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COLLECTION OF PURITAN AND ENGLISH THEOLOGICAL LITERATURE

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LIBRARY OF THE THEOLOGICAL SEMINARY PRINCETON, NEW JERSEY

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Cnurcli-cliviiions:

Direftion3 for weak Chriftians, to keep them

from being Dividers, or Troubkrs of the Church.

With fome Directions to the Pallors, how to

deal with fuch Chriftians.

The Third Edition.

By XlCHA j^p 'B A X T EIL

Joh. ij.li. That they all may be one, as thou father art in me and I in thee: that they alfo may be one in usjhat theWorld may believe that thou baft fen: me. 22. And the glory which thou gaveft me ,lhave given them, thai they maybe One \ even as we are One. xy.lin them, and thoH mine that they may bemade Perttft rn One • end that the world may know that thou haft fent mey and hafi f Loved them, as thou haft Loved mi.

i Cor. i . zo.Now 1 befeecb yonfirethren^y the name of our Lord Jefus Chnft, that ye all fpeak the fame thing, and that there be no diviftons among yon: but that ye be perfettly joyned together in the fame mind, and in the fame judgement.

I Gor.3 .3.. For ye are yet carnal : for whereas there is among you envying and ft rife and divifwns^are ye not carnal, and walk a s men i

London^ Primed for Nevil Summons at the three Crowns ovcragainft Holborn Con&Hit. 1670.

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f THEOLOGICAL SIIMIN \KY,| : | iT^j£rinc('t(>ii, N. J.JV^J^ j

The Authors l.PurpofeJLl.Reafcns and 111. Prognojiicks of this Book.

LTT is none of the bufinefs of this book J^ to fingle out any one Party in the world, and to tell you by Application how farr they are under the guilt of Schifm : I meddle with the Caufe,&c leave each perfon to make application to himfelf. It is SIM- PLE CATHOLICK CHRISTIANITY which I plead for, and the Love and 'Uni- ty and Concord which are its Ligaments and EfTentiall parts. And it is a SECT as a SECT>anda FACTION as a faction, and not this or that Sect orFa&ion, which I detect and blame. Yet I doubt not but ai jn the fame City there arc the vp'ij'e and the foolifijy the found and the fcky and in the fame Army there are valiant men, and Cowards, fo in the fame Churches the are Chriftians of various degrees of wifdi Integrity and ftrength : And all men (houid carneftly deiire to be of the tvifrfi, the Ho-, lie]} and the molt fruitful fort > and net & 2

the more erronious , impure , or fcandalous and unprofitable- And if thcjick will make themfelves a Party, and call the found, the Adverfe Party , I will endeavour to be one of a /^r/7 in that fence ; and to o£<^ God as eka&ly as I an! able, and to worfhip him as fviritually and /w/*/y as I can, and to Love him with all my mind , and heart , and ftrength, and lament that I can reach no higher, arid do no mbre : and if any will call this by the nanie of HferefiS ot Schifm, they (hall fee that I can avoid Herefie and Schifm at as dear a rate, as enduring the Name and Imputation of that which I avoid. It is not the Name of a Schifmatick that I am writing againft, but the Thing, by \Vhat ever Name it is called. It" is UNITY, lOVE and PEACE which I am pleading for : and ir is DIVISIONS, HATRED, and CONTENTION which I plead againft : and it is the Hypocrifie of men which Ideteft, whohetray Loi/eyV My,znd Peace by & Judas kifs; and will ndt, or dare not openly renounce them/ and defie them, but kill them with difTemhling kindnefs : who cry them up, while they tread them down and follovo peace with all men, that afenotofthcir^r/7, asfhcDogfollowcth the Hare, to tear it in pieces and deftroy it : Who fight for LOVE by making. o-

ihers feem odious and unlovely ; By evil fu - mifings, proud undervaluing the worth of others, bufie and groundlcfs cenfuring men, whofecafe they knew not; ag r. va- ting frailties ; ftigmatizicg the perfon^, t a&ions, the worlhip and religious pe for- mances of diffenters, with fuch odious ter- rible names, and Chara£ters5 as their pride and faiiion do fuggeft ; and all this to ftrcngthen the intereft of their fide and party and to make themfeSves and their confenters to feem wife and good, by make- ing others feem foolijb and bad: Though they thereby proclaim themfelves to be fo >much the worft, by how much they are xnoft void of Love. They are all for Cdau cordy but it is only on their narrow fatii;us terms ; They are for Peace ; bur it is not of .the whole jlreet, but of their houfe alone; or not of the whole City, but of their flrcet alone ; or not of the whole Kingdome^ bqt oftheir City alone. O what a bleflfed thing; were peacey if all would derive it from their wills, and terminate it in their interejl, and they might be the Center of Unity to the world/ that is, that thev might be Cods cj CbriHsl fuch excellent Architects are they that they can build Chrifls houfe by pulling it in Pcices ; and fuch excellent Chirur- geons , that they will heal Chrifts body »; y A J feparating

fwparadng the members, and can make as many Bodies as there are feparated partSc 2. Nor is it any or much of the bufinefs of this book, to fpeak to thofe that I think are deeplieft guilty of the Schifms of the 'Chriftian world; For they arc out of hear- ing, & will not read or regard my writings* It is the Roman Head and Center of Unity which hath done moft to divide ' the Church. And it is the contending of Rome and Constantinople for the Supremacy which hath made the greateft Schifms that the Chriftian world hath known: And the Regiment of fuch Lords muft be anfwerable to their Power and Greatnefs, and the Am- ple terms of Chriftian Unity left us by Chrift and his Apoftles,muftbe turned into a Religion large as the Decrees of all the Councels, and (fay half of them) and the Popes Decretals alfo. And that there may be no way out of this wildernefs, but the Confeffors prcfent will, you muft not in all thefefomuch as diftinguifli fundamentals -from the reft; but fo much material belief is ncceffary to Salvation, as each mans oppor- tunitiesiind helps obliged him to receive; that is 5 The faith which is neceflary to' Solvation (materially or obje&ively ) is as \rarious as the number of perfons in the world; To one more is neceflsry , to ano-

ther lefs, to fomc none at all of the Chri- stian faith). And you muft fuppofe that the Prieft is well acquainted with the inrcrnal capacity of every mans Soul, and with all the inftru&ions , opportunities , and fug- geftions of his whole life,and can tell whafik meafurc of belief he hath, and whether it be proportionable to his helps ; and fo can tell him whether he be capable of Salva- tion , though neither Pope nor Councel have given any ftandard by which to judge. And though no man can be aflfured of his own Salvation ; and though another man could not be faved by the faith that faveth him. So much are we miftaken to think that it is the Pope that hath the Keys of Heaven, when it is every Prieft, who is the only judge of the meafures of the per- fons faith. Thefe new made multiplied Articles of Religion ? thefe Additions to Chriftianity, this proud Church-tyranny, I doubt not is the great caufe of Schifm in the world: ^nd when I have had oppor- tunity to write againft it, I have born my teftimony aaainft it, as is yet legible. But it is not that fort of men that I am here moft to fpeak to ; but to them thatprofefs to be more teachable and willing to know ihe truth.

A 4 5. Aod

^. And yet I add, though th's Book bo written principally tofave the darker fort of honeft Chriftians, from the fin and mi- fery of Church-divifionsvi write it not prin- cipally for them to read ; For 1 know.thek prejudice, weaknefs and incapacity, after- mentioned; But I write it to remember the Teachers of the churches^ what principles they have to, preach and ftrengthen, and what Principles tp confute and todeftroy, if ever they mean to fave the people from this ftate of fin, and the Churches from the fad efFe&s. And if Minifters negled: the faithful difcharge of fo great and necefla- ry a duty , let them remember that they were warned, if they find themfelves over*, ^helmed in the ruioss* , ; _ v

II. The Reasons moveing me to this work aye thefe. , \\

Firft, It is my calling to help to fave people from their fins ; and Church-divi- iipn is a heaaof fins. ,

. 2. The more I love them that I hope are Tendcr-confcienced,and ckre not fin, when they are. convinced of it, the more I am bound to endeavour their convi&ion, re- membrijig who hath faick Thou (baif not hate thy Brother in thy heart* thoufljalf in a- ry wife rehitk* thy Neighbour ; &vd not fttffer finupon him , Lev. \o. \n, ?. IOTT

}. LO VE is not an appertinancc of my Religion, but my Religion it felf. God is Lovey and he thit dvtelleth tn Lovey dwelletb tn God> and God in him : ( who can fpeak a higher word of any thing in all the world?) Love is the end of faith, and faith is but the Bellows to kindle Love: Love is the ful- filling of all the Law ; the end of the Gok pel ; the nature and mark of Chrifts Difei- ples ; the divine nature ; the fum of holi- nefs to the Lord; the proper note by which to know, what is the man, and what his ft ate, and how far any of his other ads are acceptable unto God : without which,if we had all knowledge and belief, all gifts of utterance and higheft profeflion> we were but as founding Brafs* and as a tinkling Cymbal. And if all our goods were given to the poor, and our bodies to the fire, it would profit nothing. Love is our foretaft of Heaven, and the perfe&ion of it is Hea* ven it felf, even the flate and work of An- gels and of Saints in glory. And he that is angry with me, for calling men to Love, is angry for calling thern to ffolinefs to God znd Heaven. Holinefs which is aga.'mft Love is a contradidion ; it is a deceitful Name, which Satan putteth upon unholinefs. All Church principles which are againft Uni- zrfolLoye, ^re againft Gcd, and Holinefs.

and the Churches life. And he that faith* he loveth God, and hateth his Brother is a Lyar. To be holy without Love, is to fee without light, to live without life. He that faid,T^ vpifdomfrom above is firH pure, then peaceable gentle, &c. did no more dream of Separating them5 then of dividing the head. of a man from his heart, to fave his life: Jan*, J. 17. Nor no more than he that faid, Follow peace with all men> and Holi&afs : Heb. iz. 14. No neceffity can juftifie fuch adivifion: Holinefs and Love to God5 are: but two names for one thing. Love to God and to man, are like Soul and "Body, that are feparated no way but by death. Love and Peace ablenefs, differ but as Reafon and Rea- fon'wg : Love may be without PaJJive Peace (from c thers to us, ) but never without A- ctive Peace (from us to others )

4. 1 have had fo great opportunity in my time, to fee the working of the myftery of iniquity, againft Chriftian Lcve,and to fee in what manner Chrifts Houfe and King- dome is ediiied by diviiions, that if The ignorant after fuch fad experience, I muft be utterly unexcufabie , and of a feared Confcience, and a heart that feemeth har- dened to perdition. God knoweth how hardly iin is known in its fecret root, till men hive tailed the bitfernefs of the fruit :

Therefore

Therefore he hath permitted the tvcoEx- treams to (hew themfclves openly to the world in the effetts: And one muft be no- ted and hated and avoided, as well as the other. I thought once that all that talk againft Schijm and Sects, did but vent their malice againft the beft Chriftians, under thofe names: Butfince then 1 have ken what Love-killing principles have done! I have long flood by while Churches have been divided and fub-divided ; one Con- gregation of the divifion labouring to make the other contemptible and odious; and this called, the Preaching of truthK and the purer vror/hiping of God: I have feen this •grow up to the height of Ranters in horrid Blafphemies, and then of Quakers, in dif- dainful pride and furlinefe; and fntft the* way of Seekers, that were to feek for a Miniftry, a Church, a Scripture, and con- fequently a Chrift. I have many a time heard it break out into more horrid revil- ings ofthe beft Miniftry and Godlieft peo- ple, than ever i heard from the moft malignant Drunkard : I have lived to fee it put to the Queftioa in that which they called, the little Parliament, wherher all the Minifters of the Parifhes of England ihouldbeput down at once. When Love as firft killed in their own breafts^by thefe

fame

.feme principles, which I here dete&, I have feen how confidently the killing of the King, the Rebellious deraoliftiing of the Government of the Land, the killing of many Thoufands of their JBretheren 5 the turnings and overturnings of all kinds of Rule, even that which they themfelves fet up, have been committed, and juftified, and prophanely fathered upon God. Thefe with much more fuck 'fruits of Love-killing principles, and divifions I have feen. And 1 have feen what fierce, cenfurors, proud, unchriftian tempers they have caufed or fignified ; In a word, I have long feen that envious wifdom (whatever it pretend) is not from above ^ fcut is earthly fenfualand devilijh* and that where envy andfirife is upon pre- tence of Religious precedency of wifdom, there is confujlon and every evil work. Jam. J* 15,15. And if after fo Ion g, fo fad, fo no- torious experience, you would have me ftill to be tender of the brood of Hell5 I mean thefe Love-destroying vpayes> and to fhew any countenance to that which really hath done all this, you would have me as blind as the Sodomites, and as obdurate as Pharaoh and his Egyptians, and utterly re- folved never to learn the will of God, or to regard either good or evil in the world.

5. The

y. The fame fins are continued in with* out repentance. The fame pride and igno- rance is ftiil keeping open our divifions; and if after fuch warnings, as the world fcarce ever had the like, we (hall be ftill im- penitent; if we (hall fin our felves into fuf- fering, and fin in ourfuffering as we did before, even the very fame fin of Divifions which brought us to it ; how heinous is our Crime, and how dreadful the Progno- ftick of our greater ruine ; and how guilty are thofe Minjfters of the blood of Souls5 that will not tell men of the fin and dang-

le r.

6. I know that Dividing Principles arid ,

Difpofitions, do tend dire&iy to the ruine

and damnation of thofe in whom they do

prevail. That which killeth Love^ killeth

all grace and holinefs, and killeth Souls:

That which quencheth Lore, cjuencheth

the Spirit ( a thoufand fold more then the

retraining of our gifts of utterance doth : )

That which bariifheth Love, banifheth

God. That which is againft Love, is againft

thedefign of Chrift in our Redemption,

and therefore may well be called Anti-

chriftian : and if the Roman Kingdom (for

fo it is rather to be called than a churchy

had not fuch Moral marks of Antichriftia*

nity>( which Dr. More hath notably opened

in his Myftery of iniquity; ) if they were not the Engineers for the Divifion of the Chriftian world ; by a falfe Center > and by impoflible terms of Unity 5 and by the en- gine of tearing dividing impfttions ; if a- mong them were not found the blood of the Saints and the Martyrs of Jefus, I fhould in charity, fear to fufped them of Antichriftianity, notwithftanding all the Prophetical paflages which feem other- wife to point them out ; becaufe I fhould ftill fufped my understanding of thofe pro- phecies, when the law of Loving my neighbour as my f elf, is plain to all.

They are dangeroully miftaken that think that Satan hath but one way to mens damnation. There are as many wayes to Hell, as there be to the extinguifhing of Love. And all tendeth unto this, which tendeth to hide or deny the Lovelinefs> that hy thcGoodnefs^ of them whom I muft Love: much more that which reprefent- eth them as odious. And there are many pretenfes and wayes to make my rieigh- bour feem unlovely to me : One doth it as effe&ually by unpft or unproved accufa- tionsof ungodliness > or faying, Their wcr- fhip is Antichriftian, formal, ridiculous; vain; as another doth by unj'jlt and un- proved accufations of Schifm; Difobedicnce

Of

or Sedition. And they that love Godli- nefs, may be tempted to call off their love of their Neighbours, yea of the truly Godly, w hen they once believe that they are ungodly. And the white Devil is a Love-killer as well as the black. He is as mortal an enemy to Love, who backbiteth another, and faith, he is Prophane, or he is an empty formalift, or he is a lukewarm temporizing complying man-pleafer] as he that faith [He is a pievifh factious Hypo- crite.] I am fure he was no Malignant, nor ihtended to gird at Godlinefs, nor to grieve good men, who told us that it is Satans way to transform himfelf into an Angel of Light (that is, one that pretendeth to make higher motions for Light & for Reli-* gious ftn&nefs, than Chrift himfelf doth; ) and that his Minifiers are fent forth by him as Minifiers of Rtghteou[ne[sy z Cor. n. 14, 1 5, r<5. who will feem more righteous^ than the Preachers of truth. Satan will pretend to any fort of ftn&nefs, by which he can but mortifie Love. If you can de- vife any fuch ftri&nefs of opinions, or ex- a&nefs in Church orders, or ftri&nefs in wor(hip5as will but help to ^/// mens lovey and fet the Churches in divifions, Satan tvill be your helpcr,and will be the ftriSeft and exa&eft of you all 2 he will reprove

Chrift

Chritt as a Sabbath-breaker, and as a glut-< tenous perfon, and a Wine-bibber, and a* friend ( or Companion) of Publicans and Sinners, and as an enemy to Cafar too* We are not altogether ignorant of his voiles y as young unexperienced Christians are* You think when a wrathful envious heat is kindled in you againft men for their faults, that it is certainly a zeal of Gods exciting : But mark whether it have not more rvrath than Love in it : and whether it. tend not more to difgrace your brother than to cure him, or to make parties and dwifions^ than* to heal them: If it be fo, if St. James be not deceived, you are deceived as to the. author of your zeal, Jam. $. 1 j, i<5. and - it hath a vvorfe Original than you fufpeft* It is one of the greateft reafons which ma- ; keth me hate Romifh Church toranny^and Religious cruelties againft diflenters, be- caufe as they come from want of Love,fo I am fure that they tend todeftroy the Love ofthofeon whom they are inflided,and to do more hurt to their Souls than to their Bodies. The Devil is not fo filly an~ An- gler as to fi(h with the bare Hook;nor fuch a Fool as when he would damn men, to in- treat them openly to be damned? nor; when he would kill mens Love, to intreac diem plainly, not to toys but hate their: ;

neighbours i ~

neighbours : But he doth it by making you believe that there is juft and neceflary caufe for it ; and that it is your duty, and that you fliould be lukewarm in the caufe of God, of truth, of Godlinefs, if you did not do it : that fo you may go on without fcruplc, and do fo again, and not repent. Even they that killed Chrifls Ap cjtles, did it as a duty, and a part of the fervice of God, Job. 16.2. And /Whimfelfdid once think verily that he ought to do many things which he did, againft the Nxme and Caufe and Servants of Jefus, Att. 26.9; And as he did, fo he was done by ; and as he meafured to others, it was mcafuredto him again; For they that bound themselves in An Oath to kill him, did deeply interefs Cod and Conscience in the cruelty. But be- lieve it, it is ApoHacy to fall from Love : your Souls dye, when Love dieth. The Opinions, the Church Principles, the fide- ings^ the Pra&ifes , which deftroy your Jove, deftroy your graces and your fouls. You Awhile you have a name to /ii^,and think that you grow apace in Religion. Therefore better underftand the Tempter, and when backbiters are deriding or vili- fying your neighbours, take it to fignifie in plain Englifli^C I pray you love not thefe toen, but hate them."] And I have told

you in this treatife, that when one faith unjuftly £kill tbem} bamjb tbem^md ano- ther faith [_Have no Communion with them} it is too often the fame inward affe&ion which both exprefs, but in various wayes : They arc agreed in the afTumption, that their neighbour is unlovely*

And when Love is dead5 and yet religion feemeth to ferviveand to be increafed by it, it is lamentable to think what a dege- nerate icandalous , hypocritical Religon tfyfctwillbe, and how odious and djino- nourable to God, To preach without Love5anJ to hear without Love, and to pray without Love, and to communicate without Love, to any that differ from your Sed, O what a loathfome facrifice is it, to the God of Love ? If wc muft leave our gift at the^ltar, till we are reconciled to one offended brother, what a gift is theirs, who are unreconciled to almoft all the Churches of Chrift? or to multitudes of their Bretheren, becaufe they are not of their way? yea, that make their communi- on the very badge and means of their un* charkablencfs and divifions? Sirs, thefe are not matters of indifferency ,nor to be indulg- ed by any faithful Paftor of the Church.

7. And I know that thefe principles are aa mortal to the Churches, as they are to

St*U\

Souls. And that if ever the Churches hayc peace, prosperity or healing, it muft be by the means of Love and Concord^ an i by dc* ftroying the principles which would deftroy them. One thinketh that it muft be by a Spanifh Inquilition, end by forcing or kill- ing the diflcnters; And another thinketh it muft be by Excommunkiiting them all, and making them odious, and making their own party fecm thereby to be better than theirs. But I know that it muft be by re- vived Love, or it will never be. I know ity and whoever is angry with me for it, I caa- not choofe but know it. When the Papifts had murdered fo many hundred thoufands 6f the ^Albigen^es and tvaldenfcs> who would have thought, but they h^d done their work? When the French MaiTacre had murdered 30000 or 40000, and difpatcht ike Leaders of the Proteflant party, who would have thought that they had but ftrengthened them ? When the Duke D' Alva, had done fo much to drown the Belgick Proteftants in Blood ^ he little thought that he was but fortifying them. Queen Maries j?i(hops little thought than their Englilh Bonfires were but to light men to fee the mifchlef of their caufe ; and like the firing of a beacon 'to call all the Land to take them for the Enemies of n\

B a kiiid'Jg

kind ; and that the cafe would have been fo quickly altered. When the Iriflb had murdered two hundred thoufand, they lit- tle thought that they had but excited the Survivers to a terrible revenge* I will come no nearer, but you may ealilydoit your felves. if we bite and devour one another > we /bail be devoured one of * another ,Gal. 5.1 j. The queftion is5but who (ball be devoured Jtrjl, and who referved for the fecond courfe. if any man have an ear to hear let him hear. He that leadeth into captivity (hall go into captivitie : He that killeth with the Sword, wutf he killed with the Sword : Here is the Patience and Faith of the Stints. Rev. i}. 9^ 10. God Ruleth the world ftiil when he worketh not miracles! Have we not feen a proud Vi&orious Army dif- folved without a drop of blood ? and have we not feen that God approveth not of proud felf-exaltation,and violating the Sa- cred power of our Governours, and ufurp* ing their places of Authority : Hath not the drunken world had yet experience e- flough to teach them, that the Church of God is not to be built up or; repaired, by their tumultuous quarrellings and frayes.

How long Lord, muft thy Church and Caufe, be in the hands of unexperienced furious fools,who know not what Holinefs

or

or Healing is, but think that victory over mens Bodies, muft be the cure of their Souls, and that hurting them is the way to win their Love ! or that a Church is con- ftitutedof Bodies alone while Souls arc ab- fcnt5 or no parts ! who will make them- felves the Rulers of thy Hock in defpite of thee and of thy Caufe and Servants, without thy call or approbation, and think that the work of a Soldier,is the work of a Father and a t hyfician I whofe cures are all by amputation ; and whofe piety confift- eth in flying from each other, and efteem- ing and ufing their Brethren as their foes ; who fcatter thy flocks on all the moun- tains, when Chrift hath prayed that they may all be one !

Perhaps, Reader, thou art one of them that thinkcth , that the fettlement and happinefs of the Church, muft be won like a game at foot-ball; and therefore fcruplelt not to tofs it in the dirt, and tumultu- oufly to ftrive with and ftrike up the heels of all that are againft thee/fo that peaceable paffengers cannot fafely come near your gameorpafs the ft rests. ) But when you have got the Ball,have you done the work? Are youftill fo ignorant as not to know, how nncertain ftill you are to keep it , and thatone fpurn can take it from you? and B i fuppofs„

fuppofe you could fecurc. all your con- qucfts, are the Churches healed ever the rjiore ? Mens hearts muftbe conquered be- fore this healing work is done. And there- fore the Apoftle faixh that we are more than Covqucrwrs, when we are killed ajl the day Iwg and accounted as Sheep to thcjlaughter, Rom. 8. 34, $ 5. that is, it is more gain and honour to our fejves, to fuffer in faith an4 patience by our enemies, than to conquer, them in the field ; and it is more profita- ble alfo unto them, andtendethto a more deiirable conqueft of them : Becaufe when Conquerors do but exafperatc them ; and if we hurt their bodies,we harden them the more againft our caufe 5 and againft thq moans of their own Salvation, pur patient Martyrdom and fufFering by them, may tend at 1 aft to open their eyes, and turi> their hearts, and fave their fouls, by (hew- ing them the Truth, the GocAnefs and the Power of Chrift, and of his Word and Spi- rit. This is the meaning of being more than Conquer.ours. The Irifb are conquered by us, but not converted : The Scots and Bngltfk were conquered by ftomwel/, but their hearts were not conquered, ner their ^Religion changed by him. They that think 'flia; they could get and keep the upper ^uynd, an;! /have Diflcnters bodies and

efiates

eftates at their will, they could foon fettle the Church in Unity and Concord^ do tell all the world, how ignorant they are of the nar ire o: Chriftianity, andof the fear of God, and of the means of the peace and Con* cord of the Church : Either you would give Up your oxen judgments and Consciences, or practice your felves to the will of men, if you were in their power , or not. If you rv.uld not^ why (hould you think that others will? If you would, you do but tell the world 5 that you are Atheifts, and have neither a God, nor Cnfcience, nor Reli- gion. But it is not evidence enough of your folly, to fay in your hearts there is no God, and to fear them that can b it kill thr body, more than him that can punifh both body and foul in hell; but you muft alfb fruw that you know neither God nor Man, by thinking that all others are Atheifts alfo, and judging of them by your felves; as if they fet their Souls and thtir everhfting hopes, at as bafe a price as you do yours. I tell you again that a battel or a foot-ball skuffle will not fettle, the difcomoored and divided Churches; unlefs you think thit aheap of Carkaffes flain in the field, pof- fefs the quiemefs, and concord which you delire: The S ul is the man, and Love is the Chriftian Life, and the true Cement of B 4 the

the Churches unity ; and Love muft caufe Love, as Fjre caufeth Fire; and hurtful wrath doth moft powerfully quench it,and hath thefe fifteen hundred years,(but efpe- cially thefe thirteen hundred ) been the wolvifti Scatterer of the flocks' of Chrift And muft that be now the way to build it9 which hath fo long been the way to pull it down. It is Love that muft be our Union, and Love that muft caufe it, or we (hall never have the Union of a Ghriftian Church, By this (hall all men know that you are Chri#s Difciples,if you have Love one to another.If you believe not this, pre- tend not to believe in Jefus Chrift, whq doth affirm it.

I confefs I am fofar guilty of fuperftition my felf, that if I had been one of the Changers of our ancient Government , I Ihould have been fome what the more back- ward for his Nam?fake>to the beheading of Chriflopher Love, left it fhould be an ill O- men both to Church and State, but efpe- cially to the victors of it.

%. Another of the Motives of this Dif- courfe.is, becaufe \ know that times of mcft temptation , are times of greateft danger, and commonly of greateft fin. And all faithful Paftors muft know what are the fpecial Tempt ations of the Time * $nd

T ■ ' " '

and Place where they live in. When ha4 we ever greater Temptations to Love-kill- ing principles and pradices than now, ex- cept in the times of the miferable Wars ? I need not name them to you. The harder it is for men to Love them that hcvte them* that cenfure them unjuftly, that revile tljem, and reproach them, and mike them odious, or that hurt them, the more caufe have Minifters and all Chriftians to fet a double watch upon their love; Left before they are aware, a flaming and confuming zeal, do tell others that they know not what manner of Spirit they are of ] Luk. 9. fj.

9. Yea it is not only a time of great Temptation to thi$ fin, but of common guilt: They are multitudes that are overtaken al- ready with this fin. Is not the Land in a continual heart war I Are there not parties againft parties, and caufe againft caufe, and heart-rifings, and paflion, and cenfurings of DiflTenters, to fay no worfe ? And is it not time to bring water when we fee the flames?.

10. And I per ceivefew know fo heinous a fin to be any fin at all; But all fa&ions and parties are ftill juftifying their Love-killing uayes, and reproaching thofe whom they have wronged ; As if when they have fin- fully withdrawn their Love from them, ie

were

were no crime to take away next, their good names, and all that they have but power to take away. And when they have caft their bretheren out of their estimation and affe$ion, they think it a piece of com- mendable zeal orjafticc, to c^ft them out of Chriftian communion, and if they could out of the land and of the world. And {hall Minifters ftandby, and fee men take fuchyz#for duty fixid ferve God by abufing jjiis Servants^ and look for a reward for du

£iding and fulling down his Church, and ever tell them what they are a doing ? ii. And the old A^n-conformifts who wrote fo much againft feparation, were neither blind nor temporizers. They faw the danger on that iide. Even Brightman on Rev. that writeth againft the Prelacy and Ceremonies, feverely reprehendeth the fer paratifts. Read but the writings of Mr. John Paget, Mr. John *Ball, Mr. Hilderjham, Mr. Bradfharv, Mr. Baine^ Mr, Rath ban, and many fuch others againft the feparariffe of thofe times, and you may learn that our Lightis not greater but lefs than theirs, and that we fee not further into that caufe than they did; and that change of times doth pot change the truth; nor will warrant us to change ourReligion,unlefs we will make our Religion fubjeii to the wills anl inte-

rcfts

r.efts of men, and change it as oft as the times (hall change.

n.Laftly, if your fritnds tc\\ you not of your faults and errors in Love, thofc whom you account yoqr enemies will do it in -j. And though all fober Chriftians fhould learn by the keeneft rebukes of their Adversaries, yet paflion and prejudice ma- keth it fo difficult,that it ufually hardeneth men more in their fin: And this is another thing, which capfeth me the more to abhor divifion, and to long for the reconciling of the minds of all diflenting Chriftians; Be- caufe while they take each other for adver- faries,nothing that is written or faid by any is like to do the Adverfaries any good. Nay I muft confefs when I fee an adverfary tell men of their fin, efpecially with furious fpleen and wrath, mixing together words and fwords, I am greatly afraid, left by that temptation,Satan will draw the reproved to jmpenitency, and greatly harden them in their fin, and make them glory in that as a virtue, which fuch a perfon dothfo re- prove.

But if you will neither hear of your fin nor duty by adverfaries nor friends, by fair fpeeches nor by foul, you fatten the guilt upon your felves. Remember I pray you, «hat 1 am not kindling fires, nor drawing

Swords

Swords againft you, jtor Airring up any to do you hurt, but only perfwading all dif- fenters to love one another, and to forbear but all that is contrary to love. And if fuch an exhortation and advice feem injurious or intolerable to you, the Lord have mer- cy onyourSogls.

