SAINT Paul was eminent for serving the Church of Christ, not only by his doctrine, but also, by establishing Churches in order, and appointing proper officers to take the charge and care of them; insomuch that he stiles him­self a spiritual Father; as when writing to the Corinthians, I Cor. iv. 14, 15.—"As my belo­ved sons, I warn you, for though you have ten [Page 2] thousand instructors in Christ, yet ye have not many Fathers; for in Christ Jesus I have be­gotten you through the gospel." But, having so great a charge, it was not possible for him to continue constantly at one place, neither was it for the welfare of Christ's kingdom that he should. He preached the kingdom of God, both to Jews and Gentiles, and held forth the same God, and way of salvation, to both, de­caring it was one God who should justify the circumcision by faith, and the uncircumcision through faith; and that his doctrines had no tendency to make void the law, but to establish the law. Rom. iii.

PAUL is now, by our text, discharging one part of his ministry to the Church at Ephesus; having called the Elders together, and informed them that he was about to leave them, for some weighty reasons, as he says, I go bound to Jeru­salem: Before he departs, he gives to the pas­tors, and doubtless to the people, some of the best advice; reminding them, what his life and doctrine had been among them; and also the many trials and temptations which had befallon him by the lying in wait of the Jews; by the uneasiness and dissimulation of some, who were inimical to the doctrines he delivered.

BUT that which was the Apostle's support, must be that which will afford comfort to all his [Page 3] followers; I mean the sweet approbation of con­science, that in simplicity and Godly sincerity, he had his conversation among them, discharged the duty incumbent on him, to the best of his knowledge and ability, testifying daily repent­ance toward God, and faith in the Lord Jesus Christ: Thus, by his sincere and impartial deal­ings in the great things of Christ's kingdom, that not only God and his own conscience ac­quit him, but even they themselves, that is, the people among whom he had been preaching, were witnesses, that he was pure from the blood of all men. He had so plainly delivered to them the counsel of God, and pressed the ne­cessity of gospel-obedience on their consciences, that should they never see him more, in the bo­dy, at judgment they could not say, they were not sufficiently warned of those things. I know that ye all, among whom I have gone preach­ing the kingdom of God, shall see my face no more: Wherefore, I take you to record this day, that I am pure from the blood of all men, for i have not shunned to declare to you all the counsel of God. Though he had done this, he could not leave them 'till he had strictly charged them to great care and watchfulness: Being fully acquainted with the state and dangers to which they were exposed, caused him to speak [Page 8] with the greatest confidence—" I know this, that after my departing, shall grievous wolves enter in among you, not sparing the flock." He was so fully acquainted with the temper of that people, and the many enemies which surrounded them, who, by every artful stratagem, entering among them, under the appearance of friends, but not having friendly intents, would be grie­vous wolves, who would not spare the flock, and that they were not only exposed to wolves from without, but from the best of his know­ledge, some of their worst enemies should arise from among themselves, who would gain a par­ty by speaking perverse things.

This a melancholy truth, that the worst ene­mies of Zion, will always have some followers and that such take the opportunity to work, when the Church is in the weakest condition, when the watchman is off the walls. This we find has been the method in which the great ene­my of man has made in roads upon Zion, in various ages; that is, when a people were left de­stitute of a pastor: Notwithstanding we may be sensible, that this will really be the case, yet there may be reasons sufficient to justify a separation between a pastor and people: For, as two can­not walk together except they be agreed— Amos. iii. 3.—If unhappy difficulties once take place' [Page 9] so as to destroy that love which is the band of union, that notwithstanding the report may be given by the watchman, and yet the people will not take the alarm; such cannot in the least be benefited by all his watchfulness and care; but often are more apt, by a spirit of resentment, to fall away with those who would zealously affect them, but not well.

As this, Sirs, is the melancholy state of this Church and people, that you are destitute of a pastor's care, the grounds of our separation being so well known, it would be untimely to mention them at present; permit me to say with the Apostle, though I pretend not with that degree of assurance—" that I know this, that after my departing, shall grievous wolves enter in among you, not sparing the flock." As the Apostle had a knowledge that this had been the case in many instances, and from the state and temper of the Church at Ephesus, he was per­suaded this would be the case with them: I have no other way to account for my fears, on this affair, but by the like way of argument, that the like difficulties, which I pray a compassi­nate God to avert—will attend you in your present broken state. You are not only in dan­ger in common with the rest of the Churches, to [Page 10] the assaults of the sower of sedition, but you are in an uncommon danger, from many un­happy circumstances. But as ye, among whom I have been preaching the kingdom of God, will see my face no more as your minister, I still hope you will not turn a deaf ear to these my last addresses; while I shall

• I. ATTEMPT to shew that this is the danger­ous situation of a people on the removal of their pastor, to wit, exposed to grievous wolves.—And,
• II. IN imitation of the Apostle, exhort all to watchfulness and remembrance.

First. THAT they are exposed to grievous wolves.

FROM the first establishment of religion, Zi­on has ever had her enemies; the great adver­sary, like a roaring lion, goes about seeking whom he may destroy: He ranged paradise, having leaped the peaceful walls, till he finds his prey; and man, poor innocent man, be­comes a victim to his rage and malice, but thanks be to Heaven, the Lion of the tribe of Judah, engages for man, appears as his Deliver­er, and rescues him from the power of the infernal prince: And, notwithstanding, by the atone­ment of the Son of God, the Church is redeem­ed from her enemies; and, by virtue of his en­gagements [Page 11] with the Father, the Father has en­gaged to raise up a Church, and that the gates of hell shall not finally prevail against it; yet the adversary is not so closely confined, but that the Church is subject to receive from his spite grievous wounds, which may all be consistent with that divine sentence against the serpent, Gen. iii. 15—I will put enmity between thee and the woman, and between thy seed and her seed: It shall bruise thy head, and thou shalt bruise his heel. These bruises on the heel, the Church has in all ages received. For wise ends satan is permitted to range at certain limits, and though he may, by guile, bring mortals into the most deplorable circumstances, yet, as he had no power to compel the first happy pair to sin, neither has he now: Hence says St. John 1. iv.4,—Greater is he that is in you, than he that is in the world. Thus he is styled the tempter—1 Thes. iii. 5.—because his warfare is carried on by guile and stratagem; knowing that by open violence and force of arms, he never can great­ly strengthen his party, or weaken the Church of Christ. Our spiritual enemies are ever on their watch, and are never more careful, than when men are careless, and off their guard— Mat. xiii. 25—while men slept, his enemy came and sowed tares, and the servants of the house­holder came, and said unto him, Sir, didst not [Page 12] thou sow good seed in thy field? From whence then hath it tares? And he said to them, an ene­my hath done this. This parable is opened by our Savious, wherein the tares are said to be the children of the wicked one, who were influen­ced to all impiety, and to injure the wheat, that is, God's children, and that these were sent forth by their father, the prince of darkness.

