Christians, is ami­able to those without; whereas their dis­agreements and separations makes them odious. Hence the former conduceth much to the conversion and salvation of men, and the latter hardens men in wick­edness, and hinders their coming into the Church, and their obedience to the truth. Who loveth to thrust himself into a fray? and what wise men will joyn with drun­ken men that are fighting in the streets? A more effectual way cannot be devised to drive men from Christ, than to repre­sent Christians like a company of mad­men that are tearing out the threats of one another: when one Faction slies up­on, and speaks ill of one another, what wonder if the Atheist and Infidel speak ill of, and flies further from them all? whereas contrarily, the best means to win the World to a love of Holiness, is, if they can see that holiness makes men fer­vent and unfeigned in the love one of a­nother. 1 Pet. 1.22. Christs words in his prayer [Page 40]are notable to this purpose: John 17.20, 21, 22, 23. I pray, saith he, for them that shall believe on me through their word, that they all may be one: As thou Father art in me, and I in thee, that they also may be one in us, that the world may believe that thou hast sent me, &c. It plainly implies, that the Uni­ty of Christians is a great means of con­verting the World to the Christian Faith, and convincing Infidels of the truth of Christ, as sent by God: and so on the contrary, their divisions must needs be a scandal to them. Upon which account al­so, we have reason to take heed, to speak the same things, and that there be no di­visions amongst us.

2. Such divisions give scandal to Pa­pists. You read how loth was Abraham to fall out with Lot, and how desirous he was to compound the differences that were between their Herdmen; and one reason is hinted, in that it is said, Gen. 13.7. the Canaanites and Perizzites dwelt at that time in the Land. So have we in our Land many Canaanites and Perizzites at this day, that take offence at these divisions of ours, and makes it a chief occasion to alienate their hearts from the Truth of God. There be many Papists and Roma­nists [Page 41]confirmed and made obstinate in their Opinion of the Catholickness of the Romish Faith. Hereby, when they hear of so many things which have been ever, and are still retained in the Church of England in common with the Church of Rome, as they were transmitted both to them and us in a continued Line of Suc­cession from our Godly and Orthodox Forefathers, who lived in the Ages next to Christ and his Apostles, to be now in­veighed against, and decryed as Popish and Superstitious. And when they see men, pretenders to Piety, Purity, and Reformarion, more than others, not con­tenting themselves with those just Excep­tions that had been formerly taken by the Church of England, and her regular chil­dren, against some Erronious Doctrines and Forms of Worship taught and pra­ctised in the Church of Rome, and en­deavoured to be unduly, and by her sole Authority, imposed upon other Chur­ches, when they see them not contenting themselves with these things, but even so far transported with a spirit of contra­diction, as that they care not, so as they may but run far enough from Rome, whe­ther, or how far they run, although they [Page 42]should run themselves (as too oft they they do) quite beyond the bounds of Truth, Allegiance, common Reason, and even common Humanity also. Besides, we know it hath been, and is one grand ob­jection of the Papists against the Reform­ed Churches, that the Fanatical dissenti­ons amongst our selves are evident signs of an Heretical spirit, as Bellarmine, Staple­ton, Kellison, and others argue; and Fitz Simon, an Irish Jesuite, hath written a whole Volumn on this argument, which he [...]alls Britanio-Machia. It's true how un­happy they have prov'd in this pretend­ed Unity, which they make a note of their true Church, any one may judge that will but read the writings of Doctor Field, Discourse concern­ing the I­dolatry practised in the Church of Rome, by D. Edw. Stilling­fleet. Bishop Jewel, and even the late Book of the Excellent Doctor Stilling­fleet upon this argument, which proves them nevertheless faulty, however we be blame-worthy: As Gregory Nazianzen did answer those in his time that used the same argument, [...]; onely by this me­thinks we should be warn'd, if by no o­ther consideration, to let such a spirit of peace and meekness shew it self in our lives and doctrines, ut nihil de nobis male [Page 43]loqui sine mendacio possint, that they may never have advantage with the same breath to speak both truly, and reproach­fully against us. And to this end, to pre­serve the Churches beauty and honour, and to stop the mouth of the Adversary, and take away the occasion of scandal, let [...]us speak the same things, and let there be no divisions amongst us. I add,

3. This want of Unity, Unanimity, and Uniformity among those that keep within the pale of the Church, gives scandal to those of the Separation, See Tole­ration not to be abu­sed. such Schismaticks and Hereticks as are clean gone out, and have renounced all kind of communion with us; for they must needs think very jollily of themselves and their own singular way, when they shall find those very grounds whereon they have raised their Schism to be so stoutly pleaded for, and pursued by some that are yet content to hold a kind of com­munion with us: For there are many that will hold those Principles, besides which there can be nothing colourably pretend­ed for inconformity in point of Ceremo­ny and Church-Government, that will not yet admit of such conclusions natu­rally issuing thence, as will necessary in [...] [Page 44]an utter separation. The Separa­tists Tenents are but the Nonconformists Principles improved, and then it is to be feared that the Nonconformist gives the occasion of offence and boasting to the Separatist, he lays the foundation for the others division from us, and so may hap­pily have a right in that of our Saviour, Mat: 18.7 Offences will be, (for the tryal of the faith and patience of the Saints) but vae homini, woe to the men (without repen­tance) by whom the occasion of those offen­ces comes. In all these respects then, for the Churches honour, and to avoid that scandal that is thereby given to Atheist, Papist, and Separatist, let us speak the same things, and let there be no divisions amongst us: and as for the Churches beau­ty and honour, so

3. For the safety thereof; for divisions

1. Invite and incourage the Churches Enemies.

2. They weaken them to resist them.

1. They invite and incourage the E­nemy, as it is noted of the Ancient Brit­tains, their intestine contentions invited the Enemy to conquest. Nothing so much hearteneth and advantageth the Enemy a­broad, as the fractions and dissentions that [Page 45]we have at home: Per discordias civiles externi attollunt animas, said Livy once of old Rome. Whence our Countryman Gildas complained of old of this Island then imbroiled in wars, fortis ad civilia bella, infirma ad retundenda hostium tela, that by how much more her valour and strength was spent upon her self in ma­naging of intestine and domestick broils, by so much the more she laid her self open to the outrages and incursions of forreign Enemies: commune periculum concordiâ propulsandum, saith Tacitus. The Chur­ches peace and concord is the Tower of David, from whence we may repel our Adversaries, whom else we shall by our intestine differences cause to rejoyce. If all the members of the Church were but fast joyned together, saith Dr. Reynolds, In his excellent Sermon of the peace of the Church. vinculo fidei & glutine charitatis, in the bond and cement of Faith and Love; if Governours, Teachers, and People, would but joyn hand in hand, the one to rule with Authority and Meekness, the other to teach with wisdom and compassion, the third to honour, both by humble submis­sion to their judgment, and willing obe­dience to the guidance of their Gover­nours and Pastors, then would they cut [Page 46]off all occasion from those that seek occa­sion, and disappoint the expectations of those that do, captare tempora impacata & inquieta, would be fishing in troubled waters. The Devil (as Optatus speaks) is tormented with the peace of Brethren, but is quicken'd and put into hopes of suc­cess in his attempts against the Church by the mutual ruptures and jealousies, that the members thereof foment and cherish amongst themselves; as when by Jerobo­am's defection Judah and Israel were rent asunder, then came Shishak and troubled Jerusalem: 2 Chro. 12.2. and as divisions invite and incourage the Churches Enemies, so

2. They weaken her to resist them. The unity of Christians is their secondary strength, saith Mr. Baxter; their prima­ry strength is Christ, and the Spirit of Grace which quickneth them; and their secondary strength is their union amongst themselves. Separation from Christ de­priveth men of the first, and separation one from another depriveth them of the second: evermore vis unita fortior; but divisions weaken the Church, and divi­ders are certainly the weakners and de­stroyers of the Church: even Satan is [Page 47]sensible that his Kingdom divided cannot stand, and therefore he keeps an admira­ble unity in the members thereof; so that a whole Legion, consisting of many thou­sands of them, had but one name, one action, and one habitation in the man possessed with them: Concordiâ res parvae crescunt, discordiâ dilabuntur; the wall is hollow and loose where the stones stand off one from another, and couch not close: Now brotherly love and unity is it that bindeth all fast, and makes of loose heaps one entire piece. Observe the ex­pression in the Text; I beseech you Bre­thren, saith the Apostle, that there be no divisions amongst you, but that ye be per­fectly joyned together in the same mind, and in the same judgment. Like-minded­ness, you see, is the thing that joyneth all together, and in the well joyning con­sisteth the strength of any structure: Whence we read of the bond of peace, Eph. 4.3. and the bond of perfectness: Col. 3.14 An ex­pression of the like importance you have, Phil. 1.27 That I may hear of your affairs, saith he, that ye stand fast in one spirit, with one mind. Christians never stand so fast as when they are of one mind: whence there is a Greek word sometimes used in [Page 48]the New Testament, as Bishop Saunderson observes, Bishop Saunder­son's Ser­mons, p. 270. viz. [...], which is commonly translated Confusion, and sometimes Tumults; neither of which Translations are unfit for the sense; but in the Literal Notation it rather imports, a kind of unstableness or unsettledness, when a thing doth not stand fast, but sha­keth and tottereth, and is in danger of falling. And this S. Paul opposeth to peace; God is not the Author, saith he, [...] of confusion, but of peace. In­timating by the very opposition, that it is mostly for want of peace that things do not stand fast, but are ready to fall into discords and confusion. S. James speaks out what S. Paul but intimateth, and tells us plainly, that this [...] is the effect of discord, and that contention is the Mother of Confusion; for where envy­ing and strife is, saith he, there is [...] unconstancy, unsettledness, confusion, and every evil work. The Builders do but make ill work where the building is not like to stand, but threatneth ruine, and is ready to drop down again by that time it be well up: yet such ill work doth envying and strife ever make; it is con­cord and union only that maketh good [Page 49]work, and buildeth strong. Let Jerusa­lem be built as a City at unity in it self: Psa. 122.3 and Jerusalem is like to stand the fa­ster and longer for it; like Seleucus his bundle of Sticks, insuperabiles dum inse­peralis, they could not be broken, insu­perable while inseparable; such is a Church, a Land, a Corporation, while it is at unity: But O how weak is it when it is divided? like those Rods pulled asunder out of the bundle, which the weakest C [...]ild could snap asunder? is not this so in all other things? An Army is stronger than a man, a Kingdom than a Single Per­son; a Flame burns more strongly than a single Spark; the Waves of the Ocean are more forceable than a single drop; a threefold Cord is not easily broken. Hence weak Commonwealths seek to strengthen themselves by Confederacies with other Sates. Alas Brethren, many are our spiritual and temporal Enemies, and strong is the League of Impiety that we are to encounter with in this world; our most united Forces, and joynt en­deavours, are all little enough against them: And can a few single straglers hope for Victory, when whole Troops of Mo­ab, Ammon, and Mount Seir, are to en­counter [Page 50]them? Shall Brittains still retain that folly whereof Tacitus of old brand­ed them, dum singuli pugnant universi vincuntur, whilst they resisted singly, they were overcome universally? being divided they were destroyed. Thus it was with the Kingdom, and thus it will be with the Church, if we do not speak the same things, but there be, and conti­fiue to be divisions amongst us By seve­ral ways, and several forms, we make the Church a very Babel of Confusion, and if Babels confusion go before, Babels de­struction will follow after: Dividers are certainly Abaddons, Destroyers, destroy­ers of the Church, what good soever they pretend: Mr. Bax­ter's cure. As those means which best corroborate the body, and fortifie the spirits, do best cure many particular dis­eases, which no means would cure while Nature is debilitated; so are the Church Diseases best cured by uniting fortifying remedies, which will be encreased by a dividing way of Reformation: dividing is wounding, and uniting is the closing of the wound. It's Satans usual way to pretend to a good work, when he pur­poseth to destroy it; he resisteth Light as an Angel of Light; he will be a zealous [Page 51]Reformer, when he would hinder Refor­mation; and it is Satans mark of Refor­mation: he doth it by dividing the Church of Christ, and teaching Christians to a­void each other; and he destroyeth their love to one another, by pretending love to themselves, as if he would have them but to avoid sin and Church-corruptions: and in this dividing work the Devil doth as Make-bates use to do, that first goes to one man, and tell him what such an one said against him, and what a dangerous person he is, and then go to another, and faith as much of the first to him. So the Devil zealously aggravates the faults of every party to others, that they may have odious thoughts of one another, and so as they love their Souls avoid them. So this dividing Spirit just gives such counsel to men for the preservation of their Souls; as if a man should thus, in pretended kind­ness, counsel a man for the preservation of his health, and bodily comfort. O take heed of that Mouth, and that Belly, for it getteth nothing, but devours all that the hands do get by labour; or cast off that hand, for it hath a crooked finger; or that gouty foot, that it may not trou­ble the whole body; or rip up those guts [Page 52]which have such filthy excrements in them; is not such kindness to be suspect­ed? Thus far Mr. Baxter. Behold the Devils wiles and stra­tagems, be wise, and avoid them, I be­seech you; and therefore for the Chur­ches peace, and beauty, and honour, and safety, be exhorted to labour after unity, unanimity, and uniformity, to speak the same things, and that there be no divisi­ons amongst you. These are the third sort of Motives while you look upon the Church of God: But

4. Though ye should have little re­gard either to God, or the Church of God, yet look upon your selves, even in point of wisdom, and out of self-love; it concerns Christians, every one in his place, to labour to speak the same things with other Christians, and to avoid divi­sions from them.

1. For your own safeties sake; for if the whole be in danger, so is every part. Hence the Marriners called upon Jonah, What meanest thou, O sleeper, arise, call up­on thy God; as if they had said, if the whole Ship be lost, so will every Soul in it, and thou amongst the rest. Perhaps some may think their own safety obligeth them to be dividers, to hold up a Faction [Page 53]and Division, or at least not to meddle in their Stations towards the healing them: but to such I say as Mordecai did to Est­her, Think not thou alone shall escape, if thou hold thy peace: O no, O no, delive­rance may arise another way, but thou and thy Fathers house shall be destroyed; therefore if you have respect for your own safety labour for peace, and unity, and unanimity, and uniformity with your Brethren, that you speak, &c.