1 1 h And now withoqt a fpirit of Pro- phecy ; I will foretell what entertainment this Paper muft exped.

i. Some on the one fide will fay, It is (harper and rounder dealing than all this, that muft cure the Schifmes in theChurch: And if you would heal our Divifions, why do you not conform your felf , but ftand out as one of the party that divideth ?

2. Some on the other fide will fay, that it is an unfeafonable time, when fo much, anger is breaking forth againft thofc that we account Dividers 5 to mention their faults, and fo to ftir up more. I will give thefe men no other anfwer, than to bid them read the laft part of this Book ; or elfe do not talk till they know of what.

2. And fome will fay that I am doins; that which will prove a hurt to my felf and others. For if I fhould draw the People to Communion with the Conformiffo, there would little compafsion be (hewed to the Ministers that cannot conform. But fel- - ' ~ ~ fi(h

fifh wifdomc muft be (hut out of the Coun* cil when we are confulting about the heal- ing of the Churches, and the good of Souls. And indeed there is little danger of this conference, as long as the people are far more averfe to Communion or Concord with the parifti-churches, than the Non- conforming Minifters are. But fuppofe it prove true, (hould wee not dee good to Souls, and fave men from fin5 and healdi- vifions, at the deareft rate? what though it coft us more than is here mentioned? Tho reviving of decayed Love, and the clofurc of any of the Churches wounds,is a recom- pence worth our liberties and lives.

4. And thofc that are moft guilty of thd Love-killing principles here dete&ed, and are moft eminent in [elf- conceited ignorance, will do by me and by this book, according to their principles, and as they ufe to do by others, before they have foberly read it cver,they will carry about the Se&arian re- ports of it from hand to hand; And when one hath faid it, the reft will affirm it, that tl have clawed with one party, & have gir- ded at the other, and have fought to make them odious by bringing them under the re- proach of Separation, and of cenfuring and avoiding the ungodly; and that being luke- warm my felfe, and a complyer with fin, I

would

would have all others do fo too : And that thefe Reconcilers are neither flcfti nor fith, and attempt impoflibilities, even to recon- cile light and darknefs, Chrift and Belial;^ and that for the fake of Peace we would fell the Truth, and would let in Church- corruptions out of an over-eager defireof agreement : And when they have all done, I neither party will regard them, but they (hall fare worfe than any others ; and will lofe both fides, whilft they are for neither J I know it is the nature of the difeafe which I am curing, to fend forth fuch breath and [ fcents as thefe; and I intend nottobeftow a word to anfwerthem.

y. And fome of the wife and fober MU nifters, who mark more the inconveniences of one fide,than of the other, and look more to outward occurences, than to the Rule, and to the inward ftate of Souls ; efpecially fuch as have not feen5 the times and things that I have feen, will think that though all this be true, it is unfeafonable,and may give advantage to fuch as love not Reformation. And to them 1 (hall return this anfwer. I. That if we ftay feven years more for a feafonable time, to oppofe the radical fin of uncharitablenefs, we may be in our graves; and the finners in their graves, and the fin may be multiplyed and rooted paft all hop*

©J i

of remedy . And why may you not as well ftay feven years more, for a fcafonable time* to Preach down all other iins as well as thhl Is this the leaft malignant, or leaft dange- rous fin? 2. There was never a morefea- fbnable time to tell men of their tin, than when the temptation to it is the greatcft; whcri it is moft growing and multiplying ; among us; When God hath been fo hei- noufly dilhonoured by it; when the world doth ring of it; when many Volumes re-* proach them for it; And when the fenfual and ungodly are hardened by it in their fcorn ofgodlinefs, to theappaient peril of their damnation : Yea more, to tumour complaints from our Law-givers upon our felves. It is want of Love, and it is Dividing ' principles and pra&ices, that have iilenced io many Minifters5 and brought us into all the confuiions and calamities which we fee and undergo.

6. But there are many fincere and confl* derate Minifters, who knowing this which I fay to be true, will be the more excited by it to lead the younger and paflionate fort of Religious people, into the wayes of Love and peace, and to fave them from the dan- gers here deteded, and, perfwade them to the pra&ife of thefe Dire&ions. And for the ufe of thefe hvrite this Book,

And!

And yet, to end as I began, I muft add thefe notices, for your right underftanding of it.

I. That this is not my firft attempt up- on this work; but the progrefs of what I have been upon this three and twenty years. About fifteen or iixteen years ago* I preacht on the third Chapter of Saint Jamesh in a larger and a clofer manner on this Subjed, than here I write: beeafue the times then called me to it*

2. I perlwade no Chriftiari to juftifie or own the fins or the leaft defe&s of any Church, Minifter or People, in their wor- fhip or in their lives* though I perfwade you to communion with theChurches, per- sons and worfhip-aciions, which have ma- ny faults: ( for on earth there is no perfon, Church, or Worfhip faultiefs, and with- out corruption; ) I juftifie not the faults of my own daily Prayers, and yet I never pray without them.,

j. I am not perfwading Minifters to a- hy unwife and unfeafonable preaching, a- gainft the dividing Principles of the weak, iVhentheneceflltiesofche Auditory more require other io&rine;(much lefs to exaf- perating railings and invectives; And leaft of all to wrathfuli violence ). But only with prudence, infeafon and with pru- dence,infeafon and with Love and gentle- fiefs*;

vds, to lead men into the truth ; If even with Infidels and Here ticks, the Servant of the Lord must (Irive, hut be gentle to all 7Hcn ; apt to teaih; patient, in meekness in- (Ir ucling thofe that oppofe themselves, if God, peradveuture will give them repentance to the acknowledging of the truth) z Tim. 2. 14, 25V |How much more muft the Children of Gods family be ufed with Love and tender- nc[s. But if the fiercenefs of any contradict what I fay, I only add, that it is not an un- experienced perfon that fpeaketh it, but one who through the mercy of God, hath long kept a numerous flock in Love and unity and peace by fuch like means; and hath feen the lamentable efifeds of the con- trary way.

4. While I fay fo much in this Treatife againft th -risg of others, I give

you not the rule lor mens cenfuring of them] "elves : They know more by them- felves : They may fearch into the depth of their hearts and intentions, which we can- not do. They are allowed to. be more f ufpitious and cenforious of themfcives, thaa of any others : It more concemetli them : jAnd they have more to do with thenv fclves ; and may be bolder with themfclve$r

Jjudg others in order to viiiWe Church- 'Communion by vilible and pubiicV :

dence. But in order to their preparation for the judgement of God, we muft direct' them to judge themfelves according to the truth in the inward parts.

5. While I draw you to peace and mo- deration towards others, I dcfire not to quench the leaft degree of Chriftian zeal. Nay I endeavour to kill that which would kill it.The purified peculiar people of the Redeemer are \eal us, but of what* not toconfume and deftroy one another, nor to hate and flyefrom one another ; nor to vilifie and backbite one another; but they are zealous of good works : And Paul will tell you what are good works, Gal. 5.22, 25. Love, joy^ peace, l°vg~fajfering^ gentlenefs, goodnefs, faith , meekness , temperance : Be zealous • uf loving all Chriftians as Chri- stians, and all men as men ; Be zealous for Peace, if it be pofjible, as much as in you lyeth,live peaceably with all men, Rom. 12* 28. Be zcaloufly patient, gentle,good)meek> temperate. And the works of theflefh are— hatred, variance, emulation, wrath ^ Jlrife^ [edition, herefies : A zeal for thefe is earthly fenfual and devilijb, as James telleth you. And remember that the word which is tranflated there {JLnvy\ is [J{eal~] in the Original : But our tranflators were afraid, left the prophane would have miftaken it,

if

if they had tranflated it [Zeal'} ver.i& tv here Zealand Jlrife is (that is, a Jlriving contentious zeal) there is confujlon and. every evil work.] If you believe this, how dare you blame me for writing to fave ycu from confufion and every evil work?.

6. 1 will conclude with the repetition of one thing delivered in this Treatife ; that among all the reft, two feparating dividing principles will never give peace to the Church where they prevail. The one is the confounding mens Title to vijiblc Church Memberfhip and Communion, with their Title to Juftification and Salvation. The other is, the Impojing of neve terms arid titles of Vifible memberfhip and Commu- nion ; and reje&ingthe fufticiency of the terms and title oi ' fflrijls appoint me nt.Qhxift. hath folemnly and purpofely made the Baptifmal Covenanting with hlm% to be the term s and title to Church memberfhip and Communion ; And the owning of this fame Covenant is the fufficient Title of the adult. And the impofers that come afteru and require another kind of evidence of Converfion, or Sanctificatiori than this, do confound the Church, and enflave the people, and leave no certain way .of tryal, but make as various terms and titles, as ther? ire various degrees of wifdome and Cha-

'^4

rity, and various opinions, in the Paitors {yea in all the People to whom they allow the judgement of fuch Caufes) in the fe- veral Churches. In this Point, the fober Anabaptifts feem to come nearer the truth than they.

I add no more, but Chrifts concluiion, that a' houfe or Kingdom divided againft it felfe cannot fta-nd ; The book it lelr was written near two years ago ; put this pre- face,- Feb. 2. 1669*

AN

A* * A, ** *H /*, A A. A, A, A A A A v**\ /h A

AN

ABSTRACT

OF THE

DIRECTIONS.

I TjOrget not the difference between the younger JL fort of Chriflians. and the Elder. The peril Church from joung Chriflians.

2. Obferve the fecret workings of f fir it ual pride] And how deep rooted and odious a fin tt is, and what fpecial temptations to it f he younger and emptier for tt of Chrtflians h..

3. Overvalue not the Common gift of utterance} nor a htgh profeffion^ as if grace were appropriated ta fuch alone, who are called Frofeffors.

^..Ajfett not to be made eminent and confpitnous in bolinejs, by (landing ?.t a farther diftancefrom com^ mon Chrtflians. than tjod would have yon. f.Underftandthe true difference between the church \nd as Regenerate or myfltcai%attd the f eve- ral qualifications of th: Members. What Scandals were in the primitive Churches in Scripture-times-

6. Vnderfland weB the different Conditions and

terms of Communion with the Church m myflical and

tsvifible, and the different privileges of the members:

".it pyffu-nic to i?rt?ofe any Conditions

C " vi .

which (fod hath net impefed, nor unjuftly grudge at thsprefence oftbofe that are net fine ere.

7. Get true and deep apprehenfwns of the neceffity andreafons ofChriftian Vnity and Concerd ; and of the fin and mi J "cry ofdivifions artddifcordiwhat Scrip- ture faith herein,

8. When any th'ing needeth amendment inthe Church, the bejl Chrtjiians muft be the forwardeft to Reform, and the backwardeft to divide on that pre- tence.

9. Forget not the great difference between the Churches cafting out the impenitent ; and the Godlyes feparating from the Church it felf becauje the wicked are not caft out. The firft is a great duty : the fecond ufually a great fin. Luthers cafe.

10. Expett not that any one lawfully received into the Church by Tiapttfm, ijhouldbe cast out of it ^01 dc? nyedthe priviledges of the Church, but according to the rules of Chnftian dtfcipline> by the power of the Keys*, that is, for obftinate impemtency in a grofs or fcandalous fin, upon proof, and after fuffcient private and publicly admeuition.

1 1. Vnderfl and what the power of the Keys is, 'and what the 7 aft or s office i$\ as they are the Governours of the Church, entruftedby Chrift with the power of admiffion and reaction: that fo you may know how far you are to reft in the Paftors judgment, and may not vfurp any pfrt of their office to your f elves.

12. Study well Chrifis gracious -nature and offtce • and hi s" great readme fs to receive the weakeft that ccmr. tJ hmiythat fo yon may deftre aChurch difcipline agreeable to the Cjofpel.

\ 3. Yer left ycu run into the worfe extream, remem- -.' tbm tie deffrcyin^ -of fin } and the fvdiifying

of

i of nun to Cjody was the \v07\0f our Redeemer : And I that Holintfs and Peace mujt go togithtr : And that cur outward Lhurch-order and difcipUne, mujl be fubjervicnt to the inward fipintuality and prof pent y of the Church regenerate . And no jxch favour mujl bejhewedto finmrs as favour ah fin, and hinder tth Holtnefs.

1 4. Though your Governours are the Judges, what ptrfons fliallbe of your pnblick- Church Communion 5 jet it is you that muft judge who are ft or unfit for your private familiarity.

15. Vnderjtandhow much it bath plcafed God to lay all mens happinefs or mifery upon their own choice' lAndfcek^ not to alter this order of God.

16. Though the profcjfion of Chrifiianity which en- titleth men to Church-Communion, mufi be credible ; yet remember that there are various degrees of Cre- dibility: And that every profit jfion which is not proved falfey ts credible mfuch a degree as must be accepted by the Cbttrch.

1 7. 'Know how fir it is that either Grace or Gifts are necefftry to a Aiwifler, that you may give to both their due-

18. Vnderftandweti the nne fifty of your Commifi, nion with all the Vniverfal Churchy and wherein it conffitth; and how far it is to be preferred before yourt Convnunien with any particular Church.

J 9 fcvgag* not your f elves too far in any divided Scct^ and ejpoufe not the inter eft of any party ofiChri- jtuns, to the neglect and injury of the unite' fat Church yand the Chrifiian Qaufe.

Be very fufptcious of your Religions paffions^and carefully dijHngni(J) between a found and finfiul t left yen father youx fin on the Spirit ofitjed, and C4

think* you pleafe him more when yon mojl offend him,,

21. Lend not a patient car to backbiter: ; nor ha- fiily believe the mojl religious people, when they fpeak^ ill of others.

22. Make not your felves judges of other mens a~ Bions\ much lefs of their jlavc before yon have a CaR\ or before you have fujpcient knowledge of the perfon andof the cafe.

" 23. Afifttke pot the nature of the fin of Scandal, as if it were the bare dtfpleafmg of another : when it is the laying of aftumblwg-block or occafion of finning before another.

24. Make Confcience of Scandalising one party as well as another : and thofe moji, who are moji in dan* ger by your offence.

25. fBc not over tender of your reputation with any fort of men on earth iff or too impatient of their difplea- fnre^ cenfures or contempt. But live above them.

26. Vfe not your felves (needUfy) to thtfamilar company of that fort ofChriflians, who ufe to cenfure themthat ar e more fober, Chat holick^&charit able than themfelves : Vnlefsyou be as much or more.with the foberer forty who will (liew you the fin and mifchief of i^eve-killing principles and divijions. < 2j-Take heed of misjudging of the anfwers of your frayers, and of taking thofc things to be from God\ ivhich arc but the ij/ciis of yohir prejudice y pajjion or Weahjntfs of understanding.

- 28, ^Do mt too much reverence the rsveUtionsjm- tulfes or ?nojl confident opinions of any others upon r he account cf their fnctrity or holinefs • but try all :cu. vlly andfibtrly by the word of Cod.

29. fake

29- Take heed left the trouble of your own dtjquiet- ed doubting minds, do become afnare, to draw youy to fome uncouth way ofGure ; and jo make the fancy offome new opinion, fett or pratlice, tofeemyour re- medy, and give you eafc } and fo per [wade yon that it is the certain truth.

3 o. Keep in the rankofa hmnble difciple or Learner in Chrifis Church, till you arc tit and called to be Tea* chers ydurfelves.

3 r .Grow up in the great fubfiantial prattical truths and duties sand grow downwards in the roots of a clea- rer belief of theWord of God^and the life to come: lAnd neither begin too foon with doubtful opinions , nor ever lay too much upon them.

3 2 . Lay not a greater fire fs upon your different words and manner of prayer, than Cjod hath laid: zAnd take heed of f corning, reporachmg or flighting, the words and manner of other mens worfinp, when it if fuch as God accept eth from the fine ere. Where the Cafe about forms of prayer is handled.

3 3. When y oil are fur e that other mens way of wor- fivp is fitful ; yet make it not any other, or greater fin, than indeed it ts -, andfptakjiot evil of fo much in it as is good, zAnd flan dtr not Cjod as a hater or re- jecter of all mens Services, which aremixt with in- firmities ; or as a partial bate* of the infirmities of others , and not yours.

Thinly not that all is unlawfully obeyed which is unUwfkily commanded.

35. Thinly not that you are guilty of all the faults of other mens worjhip with whom you joyn-y no not of the Mimflcrs or Congregations: IS! or that you are bound te ffpartatefrom all the worjhip which is faultily per form- cd; For then there muft be no Church- Communion -

upon Earth. Where is more about extemporary prayer And impofed forms*

36. Tet know what Pajlors and Church-Communi- on you may joyn with^ and what not : cyfnd think not that I*?n perfwadmgyon no mafy no difference. 9, 7. In your judging of 1)ifcipUne, reformationyand Any means of the Churches good . be fur e your eye be upon the true End 5 and upon the Particular Rule^and not on either of them alone. Take not that for a means which is either contrary to the word of God ; or is in its nature deflrufltve of the end.

3 8. Neglett not any truth of Cjod • much lefs re- nounce it, or deny it. But yet do not takg it for your duty to publifr all, which you judge to be truths nor a fin tofilence many lejfer truths 9 when the Churches peace and welfare doth require it*

3 9. Know which are the Cjreat dutyes of a Chriflian life^and wherein the nature of true T^eligion doth con- fiji : And then pretend not any lejfer duty, againfi the fe greater ^though the leaft when it is indeed a duty, is not to be denyed or neglected.

40. Labour for a found judgement to know good from evil, leajl you trouble your f elves and others by

mistakes : For fake not the guidance of a judicious Teacher ', nor the Company of the agreeing generality of the godly.

41. Lit not the bare fervour of a Preacher, or the leudhefs of his voice, or affectionate utt trance, draw you t co far to admire or follow him^witKout a proporti- on of folid under (landing and jitdicioufnefs.

AZ.Tourhdaf of the neceffary Articles of h\ihr

be made your own, and not taken meerly on the

si; t'jvity of any. And in <sil points of belief or pra-

iltce} ftbick are mcfffkry to Solvation, yo:i muJievHr

keep

keep company with the Univerbl Cliurch.-fw it \ not the Church, if it erred in thofe. And in matters ofVcjiQC and Concord the major voce mvftbe your guide. In mutters of humane obedience jour Cjovcr- noursmufibe your guides. And in matters of high and difficult fpecufation, the judgment of one man of extraordinary under fl. in ding^ U to be preferred be- fore the filers, and the major Vote.

43 . Re]ctl not a good caufe, becaufe it is owned by fomc bad men: And oven not abadcaufefor the good- nefs of the Patrons of it. Judge not of the Caufe by the perfonsyvphenyoiifl)ouldjudg of the perfons by tbeCaufe

44. Yea, ta\e the bad examples of religious men, to be one of your mofl perillons temptations. And there* fere labour to dij lover what are the fpecial fins cfyro- fe fjours in the age you live in, that yon may be fpeci-

ally fortified again fl them.

^/Dtfire the higbefi degree of holme fs. and to be free fromtheCorruptions of the times-hut affeibnot to be odi O* (ingnarfrom ordinary chnflians in lav? full things

46. When you have to do only with stigmatised fcandalous ones , to vindicate the honour of Cbnftia- mty from their Sca;idd,go as far from them as law- fully you can : But with the C tf Sinner s9 whofe Converjhn you are beitnd tofei . ,:s fir from them as you can-, tut pxrpofelyflud* to come as near them as lawfully you may ^ that yen may have the better jdvansagt 10 win them to the truth.

47. Whenever you are avoiding any error forget rot that there is a contrary extream to be avoided^ of '■) you are not out of dinger,

4S Think, morey and tal'^wore of your faults and fadings againfl others . tfpedaly again fl Tri?:cesm iftfagiflratcs and Taftors, than of their faults ar-d f.Ai:igsaga-vfyou. 49 Taks

49* Take notice of aS the good in others which ap- peareth ; and talker athcr of that behind their backs y than of their faults.

50. Study the duty of inftr titling and exhort ing% more than of reproof and finding fault.,

51. The more youfufferby Riders %or any men, the more be watchful lie ft you be tempted to dishonour them or to withdraw or abate the Love which is their due.

J2.<jl<fake Conference of heart* revenge jmd tongue- revenge, as well as of hand-revenge.

53. When you are exafperated by the hurt which you feel from *JMagiftratesy remember alfo the Gjood which the Ghurch receiveth by them.

54. Learn tofujfer by good people ^andby Ministers; and not only by ungodly people , or by Magiftrates.

55. When ym complain of violence **#*/ perfecti- on in others; take heed left the fame inward vice work^ in you, by Church cruelties and damning cenfures, againft them or others. Perfection and Reparation often have the fame Caufe.

56. Keep ftiR in your eye, the flate of all Chrifts (Churches upon earth\that yon may know what a people they are through the world whom chrift hath Commu- nion withiQ* may not ignorant ly fep urate from almoft all the Church oj thrift ,while yon thinkjhat youfepa- rate but from thof about yon. Qurres about feparauen

57. Yet let r.Gt Any here cheat you by the bare names And titles ofTjnity, to the papal ufurping head of the Cbiirchtnor mnjl yoiidream of any Head & Center of Vmty to the univtrptl church but Chrift himfclf.

58. Tdke heed of fupcrftttt&n \ indifcreet z*eal hath been the ufual b'ginm? offltperftition : Aialignity in

ijye the {l).irpcft oppoftrfar the Authors Jake: For- m 4 r; fa the riext uIk\c a T\cli&ionofit>

And

I . .

And then the jealous, who jirj} tvented it , kA turned mofl agMmi it, fur the fake of tbelaft extrurs% And thus the world hath turned ro*nd.Jnflance> lay A down ofihefuperflition of Religions people m ibis age. 59 // through the fault of either fide, or both y joh cannot meet together in the fame afjemblies . yet keep that Vmty m faith, love am prathec, which all neighbour Churches (hould maintain j And ufe not your different ajftmblies to reviling^ anddeUroying Love and Peace.

60. When the Love-killing fpirit y either cruel or dividing, is abroad among Chrtflians^ bt not idiey nor difcouraged Spectators ^nor betray the Churches peace by lazjy wifiies^But wake it a great part of your labour and Religion, to revive Love and lcace , and to de- firoy their contraries. And let no cenfures or contempt of any party take you off: But account it as comfort- able to be a Marcyr/w Love And Peace by Wind Zea- hns<?r proud Ufurpcrt, 4; for the faith 4j Infidels or Heat bens : And take the f leafing of Cod (whoever is difpleajed ) for your full reward.

The Additional Directions to th^Paftors.

1. Let it be our frfl care to know and do our own duty: And when we fee the peoples weakrrejs and dwi- fions, let tufrfl examine and judge our f elves yand la- ment and reform our own negietts, *j\ltruflers are the Caufe ofmoft divifions.

2. It is needjul to the peoples Edification and Cox- cordythat their Pafiors much excel thevij/i knowledge and utterance , and alfo in prudence, hchnefs, and heavenly mindednefs\that the revtrenceof their ings And per fens may be frtferved;- and the p cents taught by th$;r Ex.wt 2 ,

3 ' Inculcate jit 11 the necejjary conjunction of Holi- nefs and l^eace ; and of the Love of Cod and Man : ^Andihat Love is their Holinefs it f elf and the f urn of their %eUgion^we £nd of faith yand the fulfilling of the Law. And that as Love to Cjodunitcth us to Him* jo Love to man mujl unite m to each other. And that all doctrine and practices which are again fl Love and 'Unity \ are againft (fod, againft Chrift, againft the Spirit, againft the Churchy and againft Mankind.

4. If others fliew their weaknejs by unwarrantable fingularities or divificnsy jhew not your greater weak: nefsy by impatience, and uncharitable cenfures or u- fage of(hem;efpecially whenfelf inter eft provokjtth yon

5. 'Difringuifh between them that ftpar ate from the Univerfal Church, or from all the Orthodox and 2^j- formed parts of it ; andthofe who only turn from the Mmiftery offome one perfen or fort of pe>fons, with- out refufing Communion with the reft.

6. Diftwguijlj between thetn who deny the being of the Mimjtry and Church from which they fepar ate i and thofe who remove only for their own Edification ^as from a werfeor weaker Miniftry^aChur eh lefs pure.

7. JDiftinguijh between thofe who hold it /imply un- lawful to have Communion with you: and thofe who only hold it unlawful to prefer yout ajjcmblies btfore fuch as they tbinkjo be more pure.

8. Remember Chrifts inter eft in the weakeft of his Servants i and do nothing againft them which Chrift wiIlnotj*kewc!i.

9. Diftinguifih between weaknejs of Gifts and of

G'-aces : and remember that many who are weaker m

the under Jl azding of Church orders^ may yet be ftron-

ger in grace than you.

io. Thwkjn the Common CshmJty of manendi

vcha?

what grange difpariry there is in mens undtrttand- ingsy and mil be: And how the Church here is a Hofpital of difea fed fouls ; of whom none are perfect- ly healed m this life,

1 1 .Dijhngui[h jlill between thofe truths and duties, which are or are not of neceflity : and between the tolerable and the intolerable errors. *And never think of a Common Unity and Concord, but upon the terms of neceflary points ; and of the primitive fimplicity ; and the forbearance of dittcnters in to- lerable differences.

12. Rtiriembcr that the Pajloral Cjovernment is a WQrkjfUght and Love : And what the'e cannot doy we cannot do. Oar great fludy therefore mufl befirjl to know more undto Love more than the people;***/ then to convince them by cogent evidence of truth -yand to canfe the warmth of ear Love to be elt by themjn all the farts of our mimflration and converfe:As the th of the Mothers milk^i*' needful to the good nu- trition of the Child. The Hiflory of Mar tin,

I 3 . When yon fee many evils which Love and &vU deuce will leave un cured ; yet do not reject this wayy t.Hl you have found one that will better do the Work^^ and with fewer inconveniences.

14. When you reprove thofe WeahJZhrifiians , who are fubjeti to errors , diforders anddivifwns ; reflect not any difgrace upon piety it felf : but be the wore careful to proclaim the honour cf Godlwefs, and true ConfciencwM firiftnefs , left the ungodly take occafi- cn to defpife it, by hearing of the faults offuch a* arc accounted the z*ealoufeft prcfeffors efit.

i^T>if courage not the people from fo much of Reli- gions exercifes, in their families, and with one ano- ther ju is meet for them in their private flat ions.

16. Bt

1 6. Be not wanting in abilities ^watchfulnefs and diligence, to reftft Seducers by the evidence of truth} that there may be no need of other weapons : And quench the j "parks among the people , before they break cut into fames*

ij. Be not ftrange to the poor ones of your flocks . but impartial to all 5 and the fcrvants of all : Mind not high things 5 but condescend to men of low eft ate.

1 8 . Spend and be f pent for jour peoples goody cJDo all the good that yon are able fir their bodies ^az well as for their fouls. Cindthinkjiothing thai you have too dear to win them, that they may fee that you are iruely fa- thers to them^&that their Wtlfareis your chief ft pare 1

1 9. Keep up the reverence of the ancient and expe- rienced fort of Christians \and teach the younger what honor they owe to them that are their£lders in age & grace : Fo~ while ft the Elder who are ufually fober and peaceable ^ are duly reverenced^ the heat of rajh and giddy youth. VpiU be the better kfpt in order.

Q.N cither ncglsii your inter eft in the Religious per*

z

fons of your charge Jcft you loft your power to do them good ; T^oryet be fo tender of it, at to depart from fober principles or wayes topleafe them : Make them not your Rulers ; nor fellow them into any ex orb nan- cies jo get their lov^or to efcape any of their cen fares

21. Let not the Paftors contend among t hem fe Ives : efpecially through envy againsi any whom the people tnoft ejleem* A reproof of ignorant :pievifh yback$itngy qnarrelfome C/tfwifters.

22. Study our great patte-n cf Lave andtendcrnefs^ inccknefs afut patience: and all ihc-f texts which com- mendthefe virtues-^ ill they are digefttdinto a nature inyoit^ that healing virtue may go from you, as waft- ing fire procecdeth from the incendiaries, 1 he.Tcxt; recitid. DI*IECT10N^

DIRECTIONS

FOR WEAK CHRISTIANS,

How they may efcape the troubling,

dividing, and endangering of the Church

by their Errours in Do&rine, Wor^

(hip , and Church- Communion.

IF we had nevfcr been warned by the Hiftory of the Sacred Scripture , or of the former Ages of the Church, yet our experience in this pre- fent Age is enough to tell both us 3nd our Pofterity,how great perturbations, and calamities may come to the Church of Chrift , by the mif- :aHages of the more zealous Profcflbrs of Reli- lK>i ! and how great a hindrance fuch may prove o the profperity of the Gofpel ; to the Love and Unity of Chrifiians ; to the Reformation, and ho- lly order of the Congregations, and to all thofe good ends which are deiiredby themfelves. Hot* jreat a dishonour tfaey may prove to the Chri/li- tn name j and what occalions of hardening the wicked in their contempt of Godlincfs , to their rycrlafting ruine, and the fuffcrings of Believers. D There

Reverence the Elder Qhrijlhns.

Therefore feeing the peace and welfare of the Church , is much more valuable , than the peace and welfare of an individual foul , as 1 have Di- rected you how to efcape your own difiurbance and undoing y (o I think it as neceflary to direft you , how to efcape being the Plagues and difturbers of the Church and the inftruments of Satan in refi fl- ing the Gofpel , and deftroying others. And you fhould be the more willing to hear rae in this alfo, becaufe by hurting others you hurt your felves , and by wronging the Church of God , you crofs your own delires and ends ( if you are Chriftians indeed . ) and by doing good to others, and fur- thering the caufe of Godlinefs arid Chriftianity , you do good to your felves and further your own Confolation and Salvation.

DIRECT. I.