WHEN the watchmen of Zion stand on the walls attentive to the approach of the enemy, and the people attentively waiting for their a­larm, they are then not only in the way, in which they may expect the special aids of Hea­ven, but are more fitly prepared by union of force, to withstand the fiery assaults, and fight, with the whole armour of God: But when, ei­ther the people grow inattentive to the call, or the watchman is removed from the tower, satan instantly seizes the opportunity, and marches in the swiftness of his might, with all his attend­ants, to waste and destroy: His watchfulness to evil, we may see described Rev. xii.—where he is represented as the red dragon, standing before the woman, ready to be delivered of the man­child, to devour the child as soon as it was born. Moses is only absent for a short time, being on the mount with God, and the adversary seizes [Page 13] that opportunity, to urge the people on to idol­atry; that the Lord says to Moses, "Go get thee down, for thy people which thou broughtest up out of the land of Egypt, have corrupted them­selves, they have turned aside quickly out of the way— Exod. xxxii.

IN like manner, when Israel is represented as being in a broken state, and guilty of high im­moralities, this reason is given, as in Judges xvii. 6.—In those days there was no king in Is­rael, and every man did that which was right in his own eyes—they were destitute of any head and leader; and while this was the case the re­ligious institutions were mostly thrown aside; various irregular modes and customs of wor­ship took place, as each one fancied: This, doubtless, made Micah so gladly receive the Le­vite of Beth-lebem-judab, and say to him, dwell with me, and be to me a father, and a priest— Judges xvii.

BUT further, we find that not only satan him. self has been influencing the hearts of men to fall away from their profession: But even of ourselves have men arisen speaking perverse things, to draw away disciples after them; that false Christs and false prophets have arisen, to do his service. For as there were false prophets under the old testament, who laboured against [Page 14] the prophets of God; so, says he Divine Savi­our, Mat. xxiv. 24.—There shall arise false Christs, and behold, I have told you before.—So he tells us, Mat. vii. 15.—They will come in sheep's cloathing, but inwardly be ravening wolves, but ye shall know them by their fruits. This was the voice, not only of the Lord him­self, but of his disciples also—2 Tim. iii.—In the last days, perilous times shall come; men shall come forth, having a form of godliness, but denying the power, who will creep into hou­ses, and lead captive silly women, laden with di­vers lusts, ever learning, and never able to come to the knowledge of the truth.

SUCH as these are actually now in the world, and in what danger do people stand of being se­duced by them, when brought into a broken state; such are the societies they will frequent, and this is the time they will work; by an ex­traordinary appearance of godliness steel the affections, creep into the heart, and so lead away the simple, and the unguarded. Divisions are the loudest calls for these wolves to come and seize the prey; the horrid cries of contention is music to their ears; and when the members are at variance, they will more readily gain the af­fections of some, by espousing their cause:—Hence said Saint Paul, Gal. iv. 17.—They zea­lously [Page 15] affect you, but not well; who would de­pend on the fond appearance of a wolf? No more dependance is to be put on those who en­ter into the fold of Christ, but not by the door, they sow the seeds of all sedition among a peo­ple.

'Tis too much the unhappy case, that, when a society gets thus divided, every one as it were, appears to have some particular notions of their own; and they will have no one for their mi­nister, unless he is in every thing of their mind, even if all the rest are agreed in him: The spirit of division is often a spirit of resent­ment, and to answer some selfish view; some pay­ing no regard to the general good and peace, pay not the least attention to purity of doctrine, or conformity of manners, but open the door with their own hands, to introduce the wolf among their tender lambs.

THIS has an immediate tendency to set up parties and when strength is divided, the larg­est body becomes weak; and the society which, while united, might have stood in defence of pure religion, now becomes a receptacle of all religions, sects, parties and inconsistencies, yea, a source of all confusion and impiety; and what sport is this, my dear Sirs, to the enemy of all good!

[Page 16] THIS was, in some measure, for a while, the state of Corinth, while one said, I am of Paul, I of Apollos, and I of Cephas, and I of Christ; but says the Apostle is Christ divided? Was Paul crucified for you, or were ye baptized in the name of Paul? I Cor. i. 13, 14.—for which reason he says they are yet carnal.

ON the removal of a minister, the stated or­der of worship, among that people, in some measure ceases, and though they have from time to time, various dispensers of the word, yet of how large a part are they entirely destitute? God's house is forsaken—his Sabbaths are forgotten—his precepts are presently unknown, and all ho­ly exercise becomes a burden—and thus to di­vision will be coupled the most fatal ignorance, which is ever an inlet to all error: Men, who are the least qualified to be judges of doctrine, will arise up, and be teachers, as the text says, "speaking perverse things;" he will have his disciples, inculcate things they understand not themselves, and so will ignorantly be scattering poison on the table before their tender offspring: It behoves every scribe in the kingdom of God, to be well instructed, who can bring from his treasure things new and old— Mat. xiii. 15.