2. For your own peace also; for this is one way for Christians to attain a peace with God, and man, and themselves. The Apostle speaks of some 1 Thes. 2.15. that please not God, but are contrary to all men: I think it may be said of Dividers, Au­thors, or Fomenters of division, they can­not please God, while they study how to be contrary to all men. I shall not need, saith Dr. Reynolds in his Sermon of the Peace of the Church, to load them with any other guilt than the Apostle doth, that they are not the servants of Christ: Rom. 16.17. For how can he who is without peace and love, serve or please that God who is the God of Peace, and whose Name is Love, and whose Law is Love? Non ha­bent Dei charitatem qui non diligunt Ec­clesiae [Page 54]unitatem, saith S. Austin: A known Place it is lib 3. ch. 16 de Baptism not need I to dismiss them with a more fearful Curse than that of the Apostle too, I would they were even cut off that troubles you. The Achans, the Troublers of Is­rael; must expect trouble and no peace from the God of Israel, nor can such have any peace in themselves for being given to change, they are but like Noahs Dove fluttering from place to place, having no rest for the soles of their feet, They are but like Cain, as fled from the place of rest, so dwelling in the Land of Nod i.e. of wan­dring Vid. Dr. Stil­lingfleet's Sherinah in locum. till they return to the Ark again: They are like children tossed to and fro with every wind of Doctrine, and even when they think themselves fixed, they most-what still have some jealousies remaining in their minds, that possibly they are decei­ved; so that they seldom have any rest, unless they come at last to a hardness of of heart, and a stupid and benumming in sensual security, crying Peace where there is no Peace; for no true peace, no true rest is to be had, till they come to this speaking the same things, without divisi­on, from their Brethren; How often do we see them like drunken men reeling to and fro, carried from this to that ex­treme, till they come at last to conclude in Atheism and Infidelity? whereas by be­ing [Page 55]united, particular Christians would be strengthened in the truth, having no­thing more to do, but to grow in Grace, and make Progress from degrees to de­grees in Holiness, which is the very de­sign of Christianity. Indeed

3. It concerns every one to labour af­ter this Unity, if they do but consider that this alone will put them in a fit po­sture to receive the blessing of God. It is remarkable, the Psalmist Psa 134. exhorts the people, Behold, bless ye the Lord, all ye servants of the Lord, which stand in the House of the Lord. Mark, he exhorts them plurally, Ye, and all ye, bless ye; but in the third verse he prays to God to bless the people singularly; The Lord bless thee out of Sion: Plures hortatur ut benedi­cant, i [...]se, uni benedicit, saith S. Austin: He exhorts all to bless the Lord, but he blesseth all from the Lord as one man. It hints, that then God useth to bless his people, when they are at unity as one man. So Christ came to his Disciples with a blessing when they were a rowing together; M [...] 1 [...].2 [...]. and to his Apostles with a blessing of Peace when they were as­sembled together; John 2 [...].19. and he sent his Holy Ghost to them when with one ac­cord [Page 56]they were met together: And so the Promise runs, Where two or three is met together in my Name, there am I in the midst of them. While Christians dis­agree in their manner of serving, and bles­sing, and worshipping God, God will not bless them, as He will do, if in one way, and with one mouth and heart they glorifie their Father: if they speak the same things, and there be no divisious a­mongst them: if he will hear the prayers of Christians when two or three are uni­ted together, how much more when se­veral thousands? nay, not only all in a Congregation, but all in all Congrega­tions throughout a whole Land are uni­ted, speaking and asking the same things. In this case, sure if in any, the Kingdom of Heaven suffereth violence, and the vio­lent taketh it by force: On the contrary, if there be divisions, we can never be so hopeful in our prayers, for these divisi­ons most-what causeth alienation of affe­ctions, and so we cannot pray with such hopes of Audience, because we cannot then lift up pure hands without wrath: the clamour of our boiling malice to each other, will out-cry our prayers; our dissentions will make that sweet In­cense [Page 57]stink in Gods Nostrils, and will turn our Prayers into Curses, if we do not speak the same things, but there be divisions amongst us.

Many more Motives I might heap up to inforce our Exhortation, especially that drawn from the many examples we have set before us; as that of God the Father, who being provoked by us, yet by all means seeks peace and union with us; hath sent his Ministers of Reconci­liation to beseech us to be reconciled un­to him, loadeth us with his blessings, causeth his Sun to shine, and his Rain to fall on us, and all to induce us to be at peace with himself: And can we be par­takers of the Divine Nature, or Sons of our Heavenly Father, if we be not Fol­lower [...] of him, as dear Children, in en­deavouring to be united one with ano­ther? Nay, Christ his Son did become In­carnate to unite us to God, and make our peace with God; yea, and loe, the Prince of Peace came to dwell amongst men for this end, when peace was a­mongst men in Augustus's days, when there was general quiet and union through all the World, and at his Birth the Angels proclaimed peace on Earth, [Page 58]good will towards men. O how then can we be Disciples of Christ, and not fol­low after peace, to speak the same things, and that there be no divisions amongst us? yea, and this Oyl of Charity poured on Christ the Head, did run down to the Beard, yea, unto the skirts of all his gar­ments; for all the Saints of God now in heaven have gone thither in this way of peace: Abraham said to Lot, Let there be no contentions amongst us, for we are Bre­thren; Stephen prayed for his Persecu­to [...]s, Father, forgive them. The Saints were ever peace-makers, and not peace-disturbers, or dividers: Nay, very wick­ed men and Devils are sensible of the be­nefit of this way of union one with ano­ther; therefore did Ephraim and Manas­seh agree together against Judah, Herod and Pilate, Scribes and Pharisees against Christ: Nay, very bruit beasts covet an union, saevis inter se convenit ursis: and shall we be more blockish than they? In a word, God stiles himself the God of Peace, Christ the Prince of Peace; his Name is Immanuel, a Name of Peace, was Crowned at his Baptism with a Dove, the Emblem of Peace, being in the building [...] Church [...] a Corner­stone, [Page 59]the place of Peace, coming into the World with a Song of Peace, and go­ing out of the World with a Legacy of Peace. The Spirit the Bond of Peace, the Gospel the Covenant of Peace, and the word of Reconciliation, Ministers Ambassadours thereof, Jerusalem the type of the Church, signifies in the Hebrew Tongue the Vision of Peace; and the bliss in Heaven we all look for, is nothing else but Eternal Peace, where we shall all speak the same things without division to the glory and praise of God: If then we be Sons of the God of Peace, Servants of the Frince of Peace, Temples of the Spirit of Peace, Professors of the Gospel of Peace, if we have any Consolations in the Ministers the Ambassadours of Peace, if we be Citizens of Jerusalem the Vision of Peace, and hope to be gathered to our Fathers, to enjoy an eternal Sab­bath of Peace: if there be in us any con­solation in Christ, any comfort of love, any fellowship of the Spirit, let it be our care to walk by this Rule of Peace, Uni­ty, Unanimity, and Uniformity with our Brethren, to speak the same things, and that there be no divisions amongst us; but let us be perfectly joyned together in [Page 60]the same mind, and the same judgment; and as 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 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, 2 Tim. 2.18. who sought to overthrow mens Faith in the Resurrection.

2. Of Idolaters, in case of Idolatry; Hos. 4.15. if Israel play the Harlot, let not Ju­dah transgress, for [...] what agreement hath the Temple of God with Idols? 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 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 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 [Page 63]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 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 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, 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: Acts 15 2 And Athanasius the [Page 64]Great would not have the Orthodox Bre­thren to receive [...] any Forms, or Letters, Communications, or Pacifica­tories, from George the Arrian Persecu­tor: Aust E­pist. 130. & opt. lib 2. And Basil the Great 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 Col. 1.5.; and the Mystery of Christ is the Mystery of Godliness 1 Tim. 3 16.; and Christ that is the King of Salem, is the King of Righteousness also Heb. 7.2.: What­soever then is contrary to these, Truth, o [...] Godliness, or Righteousness, cannot be acceptable unto Christ Iames 3.17.: The wisdom that is from above is first pure, then peace­able; and our Unity must be the Unity of the Spirit: Eph. 4.3. Ea enim sola Ecclesiae pax est quae Christi pax est, saith Hilary. [Page 65]Here are our bounds set us, our nè plus ultra, beyond which if we pass we trans­gress, and are exorbitant, usque ad aras: The Altar-stone is the mear stone; all Bonds of Friendship, all Offices of Neigh­bourhood must give way, when the Ho­nour of God and his Truth lies at stake: we must buy the Truth, and not sell it for any temporal advantages: The Church is Militant, and must maintain Wars with Principalities, and Powers, and Spiritual Wickednesses: and Christ came to send a Sword upon Earth against all dangerous Errours of mind and manners. If peace will be had upon fair terms, or indeed upon any terms (Salvis veritate & pietate) without impeachment of truth and piety, it ought to be imbraced; but if it will not come upon harder conditi­ons, better let it go. A man may buy Gold too dear: Follow peace with all men, and holiness, saith S. Paul, 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 [Page 66]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, Mat. 23.23. and the great things of the Law. And the Apo­stolical Synod at Jerusalem, Acts 25.28. between things [...]ecessary and unnecessary; and S. Paul Rom. 14.1. between meats and drinks, and the Kingdom of God; and elsewhere between the Foundation and Superstru­cture. 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 [Page 67]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 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 [Page 68]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 [Page 69]fancies and conceits, leaving all small dissentions to Elias, quum venerit; as the Areopagites did some causes to the hundred year 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 Upon John 4.23.: This is a mark of ungodly and graceless men, such as serve not the Lord Jesus, but their own bellies Rom. 16.17, 18.. It agrees this with S. Judes description of Seducers in his time Verses 8, 11, 12.: On the contrary, every man that fears God, his great care is to love God, and keep his Commandments 1 John 5.2.: But as for [Page 68] [...] [Page 69] [...] [Page 70]doubtful things, he is of a peaceable dis­position in them, he is of the number of them that are quiet in the Land 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 [Page 71]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, [...]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; P [...]. [...].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, [Page 72]saith Christ John 7.17., Hereby we know that we know him, if we keep his Com­mandments, saith S. John 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 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 Lib. 6. [...]. p. 29.. Hence that expression of the Apostle, 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 [Page 73]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 corre­ [...]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, Acts. 13.50. and zeal in him too, which persecu­ted Christ before he knew him Phil. 3.6. Acts 26.9.. If Devotion be blind, and not ruled by Knowledge, and if Zeal be like Quick­silver [Page 74]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 [Page 75]pernicious minds 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 Gal. 6.1. & 5.13. 2 Tim. 2. 15., and with a mutual [...] or condescention to one anothers weaknesses 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 [...]; [Page 76]let us yield to our Brethren that we may overcome them, as a Flint is easi­ly broken upon a Pillow that yields to it. 1 Cor. 10 14. Let no man seek his own, but every man anothers weal [...]; 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 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 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 [Page 77]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 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 Eph. 4.2, 3.: And when he exhorts Phil. 2.2., to be of one ac­cord, and one mind, he tells us, 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 Scarabaean [...] 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 [Page 78]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 th [...]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 [Page 79]mouth, they hastily laid hold on it, as an excellent preparation to settle those differences which were betwixt those two Princes 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 Rom. 15., the weak were censorious of the strong, and the strong disdained the [Page 80]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 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 [Page 81]first to be done, that thou mayest do that much better, be converted thy self first, be reformed first, [...], 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 [...] 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: Eccl. 10.4. If the Spirit of the Ruler rise up a­gainst thee, leave not thy place. E sede itio, may with a little heat turn into sed itio, saith Doctor Reynolds. Quidam in corpore Christi oculi quidem manus, saith S. Basil: All are not eyes and hands in the Body of Christ, to take upon them the burden of great affairs. Are all Apo­stles, saith S. Paul? are all Prophets? are all Teachers? hath not God dealt to e­very man a several measure? hath he not placed every man in a several order? have we not all work to do in our own places? must we needs rush into the labours, and [Page 83]intrude our selves into the business of o­ther men? Haec magistro relinquat Aristo­teli, canere ipse docet. It was a sharp rebuke of Tully against Aristoxenus the Musitian, who would needs turn Philosopher: whereunto agreeth the Answer of Basil the Great to the Clerk of the Emperours Kitchin, when he jeered him for his sound­ness against the Arrian Faction, [...]. Your business, it is to look to the seasoning of your Broth, and not to revile the Doctrine or Do­ctrines of the Church. All these do com­mend the Apostles Exhortation unto you, let every one study to be quiet, to do his own business. 1 Thes. 4.11. The Connexion more than intimates, the next way to be quiet abroad, is to be busie at home: We shall never learn well to be quiet, unless we learn also to keep our own business. The excellent Bishop Lany hath fully disco­vered, See Doct. Lany, Bi­shop of E­ly, upon this Text. how guilty of the contrary here­of are both the Pope, the Covenanter, and Sectary, in his Sermon on this Text, Qui­etness is the natural and genuine effect of orderly keeping in our Callings, and Stati­ons, and our own business. For all discord must be between two, either persons, or parties; and that which commonly kin­dles [Page 84]the Fire is envy, or some supposed injury. Now he that minds his own busi­ness only, can give no occasion to others, of either envy or complaint; and so in recompence of keeping to his own busi­ness, he shall sit quietly under his own Vine, and under his own Fig-tree. Let none of us then out of ambition, discon­tent, emulation, or any other Poliprag­matical distemper, grow weary of our own imployments, and interpose our selves in things that are without, and a­bove our order: But according to the Apostles rule, 1 Cor. 7.24. Let every one abide in his calling, and keep the station where­in God hath set him, and this will be an excellent help to our speaking the same things, our unity, unanimity, and uni­formity, and that there be no divisions a­mongst us.