FIrft , obferve this General dire&ion •, fee that you forget not the great difference between 3\V vices and experienced Chrtftians^between the babes andthofe at full age, between the weal^and the ftrong in grace: Level them not in your eftimation. It is not for nothing that the Spirit of God in Scrip- ture maketh (o great a difference between them f as you may read in Heb. 5. 11, 12313,14. and 6< i32.j Tinu 3.6. 1 John. 2. 12, 13,14. Then are babes jjirong men , and fathers among Chrifti-j ans. There are fome that are dull of hearing , ancr have need of milk , and are unskilful in the word 0 right eoufnefs ,and muft be taught the principles ;an<j |here are others who can iigeftjlrong meat} who b.

red

Duty to the E

reafon of Vfc , have their fen ft s txtrcifi d t o d:} both good and evil. : not be made Ptf-

i »r the Civ. r nothing thai

Tonnger are 1 i aaanded reverence and

fubaiiflion to the Elder ; and that the Pallors and

.rnours of the Church } are ufuaily called by the name of Elders . becaufe it was (upjpofed I the elder fort were A\t moft experienced and v. and therefore Pafrers and . m* to be cho-

izn out of them. And why is it; that children muft fo much honour their .ers, ar.d

muft be governed by them ? It ::• riot meerly be- caufe generation gjveth I rits a propriety in

their children: For God would not hifffiSy to be the governour o&vpifdbin \ pppt) pretenL Rich propriety : But it is alfo becaufie that it muft ordinarily be fuppofed that Infants are ignoran: , and Parents have underflanding , and are fit to be their Teachers ,as having had longer time andhdp co learn, and more experience to make their know- ledge clear and firm. If the young and unexperi- enced were ordinarily as wife as the aged or ma- ture , why are not children made govcrnours of their Parents , or at leaf! commanded to ii.ftrutt md teach them , as ordinarily as Parents muft do .heir children ? The Lord jefus himfelf would :>e fubjett to his mother and reputed father in his Child-hood , Lhk^ 2. 51. Can there be a livelier :onviction of the arrogancy of thofe novice, .vho proudly flight the judgments of their elders, is prefuming goundlefly that they are wifer than hey ? Yea Chnft would not enter upon his pub- ick Miniftry or Office , till he w is about thirty Wi of age, L*k< 3.23. He is blind that per- D z cciveth

The peril of the Church

ceivcth not in this example^ moil notorious Con- demnation of the pride of thofe that run with the fliell on their head into the Miniftry> or that ha- ften to be teachers of others, before they have had time or meanes to learn -7 and that deride or vilifie the judgements of the aged, who differ from their conceits, before they underftand the things in which they are fo confident. It was thought a good anfwer,in John 9. 21. [He is of age, ask^bim:~] But they that are under age now think their words to be the wifeft, becaufe they arc the boldeft and the fierceft.The old were wont to blefs the young, and now the young deride the old. It is the cha- ra&or of a truculent people 1^.28.50. that they regard not theperfon of the old ; that is, They re- verence not their age. How many vehement com- mands are there in Solomons Proverbs to the younger fort, to hearken to the counfel of their Parents ? The contrary was the ruine cf Eli's fonsj and the fliame of Samuels, 1 Sam. 8. 1 , 5. Was Hehoboam unwife in forfaking the counfel oi the aged, and hearkning to the young and rafh I And are thofe people wife that in the Myfteries of Salvation, will prefer the vehement pafSonsofa novice,before the well-fetled judgement of the ex- perienced aged Minifters f I know that-theold ar< too oft ignorant, and that wifdom doth not al- wayes increafe wi:h age : But J know withal, tha Children are never fit to be the Teachers of tbi Church • And that old men may be foolijh, but to< young men are never wife enough for fo high : work. We are not now confidering, what ma: fall out rarely as a wonder^ but what is ordinaril] lobeexpe&ed.

MoJ

by young Chriftians.

Moft of the Churches confufions and diviliuns* have been caufed by the younger fort ofChriftians: Who are in the heat of their zeal, and the infancy of understanding : Who have affe&ion enough to mke them drive on , but have not judgement e- nough to know the way. Norc are fo tierce and rafli in condemning the things and perfons which :hey underftand not , and in raifing clamours a- jainft all that are wifer and foberer than they. f they once take a thing to be a (in which is no In , or a duty which is no duty , there is no per- "on, no Minifter, no Magiftrute, who hath age, or wifdom , or piety enough , to fave them from the injuries of juvenile temerity , if they do not think and fpeak and do according to their green and raw conceits.

Remember therefore to be alwayes fenfible of the great difad vantages of youth , and to preferve that reverence for experienced age , which God in nature as well as in Scripture hath made their due. \Unne and labour were not neceflary to maturity of knowledge, why do you not truft another with your health, as well as a ftudied experienced Phy- tic! .m , and with your Eftates , as well as a ftudied Lawyer ? And why do not .Sea-men truft any o- :her, to govern the (hip, as well as an experienced Pilot ? Do you not fee that aU men ordinarily are ieft , at that which by long ftudy they have made their profeffion.

J know thofe that I have now to do with, wiH ay, that 'Divinity *$ not learnt by labour and mens caching , as other Sciences and zArts are\ but by he teaching of the [fir it of Cjod : and therefore the pang: ft may have as much of it 06 the cldcjt.

D 3 An fa*

Knowledge notgotfuddenly>

Anf\v> There is forne truth, ;ind fomefaljlwod, and much confufon , in this obje&ion. it is true, that the faving knowledge of Divinity ^ mud be taught by the spirit of God:Bin it is falfe,tfciat la- bour and humane teaching are not the means which muft be ufed byjhem , who will have the teaching of the fpirit. And theobjeftion confoundeth, I . The ffiritj teaching us by inditing the Scripture, ivith the fpirit s teaching us the meaning eft he Scripture.2. And it confoundeth the common know- ledge of Divinity, with the faving knowledge of it. No man cometh to a common knowledge, tit for a Teacher of others, without the fpirits teaching us by the Scripture: For that was the firft part ot the fpirits teaching us, to infpire the Prophets and A- poftles to deliver a teaching Word to the Church , by which we might all be taught of God through all generations. But many men have excellent corn- mon knowledge^ by this word, and by the common help of the Ipirit, without that fpscial help which begettcth faving knowledge. Many prophefied and workt miracles in Chriits name , who had no faving knowledge of him , vfHawj. 22,23. And. faul rejoyced that Chrift war preached y ever* by them that did it offtrife & envy, to addafflittion to his bonds :¥\i\\.i.\ 5,1 6,17, iZ,fav:ng knowledge' muft have 2ifpecial help ot grace; And they which had but common knowledge , may by the fpirit have faving knowledge in a little timejoy bringing it to the heart,and making it clear, and lively and cflfrftual. But that may be a means of faving 0- thcrs , which faveth not the m£n that hath it. And all knowledge requireth time and labour , to obtain it , though the Spirit giveth it, and though

it

but mufi have time.

it may be fanftified to us in a little time.

i. Confider, I pray you, why elfe it isthat God hath fo multiplied commands , to dig for it as for Silver, amd Icarch for it as a hidden treafure : to cry for knowledge and to lift up our voice for un- demanding.- to wait at the ports of wifdoms doors: to fearch the Scrippures and meditate in them day and night : Is noi this fuch ftudy and labour as men ufe, to get underllanding in other kind of profeffions ? Are not thefe the plain com- mands of God i and are they not their deceivers who contradict them ?

2. Is it not a blafpheming of Gods fpifir, to mike it the Patron of mens lloih and idienefs, un*

Ider pretence of magnifying grace ? When fo ma- fny Texts command us diligence, and flothfulnefs , is fo great a fin f And none arefo forward t > ■ Ipreach as thefe fame men that cry down mens i teaching.

3. Why hath God fetled a Teaching Office in his Church, and commandeth all to attend and hear and learn; if we arc taught by the Spirit without mans help ? Why were the ApofUes lent our into all the world ? And why are they com- manded to teach all Nations, and to teach the Church all that Chrift commanded them ? and why doth he promife to be with them to the end of the world ? but that this k the way of the Spi- rits teaching, to teach thofe firft who are our out- ward teachers, and then to help us to underfbr.d them ? And thofe are taught of God, who arc taught by thofe who are fent of God to be the r •teachers, and have the inward concurrence oi his gucc.

D4 4./

% The need af Study.

4. Advife with the experience of all the world who was the man that ever you knew able to ex- pound one Chapter in the Bible, by the inward* teaching of the Spirit alone without any labour of his own, or help from others, by voice or writing? jWhere dwelleth that man who by meer infpira- tion, can turn one Chapter out of Hebrew or Greek into the vulgar tongue ? The firftpartof cur preaching or publiihing the Scriptures is by Tranlliting them into a language which \s under- ftood When Ez.ra in his Pulpit of wood, did read the law,and give the fence, the meaning is, that he read it in the ancient Hebrew Tongue, in which it was written, and turned it into the language ivhich the Jews then ufed(who were grown much Grangers to their ancient fpeechj Where is the man that can folidly unfold any Do&rine of Di * vinity, which he never read or heard of, or can teach that truth, and defend that Religion, which he was never taught by man ? He is a ftranger in . the world,who feech not, that as in Law and Phy? lick and other profeffions, though fome are igno- rant even when they are old, yet commonly all men are wifeft and ableft in their own profeflion, and thofe know mod:, who having natural capaci- ties have had beli help, and loRgeft time, and hardeft ftudies, the Spirit r ■ flirting them by his common helpjo make it Knowledge, and by h'ufpe- cialgrace to make it zfwttifying knowledg.Thzre- forc remember to give due relpeft to them that have been longer in Chrift than you, and to thera that have longer flxdied the Scriptures,and to them that have had greater helps and experience : And 4o not too eaiiiy imagine; that thofe who are be-

loVf

Of Spiritual Pride.

bw them in all thefe advanrjges, are yet above them in found underfhnding: Though fwch a wonder may foroetimea>mc tv> pafs.

DIRECT. II,

Observe well the fecret and fubtil workings of fpiritual pride y and how deep-rooted and dangerous a fin it island rvhat jpecial temp- tations to this odious fw> the younger and empty-headed Chrijlians have*, that the refinance of them may be your daily care.

PRide is the felf-idoHzing fin : the great rebel againft God : the chief part of the Devils image : that one fin which breaketh every com- mandment .• the Heart of the old man : the root and Parent and fummary of all other iin ; the An- tichriflian vice, which is raoft direftly contrary to the life of Chrift : the principal objeft of Gods hatred and difdain, and the mark ofchofe whom he delighteth to tread down : and the cer- tain Prognoftick of dejeftion and abafement, ei- ther by humbling repentance, or damnati- on.

It is called [Spiritual Pride] from the Objeft, when men are proud of fpintual excellencies, real or fuppofed. And this is fo much worfe than Pride of Beauty, apparel, riches, high places, or high birth, as the abufe of great and excellent things* is worfe then the abufe of vanities and fr.fles : and as things fpirkual arc in therafclves

more

I o Pride of our undet '{landing,

more contrary to the nature of pride, and there- fore the fin hath the greater enormity.

The common exereife of this Religious or fpi- ritual pride, is firft about our Knowledge^ and fe- condly about our Godlinefs or Goodnefs.

I. TYufeofour understandings, worketh thus : Firft, a man that was formerly in darknefs, is much affefted with the new-come light, and perceiveth that he knoweth much more then he did before : And then he groweth to a carnal and corrupt eftimation of it, valuing it more as Nature is p leafed with it, then as it is fan&ified by it : Delighting in knowledge for it felf, more than for the purity, love and heavenlinefs which it fhould effeft. Then he looketh about him on the ignorant fort of people, who know not what he knoweth, and feeth how far they are below him: And he thinketh withhim- fejf, what a difference hath God made between Me and Them : And becaufe Than^fulnefs is a du- ty, he obferveth not how Pride &oi\v twill it felf with it, and creep in under the protection of its name: And how Thankfdnefs and Tride have the fame expreffions, and both of them fay5 Ith&nkjbeefiFatherfhat thoiihafl hid thefe things from the wife and prudent ^and haft revealed them to babes : J thank thee, O God, that I am not as other men are, txtortioners, unjuft, adulterers , or even as this Publican, Lu^ 18. 1 1. And then he is fo ta- ken up with the things which he knoweth, that he perceiveth not what knowledge yet hewant- eth. And the deep affettion which his knowledge ivorketh in him, or the tickling pleafur.e which he hath in knowing, joyned" with this ignorance of

his

Hm it rifeth and worketk. I 1

his ignorance in other things , doth make him over-confidgat of all his apprehenlions , as if every thing which he imagined) were a: abfolire certainty : And fo he ;bat humble fuf-

picion of his own underl* which a true

acquaintance w«hhirigmx ~au-

fed in him: And jalut

all his own conceivings ^ a value all

the opinions and reafoi s , which are

contrary to his own : And t pr ceeds to

corrupt his Religion with luch mif. ppr.henfi- ons; and bis nfpe&ed widerfl ling en-

tertains one error ficft , and then that lees in many more ; till he have a felfchofen

frame of do&rine , :*itead of the facred truths of God, and method of the Gofpei: And from hence he proceedeth to choofe his Religious exercifes alfo, according to thefe mif-apprehcnfions : Thefe make him Duties which are no 'Duties j and fins which are no fins : And thus he calleth eviigood, and good, evil; and pntteth dorknefsfor light , and light for darknefs^ bitter for fvteet 3 and facet for bitter. And having madehim a Raiigion of bit own , he confidently thinketh that it is of Gcd : And next he valueth ail men that he hath to do with according as they arc nearer ox farther off • from this which he accounteth the way of God : hechoofeth hisChurch or party whom he will ' yn with , by the teft of this Religion which hi pride ha:h chofen : He zealoufly.dcclaimeth againlt the oppofersof his way , as againft the adverfari truth and Godlinefs, and consequently of God himfelf. He prayeth up his opinions , and preach- them up , and contendeth for them ; and

pray-

I z The workings of Pride of minL

Prayeth and preacheth and difputeth down all that is againft them. He laboureth to ftrengthen the party that is for them, and to weaken that which is againft them: And thus he divideth the kingdom and family of Chrift; He deftroycth firft,the Love of his brother and neighbour in himfelf, and then laboureth to deftroy it in all others , by fpeaking againft thofe that are not of his way, with contempt and obloquy to reprefcnt them as an unlovely fort of men: And it theintereft of his caufe and party do require it , perhaps we will next deftroy their perions : And yet all this is done in zeal of God, and as an acceptable fer- vice to him : And they think all are Neuters and Lukewarm , who profecute not the Schifm as fer- vently as they , and fight not againft Love with as much vehemency : Yea and in all this , they are ftill confident,that they Love theBrethren with afpscialLove, and make it the mark that they are Chrifts difciples , and that they are pafled from death to life, becaufe they love the parry and per- fons, who are of their own opinion and way. And thus PRIDE infenfibly, while they perceive it not at all, doth choke their opinions , their Re- ligions , their parties , and make their Duties and their fins , and rule their judgements , affe&ions and their attions , which is all but the fame thing, which the Scripture in one word calleth HERE-. S Y. And all that I have faid , you may find faid in^ other words in the third Chapter of James.

And there are two things which greatly pro- mote this lin : The one is a conceit that all their spprehenfions ars the Spirits d'&jiusy or the cff*&

of

lathering Errors on the Spirit. j j

of its illumination. And the works and teach- ings of the fpirit, are not to be contradi&ed, or fulpefted, but to be honoured. Therefore they think that it is a refilling of the Spirit, torefift their judgement ; And they are perfvvaded that their apprehenlions are caufed by the fpirit, part- ly becaufe they had no fuch thing whileft they lived in wicktdnefs, but it came in either with their change or (liortly after: Apd there- fore they think that the fame light which (hew- ed them their finful ftate, doth (hew them alfo all thefe principles i And partly becaufe they find themfelves as deeply affcttcd with thefe mifappre- henfions,as with other which are found and right; therefore they are confident that they come from the fame fpirit : and fpeciaUy when thefe thoughts come in upon the reading of the Scripture, or in meditation, or after earneft prayer to God, to teach them by his fpirit and lead them into the truth, and notfuffer them to err 5 and when they find that they have good ends and meaning?, and a defire to know the truth; all this perfwa- deth them that it is the fpirit from whom their thoughts proceed; when yet it may be no fuch thing.

And another much greater and commoner caufe of this [clf-ccnccitcdnefs is this : AD mens undenlandings are naturally imperfeft: Our knowledge about Natural things is fmall and dark, much more about things fupernatura! : The wifeft muft fay, we knew bat in part: And the variety of mens degrees of knowledge, joyned with the difference of their educations, and ad* vantages and fore-going thoughts, doth make a;,

great

1 4 E -rcrftill unknown.

great a diverfity of underftandingi as of complexi- ons : And yet it is very hard toany man, to have a uiffic°nc diffidence and fufpicion of his mifta- king rn;nd. For what a man knoweth, he knowcth that he kpoweth. But no man that erreth doth know that he erreth: F r that is a contradicti- on. It I knew that I erred in judgment , I mufi know that the thing is otherwife than I judged ir to be ; which is impoffible to the fame under- standing at the fame time : F0r then judging were no judging, as being contrary to knowledge: When I iee fuch a difficulty about a point , as to pafs no judgment at all , but remain in meer fuf- pence , then 1 can eafily perceive that I am igno- rant of it .- But when I pafs any judgment , I can- not perceive that my judgment is falfe , except it be in the cure of it, and by the fame light which cfiangeth it : when I erre , I can never know that I erre , but infenfu divifo, when I ceafe my error: when I know that I erred , I fo erre no longer. And becaufe every thing which appeareth to us , doth appear in fome kind of light or other , and appeareth in f©me form, and as clothed with fomc qualities, the underftanding therefore prefently hath fome thought or other of it: If we take any notice of it 9 we (hall have fome kind of concepti- on and opinion of it : And few things in the world do appear to us in fuch equal diverfe fliapes , as to leave the underftanding wholly du- bious, whether it be this or that. Though of that which hath no appearance at aU, I am wholly ignorant, and have no conception. And when one part of a thing is feen, and many other parts 5i |? are wnften 3 we are all apt to conceive °* ~ ~ " the

The Caufe *nd Curty i j

the whole according to the part which we fee,and not allow a juft fufpenlion or fufpicion for all the parts which are unfecn. That which I fee, affeft- eth me as a thing feen : But that which J fee not , is nothing to me , and therefore affefteth me not at all. That part which 1 know, \knovithatitv% and fo far,irW it is : It is in my mind and memo- ry : But that part which I know not , I know not if is , or know not what it is : fo that feeing oue part of things,and not feeing another ,( yea per- haps many others ) doth not only caufe our error in judging of them, but alfoxnaketh it very hard,to queftion or diftruft our judgements : For we rauft not be Sceptickj and doubt of all things ; nor tnuft we deny belief to fo much as is revealed to us : And therefore however at the prefent we appre- hend things, juft fuch we are ufually confident that they are. And in this difficulty all error and the lamentable confequences of it do come in.

But what (hall a man do in fo hard a flreight ? Why this every humble man rauft do. He mufc tread fafely , and proceed warily, and try the fpi- rits , and try the doftrines offered him through- ly , and this by all the means which God h3th ap- pointed him for that ufe. He muft not ftrive a- gainft the light ; but he muft take heed of taking darknefs for light, or harkening to the decei- ver , when he transformed himfelf into an angel of light, ( which is not unufual-j ) what cometh With evidence of truth , mull: be received as truth, and held fad , and not again let go; however fometimes it may have a feeond and third tryal. And when you fee any truth , remember that it I? ftill with a defective figh:, and that you fee

bu*

i6 The Cure ofPridt.

but in part: And therefore allow a freedom ift your underftandmgs, to receive the reft. You are certain that you fee not all that is to be fcen , of a- ny Doftrine or Science, any more than of any creature: And you are uncertain what influ- ence the unknown pares , would have upon that part which you know *or what alteration it would make up >n your apprehenfion , if you faw them altogether in their connexion. Therefore be furc that in your moft confident apprehenlions, you never forget that there is ftill much more nnknown to you than you yet know. And this will pre- ferve a humility and modefty in your underftand^ ings 3 and a capacity and fitnefs to receive more knowledge: When the forgetting of this , will make you proud and arrogant and prefumptuouSj and i ike the fool that rageth and is confident , even in y Ui ignorance and lhame;and will Diuc up your min^ againft that knowledge which you wanu

But cipec Jiy ti you know that your advantages for kno^!:dge have been lefs than other mens.* that you ate young, or that it is but a few years fince you entred upon the ftudy of the Scriptures , cr that you have not anyflronger naturall parts than other men • or that yeu have not had that meafure of learning which might further your knowledge of the holy Scriptures • but that o*. thers tin: differ from you have had much more ofallthefe helps and means than you • common cat inhere commandeth you tobc raodeft , and aot ever-confident in your own opinion , nor too mu< to fiigut the judgements of luch others. f Efpeciaiiy if thofe that differ from you , be not 9Jiiy more learned 3 but as truly confcionable as ~> you-

Of our own under flan dings. 1 7

you, and as like to be unfeigned lovers of u and have prayed more , and medicated more f and have had more religious experiences than ynvfc felves : And yet more, if they are the greater num- ber of the godly that diffcr from you , and you are lingular in your conceits ; in this cafe rail) confi- dence in your own opinions , is too palpable a fign ofa religious pride.

Obj. Bnt the Learnedfi men are not always ths Vpifeft in the matters of Religion. Anfw. Many men are Learned in the Languages and Sciences , who are not Learned in the Scriptures ; becaufe they apply ed not their fludies that way. And many men arc Learned in the Scriptures , and the Sacred tongues , who yet live in fin, though they are able to teach the truth for others. But thofe that well underftand the Scriptures, without Learning the Languages which they arc written in , and the Cu- stoms of thofe times and Councrcys , or without much reading and long (tudy both of the Scrip- tures thcmfelves , and the writings of them that better underfiand them , are fo few, fo very few, if any at all, that if you will pretend to be one of them, you had need of fome miracle or fomeching like a miracle, to make your felves or others be- lieve that you are not deceived. See what 1 have Ifaid of this at large , in my Vnreafonattenefs of In- fidelity.

Obj. Tlje greater number are not always in the Might ; therefore why fljonld my fmgnUirity dfcoiu rage me I Anfw. The greater number through the world are not in the right about Chriftianity -y for they are not Christians. And the greater number H vulgar Chriftians be not in the right p:rhap5

I S Tie as for Pride mfrvercd.

in many points of Learning , and Scholaftick con- troverts , becaufe they are not Learned in fuch controvert. But all Godly men and Ghriftians are in the right in all points ejfential to Godlinefs , and Chrijlantty : and therefore they are in the cer- tain way of life. And if in any integral or acci- \ dental point, you think that you are wifer than the | greater part of men , as Learned and as Godly as your felf , you muft give very good proof of it ta^ your felf and others , before it is to be believed , I know that in all ages, God givethfom.e few- men more excellent natural parts , than others:* and heengageth fome in deeper and more labo-> rious ftudies than othersrand he blefieth fome mens ftudics more than others: and therefore there are* will fome few who know more, than the reft 00 the Countrey or of mankind : and it were wetf for the reft, if they knew thefe, and would learn of there : But thefe are fuch as come to their know*, ledge by hard and laborious {Indies and meditation^ I though alfo by thtfprit bleffing their endeavours: And they are fuch as give proof of the knowledge ] which they pretend to : And they are fuch as em* floy their knowledge to prefervc the peace and com cord of believers , and do not proudly make a fti* i with it, to fet up their own names , though there* i by they fet the world on fire.

Make therefore no more of thefe vain defences! of your Pride, Let no man think ofhimfclf anc his awn understanding above what is meet. I per^ fwade you not to deny any truth which indeed you know \ nor to doubt of any thing which is . made truly certain to you. But value not youi undemanding above their worth $ and fix not

toe

Pride of our Goodnefs. 19

too raflily upon your firll apprehenuons • and go not away with a paffionatc confidence, in youc poor, raw f untryed and defe&ive conception?. But remember that you know but little, and muft have time and labour to grow up to the reft. Be not wife in your own conceits. Rom. 12.16. and n« 2>. Prov. 26. 5. and 28. n. And this is com- monly the iin of the flithful, that never were at that pains for knowledge, by which it rauft be at- tained. The fnggard is wtferin his own conceit, than feven men that can render a reafon, Prov. 26. 16. You little think when you are conceited of your knowledge, that you are farther from wif- dom than afool.Prov.26.12. Seeft thou aman wife in hti own conceit ? There is wore hope of afoolfhan of him. Be not wife in thy own eyesj?rov. 3.3 Wo to them that are wife in their own eyes^ and prudent in their own fight , Ifa.5 2i.2te not righteous overmuch, neither ma^e thy felf over- Wife : why (Iwnldeji thou dejlroythy felf7. The felf-conceited muft become fools in their own efteem, if ever they will be wife, as the worldly wife muft own that which is folly in the judgement of the worlds if ever they will be wife: 1 Gor.3.18.

2. And there is a Religious Pride of Goodnefs, as well as of Knowledge, which muft yet more care- fully be avoided, as being yet worfe than the for- mer, as the thing abufed is much better. And this worketh as fubtilly and fecretly as the former. It may not only conlift with muny complaints and tonfeffions of fmj nine fsyweaknefs and unworthinefs, but even with doubts of fmcerity and fo muchufe- jtttednefs as feemethto draw near to defperation. It is an ordinary thing to hear the fame perfons E 2 talk

'20 How Pride of cur Goodne[sy

talk in a complaining, doubting and almoft dc- fp3iring manner of fpeecb, and yet to have high •expectations of refpcft from others, and to be mofl proudly impatient oftheleaft undervaluing ox neg- lett. Yea Tride will make an advantage to it felfy • of all thefe humble conftjfwns and complaints : And it is an old observation, that many are proud of their humility : For though it be true that *Au$in faith, that Grace is a thing which no man can ufe iwiifs - the meaning is only, that Grace efficiently can do nothing arnjfs : ( tor if it do amifs (o far it is not grace :) Yet objectively all Grace may be abufed, that is, a man may make it the objett of his pride i and the occafion ol many other fins.

And this Religious Tride olCjoodnefs, doth ordi- narily work under the pretext of Thankfulnefs to God for his grace, and Zeal for Holynefs : But it may be known by this, that it always tendeth to life us up, and to the diminifhing ofLoveroo- , thers, and the contempt of the weak, and the cenfuringof our brethren, and the divifion and difturbance of the Church of God. They are la- mentable eflfc&s which this Pride produceth, in the Church and all Societies where it cometh. It maketh all mens Goodnefs feem little, except our own ; It caufeth the people to undervalue their Pallors, and turneth compaflion of mens weaknefs into a fowr contempt : it fetteth a man in his own conceit, fo near to God, that he looketh down on other men, as earthly animals ii"ucomparifon of himfelf. It maketh new terms of Church-Communion, and teacheth men to make narrower the door of the Church, than God hath

made

worketb, and appcareth^and is aggravated. 21

made it : It ctufcth men to deny and vilifie Gods grace, in thofe that anfwer not their expc&ations : And to think that the Church is not worthy of their Communion : And to think that none are fo fit as they, to be the Reformers of the Church and of the word.

I intreat thofe who are in danger of this per-? nicious fin, to think with themfelves. 1 . What a heynous crime and folly it is for one that but late* ly was a child of the Devil, and a (irk of hn, to be proud fo quickly of their goodnefs : And for one that fo lately was groaning and weeping wirha broken heart for a finful life, to be already puff- ed up with the conceits of godlinefs. And tor one who daily maketh confeflion to God, of a finful heart, and a faulty life, and of great unworthinefs,; to contraditt all this by an over-valuing of his own piety h And how incongruous it is for one,1 who profeffeth to hope for juftification by free grace and mercy only, and to have nothing ot his own but what's defiled, and who abhorreth the Do&rine of merit, and talketh fo much of cue emptinefs and inefficiency, to be yet puffed up with the conceit of his fp'rituality and worth. Anrf what an odious felf-contracii&ion it i?, to make your felf like the Devil in pride, becaufe you ihir.k you are like God in holinefs.

2. And confider, that the more yoa are proud of your (joodnefs, the !efs you have to be proud of; If this fin be predominant, it is certain that you have no faving grace at all : And what an odious thing and miferable cafe is ic, to be proud of Ho- linefs, when you are unholy, and to be damned b..;h for ypant of it, and for being frond of n • ' ■ E 3 Thil

2i The Cure of this Pride*

That a man (hould be proud of that, for want of vvlnch we muft fuffer the fire of Hell ! But if your pride be not predominant, yet it is certain that in what meafure foever you have that vice, in that meafure you -are deftitute of grace: For true grace and pride are as contrary as life and death.

3. And ftudy well the meaning of all thefc Scriptures (Foryouftiall not fay that I mif- in- terpret them to you.) Why was it that Chrift mentioneth the Parable of the Pharifee, and the Publican ? one thanking God that he was not fo bad as others, and the other thinking himfelf un- worthy to look .up to heaven. Luke i8.ie,n, 6cc. Why did he give us the parable of the pro- digal who confefleth that he was unworthy to be called a Son •, and of his elder brother who fwel- led with envy at his entertainment ? Why was it that Chrift feeraed not ftrift enough to the Pha- rifee*, in keeping the Sabbaths, nor in his Diet,nor inhisGompany, but they called him a glutton- ous perfon and a wine-bibber, and a friend of Publicans and Sinners ? Was it not becaufe their Pride and Superftition made them think too high- ly of their own religioufnefs ? and to make fins and duties which God never made,and then to con- demn the innocent for want of this humane reli- gioufnefs ? What was the fin condemned in Jfa. €5.5. [Which/d)f, Stand by thy felf-7 come not near iametftnr lam holier than thou \\ What mean- eth that command in Phil. 2. 3. Let nothing be done through Jlrife or vainglory \bnt in lovtlinefs ofmind^ let each efteem others better than themfeves, ] Read this yerfe over upon your knee*, and beg of God

to

Of gifts of utterance z }

to write it on your heart? : And I would Willi all Aflemblies of dividers and unwarrantable *Separa- tifts, to write it over the doors of their meeting places. And joyn with it, Rom* 12. 10. Be kindly affefHoncd one to another with brotherly love , in ho- nour preferring one another ( that is , before your f. ) But Specially read and ftudy, Jam.?,. In a word % if God would cure the Church of Religions pride, the pride oivrifdom , and the fridt of titty and Goodnefs , the Church would luve fewer Herefies and contentions, and have much more ( , and much more true wifdom and goodnefs it

DIRECT. III.