ON the removal of the gospel from the Jews, how great and many were the errors and sins in­to [Page 17] which they fell, insomuch that the divine Im­manuel weeps over their situation, as deplora­ble, when their house was to be left desolate— Luke xix. 22.—For the days shall come upon thee that thine enemy shall cast a trench a­bout thee, and compass thee, and keep thee in on every side: Though this may not be the un­happy case, with all societies thus divided, yet they are exposed to it, by the daily assaults of surrounding enemies; neither need we suppose there is no danger of being disturbed by these seducers—there are some in almost every society, who are qualified for, and disposed to it; who pay no attention to any principles; others who are possessed of erroneous ones themselves; and each of these may be strongly engaged to bring in vice and ruin: Therefore we have from Saint John I. iv. I. this exhortation: Beloved, believe not every spirit, but try the spirits, and see whe­ther they are of God, because many false pro­phets are gone out into the world.—Which brings me,

Secondly. In imitation of the Apostle, to ex­hort all to watchfulness and remembrance.—

WATCH and remember, I ceased not to warn you against both divisions and errors—both have the most dangerous tendency; division opens the door for error, and error for division: Hence [Page 18] Paul advises, that there should be no schism in the body—I Cor. 12.—but that the members should have the same care one for another; and whether one member suffer, all the members suffer with it. How many and sharp were the reproofs the Apostle gave against such divisions, and how did he give charge to observe the cau­ses of them. Rom. xvi. 17.—Now I beseech you brethren, mark them which cause divisions and offences, contrary to the doctrine which ye have learned, and avoid them. Those who once cause divisions, people are much to blame if they are deceived by them a second time; there should a mark be set on such, as the Lord set a mark on Cain, when he caused blood and di­vision in the first church and family on earth.

PERSONS who once divide a people, know not where it will end. to them, says Saint Jude, for they have gone in the way of Cain; they are to be so marked, that they [...] never have an opportunity to do the like again for they serve not the Lord Jesus Christ, but their own belly, and by their good words and [...] speeches, deceive the hearts of the simple. Schis­matics are often described this way; one who is of a soft, smooth, insinuating turn, can do in­finitely more damage, than he who is all fury and spight; the latter presently betrays himself, and falls into contempt; while the former, lies [Page 19] undiscovered—his voice appears as harmony, a found of peace—his very appearance, as it were, speaks friendship; and thus he deceives us, like the fly Adder, that approaches us insensibly—whereas the open, furious serpent, is often in­stantly slain in his first attacks. The wise man, who well knew the disguises of the human heart, gives us this advice— Prov. xxvi. 24, 25.—He that hateth, dissembleth with his lips, and lay­eth up deceit within him, when he speaketh fair, believe him not—for there are seven abomina­tions in his heart. Thus the adulterous wo­man, Prov. vii. betrayed the young man void of understanding, with her much fair speeches, she caused him to yield, with the flattering of her lips she forced him:—Of such, a people in an unsettled state, are in great danger. But watch, Sirs, you cannot observe them, unless you do—and remember I ceased not to warn you.

SUCH, in part, is the character of the wolves mentioned in our text. Our Saviour tells us, they will come in sheep's cloathing: What crea­ture is esteemed so innocent, so harmless, as the sheep: Hence believers are called sheep, and Christ's tender ones are called his lambs: Now how dangerous is it, when wolves put on this appearance; that is, when fly, subtle men, to gain a party, will appear in God's Church, as [Page 20] followers of the meek and lowly Jesus, but at the same time, are of corrupt doctrine, impure hearts, and profane lives; but, blessed be God, our Divine Jesus has given us a mark whereby to know them—by their fruits— Mat. vii. 16.

NOTWITHSTANDING this is the case, that by exact and serious observation, they may be known, yet how many are so deceived by them, as to take from them the greatest errors and in­consistencies in doctrine, and also to put up with the grossest immoralities in their conduct; ma­ny sad instances in this and the neighbouring States, evince the truth of this: But are such the followers of Christ? Is this the effects of that wisdom which comes from above, and is first pure, then peaceable, gentle, easy to be entreat­ed, full of mercy and good fruits, without par­tiality, without hypocrisy— James iii. 17.

THERE is great danger of your being impo­sed upon by men of corrupt doctrine▪ to avoid this, take the Revelation of God for your stand­ard. Isa. viii. 20.—To the law and the testi­mony, if they speak not according to this word, it is because there is no light in them. He who departs from the revealed will of God, and is ever-meddling in the secret things of Heaven, cannot bring any thing of importance to your view, but betrays his ignorance. God [Page 21] has plainly told us by revelation, who they are, who shall inhabit his holy hill; he has described the temper of their heart, and the manner of their life, and that, whosoever will, may come and partake of the waters of life freely. But if any are so presumptuous as to pass by this, and say the secret will of God is otherwise—which has determined all our states, tempers and actions, before ever the mountains were brought forth, or the foundations of the earth were laid; that the secret decree of Heaven, has, without any respect to virtue or vice, from all eternity, immutably fixed the state of all mankind, and that he, whom Heaven has decreed, must, from a necessity of action, be holy of unholy; and that, though a Saviour is provided, at infinite cost, and offered to all men, and they as earnest­ly requested by the revelation of God, to ac­cept by faith and repentance, declaring that he who believes shall be saved; but he who be­lieves not shall be damned; yet, that the se­cret decree of Deity has put a fatal bar in the way, that only a few can accept; for this was his intentions, that only a few should be bene­fited by that great sacrifice. Is not this to make all the offers, promises, invitations, exhortations and threatenings of Heaven, a piece of imposi­tion? Yea, what better does it represent them, than a solemn piece of mockery!

[Page 22] THE revealed will of Deity, is for our in­struction. Rom. xv. 4.—Whatsoever things were written aforetime, were written for our learning: But O the depth of the riches, both of the knowledge and wisdom of God? how unsearchable are his judgments, and his ways past finding out! Who then, of mortals, hath known the mind of the Lord, or who hath been his counsellor, that they should pretend to know his secret will or decree!

THAT doctrine, which represents God as the author of all sin, though perhaps that term may be denied, and they use the term "efficient cause of all moral evil;" and that sin is for his glory—this, in my opinion, falls but little, if any thing, short of blasphemy: When the Lord says of sin, O do not this abominable thing that I hate, Jer. xiiv. 4.—And will God work or produce that in us which he hates, which his soul loaths, and which he declares is the only cause of eternal damnation. Thou are not a God that hath pleasure in wickedness, neither shall evil dwell with thee—thou hatest all work­ers of iniquity—5th Psalm.