8. To this add also: Remember that [...] injoyned by the Apostle Rom 12., be wise unto sobriety. When you are [...] deal with things divine, set bounds [...] your selves, that you break not through to gaze Exod. [...].12▪ 21.: think not to draw every thing in Religion to the rule of your own crooked presumptuous Reason, to give a quo modo of every thing in Faith! Upon [Page 85]this account it is that S. Paul charges the Colossians Col. 2.8., to take heed of Philoso­phy, and vain deceits; not but that there is admirable use of sound Philosophy, and of Reason raised and rectified, so long as it is subordinate to Faith: but when Reason shall be so proud as to judge of Faith it self, and admit or reject it, as it shall be consonant or disagreeing to her prejudice, this is a Tyranny which will quickly overthrow all: Other cause than this there hath been none of the despe­rate Heresies wherewith the Socinians have pestered the World, but that they will have all truths to stand or fall at the Tribunal of their presumptuous Reason. Happy we, and the Church of God, if all curious Novelties in sacred things be e­steemed prophane: Modesty becomes Christians, especially cum de Deo agitur; as Seneca said; be we wise to sobriety: This would confer much to our speaking the same things, and to take away divi­sions from amongst us; and of this ad­vice the two next will be a sull explica­tion and improvement. So let that be the

9. [...], keep your selves close to the form of sound words Rom. 10. [...] 2 Tim [...].13. [Page 86]Those words and Doctrines which accord best with the grounds of Faith and love in Christ, those which ascribe most glory to God, and the Grace of God, and which most conduce to the humbling and aba­sing of the pride of man, which most tends to the practice of godliness, to the purifying of Conscience, and edifying of the Body of Christ. It is a weighty say­ing of S. Austin De Civ. Dei lib. 10. c. 23., Non parum inter est ad Christianam pietatem quibus vocibus utamur: It is of no little moment to Christian Piety what words we use; they must be according to godliness 1 Tim. 6.3., and our knowledge, the knowledge of the truth according to godliness. To which add

10. [...], Be sure to retain and bear reverence to the customs of the Church of God: Contra fundatissimum morem ne­mo sentiat Aust. ep. 28.: Let no man be in love with his private sentiments, contrary to the Churches well-grounded Customs. Nemo nobis molestias exhibeat sic enim sen­tit ac docèt Sancta Dei Ecclesia ab origine. Epiphan. in Anchorat. Let no man trou­ble us in these things, for thus the Holy Church thought and taught from the be­ginning. In quibus nihil certi statuit Scrip­tura [Page 87]mos populi Dei & instituta majorum pro lege tenenda sunt, saith S. Austin; A known place. Where the Word of God determines no certainty, and where there is no express and evident variation from Divine Au­thority, there must be the Customs and received practices of the Ancient and pure Ages of the Church, and Constitutions of her Pastors, be retained as a Law, and to contemn and oppugn them, he some­where calls it insolentissima insania, a most proud or insolent madness; only this Rule must be qualified with this necessary limitation, that no Authority hath any Authority in matters of Faith, Worship, or Doctrine of Religion, to prescribe or deliver any thing, as in it self, and imme­diately obligatory to Conscience, which is either contradicted or omitted in the Word of God; for that we believe to be fully sufficient to make the man of God perfect, and thoroughly furnished to e­very good work 2 Tim. 3.16, 17.; but as for matters accessary, of indifferency, order, decency, and inferiour nature, and in matters of testimony to the truths of Scripture, and for manifesting the succession, flourishing, and harmony of Doctrine, through all A­ges of the Church, the godly Learned [Page 88]hath ascribed much to the Authority and usage of the Ancient Churches, the stu­dy of the Doctrine whereof, Vide Lit­tler's Re­formed Presbyte rian, Hook­er's Eccle­siastical Polity, Mr. Bax­ter's Disputation with seve­ral other Authors. the Learn­ed Ʋsher 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 Job 8.8.. Look the old way, saith the Prophet Jer. 6.16.. It was not so from the beginning, saith our Saviour Mat. 19.8. And what a high valuation S. Paul sets upon the Customs of the Church, appears by his arguing 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 [Page 89]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 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 [Page 90]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 James 2.1.: Take heed of partiality, or making your selves the servants of men 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 [Page 91]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 [Page 92]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 Pro. 17.15.. Hitherto appertains that which the Apostle calls, having mens persons in admiration 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 [Page 93]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, 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 1 Sam. 17.7, 12.. It is promised as a blessed [Page 94]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 Esay 11.6.: that Ephraim and Judah shall cease to annoy and vex one another, 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: [Page 95]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 [Page 96]persuaseris, It is God that shall per­swade Japhet to dwell in the House of Shem 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: [Page 97]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 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 Gen. 30. [...], 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 [Page 98]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.

THE OBLIGATION OF CONSCIENCE Not to forsake PUBLICK ASSEMBLIES.

BEfore I close with my Text, give me leave to shew you in a few words, what great reasons I have to make choice of it, for the subject of my present dis­course. These are three, My duty, Your necessity, and all Our comfort.

1. My duty in respect of the Church of God, as a Member, but especially as a Minister thereof. As a Member, for it is every Christians duty, to inform himself by the best meanes he can, how it fareth with the Church of God, but especially [Page 100]to take notice of, and be affected with the State of that particular Church, whereof he is an immediate member. Men are most what too inquisitive of news, behold this is the news we should inquire after. When Gods people were in battel against the Philistines, and had the Ark of God with them in the Camp, it is said 1 Sam 4.13. that old Eli, sate upon a seat in the way side watching and hearkning, how Gods people sped: and the reason is given for his heart trembled, for the Ark of God, therefore he sate watching, that he might hear what became of it. So when there came one to David out of the Camp of Israel 2 Sam 1.3.4. David was very inquisitive how it fared with the Lords host: How went the matter (saith he) I pray thee tell me. The like you see in Nehemiah, Neh. 1.2. so soon as Hanani came to him, the first question he asked him, was concerning the state of Gods people that dwelt at Jerusa­lem, though he wanted nothing himself be­ing a Courtier in great place and favour, with that mighty King, yet could he not but inquire of, and be affected with the state of Gods people. Nay Moses being in the height of honour in Pharoahs Court did not onely inquire, but went out to his [Page 101]brethren and looked on their burdens Exodus, 2.11., All these examples teach us that it is our duty, as to inform our selves about, so to consider the burdens of Gods Church, and be affected with the miseries thereof, and every one in our several places, to have a care of the cause of Religion in the world, and especially we ought continu­ally to inportune the Lord in behalf there­of, and never forget it in our prayers to God. Ye that have escaped the sword Jeremiah 51.50. Stand not still remenber; the Lord afar off, and let Jerusalem come into your mind. Ye that are the Lords remembrancers, saith the Prophet Esay Isaia. 62.67. keep not silence and give him no rest, till he establish, and till he make Jerusalem a praise in the earth. Jerusalem is like to become a reproach, an hissing to the world more and more, if things go on as they do, but we there­fore that are the Lords Solicitors and Re­membrancers, (as all the 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 Nehe. 14. he sate down and wept and mourned certain dayes, and fasted and [Page 102]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. Judges 5.23. 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 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 [Page 104]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 [...] Col. 2.4. enticeing words to beguile poor souls, and [...] 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 [Page 105]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, Heb. 12.13. Alas they that are Children in understanding and wavering, they are easily carryed away with every wind of vain Doctrine 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, 2 Tim. 3.6, 7. they daily beguile unstable souls, 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, [Page 106]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 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 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 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 in Ezra. Ezra 3.11. all Gods people shouted with a great shout, when they praised the Lord, because the foundation of the house was laid: so David to aggravate the misery of his pre­sent [Page 107]estate Psal 42.4. he speakes of the joy and comfort, he formerly took in going to the house of God with a multitude of them that kept holy day. And in that great joy the people of God had at the celebra­tion of the passover in Hezekiahs time. This is expressed for one cause thereof, that the number of the communicants was so great 2 Chro 30.26. for there Assembled to Jerusalem much people, to keeep the passover a very great congregation. On the other side the faithful and truely pious have ever grieved to hear or see that the Assemblies of the Church are unfrequented or neglect­ed, or that any false or Schismatical wor­ship, or congregations were set up in stead thereof. Old Eli was much more afflicted for takeing a way of Gods arke then for the slaughter of the people, or for the death of his own two Sons Hophni and Phi­nehas 1 Sam. 4.17., in like manner, the Holy Ghost noteth of his daughter in law, that being in extremities of her pain and anguish, it would never out of her mouth while breath was in her body, that the glory was departed from Israel, for the ark of God was taken away 1 Sam. 4.22., So was it this that troubled that zealous man of God Elijah, and made him weary of his life (z), [Page 108] The children of Israel have forsaken thy co­venant, 1 Kings 19.10. saith he (that is, they are fallen from thy holy Religion) they have thrown down thy holy altars, (that is, they have abolished, and shown, contempt and hatred to thy holy worship) and why should I then desire to live any longer in such a time? And for the Ecclipse of Church Assemblies, we have a notable expression Zeph 3, 18. I will gather them saith the Lord that are sorrowful for so­lemne Assemblies, who are of thee to whom the reproach of it was a burden: in which Text we may observe five things.

1. That it was one of the greatest sor­rowes of Gods people, in their captivite, that they then wanted their solemne As­semblies; doubtless they might have then some Religious meetings for Gods worship, (yea they had publique fasts then four times a year as appears Z [...]h. 8.19.) yet their Assem­blies was nothing so solemne, or so po­pulous, as they was wont to be at Jerusa­lem, that was their grief.

2. The Caldeans their enemies was wont to reproach them for this, and to say to them to this effect, where are your solemne Assemblies now Lam. 1.7. they did mock at their Sabbaths, they rejoyced and reproached o­ver them, because they could have no such [Page 109]Assemblies as they was wont to have, just as many wicked ones do now mock at our Churches, and their ministers, because peo­ple (having the reins loosed) may with­out fear forsake the publique Assemblies, to erect private conventicles for them­selves, and do what they list as some can say to our very faces now.

3. The Text saith this was a burden to to Gods people, to have this reproach cast up­on them, as it is certainly to every true Protestant and godly man, to hear of the separatists insolenttaunts to the congregati­ons of the Church and the ministers there­of.

4. Of these that were so sorrowful for the solemne Assemblies, the Lord saith to his Church these are of thee, they are natural & Kindly children of the true Church, that do stand thus affected.

5. To them he doth make a promise, I will gather them, saith the Lord: I will have a special respect to them, and though they be scattered and dispersed, not one of them shall be lost, but I will bring them back a­gain to their one Land. I will gather them, saith the Lord, that are sorrwful for the solemn Assemblies who are of thee, to whom the reproach of it, was a burden. Indeed [Page 110]it is a burden to every one that hath a true love and zeal of God in him, to see Re­ligion suffer the least ecclipse in any kind, in any place, to lose any thing of that lustre of purity, sincerity or power, that once it had. Hence when the foundation of the Temple was laid, under Zorobabel, Gods people that had seen no better rejoyced in it: but the Priests, and Levites, and chief of the fathers, who were Ancient men, that had seen the first house, they wept with a loud voice, while the rest shouted for joy [...]. 3.12.. why? O it grieved their hearts, to see how far short that house, which God was now to have, came short in beauty and glory, of that that God had had before in Jeru­salem. For as much then as it is every ones duty especially the ministers, to con­sider the State of the Churches and espe­cially that of which they are members, and ministers, to be affected with them, and to pray for them, and by all means to oppose the enemies thereof. And there is none of us, but stand in great need to be well grounded in these points that re­late to the Church, least we be seduced by the cunning and diligence of seducers, that are abroad in the world, and all our comfort will be augmented, if by the light [Page 111]of reason, and Gods word preached from such Texts (as this I have read) we can prevent the Apostacy of any from the Church, and can discover the wickedness of those that are dayly forsaking the As­semblies thereof. And it cannot but be matter of greatest grief to the truly godly to see the solemne Assemblies neglected, or unfrequented, or private congregations erected in opposition unto them. All these particulars shew I have great reason to make choice of the Text and such like unto it, till I have so fully discharged my duty and discovered the mind of God out of the Scriptures about it, that I may leave the forsaking of our Church assemblies in­excusable, so that they can never plead Ig­norance of their duty and sin, and that I may say liberavi animammeam, I have deli­vered mine own soul. To this end and purpose have I pitched on the Text.

Not forsaking the Assembling of our selves together, as the manner of some is.

For the coherence of the Text, I shall wish you to look no further back then the 22 verse. For the Apostle haveing in the former part of the Chapter shewn them, that the Sacrifice of Christs body, [Page 112]which he once offered, hath for ever tak­en away sin. He presseth thence a double exhortation. The first in 22 vese let us draw near to God, how? even in and through Christ, with a true heart and full assurance of faith, &c. And the Second is in the 23 verse. Let us hold fast the profession of our faith without wavering: that is, this Doctrine of Christ sacrificed and the merits thereof; The truth we have received from Christ, let us avow it, and not in time of tryal upon any condition forsake it. Now this exhortation he strengtheneth, by giv­ing of directions, for furthering their obe­dience thereunto: the first is, Christans mutually stirring up, and sharpening one another amongst themselves; that is a spe­cial help to constancy in the true Religi­on, and a preservative against Apostacy, together with a godly striving one with a­nother, who shall be first in love and well­doing. vers. 24. Let us consider one ano­ther to provoke to love and good works. And,

2. Another means to this end, is the fre­quenting Christian congregations & assem­blies. So comes in my Text. Not forsaking &c. In the words you have evidently two parts.

2. A Taxation of some for the neglect of that duty.

1. The duty is to keep close to, and not to forsake the Assemblies of the Church.

2. The fault taxed in some amongst them is, that in Schism, or pride, or purpose of Apostacie they withdrew themselves from these Church assemblies, and so fell back again, or were in the way of falling back, to the open denial of Christ: for sepa­ration from the true Church, or the Christi­an society of the faithful therein, is a re­markable sin, tending to lead men by Schism to Apostacy, from the profession of the true faith.