Overvalue not the common gift of utterance, nor a high profefjion^ as if the pre fence or defence of either of them , did prove the pre fence or ab fence oftiuefaving grace.

T7 E T I (hall anon tell you, that neither of thefc V muft be undervalued, nor accounted needlefs, ufelefs things. But the overvaluing them hath caul'ed great diflempers in the minds and affc&i* ons , and commuuian and pra&ife , of man] ry well meaning Christians. When God hadHrft brought me from among the more ignorant fort of people , and when I firft heard religious perfons pray without forms f and fpeak affecti- onately and fetioufly of fpiritual and heaven- ly things , .1 thought verily that they were all E 4 undoubted

24 Pride of Gifts.

z: doubted Saints • and the fudden apprehenfion of lie difference of their gifts and fpeech from ci- thers, made me chink confidently that the one fort had the mark of God upon them , and the other Ijad nothing almoft ot God at all : Till ere long of thofe whom I fo much honoured , one fell off to fenfnalit y and to fer fee Hting formality , and an- other tell to the fouldt herefie ; and another to difturb the Churches peace by turbulent ani- ipofities and diviiions. But the experiences of this Kingdom thefe twenty fix years,hath done fo much to convince the world what crimes may ftand with high profeflions , that I know not that I ever met ivith the man, that would deny it: feeing every fed cafteth it upon all the reft , however forae of them would juftifie therafelves. But 1 greatly fear left the generation which isnow fpingingup and kfiew not thofe men , nor their raifcarriages, will lofe the benefit of thefe dreadful warnings 3 and fcarce believe what high profeflfors did turn the proudeft overturners of all Government j and refi- ners and defpifers of miniftry and holy order in the Churches and the moft railing' Quakers , and the moft filthy and blafpheming Ranters : to warn all the world to take heed of being Proud of fu- fcrficial gifts and higher of effion s and that he that itandeth in his own conceit , fliould take heed left he fall,

When gifts, of utterance in prayer or talking qre thus overvalued , and high profeflions are: taken to have more in them than they have , men grefcru.Iy model their %*ffcttionsy and then the cording to thefe mif-conceivings : And a talkative peifgA who fcy company and ufe hat "

go

who are Vrofcffors.

got more ofthefe gitcs , than bccer L (hall be extolled and admired, when many a h upright foul , that wanteth fuch utterance, fli ill be faid to be noprofejfor, and fa to be unworthy of the Communion of Saints.

Miflake me not ; 1 know that though pro- ved! on may be without fincerity, yet fincenty can- iv>t be without fome prekilion , when there is op- [unity to make it: And 1 know that Grace is a vital principle , and like fire which will work and feek a vent if you would reftrain it ,; And that Gifts of utterance are great mercies of God for the Edification of the Church. But here Jyeth youv un- happy errour in this cafe, i . You take the com- mon prof effort oiChriftianity to be no proftjfion at all, becaule there is wanting a profeffion of greater Ked and forwardnefs. When as the common fort of peo- ple in this Land, do profefs to ftand to their baptif- mal Covenant^in which they own the effemial parts of Godlinefs and Chriftianity, and all that is of ab- folute neceffity to Salvation. He that truly under- ftandeth the baptifmal Covenant and Confemeth it, doth perform all which is neceflary to a dare of grace:If he profefs this,he profefleth,both true faith and repentance,and fan&ification,and mortification, and all that isneccefiary tomakea man a Civiflan. How then can you fay that thefe are no Troftjfors? I tell you ( except a few Apoftates J the common fort of people in this Land or Profeflors of true faith and godlinefs / Whether they arc trueTro- ffjfors without diflembling is another queilion^ but rhey are profejfors of the truth.

If

%6 Who ArePrejejjors.

If you fay, that their ignorance and ungodly lives doth (hew that they either undcrftand not; the baptifmal Covenant , or Confent not to ir. I anfwer, Mark well what you fay yourfelves: For this doth butfhew that they are Hypocrites : You cannot fay then that they are no Trofeffors , but that they are difiembling profejfors. TKey pro- fefs the truth , they doc not truly and uprightly profefs it. I tell you , all the common fort of the people in SngUnd , are either Saints or Hypo- crites : fee how I have proved this to thera in my Treatife called The formal Hypocrite. They ail profefs enough to fave them if they fincerely pro- feffed it. He that is baptized and profeffeth him- felfaChriftian, and yet is a drunkard , afwearer, a fornicator, orfuch like, is certainly an Hypo- crite as going againft his own profeffion : The very Creed , Lords Prayer and Ten Command- ments have enough to condemn him as an hypo- crite. And will you now come in , and juftifie thefe men from their hypocrifie, by faying that they are no Profejfors? If they were no Profeflors , they could be no Hypocrites , but meer Atheifts or In- fidels. 1 know that thofe are the higheft fore of Hypocrites, who counterfeit the higheft zeal and piety , by the higheft profeffion : But this is but a difference in degree, Who ever profeffeth to be a Chriftian, profeffeth true Repentance, faith and holinefs , and is an Hypocrite if he be not a Saint.

And then Confider , that if you would exclude any of thefe from the doramunion of the Church , it muft not be becaufe they are no profejfors , but becaufe they are hypocrites, ignorant orfcanda- lous ? And if fo , then no man muft be (hot out ,

Of common Profcjfors. 27

xit upon [h 'flic icnt proof : An unproved hypocrite }r (inner, is no hypocrite or /inner in the judgement }f the Church : and therefore Hypocrites are al- .vay es a great part of the vifible Church. Other- tvife Church- Communion would be founded on meer injulliie and tyrarfhy,- if men ilia.ll be called Ignorant, Scandalous and Hypocrites without proof. And therefore to exclude baptized protcl- fors, by whole Parifhes or Multitudes, without jbringi ig proof againft each perion one by one, is quite to over-turn Chrifts rules and order, and Church Conflitutions and all Church juftice. I confefs it is the thing which 1 have long lamented 1 often written of efpecially in my Treatife of Confirmation ) that thofe who are baptized in In- fancy, are not called to a more explicite under- itanding profeffion of the Covenant then made, and have not a more folemn tranfition into the number of adult Communicants : And we are not out of hope that this may at Uft t>£ brought to pafs. But in the mean time, the fame perfons thoug\\lefs rtgnUrly do make profeffion of the iame thing both at the Lords Table ^ and in their publkk yporjlrip, and in their common cUim to the faith and honour of Chriitianity, fo that all fuch muft be reje&ed as hypocrites upon accufation and proof oi Impenitency in fome grofs finy and not in the luinp^ as if they were noprofefjors. For profeffors certain- ly they are.

And though I abhor their malignity who would vilifie Religion, by over-hafty accufing of higher ProfelTors ; and would flatter the wicked and ignorant, by making an indifferency and tepidity feem fufficient in the things of God s yet God

would

lS -*■ Higher Profeffors.

would have me bear witnefs to this truth to cure fome mens contrary extream : that as this age as isfaid, doth need no proof, how henioufly high frcfeffors may mifcarry ? fo in the place where I cxercifed my Miniftry, I found fome give me a fatisfying evidence in their laft ficknefs , that they had long lived a truly godly life , who were never noted by their Neighbours , for any extraordinary zeal at all. If you ask me, How can it ftand wit h grace to be fo much hid ? I anfwer, They made the common frofeffton of Chriftiamty : they ufually at- tended the publick worflup : they lived blamelef- lyin their places: but they were of filent retired difpofitions , and were inferiours who by their fu- periours were reftrained from private meetings and fome converfe with more zealous perfons which they defired. And for ought you know there may be very many fuch • who muft not be rejected as no profeffors , nor without a particular accufation and proof: unlefs you would be ufed in the like kind your felves.

DIRECT. IV.

i^djfcci not to be made eminent and Confpicu- ous \in Holinefs , by ft a tiding at a farther di fiance from thefe lower Xtrofeffors, than God would have you.

T is the loathfomefcabofthe Romifh Church that they who will be taken for Religions, i j inty a Monastery of Fryers and Nuns ;

t^jfetf not more confpicuous dijtatlcc. 4

parare themfelves from the reft of Chnliians,as worldly fecular people : that fo their 'H&ligioti tiay be a mttdthiitg ; and they may be fci up in :heir tingularity , as publick fpe&acles , for the Ivorld to admire : Though perhaps they come thi- her but under the gripes of Confcience, to expiate he guilt of vvhuredome, murder, or fome no- orious fins , which the contemned feculars ne- /er committed. And it is fomewhat eafie to proud corrupted nature to enter into a life of greater felf-denial , than raoft Monafticks are put upon, when by it they iliail be thus feparated from the reft of mankind , as a people of more admired holinefs. To fct our felves up in a feparated foci- sty , as perfona whom the world muft account more Religious than the common fort of Chri- ftians , hath fo much oftcntation in it , as is a great allurement to Pride. For many a one who percd- veth how childifli a thing it is , to fet out ones felf to be obferved lor fine clothes , or for bodily come- linefs , or for high entertainments , cnriofities homes, lands or fuch vanities , doth yet think that it is an excellent thing , to be honoured by men, ef- pecially by the wifclt and the beft , as a perfon of Wi[d$me , and Ttetyy and Coodncfs. And indeed it is the trueft and the higheft honour to be Wife and Good: And it is exceeding natural to man to defire hononr : And it is lawful to have a due and moderate fenfe and regard to our henour : And all this being fo , how eafie is it for Pride to take this advantage, and to go a little farther , while we think that we go but this far, and keeep within o;»r bounds.

And the root of the mow lycthin t/ftheifw,

Self-

_____ J

30 from common Chrijlunsjhen God}&c.

Self-fijhxefs, and Carnality. By the firft, we neg* left the Honouring of God, which fhould be our utmofl: aim, and to which all our own Honour fhould be purely referred, asameaas : By the fe.| cond, we Idolize our [elves, and are funk into, and' centered in our [elves, and feck thar honour r© our [elves, which we fhould wholly referr to God alone. And by the third, we over- value *JMJi and hisefteem, and live upon the thoughts and breath of mortals, and feek the honour which is given by one to another more than the honour which is of God : Whereas we ftiould make ir our grand care and ftudy, to be pleafing to our Makef, which is the higheft honour, and lawful and ne- ceflary to be fought 5 and fhould be more indiffo rent as to the efteem and thoughts of man, as be- ing no further regardable, than it conduceth to our divine and ultimate end.

And when Pride hath thus turned the eye of the foul, from God, to our * [elves, and to the Cred-\ tnre, it is a working fm, and will be alwayes feek ing to fetch in fewel for its felf to feed on, and to find out wayes to make our felves confpicuous aril obferved in the world : And to feparate our felves | into diftinft Societies , that the world may fee w I are above Communion with the colder duller fort of I Chriftians, is one of the moft notable means to I this felf-exalting end;

And many Chriftians that are more humble, do yet fo much mif-underftand the Scripture prin- ciples of Communion , that they think they fhould corrupt the Church, and fin againft God, if they flood not in a feparatedftate from thofe of the colder fort. And -this is caufcd much, by

taking

Safor&tun, how caufed, 3 1

raking thofe Scriptures to fpeak of all cold and carnal Chriftians , which fpeak only of the Hea- then and Infidel world. And this cometh to pafs by the happinefs of their birth and breeding : bccaufe they are born and bred where there arc almoft none , but profefled Chriftians , and they fee not the fwarms of Heathens that worfhip idols and creatures , or of the Infidels who fcom and perfecute the Chriftian name, therefore they lire as if there were no fuch perfons. They know that the World and the Church comprehend all mankind ; and that the Church is gathered out of the World : And becaufe they fee the Church, but fee not the World , out of which it is gathered 5 therefore they are looking for the World in the Church , and think that the commoner fort o£ Chriftians are the World; and the better and more zealous fort only are the Church , which there- fore rauft be gathered out of the world. And fa they gather the Church out of the Church, while they think that they gather it out of the World, And all this is becaufe they know no more than they fee, or it leaft are affetted with no more-, but live as if England or Surope were all the World. One years abode in j4fa or tsffrka might cure this errour.

In 2 Cor. 6. 12,13. &c- the Apoftle forbid-i deth the Chriftians to marry with Infidels ; be-j caufe light hath no communion with darknefs , not righteohfnefs with hnnghteopifnefsy nor Chriji with Belial And therefore inferreth , that he that belteveth hath no fart with an Infidel , nor the Tcm* fie of Cjod any agreement with Idols. And for this he citeth the words of the Prophet. Comt

-j z Separation, hovo a ait fed*

out from among them , and be ye feparate, and touch not the unclean thing. All theie words which the Apoftle lu plainly fpeakcth only againft marrying with Infidels and Idolaters, and having communion vviih them, either intimately or in their fin, arc by abundance of ignorant Profeflors abufed , as if they had commanded us to feparate from the colder and common fort of Chriftians , and to come out of the Church whereof they are members. What pro- faning of Gods word is this ? and how grofs and palpable a contradicting of its plain expreffions? It was a Church of fuch mixed Ghriftians as our Churches do confift of* to which the Apoftle wrote thofe words ; ajid becaale he commandeth them to feparate from intimacy with Heathens and Infidels ( yet fo as when they are once marryed to them, to continue in it • J therefore thefe men fay, that one part of the Church is called to come forth and fe* parace from the reft.

Ani with the like abufe they apply the command £ Come out of "Babylon ] to them that have no com- munion with Babylon ; And when ignorance , un- charitablenefs , and pajfion , have taught them to call Chrifts (Shurches c£abylon, they add fin to fin, the (in of reparation to the fin of flander and re- proach; and abufe the T$xt according to their falfe txpofiuonof it.

DIRECtV

The Church Vifible and uMyftical. j J

DIRECT. V.

Vnderftand rightly the true difference be- tween the Afyflical and the fiJibleChurcb, and the qualification of their Members ; and do not confound them , as if it were the fame perfons onlyy that muH be Mem* bers of both.

TH E Myftical Church indeed hath none but true Saints. But the VifibU Church con- kiineth multitudes of Hypocrites ; who profefs rhemfelves to be \Vhat they are not : They pro- fefs to believe in God, while they neglett hitrij and to be ruled by God, while they difobey him, and arc ruled by their lufts : They profefs to Love God and forfake the world, whileft rhey ove the world, and God is nor in all their thoughts : They profefs to love the holy Scriptures, wfailelt they negle£> them and love not he holinefs of their precepts. They profefs to be- kfcin JcfusChrift, whilcft their hearts neglect lis grace and government. They profefs to be- ieve in the holy fpirit, and to hold the com- nunion of Saints in the Catholick Church ; vvhi- I eft they refill the Spirit, and love not Saints. All his (hevceth that they are Hypocrites. Bur abun- Jance of Hypocrites are in the Vifible Church, ^ay, God would have no Hypocrites cail ouc, )'Jt thofe who bewray their hypocrilie by impe- nicency in proved Heretic or grofs fin.

\Vemuft nor model the Church of Chrift ac- Jf cording

|4 SUndals and, Hypocrites ha ve

cording to our private fancies : We are not the Lords of it, nor are we fit or worthy to difpofc of it! Look into the Scripture, and take it for the Rule, and fee there of what manner ofper-i Tons the Vifible Church hath been conftituted in all ages of the world till now. In the firA Church in tAdarns family, a Cain, was the firft born member, and fo continued , til] he was excom- municated for the murder of his brother. In a Church of eight perfons who were faved oui of all the world, the Father and Paftor was overta- ken with grofs drunkenncfs, and one of his fons was acurfed Cham. In a Church of fix perfons faved from the wickednefs of Sodom, two of them ( Lot's fons in law ) periflied in the flame, among the unbelievers : a third was turned into a pillar of fait : the Father and Paftor was drunk two nights together, after the fight of fuch a terrible miracle , and after fo ftrange a deliverance to himfelf.* and committed inceit twice in his drun- kennefs : The two that remained (his daughters) caufed his drunkennefs purpofely and committed inceft with him. In the Church in Abrahams fa- mily, there was an Ifivmael ; And in the Chwrch in Jfaacs family there was an Efau : and even Jtebckjh and Jacob guilty of deceitful equivoca- tion .* And zydbraham and Jfaac denied their wives to fave themfelves in their unbelief. In Jacob's family was a Simeon and Lwiy who murdered multitudes under a pretenfe of Religion, and un- der the cover of falie deceit : And almoftallhis fons moved with envy, fold their brother J*fefk\ for a flave : and fome were hardly kept from murdering him ; And his daughter Dinah was de«

tiled

ever been in the Vifiblc churth. J j

Rlcd by defiring to fee the company and kfiiioM of the world. In the Church of the Jfraelites \n the Wildefnefs, after all the miracles which they had feen, and the mercies they had received, fo *reat were their (ins of unbelief and murmur- ing, and luft, and whoredomes, and idolatry,and ftlobedience, that but two of them that came out Df Sgyft , were permitted to enter the proroifed land : In the times of the Judges they fo oft re- icwed their idolatry , befides all their other fins* :hat they fpent a great part of all thofe ages in raptivity for it. And when the villanies ofGV- Stah had imitated the Sodomites , and raviflieda .voman to death , the Tribe of the Henjamites de- ended it by a war , and that in three battels , till :ourty thoufand.of the innocent Jfraelites were lain, and twenty five thoufand of the Bcnjamites* ook through all the Books of Samuel^ the Kings, tnd Chronicles , and the Prophets •, from the lad lory of thefonsof £7* and of Samuel, to all the vicked Kings that followed, who kept up odious dolatry (even Solowon himklf ) and fcarce two >r three of the bed did put down the high places.- \nd when Hezekiah was zealous to reform , the earts of the fubje&s were not prepared , but 'erided or abufed the Meflengers whomhefenc bout , to call the people home to God : cJ^/*- afJeWs wickednefs is fcarcely to be parallel'd # ]\nd when God fent his Prophets to call them to epentan.ee , they mocked his Meflengers , and efpifed and abufed his Prophets , till the yrath of the Lord arofe, and there was no re- medy : 2 Qhron. 36. 15 , 16. Read over the jrophets, and fee there what a people this Chnrcb h of

$6 The ancient Vtfible Church.

of G d was. The ien Tribes were drawn by Jir- robotm to fin, by fe tcing up Calves at Dm and I JBethel , and making Prieftsof the vileft of the pti pie , and fonakingrhe Temple and the true j worfhip ot God , and the lawful Prieftg. And thefe lawful Priefb ar Jerufdem 5 were ravening | Wolves , and greedy dogs, and carelefs and cruel I Shepherds : The fatfe Prophets who deceived J the people were mod accepted : The peop'e are I accuied of cruelty , oppreflion, whoredoro5drun- j kennefs, Idolatry, and hatred of thofe that would I reform them. They were grievous perfecutors I II Which of the Frofhets did not your fathers kill and j ferfecnte? faith Chrift , iJMatt. 23. Yet this]] was the Church of God , and many think his on- I] iy vtfible Church: And all thefe twelve Tribes]! were not fo big as England , and were to the big- 1] nefs of all the Earth , no more than one tree to & \ large Wood or Forreit.

But doubtlefg the Gofpel Church was both' j more large and pure. Let us therefore take ar j view of it : And I befeech you remember , that'] what I fay is not to make fin lefs odious , nor the [ Church or Godly lefs eileemed , but to (hew]; you the frame of the vifibU Church in all Genera- jions , and how it differeth from the invifMe^ left you (hould take on you to fee wifer than God, and 10 build his houfe after a better rule than his Gof- pel , and the primitive pattern , and marr all by being wife in your own conceits , and by being righteous overmuch. Scclef. 7. And I pray you forget, not , that the Primitive Church was th< moft pure, and the pattern of thofe following; anc fead inffirtd A^oftUs to be its (j aides , and infpirei

£r*

w — ■

The Primitive Vifible Churches. 37

Prophets to b: its Helpers,, and abnnd.ir.ee of Mii> 'uclcs and extraordinary gifts , togdthit^ni tdi* tie it • to lilence its enemies , and co rernfieand on offenders, and to bring up the Church to thehighelt degree of holmefs 1 hit could be well expend. Ahiwitha!!, the Members were no* driven in by force byMagiftraicvn r allnredby any worldly commodities , Due were a few Volant i whom a time of penecution, profefled Chrift , to their hazard or (uffcung in rhcwoJd. Yet iee What they were.

The taiiltinefs of the Teachers.

The Apoftles before the death of Chrift^ though they had ^o long heard his do&rinc , and fecn his miracles , undefftood not that he mult idie for our fins f and be buried y and rife again, and afcend into Heaven, and there intercede f<r us, and rule theChurch. Job* 12. 16. and ic.6. Lw^iG. 34- and9. 45. and 24. 4:^44,45^ W* feriomuch perfwaded Chrift from that 1 uttering by which the world was to be redeemed , that Chrift fpeaketh to him as he did to the Dev-1. tJMattb. 4. Get theebehindme Satan\ for thou fa- vour eft not the things that be of God , but thofe that be of mm. *JM*tth. 16.22, 2;. fames and [us be- loved difciple John ( called fons of thunder , per- haps for this or fuch like zeal ) would have cal- led for fire from heaven todeftroy the unbelieving adverfaries of the Gofpel , and knew not of what fpirit they were. JuUas was one that was fertt out to preach the Gofpel by Chrift himfelf, ( who knew his heart. ) Many that preached and pro- phefied and caft out Devils in his name , were yvorkcrsof iniquity, whomhenevee knew with F 3 f|*«T

3$ The faults of the Mimfiers.

fpecial approbation. sJPlatth. 7. 22, 23. When he came to his fufterings, they all flept when they fhould have watched and prayed with him one hour in his agony ; and this after his admonition. When they (liould have confefled him in fufFer-» ing they aWforfookJiiw and fled, Mattb.i6. j6.And Zpeter that Teemed to flick clofer to him, did with f orfwearing thrice deny him , after he had pro- mifed to die with him , and not to forfake him , f hough all forfook him : And when he was dead ihey laid ,111^.24.^ tr lifted this was be that fhould have delivered lfrael , as if their faith had been cxtinft. And when he rofe and appeared to them ihey hardly believed what they faw* and Thomas^ one of them, refolved that he would not believe, unlcfs he might put his fingers into his fide.

And when they fpake with him before his Af- cenfwn, they dreamed ftill of an earthly grandure, and askthim , Whether new he would reftorethe Kingdpme unto. Ifrael ? AH. 1 . And they under- stood not the defecne of the Holy Ghoft.

And when the Holy Ghoft was come upon ihem , one of their firft Deacons Nicholas was the original of a Se& whofe do&rine Chrift did hate. *Ta*l and Barnabas contended even to parting? Teter diflembled by a (inful feparation , walking not uprightly, and drew away Barnabas into the ditfimulation : CjaL 2. Phil. 1. 15,16. [ Some -preach Chrift even of envy, andftrtfe , andfome of good m/l. The one prtach, Chrift of contentions not fincerely , fuppofing to add affiittion to my bonds.~] Mmy^wcre made like the heads of Sefls, and iome were of Paul, and fome of Apollo s, and fomc., vf Cephas ( as the Papifts be now. J And foms

rfthe Primative churches. %fy

built hay and ftubble, which mud be confumed, l^or. 3. 12. Of Tiwrfcy and the reft 'PaalCmh, £ J taw «0 ni4^ /;J^ minded ; /ir att feck their own, and not the things which are Jefns chrtfts. 3 Joh. 0. 10. Diotrcphcs wbo /<wrfc to have the preeminence among than receiveth us not grating againft us with malicious words : and not content therewith, neither doth he himfelf receive the 'Brethren, andforbideth them that would^cfr csjlethtbem oat oftheChurch.~] As the Apoltles themfelves before Chrifts death, were driving which of them fhould bcthegreat- ci^ fothis vice ftiil followed many of the Pa- ftors ; fo that Peter is fain to exhort theoi, not to Lord it over Cjods heritage ^nor to rule them by conflraint, but wittingly. 1 "Pet. 5. And what a- bundanceof Seft-maiters did arife from among the Minifters of the Gofpel in the Apoftles own cimes ? Irrfomuch as Paul forewarneth the fa* mous Church of Epbcfus, not only that greivoits Wolves ( that i?, Hereticks ) jhonld enter ^ that [pared riot the flocks, but alfo ih*Kyo[ their ovw [elves mcnjlmddarift, [peaking perver[e things to draw away diftiples after them. Aft. 20. 30. And in the Apoftles dayes, while one had a Trophefic and another a T[al?n, ox. they brought contiiiion in- co the Church- worfhip, even by abufe of extra- ordinary gifts : And they fo abufed the Lwc- feafis at the Lords Supper, that Paul was fain t > perfwadc them rather to eat at home. 1 Cor. 14. and 1 Cor. 1 r. fo much of the true fhte of the Primitive Teachers and Paftors of the Church. The faults of the Church of Rome. What Heretical Judaizers were among them, is intimated in c.i .& 3 , to the Jtynans* And how- f 4 liuta

qo* The faults of the churches

little theyunderftood the doftrine of Juftificati* on is intimated in chap. 3 , (£• 4, 0- 5, & 6, & 7> & 8. What diflkntions there were about meats, and drinks,and days, the weak judgeing the ftrong, and the ftrong defpiiing the weakjappeareth, chap. 14, & iy. And fome caused divifions and offences contrary to the Doltrine which they hadlearnedyfer- fjing not the Lord Jefus but their own bellies , and by good words and fair fpeeches deceiving the hearts tpf the ftmpley Rom. 16. 16, 17.

The faults of the Church of Corinth. 1 Cor. 1. 11, 12. [There are contentions among you— Every one of yon faith, 1 am tf/Paul, ami I pf Apollo's, and 1 of Cephas, and I of Chrifh Mark the extent of the fin (every one of yon) that is, very many among you, 1 Cor. 3.13-/ could not jfpeak^ to you as fpiritual, but as carnal-- For ye are yet carnal— v. 11. If any build on this foundation, wood, hayrftubble, -- v. 1 5. he ftallfuffe'r lofs. chap. 4- 18,21. Some are puffed up — Shall I come to you Witharodorin love? --chap. 6.5,6,7,8. Ifpeal^ to your {hame, Is there not a wife man among yon? tBecaufe ye go to Law one with another {before Hea- thens,) Nay you do wrong and defraud^andxhat jour br ether en. Know ye not that the unrighteous frail, not inherit the Kingdom of Cjod ? -- chap. 1 1 . 1 7, J 8, 1 9 ,20,2 1 . / praife you not that you come together, %dt for the better but for theworfe. Forfirfi of all, when you come together in the Church* I hear ttiat there be divifions among you-- For there mujl be alfo Herefies among you, that they which are appro- ved may be made mamf eft among you ~- When ym come together intopnt placejhis ts not to eat the Lor di Sapper : For in eating every om tfk$th before other ,

his

of Rome and Corinth. 4 1

his own f upper, and out is hungry, and another is drunken. Veil. .23 3 ->. He thai eateth arid drink- etb unworthily, eattth and drink^etb damnation to bimfelfmt difcermngthe Lord* body — tor this cauje many are weak and fick^among you, and many fieep. Chap. 14. Keproveth their abufe of un- Jcuuwn tongues, and their cliforder in Gods pub- like worship — - Chap. 15. 12, 13, 14, 1 J. [/f Cbriji be preached that he rofe from the dead \how jay feme among youy that there is no rejurrellion. But if there be no rcfurrctiion of the dead, then Qhrifl is pot rijen ; And if Cbrtjt be not rifen, then is our preaching vain, and your faith is vam\ yea and we are found falfewitnejjes of Cjod^-w. 17. and ye are yet m )our fins. 2 Cor. 12. 20, 21. I fear left when I come, I 'fiuU not find you fnch as J would, and that JJhal! be found to you fitch as ye would not. Left there be debates, envyings, wraths, ftrifes, backcbittngsJ whtfperings, fwellmgs, tumults -, and left my God Will bumble me among you, and that I fhall bewail I that have fm?icd already, arid have not repent- ed of the nndeannefs and for meat ion and lafciviouf uejs which they have committed. ~] Betides that Paul and his Miniflry was Hindered and much flighted among them, as by his large and vehe- ment apologies and expostulations doth appear ; Thefe were the faults of the Church of the Cg- rinthians.

The corruptions of the Churches oiGalatia. Gal. 1. 6,7,8,9. 1 man>el that you are fo fion re- moved, from him that called you, to the grace of Cbnft, to another Gofpcl ; which is not anotinr ; but fberc are fame that trouble you^and would pervert the Ljofptl of Qbnft : But though we or an Angel from

hwve?:.

f2 Tbefmlt s of the Churches of

heaven preach any ether (jofpel to you, than that which we have preached to you, let him be accur fed- Chap. 3.1,2,3. O fodijh Galathians! who hath bewitched yon ,that yopijhould not obey the truth ? be- fore whefe eyes-— Are yefefooltjh f Having begun inthefpirit,areyenow made perfett by thefitfht. Have ye fuffered fo many things in vain— chap.4.9. Hew turn ye again to weak, and beggarly elements^ whereto ye defire again to be in bondage, vcrf. 1 o. u. Yeobferve dayes\ and month s, and times, and year s* J am afraid of you, left I have be flowed on you labon r in vain-— v. 16. Am I therefore become your enemy iecaufe I tell yon the truth f TeH me, ye that defire to be nnder the Law — v. 29. tAs then, he that was bom after the fiejh perfected him that was bom tfterthcfpirit, evenfo it is now ("The Legalifts perfecting the Apoftles) Chap. 5. 2. "Behold 1 Paul fay unto you that if ye be circHinfifed Chrift pall profit yon nothing, v. 3,4. For I teftifie again , to every man that is circumcifed, that he is a deb- tor to do the whole Law : Chrift is become of no ef- fect to you. Who ever of you are juftified by the Law, ye are fallen from grace: V.9.A lit tit leaven leaven- ith the whole lump, iz.l would they were even cut off which trouble you. Chap. 6. 12. As many as defire to make fair fiew in the fiefi:, they conftrain you to fe circumcifed.