THAT doctrine, which has a tendency to de­stroy the atonement of the Lord Jesus Christ, denying the imputation of guilt and righteous­ness, has an immediate tendency to rip up the [Page 23] covenant of grace, and represent the sacrifice of the Messiah, as a piece of needless cruelty in God the Father, and not a manifestation of his love: Whereas Christ says, John iii.—God so loved the world, as to give up his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life; and that God sent not his Son into the world to condemn the world, but that the world through him might be saved; and to effect this, he says, I lay down my life for the sheep, John x. 16. Any who discourage your attendance on the means of grace, certainly have a tendency to destroy the flock of God, and open the door to all licenti­ousness, they will undoubtedly cause divisions and endless debates among you.

WATCH, therefore, I earnestly entreat you, and remember I ceased not to warn you against these things; and, though many difficulties may have arisen to me on this very account, yet they shake not my stedfastness; none of these things move me, neither count I my life dear to me, if so be that I may finish my course with joy. I am not ashamed of that gospel which I have preached unto you; I have not knowingly kept back any thing that was profitable to you, but have taught you publicly, and from house to house, repentance toward God, and faith in the [Page 24] Lord Jesus Christ: I have often, and now tell you that faith, if not coupled with love, is vain: and repentance, if not followed with works meet for repentance, is ineffectual; for our faith must be that which purifies and enlarges the heart—and our repentance, be that which reforms the life, that upon it, we become followers of God as dear children.

BUT watch, and remember I now leave you my last testimony, against those things of which I have these few ^* years of my ministry, most earnestly warned you; that is, that you be care­ful both to principle and practice—that you take your principles from the gospel of the Lord Je­sus, from the bible of God; and that your prac­tice is in conformity to the divine law, in imi­tation of our blessed Redeemer; and that, in order to be happy with him, it is absolutely ne­cessary you be his friends and followers here, for without holiness, no man shall see the Lord: That it is immediately necessary for us to be re­newed by the spirit, and not be conformed to this world, but transformed by the renewing of our mind, that we may prove what is that good, acceptable and perfect will of God. There are some who would trouble you, and pervert the gospel of Christ; but if I, or an angel from [Page 25] Heaven, should preach another gospel to you, let him be accursed— Gal. i. 8.

WATCH not only their doctrine, but also their manner of entrance: He who comes not in by the door, but climbs up some other way, the same is a thief and a robber: To introduce men of infamous characters, and reprobate lives, in­to the sacred order, is introducing an enemy to wound the Lord Jesus, in the house of his friends. Be careful of those who run before they are sent. Be careful of strangers, who come without a testimony, or with one you know not from whom: How many wounds has reli­gion received by such, and how has the Church of God been made to bleed and stagger, by rea­son of men being taken from the plough, and put immediately into the desk—which now grows fashionable! Not that I would be under­stood as speaking degrading of that necessary order of honest husbandmen, but against their leaving that employment, and without further qualifications than is necessary for that calling, that even the most unlearned, the most unqua­lified of them, should assume to treat in the great things of Zion, not considering, that in scripture, there are things hard to be understood, which they that are unlearned and unstable wrest to their destruction.

[Page 26] OUR Apostle may have reference to such, when he says, Of your own selves also shall men arise, speaking perverse things, when some will start up notions from their own head, and by daily conversing upon them, with the most weak and simple, they will have disciples, and error will spread. Thus in I Kings, xii. it is charged as sin against Jeroboam, that he made priests of the lowest of the people, which were not of the sons of Levi, and this thing became sin to the house of Jeroboam, even to cut it off, and to destroy it from off the face of the earth."

How careful should people be concerning those who enter among them, as dispensers of the word: Look, Fathers, I entreat you; yea, I charge you, in the name of the living God, see who they are who teach, and what are the doc­trines held forth to your rising offspring, to those tender babes, which are just rising up, and with whom I once expected to live, and with whom I wished to die.

YOUR charge and care is now doubled, strive together for the faith of the gospel: The gospel bears you a precious treasure, but if you part with this, where are you?—where are your off­spring?—where are your souls? If through your neglect, posterity is defrauded of this precious legacy from Heaven, how can you stand before [Page 27] the bar of an impartial God, and answer for such injustice done to a suffering world! Hea­ven, with watchful eyes, looks to your goings, and stands ready to be your counsellor, if sought to: The treasury above is open, from whence you may receive all needful supply.

STAND fast in the Lord, dearly beloved, give not up that privilege on which your Heaven, your all depends, but be valiant for the faith, and careful at the very first appearance of error, for a little leaven will presently leaven the whole lump.

REMEMBER that you are now in the forest, where there are wolves ranging for prey, and you know not how near they may be, seeing they can assume the appearance of the lamb.—Make no dependence on tales of extraordinary experiences and enthusiastic revelations; but search the scriptures, and see whether these things are so. Be not desirous after, nor pleased with novelty; but stand ye in the ways and see; ask for the old paths, where is the good way and walk therein, and ye shall find rest to your souls, Isa. vi. 16.

THE Lord hath set you a way, an high way, it shall be called a way of holiness, the unclean shall not pass over it; the wayfaring men, tho' fools, shall not err therein." So that if some [Page 28] come, saying to you, contrary to what you find in this word, lo here is Christ, and lo there is Christ, believe them not; Christ Jesus is only to be sought and found in his own word and way— Cant. i. 8. If thou know not, O thou fairest among women, go thy way forth, by the footsteps of the flock, and feed thy kids beside the Shepherd's tents.—Learn of him who says, if any man will do his will, he shall know of the doctrine, whether it be of God, or whether he speak of himself.

Now, Brethren, I commend you to God, and to the word of his grace, which is able to build you up, and give you an inheritance among them who are sanctified.

Even so grant, LORD JESUS.

AMEN.

THE Church at Corinth, was greatly fa­voured by Heaven, with gospel light; it was, for a long time, favoured with the chief of Apostles; one whose greatest glory and aim was to build them up in holiness, and wished even their perfection.

BUT, notwithstanding all his care and dili­gence, he could, by no means, prevail on some of them, to be such as he earnestly wished, but [Page 30] they would even stand out, and insist on further proof of his authority, and divine mission; though, if any man might plead, he was sent from God, to treat in the great things of Zion, surely saint Paul might, who received his com­mission in so extraordinary a manner, as he says, Gal. i.—I certify to you, Brethren, the gospel which is preached of me, is not after man, for I neither received of man, neither was I taught it, but by the revelation of Jesus Christ.