1. Of the duty of Christians in order to their proving constant in the true Re­ligion: even to keep close unto, and not forsake the assemblies of the Church. The word for assemblies in the Text hath a very great emphasis in it, it is a tricom­posite [...] the preposition [...] as both Calvin and Hemingius upon the place observe signifies novam accessionem, an in­crease or addition of some more members to a body congregated, And these were the converted Gentiles, that being convert­ed to the faith became one with the Jews one and the same body of Christ. Estius [Page 114]observes, that because the Apostle here writes to the Jewes, therefore, for the Christian Assemblies he useth the word Sy­nagogue, because he would not vary from their phrase or custome of Speech any more then needs. But might it not be some private meetings? some separate assemblies in a corner that he calls by this name, and here speakes of? O no, Interpreters with one consent, generally interpret it of the publique assemblies of the Church in such publique places, as are by Chri­stian Magistrates, or by the Rulers of the Church, if the Magistrates be not Christi­an, appointed for the publique worship of God. Not forsaking the Assembling of themselves, that is, saith the London Annotati­ons the publique congregation of the faith­ful, wherein the word of God is taught, the sacraments administred, and common prayer and publique Thanksgiving are offered up unto God; for unto such publique con­gregations hath God promised his blessing: where hath he promised it? Marke, the Scriptures quoted by the Assembly for it are these Psal. 27.4. one thing have I desired of the Lord that I might dwell in the house of the Lord all the dayes of my life, to behold the beauty of the Lord, and to inquire in his [Page 115]holy Temple; for herein is implyed this promise, that in the Temple, the house of God, there will God let us see his beauty. Another text quoted by them is Psal. 122.1. I was glad, when they said let us go into the house of the Lord, our feet shall stand within thy gates, O Jerusalem, thither the tribes go up, the tribes of the Lord, unto the testimony of Israel to give thanks unto the name of the Lord. Of such assemblies therefore, even of such as go into the said House of God, whither the tribes, the Multitude of the right worshippers of God, go up to pray unto, and praise him, of these doth our Text speak. Not forsakeing the assembling &c. And to these Assemblies the Annota­tions quote that special promise, as belong­ing unto them Mat. 1 20. Where two or three are met together in my name, that is, for pray­er and other Religious offices, there am I in the midst of them. Christ promiseth his gracious assistance to, and presence with his Church be it great and numerous, or be it small, and with the publique and solemn congregation thereof. Yes, say the Schis­maticks, where ever two or three are met to­gether there is he in the midst of them, there­fore the promise is to us, or any of the Saints, wherever, or how few soever they [Page 116]be that thus meet together. There is no Text wherein the separatist take Sanctuary more then this, but very unsoundly. For as the Reverend Mr. Ball expounds that place (in his tryal of the grounds tending to separation) pag 280, by the contextit appears Christ is there speaking of the Va­lidity of the sentence of excommunication, and certainly Christs meaning is not that eve­ry Society that consisteth of two or three be­lievers met together to pray or preach, have the power to excommunicate: for no one example can be Alledged out of Scripture or Ecclesiastical History of the ancient Churches, wherein any number of the Faith­ful, did ever lawfully excommunicate or judg any Member of their Society, with­out their Guides and lawful Officers, mo­derateing the action. There is no promise can be shewed out of Holy Writ, wherein any such authority is bequeathed to two or three private Believers, Disciples or Brethren. O, no, but the very tenour of the words is to argue from the less to the greater thus, If Christ be present with two or three gathered together in his name to ask things agreable to his will, he will much more confirmin heaven what ever his officers and servants that have power from Christ [Page 117]to do this service in the Church in his name shall determine and conclude according to his will: but they cannot meet together in his name, for this or any other holy office, that meet together in way of Schism, contrary to his will. Quomodo possunt duoaut tres in non mine, Christi colligi quos constat à Christo & ab ejus Ecclesià seperant, saith S. Ciprian, how can they be met together in the name of Christ that do manifestly separate themselves from Christ and his Church. Cum Haereses & Schis­mata nata sint, dum conventicula sibi diversa constituunt veritatis caput & originem reli­querunt, when Heresies and Schismes arise, & the maintainers of them make separate con­venticles for themselves, they forsake Christ the Lord and fountain of Truth & peace. It is the Church and they that keep within the pale of the Chuch by unity and concord to whom this promise runs to give them, what, they meet together in his name to ask of him, and to be in the midst of them I will be, saith he, in the midst of them, That is, of them that fear me, and keep my pre­cept of peace and truth, Non homines ab ec­celsia dividit, qui fecit, & instituit ecclesi­am, sed exprobrans discordiam persidis, & fi­delibus pacem suâ voce commendans, ostend­it magis esse se cum duobus aut tribus un­animitèr orantibus quàm cum decedentibus [Page 118]pluribus, plusque impetrari posse paucorum concordi prece quàm discordi multorum o­ratione. Saith S. Cyprian De Ʋnitate Ecclesi [...]e as I find him quoted by Doct. For­bes in his Irenicum [...] 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 n [...]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 [Page 119]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. 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 [Page 120]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 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 [Page 121]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 [...]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 [Page 122]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 Pa [...]adise, by ordinary means, by seasonable food. It is therefore Probable they have no set times, but continue constant in the im­m [...]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 [Page 123]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 run us upon the rock of bold and unsafe conjectures in those matters, the knowledg of which we may well spare, without the least prejudice of our present comfort, or our future salvation. So come we to the.

Though the Angels, Prop. 4 being pure spiritual beings, are not yet, the sons of men (being of a mixt nature partly Spirit, and partly Body) by their very beings are determined both to time and place, in their rendring to actual worship unto God. The very same reasons that do evince a necessity of worship to be given unto God, by such creatures as are partly body and partly spirit, will insert ne­cessity of makeing time and place the insepe­rable adjuncts thereof.

1. Nature dictates clearly, that some time is necessary to worship God in. For man, being part body, and part spirit, is naturally obliged to worship God with both external and internal worship; to glorifie God both with body and spirit, which are his 1 Cor. 6.20.. Now all, especially external actions of man, must necessarily claim some time for the performance of them, nor can man conveniently set upon Gods worship unless some time be set a part, wherein he may be sreed and disintangled, from his or­dinary workes and inployments. Thus far time and worship seemes to fall under one and the same command; for as God in creat­ing the world, did concreate time together with the world: so, when God commands any religious worship to be performed by men, he withal implicitely commands the necessary circumstance of some time, where­in it may be performed, and it being highly rational, that the disposal of that time should be at the pleasure of God, whose the worship is; therefore hath it pleased him to set a part some portion of our time, even a seventh part, when he might have required all, indulging us the rest, even the six parts to be imployed according to the necessity of our nature. Such is Gods infinite goodness [Page 125]and condescention of love unto us, to allow us so large a portion of our time for our selves. And therefore they act most basely and disin­geniously, not to say highly dishonourably a­gainst God, who grudge him so small a pitance, or who would rob him of it, or by world­ly imployments or pleasures, drinking, or sports, or idleness prophane it.

2. Very light of nature also teacheth some place to be necessary for man to worship God in, because every body, such as man hath, must by the very necessity of its being, T [...]ese 4 first proposition may be seen handled more largly by Dr. John Stilling [...]eet in his Shenna. be contained in some real place, and indeed to be in a place, is so proper for a body, as we may as well suppose it not to have a being, as not to admit of a local circum­scription; neither can a body be, nor exist, not operate, nor perform any action, unless it be in some place, and therefore the wor­ship of God being an external action necessa­rily require a place for it. So come I to the,

5. Prop. That worship that is due unto God from these rational Beings, the more publique it is the better it is: so you see I come near to the matter of my Text. I say the worship which is due unto God the more publique it is, the better it is, the greater and the more visible is the joynt concurrance and As­sembling [Page 126]together of several worshippers, for the performance of the same action of reli­gious worship, the more acceptable it is to God. This appears by several considerati­ons.

1. By Gods manifold precepts, both in the old and new Testament, injoyning seve­ral acts of publique worship; such were the commands of circumcision, and the solemne convocation, and ordinance of the Passeover, under the Law, their several feasts, and their sacrifices, with the infinite rites appertaining to them, and the sundry precepts for Bap­tism and the Lords Supper, and publique Prayers, and confessions unto God, and col­lections for the poor, those sacrifices well pleasing unto God under the Gospel. These and others are outward visible publique acts of divine worship, required by God him­self.

2. By publique performing of worship to God we stir up and mutually inflame each others zeal and devotion unto God, and so the more publique religious worship is, the m [...]re acceptable it is unto God, inrespect of o­thers. St. Austin in his confession saith, that he was almost ravished with the Songs and Prayers of the Church & Congregation, so that the spiritual comfort, which he conceived by the sweet and [Page 127]heavenly matter, which then the Christians joyntly and orderly made, and in their pub­lique Assembles, made him weep for joy. And, Ibelieve, there's scarce any Christian, but he hath sometimes felt his heart moved and affected towards God, in actions of pub­lique worship, especially if uniformely and live­ly performed, more then at other times.

3. Publique worship is excellent, as publi­que; in respect of our selves, for our joyning in them is a badge of our profession; its a wearing of Gods livery; and confessing God before men, it shewes to all the world, that we are not ashamed to profess his word and Gospell, and our beliefe thereof, end o­bedience thereunto. And on the contrary our forsakeing the publique assemblies, where­in God is rightly and purely worshiped, bord­ers upon a Apostacy, and is the next door to a denying of God, and our profession of Ga­tholick Christianity.

4. It is excellent, as publique, in respect of God, for the more publique it is, the more it tends, to the honour and glory of God, being a publique testimony and acknowledg­ment of our dependence upon, and piety to him before all the world, as with the heart we believe, so with the mouth we make publique confession of God unto Salvation: [Page 128]as we have light of grace within us, so here­by it shineth forth before men, that they may see our good works, and glorifie our Father in heaven Christ tells us that a candle is not lighted to be put under a bushel. Bono debetur manifestatio, saith the Father, our good must be made manifest; therefore candles that have bonum lucis the goodness of light, must not be thrust, Sub malo tenebrarum, under the evil of darkness; So that if the candle of light be in our soules that is, if we inwardly worship God in our hearts and spirits, we must set it upon a candlestick, our inward piety and worship must appear in our out­ward and publique worship of God before all the world.

5. The acception of publique worship with God above private, is de facto, notorious by manifest reason of the thing: particularly it is evident in publique prayer, for if the prayer of one righteous man can avail much, how much more will it when the prayers of many ascends up to the Lord. This must needs offer violence to the Kingdome of hea­ven, and the violent shall take it by force. Surely in every congregation there are some truly righteous, and their presence cannot but bring down mercies on those others whose prayers for themselves have no promise to be [Page 129]heard non aequè exoras quum solus Dminum ob­secras, saith the Father. Thou doest not so soon obtain thy desire, when thou prayest alone, as when in the assemblies of the Brethren. for in those Assemblies there is some thing more then prayers even the concord, and consent, and joyning in Love and Charity, and the cry of the Priest, whose office it is, to make inter­cession for the people, and, being of the stronger size, to carry a long with them the weak prayers of the people, and carry then unto heaven, Quod quis apud seipsum precatus acci­pere non poterit hoc cum multitudine precatus accipit. Quare? quia si non propria virtus ta­men concordia multum potest. The thing that a man cannot obtain by himself alone, pray­ing together with the multitude he shall ob­tain, why? because when his own worth can­not, yet the concord and union of the Assem­bly may avail much. It is no reproach to call the Churches Liturgy Common prayer, the more common it is the better it is, and the more effectual; when, not onely two or three but a whole Congregation are joyned, nay, all the Congregations of a whole nation do in the same words put their Common petiti­ons and supplications, O what a shrill noise must this needs make in the ears of God. St. Jerom likened it to a thunder clap. St. Easti [Page 130]to the roaring of the Sea, it is like the several strings of a Well tuned instrument that makes a ravishing harmony, as the flame of one stick is nothing to that of a bundle on fire together, such is the devotion of one man to that of a whole Assembly, vis unita fortior, force vnited is somuch the stronger, a three­fold cable is hardly broken. So do the joynt prayers of Gods people united, and publique­ly put up unto God, move him as it were omnipotently and irresistably, they mount up to heaven, they rap at the gates and cannot easily be denyed entrance, like as the petition of a whole Corporation is more avaliable to a King then the single petition of any particular person such is the power and pro­fit of publique worship and devotion. And that by the way is a forceable argument to disswade the truely Religious from forsaking the assemblies, thats the fifth Proposition, the more publique religious worship is, the better it is.

The next in order is this. Prop. 6. That divine worship may be truely publique. There is requisite the free and full assembling of our selves together in a publique place, set a part for the same. So you see I come home to my Text, so set it home upon your judgments [...] with fulness of evidence, and [Page 131]strength of reason, as well as Holy Scripture. Give me leave to prosecute this Proposition by parts. To publique worship; to make it publique there is requisite the assembling of Minister and people in a publique place.

1. Of Minister. His presence is necessary, unless in case of unremoveable impediment, as some sudden sickness, or some weighty cause of absence; for he is a person set a part for the administration of Gods publique wor­ship, he is consecrated to draw nigh unto God, he is by office an Ambassador or Messen­ger between God and man. Gods mouth, an Ambassador to the people, appointed to beseech them in Gods stead to be reconciled unto him. And he is the peoples mouth and Am­bassador unto God, to offer up their requests for grace and mercy unto him. Gods mouth to them in preaching, and their mouth unto God in prayer. Hence Joel. 2.18 the Priests are required to put up petitions and supplicati­ons. Let the Priests, the Priest, of the Lord stand between the Porch and the Altar, and say spare thy people, good Lord spare them, And as under the Law it was the Priests office to to burn incense, and Ʋzziah was smitten of God with a loathsome leprousie for usurping it. So still under the Gospel it is the Mi­nisterial office to offer the Sacrifice of pub­lique [Page 132]prayer unto God, which is as sweet smel­ling incense in the nostrils of God, and for preaching the word is express, how shall they preach unless they be sent, Rom. 10. [...]0. how able so ever they be to teach the word and sound doctrine, yet if they have not a mediate and ordinary call or sending, which though it be by man, yet is divine, as Luther saith they can­not preach to your pr [...]fit, they come not to edifie but to destroy. They are Luthers words. Let no uncalled speaker, Beloved, have any en­couragement at your hands, having no mi­ssion from God. Our Saviour tells you, that what shew soever they make of holi­ness, and spiritualness, and godliness, and saint­ship, and the like, yet they are wolves in sheep cloathing, thieves spoiling Gods heritage, de­ceitful workers, underminding the truth, there­fore takeheed of them, or forsaking the publique assemblies, to run after them to your perversion and distruction, such is the first requisite to a publique worship, the Ministers, the rightly called Ministers, presence in the Assembly.

2. That puplique worship may be publique indeed, the people ought to come and joyn in it, every one that would be saved must be mem­ber of the true Church for extra ecclesian nou est salus out of the true Church [...]nd Religion, no man can find assurance of com­fort [Page 133]and Salvation. Japhet cannot be saved until perswaded to dwell in the tents of Shem, nor Noahs family out of the Ark. The vi­sible Church of Christ is a Congregation of faithful men, in which the pure word of God is preached, and the Sacraments are duly ad­ministred according to all those things that are necessarily requisite for the same. A true Church is chiefly to be distinguished from a false by purity and soundness of doctrine, and due administration of the Sacraments in it, And surely these are unquestionable in our Church of England, even in the confession of our adversaries, as it stands at this day re­formed from the dreggs of Popery in its do­ctrine and worship. So then to this Church let every one joyn himself, and not seperate from it, if he would be saved Acts 2.47. The Lord added to the Church such as should be saved. Regia via. The King of heavens high way to Salvation is, by adding to the Church not by seperating from it. If God be our Father the Church is our Mother. Gal. 4.26. Jerusalem which is above, is the mother of us all. Hence the Church is oft called the Kingdome of hea­ven. Mat. 13.44. And that promise that is made Esa. 33.24, the people that dwells there, shall have their sins forgiven, is to be understood of the ca­tholick Church, and so by consequence is ap­plicable [...]

1. The Tabernacle where the Arke of the Covenant and the Altar was placed. There God promised to meet with his people, that worshipped him; hence it was called the Tabernacle of the Congregation, or the Taber­nacle of Meeting, as being both the place of their meeting together and Gods meeting with them. Exod. 29.42. and 30.36 nd [...] Num. 17.4. Now this place was fixed as the place of Jewish meeting, as being a type of Christ our Mediator, by whom alone, we being strangers unto God, became accepta­ble to him, it is he that by offering himselfe a sacrifice to God for us, hath made him a propitious Father to us, and by whose inter­cession all our prayers, and service, and wor­ship are accepted. So the Legal worship being to be performed on the altar and before the ark in the Tabernacle, it did typically teach that neither our persons, nor performances nor any worship we give God, would ever be acceptable to him, unless it be presented in and by Christ who was typed by them.