The corruptions of the Church ofColojfe. Co'. 2. 20, 21, 22, 23. If ye be dead with Chrift from the rudiments of the world, why as though li- ving in the world,are ye fubjett to ordinances ITouch not, taftrnot, handle not (which all are to perifl) with the fifing) after the Commandements and Doctrines ofmenl Which things have indeed a finw of wtfdowj %n wtll-worjhip. The

Galatia, OloiTc, and Ephefus5c?r. 45-

The corruptions of the Church of Ephefis. Rev. 2.4, J. Neverthelefs I have fomewhat a- gainjl thee, becaufe thou haft left thy first love-- Re- member from whence thou art fallen ^and do thyfirft works , or elfe I will come unto thee quickly \ and mil remove thy Candlestick^ Aft. 20. 30. Of your own f elves ftuill men arife^fpcakjng perverfe things, Crc. as aforcfakl.

The corruptions of the Church of Fergamus. Rev. 2. 14, 15, 16. / have a few things again ft thee , becaufe thou baft thtre them that hold the do* Urine of Balaam, who taught Balac to cafi a fumb- ling bloc\before the children o/Ifrael •, to eat things facrifced to Idols ^and to commit fornication: fo haft, thou aljo them t\>at hold the dotlrinc of the Nicolai- lans , which thing 1 hate- Repent 9 or elfc I will'-* The faults of che Church of Thyatira. Rev. 1.20,21,22. lhave afew things againft thee , becaufe thou fufferedfl the woman Jezebel , which calleth her felfa Prophetefs , to teach and to f educe my fervants to commit fornication }and to cat things facrtfeed to Idols.

The faults of che Church of Sardis. Rev. 3.1. Thou hash a name that thou live ft and art dead — / have not found thy works ptrfeft before Cod. ^..Thou haft a few names even in Sar<Jis which have mt defied their garments.

The faults ot the Church of Laodici** Rev. 3-i>, 16, 17 Thou art neither cold nor hot- 1 will J pue thee out of my mouth- -and knoweft not that thou art wretched and miferahle and poor m d blind and naked.

i have been thus large in citing the words of Text, to make it plain to you . of what kind

of

44 The faults of Vifible Churches.

of Members the Vifible Churches were then made up . Aad to uffcft their hearts with the fenfe of their partiality , who can plead for ma-* lay things as duties , and plead againft many things as fin , without one plain word of Scripture on their fide . and yet can reidall thefe without ei- ther knCc or notice.

Yet mark, I pray you, that I am far frorn fay- ing that God alloweth any of chefe fin?, or that any fhould make light of them; For all mud abhor them: Nor do i fay, that none of the Churches ought to have excommunicated any of thefe offen- ders for thefe iins. Some of them I doubt not, ftiould have been caft out. But thefe are the ufes which I defire you ro make of all thefe Texts. \ Firft , before you judge any Church to be no* Church , be able to prove it hath worfe crimes to nullifie it than any of thefe had. For none of thefe were for thefe faults pronounced no Churches of Jefus Chrifi.

Secondly, obferve that no one Member, is in all thefe Scriptures , or any other , commanded to come out and feparate ir yva any one of all thefe Churches, as ir their com nunionin worfhip were unlawful. And therefore before you yip-iraf* from any as judging communion with them unlawful , be fure that you bnng greater reafons for ira than any of thefe reciied were.

DIRECT..

C editions cfC burch C cmmunion 4 5 DIRECT. VI.

Vnderjland weH the different €$nditions and terms of C ommumon with the C burch as invtfible and as vifible; and the different priviledges of the Members^ that [0 yon may not prefume to impofe any conditions -which God bath not impofed; nor yet to grudge at the reception oftbofe that arc not jancfified and fincere*

\ LL Chriftians are agreed that it belongetb t^V to God only to make the conditons oi Church-communion, and therefore it belong- eth not to us to invent them , nor to our wit to cenfure what God hath done , but to fcarch the Scripture till we find it out , and then obey \u This is the great controverfie which hath trou- bled the Church ; When men know not who fliould be Members of the Church and who not ^ and when they have no certain rule or charetter to know whom they muft receive, it is no win- der if confulion and contention be the complexi- on and pra&ice of fuch Churches* And here the \ Paftors have torn the Church, by running into contrary extreams. Some have thought that the Vilible Church muft be conftitutcd only of fuch perfons as fatisfie the Paftors and the people of the truth of their fan&ification 3 by fume fpe- cial account of their converfi^n or rl>e work of grace upoa their hearts , in a '.J.uan&er manner

thafe

<4 6 The conditions of Communion*

than the ancient Church required of the baptized.' Wherein being agreed of no certain terms, to know anothers falsification by , their Churches are diversified according to the meafurc of the ftri&nefs or largenefs , cenforioufnefs or charity of the Paftors & the People; while on thinks that perfon to have true grace^whom another thinks to have none* And fo they that will be mojl uncha- ritable , do pretend to the reputation of being the moft pnres becaufe they are mod ftriSi: And multi- tudes are fhut out whom Chrift would have to be rpceived,&his children are nurabred with the dogs.

jr. On the other fide there is one or two of late among us $ who think that the Church is but Chrijls School , where he teacheth the way to true Regeneration; and not & Society of prof ejfed Re- generate ones or Saints ; And that all who owtf Chrift as the Teacher 0/ the Church , and fubmit to the Government of the Paftors^ and are willing to learn how to be regenerate, (hould be baptized,

. though they profefs not any [fecial faving faith of repentance. And their reafons are, becaufe firft, dfe all that doubt of their fincerity muft lie, or be kept out. Secondly , becaufe that in the Church of thejews,the multitude were fuch as were openly ungodly. And forae of the Papifts talk alfo at this rate, though indeed they are tbemfelves yet utter- ly unrefolved in this point. N What Church foever is conftituted according to either of thefe mo opinions , will not be confli- cted according to the mind of Chrift : But yet with this difference : The firft opinion introdu- ceth (Lhmch-tyranny , and injuria , and is foun- fkd in the -want of Chrijiian charity f and kpoxv-*

ledge

Trto extreamf. 47

itdge, and t«ndeth to endfefs reparation and con- iuiions. But the fecond opinion inferreth all thefe greater mifchiefs.

Firft, Itconfoundeth the Catechumens with the Cnrijhans, and maketh all Chrijlans who are but willing to learn to be Chrifhns. .Secondly, it ma- keth the Chrillian Church to confift of fuch as art no chrtjlians : As that perfon certainly is not, who confenteth not that Chrift be his Teacher, Pricfr and King: For to fuch a one, he is no Chrifl\ feeing thefe are theeffential parts of his Mediatory office. And the new device of diftinguifhing chrtjts jipo^ ftolike and Mediatory offices, and fo the Church con- gregate and the Church regenerate accordingly,will not ferve to defend [his conceit. For as Chrift is not divided, fo his office for which he is called Chrift is butOtff ,which entirely is called the office of a Saviour ,or Redeemer ,or Mediator ,which are all one : And the eflential parts of it are, firfc his Prieftly, fecond Teaching and Ruling offices ot works : And this which is called his j4pofllejhipy is but the fame which is called his Teaching or Pro- phetical Office, and is a part of his Mediatory or faving Office- And he is no Chriftia#y nor is thac any Congregated ChriftianChnrch, which profef- feth not to take Chriit for his Mediator his Friesi and King, as well as for an jipoftle a "Prophet or Teacher. Thirdly, thry therefore who hold the aforcfaid doftrine , do introduce a new fort of Chriftianity. Fourthly, and a new fort of Bap- tifm, which the Church of Chrift never knew to this day. And therefore they do ingenuoufly profefs their diffent from our form or words ia Baptifm, becaufe we put the baptized to renounce

ths

48 Half termes of Communion.

-

the flcfli the world ]and*the devil, and to ufc fuch covenanting words as muft fignifie fpecial grace. But through the great mercy of God, Baptiim is flill the fame thing in all the Chriftian Churches in the world, the Reformed , the %oman^ the (jreek^) the ^Armenian 3yea and the Ethiopian too, lor all their feerair.g reiteration of it. And Bap- tifm among them all, iVthefamenow as it hath been in all Generations, from Chriils inftitution of it. So that we fully maintain as well as the Romans jthzt Chrifbanity hath by thisJacredTr<*- ditionhtzn fafely delivered down to us to this day. What a Chriftian i?, and what Chriftiani- ty is, may be moft certainly known, by this which is commonly called our Chnfiening ; In which the profeffion and Covenant which maketh menChri- ftians is fo exprefs and unchanged from age to age, Therefore thefe men who would have our Baptifm changed, do fpeak plainly, but impu- dently 5 as if they were raifed in the end of thfe World, to reform the Baptifm and Chriftianity of all ages , and were not only wifer than the univerfal Church from Chrift till now, but alfo at laft rauft make the Church another thing. I intreat the Reader who would know the judge- ment of all antiquity about Baptifm, as fuppo- fing faving grace, to read thofe numerous citati- ons of Mr. Gataker in the Margin of his book a- gainft Davemnt, of Baptifm. Fifthly, and by this new doftrine they deftroy all that fpecial £we which Church-members or vifible Chriili- ans asjuchj fliould bear to one another. / For if no faith or confent mwft neceffarily be profefled at Baptifm^ but that jftbich is commen to the nngodly

m4

Falfe terms of Communion. 4^

'and children of the devil , then all Church meinbers Ai only fuch y muft be taken to be but ungodly, ard no nun mult love a Church-member as inch , With a fpecial love , at a viiible Sarnt -, but only as one of the hopetullcr fort of the ungodly. Sixth- ly , and hence it will follow, that either none rnuft make any profeffyon of favinv Faith and Repentance ( and fo ail appearance or holinefs muft be dri- ven out of the world ) or ellethc Church muft be coridituted of two forts of profeflions and pro- fefiours , tota fpecte dillinft from one annother ; yea more diftinft than Infidels are from their new lore of Chriftians. And tonfequently it muft needs be indeed two Churches and not one y viti One Church of thofe who take Chrift for their Teacher only ? and angther of thofe that take him Entirely as Chrift. Seventhly , and by this rule the Socimans and tJMahometans , who confefs Chrift to be a great Teacher , but deny him to be the Priejl and fjcrifice for tin , may be baptized, and taken for Chrift tans. Thefe and many more abfurditie> follow up )n this n?w conceit. But I muft defire the Reader who would fee more of ic > to pcrufe y, my Deputations about ^ght to Sacraments, where .//^ it is handled at large. ^^

As to their Objections I anfwer. Firft ; n© nan is called to lye, noryecare \\\t fearful to be Ihut out t For as no man is perfectly acquainted vith his own heart , fo no man is to profefs a per^ eft knowledge of it t But if a man fpeakashe hinketh upon faithful endeavours to avoid felf- leceit, no more can be ex pelted of him. He hat can fay [ Though I am not certain that there ? bo fecrct fraud in my heart , yet as far as I caa G difefrd

50 f The true conditions of

difcern it, I am willing to be a Chriftian upon the ; terms of Gods Govenanr,and to take Chrift for my Teacher, Prieft, and King ] mail offer himfelf, and Hiuft be received into the Church.

Secondly, and as to the Jews cafe , I have pro- ved in the fore-mentioned 'Difputations , Firft , \ that it was no lefs than 2 profeflion of faving j faith, which was made in the Covenant of Gir- J cumcifion. Secondly 3 that men were then to be j put to death , for altnoft all thofe enormous crimes I which we now excommunicate men for : And the | dead are not members of the Church on earth, i Thirdly , that all that in matter off aft was found ! among them contrary to this, was contrary to Gods Law : And to argue againft the Law from j mans breach of the Law , a fall 0 contra jus, is very ; bad arguing. Fourthly, that it is tar furerand^ clearer reasoning about the Evangelical ftate and' order of the Church , from the Gofpel, than from; the Law of njfrlofes , much more than from the 1>io\ Utions of that law. Fifthly 9 but yet all the cor- ruptions of the Churches , as 1 have cited and pro- ved them before , do (hew us the difference be- tween the Ckurch, , as vifwly Congregate , and as^ Regenerate ; and (hew us that the pretence of /can* daloHS [inner s , will not warrant us to [eparate or to un-church the Church. And this may fufficea- gamft that errour.

The true conditions of admittance into thel Church and ftate of Ghriftianity are thefe-

Firft , A true belief in God the Father, Son , am Holy^Cjhoft ~ and a 'Devoting our [elves fine ere Ij u Him, as our reconciled Father, our Saviour, and om Santtifier , in a refslvcd Covenant , or Confent, re

nouncin±

Ch urch Communion^ j i

flouncing the Devil , the world , a?id tht fiefl) , ( ex-

prelly or impliedly ) is the whole and the only

condition of our Communion with the Church

imyftical\ or the living body of Chrift ( which is

i called The Churchy in the firft and moft famous"

| fenfe. ;

Ob\J f this muflbe wrought in us before we are in the myfhcal Church , then a flate ofholinefs may be found m fuch , as are yet out of the body of Chrifi in the world : But if this be after our entrance into the Churchy thenlefs may fujficiently qualifu us for ad~ tnittance.

jinfw. It is neither before nor after : but it is our change and entrance it f elf To be a member of the Church my flic d , and to be a Chrifiian is all one ; and this is Chrifltaniiy. If I (hould fay that the making a man a %ationalfree agent , is the ma~ \ing him a member of the Rational world-> would you think that this mull be either anteceedent or confc-] kpent to his change i which is nothieg elfe but the thangeit felf ?

Secon \\y , Thai which maketh a man a member tfthe Vniverfal Church, as Vifible , is his Baptifm. Vnich iSy his profejfwn of the fame true faith afore- raid, and confent to the Covenant \ or his vifble de- iication to God the Father, Sony and Holy (jhofi as ris Reconciled Father \ his Saviour andSanftifer , by \ f^ow and Covenant in Baptifm.

Where note that Baptifm hath two parts : The ovenant there made, and openly declared between 3od and Man : And the Sacramental , ebfigning \nd invefling fign - which is the wafhirig in water < The Profeffion it felf or open covenanting with Cjod9 * the thing ftatedly neceffary to the being of Vt- G 3 /#'

<$z Terms of church-enter ance*

fble Chriftianity : And the wafting with water , is neceff*ry as a duty where it may be had , and as a means to the orderly and regular entrance-by which the Church is commonly to judge who are its ad- mitted members and who not. As inward confent, and ont ward prof ejjiun of confent , and pnblick folem* mention., are the & ccflanes to a date of marriage • the firfi being as (hej$#/, the fecond as the body 9 and the third as the wedding garments 5 fo is it in this cafe. So thar in (hort , it you take Baptifm aright for the Covenant and the Sign, there is no other entrance into the Viiible Church y nor any other condition rectflfary to a ritle to its com- munion. But if you take Baptifm impfOptrIy,for the wafhmg alon.% th.re is no title to luch wajking necetfary but Trofifftdfaitb and covenanting, bo that if you require more 3 or invent and impofe a- ny further conditions , and Htny baptized profef- firs of Qhriflianity to be vi/ible members of the Church , you are iuperftitious devifers of a way of your own, and makers of will wwJfc//>3 and not obe<* dient fubmitters to the way of God.

Profeflion then of 'Belief ^nd confent to the Cove- nant , is our title condition to communion with the Univerfal Vifibie Church* This profeflion muft be foleran y and folemnized under the hand of a Minifter of Ghrift g who hath the Keyes of the Church , or Kingdom of heaven $ that it may be fatisfaftory to the Church y and valid at its barn Thofe that are baptized at age, have prefent Right to communion with the adult. Thofe that are baptized in infancy ( upon good right ) are ad* . mi t ted to fuch Infant- communion as they are capa- We of* And at years of discretion , they themfelvc^

muf

Terms of fhurch- enter Ante. 5 J

muft own the Covenan^which their Parents enter- ed them int< vThe more folemnly this is done fas it was in bapuiin Jthe better it is : But if it be done bar bv 1 proitfling themfelves to be Chnftians, and attend1 .g Chrnts ordinances with his Church , it is valid; unlels they forfeit the credit of therpr*- feflion, by prrnd J-krelie* or crimes in which they live imper<itently.

But rhen it mult be here oblerved , what a Trofjfion of Chnjhanity is , which intitleth to Bapr an and Chu ch c nonunion. And objectively^ it muft be the whole Bafttjmal Covenant that muft, be profefled : No Ids t 1$ to be taken as a profejfmt of Chrijlianity : And as to the tyicl , it mull be tirft , <i/£ figmfcation of che mind, by word or *?w//ff ,or forae intelligible fign. Secondly, it mull feem to be nnderjiood : F r no man confenteth ca that which he nncrslandeth not. But herein any, intelligible iign ot' a toller able under flanding muft; be accepted , though we find thac the perfons coa^ ceptions are raw and not fo diftmttand eleae as they ought, nor the expreflions ready, orderly ot, corapt. Thirdly , it muft feem to be ferwus: Foe that which is apparently diflembled *>r ludxrousj is null: Fourthly; It muft be deprefnti , a pre* fent giving up our felves to Chnft , and not only a ptomife de futnro , that we will heareafter take him for our Saviour and Lordy and not at pre- fenu Fifthly , it mutt feem to be voluntary , and not conftrained : for then it is not feriou*. Sixth- ly , It muft feem to be deliberate , and re folate And fetledy and not only the ctfeft of a mutab e paflion* This goeth to make it a real Proftjfwn in the com- mon fenfe of all mankind.

G 3 Obj;

54 Sinful ftrittnefs about

Obj. 'But how few among us do fo much as feem to. be under ftanding^ferious, and refolved in covenanting with Chrift ?

tiAnf In theD^r^ofthefe, weallhW fliort of that which is our duty : But if you accufe any of the want of fo much as is neccflfary to an accept table Trofeflion ; Firfl: ,' you rauft be fare that you {"peak not by uncharitable furmife and hear- fay, but upon certain proof or knowledge. Secondly, and that therefore you fpeak it not at a venture , of whole Tarifli'es or families , but only of thofeper- fons by name,, whom you know to be guilty. ^Thirdly, and that you remember that it is the Ta- -fiors office to judge j and that you expeft not that e- ; very one rauft give an account of their knowledge to you: and if there be a mif- judging , it is the fault : of the Pafior, and not yours(of which more anon-,) "Fourthly, that perfons 'Baptized are already ad- mitted into the Church ,_ and therefore if they make profeflionofChriftianity, they muftnotbe put to bring any other proof of their title $ but it lies on you to difprove it , if you will have it que- ftioned. And to rejeft them from communion with- out a proved accufation , is Tyranny md Lording it over the Church of God. Thefe are Gods terms of Church, communion^ and if you will needs have ftrider , you mufl have none of his making , but your own.

Obj . But all vifible Qhriflians and Churches, are vifible Saints and Regenerate ; and fo are not ours.

isfnfof. To be a Vifble Saint , is to profefs to be a Stint: And whofoever doth profefs the Baptifmal Covenant proftfleth to be a Saint. Conveiiicn , gfgtnention , fjtirh and Repentance, ere all

contain*

Chur ch-C omnium w.

5S

contained , inr > t .< thery Sony

Holy Cj host, for our Father, Saviour, and"

Ob]. But you may teach a'Parrot to fpe.ik^tbofc words.

Anfw. It's true: And perhaps to fpeak any words which you ufe your felves : But it' you will thence conclude, thac words mud not be taken as a Profeffony you grofly err , or abulively wrangle; or it you inkcrr thence, that your neighbour under- ftandeth himfelfno more than a Parrot doth, you mail prove what you fay to the Taftor of the Church: For God hath not allowed him to *\v- communicate baptized perfons,becaufe you Uy that they are ignorant. And if they are willing to leirn,: it is fitter to teach them than to excommunicate them.

And here I mud lament it, that I have met witfii many cenforious Profeffors , who would not com* mumcate with the Parifh Churches, becaufe thd people are ignorant who , when 1 have examined themfelves , have proved ignorant of the very fub-[ fiance of Chnfiiamty , (o that I have b .*en rm:ch inj doubt whether I ought to admit them to the Lord^ Table or not. They knew not whether Chrift wa^ Sternal n or whether he was God when he was on earth % or whether he be Man now he is in heaven* n >r what Faith is , or what J unification br SancttA i is, nor what the Covenant of grace is ; nof« whit 'baptifm or the Lords hupper are ; nor could prove the Scripture to be the word 5 or

prove mans foul to be immortal \ but gave tatte or impertinent anfwers about ail thefc; and yet could not joyn with the ignorant Churches.

And next I deiire you here to obferve the diffe- G 4 rent

§6 Different piviledges of Members.

*Priviledges , as well as the different Condition^ of Vifible and lnvifxble Church-memberfliip.

The members of the Church myftical QfRege* nerate , have the partJon of all (in , and acceptance with God } and comunion vyith him , and with hi$ Church in thefpirit, and are the adopted children of God , and heirs of everlafting life^ and (hall live in heaven yvirh Chrift for ever.

The xnetxVifbk Members of *he Church , that: are not regenerate by thefpirit , as well as facra- mentally by water, hayeonly an outward Comm^i nion with the Saints , and have only the Bread Aqd< Winjt in the Sacrament 5 and only zname to livift when they are dead. And are thefe fuch greari matters , that we (hould envy them to poor finners: x hat muft have no more ? I^ive we the Kernel, and do we enyy them the Shell 1 Have we the Sprit J and do we envy them the fiejh, or outward fignss alone ?

Yea , confider further y that it is more for ch fake of the truly faithful, than for their own, tha all Hypocrites have their ftation and priviledgesi the Church : God maketh ufe of their Gifts an< lrTroffJfwn for hisele&; to many great fervices oi the Church : and is it not then a foolifh ingrati- tude in us, to murmur at their prefence ?

Understand well the conditions and reafons o this vifible ilate of memberfhip, and how far it i below the it ate of the Regenerate , and it will tun your feparating murmuring into a thankful ao juiovvltdeaieitc of the wifdom of God.

PIREC

Of viable partiality about duties, crc- 57

DIRECT. VII.

Get right and deep apprehenfons of the Ne~ ceffity and Reafons ofchrijiian Vnity and ' Concord : and of the Sin and oVLifery of Vivijions and D if cord.

T7T 7\Hcn wc have but flight afprehenfions of V V a duty we eaiily negle& u,& fcarce re- prove our felves for it , or repent of our omiffi- on. And when we have bur flight apprehenfions of the evil of any fin, a little temptation draw- Cth us to it; and we are hardly brought to through repentance for it ; And there is in many Chri* ftians , a ftrange inequality and partiality in their apprehenfions of good and evil. Some daties they dare not omit , and they judge all ungodly who o- jnit them : when fome others as great arc part by, as if they were no part of Religion, And fome fins they fear with very great tendernefs , when we can fcarce make their confeiences take any notice of o- thers as great,

And ufually they let out all their zeal on one fide only , while they over-look the other. The Papill leemeth fo fenlible of the good of Vnity % and the evil of Divisions , chat he thinketh ufurpa- tionof an Univcrfal Church- Monarchy , and Ty- ranny , and horrid bloud-flied , to be not only lawful, but neceffary for the prevention and the cure. But to make him as fenfible of the wfeked- nefs of thefe unLwfull mt*ns , and of the good of a j'mous J 'fir it ml Rtfigivflfnrfs } agd ofChrif!i*n

Lore

5.3 Of vijiblc partiality about fins.

Love and rendernefs and forbearance , here is the great difficulty.

And on the other fide, many are very fenfible of the need of fpirituality and fcrtoufnefs in Reli- gion , and of the eyil of hypocritical formality and imagery , and of ufurpation of the preroga- tives of CltriiV , and of the plague of perfecting Pride and cruelty, who yet have little fenfe at all , of the good of Unity, and of the mifchiefs of divifions in the Church. Yea many are fo careful to be found exjft in their obedience to God, that they build very much for duties and againft finsy upon dark and very far-fetcht con- fequences , and upon a few obfcure and doubtful paihges in vScripture , when there is no exprefs words, or clear text at all, to bear them out: And doubtlefs the darkeft intimations of the will of God, muft not be disregarded. But on the o- therfiJc, we cannot bring them to lay to heart, fome duties and fins , which are over and over, an hundred tinre;, and that with vehemenncy, ex- preft and urged in the plained words.

And bccaufc all Chriftians pretend to fubmit to the word of God, I will try whether it be not thus with you in theprefent cafe, and will cite many plain expreffions of Scripmre, for Chriftian Vnity and Concord , chat you m ay either better per- ceive your du;y , or plainly flieyv your g^eat par- tiality.

Z?ch. i 4 9. . In th.it cUy there fn.Ul be One Lord ami bis nnitiic Oris. Ezek. 34, 23. And I will Jet up One fin phe<vrd over them, Ezek. 37.23. / VI iju^e the in O/icTxMion- o;> One King {ball be Kiflg

dii

Script tires againfl Divificn. 59

divided into two Kingdoms any more. 24. a^ind

David my fervant {hall be King over them, And they

fall have one fief had. Jer. 32. 39. 1 will give

them one heart and one way. So Ezck. 11. 19. Joh.

2 1 . 22. That they all may be One . as thou Father

art in me, and I in thee ; that they alfo may be One

in n$\ that the world may believe that thou haft Jent

me. And the glory which thou gaveji me, I have

given themjhat they may be one, even as pre are one;

I in them , andThon m me, that they may be made

ferfttl in one, and that the world may kriow that thoti

haft fent me ; and haft loved them as thou haft loved

me. Joh. 11.52. That he {hoidd gather together in

One, the children of Qod that are Scattered abroad:

Aft. 1 . 1 4. Thefe all continued with one accord, in

-prayer and [application, jlndGhip. 2. 1. They were

all with one accordin one place. Aft. 4. 24, 32, They

lift up their voife to God with one accord, and fid,

Lord thou art God.—Andthe multitnde of them that

believed} were of one heart, and of one foul. Aft. 5. 1 2.

They were all with one accordin Solemons Forch.

Aft.15.25. It feemedgoodto us Jbeing ajfembled with

one accord— 2£or. 11.2. 1 have efpoufedyou to one

husband— Eph. 4.1 ,&o/ the pifoner of the Lord be-

feech you that je walk^worthy of your vocation when-

' with ye are called with all lowlimfs and mctkpefs*

with long- fh jftring forbearing one another in love :

endeavouring to k[(p the unity of the Jpirit in the

bond of peace .There is One body, and One fpiru

Even as ye are called in One hope of your call

One Lord, One Faith, One Baptifm, One Cj6a

Father of all, who is above all, and through

ardin )ouall.---v. 12, 13. For the ferftllingej

■ $}f9r the Mrkjf.tbe Afinijhy./or the tdtfywfr

fi o Scriptures for V mty.

of the body of Chrifl. Till we all come in the Vnity of the faith t and of the knowledge of the SonofGod9 ?wto a prfeft tJMan: that we henceforth be no more children , tojjed to and fro , and carried about with I tevery wind of doftrine ,by the flight of men ^andc wi- ving craftinefs whereby they lye in wait to deceive: \ *Bm freaking the truth in love , may grow up into- him in all things who is the Head, Chrifl: Fromi whom the whole body fitly joyned together, and COtrpM ■patted by that which every ]oynt f apply eth, accord- ing to the ejfetlual working in the meat are of every part, maketh increafe of the (?odyy to the edifying of it f elf in love*

i Cor. 12, 3, 12, i-$.?^o man can fay that Je- Cm is the Lord, but by the Holy Cfhoft—As the 'Mody is One, and hath many Members , and all the immbers of that One body, being many are One b°dy, fo alfo is Chrifl. For by one Spirit , we are all baptiz^idtnto One body. ~s. zz.z^.Nay much more thofe members of the body , which feem to be more feeble are neceffary:<zs4nd thofe members ef the body which we thinkjo be lefs honourable , upon thefe we beflow more abundant honour ^& ohy uncomely parts have more abundant comclinefs.For our comely parts have no need-, but God hath tempered the body toge- ther, having given more abundant honour to that part that Ucktd:that there (hpuld be noSchifm in the pody^but that the members jhould have the fame care one far another* And whether one member fuffer all juffer with it,c?tf 'one be honoured,all rejoyce—v.15. If the foot fay, Eecaufe I am not the handj am not ofthe-body, is it therefore not of the body— ( By all this you may fee, thar even the lo we ft, difoo no nred, ireJ^d nr.cQvr.ely qiflgbcrs?rai ft net be denied to

te

x^And again ft Diviftons. 6 *

!>e ot the ChuJ ftj )

. i Cor. 134, 5. Charity ffiffieretb U*£ , is not

tafly provoked > thinkcth ho tvtl The grcatcfl is

V0TUJ* V.

J e r. Me. !T\j>rr / befeech you brethren^ j the \ameofonr l^rdjtjus Chrtfl , that ye allfpeak^the fame 1 < thai there be no divifons among you :

but that ye be perfectly joyned together in the fame mind and tn the firm judgement, v. 12,13. £verj cue jaithj am of 1 aul and I of Apollo— Is Chrtji divi- ded ? was 1 aulcrhajicdfer joh ? or were yt b.ipti- z.ed into the name of faul. Ch. 3. 15. If any marts Woy\be burnt, ye jhalt fuffer lofs -y yet he htmjt Ifjhall

be favtd:yet fo as by fire Om?3,4» For ye are yet

carnal: tor whereas there is among you envying and and fir if e and divifons , are ye not carnal, andwalk^ as men ? while one faith, I am of 'Paul &c.