No people ever had more repeated warnings against divisions, than the Corinthians had from Paul; and these divisions of the most dangerous nature; to wit, about religion, about the vari­ous preachers with which they had been favour­ed: Some of them having a peculiar attach­ment to saint Paul, would reject all others, and even contend with the brethren, if they did not; others were for Apollos, others for Cephas, and others for Christ: but the Apostle would have them to know this was nothing but a vain spi­rit of contention, for each of them were follow­ers of Christ, and dispensers of his word, and that it was wrong for them to contend about names or empty titles.

'Tis good to be zealously affected in a good cause, and though our religion is nothing, un­less attended with an holy, rational, well-timed, [Page 31] well-governed zeal, yet the Church of Christ has been caused grievously to bleed, by means of the zeal even of those who would be her friends.—For as all are not qualified to be judges of all religious disputes, they never can do the Church a greater service than by their en­tire silence; but when every one will take it upon them, to be zealous disputants in the holy law, no wonder if various opinions come forth, and many of them inconsistent and contradicto­ry: Hence saint James gives this advice—"Let every man be swift to hear—flow to speak—flow to wrath.—'Tis too frequently the case, the more any who are zealously attached to their own peculiar notions, the more fixed they will be by opposition.

RELIGION, which is a plan adopted of infi­nite wisdom, to unite the hearts of men, in the worship of the one living and true God, is often turned from its natural current, and held to be nothing more than the dispute of parties; and, instead of its answering the great end of its adop­tion, it is substituted to the bases ends—has shed fountains of innocent blood—rendered a cause of division and hatred—a veil to cover the most infamous conduct, but still the religion of God stands the same, however corrupted in the minds of men, and however various their opi­nions; [Page 32] 'tis not for the saysos of men, to alter truth in the eye of Deity, or ever to erase any of the divine precepts from the eternal mind: The same truth which was at first delivered to the saints, will be found the same at judgment, notwithstanding the various attempts to coin—'till heaven and earth pass away, one jot or tit­tle shall in no wise pass from the law, 'till all be fulfilled— Mat. v. 18. This law—this religi­on, is but one—we have but one Lord, one faith, one baptism, one God, and Father of all; and though mortals may differ in sentiment, a­bout various modes and circumstantials in reli­gion, it may not be unaccountable, according to their various capacities—yet a disagreement in the essentials, is dangerous and gloomy.—Hea­ven has drawn the line so plain, that the most essential parts of the divine precepts are intelli­gible to every common capacity; and as he who cannot swim, is safest where the waters are shal­low, so weak minds had better be contented with the knowledge and practice of plain truths; for, perhaps religion has never more suffered, than by the deep researches of some, who would spend the whole of their time and talents, in vain endeavours to sathom and reveal the deep, dark and secret things of God.

REVELATION has long ceased, and saint John, sensible that it contains, and plainly holds forth, [Page 33] every thing sufficient to make the serious en­quirer, the man of God perfect, thoroughly furnished to every good work, closes the sacred canon—testifying to every man that heareth the words of the prophecy of this book. If any man shall add to these things, God shall add to him the plagues written in the book; and if any man shall take away from the words of the pro­phecy of this book, God shall take away his part out of the book of life, and out of the holy city, and out of the things written in this book— Rev. xxii. So that a departure from the scripture truths of God, will ever be attend­ed with the most dangerous consequences—truth cannot be stifled—error, or heresy, be lift­ed up, without a hazard of life; and, though some may think, that disputing about religion, is a sign of religion—'tis so far from it, that our Lord, and his Apostles, have ever discouraged it, and enjoined, that foolish and unlearned ques­tions ought to be avoided, knowing that they gender strifes— a Tim. ii. 23.—This the Apostle labours in our text—that as some in Corinth had spent their time in that way, he feared they had yet the same mind; he wishes them to take timely warning—to abandon all those sins and follies, which had been the cause of division among them, and that they should be perfect.— [Page 34] The words are his parting salutation—as in the phrase— Farewell—or, may it be well and happy with you—and then shews them in what their welfare consists—be perfect—be of good com­fort—be of one mind—live in peace.—What a golden chain is here! What beauty appears in every word! And for their encouragement, he annexes this glorious reward—and the God of love and peace shall be with you—with you who thus live—as your support—your guide and minister—to afford you his grace—to conduct you in the way—to comfort you in trouble—to defend you from danger, and to build you up in the knowledge of our God and Saviour Jesus Christ. Let us

• I. Consider the several expressions in the text, and see their import. And,
• II. Enquire into the benefit of adhering to this advice.

First. BE perfect.—This is, undoubtedly, the perfection of the Church as a body, the A­postle has reference to; for the Church had be­come greatly broken, and divided, not only as some of them were against the Apostle, but this caused divisions among themselves; he would therefore advise, that every breach of this na­ture should be healed; he would have them re­main as one perfect body.

[Page 35] A CHURCH, though composed of many mem­bers, is but one—all being parts of Christ the Head; and as there must be pain in the human frame, if any one member is out of joint, and if it continues so for any time, the part affected grows callous, brings on lameness to such a de­gree, that the whole body feels the blow; and often, to give relief to the body, a member thus shattered, when a cure cannot be made, is to be cut off, lest the whole be destroyed: So it is with the Church, when any one of the members fall away, by continuing in that broken state, there is danger of a great hardness taking place between that member and the body, insomuch that the whole Church, by reason of one, all get into divisions, as if not related—and, perhaps, nothing will restore peace, but the most severe methods of discipline; therefore says Paul, I write these things being absent, lest being pre­sent, I should use sharpness; and in like man­ner, when writing to the Ephesians, iv.—that we henceforth be no more children, tossed to and fro, carried about with every wind of doc­trine, by the sleight of men, and cunning crafti­ness, whereby they lie in wait to deceive.—As love is that which unites a society, this should always be kept pure and perfect; and when any, by any particular disgust, or because they are [Page 36] not gratified in every respect, whether in doc­trine or government; if they begin to grow un­easy, let them remember, there are other mem­bers in the body beside themselves, and that they are not to be singled out, as the only one to be regarded, but the perfection of the whole Church; doctrines are not to be suited to the humours of men, but men must conform to doctrine.