2. God commanded the Temple to be built for his publique worship, not that God would dwell in houses made with hands Acts 7.48. but thus by way of condescension, he accom­modated himself to his peoples capacity. That as a soveraign Monarch or Prince makes choice of some great City for his residence, so [Page 161]did the Lord of Jerusalem, which is called therefore the City of the great King. And as a Prince hath his palace in a great City, so would the Lord have his Temple within Jerusalem, which is therefore called the place of his habitation Ps. 76.2., The throne of his glo­ry Je. 14 21., The perfection of beauty, the joy of the whole earth La. 2.15., The place of his rest Ps. 132.14.. Now the reason why God would have the portable Tabernacle erected by Moses to be changed by Solomon, into a most magnifi­cent and stately Temple to be fixed at Jerusalem, it was to typify the heavenly Temple and Sanctuary into which Christ was to enter after his passion and resurrection, where we shall all appear before him to adore God in perfect peace for ever more. Then

3. There was also places for worship a­mong the Jews besides not commanded but only approved by God. viz, Their Syna­gogues, and Proseucha's, and places of pray­er: for though they were to have but one altar and place for sacrifice which the Lord should chuse to place the ark of his covenant there, the Tabernacle or Temple, yet had they other places for devotion and religious use. Their Synagogues was covered buildings, like our Churches, their Proseuch as were a [Page 162]plat of ground incompassed with a wall, or other inclosures like our Courts, open a­bove, in these they pray'd onely, in these they interpreted the Scriptures also, in the Temple they both pray'd, and interpreted, and sacrificed also: The one was without the City Acts 16.13.. The other was within Acts 15.21. Moses having in old time in every City them that preached him, being read in the Syna­gogues every Sabbath day: their Proseucha's or place of prayer Mr. Mede makes as Ancient as the times of Joshua Vid Diam­bae on Josh. 24.26.. But as for their Sy­nagogues many Authors will have their Ori­ginal fetc'ht no higher then the Babylonish Captivity, thinking that necessity first taught the Jews the use of them, which after their return they brought with them into their own Country. But Aretius and Godwin do more probably conjecture that for as much as the Jews were peculiarly ingaged to worship God, and that there was but one Temple for the whole Nation where at the Males only were bound to appear but thrice a year; and that an hundred miles distant from them that dwelt in remote pla­ces, therefore that they might not be left wholly destitute of places for their ordi­nary meeting for publique worship they built these Synagogues after they came into the [Page 163]promised Land. Sure it is they were in Da­vid's time, whence that place Ps. 74.8. They have burnt up all the Synagogues of God in the Land; and being called the Synagogues of God, we may gather thence that the Lord ap­proved them, though he did not command them. So did our Saviour often frequent­ing them while he was in the flesh Lu. 4.16.17. and 21. both evidently testifying his real likeing of those publique performances of religious worship that were then celebrated, and tacitely ap­proved the places themselves, where they were thus solemnly performed, thus you see there were these several places for publi­que worship under the Law. But what Shall we now think of the time of the Gospel? Indeed our Saviour Christ hath re­moved all distinction of places through le­gal holiness, yet hath he still made ample pro­vision for the authority of places for solemn assemblies for publique worship.

1. The distinction of place through legal holiness is removed by Christ. The Taber­nacle and Temple had a legal holiness and ce­remonial Sanctity put upon them, because of the Arkes being there 2 Chro. 8.11. Exod. 29.43.. There and only there they was to Sacrifice, without an extraordi­nary warrant to the contrary. As the Hebrews say a private Alter was not lawful to be erect­ed, [Page 164]but by a Prophet; and when ever they prayed they was either to pray in the Taberna­cle or Temple Ex. 25.14. Ps. 99.6. or else towards the same 2 Cor. 6.38 1 Kings 8.44 Dan. 6.10., but that was for the thing typified by them, even Christ, through whom God accepts both of our persons and prayers, and all our performances. It is in and through his. Me­diation onely that we call upon God. Therefore he the substance being come, the shadowes are vanished. There is now no legal or ceremonial kind of holiness in any place however consecrated, to render any duties there performed more acceptable un­to God then if performed by the same per­sons in like manner in any other places. Divine worship under the Gospel is not now tyed to any one place more than o­ther, for any typical holiness in them. The whole world is Gods universal, and as it were Church Cathedral, and so as we may pray at all times 1 Thes. 4.1 [...].. So in all places 1 Tim. 2.8. and he can and will hear us from heaven his ha­bitation, which is constantly alike distant from us. That all distinction of places through ceremonial holiness is abolished our Saviour evidently teacheth in his discourse with the woman of Samaria Joh. 4.21.22, she asked him in what place God was to be worshiped, whe­ther on Mount Gerizim, where the Samaritan [Page 165]Temple was, or Mount Moriah whereon the Temple of Solomon was built: He answered her, the hour cometh when ye shall neither in this mountain, nor in Jerusalem worship the Father, that is the publique worship of God should not be restrained to any place for its cere­monial holiness, as if it could render the parts of Divine service more acceptable to God, than if performed else where, for the body of ceremonial worship was now to ex­pire, and the partition wall to be taken down and God was to be worshipped no more with Jewish ceremonies? but the Gentiles was 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 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 [Page 166]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 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 [Page 167]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 [Page 168]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 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? Its 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 [Page 169]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 [Page 170]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 Psa. 87.2., the Lord loves the gates of Zion above all the habitations of Jacob Mat. 7.7. The whole [...]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 Joel. 2.15.. Blow the trumpet in Zion sanctisie a Fast call a solemn Assembly verse. 16., Gather the people, Assemble the children. As if he should say leave none out. So Jehosha­phat 2 Chr. 203. Proclaimed a Fast throughout all Judab verse. 13.. all Judah stood before the Lord with their young ones, wives, and children, and Ju. 20.26. all the children of Israel went up and all [Page 171]the People came into the house of God, when they were to fight with Benjamin and then they prevailed. For this cause also was Hezekiah so careful togather so solemn an assembly to keep the Passeover 2 Chr. 30.2.1.

2. It's as necessary, this, for others good, for every man, especially Parents and Ma­sters, frequenting the publique Assemblies, may do much good by their example. Da­vid was much comforted in seeing the peo­ples forwardness in going to Gods house. Ps. 122.1. Multitudes doubtless go astray and for­sake the holy Assemblies, by seeing others of better rank and quality doing so before them: and on the contrary many would keep close unto them, if the better sort would but more conscionably frequent them. Hence Solomon made his Scaffold in the Temple; even in the midst of the Court, even that all the people might see him 2 Ch. 11.13., and of King Joash it is said, when Athalia came into the Temple he stood by the Pillar as the manner was 2 Kings 11 24.. So it is said of Josiah also 2 Kings 23.2.; and therefore God did require that the Prince should not onely joyn with the people inpublique worship, and come in, when they come in, and go out, when they go out, but also should be in the midst of them, that they might all see him, and so take good [Page 172]example by him. And as to give good ex­ample to others, so that we our selves may partake of the fellowship and presence of Gods people that assemble there. For as every godly man loveth all such as fear God Ps. 15.4., and delighteth in their Company, Psal. 119.36. I am a companion to all them that fear thee and keep thy Commandement,) So doth he take most comfort in their company when they meet together in their assemblies to serve God. In the life to come, it shall be a great part of our happiness to meet to­gether with all the faithful, and to stand in the assemblies of the righteous, as may ap­pear by that observation of the Appostle 2 Ths. 2.1.. we beseech you brethren by the coming of our Lord Jesus Christ, and by our gathering to­gather unto him, And by the Prophets speech Psal. 1.5. sinners shall not stand in the con­gregation of the righteous. And now we have some resemblance and foretast of that com­fort in our meeting together with Gods people in the Church assemblies here. For by their presents and fellowship, Gods grace is both confirmed and nourished, and in­creased in us Pr. 27.17., as Iron sharpeneth Iron, so a man sharpeneth the countenance of his friend, hence when the Brethren met Paul at Apii Forum, he praised God and took cou­rage. [Page 173]It revived his spirit to meet with them Acts. 28.15., so in respect of the example we are to give others, and that sweetness of having fellowship with Gods people, we have cause to esteem highly and frequent the Assemblies of the Church.

3. That tenderness that is due to Gods honour and glory obligeth every consciona­ble Christian hereunto: as well as his care to give good example, and own his benefit. For the more publique the assembly is where­in we worship and the better it is frequent­ed, the more is God glorifyed before all the world. And the more solemn is the profession which we make of that duty and homage which we owe unto him: upon this account it is required of great ones Ps 29.12. to worship the Lord in the Sanctuary, that so they might give unto the Lord the glory due unto his name. Hence David vowed, Ps. 35.18. he would give thanks unto the Lord in the great congre­gation, and praise him among much people. And Hezekiah resolved to go up to the house of the Lord the third day, so soon as ever he was recovered. 2 Kin. 20.8. Indeed we cannot better professe our religion, and homage and obedience unto God, our love and thankfulness unto him for all his mercies, than by diligent frequenting the most solemn [Page 174]Assemblies of his Church; hence the Profes­sors of the true religion are expressed by these two things, Lev. 26.2. ye shall keep my Sabbaths and reverence my Sanctuary. Nay I add

4. To frequent them is not onely our duty but priviledge also, it is one of the greatest mercies we enjoy on earth that we can have liberty to go to the house of God publiquely to Assemble in them to worship him there, and should we not then chearfully frequent them? There was nothing I am sure that David desired more in the time of his banishment, than this liberty, and no­thing in which he rejoyced more, when he had it Ps 27.4. unicum one thing, only one thing have I desired of the Lord, and that I shall require, even that I may dwell in the house of the Lord all the days of my life to behold the beauty of the Lord, and to visit his holy Temple. Psa. 42.1.2. As the Hart panteth for the rivers of water, so panteth my soul after thee, O God. My soul thirsteth for God, even for the living God, when shall I come and appear before the presence of God! and verse 4. He saith that his soul lan­guished when he considered, that had it not been for the tyranny of his enemies he might have gine with the rest of the assembly into the house of God; and Pas. 84.1, [...]. in a kind of abrupt affecti­on he breaks out. O Lord of hosts how amiable [Page 175]are thy Tabernacles, my soul languisheth, yea, and fainteth that I might come into the courts of the Lord. My heart and my flesh cryes out for the living God, and verse the third he seems to envy the Sparrowes and Swallowes, that had liberty to lay their young where he had no ac­cesse; and then he cryes out abruptly with a wonderful pathetical exclamation, O thine altars Jehova, my King and my God, And in the three next verses he pronounceth them happy? not onely that dwells in the Lords house to praise him, but that hath but li­berty to come to the Church, though it were with a long and tedious journey, through thick and thin, through the Valley of Baca the rain filling the pools. Yea, he prefers a day spent in Gods house before a thousand elsewhere, and the meanest room and most contemptible office, a door keepers place, before the highest in the tents of wick­edness. David was deeply Sensible, you see, how great a priviledge the liberty of Gods house is. And it is observable to the same purpose, when Hezekiah upon his prayer had his sentence of death revoked, in what terms Gods goodness is declared, behold I have healed thee, and the third day thou shall go up to the house of the Lord 2 Kings 20.5. intimating how special a faviour it was that he should have [Page 176]health and strength, so shortly to go to the worship of God, in the house of God: yea, the Scriptures plainly teacheth us, that though God be every where present [...]er. 23.24 See this largely de­monstrated. in Dr Stil­lingfleets, Sherinah do not I fill he a­ven and earth saith the Lord, the most high dwell­eth not in Temples made with hands, he is not confined in them Act 7.48.: yet, is he in special sort in the congregation and Assemblies of his people. And sure that shewes it a great priviledge to be in Gods presence, as the Queen of Sheba thought Solomous servants happy that stood before him. Now Gods publique worship is called the face and pre­ferce of God Ps. 105.4. and 42.2. Hence when Cain was for his murder banished from the place where his Parents and their families met together for the worship of God, as Piscator interprets the place Gen. 4.14. It is said he went out from the presence of God. And David desired to behold in the house of the Lord, the beauty of the Lord Ps. 27.4., and he said, we will wait for thy loving kindnes [...], O Lord in the midst of thy Temple Ps. 48.9. And the place of Gods worship under the Law was called Bethel, Gods house, and the glorious Sanctuary Ps. 26.2., because the glory of the Lord filled it and sensibly appeared in it, in the Tabernacle Ex 40, 34 and in the Temple, and 1 Kings. 8.12 Zion is called the habitation of Gods house; and the place where his honour Ps. 26.8. [Page 177]And Gods presence is no less in our Chri­stian assemblies, for so runs the promise Mat. 18.20. where two or three are met together in my name there am I in the midst of them. Hence S. John saw him walking in the midst of the seven golden Candlesticks Rev. 1.13. And the assem­blies of Gods people under the Gospel may as well be called glorious, because the glo­ry of the Lord appears in them also, though not so sensibly, yet no less comfortably and effectually, as is plain by that comparison the Apostle makes, between the ministery & worship of God that was under the Law; and this that is under the Gospel; preferting this for glory and excellency far above the other 2 Cor. 3 8.9.10.. yea, and as effects of this presence of God, O consider, what bene­fits are injoyed in these assemblies, even matters of that worth that the very Angels themselves desired to stoop down to be­hold 1 Pet. 1.10, that most comfortable and preci­ous treasure of Gods holy word, the mini­stry of reconciliation, 2 Cor. 5 18. the preaching of the word, which is the door of Faith, Act. 14.27. that ordinance of God by which his Saints are gathered, and the body of Christ edified; Eph. 4.12. that powerful means by which Satan is made to fall from heaven like sight­ning Luk. 10.1., and his strongest holds are beaten down in us 2 Cor. 10.4., that key of knowledge Acts 20.27. [Page 178]by which is opened unto us the whole coun­sel of God Rom. 4.11., Those Sacraments which are seals of the righteousness which is by Faith Psal. 65.2., those Monuments of Gods ex­ceeding love unto us in Jesus Christ, those seals of the kingdome, those seasts for our souls of fat things full of marrow, those exercises of common prayer and praising God in their proper places, that house of prayer, praise, waiting for God in Sion. Heb. 1 14. O what priviledges are these inestimable unutterable; had I the tongue of men and Angels I could not set it out suf­ficiently. Such cause have we to love Gods house, and to frequent and highly to e­steem the assemblies of the Saints in it and we are sensual, Sottish, Foolish, above mea­sure, if we do not frequent and esteem them. Nay as there is a special promise of Gods presence in such publick assemb­lies so of Gods special protection of them, of which the Angels are special ministers. For as they have a charge from God to mi­nister and do service to Gods people Psal. 34.7: and to pitch their tents about them when they assemble to serve the Lord. Hence under the Law, the Curtains that the Ta­bernacles were made of was full of cheru­bims Ex. 55.1. with the figures of them; the walls of Solomons Temple were carved [Page 179]round about. 1 Kings 6.29, both which typified the pre­sence & attendance of the holy Angels upon the whole Church & Body of Gods people, as at all other times and in all other places, so especially at their Church assemblies; but see a full promise of protection to them, Esay 33.20, 21. read it. Hence David gives this for one reason Psal. 84.11. why he, so highly esteemed Gods tabernacles, for saith he, the Lord is a Sun and a Shield unto us, and Psal. 27.5 in time of trouble he will hide us in his Pavilion, and in this respect they that are excluded from the Church assemblies are said to be deli­vered up to Satan, unto his power and will, and men plac't under Gods, protection no longer. 1 Cor. 5.5 Therefore it concerns us to fre­quent the publick assemblies of Gods people, both out of self love, and for the good we may reap by o­thers fellowship, and for others good, and for Gods glory, and for the excellency of the priviledges in having liberty of Gods house, we have all the reason in the World, to frequent, and highly to esteem them above any private meetings, that seek to overturn them, or our estimation of them. Now from all that hath been said there naturally issueth an.