Rom. j 4. 1. Hvn that is weak^in the faith re- ceive , but not to doubt ful difputations; v. 3. Let not him that eateth, dcfpife him that eatcth not : and let hot him which e at cth not judge him which eateth : for (fod hath ytctivedhim: who art thou th-.it judgeft another mans fervant? to his own A4afler hejiandttlr orfalleth. One man efli emeth o\e day above another \ tAnother efiecmeth every day alike. Lit every man ht fully per jwaded in his own intnd: He that regard- lethaday, reg^rdeth it to the Lord] v. 10. 'But why >, dojt thou judge thy tr other ( or why dojl theufet at + nought th) brother ( wejhall all fan d before the judg- ment feat of Chnfl. Let us rot therefore judge ont another any more v. 13, 14. J knew andamperfwa- ded by the Lord Jcfusjhat there is nothing unclean of **'f*lfi but to him that eflameth any thing unclean , to him it is unclcan.w 1 7. For the Kingdom of God U,

net

6z Scriptures for V nity and again (I

not meat and drinks, but righteonfnefs and peace and joy in the Holy Cjhoft : For he that in thefe things ferveih Zhnji^ is acceptable to God and approved of men : Let m therefore follow after the things that make for peace, v.22. Haft thoit faith? Have it to thy f elf before God. Ch, if. i, 2. We that are ftrong ought to bear the infirmities of the vpea^ and not to pleafe our f elves. Let m every one pleafe his neigk~ hour for his £oods to edification. For even Chrijl p leafed not himfelf '- — v. 5,6. 2\(w the Cjodof pati- ence and confolationy grant yon to be like minded one towards another^ according to Ghrift Jefns : that yc may with ONE ^JMIN^D, and ONJf MOVTH, glorifieCjod, — Wherefore receive ye one another , as Chrifl received my to the glory ofCfod.

Ch. 16, 17, 18. Now I befeech you brethren, mark^ them which canfe divifions and offences con- trary to the doftrine which ye have learnedanda- voidthem. For they that are fuch ferve not onr Lord Jtfus, but their own belly y and by good words and fair fpeeches deceive the hearts of the fimple.

Adt. 20. 3©. tAlfoof your own f elves fhall men arifity fpeaking perverfc things y to draw away Dif ri- fles after them.

Joh. 13. 3 > . Tiy this fhall all menfaow that ye are my Difciples, if ye have love one to another.

1 Cor. 11. 17, 18. I hear there are divifions a- mong yon : For there mufl be alfo herefies amtngyoa, that they which are approved may be made mamfeft. Matth. 1 3. 29, 30. Nay, lefl while ye gather up the tares 1 ye root iip alfo the wheat with them : Let hath grow together till the harveji — ^.i.The Angels fhall gather out of his Kingdom,all things that offend^ and them which ao iniquity y*$d [hill taft them inta

#fhfz

Divijions and Separation. 6 J

* furnace of jir.c— Tbtn fhdtl the righteous Ifone forth as the Sun, in the Kingdom of their Father.

V. 47. The Kingdom of heaven is like a net , cafl into the Sea . which gathered of every kind: which Xthen it was fM, they drew to the jhore . and fate down and gathered the good into Vefjels, and the bad they cajl away : fo [hall it be at the end of the World.

Matth. ZZ$. 9, 10. Co into the high ways, and as many^ as ye find, bid to the mart iagc (or as Luk. 14. Compel them to come in ) fo tho/e jervants went h/ito the high ways, and gathered all s>s many as they found both bad and good and the wedding was fur - niftedwith gHCJls. And the Kivgfaw were a man that had not on a wedding gar ment , andfaid, Frnnd. How carnejl thon in hither 5circ\ Mark, thus he will condemn wicked b) pocrices ihemfeives, but bla- mcth not the Alimjlers that compelled them, or that let them inj Gal. 6. 1. If a man be overta- ken in a faulty ye that are fptrttnal, restore fuch a, one m the jptrit of meekne\s : confidering thy felf\ left thoH aljo be tempted. *Bear ye one mothers bur- dens , and fo fulfil the Law of Chrifiy Let every man prove his own work^

Note that Taut purified himfelf a9 having a Vow: He circumcifed Timothy s He became a Jew to the Jews, and all things to all men, that he might win fome.

Phil. 1. 15, 16. Some preach Chriji of envy y &c. as aforecited.

Phil. 2. 1, 2, 3. If there be any cwfclation in Chrifty'~ fulfil ye my joy, that ye be Uh minded, having thsjame love, being of one accord and of one mind* Let nothing be done through firife or

54 Scriptures ag&infi a feparating difpofition.

glory ; but in lowlinefs of mind, let each efieem other

better than them] elves— 14. Do all things without

murmurings and difputings— Gh. 3 . 15,16. Let as many as are perfeSl be tht$

minded: and if in any thing ye be otherwife mind*

ed, (jodfhall reveal even this unto yon. But whereun*

to we have already attained, letuswalVJoy the fame

rale- let us mind the faMe things. 1 Thef. 5. 12, 13. We befeech ydu, brethren, to"

know them that labour among you, and are overyoii

tn the Lord, &c. and be at peace among your felves.

Tir. 3.10. A man that is an Heretic^, after the firfi andfecond admonition avoid, knowing that he

thatisfuch, is fubverted,andfinneth, being condenu

ned of himfclf. Jam. 3. 1,2, 13, &c. My brethren, be not many

sjM asters, knowing that ye jhall receive the greater condemnation, Form many things we ojfendall—- who is a Wife mm, and endued with knowledge among you, Let himjhew out of a good converfation,his work* with meeknefs of wifdom: But if ye have bitter envy- ingandftrife in your hearts, glory not, and lie not agin ft the truth : This wifdom defcendeth not front above . but is earthly, fenfual , devili(li : For where envying and ftrife is, there is confufton, and every evil workt The wifdom from above, is fir ft pure, then peaceable, gentle, eafie to be intreated, full of mercy and good fruit s; without partiality, without hypocri- Jie: and the fruit ef Right eoufnefs is fown in peace efthem that make peace.

Mat. 12.25. Jefusf aid, every Kingdom divided again ft it felf, is brought to desolation \ and every Ci- ty or houfe divided againft it felf , (txill not ft and. i have cited fo many T<xti ag3»nft divifiori

The necejftty of Unity. 6 $

and for the Unity of the Church and concord o Chnlbans, as ode would think by the very hear" ing of them, without expeditions or argumentati" on, fliould utterly mornfie all inclination to di~ vifions and hardcenfures, in all true believers * yea, fo many Texts as I am perfwadtd many that moll need them, will think it tedious to read them over. And yet I have caul'e to fear left many fuch will feel as little of the fen fe and authority of them, as if there were no fuch words in the Scri- pture, and none of this had been fee before them.

Out of all thefe you may gather thefe reafons of theneceffiiy of Unity, and of the evil of fchifm or divifion.

Firft, It fis OneCjod, One Head, One Saviour, and One Holy Spirit, into whofe name we are all baptized. Secondly, It is One Covenant which all in Baptii'm make with this One God. Thirdly, It is One Spirit by which we are all regenerated, and One new Nature, which is in all the truly Ian* ftified. Fourthly, it is One Gcfpel or holy word of God, which is to us all, the feed of our new birth, the rule of our faith and lives h and the foundation of out hope ^ and mult be our1 daily me- ditation and delight, and the food on which the children of Gods family mud all live. Fifthly, It is One Body of Chrift, whereof we are all mem- bers. As Chrift is not divided, fo his Body, that is his Church, both asMyftical, and as Viiible, is but One . however the Members and their (Jiff* and degrees of grace are many, Sixthly, it is One vtay of Faith and Holinefs which all mufc walk in. Seventhly, And it is One end 2nd h^..t H pinef*

6 6 The evil of Divisions.

pinefs which we aH expert: and in One Heaven\ that we muft meet and live for ever ( fo many as are fincere in the faith which we profefs : ) And rn Heaven we (hall have one mind and Heart, and One employment in the Love and praife of our Creator and Redeemer, and one felicitating frui- tion of his Glory for evermore. Therefore he that feeth not the neceffity viVnity, knowcth not the Nat hre of the Church, or Faith, or true Reli- gion.

The Honours and Benefits of Vnity} and the fl)ame and mifchiefs of *DiviJwnsy may appeat to him, that farther confidereth the inftances which : follow.

Firft, OutVnion with the Churchy is a fign jj of our proportionable union with Chrift : And mrfeparaticn from the Church, doth fignifie that we are feparated from Chrift. He that i$ united but to the Vifble Church, is but vifibly ( by Bap- rifra and PiohffionJ united to Ctiriftj fuch a union is fpoken of in Job* I J, 2. Every branch in 7)ie that beareth not fruit he taketh away He that it wind to the mystical Church, of the Regenerate and fpiritual, is united to Chrift by faith and by the f fir it : For his Union to Chrift is at the fame infhnt of time , with his union with the Church : but in order of nature goeth before it. He that is divided from this mjjlical Church, can- not poffibly fat that time) be a Member oi Chrift iu the fpiritual fenfe : As the member which is cat off from the 'body, is alfo feparated from the Head* "And he that himfelf ferfaketh the VifbU Church a* luch, forfaketh the myjiical Church ami Or//? himfelf. For to forfake the VifMt Chnrci

6f church V nit}. 61

as fuch, is to ccafe to be a Trofejfor of Ghrifliani- ty. One may be a member of the Vifible Church, and not of the Spiritual ; but you cannot be a Member of the fptntual Church, if you forfakc and refute the viable Church as fuch. For though i man may be regenerate by the Spirit, before he nzkz an open prof ejjiin or be baptized (and with- out baptifm in (ome few cafes) yet fohe can- not be, if herefufe to be a Trofrjfor. Its poffible indeed to be a member of the Univerfal Church, >oth as Myflical, and as Viftble \ as fpiritual and xsfrofefiirlg> while we have not opportunity to oyn with any one particular Church, or to /i- iarate from iome particular Churchy without fepa- tttng from the Vmvtrjai : But to feparate troni he Vrtivcrfal Church , is tJ feparate from thrift.

But then you mud underfbnd, that the Uni- erfal Vihble Church is nothing elfe, but all pro- 'jfing Chriftians in the world /is vifibly fubjetled to [briSi as their Head: And that there is no fuch r.r.gin being, as the Papifts all the Cathotickjir t Jmverfal Church ; that i<, the universality of Ihnfiians [ubjtciedtoone Vicar of Chrifi as their lead either Constitutive or governing. Such a pre- sided Head is an U.urper and no true authorized 'icarof Chriit • arid therefore (uc\\ a Church as tcb, is nothing but a company of feduced ChrU ians, following fuch a traiterous Hfurper. And > feparate from the Pope, is riot to feparate from hriii or from his Church. Secondly, Confider 3lfo, that Vnion i$ not on- an zsfecident of the Church, b.it is part of its iy tffcnvC) 'without which it earn be no Ci>* H 4T

6§ Necefpty of Church-V nity*

and without which we can be no members of it. It is no Kingdorne, no City, no Family, and fo no Church , which doth not confift of Vnited members : as it is no houfe which confifteth not of united parts. And he is no Member which is not united to the whole. It is the great our of mens boldnefs in dividing wayes , that they take. union to be but fome laudable accident , while it- may be had ; which yet in fome cj-.z^ <vc may be: without.* and think that feparations are tollerable{ faults, e/en when they are forced to confefs them faults ; But they do not confider that Vnity is neceflfary to the being of the Church, and to the being of our own Chriftianity. Read i Cor ii, Sphef 4.

Thirdly, Remember alfo that our Vnion is neceflary to our Communion, with Chriji anc with his Church : and to all the bleflings ant benefits of jueh communion , Job. 1 j. 4. zs4bidt in me, and I in you: As the branch cannot bear fruit' efitfeif, except it abide in the Vine ; no more car* ye, except ye abide in me: for 'Without me, ye can dc n thing. If a man abide not in me , he is caji forth c$ a branch, and is withered, and me) gather them , and cajljhem into the fire , andthe\ are burned. And Col. 2. 19. From the Head al the boc.j by joynts and bonds having nourijhmen miniftrcdand knit together 5 increafeth with th increafe of Cjod. The member that is cut of from the body , hath no life or nouriflimen from the head or from the body , but is dead He tfiat is out of the Church is without the Tea thing, the holy worftiip , the prayers , and th ilifcipli&e of the Church 7 and is out of tli

w

V nity our ftrer. \ 69

way where the fpirit doth come ; and out of the Society which Chriftii fpecially related to: For he is t he Saviour of his b.-dy • and if we leave his hofpital, we cannot expeft the pre- fence and help or the Pbyficiafl : Nor will he be a Pilot to them who to: fake his (hip; Nor a Csptain to them who feparatc from his Ar- my : Out of this Ark, there is nothing but a deluge ; and no place of reft or iafety for 3 foul.

Fourthly, The Vnity of Christians is their fe - condiry jJrengtb: Their primary firength is Cbriji and the 5p/r.?r of grace which quickeneth them: And their fecondary ltrergth is their Vxion among themfdves : Separation from Chrift depriveth men lof the firjl . zndfeparation from one another depri- veth them of the feconcL An zArmy is ftrongcr than a man : and a Kingdom than a jingle perfon : Aflame will burn more itrongly than a J park : and the waves of the Ocean arc more forcible than a finglc drop. A threefold Cordis not eafdj broken* Therefore it is that weak Commonwealths do feek to ftrengthen themfelves by confederacies with other States. The Church is likened to an iArmy with banners; both, for their Nkrhbtrr^ their Concord, and their Order. And therefore [Chrift faith, that a Kingdom divided cannot fland. Vmon is the Churches Jlrength : and what good foever they may pretend, 'Dividers ?re certainly the weakeners and deftroyers < f tl c Church : and as thofe means which beft corroborate the bo- dy, and fortihe the fpirits, do beft cure many particular difeafes, which no means would cure whilft nature is debi'itared : So are the Churches H 3 cifeares

70 Sut an s way of Reformation*

difeafes belt cured, by uniting fortifying remedies, v;hich will be increased by a Dividing way of Re- formation : Dividing is wounding, and uniting is the clofing of the Wound,

There is no good work but Satan is a pretend- er to ir, when he purpofeth to dejiroy it : He refift- tth Light as an Angel of Light • and nis Mm[iers h\ndtY'lii?hteoHf*efs, as pretended dMmifitrs of Right eoufnefs : and he will be a jealous Reformer ^ I when he would hinder T^eforrnat ion. And this is the mark ofSatans way of Keformation : He doth it by dividing the Churches ofChrijlh and teaching Chriftians to avoid each other : And to that end he zealoufly aggravateth the faults of every party to the reft ; that they may have odious thoughts i of one another ; and Chnftian Love may be turn- C<J into averfation : As in the Plague time every one is afraid of the breath and company of his neighbour, and they that were wont to aflemble^ andconverfe with peace and pleafure, do timo- roufly fhun the prefence of each other \ becaufe they know that it is an infe#ious time, and they are uncertain who is free : even fo doth Satan frreak the Societies andconverfe of Chriftians, by making them believe ihat every party hath fomc (dangerous infc&ioi*, which as they love their fouls, they muft avoid.

And he deflroyeth your Love to one another9 by pretending Lrje to your felves: O how careful : wilJ he be for your fouls / when the Devil would undo you, he will do it as your Saviour .' And when his meaning is to faye you from Heaven, and from Chrift, and from his (aving grace, and from ion and Communion with his Church , and

from

Hove Satan killcth Love. 7 1

from the impartial Love of one another, he takn on him that he is laving you only from fin and from Church- corruptions : Or rather that it is Gbnft and not he that giveth you counfel : And he cjl.) do much in imitating Chnji, in the manner of his fuggtjfoon s, to make you believe that it is Chnjt tndced. Perhaps his counfel fhall come in in themirift of a fervent frajer, or prefently after it, to make you believe that it is an undoubted anfwer of your prayers: and oft-times his im- pulfes are vehement and much affetting, to make you think that it k fomething above nature .• and the ftotu pretence will much perfwade you to think that fure this cafi never come from an evil fpirit : But if you hid well ftudied 2 Or. 11. 1 3, 14, 1 5, <j*L I. 8 Luke 9. 55, 1 Job. 4. 1,2. 2 fhef. 2 22 you might be wifer, and be faved from this de- ceit. I will not recite the words, becaufe I would have you turn to them, and ferioufly^ ftudy them.

And in this dividing work, the Devil doth as make- bates do, who firft goes to one man and tell him a tale what fuch a one faid againft him, and Iwhat a dangerous perfonheis, and then go to the 'Other, and fay as much of the firft to him : So the 'Devil faith to the Presbyterian, O take heed o£ rtthe Independents ! and to the Independents, Take heed of thefe Presbyterians ; To the Ana- biptift he fuggefteth, Avoid thefe Proteftants .• Take heed of them, for they Baptize infants : and to the Proteftants he faith, Take heed of thefe Anabaptifts, for they are againft baptizing any till they come to full age : To one he faith, Away th*| Church, or think not thofe perfons ta 1H be

7* The Devils Reformation.

be religious ; for they pray by the bogk : and to the other he faith, Take heed of chofe people, as : whimfical and proud, and brainfickfanaticks \ for they pray without bookby the Spir t. To one fort he faith, Take heed or thofe people, for they wear a Surplice, or Kneel ar the Sacrament, or ar.fwer the Pnefts in the Refpoofes of the Common- prayer : To the other he faith, Take heed of I theiedifobedient, ftubborn, felf- conceited people, 1 that will lit at the Sacrament , and will not conform to the orders of the Church. 1 am not I now minding whofe opinion is right or wrong, among all thefe parties, or any like- them ; But how charitable to your fouls the Devil is, when he would deftroy your charity and your fonls\ and how pionjly and kindly he would have you takf heed when he would lead you to perdition : and how great a Reformer he will be, it he may but do it by Dividing.

It may be the young unexperienced Schifraatick ( of what feft foever) will diftaftc thefe words^nd think I fpeak like an adversary to Reformation : and fo the Devil would make him think, of all other Christians as well as of me, except his party. But ifonefliould give fuch counfel for the prefer- vation of his own health and bodily comfort, as the Dividing fpirit giveth him for the Church and for his foul, he would quickly underftand it , ac- cording to my prefent ienfe. If one (hould come in kindnefs to hira, and bid him, [ O take heed of that mouth and belly ; for it getteth nothing, but devour c-th all that the hands do get by labour; Cut ctFthat hand, for it hath a crooked finger: Gut off that gouty foot, that it may not trouble

the

Of Vnity and^ Vivifions. 7 j

the whole body : Rip up thole guts which have fuch hlchy excrements, he would not fwrll a- gunlt me if 1 adviied him to fufpeft inch kind- nefs.

Fifthly, Remember alfo , rhat the Vmtj of ChrilHans is t heir ft tot and tufey as well as their firength&ndfafety. Pi a I. 1 35 U 'BthfAU how good andpleafant tt ts, for brethren to dwell together in unity \ As the amity and ponverfe with iricnds, ispleafanr, and the concord of families is their qnictnefs and eafe 5 fo is ic as to that amity and concord which is the bond of Chuich-i<c»ery« And the divifions and difvord of Chriilians, is their mutual fain and trouble. Do you not feel your minds difturbed by it: Do you not fee [he Church dtfcom fofed by it? The itch of contention, doth ordinarily make it pleafant for the time, to every Sett to fcratch by zealous wranglings and difputes for their feveral opinions, till the bl<>ud be ready to follow : But the fmart and fcab doth ufe to convince them of their folly. But if they will go more than Skjn-deefy they may need a Surgeon. Children Will claw themfelves . but it is tsttadmen that will wound ihemfelves. The hurt which we get in the Chridian warfare, by mortifying the Hcfli, or by the perfection of the malignant enemy is tenderly healtd by the hand ot Chrift, and ufually fanhercth our in- ward peace. But if we will hurt, and wound, and divide our felves, what pity or comfort can we expeft.

.Sixthly, Confider alfo that the Vnity and Con- cord oi Believers is their Honour, and their Divifi- ons and difcordztz their fliamc : And coqjfequei tly

the

74 7#* bappixefs ofVnity} and

the honour or diflionour of Chriftand the Gof- pel, and Religion is much concerned in it. A- g*eement among Chriftians telleth the world, that they have a certainty of the faith which they pr ofefs,and that it is powerful and not ineffectual, and that it is of a healing nature, and tendeth ta the felicity of the world. But Divifions and dif- cords among Chriftians pcrfwade unbelievers,that there is no certainty in their belief: or that it is of a vexatious and deftru&ive tendency; or at beft that all its power is too weak, to overcome the malignity which it pretendeth to refift ; where did you ever fee Chriftians live in undivi- ded Htiity, undlfturbed peace y and unfeigned Lovey but the very infidels and ungodly round about thera, did reverence both them and their religion for it. And where did you ever fee Chriftians divi- ded 9nnp* tee able and bitter againft each other,but it made thera and their profeffion a fcorn to the un- believing and ungodly world ? and whilft they de- fpife and vilifie one another, they teach the wic- ked to defpife and vilifie them all.

Seventhly, I may therefore add, that the V- rtityoi Believer /, is one of Gods appointed means for the converfion and falvation of unbelievers : And their Divifions and difcord arc an ordinary means of hardening men in infidelity and wicked- nefs, and hindring their love and obedience to the truth. As a well-ordered Army, or a City of uniform comely building , is a pleafing and inviting fight to the Beholders y when a confufed rout, or a ruinous heap, doth breed abhorrence : even fo the ^very fig-u of the concordant focieties of Chriftians , is amiable ani alluring to thofe

Without;

Mi f chiefs of difcord. 75

without; whin their diiagreements and repara- tions make them Teem odious and vile. A> a mu- Gctl inrtrumenr in tunc, or a let of mufick, delight the hearer by theplealing harmony ; when one or more instruments out of tune,or ufed by a rude unskilful hand, will weary out the patience of the hearer . fois it in this cafe ; and the difference is much greater, between concordant and dif-con« cordant Ghriflians. Who loveth to thruft him- felf into a fray ? And what wife man had not ra- ther partake of the friendly converle, than joyn with drunken men that are fighting in the ftreets ? Peace and Concord are amiable even to nature • And you can fcarce take a more eflfe&ual means, to win the world to the Love of Holinefs, than by fhewing them that Holinefs doth make you un- feigned and fervent in the Love of one another. 1 Pet. 1.22. Norcanyoudcvife how to drive men more effe&uaHy from Chrift, and to damn their fouls, than to reprefent Chriftians to them like a company of mad men, that are tearing out the throats of one another ? How can you think that the unbelievers *nd ungodly fhould think well of them, that all fpeak fo ill of one another? When the Liuheran flyethfrom the Calvinift,and the Epifcopal from the Puritan^nd the Proteltant from the Anabaptift,and the Presbyterian from the Independent, and all the other fide implacably Hy from them, Can you wonder if the Infidel and the Idolater fly further from you all ? Mark well the words of Ghriit in his prayer, Joh. 17.20.21,22, 23. For them which (Imlt believe on vie by their word , that they aR may be one, as thou Father Aninme, ar;dlintheey that they dfo may be one

in

7 6 The mifchiefs of Division.

in Ht : thM the worldmay believe that thoit haftfent me : And the glory which thou, gaveft me J have gi- ven them, that they may he oney even as we are one : Jin them>andthoH in meythat they may be made per* fett in oney&that the worldmay know that thou hafi fern mey and haft loved them as thon haft loved me.

All thefe obfervations are obvious in thefe words, it That the unity of Chriftians muft be univerfal, even of all that believe the Gofpel of Chrift. 2. That this Union (hould have fome low rcfemblance to the Union of the Father and the Son. 3. That it is Ghrifts great defire and inter- ceffion for his Followers, that they may be one. 4. That their glory is for their Unity, y. That their Unity is their perfe&ion. 6. That the Fa- ther and Son are the Head or Center of the U- nity. 7. That this Unity is the great means of converting the world to the Chriftian faith, and convincing Infidels of the truth of Chrift, as fent by God. Open but your eyes and you may fee all thefe great do&rines in this prayer of Chrifts for his peoples Unity : O that all the Chriftian Chur- ches would try this means for the worlds Con- verfion ! (Not on the impoflible terms of Popery, but on the necefTary terms propofed by Ghrift.)

8. External Vnity and peaceable Church- com- munion doth greatly chcrilh our Inter nalVmty of Love: And Church-divifions do cheriih wrath and malice, and all the works of the flefli defcribed by Paul, Cjai 5.21,22,, 23. 1 pray you confider how he deienbeth the flefhly and fpiritual man : v. 14, ij. For all the Law is fulfilled in one word^ even tnthis, Thou (halt love thy neighbour as thy [elf z But if ye bite and devour one another , take heed

th.tt

The benefits of Vnitj. 77

that yt be not confnmed one of another. 1 fay then , walkjn the fpirit , and ye pall not fulfill the htfls of the pp. For thepfli Injieth againfi the fpirit 3&C. AW the works of thefiefl) are manifest, adultery-" enmities o> hatred, variance, emulations, wrath sinje, fcditiensy ( or as it may be read "Jbiviftons Qrfa8ions)herefies,envyings:murdtrsy{kc But the fruit cf the fpirit is Love>y joyjeace, long fuffering 3 gentltnefs ygoodntfs , faith, mee\nefs, temperance : zs^gainfl fuch then is no law. And they that are Chrijis have crucified the flcflijxith the affett ions & lufis. If we live in the fpirit , let us alfo walkjn the fftrit. Let us not be defirous of % vain-glory , provo- king one another , envying one another.

Obj. O but thofe that lfeparate from are guilty of this and that and the other fault.

ex^/rv.Chap.6. I. Brethren , if a man be over' taken in a fault y ye which are fpirit Hal reflorefuch a\ one, in the fpirit ofmeeknefs , conftdering thy felf Icfl thoh aljo be tempted. Inftead ©f cenforious dii- dain and fcparation , bear ye one another s burthen, and jo fulfil the law of Chnsi : which you think ycu fulfil by your unwarrantable reparations , while you are but fulfilling your flefhly paffions. When once parties are engaged by their opini- ons in Anti-churches and fierce difputings , the fielTi and facan will be working in them againft all that is holy fweet "and fafe. When united Chri- ftians are provoking one another to Love ard to good works , and minding each other of their heavenfry cohabitation, and harmonious praife, and are delighting God and man by the melody of their concord ; The contentious zealots in their feparate Ami churches , are preaching down

. Love

7 8 J^tf*. J. i J. &c. faraphrafed.

Love and preaching up hatred and making thofe thac differ from them feem an odious people not to be communicated with, by aggravating their different opinions af modes ot worfhip, till they feem to be no lefs than Herefie or Idolatry. If many thoufands yet living in England or Ireland, had not heard this with their ears, yet James may be believed, Chap. 3. i,&c. My brethren, be not many Teaching- Makers ( for that is the word ) knowing that we fhall receive the greater condemna- tion.For in many things we offend aU (which he ad- deth becaufe the arrogancy of Sectaries was cau- fed by the aggravating of other mens offences. ) If any man offend not in word, the fame is a perfect man ( that is. If you will (hew that you are prefe- fter and better your felves than thofe whom you account fo bard* fee that your foul back-biting, re- viling, cenforious contentious tongues , do not prove the contrary,) 13. who is a wife man and en- dned with knowledge among yon, Let him fl)ew out of a good convex fat ion }ns wc:ks with meeknefs ofwif- dome: (that is, Let him that will be thought more knowing and religious than his neighbours, befo much more blamelefs and me?k to all men3and ex- cell them in good works)v. 1 4. But if ye have a bit- ter z.e*l ( for fo is the Greek word ) and fir if e in your hearts, glory not, fin fuch a zeal, or in your greater knowledge ) and lie net againfi the truth* 15. This wifdome defcendeth not from above (us you imagine who father it on Gods word and fpirit ) but is earthly Jen final (orr|naturalJ anddevilifih (O doleful ralftake, thacthewrW, iht fiejh, and the 'Devil, (hould prove the cauit of that conceited fpiritual knowledge and excellency, which they

thought

Reform without dividing.

thought had been the inlpiration ot the Ipint ) V. 1 6. For where ^eal and fir if e isy ( that \%yijlriving contentious zeal againft brethren ) there isconfu- fion ( or tumult and vnquietnefs ) and every evil vrork. O lamentable reformers, that fet uy every evil work^., while they feemed zealous againlt evil ) v. 17. Tint the wifdo?ne that is from above, is firj} pure then peaceable \gentle ^and eafxe to be intreat- ed • full of 'mercy and good fruit s 5 without partiali- ty ( or wrangling ) and vrithout Hypocrifie. asfni the fruit of right eoufnefs is ftwn in peace , ofihem that make peace : when peace-breakers that fow in divilions and contention, fliall reap the fruit of unrighteoufnefs,though they call their way by the mod religious names

Thus 1 have briefly fhewed you what Unity and Divifron are, that wrong apprehenfions draw you not to iin.

DIRECT. VIII. when any thing needed amendment in the Churchy remember that the beji Chriftian mufl be the forvpardeji to reformation, and the backwardeft to Divijion ; and mufl. fear ch and try all means of Reforming, vphich make not againfi the concord of the Church.

T Do not here determine i,i what cafes you may -* or may not feparate, trom any company of faulty Chriftians. I only fay that you mull never fcparate whac God hath confoyncd ) the Hctinefs

and

So Reform without dividing.

and the Unity of believers : If corruptions b!e- mifti and d:llunour the Congregation. Do not fay [ Let fin alone ; I muft oppofe it for fear of divili >n ] But be the forwarded to reduce all to the will or God. And yet if you cannot prevail as | you defire, be the backwardeft to divide and fe- parare ; and do it not without a certain warranty and extream nee fli y. Refoive with AuUtn^ 1 Will not be the chaff, and yet I will not go out of the floor though the chaff be there. Never give over your jult defire and endeavour of Reforma- tion : And yet as long as po/Iibly you can avoid it, forfake not the Church which you defire to reform. As Paul faid to them that were ready to' forfake a fea-wrackt veffel, // thefe abide not in the (hip », ye cannot be faved i Many a one by un- lawful flying and (hitting for his own greater peace and falety, doth much more hazard his owrt and others.

DIRECT. IX.

Porget not the great difference between cafi^

ing out the wicked and impenitent from the' 1 Church by dtjcipline ; and the godlies fepa*;, rating from the church it [elf , because the1 wicked are not cafi out. .The fir ft is a great duty : The fecond is ordinarily a great fin-

THequeftionis not, Whether the impenitent | fhould be pur away from Church-commu* nion ? That's not denied. But whether you ihculd

fepa-

Vifapline 4 Duty. 8 1

feparate from the Church, betaufe they are mitted : This is ic which we call you to beware : Not but that in fomc cafes, a Chriihan may law- fully remove from one Church to anothci, that hath more light and purity, for the edification of his foul. Bur before you feparate irom a faulty Church, atfnch as may hot lawfully becommhmea- ted with , you mult look well about you, and be able to prove that thing which you affirm.