Secondly."Be of good comfort."—Comfort is that which is to be enjoyed by peace and har­mony: Every one who yields obedience to the divine precepts, who practice the mutual offices, signalize themselves to be true disciples of Christ, John xiii.35—by this shall all men know that you are my disciples, if ye love one another:—This must be matter of comfort, when we have this evidence in our hearts, and so live, that our lives do not contradict our profession; but let us appear ever so smooth, and make ever such professions of friendship, yet if we are not re­conciled in heart, we cannot have comfort; but this evil temper, like an inward fever, preys on the heart—and, as a person in a fever is ever thirsting, so such persons as vehemently thirst to satisfy their minds against their fellow-creatures, for ever envious of their happiness, and watchful for their halting, that if by any means, they [Page 37] may have an opportunity to vent the secret fires of their heart.—The Apostle would dissuade a­gainst this dreadful temper—so he would wish them to be comforted under all the disagreeable scenes of life, under all disappointments and tri­als—he wished them this, more immediately, in­asmuch as he was absent from them.—His dear friends regretted his absence; he was dear to them as their Spiritual Father, who had begot­ten them through the gospel. When God is pleased to confer any spiritual benefit on us by the instrumentality of any particular person, we must be void of feeling, if we have not a par­ticular regard for such, as the gospel enjoins— 1 Thess v. [...] We beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you, and to es­teem them very highly in love, for their work's sake. When we find men deeply engaged to bring us to the enjoyment of that, which is the great desire of our souls—when we lose them, we are apt to be sorrowful.—This was the case when Paul parted with the Ephesians at Miletus, in order to go to Jerusalem—it was like the parting of a loving pair, coupled by the tender­est tie—they all wept sore, and fell on Paul's neck, and kissed him, sorrowing most of all for the words which he spake, that they should see [Page 38] his face no more—Acts xx.—And when he came to Cesarea, there were many of his friends to whom he was dear, yet he could not tarry with them, though they besought him with tears; and when no arguments would prevail on them to desist, he breaks forth—What mean ye to weep and break mine heart, for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus. At such a time as this, people want something to comfort them—they should remember they are not part­ing, for ever to be asunder, and though they see each other no more in this world, yet this is short, and if they can but take comfort in God, through the consolations of the Holy Spirit, the hour will quickly arrive, in which they shall meet in a world free from divisions.

ANY people, on the removal of their pastor, who has been dear to any of them, should not be comfortless—remembering they are but men, but pray to the great Lord of the harvest, that their wants may be supplied; neither should they bear it ill in their minds against those whom they conceive to be the means of their loss, but forgive and exhort one another daily, remem­bering that at judgment all these things must be accounted for, and that God will do justice to every one. But says the text,

Thirdly. Be of one mind"—in the things of religion; for as there is but one true religi­on, he would have them all, without exception, to prosess and practice this.—They should all have one end in view, God's glory, and their own salvation; and if they all desired this, that with one accord, they should seek it together.—A Church and society assembled together(if they are right) are a company, all enquiring for, and travelling to Zion; and how vain is it for persons, travelling together, to fall our by the way, if one takes more steps than the rest, he must not quarrel with them who advance as fast as himself, because they don't take just as many steps.

THE desire of the true unity, must centre in the glory of God, and the general good, it should be sought on terms of equity.—Wherever self is the center of that union we desire to main­tain, and when we would have it accomplished on our own terms, and every one have a method of his own, this has an immediate tendency to destroy the whole; to be of one mind, is to be regulated according to the rules of the gospel. Offences will come, but woe to him through whom they come— Luke xvii. 'Tis to be fear­ed, he who divides the minds of a people, little thinks on what he is about, when he is destroy­ing [Page 40] that body for whom Christ died; he who causes difference of sentiment, unless it is to bring men from error, lays a foundation for all confusion—and, to answer some selfish end, blows up the spark of strife, 'till a final separa­tion takes place, has matter of infinitely serious consideration. But says the text,

Fourthly. "Live in peace;" free from all those contentions to which you have been long addicted—don't quarrel about religion as you have done.—Rom.xii.18.—If it be possible, as much as in you lies, live peaceable with all men; with some 'tis morally impossible to live peace­able, if you have any thing to do with them; with such be little concerned, always stand ready to do them a favour; if thine enemy hunger, feed him—if he thirst, give him to drink: If we cannot have dealings with a man but to our own disadvantage, and the disadvantage of soci­ety, on the account of his uneasy restles temper, let him alone; such is the case with busy bodies and tattlers—note such, and have no communi­on with them, that they may be ashamed—yet count them not as enemies, but admonish them as brethren. When any are once discovered to be disturbers of the peace, 'tis best never to put it in their power to do the like again—let them walk alone—put them into no office—entrust [Page 41] them with no services for the society; let them be thus signalized, that if any enquire why they are so neglected, it may readily be answered, they are quarrelsome, mischievous, troublesome persons, who wish not to serve the general good, but their own private interest; this will be the best way to quell their temper, and bring them over to the love of peace.—Every one should strive for peace—if there is not a general desire for it, it is hard, it is difficult to obtain it.

2. Shew the benefit of adhering to the A­postle's advice.—

First. That such as profess godliness, should live in peace, and the practice of gospel duties, is the most ready way to have influence over an infidel world, and bring them to the embraces of christianity, is a granted proposition; but to extend our views no farther—this is the strength of every society—to be defective in this, is like a defection on the lungs, a consumption of the whole body is in danger. It is this that stands as a guard against the assaults of enemies, and when attacked, will enable us to make the more forcible opposition; hence, says Jesus Christ, Mat.xii.25.—Every kingdom divided against itself, is brought to desolation, and every city or house divided against itself shall not stand▪ [...] this a matter to be tristed with? To give up all [Page 42] society—to let go all religious privileges—to a­bandon all worship of God—all care for heaven, and all regard to posterity—for these things must inevitably go, if, instead of love, there is hatred—instead of peace, there is strife—if, in­stead of one general enquiry for the way that leads to Zion, nothing is to be heard but vain dispute about empty terms, and instead of per­formance of mutual kind offices, there is no­thing but wrath, envy and dissimulation?