Eighth Proposition which is in [Page 180]the very letter of my text, That it is a very sinful thing in any member of a true Church to separate from, and forsake those holy and publick Assemblies, not forsakeing the Assembling of your selves toge­ther, as the manner of some is. That it is sinful appears sufficiently by what is said, as it is a meanes of making the worship of God less acceptable, of giveing evil ex­amples to others, of abateing of Gods Glory, of despight or contemning so excel­lent a priviledge, of depriving your own soules of the fruition of Gods presence, and of so great blessings flowing from it, the word rightly taught, the Sa­crament purely administrated, which should nourish and refresh your soules, and strengthen your faith, and confirm your assurance of Gods love in Christ. The Churches prayers and so of that blessing which our joynt prayers might bring down with a full measure upon us. Of the praises thereof, and so that chearfulness and re­viving of spirit which we might enjoy, by having fellowship in those spiritual songs where Gods people do sing of his righte­ousness of all these benefits men wilfully deprive themselves, that forsake the As­sembling together in Gods house. And [Page 181]however some men may foolishly imagine, that they can do well enough with the private use of the words though they in­joy not the publick, and can pray well e­nough by themselves though they have no society with the general and publick de­votions. Yet is it sure on the contrary, that there is no such promise made to the private as to the publick. Nay, none at all to the private if the publick be neglect­ed, or contemned. Such a woeful thing it is, for men to do themselves the great­est injury that can be, to deprive them­selves of Gods presence by forsakeing the assemblies of his people; upon this ground Gods people complained of the effect of the rage and fury of their enemies; Psal. 47.7 [...]. They razed the sanctuary to the ground, de­filed the dwelling place of Gods name, and burnt up all the Synagogues of God in the land, And Jeremiah in his Lamentations Lam. 1.4. The waies of Zion lament, because no man cometh to the solemn feasts, all her gates are desolate. And hence the sentence of ex­comunication hath ever by religious soules been accounted, the greatest of punishments, as casting them out of Gods presence and giving them up to Satan 2 Cor. 5.5. so sottish are they that willfully excommunicate them­selves by forsakeing the assemblies. It is like [Page 182]a mans being outlawed in matters of civil Government, by which he is deprived of all the benefits and protection, belong­ing to a subject of the realm. Just so doth this censure put them out of the priviledges of Christians and our of Gods protection for a time, so as to be reckoned as strangers or forra [...]ners, as heathens and publicans Matt. 18.17, The sin of these men will best be disco­vered if we pass from this eighth propositi­on to the second General in the Text.

2. The Apostles taxation of some for this sin of forsaking the Assemblies, and so putting themselves in a way of apostacy, or falling back from, or wavering in the profession of the true faith; for so the Text runs, not forsak­ing the Assembling your selves together as the manner of some is. So then in the Apo­stles judgment those some; whoever they be, are blame worthy, and are to be reproved, and sharply rebuked what motives soever they may have for forsaking the publick As­semblies of the true Church, they cannot for­sake them and be innocent, it is an act that cannot be acceptable unto God, not forsaking the Assembling of your selves together, as the manner of some is. As there are diverse per­sons that forsake the assemblies: So are their motives to forsake them different, some give [...]ne account thereof, and some ano­ther [Page 183]all blame worthy. Let us but consider and weigh the Apollogies and motives of some of them.

1. The manner of some is to forsake the assemblies upon pretence of some corrup­tions in them. It is holyness and pu­rity these men pretend to in a high measure, and therefore they forsake our assemblies, because as they affirm, they are unholy, being mixt assemblies, con­sisting of both good and bad, vide Ro­binsons and Cant books. a miscel­lany, Multitudes, of the seed of woman, and of the Serpent, and much more they inveigh and rail bitterly against them, and thence inferr a necessity of separation from them; Heb. 12.14. but that this is a most corrupt, and unsound inference will appear if we consider.

1. That the purest Church on earth is not free; perfectly free from all corrup­tions: The spouse of Christ is comly yet black. It becomes Christs Church to be as true, so humble, far from arrogat­ing perfection. For any Church on this side heaven to say that she is absolute, and neither wants nor abounds, were the voice of Laodicea; or Tyrus in the Prophet. As there is no Element which is not through many mixtures departed from its first [Page 184]simplicity, so is there no Church that breatheth in so pure an air, but it may just­ly complain of some thick and unwholsome evaporations, of sin and error in it. Was not the Church typed by Noahs Ark: where­in was unclear as well as clean beasts? doth not Christ compare it to a feiled wherein grows both tares and wheat promiscuously until the harvest; Mat. 13.12. to a great house wherein are vessels of Gold and Silver, and of Brass earth and clay; 2 Tim. 2.20 to a sheep fould wherin are foulded both sheep and Goats; Matt. 25 32. to a company of Virgins all in­vited by an external call to the Wedding, whereof some were foolish, some wise; Mat 25.1 to an orchard or vineyard; Esai 61.1. wherein all are not fruitful trees that bring forth their fruit in due season. But on some God bestowes digging, and dunging unto them, and fencing them, which cumber the ground and are good for nothing but to be cast into the fire. To a vine in which are some branches that onely bear leaves of profession, or at the best but sowre grapes. Nay, sometimes in a true Church, even the chiefest members for e­minency and Authority are corrupted, sometimes the prime Governours of a Church (as the chief Priests and Elders in our [Page 185]Saviours time) may be great enemies of real goodness. Nay, to come closer to our selves,

2. We must acknowledge that even in our Church, and the Assemblies thereof there is such general decay of that first love, and primitive piety which consisted chiefly in Humility, Mortification, Obedience, and good works, and such a general in­crease of all filthy and abominable sins, and those too frequently uncensured, unre­reproved that there is just cause for any Godly man to fear least God be about to take away his tabernacle from amongst us, and remove our candlestick, and go far off from our sanctuary, Ezek. 8.6.

3. It is undoubted that when a pious Christian considers these things he ought to be deeply affected with them, and neither communicate with a whole Church in any corruptions, that are evident cor­ruptions in it, nor yet pertake in the sins of any the particular members thereof: but observing his brothers prophanness, his duty is to admonish him, and to be­wail his sin, and do what lies in him to bring him to a reformation thereof. This is the right course, but

4. This is no ground at all for him to se­parate from the Church, or to forsake [Page 186]the Assembly there of (it is of Mr. Hilder­shams Doctrines, agreable to the ninteenth Article of the Church of England) and that those Assemblies that injoy the word and Doctrine of Salvation though they may have many corruptions remaining in them, yet they are to be acknowledged true Chur­ches of God, and such as none of the faith­ful may make separation from, because,

1. There was never Church on earth free from corruptions, either in the whole or in its perticular assemblies, and yet never did the Saints of God forsake them, upon that account. Never was there Church from the beginning of the world, to this day, from one side of the Earth to another, pure in all her members. Adams house that as the first Church on earth, yet did it contain Cain a bloody murder, as well as Abel a devout worshiper in it. Presently after did God raise up Seth in­stead of Abel, to be a holy seed unto him, and even then did not the Church continue long free from prophane mixtures, but the sons of God became enamoured with the beatuy, and matched with the daughters of men. And so the deluge came upon them. Now from the deluge God preserved Noah in the Ark; there was the Church again, [Page 187]and behold, in that ark there was accursed Cham as well as a blessed Shem. As also in Abrahams family, a scoffing Ismael as well as a devout Isaac. And in Isaacs a prophane Esau as well as an holy Jacob; And O what Scandals brook out among the Patriarchs! Ruben became incestuous. Si­meon and Levi brethren in evil. After this, when the Church was inlarged into great congregations, and assemblies, O what im­patient murmuring do we read of among the children of Israel, what foul Idolatries committed in the Wilderness, what serve­ing of Baalim time after time in the Land of Canaan, what horrible and scandalous sins were committed amongst them under the Judges? how was polygamy and un­reasonable devorces, and setting up high places in the daies of the best Kings? and what a deludge of prophaneness and Idol­latry must you needs think there brake out in the worst, when men did not onely sin secretly but openly? they shew­ed their sin as Sodom; when the Priests that should have restrained them, led them on by evil examples; when the more holy were as signes and proverbs of reproach, and yet in all these successive generations, we do not read of any se­perations [Page 188]from, or forsaking the Church assemblies, as the manner of some now is. Its true in Idolatrous times the Saints did refuse to joyne with the ungodly in Ido­latrous worship. So in Ahabs time there were seven thousand that had not bowed their knee to Baal but yet never was the wicked (until convicted and censur­ed) debarred from joyning with the Godly in the true worship, nor was the Godly ever enjoyned to separate from them for fear of defilement by them. Nay, on the contrary we shall find that when our Sa­viour was born, then was the Church so corrupted that the Temple was become a den of thieves, and yet then Joseph and Mary the parents of Christ did joyn themselves to the congregation in Gods publick worship? Nay they went a long Journey with their child Jesus to satisfie the law to offer their turtle Doves and a pair of young Pigeons, and to take part with the Priests and Gods people in that which was good and for the rest they med­dled no further then their places required, an Example Saith Calvin and Marlorat ex­press against our Brownists, and all our Se­paratists, and Recusants, and that which may justly and finally stop their mouths [Page 189]for ever might be this? if they would but consider how corrupt was the State of the Church in our Saviour's time, and yet how far forth our Saviour did communi­cate with them in the service of God not forsakeing the assemblies of the Church, though then so corrupt.

1. For the Priests and Teachers they were ignorant and unlearned; Matt. 23.16. verse 3. Nay, wicked and ungodly John 11.44. even the High priest himself did enter unlawfully into his calling, for whereas by Gods ordi, nance be was to hold that once during his life, it was bought and sold and made annual, which is imply'd in that expressi­on Luke 4.28, 29. Caiaphas was high priest for that year.

2. Most of the people in most of the places, where our Saviour conversed were notoriously and obstinately wicked. He lived most in Nazareth and see what they were there; Matt. 11.20, 21. All that were in the Synagogue were fill'd with wrath, and res [...] up and thrust him out of the City, and led him to the edge of a hill to thrust him down headlong, yea and all the Cities where most of his great works had been done he upbraided, wo to thee Corazin, wo to thee Bethsaida; ( l) nor were the people of Je­rusalem better. For when Pilat a Gentile [Page 190]offered to release him, all the multitude crying out at once, not him but Barabas; now Barabas was a robber Luk. 23.18.. And when Pilat washed his hands protesting for Christs innocency, they all said des­perately his blood be upon us and our chil­dren Mat. 27.25., And for the worship it self, that was used in our Saviours time, it was very corrupt.

1. They then urged the use of many superstitious ceremonies, more strictly then the commandement, and ordinances of God Mark. 7.9..

2. They prophaned the Temple and made it a den of thieves.

3. They abused the Discipline and censures of the Church shamefully, Joh. 9.22. the Jewes decreed that if any one confes­sed that Jesus was the Christ, he should be excommunicated ipso facto.

4. Their doctrine was corrupted in ma­ny points as these of divorce of thest, Mur­der, adultry Mat 5.21.28.. Socorrupt was the Church then; and yet mark, out Saviour did not sepa­rate from it, but communicated with the publick assemblies in the worship of God.

1. When an infant he was circumci­sed, and by that Sacrament incorporated into that Church Luk. 2.21.

2. When his mother was purified, he was brought to the Temple, and pre­sented to the Lord with his offering as the custome was Luk. 2.22..

3. He often heard such teachers, as taught in the Church Luk. 2.46.

4. He was wont every Sabbath to joyn in publick prayer, with the Congregati­on that were at Nazareth Luk. 4.16..

5. He received the Sacrament of Bap­tism in a congregation of that people. Luk. 3.2. When all the people were Baptized he was baptized also.

6 He communicated in the passeover with the people, and the Priest Joh. 2.13..

7. He allowed his Disciples to hear those teachers Mat. 23.12. Nay, he commanded the Leper whom he cleansed to go and shew himself to the Priest, and offer his gift in the Temple. Mat. 8. Neither did any of the Saints in any Age, nor Christ himself, nor his Disciples separate from, nor forsake the publick assemblies of the true Church, that enjoyed the word and doctrine of Salvation for any corruptions in them. Then these instances what can be said more convincing, if men had ears to hear, what the spirit hath recorded of the Churches. The fore quoted Mr. [Page 192] Hildersham upon this point, hath two o­ther reasons why we may not forsake them for their corruptions, who because he is of much authority with many dissenters, and I wish they were all of his sober spi­rit, therefore I will offer them to your consideration. Valeant quantum valeer possent. Indeed there is no cause to for­sake them for their corruptions, because.

2. Notwithstanding such corruptions yet so long as God continues his word and doctrine of Salvation to a people, and in their assemblies, it is evident he dwells among them, and hath not for­saken them should men make themselves wiser or purer then God himself, to for­sake those, assemblies which God hath not forsaken till God hath forsaken a Church sure no man may forsake it. So shall any man pre­tend to be holier and to hate corruptions more than the Lord, the holy one of Israel? Now you may see Gods promise to dwell among and not forsake his Church, where the word and true worship of God con­tinues, Leu 26.11.12. I will set my tabernacle among you (that is my Solemn worship whereof the tabernacle was a principal part) and my Soul shall not abhor you, and I will walk among you, and I will be your God [Page 193]and you shall be my people. In Judah is God known, his Name is great in Israel Psal 76. in Salem is his Tabernable and his dwelling place in Sion. Object.

Put may not this Church (may some say) be guilty of such sins and corruptions as deserve that God should forsake it, and for which God in his word hath threatned that he will forsake it, although he hath hitherto dwelt therein.