Many weak Chriftians marking thofe Texts which bid u? avoid a man that u an Hnctitk,, and to have no company with diforderly walkers , and not to eat with flagitious perfons, do not fuffici- tBily mark their fenle, but take them is if they Call'd us to feparate from the Chnrch wuh which thefe perfons do communicate. Whereas if you mark ail the Texts in the Gofpel, you (hall find, that all the reparation which is commanded in fuch cafes ( beiides our Reparation from the Infi- dels or JJolatrous world, or Antichriflian ar.d Heretical conftderacies, and no Churches J is but one of thefe two forts. Firit, ei(Het that the Church cafi out the impenitent (inner by the pow- er of the Keys, Secondly, or thar private nun avoid all private familiarity with thea*. And both fhefe we would promote , and no way hinder. Thirdly , but that the private members (hould fe- parate from the Church, becaufe fuch perfons are not caft out of it, (hew me one Text to prove it if you can.

Let us here perufe the Texts that fpeak of our withdrawing from the wicked. :. Cor. 7. Iscx- prefly written to the whole Church, us obliged r^ far away the ineeftL&i' perfori from amatig ihc:vt

$ z Separation from the Church a fin.

andfo not to eat with fuch offenders. So is that in 2 Thef 3 . and that in Tit. 3.10. *yf man that is an Heretic^ after the firft and fecond admonition avoid: Unleis it be a Heretick that hath already feparated himfelf from our communion ; and then it can be but private familiarity which we are further to avoid. In brkf, there is no other place of Scripture, that I know of, which commandeth anymore. I have before (hewed that abundance of Church-corruptions, or of fcandalous mem- bers, were then among them, and yet the Apo- flle never fpake a fyllable to any one Chriftian, to jfeparate from any one of all thofe Churches : Which we cannot imagine that the Holy Ghoft would have wholly omitted, if indeed it had been the will of God.

Obj. But then why did Luther and the firft Pro- teftant s Jcyar site from the Church 0/Rome, and how 'mil you juftifie themfr$m Schifm (

Anfw. It's piety that floth and fottiflinefs^ould keep any Proteftant for Papift either ) in fuch ignorance, as to need any help toanfwer fo eafie a queftioftar this day ! Let not equivocal names deceivegus, and the cafe is eafie. By the word Chnrch, th^ Scripture ftill raeaneth 5 firft, either rhe Vniverfal Church, which is the body or King- dome of Chrift alone : Secondly, or fartkular €°ng'' 'tgatkns aflbciated for perfonal communion! m Gods worfliip .• But the Pope hath feigned an- other kind of thing, and called it The Chnrch: That is, The Vniverfality of Chriftian s as headed^ hy himfelf, as the conftitntive and governing head* "Whereas, firft, God never inftituted or allow- ed fush a Chuich. Secondly, nor did ever tfv$

Univer-

OfourfepArationfrom Rome.

Univerfality of Lhnllians acknowledge this u- urping Head. Shew me in Scripture, or in Church-Hiitory , that either there ever was dc *atto, or ought to bz dcjnrey fuch a thing in the A'orld as they call the Church, and I proiefs I will mmcdiately turn Papift. But if you ask why wc eparated from the Papal Church I I anfWer, Be- aufe, firft, it was no Church of Chrijl ( as fuch. ) And fecondly, It was a Church oftraitcroiu comki- *ation, againit the prerogative of Chrifl > and herefore by the Proteftants called the Antichri- ian Church. We feparated not from Rome , ither as the Vniverftl Chnrcb , ( for that it was lot ) nor as part oftheVniverfdl Church ; (for (o ■ve hold communion with thofe that are Chrifti- U7S in it ftill ) Noras a true worfhipping Con^ relation ( for they confift of many thoufaUd ongregations which we never had local cow- nunion with ; and as true worfliipping congre- gations \r fpecic, wc ftill hold communion with hem in mind, lo far as they are (uc?h indeed : 3ut in two fenfes we feparate frofti them: irli, as a Tapal Catholic^ Church \ becaufe in hat knft they are no Church of Cbrtft, but a >ack of rebels : Secondly, as particular Congre- rJH$hi in ffecie, which have mixed Gods wor- ihip with fal'fe doftrine, 2nd Idolatrous bfead- ivorfhip, and other unlawful things, which by >aths and, practice they would force thofe to be ;uilty of, who will communicate with them. And thus we difown them only as neighbour rWcfetJ,thai never were their lawful fuk]ctts3bui Kit our teftirriony againft their fin. And our fcftffohers who were members of their Churches, I 1 der

w . Ill * ■»

84 Rtgular exclujion, how.

departed to fave theinfelves from their iniquity* and becaafethcy waereitved by themfelves, un- lefs they wou!d lie^and forfwear^and be idolaters, and communicate with them in their fin. Nor would they ihen, nor will they to this day, admit any imo communion of their particular Churches, is hch, who Will not firft come in to thdr preten- ded Univerfal Church 7 which is no Church , and worfe than none. If this anfwer feem not plain, and full to you,- ic is fcecaufe you undcrftand no* Chrifthn fenfe and reafon.

DIRECT. X.

txpectnof that any one lawfully received, by %aptifm into the Chrifiian church, fhould- be eajt out efi$: or denied the priviledge of. Membe) it according to the rules of

Qhrijhan d/fciplize, by the power of the Keys ; that is, for ob&inate impenitency in agrofs or fcandalous fin, -which the per [on is proved To 1 1 guilty of: and this after pri- vate and pub lick admonition, and tender patient exhortation to repentance.

HEre are two things which I defire you to ob-T fervc. Firft, what is Chrifts appointed way, for removing members from rhe Communion of cheCharch. Secondly, how great a fin it is to re- move them by a comrary and arbitrary way of mi own prefumptuous invention,

Firft,

Churcb-Jufti$e ncccjfary. 8 J

Firft, It is here fuppofed, uiat thcp.rf n ii n >t i a profiled tApoUaie : For there q j cafung

mttoffneh. He that uirneth 7, ; K^4*i or

openly r '. Chriftianiry , or ceifrch the

Profeflrn ot'ir, doth g til .':im-

felf, and neodcth not to be m/? out. Uo'cfs it be any Tyrant wh come to the ( >n in

fcon, while he protefl .v h:> lawlefs

will. He that fcekeih the Q nonunion of the Church in fobriety, thereby profe(feth i.imfelf a Chriftian ; and for fuch a$ I iptized conti-

nue this profdfion, Chrifts ivaj i)f rejecting theip is plainly defcribed intheGofpel. j%*,i8: 15,16. //f fey brother (lull trefp^fs againsl thety go and tell him his jault befWH* thee and him alone. If he fall hear thee, thou haj} gained thy brother : but if ht will not hear thee, then takj with thee on* or two more ; tb*{ in the month of two or three witneffes^ \every word may be ejlablifad : And if he fall rug- left to hear them, tell it to the Church : ,But if he negleft to hear the Church, let him be to thee & m Heathen man^ or a Publican.

Tir. 3. TO, sAman that is an Her etick, after the *irft and fee ond admonition \ rejett.

1 Cor. >. Te are puffed up., and have not rather mourned, that he that hath done this d:ed, might bt Men ax* 'ay from amon% you : For I verily as abfent in body lout prefent in fpirit , have judged already ast [though 1 were prefent, concerning him that hath Jo \d§ne this deedjn the name of our Lord Jtfns Chrij}% when ye are gathered together ,cr my fp^it ,with the fower of our Lord Jcftu Chrtft, to deliver fuch a one fy Satan— V. 7. Purge out therefore the gld leaven—

jv. 1 1 y I 2, 1 3. With fuch a one no not t9 eat Do

I 3 mi

8 6 Qkureh~ J^Jlice necejftry.

not ye judge them that are within ? --Therefore put nway from among your f elves that wicked per fori.

By all this it is plain that the Church mult ex- ercife a regular courfe of juftice, with every per- fon that it (hall rejcft: He muft firft be toldpr*- vately of his fault, and then before two or three ; ( unlefs, at leaft, the open notoriety make the pri- vate admonition needlefs : ) And then it muft be told theChurch: and theGhurch muft with com- paffi on, tendernefs and patience , and yet with the authority of the Lord Jefus,and the powerful evi- - dence of truth, convince him and perfwade him to repent : And he muft not be rejetted, till after all this, he obftinately fcfufe to hear the Church3that isy to Repent, as they exhort him.

Note here; that no fin will warrant you to caft out the firmer, unlefs it be feconded with Impeni- tency : It is not (imply as a drunkard,. cfr a forni- cator or fwearer, that any one is to be reje&ed : but as an impenitent drunkard, or fornicator , or fwearer] &c. •

Alfo that it is not all impenitency that will war- rant their rejection : But only impenitency afttr the Churches admonition.

Note alfo: that no private perfon may expeft: that any offender be -caft out, either becaufe his? fin is known to him, or becaufe he is commonly famed to be guilty, till the thing be proved by fuf- ficient witnefs.

Yea, thit the admonition given him muft be proved, as well as the fault which he commit- ted.

Yea, if all the town do know him to be guilty, arc witnefs proff that he hath been privately ad-

mon:lhed,

Ob\ettions again ft Church- J uftice. 87

Tionifhed, he may not be rejcfted till he be beard rfcakfor himfelf, and till he refufe alio the pub. idmonition.

This is Chrifts order,whofe wifdo?ny and mercy \ md authority are fuch, as may well caufe us to rake Sis way as belt. And yet the ignorance or raftr rKfsof many profefl'ors is fuch, that they would have all this order of Chrilt ov^turntd ; and fom^ of them muft have fuch a drunkard and Rich a fwearer kept away and rejeftcd, before ever they admoniflied them, or tx'ioi ted them to repent- ance, or prove that any one elfe hath done ir; much more before they have told the Church, oc proved that he hath negltftcd the Churches ad- monition. And fome go fo much farther, that they muft have all the Churches taken for na Churches, till they have gathered them anew • and muft have all the Parifli at once rejefted ( till they have gathered out fome few again ) without any fuch order of proceeding with them , as Chrift appointeth : It may be a thoufand (hall be caft out at once, when never a one of them was ihus admoniflied,

Obj. They were never members of a true Churchy and therefore need no cafling out.

Anf. Were they never baptized ? or is not b.ip- tifm Chrifts appointed means of admillion into his Church/

Ob.Thty were baptized in their Infancy, cr after- Wardbrednp m ignorance gr frofanenefs, and know not what their baptifm isy nor ever feberly owned it. eAnfw. Either they ftill proieis themfelv.es Chriftians , and attend Gods ordinances with the Church or not : If not, then they are Apo- 1 4 dates *

$ 3 OhjeBiom again[t Churcb-Juftice.

flacc* : u titey do, then they do own their BaptiP" mal Covenant by a continued frofeflion : If you accufe them of not underftanding this froffjfwny or of living contrary to it, you muft proceed againft them onrbyone as Chrift appointeth • and firfl: admonifb 'hem, and then tell the Church •, and I not fay they are ignorant and profane, and expert I upon your laying io, they fliould all be unchurch- 1 ed. Yea, if you prove them ignorant, if they be I willing to learn, it is fitter prefently to inftruflt them than to excommunicate them: nor do you read of any excommunicated for meer igno- rance. But we confefs that in grofs ignorance, they may ihew themfelves uncapable of facra- mental Communion, and may be denied it while they are learning to know what they do. But the mercy of God hath made points abfolutely I neceflary fofew, that this may be done in a (hort time, if the Perfons be willing , and the Teachers diligent, and fufficiently numerous for that work* And though it is to be lamented, that in many great City-Pariflies, the Minifters are not enough to catechize the twentieth part of the people , yet for the generality of Parifhes through the Land, if Catechizing were ufed as it might be, there w mid not any great numbers be long kept away for meer ignorance. And he that i* the caufe of his Parifhes ignorance, byneg- letting Catechizing and perfonal conference, and then unchurcheth them for the ignorance which he isgui-!;y of, cut doth take a prepoflerous courfe, for hi<. <>wn account and c< m'ort, or for the peo-

• C bj. Tint tfjry rrfnfe to U :.ru or be inslrhtttd.

The fin of disorderly unchurching men. S9

Anf. It that and their grof. ignorance be proved

together, as you may delay them for the latter, Co

may re)eft them for the former ; br mie it

flieweth their impenitence : But this mill bepro-

ved of them and not affirmed wich ur proof,

Obj. Hat their Baftifm made them members on- ly of the "J raver fd Church ; and not of *nj partic**- Ur Church: And therefore mil not prove them [neb. Anf True : But he mat is a member of the Uni- versal Church, is fit to be received into a particu- lar Church ; And there wanteth no more but mu- tual confent : And if he have ftatedly joyned with a particular Church in ordinary communion, Confent hath been raanifefted, a'-d he is a mem* ber of that particular Church, and mutt not be re- jected by it, but in Chrifts way. And this is the common cafe in England. The per funs who were baptized in infancy, were at once received into the Univerfal Church, and into fome particular Church, and have held communion at age with both • and have right to that communion till they are publickly proved to have loft their right.

And if we had no Churches, but particular Churches were to be gathered anew, yet he that is a baptized member of the Univerfal Cbirch, and confenteth to communion with that particular Church in all the ordinances of Chrifts ap- pointment, doth lay a efficient claim to his ad- m:flion, and cannot lawfully be refufed, unlefs heftand juftly cenfured by a Church which for- merly he was in. Yet this we confefs, that he can be no member of that particular Church,

who fubjefteth not himfelftothe particnUrTd- [iors ot ir, and to the ntctfriry aCts or parts oUheir

9 p The aggravations of it.

Office and Miniftration : Becaufe he denieth his ownconfenr.

+u The finfulncfs of unchurching Perfons or Parifhes, without Ghrifts way of regular pro- cefs, confifteth in all thefe following parts, i. Ic is a carting off the Laws of the great Law-giver of the Church, and fo a contempt of his autho- rity ,wifdome, and goodnefs • and a making of our felves greater, or wifer, or holier than he. 2. It is grofs injuftice, to deprive men of fo great Privi- leges without any fufficient proof of their for- feiture ! It is worfe than to turn whole Pariflies out of their Houfcs and Poffeffions : without any lawful procefs or proof ; upon rumours or pri- vate affirmations that they are Delinquents. Ic is not doing as we would be dfoie by : what if any fhould fay of you, that you are Heretical and de- ny Fundamental Truths ? Or what if they fhould fay of a feparated Church : that they are generally Hereticks, or of wicked lives ( as the Heathens did of the ancient Chriftians ) and therefore that they are no Chureb,nor to be communicated with; would you not think that they fhould every one ferfonally beaccufed, and proof brought againft them, and that they ihould fpeak for themielves, before they were thus condemned ? 3. And it is an aggravated crime in them , that fo much cry down Church- tjratwy-ln other*, to be thus nolo- rioufly guilty of it thcrnfelves ? what greater in* juftice and tyranny can there be, then that all mens Chriftianity aftd Church- rights, flnll be. judged NuIJ, upon the cenfures and rumours' of nifpitious men, without any juft proof or lawful tryal ? That it (hall h: in the pcw;r of every one,

whj

The Aggravations of it. p \

who hath but uncharitablenefs enough to think evil of his neighbours , or to believe reports a- gainft their innocency to call them out of the Fa- mily of God, and to pnehriiten and unchurch men arbitrarily at their plcafure i That any man that is but unconfcionable enough to fay [ They are all ignorant or prophane ] fliall expeft to have his Neighbours excommunicated. 4. Itmaketh all Churches to be lubricous and uncertain fha- dows : when a cenforious perfon may unchurch them at his pleafurp. What you (ay of others, another may fay of you ; and as juftly expeft to be believed. 5. It unavoidably bringeth in un- curible jivifwns : For.there is no certain rule of juftice with fuch perfons : and therefore they know not who are to be received to their Com- munion3and who not: And the fame man that one thinkcth is to be rejected and kept out, another will think is to be received : And who knovveth which of them is to be obeyed. If one fay thata Parifh is a Church, and another lay that they arc to be unchurched,whb knovveth which of them to believe. 6, It is a reproach to the Church and Chriftian Religion, when we tell the world tha^ that we have not fo much juftice and equity among us, as Heathens have in their worldly iocieues. 7. It deprivech the Church of the folace of her Communion, when the beft man is not furc, but a cenforious perfon may at his pleaf^re turn him out as unworthy, 8. Ic greatly wrongeth jclus Ghrift, who lb dearly loveth the weakeft of his flock-, and hath purchafed their priviledges at fo dear a rate: and whofe body is maymed, when any of his members are cut off: and who taketh

gz Of the pa&oral power of the Keycs.

she wrong that is done them as done unto himfelf. Thefe are the great virtues of that cenforious zeal, which un-churches Perfons or Pariflies without juft tryal and proof, upon rumours of fame, or their own furmifes.

DIRECT. XI.

Vnderjland well what is the power of the Keys, and what the Pafioral office isy as they are the Governours of the Church intruded by Qhrifi with the power of admiffion and rejection ; that ft you may know how far you are to refl in the judgement of the Paftors, and may not attempt td take any part of their office to your [elves.

THe power of the Keys, is the power of taking into the Church, and oiCjovermng it, and of cafting out : Both in refpeft to pre/em Order, and in relpefl to future happinefs, by a Minifterial declaration of the fenfe of the Gofp^el, concerning the flate of fuch as they.

The power of 'Baptizing, h 'he p^wer of the Ktjs} for reception inro the Church. The priv3*e members have not the power of baptizing, nor were the Paftors ever appointed to do it, by their advife, cop/enr, or vote. Therefore the private members^ have not the power of the Key?; for ad- iruflioo: And it i* mof} apparent in the G'>fpel, l&tt the Keys f < r admiffion and for txcteffon 3-e

give n

>

Pajloral power prtvcd* 9 j

given into the fame hands, and nor one to ihc Minifkrs and another to the Flock .• Therefore the people that have not thctirit, have not the latter.

For full proof of this obferve tic meaning of thefc Texts, lfa. 22. 22. And the Key if xhehonfe of 'David wiii I lay Hpon bisflouldcr\ /S pen

and none flail flur: and he Jbaiij J »dl

of en. lfa. 9. 6. The Govern mbii

fljQHldtr.MdiX. 16.19 7v;>; ilJC l^Jce t>r:: K*J*S rf*b* Kingdom of Heaver ^.na whxtficver tljcii fl><it bind en earth flail re bonva in fe*rw?,&c. Mac. 18. 18. Verily I jay nntoycu wk ttfo4m ye bind on earth flail be mmnd} & . . ] ever fins ye da

remit, the* toMftin^and vfbcfotvtr ftHt

ytretan . rermmed. Mat« 28. iy. (jo and

teach g tluw, &c. Jch. 20.21.

<ds n : mes eve* fo fend 1 you Aft.

*« 16 , ti }?: inbred u u h us, and had ob-

, this /Jinifiry. Aft. 20. 28. Taks heed to your fives (£ to all the flock over which the Holy H Over jeers, tcfetd the Church of (jod-.-l\- rn. 1. 1. IJaui a Mimfer of Jefus Christy cailtd an cyffofiUy fcparatcdzo the GoJ'pel of God j Or. 4, 1 La a manfo ejlcem of its as of the Mtnifters <f Cbrift} and Stewards of the myilc- I riesofCjcd. Aft. 14. 23. They oreUined than Slders in every Church. Tit, I - 3 . Ordatn Elder s in e- very City, as I appointed thee. V, 7. <lA ' Biflop mujl heblamtLft as the Steward of Ged.i Tim. 3. J. For if a man kwxv not now to ude his oven boafe, how flail he take care of the Church of God. 1 Tim. 5. 17. Lft the £lders that rnle Well be counted worthy of double hononr- 1 Pet. 5. %. Feed the pc\ of god

whuh

£4 Tell the church.

which is among you, taking the over fight thereof-- Heb. i 3. 7, 17, 24. Remember them which have the rule over yout who have ffohn to you the word cf God—Obey them that have the rule over yon, and fubmit you* [elves\for they watch for your fouls~fa- lute them that have the rule over you— 1 Thef. 5. li,l$.IVe befeech you brethren to know thefn ( that is, acknowledge their power and labours ) that la- hour among yon, and art over jou in the Lord, and admomjh you, and to ejieem them Very highly in love for their work* fake, and to beat feace among your /elves.

Read thefe with judgement, and then believe if you can, that the power of the Keys or Govern* mentis in the People. £hew us what Text doth give them that power ? and where the Scripture calleth them to exercife it by Votes ? Or where God requireth ability in them fot Church- govern- ment? or where he calleth them to leave their Cal- lings and attend this work ? When thofe that mud: pertorm it, he feparateth to it as by office, and calleth them to give themf elves wholly thereunto. 1TJW.4. 15,^6. Tell us when the people were authorized to baptife ? or to rule the Church, £hat is, themfelves.

Obj. Mat. 18. 15. Tell the Church : if he hear nottheChurch.Scc. Anfw. Many Expofuors think that by the Church there is meant the Ministers only, by this reafon : The Church that mud; teach rauft tie heard : the Church that muft be. heard muft be told : But that is only the Paftors and not the People : Ergo— But I eafily grant you^; that the word [Church~\ there fignificth tfte whole Congregation fas Dr. Taylor in his fecond Dif-

x who mnft pit awty the wicked. g y

fWativfc : IhcwtdJ Hue it is an Or-

ganized body only. And fo the Office is to be performed only t>y the Organical pare ; and not >y any of the reft. When I fay to a man [ Hear me'] 1 do not mean that he fhould hear me with his eyess but only with his ears : And when Ibid him See or 'Read, 1 bid him not do it with his ears, but with his tyes. Nor do the eyes receive this power from the feet or hands, but immediately from the I lead : Though if they were feparated from the body they conld not retain it. So if a- nother Kingdumc (end to England, to defire an Army of men to help them, they mean the King only as the Commander of thcm,ind the people as the executors of his Command. So when you are bid to tell the Church 5 it is quktinw aurttay that it muft be told ; And when you are bid to hear ir, it is as Teaching that it mull be heard. So that this talketh not or any Government in the people, either to ufe or to give.

Obj. i Cor. 5. Taul b'Mtih all the Church to pit from among them that wicked psrfon. 1

%Anfw- Note 5 that Tata patieth the fentence firft himfelf[/ have judged as if I were pre font (not that you deliver $ut)to deliver fuch an one to Satan] And therefore he doth this himfelf [jn the name of the Lordjejits'] and fuppofeth himfclr 'among them infpirit and power when they do it [ and my fpi- fit wuh the power of our Lord Jefpu Chr:fi~] 2. And 1 have faid, He fpeaketh to an organized Church, which had two parts, and accordingly two works to do : The Ruling part was to put away the Offen- der by Judgement or Sentence t And the people wereaHrtf pit him aw*y, by actual flwmiinghis

Cor

Of rejecting bad P afters*

Cfouuonion, which is but the obeying of that* fenrence. If the King 4> nd to a Corporation to execute any Law, he meaneth not that all perfonj muft d it in the like manner, but the* Magi-* Urates byC >ramand, and the peopieby obeying them, a;u^ executing their Commands. If J de- fire a aun to tranlcr.be me a Book, and bring ic im B&ean not that every part of him (hall herein hiv en fame office ; But that he read it only with his cy$s\ and underiland it with his reafon} and transcribe it with his hand^md travel with his feet. The Partors only excommunicate by Judgement or Sentence .• and the people by obedient exe- cution of it.

Obj. Who then jhatl caft out an Heretick or per- nicious T after , if he himfelf muft be rc}t- Sltdl

tAnfw. i. The neighbour Paftors fhall re* nounct Communion with him, and rejeft him from" their neighbour Communion. And they ftiall warn that people to avoid him ( by virtue of the com- mon relation which they have to the univerfal Church of Chrift. ) 2. The people ( as Cyprian deterraineth) are bound to forfakt him : not by an aft of Government over him or therafelves . but by an aft of obedience to God, ami ot felf preferva- riony AsSouldiersmultforfake a tray terous Ge- neral, or Seamen a perfidious or defperately un- skilful Pilot that would caft them all away. As the people did alwayes choofe their Paftors fa" Govern them, fo may they in fuch a cafe refufe tfhera, Without ufurping any Government them- felves*

WsH I Now ki us fee what influence this'

trusff

Wluxt a, mercy it is to the Peop/t. 97

truth Ihould have upon your Church-Communi- on.

Do you fay that your neighbours are not to bo accounted members of the Church, nor to be com- municated With? Who took them into the Church by Baptifm/' Was it not a Miniftcr of Chrift ? ]f you fay no , you muft prove your accufuion. If you grant it ^ was it not his Office fo to do ? Math not God made his Minifters Judges whom they are to baptize ? And afterward alfo whom to catechife and inftruft and adroit to the com- munion of the Church t There is no doubt of it; If then they are admitted by an entrufkd Officer, will you venture to ufurp the place, yea and to da them the wrong to fay that ihey are no members? Is it any of your truft or work '{ I pray you mark what a mercy it is to you , that the Officers and not the private members are intruded with this work. Firft , if it werep^r \vor\, you muCiftptdy and be able to perform it. Secondly, you mufn WAtcbfor it , and conjiamly attend ir. IfaHere- ick pervert the test of Scripture i you muft con- vince him by your skill in the Original? or in the >nfe. How many hundred or thoufandperfons are there in a Parifli to be tryed ? The worft of them muft have a hearing and juft trial at haft, Ibefore you can refufe him lawfully : Ar.d howr iaccurately muft this difficult work de done , that jthe weakeft be not denied his right y nor the on- ;fit admitted?How loner muft a firmer be admonifli- ed and exhorted to repentance ? And are yon *>ble !and vrillwg to leave all your callings , to do ail this?

w If the tJMiniftzr that doth it, muft lay by the K bvilicefs

pS "to have Officii for Vifcipline.

bufinefs of the world,how think you that you cart do the fame without laying by your worldly bu- finefs ? If tamuft have fo many years learning and preparation, czn yon 60 \x. without ? Miftakenot, - it is not for Sermons only , that minifters need all their learning and labour ; but alfo for the difci- I fhne and guidance of the flocks- Thirdly, and iff it btyonr worl^i you muft be accountable for it be- 1 fore God. And do you not fear fuch a reckoning?! And if thefe bufie people had their with , would | they not be in a worfe cafe than the moft dumbl and lazy Minifter ?

Conlider it well, and you will find that you are>" not at all bound to know what the fpirkual ftate of| any man is , as he is to joyn in Church-comrau-I nion with you, but upon your Taftors rn//?andj word. Whether their undemanding be (uffici-j! ent at their admittance, you are not any where! I called to try ; but the Pallor i* : And if ye have! admitted them , you are to reft in his judgements ( unlefs you would undertake the office your] felves ) whether the profrflion of faith and rc-lj pentance be ferious and credible , you are not! called to try and judge .- But if your Paflor have! admitted them f he hath nurabred them with the' vifible Chriftians .- And it is die credibility of the Tajlor that you have to confider- and by him you rauft judge of the credibility of the profeflcr, and not immediately by your own trial. Who are the perfons that you (hall meet at a Sacrament or in publick Communion , you are not at all re* quired io try ; And if you never faw them before or heard them fpeak , you may perform your du^ ty neverthelefs : Indeed if as a miehbtur you arc

caUeJ

Who muft try Members. 9 9

called to inftriift or- hem, you

muft; do it : But there may be five thoiifand in one Church with you , whole names or free* you are not bound to know 5 but to ircfl in the knowledge of them to whom the keys are commited, who ac- cording to their cfHce take them in.

Obj. But what if they are notorioyfly wicked? tjltujll be blind!

zslnfw> No: you mufr do your bed by neigh- bourly watchfulnefs and help ( though not by Pa- ftoral Government ) to reform all about you whom you are able todo good to. And if you know them to be fo bad 3 you muft privately ad- monifli them, as is proved ; and then if they heat not$ tell the Church : But if you fee a man in the Church at the Sacrament, or a thoufand men,who are unreformed , and you know it not , you have no reafon to avoid the communion of fuch: And if there be a thoufand in the Church whofe cafe you are Grangers to , this may be no fin of your^ and fhould be no impediment of your communi- on.

Obj. 'But what if carnal negligent Minifers will let in all into the Church by Bapttfm, and. give than the Lords Supper ? Shall it be thus in their power to corrupt the Church : Andmuft we joyn with fi *nd take no care of it ?

tAnfw. There is no perfon In any office or trull, but may too eafily abufe it : And the more rioble the work and troll is , the grearer is the fin and calamity of fuch abufe. And no doubt but a bad unfaithful Miniiler is one of the greateft Tin- ners on earth , and one of the molt pernicious plagues to the Church. Which tould not be,un- K z lets

i go What muft the people do.

left it were in his power to do very much hurt But it will, not follow that therefore you muft take his place, and become the Church Cover- nours, or try all the peoples fitnefs your felve*, If a Judge be bad, you may fay what an intole- rable thing is ir, that one man fliall have power to give away mens eftates, and take away the life of the innocent, and to acquit the guilty.] But for all that you *nuft not mend it, by Pep- ping up into the judgement feat your felf, and faying, that you or the reft of the People will do it better. Some body muft be trufted with ir- If you are fittcft, offer your felf to the office- Th« rhing that you muft do is, to do your beft to de- liver the Church from fo bad a Paftor.* Ufeall your wifdom and diligence to amend him : And if you cannot do that , ufe all your intereft to get him out, and get a better : And if you cannot do that, deliver your own foul from him, by remo- ving toabetter if you are free-, But if as fervants, or children, or wives, you are under another Go- vernment which reftraineth you, be patient, and ufe fuch means as God provideth for you. This is the true way of your Church-duty, and not to think that you muft have a knowledge of the Godlinefsofall that you communicate with: or that you muft refufe communion if the Paftorbs remifs and negligent.