DIVISIONS tend to the destruction of all civil and religious privileges: When persons are en­veloped in this confusion, they are actuated by so blind a zeal, that they finally would sacrifice every thing that is near and dear, rather than not to gratify and perverse inclination—though in a few months after, perhaps, they would regret it, as it were, with tears of blood. The disadvan­tages arising from divisions are almost innumer­able; it casts such a stigma on a town, that it discourages persons of sober, quiet and peace­able lives, from ever gaining a residence in such a place, and all on the account of a few hasty, unthinking mortals, who, when they begin a quarrel, know not, but within a few hours, they may be called to the tribunal of a just God.

Love and harmony render any society ami­able in the sight of Deity itself, when built on [Page 43] the foundation of the Apostles and Prophets, Christ Jesus himself being the chief corner stone, in whom all the building sitly framed together, groweth up to an holy temple in the Lord— Eph.ii. 20, 21.—It is this christian spirit that will make the Church of Christ beautiful as Tirzah—comely as Jerusalem—terrible as an army with banners—amiabel in the eye of na­ture—venerable and terrible to the eyes of ma­lice: When all its members are animated with one zeal, worshipping the same God, with one heart and voice, all governed by the same rule, possessed of the same nature, all striving to build up one interest, all supported by the same hope, all singing one song of praise—such a sight as this, is sufficient to penetrate the most infidel, heart, and force it to say, "surely this is the singer of God." Whatever specious pretences men may make about their religion—one crying up truth, another holiness, and another order, to justify their envying and strife, that hereby they may blind men's eyes; what will all this avail, if their actions do not agree—for them to have smooth voices, while the poison of asps is under their tongues; how unlike are they to the true flock of Christ, while they thus bite and devour each other!

CHRISTIAN peace and harmony is the very life of religion, and he who sights against it is a [Page 44] murderer—for whoso hateth his brother, is a murderer, says saint John; he will cause the ho­ly city to sit solitary, and her that was famous among the nations, to become as a widow; he will cause the ways of Zion to mourn, because none come to her solemn feasts; all her gates to be desolate, her priests to sigh, her virgins to be afflicted, and be in bitterness.—What desolations have been made from time to time, in the Church of God, by this spirit of diffension! By this pas­tors are removed, and the sheep scattered on the mountains.

ANY, who are at any times, accessary to such scenes as this, what injustice do they commit, both on the present and future generations—by what means can they repair the damage, or by what arguments justify their conduct? Now, some of such characters, there have been in the world, it behoves every one to put the important question, Lord, is it I? Lord, is it I? It is a matter of so deep a stain, that every guilty con­science must accuse, and if our hearts condemn us, God is greater than our hearts, and knows all things; but only let men act sincerely before God, and remember, that for all these things God will brings us to judgment.

As you, Sirs, are brought into this broken state, by many unhappy circumstances, remem­ber, [Page 45] I beseech you, that we are all in danger of being called in question for this day's uproar, there being no real cause whereby we may give an account of this confusion—Heaven, with watchful eyes, hath seen the whole, and a just God has impartially noted each one's conduct; all this trouble would not have fallen upon Is­rael, unless there was an Achan in the camp.

BUT, as we must now part, for the last time bear with me, perhaps we shall never meet again, till we all meet with an assembled universe, be­ing cited to appear by the angel of God.

AFTER all I have received from some of you, think not that I am become your enemy.—No, Sirs, heaven forbid.—I stand your friend, and forgive the whole; and as I have often appeared with you in joint request before the Lord, you do now, and ever shall, share in my servent in­tercessions at the throne of grace—and I pray God, that nothing may be laid to your charge.

You know how there is a division among the people at this time, and inasmuch as this is the cause for which I must this day bid you a long farewell, suffer me to address myself to each of you in this respect.

[Page 46] AND first, to you who have long appeared dissatisfied, ^*and at this time have, till the last rejected all thoughts and offers of peace with me, it I should stay with you: From what view you have acted, God and your own consciences know best—or by what arguments can you make it appear, you have acted the part enjoined in the text.

WHETHER you have acted from a sincere view to the public good, or from some selfish considerations, driven forward by the force of prejudice, these are things, Sirs, which will be determined in a lawful assembly.—I have ever been with you in plainness of speech—and have not, as opportunity served, shunned to declare to you, the whole counsel of God; and in faith­fulness to my Master, and your own souls, have warned you against error and sedition, and wherein I have wearied thee, testify against me, and to my God I must answer for it; whether on the most serious search of heart, your consciences will not accuse some of you for having grossly departed from the spirit of our text, and by these means have proved a stumbling block and trap [Page 47] to others, blinding the eyes of them who would wish to see, and stopped the ears of them who would hear; or whether you can so have the approving will of heaven, as to say to you for this conduct, Well done good and faithful ser­vants; these are questions; which time will clear up, and God at judgment decide; but remem­ber, we are all bound on for his tribunal, and how quickly shall we arrive! And shall this di­vision erase from your minds all the solemn truths I have endeavoured, with study and sweat, to press upon you: Think not that I will ac­cuse you to the Father, yet we must be witnesses for God; and all the warnings against vice and error—all the invitations to Jesus—all the ex­hortations, for you to comply with the calls and offers of the gospel, stand recorded; if you for­get them, and depart from them, at the resur­rection of the just, you will see the weight of them; but if you have profited, let me exhort you to press forward, till the full accomplish­ment of your warfare on earth, and by acting sincerely with God, your own souls, and your fellow-men, may you at last obtain a residence in the regions of peace and eternal joy.

BUT, as many of you as have been satisfied under my ministry, and must now give up that which you esteemed a privilege, let me exhort [Page 48] you to be of good comfort; if you lament your disappointment, and shudder at the thought of being as sheep without a shepherd, and grieve that your offspring should, in so great a measure, be deprived of the benefits of the gospel, I trust my God will supply all your need, according to his riches in glory by Jesus Christ: Look to him who is the great Shepherd: It was a but a short time, beloved, that we could have continued together, at the longest; we are all subject to disappoint­ments, but let not these discourage your attempts to retain the gospel among you—give it not up, stand out to the last, against error and vice—be of one mind—remember how posterity must be injured, or benefited, according to your present endeavours: Lay up nothing of ill-will against those who have injured you in this affair, but forgive them in love—only for time to come, watch against the cunning crastiness of men—don't be contrary because they have been so—this will never restore the gospel to you, but strive to be at peace—don't break off through discouragement, from the parish, and give up all care for this Church and society—My bow­els yearn for you and your offspring—those pre­cious, tender little ones, whom I have endea­voured to lead to Zion—those tender ones, whom I have from time to time received, as it were, [Page 49] into my arms with joy, and baptized them in the name of the Father, Son and Holy Ghost: Though I must leave you, my warmest love still remains with you.—Therefore, my brethren, dearly beloved and longed for, my joy and crown, so stand fast in the Lord, dearly beloved, I shall never desire a greater joy, than to hear that you all walk in the truth.