True, Ans. but that is no sufficient warrant for any to separate from it, till it undoubt­edly appear that God hath indeed forsaken it, and put in execution what he hath justly threatned against it. Though adultery (either in Man or Wife) give just cause of separation, he bond of wedlock being broken by it, yet till a Bill of divorcement do pass between them, they remain still Man and Wife not­withstanding that sin. So that the woman, whom her Husband had wronged, is cal­led his Wife. Mat. 2.15. Esau had justly de­served to lose the prerogative of his birth right, and superiority over his Brother, when he had despised and sold it Gen. 25.34., and God had by his decree said of them, the el­der shall serve the younger. Gen. 25.23. And Saul deserved to be deprived of his Kingdome, [Page 192] [...] [Page 193] [...] [Page 194]yea, God had said that he had rejected him. 1 Sam. 13.14, and 15, 23, 26, 28. yet till God saw it good to put his de­cree and oracle in execution, and actually to depose the one from his birth right, and the other from his Kingdome, Jacob ac­knowledged Esau his Lord and Superior Gen. 32.4, 5. and David, Saul 1 Sam. 24.7, 9.: So though a Church may be unworthy before God of the name of Christs Church, for the many cor­ruptions that are in it, and the Lords threat­nings are gone out against it, yet till God put this threat in execution, and actually take away his Tabernacle and worship from i [...], it is still to be acknowledged and reverenced as the Church of Christ, and not to be forsaken by the members thereof.

3. Who is it that dare forsake and se­parate from these assemblies; where men may be assured to find and attain to salvati­on; Lord to whom shall we go, thou hast the words of eternal life. Accounting this a sufficient reason why they might not leave him Joh 6.68., but men may be sure to find and attain to salvation in such assemblies, where the ministry of the word and the Doctrine of Salvation is continued and purely deli­vered. For the word and Doctrine of Christ is called Salvation Heb. 2.3.. It is the or­dinary [Page 195]means appointed by God to bring men to Salvation. Rom. 1.16. It is the incorrupta­ble seed, at one time or other effectual in all Gods Elect that do injoy it, 1 Cor. 1.21 it is the ingrafted word, James 1.21. which is able to save our souls. (Thus far Mr. Hildersham.) All the enemies of our Church cannot deny, but that both many have been and are still saved in the bosome thereof. Nor can the ma­lice of those Chams that desire to espy the nakedness of their Mother, and glories to discover them, shew one foundamental error with us, not one Heresie whatsoever, how dare they then forsake our assemblies as their manner is? What though some others of your fellow members be guilty of sins and errors, is that any prejudice to your salvation, if you partake not with them, but rather reprove them, and pre­serve the true Faith and religion inviolate in your selves, although they by walking unworthy of their callings, and neglecting the conditions of the promises, do forfeit their part in the blessed priviledges there­of and the things promised. Yet shall the promises be made good to you, if you be sound members of the Church. Nor shall it prove any prejudice to your salva­tion, that you are mixed with the wicked [Page 194]in it: if you be not partakers of their sins. Mat. 3.12. The wheat shall be gathered into the Lords Garner, and the Chaff shall be cast in­to the fire. Hence the Apostle, Rom. 3 3. What if some did not believe? shall their unbe­leif make the Faith of God of no effect, sure it cannot and therefore being there is no Church on earth free from all corrupti­ons, no not in its Chiefest members; being that Saints in their several ages did not for­sake the Church because of corruptions in them, being our Saviour hath left us his own practice for an incomparable example, being God himself forsakes not such Churches, and Salvation may be had in them, and the prophaneness of the ungod­ly is no prejudice to the Salvation of the godly members of the Church. Then surely it is a sin in separating from our Church assemblies upon the pretence of some Corruptions in them. Who, how­ever they usurp the Title of Saints and Godly, and Puritanes, and Christ King­dome, and Spiritual, and the like, yet S. Jude (p) markes them with a black coal, Th [...]se be they who separate themselves, saith h [...], sensual having not the Spirit. Our Christian duty is to mourn for, and shew out dislike unto what evil we see in the [Page 197]Church or in our fellow members. So did the Faithful before the captivity; Ezek. 9.4. so did Christ Luke 19.41. We must wait upon God who will in his due time cast his gold into the furnace, and purifie it seven times, will file off the rust and come with his fan in his hand, and separate the wheat from the tares at the day of particular and general judgment Aug. con­tra parmon lib. 3. Admo­nendi sunt pii ut arripiant quod possunt, quod non possunt patientèr ferant, ut cum dilectione & gemant & lugeant donec aut emendet Deus & corrigat, aut in messe eradicet zizanio & paleam ventilis. But we may not separate our selves from or forsake the assemb­lies thereof on this pretence, as the manner of some is.

2. The manner of some is to forsake our assemblies upon pretence they dislike the Pastors and Ministers thereof. Some this or other is a miss in their own mini­ster, and therefore they care not for hearing them, having itching ears, they hunt out, or up heap teachers to themselves. To these men I shall first offer two or three things that directly tend to their better informa­tion, concerning their Obligation to their own Pastor, and then I shall answer their complaints of him: and shew how ground­less their forsakeing the solemn assemblies [Page 198]is in this respect. The notes I shall give tending directly to your better infor­mation are Mr. Hildershams again, who I believe gives in them the sence of all the old Nonconformists in this point, and if they be well weighed, I do believe they startle those of he Presbyterian perswasion, that separate themselves from our Church, or set up private meetings in time of pub­lick worship, and consequently in oppositi­to it. They are these.

1. Doubtless it is Gods own ordinance that every Pastor should have his own flock to attend upon and labour amongst them, for so it is written Acts 14.23. the Apostles ordain­ed Elders in every congregation, so speaks S. Paul to Titus Titus 2.5. for this cause left I thee in Creet that thou shouldest ordain Elders in e­very City, as I had appointed thee.

2. By necessary consequence from the former, it must needs be alike the ordi­nance of God, that every one of Gods people should have a Pastor of his own to depend upon, & attend unto. For the duty of Pastor and People is relative and mutual, if the one be obliged by Gods ordinance to attend to a particular people, then is that particular peo­ple obliged, by the same ordinance to attend to their particular Pastor. He may discharge [Page 199]this duty indeed, though they be so head strong as not to submit to his ministry, though they will not hear, or be warned by him as their watchman, yet may he, by a Faith­ful fulfilling the work that he hath reciev­ed of the Lord, deliver his own soul but then all this while, they by their own perverse­ness may lose the benefit of his ministry, and by forsaking him deprive themselves of those holy warnings, and instructions, which he, from the Lord, prepareth for them, as the straying sheep doth of that inspecti­on, and provision which his careful shep­heard would have over it, had it continued in its just bounds, so that it is every ones duty by the ordinance of God, to expect the Law at his own Pastors mouth, To depend upon his ministry, and hear what the Lord shall speak to him. Yea, he is oblig­ed to this even in order to his own benefit.

3. It is Gods ordinance also, (because requisite by good order in the Churches, which is Gods ordinance) that Christians should be distinguished & sorted into con­gregations, according to their dwellings that they that dwell next together should be of the same congregation, and as­sembly. The general equity of these rules shewes that it is Gods ordinance. [Page 200] 1 Cor. 14.33, and 40. God is not the Author of confusion but of peace, as in all the Churches of the Saints. And let all things be done decently and in order: the word Parochia, signifying parish doth evidently in its Element, denote a com­pass or circuit of Inhabitants dwelling next together, and so belonging to the same Congregation, this as it evidently took place for order sake amongst the Jewes, Moses being read to every particular Con­gregation, in their particular Synagogues in every Church, every Sabbath day. Acts 15.21. So for the same same good Or­ders sake, which was the undoubted or­dinance of God, the same is still on force under the Gospel. For St. Paul left Titus in Creet to ordain Elders in every City. So that they that lived together in the same town, was apparently to be under the charge of the same Pastor, and Elder. Titus 15. Feed the flock of God which is among you, taking the o­versight thereof not by constraint, &c. 1 Pet. 5.2. Stilling fleet Irenicum 353. & Alii.

4. Our Author while he with other mode­rate Dissenters, from the Church, have in some respects allowed mens leaving their own Pastors, to hear others better plea­sing to them, yet have they so far acknow­ledged the evidence of the truth of these particulars shewing peoples obligation to [Page 201]their own Pastors, that they taught it thus. That men might not ordinarily or usually leave them, and when they leave them they must carfully approve their hearts to God, that they have no other ends in so doing, but their own sound edification onely, and that they go to another Pastor onely because they find, they can profit more in knowledg or Faith or Sanctification, than by their own, they complain that many Christians make choice of, and applaud, and admire some particular teachers without any judg­ment or discretion. That some admire another Pastor rather then their own, be­cause he makes more ostentation of elo­quence, or reading, or learning, or such like humane gifts. As the Corinthians did, preferring other teachers before St. Paul himself, because he was rude in speech. 2 Cor. 11.5, 6. And some onely leave their own Pastors to go to others for variety sake, they have itching ears, and so must have a heap of teachers 2 Tim. 4., one teacher (let him have ne­ver such excellent gifts) cannot please them long. And some preferrs others before their own, Pastors, onely because they shew more seeming zeal in their voice, and ge­sture, and Phrase of speech, and manner of delivery, though perhaps their teaching [Page 202]be nothing so powerful, wholesome or fit to edifie their consciences, as is the Do­ctrine of their own Pastor. These and o­ther particulars they complain of which shewes that people are fickle and giddy headed and leave their own Pastors for want of knowledge and judgment. So that whoever they be that leave them, must be sure to approve themselves to that God that searcheth the heart, that they do it not for any other end or upon any other account, but for better edification. Nay the Authors urge, that when a man leavs his own Pastor go to another, though he doth it in up­rightness of heart onely in a desire to edi­fie himself, yet must he seek to do it with his own Pastors good leave and consent, & why? It is his unquestioned duty to acknow­ledge that by the ordinance of God he owes duty to him as to his superior in things be­longing to the soul. Thes. 5. ii. Know them that labour among you, and are overseers in the Lord and admonish you: and esteem them very highly in love for their work sake. Nay, he is bound to seek his Pastors comfort and give him all good incouragement, that he may do the work of his ministry with joy & chear­fulness according to the Apostles rule. Heb. 13.17. Obey them th [...]t have the rule over you and submit [Page 203]your selves, for they watch for your souls, as they that must give an account, that they may do it with joy & not with grief for that is un­profitable for you. See here what one of the best pr [...]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 [Page 204]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. 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 [Page 206]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 Ʋrim 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.

[...]. 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. Its 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 [Page 208]so much to weigh who speaks as the matter spoken, and the Scripture warneth them not to have mens persons in admiration, Jude 16. nor to have the Faith of God with respect of per­sons. 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 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, Exod. 4. Pharoah learnt of his prisoner Joseph how to prevent a fa­mine in Egypt. Gen. 41: 41. Naaman was instruct­led by his captive Damosel, where he might get his Leprously healed. 2 Kings 5. Old Eli was taught by the Child Samuel: 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, [Page 209]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 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, [Page 210]he would not have rejoyced that they preached him. 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, 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 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 [Page 211]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 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 [Page 212]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 [Page 213]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 mol [...] ­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 report [...], 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 [Page 214]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 [Page 215](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 [Page 216]chosen into all necessary truths, but not to all less essential dissc [...]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 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 [Page 217]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 [Page 218]are scarce any two ministers but they differ in their gifts 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 1 Cor. 11., being at Lystra stiled for his utterance Mer­cury or chief speaker 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 Acts. 4.36.. John Baptist was excellent in terrifying secure sinners, 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 Mat. 12.20.. In liklyhood Peter did in some gifts excell the rest, to whom Christ gave in spe­cial charge to feed his Lambs 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 [Page 219]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 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 Tim. 4. [...]3. give attendance to reading, &c. But it comes chiefly from Gods free dis­position, who distributed to every man seve­rally, as he will 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 [Page 220]coloured coat, difference of voice, base, treble, tenor, and counter tenor, and dif­serence of strings in an Instrument tuned by a skilful Musitian, make the musick more melodious. So is difference of gifts an ornament to Gods Church. Yea, it is suit­able to the peoples disposition. For as in the use of ordinary [...]ood, all have not the same appetite, nor like the same meat; hence God hath provided variety of creatures to fit every one, such is his Infinite goodness to us; so in the Church, one people may profit most by one mans gifts, another by anothers. God hath different works, and therefore provides different workmen; nay, the same person may profit best in know­ledge by one Minister, in memory by ano­ther, and in affection by another. In some audiences great and eloquent schollars are fittest, in others such as can speak to the capacity of babes and ideots. Johns gifts was meetest for some mens disposition, he was an austere man, and came neither eat­ing nor drinking; our Saviours fittest for others Mat. 11.17.19.. He suited himself to publicans and sinners. Nay, as this diversity may suit to different dispositions, So doth it serve to increase love and unity amongst the servants of God, as letting you see [Page 221]they have need one of another, and so caus­eth them mutually to esteem each other- The eye cannot say to the hand I have no need of thee, 1 Cor. 12 21. nor the head to the feet I have no need of you. Thus doth it tend both to Gods glo­ry, and exceedingly to the Churches beau­ty and benefit.

4. Consider his ministry, whom thou accountest meanest of, is Gods ordinance, as well as others to whom in gifts he is inferior Ma [...]. 25.15.. The Lord gave to one of his ser­vants five talents, and to another but two, and to another but one, and he that had but two ta­lents and gained other two with them, had the commendation of a good and faithful ser­vant, as well as he that received five and gained five. There was a great difference between Paul and Timothy, the one aged the other a youth, the one profound, famous for labours, and success in the Gospel, the other not heard of yet, yet see what Paul saith of him 2 Cor. 6.10, 11.. If Timothy come see he may be with you without fear, (take heed you wrong him not, disgrace him not, see that you love and reverence him) for he worketh the work of God, as I al­so do? let no man therefore despise him, Ti­mothy was ordained a Minister and there­fore they was not to despise but reverence [Page 222]him, as if Paul himself was with them, because he was Gods ordinance, and did the work of God as well as he. Suit­able is that exhortation concerning other Ministers. Thes. 5.13. Have them in singular love for their works sake. The feet of all that bring the glad tidings of peace must be beautiful in our eyes. And on the other hand the con­tempt done to the meanest of Gods ser­vants, reacheth to God himself Luke. 10.16.. He that despiseth you despiseth me.

5. Consider Gods word should be re­ceived not for his sake that brings it, but for his sake whose it is. Hence the Scribes and Pharisees sitting in Moses his chair, and teaching Moses his doctrine, were to be respected though they were wicked Hy­pocrites. Gold and Silver is not of more value, out of an imbroydered cup then a leathern purse, meat is as pleasing to the palate, as wholsome to the body, out of a clean earthen vessel, as out of a silver Platter, as a candle shines as bright in a wooden, as in a Golden candlestick: why should Gods word then, better worth than thousands of Gold and silver, be less valu­ed, or the heavenly Manna be disrelished, or the light of our paths be obscured, by the meanness of the ministers that brings it? [Page 223]Gods word is the same, of the same in­trinsick worth, who ever the minister be, and so should be esteemed and received by us, who ever thy Pastor be, if he be a true minister of Christ, and have suf­ficient gifts, to qualifie him for the mini­stry, then mayest thou doubtless, pro­fit by him, if the fault be not in thy self 1 Cor. 12.7.. The manifestation of the Spirit is given to every man to profit withal, and ye may all prophecy one by one, that all may learn and all may be comforted 1 Cor. 14.31.. The best Christian that is may profit by the meanest of Gods servants. Even Saint Paul professed that this was one cause why he so earnestly desired to come to the Romans, that he might receive some good, some increase of Faith even from them Rom. 1.12.. And I am per­swaded there is never a Minister that is of the most excellent gifts (if he have a godly heart) but he can truly say that he never heard any faithful Minister in all his life, even the meanest, but he could descern some gifts in him, wanting in himself, and received some profit by him, saith Mr. Hildersham.

6. The fruit and profit, that is to be received by the ministry, depends not on­ly or chiefly on the gifts of the Preacher [Page 224]but on the blessing of God upon his own ordinance; for Ministers are but Ministers by whom we believe, and God for his own Glory may give that blessing to the more unworthyest, he denies to the most excel­lent, that the glory may be intirely his own, and that his strength may the more ap­pear in the Ministers weakness. He some­times causeth that which the world counts foolishness, to confound the wise, and the weaker to exceed the stronger, in efficacy and profitableness. Saint Peter did con­vert more at one sermon than Christ him­self, probably did in all his life, who is Paul who is Apollo? saith the Apostle, but Mi­nisters in whom ye believed, even as the Lord gave to every man. I have planted and Apollo watered but God gave the in­crease. Such is the peoples duty then to depend upon God, for his blessing in his ordinance, rather than upon the gifts of the teacher. I may allude to that 1 Cor. 3.5, 6, 7, 8.. In the morning sow thy seed, Eccl. 11.6. and in the even­ing withhold not thy hand, for thou know­est not whether shall prosper either this or that, So do thou hear one of Gods servants as well as another, at one time as well as at another, for thou knowst not by whose mi­nistry it is, nor what sermon it is, by [Page 225]which God will be pleased to work upon thy heart. Indeed on the other hand it is not possible thou shouldst profit by thy Pa­stors ministration, if thou attend not, or at­tend with prejudice, or without reverence unto, or delight in it, not acknowledging Gods ordinance in it, or nor seeking Gods blessing upon it. If then there may be a great difference in Ministers gifts without inequality, if he whom thou thinkest meanest may excel in his kind, if the differ­ence be from the Lord, and that in order to his own glory, and the Churches beauty and benefit, and the meanest be Gods ordi­nance as 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 [Page 226]supposed to be indiscreet perhaps intollerable. Its 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. Its 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 [Page 227]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 luke­warme [Page 228]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 [Page 229]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 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 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 1 Cor. 6, 9.. Nay, it is made a kinde of marke of an unfaithful Minister not to be thus used Luke. 6. 26.. Wo to you when all men speak well of you, for so did your father of the false Prophets 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 [Page 230]the whole earth Jer. 15.10.. Ahab hated Michaiah, because he prophecyed not good concerning him, but evil 1 Kings 22.8.. The two witnesses did vex and torment men by their ministry 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, 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 [...]oulders, to signifie [Page 231]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 their office to watch over their souls unweary­edly, to spend and to be spent, to win them to Christ. And so in spiritual re­generation, as in natural regeneration, it is love that begets Children unto Christ. And on the other hand the people should be as careful of love to their Ministers. Saint Paul records of the Galatians Gal. 4.15. That they would have pluckt out their very eyes to have given them unto him, far short of the Galatians are those that muzzle the mouths of the oxen that should tread out the corne. That abridge the hire of the labourer, and withhold the Churches right. The Galatians was willing to forsake the dearest things they had in the world, their very eyes, if not their life for the Gos­pels sake, and its ministry Gal. 6.6.. Let him that is taught in the word communicate to him that teacheth in all good things. So I say consider what love is commanded by God from Ministers to their people, and peo­ple to their Ministers. But on the other hand see from whence all variance be­twi [...] them comes, even from the Devils [Page 232]craft and malice, for no way hath he more effectual, to hinder the efficacy of the word then this. His five thousand years experience hath taught him that it is to little purpose to mutter a syllable directly against Gods word, he sees no likelyhood to beget in Christians, especially in Prote­stants, adirect hatred of the word as such. His policy then directs him to work ob­liquely, to distil into mens hearts a hatred of their Ministers, so to make them set at naught the word they preach. This is the devils craft. Now consider lastly how unreasonable this is, what is the matter? Is there some petty quarrel betwixt you? wipe it of, are there some occasions of disaffections? look it be not causless, as for the most part they are. Do they re­prove your sins, drunkenness or sacriledge, or perjury, or rebellions, or prophanations of Gods day or the like. Alass, they would not do it but in love to your souls, they would have your good will, and gladly be beloved of you if they durst forbear, to please you, but necessity lies upon them to cry a loud and not to spare to tell Judah of her sins, and Israel of her abominations, should you not then ra­ther love then hate them for this? and [Page 233]say let the righteous smite me and it shall be a kindness, for faithful are the wounds of a friend, but the kisses of an enemy are deceit­ful Prov. 27.6.. All these considerations do bid you shake off anger, envy and despight by all means, not to entertain the least seed there­of. No evil reports, no Idle accusations against your Pastor 1 Tim. 5 19. But rather to pray for them to God, to deliver them from unreasonable men 2 Thes. 3.1.. And as St. Paul speakes of Epaphroditus to receive them in the Lord with all gladness, and hold such in reputation Phil. 2.29.. Laying a side all malice and guile and evil speaking, as new born babes desire the sincere milk of the word that you may grow thereby, and then I dare say you will find no cause of forsaking the publick assemblies of the Church for your Pastors sake which was the second grand mo­tive we propounded to consider, why, men are willful to forsake our Church as­semblies as the manner of some is. Be­sides these two grand occasions of for­saking the assemblies, there be others we need not speak so largely of, because be­ing but named, they cannot but be abhorred, and being seen they discover their own nakedness, such are these fol­lowing.

1. Some forsake the assemblies and separate themselves from us out of mear Ignorance, takeing offence at many things in our assemblies causelesly, or without a­ny weighty reason, they do not and are not able to distinguish between the es­sentials and circumstantials in Religion, and so look upon any supposed mistake in the latter, with detestation proper on­ly to the perversion of the former, and thence violate charity, and break commu­nion with those that hold the same faith with them. These eager Spirits having a zeal without knowledg, blow up minute differences, with lasting contentions. They raise disputes about a pin, or a nail of the Temple, that even endangers the whole fabrick, they set the same value up­on the leaves and bark of the tree, as upon the fruit it self, they make ado a bout a nail, or tile of the house, as if it were of the same concernment with a pillar or a beam, they look upon that as simply evil, which is onely so in some respects, as it is wrong circumstantiated, or which is onely not perfect in all degrees, where­as did but men deliberately prize that which they oppose, and proportion their displeasure to the just weight thereof, [Page 235]their contentions would soon be calmed, and never become quarrells with the Church of God. Nay indeed in many it is meer sottish Ignorance, that is the cause of their forsakeing the assemblies of the Church of God, they was never ground­ed in the first principles of the Oracles of God, and especially they would never learn their obligation to the Church they was baptized in, to hold communion with it. Perhaps these men will say they would fain do right and go the right way but they would never hearken to their right guides, but gave their ears first to sedu­cers, being a little too much affected with that shew of piety they saw in them, they put themselves wholy upon their di­rections and examples, and so are carri­ed hoodwinckt or blindfold into Schisms and damnable errors. Thousands there be that have separated themselves that are meer Ignorants, silly women especially, that was alwaies learning but never came to the knowledg of the truth, having better affections than principles; whom, because they would not receive the truth in the love thereof, God hath given up to strong delusions to believe lies; and so in some, thats one cause of their forsake­ing [Page 236]the assemblies, meer Ignorance.

2. This Ignorance is oftentimes proud or conceited. So thats another cause, damnable pride. The wisest of men ar­raignes this vice as the ring-leader of di­visions Prov. 13.10.. Onely by pride cometh conten­tion. Indeed there are few sins unto which pride is not either a parent or nurse, but above all Schism and Heresie, hath its immediate discent from it, having so ma­ny lineaments and features of this deform­ed mother, See some of these heads very largely and learned­ly discoursed of by the au­thor of the whole duty of Man in the causes of the Decayes of Christi­anity, to whom I here acknowledg my self much in­debted. as sufficiently attests its ex­traction. It is pride that makes some men dislike whatsoever is not of their own invention, or whatever is imposed by their superiours, or whatever others have a hand in whom they contemn or hate, be it ne­ver so good or true, or what is contrary to that they have formerly maintained: and they are loth to deny themselves, as in effect to acknowledge they was form­erly in an error, and in the wrong. Its 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 [Page 237]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, 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 [Page 239]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 [Page 240]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 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; [Page 240]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 Mal. 3 [...]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 [Page 241]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 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 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 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, [Page 242]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 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 [Page 243]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 [Page 244]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 Esa. 38.22.. And the woman that on the sabbath resorted to the Synagogue, though she had a spirit of infirmity eigh­teen yeares Luk. 13.10, [...]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 Psa. 84.12. Those that tast how sweet the Lord is, [Page 245]will desire the sincere milk of this word 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 Psa. 1.5.. Thats 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 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 Psal 84.3..

But I have fully shown you before the excellency and acceptableness of publick worship perfo [...]rmed by Godly ministers to­gether with his people in a publick place, [Page 246]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 [Page 147]exhortation, 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, 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 [Page 248]not dye in their state for all the world; take heed hereof then I beseech you.

2. But for Church Assemblies, I beseech you labour to love them and delight in them and be more thankful to God, for the liberty you have to frequent and enjoy them, than hitherto you have been. Consider the cloud of witnesses that is gone before you. Prov. 2.20. Walk in the way of good men and keep the way of the righteous. They have ever highly esteemed and diligently frequented the Assemblies of the Church. Christs Pa­rents being poor dwelt far off Jerusalem, yet did they go up every year to the passeover, which was the most solemn Church Assemb­ly, that Gods people in those dayes had. Behold a witness against them that pretend poverty for their excuse. The Apostles af­ter Christs ascention were continually in the the Temple Luke 24.53.. And Anna the Prophetest, departed not from the Temple but served God, with prayers and fasting night and day Luk. 2 37.. And the Primitive Christians con­tinued dayly with one accord in Temple Acts 2.46.. Yea, our blessed Saviours custome was to the Synagogue every Sabbath day Luke 4.16. And did constantly go to every passeover at Jerusalem Joh. 2.1 3.. behold what witnesses you have against those that pretend they have [Page 249]knowledge and grace enough, they have no need to go to Church, they canno profit by it, but can as well serve God at home. Hezekiah the King you see resolved so soon as ever he recovered to go up to the House of God Esai. 38.32.. David loved the habi­tation of Gods house, and the place were his ho­nour dwelt Psal. 26.8.. He counted Gods Taberna­cles amiable, his soul longed, nay fainted for them Psal. 84.12.. He made it his choice to be a constant companion of them that feared God Psal. 19.63.. He was glad when they said unto him let us go up to the House of God. Be­hold what witnesses you have also against those, that being great and rich, take state upon them, and think it a kind of debase­ment to be constant in attending Gods house and service. Let us in the fear of God fol­low these excellent examples, and of what ever degree we be, poor or rich, wise or learned, let us never forsake the Assembles, or neglect them. If we do, we may easily provoke God to gives up to our own hearts lusts, or to hardness of Heart in sin, or to the delusion of Satan to believe his lies. And therefore let us prize the having opper­tunities of attending Gods house. Let us count it one of the greatest blessings that our candlestick is not removed, nor [Page 250]is there a famine of the word in our daies, not is it persecuted, but that we may se­curely and openly worship God in our Churches, and Temples, and not, as our miserable fore fathers, be glad to do it in hills and holes, in Dens and Caves of the earth. Let us labour to walke wor­thy of this blessing while we enjoy it; and to benefit by it, lest we provoke God continually till he be weary of long suf­ing: and so he at length destroy his Ta­bernacle, as a garden, and lay wast our congregations Lam. 2.6. Let it be our daily prayer for the continuance of our solemn assemblies, both here and in all places of our divided land Psal. 122.6.. pray for the peace of Jerusalem, They shall prosper that love thee. Thus let us do, every one, our selves.

3. Nay, let us, according to the latter part of the verse, wherein our text is. Let us exhort one another hereunto; let every one call upon his neighbors, and friends, and draw them to frequent the Church assemblies when the Lord had prophecied, Esa. 2.2. That in the dayes of the Gospel, all nations should flow unto the house of the Lord, he addeth ver. 3. that by this means it should be done. Many people [Page 251]shall go and say: come let us go up to the house of God. Especially let Masters of Families, and Parents be exhorted, not to think it sufficient to come to Gods house themselves, but see that their Children and servants come also. A Godly Chri­stian cannot be content, that they should attend him in his house, that will not at­tend and go with him to Gods house Exod. 20.10.. you see the commandement runs that we do not onely keep the Sabbath our selves but must look that our Sons, and our Daughters, our men servants, and our maidservants, and strangers do the same. And Joshuahs piety runs thus. Jos. 24.15. I and my house will serve the Lord. And David saith expresly Psal. 101.7., there shall no deceitful per­son dwell in my house, no prophane contem­ner of religion. And Psal. 42.4. he speakes of this as one of the greatest comforts he had on earth, that he went with a multitude of them that kept holy day, and led them into the house of the Lord, This if we do not, if we walke not after these excellent patterns and ex­amples, if we do not with chearfulness go into the Lords Courts, and serve the Lord with gladness, and come before him with joyfulness; if we do not account our dayes and hours pretious that are so [Page 252]bestowed, if we be not forward to take all holy opertunities, redeeming our time from the world, that we may spend them in these assemblies of Gods people, if we have neither delight nor appetite to the words and Sacraments, or the duties of praise and invocation, if we be dull or lumpish, heavy and spiritless in them, if we be not much agrieved to see or hear of the congregations being unfrequented or neg­lected; and glad to see, and quick to pro­mote the frequency and fulness thereof. It is because we do not understand our own happiness in enjoying the benefit of them. As Christ said to the woman of Samaria, we do not know the gift of God Joh. 4.10.. We are sottish and insensible of the greatness of that priviledge we may have in waiting upon the assemblies. And therefore we are so prone to forsake the assembling of our selves together, as the manner of many is. From which grievous sin. God of his infinite mercy preserve us, making us evermore to delight in his house and presence. For Je­sus Christ his sake to whom with the father, and the Holy Ghost be ascribed all honour and glory, might, majesty, and dominion, now, and for ever more. Amen.