BRETHREN of this Church—bear in mind the days in which we took sweet counsel toge­ther, in which we have eaten of the bread of life at the same table—but I am distressed for you—your walls are shattered, the enemy stand ready—danger surrounds you—yet remember the cove­nant, that ye have sworn to the Lord to be his, and engaged, though all men forsake him, yet ye will not. Jesus, Israel's Shepherd, observes your walk—walk in love, as brethren of the same family—purge out the old leaven—and be­ware of the leaven of error—walk in love, as Christ also loved his Church, and gave himself for it—How much the welfare of this society depends on you, I hope you are sensible—a stea­dy well-governed Church, is the strength of a society—but if you are tossed to and fro with every wind of doctrine, sickle and inconstant, you may do that damage that can scarcely be repaired: Though it is not probable we shall [Page 50] eat together again, or drink of the fruit of the vine, on earth, may God grant that we may sur­round the celestial board above, and partake at the marriage supper of the Lamb; for should I, through grace, obtain a seat at the right hand of my Lord, how shall it infinitely add to my joy, to find you, once a special charge, there to meet me in the company of Angels.

But before I leave you, let my young friends receive a part in these my last addresses—

THOUGH you are no more to look to me as your minister, yet you may ever look to me as your sure, stedfast friend. Bear in mind, my dear youth, what from time to time, I have taught you from this sacred desk—with what joy have I seen your attentive eyes often toward me for instruction.—O let my last words never be forgotten.—I again exhort you to be sober mind­ed—let not your minds be stained with the tinc­ture of division and party; how soon will time bring you forward into the standing of Fathers, while they shall slumber in the dust! Therefore now set out for God—the care of society must presently be your care.—Get yours hearts prepa­red by love—shun those rocks against which so many have undergone shipwreck: Though perhaps, you may now be destitute for some time, of the public orders of religion, yet retain the [Page 51] regard of it in your minds—remember the Sab­bath-day, to keep it holy—study the Bible of God—there take your principles—there form your manners, and be followers of God as dear children; remember that I shall meet you at judgment: O let it not be the unhappy case, that all my endeavours for your happiness should be lost—or that all my prayers and entreaties, with and for you, shall only serve at that day, as a witness for God, that I am clear of your blood, while you are not benefited by them: Renounce, I beseech you, all youthful follies, and shew yourselves men, that by your firmness for socie­ty, your stedfastness for the gospel, your prayer­ful, and succesful endeavours to build up the broken walls of Zion, in this place, generations yet unborn, shall arise and call you blessed, when reaping the effects of your virtues.

LET me now entreat one and all of you, to, look to religion: Though you are now, Sirs, destitute of one to take you by the hand, look to Israel's Shepherd for a supply—guard for time to come, against that which has brought on this separation—guard against contention: Let not this be a root of bitterness in any of your breasts, so as to hold resentment against any; and should it please an infinitely wise God, to favour you with the re-settlement of a gospel minister, I [Page 52] shall ever rejoice to hear of your affairs, that ye stand fast in one spirit, of one mind, striving to­gether for the faith of the gospel, and in nothing terrified by your adversaries: But, beware, I a­gain entreat you, beware of false teachers—re­ceive none who enter not at the door—hear none who are not sufficiently recommended—you may be deceived—ask the advice of the neighbour­ing clergy, with whose faith you are acquainted and on whose advice you may depend.—Forget the many disputes which have been of so long standing among you—these are not the life, but destruction of all religion and real piety, they tend to gender strife—surely you have held them long enough, and have this day seen their dread­ful effects: Shun all party names—call no man your father on earth, for their is but one Father, even God; take your principles not from men, but the divine word—exercise faith in Jesus, an offered Saviour—imitate his holy life—love his divine character—practice his sacred precepts—look to him whom you have pierced, and mourn; mourn, mourn sincerely before God, for all sin; fly, each soul, to the covenant of grace—close in with God.

I MUST leave you, my friends—I can no long­er carry; but weep not for me, but let me weep for you—and indulge me in a flood of tears, for [Page 53] your beloved, young and tender babes.—I leave you with a compassionate God: Fly to the great. Physician, for the balm of Gilead, for your wound is grievous.—Should you never see me more—O prepare, prepare—each soul.—I warn you—I entreat you—I beseech you, by all the endearing love of the Lord Jesus, and by every tender tie, as upon my bended knees, that you prepare for judgment.—Attend to the compas­sionate calls of God, who says, Return ye back­sliding children and I will bed your backsli­dings, and receive you graciously.

SET out afresh for heaven—resolve to be stea­dy—Examine yourselves, whether you be in the faith, and continue therein with a stedfast per­servance.—Heaven, with all its joys, are before you—which can be obtained, if you comply with the offers of the gospel; and if any with­stand so reasonable terms of entering into rest, I can say no more—but at the just bar of an im­partial Judge, you must answer for it.

WHO then is wise, let him understand these things; and whoso is prudent, let him know them. Farewell, Sirs.—May you all, hence­forth, walk in the ways of Zion, with undivided, undiverted affections.—This is my last request and "if there be any consolation in Christ—if any comfort of love—if any fellowship of the [Page 54] spirit—if any bowels and mercies, fulfil ye my joy, that ye be like minded, having the same love, being of one accord, of one mind."

FINALLY, BRETHREN, FAREWELL—BE PER­FECT—BE OF GOOD COMFORT—BE OF ONE MIND—LIVE IN PEACE, AND THE GOD OF LOVE AND PEACE SHALL BE WITH YOU.