Obj. Tiut mil it not be my fm if 1 communicate with fuck as I know to be notorionjly wicked? when A little leaven leavenetb the lump.

jinfvi. It will be your fin if you obey not Chrift, Max. i 8. 15-. in admonilhing them ; and fo if it belong of you, that they are not removed ;

Of

When P afters corrupt the church. i o i

or if you do not your duty ro reform the Pallor or remove him.* But otherwifc if they be tk. r^ without your fault, it is no more your (in to com- municate with fuch men, than it is to live and converfe with fellow fei vanrs that are wicked • when it i« not jr«, but your tJlLiFter that hath the choice of them.

And the Itavening of the lump which the Text fpeaketh of, is the tempting of others to the like iin • and not that the innocent (hail be held guilty of it.* nor were the words fpoken to the people to perfwade them to do the Pallors work, or to fe- parate frbrn the Church ; But to the Paftors to perfwade them to caft out the (Inner ; and to the people, to perfwade them to execute theirSen- terce, (and the Apoftles in particular.)

It would rule and quiet people, if they knew the truft and work of the Paftors, from their own.

DIRECT. XV. Well tfudy the gracious Nature and Office of Jefus Chrijl^ and his great readiness to re- ceive thofe that come to him, though weak in faith ; and his backwardness to refuse fuch commers ; that fo you may defire a Church-difciplinethat is fuitable to the Nature and Office ofchriJiy and to the de« jign and tenor of the G of pel.

CHrifts ontward Dtfcipline is agreeable to his illVfatd* h% thofe tfcut Mine to him bjfetb,

K 3 ha

1 02, Study Chrijis Nature and Office.

he mil in no wife caft out or rejeft ; fo thofe that come to him by profejfwn of faith, he would not have his Minifters in any wife rejeft. And coming to Chrift when he was pcrfonally on earth, did fignifie the following of him in pretence, as well as believing in him : Juft fo far as men will come, fofar they fhall be received by Chrift : If they will come butftnvW.* him, he will not put them, back. If they will come but to his vifible Church byadeadprofeffion, he would not have his Mini- fters repulfe them. The outward priviledges of the vifible Church which they come to, they (hall poflfefs. If they will come over to the Church of the regenerate, they fhall be faved. But where ever they flop it (hall be their own doing. Many came to Chrift when he was on earth, whom he never repulfed, though he was marvelled at and[ grudged at for entertaining them. Some came fo far as to own his Name, and did Miracles by it, that yet did not follow him : whom the Apoftles would have hindered, but Ghrift reproved them, %jllar. p. 3 8. Luk: 9. 49. Some came only to re- ceive a Cure of their Difeafes from him, whom his Difciples fometimes repulfed, but fo did not he : when little children were brought to him5 his Difciples rebuked thofe that brought them, a$ thinking them unfit for his reception : but Chrift rebuked them for their forbidding of fuch guefb. When he cat and drank with publicans and Tin- ners, and when he received a kindnefs of a wo- man that had been a great finner, the Pharifees cenfurccT him therefore as ungodly ; But yet he would not abate his clemency. Many at this day can fcarce digeft it, that he Cent forth a Judas to

preac^

cbrifis readinefs to receive men. \ of

preach the Gofpel , when he knew that he was a chief and an hypocrite, and foreknew char he was a Son of Perdition, and would betray him, and that the Devil would enter into hiui ; yea, knew that he was a Devil, Job. 6. jo. and 13.2. yea, that this JucLis (hould be one of the twelve feleft ApoiUe? , and one of the Family of Chriit. Yec (ihrilt repulfed him not ; And it he did not par- take of the vSacrament at his hit Supper, it was not becaufe Ghriit did turn him out > but becaufe he went away hirafelf. And accordingly the Apoftles received 3000 at once into the Church, upon their fudden profeffion of repentance, even of fuchas had killed the Lord of Life. And though Simon Alagm would not come out of the gall of bitter- nefs , and bond of iniquity , yet was he not kept out of the vilible Church, when he profefled to be- lieve and defired baprifra.

Indeed if men will not come (0 far as to the profeffion of truefdth and repentance, they are not to be received into theChurch-,8ecaufe theGhurcli is a Society of fucb Profeffors : And if they will not come , they cannot be received. TheChurch and Sacrament mull: not be altered , and made an- other thing than Chrift made it , for the receiving of another fort of men. We mull; not do as fomc that would have no prof ejjion of favmg faith and repentance, but only a corijsnt to icarn^ required of them that are baptized ; and fo baptii'm changed into another fort, which Chritt never inllkiueJ and the Church never ufed to this day. Bail Chriftians had well ftudied the compaffijns of x Saviour , and the tenour of his Goipwi , and his jpra&ife upon earth 3 and inftead of a furly flying K ^ iroi^

% 04 Yet Peace is for Ho line ft.

'

from their neighbours , and groundlefs cenfuring them , were poflefled themfelves , with that love 2nd tendernefs which is the Evangelical temper , and the image of their Lord . it would put an end to many of our divifions , and bring us nearer the truth , and one another.

DIRECT XIII.

yet, left you run into the worfe extream , re- member [till that the deftroying of fin, and the fanclifying of mans nature and life by recovering us to the obedience and Love of God, was the dejign and work of the Redee- mer. L^dfnd that holinef sand Peace muft go

J together : And that the outward order and difcipline of the visible Churchy muft be., fubfervient to the inward fpirituality and profperity of the regenerate Church : And no fuch favour muft befhewedto j inner s9 as favoureth andjtrengtheneth their fin ,$ and hindereth the increafe ofholinefs.

IT is woful work which ungodly Paftors make in the vifible Church, under the name and pretence of Unity, Concord, Peace, and Order; wUen an enemy to true bolinefs, hath the manage- ingof thefe,you may eifily imagine how they will be ufed:But fad experience hath told the Chriftian world, thefe 1 300 years more doleful things than ou!d have been otherwife imagined. Thecompaf- iion vvhichChrift fliewcd to Tinners was to convert

a®4

Holy and ungodly peace. i o $

dM lave them from their (In : Bui thetompaffion which carnal Paftors (how them, is to harden them in their fin , and make them believe that re- pentance and h rebut hypocriiic or need- lefs things The Vnity and (loncord which Chrift intended was a Vnity in himfelf and a Con- cord in holy obedience to his Laws : But it is a Vnity in the will of man and a Qoncord in obeying the Dictates of the proud, which Treacherous Pallors do require. It is a Tetceable progrefs of the Gofpel , and htia- 1 72ivioHs endeavour to convert and fanttifie and favc the world , which Chrift requireth us to pro- mote ; But it is* PcacabU enjoyment of their own profperity , wealth and honour, and a peace- able forbearance of a holy life , which Wolvifh Paftors do defire. It is an Orderly management ot holy do&rine , worfliip and converfation , for the edification ot the flock , and theincreafe of godlinefs , which Chrift commandeth. But it is an abfoiute obedience to their wills, and exaft obfervance of their new made Religious, and neerflefs fcandalous inventions, and adoreing of their titles and robesof honour , covering their ignorance, pride and fenfuality , which Church- tyrants call the Order of the Church. All Chrifls induigent tendernefs and Difcipline , are but to further his Holy defign , of killing iin and fan&i- fying fouls. But the Images of Piety , Govern- ment , Unity, Peace and order , which Hypo- crites and Pharifees fet up, are devifed engines 10 deftroy the life and ferious pra&ice ot the fchings themfelves, and are fet up in enmity againft fpiruualiy and holinefs, that there might be no

other

1 06 i^igainft ungodly V nity

other Piety , Government , Unity , Peace or Order in the Church , but thefe lifelcfs Ima- ges.

It is far from the mind of Ghrifl , that no dif- ference lliould be made between the Holy and the frofane , the precious and the vile : Or that fe- rious piety ftiould be fupprefled or difcouraged - or faithful preachers hindred from promoting it I €r ignorant gracelefs Mioifters countenanced Kinder pretence of Teace or Order. The defign of Ghrift was not like Mahomet's, to get himfclf an earthly Kingdom , and numerous followers meerly to cry up his name; And therefore he will not indulge men in their fins : nor abate , or alter the conditions of his Covenant , to win dis- ciples .* He will have his Minifters deal plainly with all to whom they preach, and let them know that without felf -denial zn& for faking all (inefti- mation and resolution ) and a willing exchange of earth for heaven , they cannot be his true Difci- pies; Nor without a Profefi confent to thus much, they cannot be his vifble frofeft Difciples : But all that will not repent mult perifli. And there- fore in their Baptifm they muft profefs a renun- ciation of all competitors. His Minifters alfo muft impartiality exercife theKeyes which he hath committed to their truft , and muft not fear the faces of men , who at raoft are able but to kill the body. Lnk^ 1 2. 4. They muft difcern between the righteous and the wicked : and draw all fcan- dalous finners to repentance , or elfe exclude them from the communion of Saints , that the world may fee that Chrift is no freind to prophane per- fon? , or fenfual flefhly bruits. As Chryfoftomc.

comman-

and P cue. 107

ommandeth the 'Presbyters not to give the bo-

yand blood of Chriit tg the unworthy, though

c were the grcttcft Commander or wore a Dia-

em, and luhathe would futfrer his own

)lood to be Ihed, before he would give the blood

bfChrill to the unworthy: And a* blefled fattl

Id become all things to all men to win them,

and commardeth us not to pleafe our felves, but

ro pleafe our neighbours for their good to edifi-

rtrion : And yet when it came to the flattening

of men in their iins, he faith that if he flioudfo

flcafc men, he iliould be no longer the fcrvant of

jlChrirt. And as to his cvtnimercft in mans efteem,

he faith, mth me it is a [mall thing to be judged of

\yoti,or of mans judgement. Rom. 15. I, l, 3.

•1 Cor. 10. 33. Gal. 1. 10. 2 Tim. 2. 4. 1 Cor.

Ii4. 3. Take heed therefore of pretending Unity,

* order, peace, or charity, againlt the ftri&eft obe-

♦ dience of Gods laws, or againft the faithful 1 prca- ' ching of the Gofpel, and exercife of true Church-

difcipline, oragainft the neceflity of the ancient profeffion of faving/*;>l? and true-repentance in all that will be admitted to the communion of the Church : It is not an ungodly unity, peace or order that we plead for.

DIRECT

I 08 "Bcftrici in private familiarity. DIRECT. XIV,

Though your Governours and not you^ ntufi judge what ferfons (hall be of your Publike Church- commmon^ yet it is you that muft judge who are jit or unfit for your private . company and familiarity. Here therefore -\ excercife your flrittnefs in your own fart. I

AS it is not you, but the King that muft judge who fhall be of the fame Kingdome with you : nor ihtfervant but the Matter, that mult choofe who (hall be in the family with him : Nor the SchoUer but the Scboolmafter that muft choofe who fhall be of the fame School with him: So it is not jwij'but your Pattor that muft judge who (hall be of the fame Church with you. As to the Univer- sal vifible Church, this is confeft by all: And there is no reafon why it fhould be denied of p articular Churches* as is proved. But who fhall be your 'Taflors or your Mafiers, your husbands or youc ■wives, if you are yet free, you your felves muft be the chooftrs : And who (lull be your intimate companions, or your bofome freinds': Here there- fore make as ftrift a choice as you can. If you meet a prophane perfonat the Lords Table, it is his own fault or the Paftors : But if you keep company needlefly with fuch, or marry fuch, it is yourwz fault. If the Paftor do not excommu-' nicate them, you may choofe not to be familiar with them : Though you muft meet them at the Church and fray with them } you need not mees

th?a*

t^m id drinkyiith thcm.Though

you may not with a few of the moft godly fepa- rate from the publike communion of all the reft ; yet may you keep a more intimate familiarity with thofe few than wiih all the reft. And if you willconfiler, this is all that is neceffary to your own duty, and that which isbeft for your own edification. Keep thus to aftriftnefs within the bounds of your own place and calling, and God will blefs you in fuch a ftriftnefs.

DIRECT. XV-

Vnderftand well how much it hath pie afed God, to lay all mans good or evil \ happinefs or misery *5 upon their oven choice : ^sfnd observe the reasons cfity that you may not eppofe this order of God.

T Hough God by his grace muft charge the perverfe difpolltion of mens wills, before they will make a gracious choice; yaitismoft certain, that the teachings, commands, exhorta- tions and reproof s of God, are dire&ed to tne W*£ofman.- And that thepromifes and threat- nings, mercies and judgements, are nfed to move and change the will ; And that in the tenor of his Laws and Covenants, Chrift hath fet Life and . Death before men, and put their Happtnefj in their own choice] and that p.o man lhall have better or wore than he made choice of : that i?, coneftall be either happy or raiferable, but as

they

4io Mens own will muft choose.

they did" cboofe or refufe , the caufes of happinefs or mifery. And the reafon of this is, becaufe HN(jttHrd free- will, was part of the Natural image of God on Adam ; and it is as natural to a man to be a free- agent , as to be Reafonable. And God will govern *JWanas ^JMan^ agreeably to his nature.

Therefore do not wonder if Church-priviledges are principally left to mens own wills or choice M when their falvation is left to it.

Indeed God would not have any man admit- ted into the Church and to its communion , in his own way , and on his own terms : The way and terms are of Ghrifts appointment: That they muftA Profefs faith and Repentance is his appointed condition ; that the Minifter muft be ihe publikfi judge of this profeffion • and accordingly receive: them folcmnly by baptifin, and that they muft en- ter under the hand of the Key-bearers of thd Shurch- All this is of Chrifts inittturion.But whe- ther they will make this profeflion or not ? and. whether they will make it in truth or infalfhoodf and whether they will live according to it, or play the hypocrites and live contrary to it ; Thefe arc. at their own choice. And good reafon • for the gain or lofs muft be their own. If any be in the Communion of the Church , who either newt made prof ejfwn of(£hriftianity,or who isprovedbe- fore them to have apoftatizsd from that profe(Gon^ ( or to live impenitently in any grofs fin , after the Churches admonition^ is the Paftors fau\v7&cyaurs if it be by the neglett of your duty. But if any 9ther be there it is their own fault , and the lois |nd hurt muft be theic own/ If any one that pro- m . feffeth

er refafe their ^Mercies. in

fctfeth Chriftianrty ignorantly, unbelievingly, and hypocritically be there : or if they come to the vSacrament whileft they live in fecret or open fin , before they have been openly admonilhed by the Church, ic is their own (in ; and not you but they fliall bear the blame. God leavcth fuch matters to their own choice : and as they choofe they fpeed. And for us co grudge at this order of God , is but to quarrel at wifdome and good- nefs , and to correft Gods order by our diforder. The man that came in without a wedding gar- ment , is blamed , and bound hand and foot,and punilhed : But the Minifter that called him in and admitted him , is not blamed . becaufe he did as he was bidden: He went to the high- ways and hedges and compelled them ( by importunity ) to come in , that the Houfe might be filled : Nor are any that came in with him blamed , for ha- ving communion with fuch. For they were ia then places , and did as they were exhorted to dof And io will it be in the cafe that is before us.

direct;

1 1 i What Profeffion is credible.

DIRECT, XVI. :

Though the profeffionofChriftianityvphich entituleth men to Qhurch-communion* muft be credibleiyet remember that there are divers Degrees of credibility ; and that every Profeffion which is not proved, falfe is credible infuch a degree as mufl be accepted by the Church.

PRofeJfion ofChrifcianity is every mansChurch- ticie. No man is to prove the fincerity of his | own profeffion^ nor may the Church require fuch proof at his hands ; For how can a man prove to another the fincerity of his own bearrtBut the fuller teftimony he giveth of it , the better it is ; And therfore none ftiould refnfe to make his own pro- feffion , as fully credible to the Church as he is a- ble, nor is the Church to be blamed for enquiring after the fullefl credibility , fo be it they do it but Adnielitfs ejfe, and not adejfe-, not laying his title upon it, nor refufing him for want of it. But every profeffion us fuch is credible in fome degree * which is not difproved. Becaufe men are under God , the only competent judges of their own hearts: And the belief of one another is the ground of humane converfe : And it is an injury to any man to account him a lyar , without fuffi- cient proof- He that will difprove a mans pro-' feflion , muft prove firft , that he doth not tolera- bly underftand what he faith ; fecondly, or that he fpeaketh not fe^ioufly > but in jeft 5 or not vo- luntarily;

Grace hot* far neceffary* 1 1 5

liiiitarily , but in hypocritic by coultraint , or for fomeby end: Thirdly, or that he contradi&eth his own words by lomc more credible words or deeds. And if you never yet thus difproved mens prutcllion of Chrilhanity before the Paftors of the Church and yet cry out againit the Paftors for admitting them > you are hot true Reformers, but difirderly Mutineer r , and peevifh ceniurers in the Church of Chrilt. Chrifts orders , and mens right, and allChurch-juttice , mull not be trod- den down and facriticcd to your humour , and ar- bitrary way.

DIRECT. XVIL

Know how fur either Grace or Gifts are nt« cc/fary to a JMiwjler } that yon may gin* both Grace and Gifts their dne.

THere have been two great queftions which long have troubled the Church , whether wc nay take him for a true Minifter of Chrifi, that Is ungodly ? And what meafure of Gifts is neccf- ary to the being of the Miniftry ? I have care* idly anfwered them both in my Diffusion ofOr* lination long ago , and (hall now onJy fay in brief* ■ lift , that 116 ungodly man is fo called to the Mi- iiftry, as to excufe bimfelf before God for his Murpafion and hypocritical administrations. Se- en i!y , But many an ungodly man is fa far callecJL 0 the Mu:i(hy as that his adminitf rations are all wlid to tbt £pHr€b> and the utnxint fcfU (hall not

L hay*

Jx^ Gijt j hoxvfar necejjary.

_ — . •

have the lofi. Thirdly, no people (hould choofi' and prefer (uch an ungodly Minifter before a bet- ter. Fourthly , but they (hould rather fubmit to fuch than have none , when a better cannot ( b them ) be had. Jndar had a place in the Mimftn with the Apoftles, A£is i. 17. And his miniftra- tion might be valid to others, though his hypocri fie might turn it into fin to himfelf. And his m: niftry might have been accepted of the people though they had known his hypocrilie as Chri 9 did : But a fimere Apojile was to be prefer ed ' fore him.

And for Gifts , Firft the greateft degree is be -and ftcondly , God maketh fo great ufc of the that many a hypocrite with excellent gifts, doi edifie tne Church more than many gefod men t" are ungifted. Thirdly, but that meafure Gifts only is nectflary to the Being of a Mini without which the ejjential parts of his office ca: be performed.

Leaxn therefore to prefer them that have m< grace and gifts 5 but not to take them for no nijiers that want Grace totally , or want onl greater degree ofgifsu And marvel not that G( are more neceffary to the validity of miniffrati than Grace is. He may perform the office of Minifter to the benefit of the Church , that hat ' nofaving grace at all : fo did Judex : fo did tho: ill Math. 7. 21. that prophelied and caft out d vils in Chrill name, to whom he will yet fa) depart from me ye workers of iniquity , I kno you nQt : For Grace is to fave him that poiTcfle1 it : But Gifts are to teach and profit othci ;Yet Grace is an exceeding furtherance of the rig

x

■ -— ■ T

OfTJmiverfil Comwunion. I f <j

« - i

and fucccsfall u\~ v he

that fpefcketh from the h&t

when an unsxperienced By]

out life. Bu: Inefs and want of

net in tht fine rid a natural and

died fervency in the I with avplixBfe

tongue, do obfeure this di ace i and make the hypocrite the more profitable to the Church,

DIRECT. XVIIL

Vnderjland well the necejjity of your Commu- nion with all the Vniverfal Church > and irherein it confijieth D and how far, to be preferred before your Communion with any f articular church.

With the Vniverfal Church rnyjKcal, you triuft have communion by the fame jpirit , the fame regeneration , the fame Faith and Love *, and the fa me Laws of God *, and obedience thereto.

With the Vniverfal Chtirch vifible, you mult have communion, in the fame Profeflion of faith and repentance, and the fame baptifm , ana the fame fort of mhtijiry and publicl^rporjhip^ fofar as they are univerfaUy determined ofbyChrift. And though you are abfent in body , you muft be asprefent in fpirit by confent , with all the Churches of Chrift on earth. You muft have ftiritual communis with the whole jpiritual Church , and vifible bom* n in kjnd ( in the fame Rule of faith , and ,kindof worfhip) with all the vifible Church

t, % Local*

1 1 6 Vmverfal Communion.

Local-prcfcntial communion with that particular Clutch where you arc prefent, aad with any other where your prefence afterwards may be need- ful :> unlefs they hinder you by unlawful terms.

So that it is not the fame hjn<d nor mtafurt of Communion which you are obliged to hold with til \ But you muft have Communion with all men as * man \ and with neighbours as a ncigbbmry *nd with relations according to the relations civil or domeftical *, and with all trueCbrijUans , as a true Cbrifiian v and with all profejfed Cbrijiians , as a profejfed Cfmftian , and with the particular Xjhurcb ot which you are a part , m a part of that Church. And with your bofome Friends and inti- mate Companions, as a Friend and Companion*

And yet in all this , you mult communicate with no Church or perfon in their fin it felf i and yet not refufe their Communion in good , though mixt with fin. You muft own a]l the prayers of all the Churches in the world , fo far as they are good 5 and joyn in fpirit by confent , as if you concurred with them in prefence 5 and made ali their prayers to be your own ( As you do by the prayers of the Church where you are preient. ) If there be diforders or imperfections or finful 'blen*{hes in their prayers , you muft difown all thofe faults , but not therefore difown any part of all their prayers which arc good , but dclirc to Iiare a part in them and delirc the pardon of their, jl fellings.

And here you may perceive what a mifchief peevifh. Reparation is on both fides. It hindered* you from praying aright for others y as the mem- JbtfS fhowld dg for all the body \ And it hinder- eth

Of Vnivcrfal Communi$n. i\y

echyou from partaking in the benefit of the pray* moftof the Church of God on earth. fa. deed God may hear thofc prayers for you which you your lclvcs difown : But whether this may be ted* according to the ordinary courfe of hi* dealing, is much to be doubted : feeing he hath made every mans trill or choice the ordinary condi- tion of his participation of fuch benefits 1 it is hard to conceive, that he that abhorreth the pray- ers of other men , or taketh them tor fuch as God abhorreth , or will not accept, and in his mind difovvneth all participation, and communion in them, ihould yet have a part againft his will. But of this more anon,

A> your Baptifin maketh you Members of the Univevtal Church , in order of nature before you are members of a particular Church ', fo your n^i luti nto the Univerlal Church is more mble^ more neccffiry, and more durable^ than your relation to any particular Church : It is more nMt , beciufc rty is more noble.

The whole is more excellent than a little part : It is more neccjfary , becaufe you cannot be faved and be ChrilTians, without being members of the Univerfal Church : But yon may be Chrifti- ans and be faved, without being a member ofafij ftated particular Church. It is more durable be- caufe you can never feparate from the Univerfal Church , or ceafe to be a member of it , without being feparated from Chrift ! But divers occafi* ons may warrant your lemovall from a particular Church. Liv£ not therefore in thofe narrow and dangerous principles , as if your Congregation or your party were all the Church of Che ill i or

L 3 as

1 1 8 Own no Party to the injury

as if you had no Chri'ftian relation to any other Minifters or People , nor owed any duty to them as members of the fame Body. But remember that all Chriftians , Perfons and Congregations, are but the Members of the Kingdom of Chrift.

DIRECT- XlX.

Take heedofingaging your fehes too far in any divided SeB^ or ofefpoufing the inter eji of any party of Chriftians ^ to the negleft or injury of the QommcninterejloftheVni- verfal Church, or caufe ofchrijiianity.

i

Doubt not but among feveral ranks of Chri- stians , the founded and mofx upright are to be beft efteemed, and (ceteris paribus) their Com- munion to be preferred , before theirs that are more unfound and fcandalous. But tis one thing to prefer the eye or hand, before the foot i> a no- ble member before a more ignoble , and ano- ther thing to own a Sett as fnch , or z party as they either divide from others , or take up a dividing oppohte intereft. You are fure that the Vim i Church ot Chrift can never erre againft the effentiaU ofChnftjanity;, nor againft any truth or duty neceffary to .their falvation. For then the

-.rch were no Church, and then Chrift werev I not its Head. And then the body of Chrift might I periih : And then Chrift were not the Saviour of I his body. But you cannot fay of any one part^thzt I

you

of the Church Vnivcrj \ i ,

you arc fuYc tbut part fl pcrilli. There irlay fall d rich may warrant the Body to to five the re ft : But' jity can war- rant ^r any one mi ber to t( : r is forcibly cut

He that feeth not how the eipoufing oi pirties and divided interefts , d Chriltn.

ans in the world , and lac-crate and deface the Church ot Chrilt-, dotn not uhderftand or m the condirion ot mankind. It is Tome '

\ ith any icrious Chriiiians, who are not (o deeply engaged into fome Sett or Side or party , as to darken their j :irs , and per-

vert their atfe&ions as to all the reft , and to cor- rupt their converfe in the world : how bhndly dofuchlook on all th.it is good in thole that dif- fer from them ? How partially do they judge of the judgements and pracft thers ? Hovtf

fmall a thing will ferve the turn , to excufe the faults of any of their party ? And how fmall and common a good leemeth excellent in them ? how p=rvertely<do they aggravate the faults of all that are againlt their way ? As if ev.ry infirmity were a crime, and had no excufe ? yea, they are oft glad to hear of fome mifcarriage in them , for which they may fpeak againft them. And very readily take up fuch reports , and are the willing* tongues of ilanderous fame : and in all this their ta&ion maketh them impenitent : For they think it tendcth to the di{grace of the other Par- ty, and fo of their Caufe, which they account an errour ^ and confequently that God hath ufe for L 4. their

j 20 Bevpsrt of* St&arid* Spirit.

their malicious Calumnies to his glory.

What company can you corqe into of forward Chriftians , but they are talking againft thofe of ether parties? (except a few true entire Chrifti- ans, who are throughly poiTefTcd with the loving compaffionate fpirit of their bord , and have re- ceived the true impreflion of the Gofpel.) And if you mark the caufe, you will find it is a fiftarian 1 ffiirit) that preyaileth againft the Catholic1*^ ftirit of Cbriftianity. And in no fedt more, than in thofe that pretend to be the only Catbolickj , and to do j all this againft the Sectaries as fuch ! What bitter lies do the Popifh feds under the name of Catholicks daily vent not only againft Luther , Cdvin , and other Reformers , but any that ftand againft the peculiar intcreft of their party. And they that can get the upper hand and by worldly advantages become the domineering fed, do think that thereby, they are exempted from the name tnd number of (edtaries \ and that all areftdtaries that queftion their authority, and dp not abfblute- ly obey them.

In all their difeourfe the ftigmatizing of diflln- ters is an ordinary part ! One tide rtprcacheth the other as Heretics and SchifmaticKs \ And the other rcproacheth them as hypocrites, forma- lifts , and pharifaicall perfecutprs : And every p.my think that all this is a part oi Chriftiad 7cal \ and if they did it not they fhould be guilty of kikewarmnefs and neutrality , and conferring to the fins., of others, And thus the Church of Chrift is engaged in a war againft it felf : And when all men thould know them to be Chrifts Jilciplcsby Iqvjflg one another ; molt men may

perceive

Sufpetf Religious pajjion/. I 3 1

ptraivc that they have tob much contrariety to

the Chritiian nature, by their endeavouring to make each other odious. And all buaufc inliead

liitinguifhing (he members of the/jwc Body by tKeil fcveral offices 2nd degrees i wc are grown to make Jeveral Bodies ot them , and to let one part ugaintt another. How many a Kingdoms con-

iK)ii from Infidelity hath been hindered ? and how many a faithful Minifkr filcnccd or reproach- ed ? and how many excellent Chriftians flande- red and vilihed ? and how many blamelefs cuftoms, forms, and pra&iccs accufed ? and how many in- tirmities aggravated as mortal crimes , by a Tiding factious dilpofitioa, and to promote the caufc and intcreft of a Se&. Therefore as you love your integrity and peace, keep up an impartial uni- verial love and honour to all Chriftians a$ fuch , and take heed of a dividing fpirit.

DIRECT. XX.

Be very fufpitious of your Religious pdjfions ; and artfully dijiinguijh between a found and a finful 'Leal ; Itaji you fiould father your fin on the fpirit of holinefs, andthinf^ tbdtyou are mofl pleaSng Cod , when you offend him.

WE arc feidome more miftaken in juftify- ing our felves than in* our Pajpous : And when our fjfions are Jfr/igiVi^themi<hkei$both v&Rptri&m: £*/?*, becaufeweare

apt

I 12

Sufpeft Roligiou* pajfions.

apt to be molt confident, and not fufpe& them , the matter learning fo great and good, about which they are exercifed. . And Yerilouf , becaufe the greatmfl and goodnefl of the matter , doth make the crrour the greater and the norfe* I have fhewed before how eaiie it is , to think that our Keligiom pzflions , are all the works of the (pirit of God : For we are apt to eftimatc them , by the depth and earneiinels which we feel. But excellent perfons have been here miitaken , as James and John were. And not only fo , but wrhen the paf- lionisup, the judgement it felt is feldom to be far truiled ^ For it inclineth us to err in all things that concern the prtfent bufincls. Therefore full remember the difference between true zeal and fal/e : And know tnat he that is upright in the ipain , and whofe zeal for Chrittianity is found , may yet have fnuch zeal that is unfound with it.

Firft , it is an ill iign when your zeal is raifed about fbmc ftngular opinion which you have owned, and not for the common falvation and fubftance of the Chriftian faith or pradfcife. Or at kaft , when your odd opinion hath a greater proportion of your zeal, than many more plain and neceffary truths.

Secondly, when your zeal is moved by any ferfonal interefi of your own : By honour or dis- honour \ By any wrong that is done you ,- or any reputation of wifdom or goodnefs , which lieth on the caufe. Or at leatf wrhen your own interefi hath too large a proportion in your zeal.

Thirdly,- when your zeal is more for the inter- ci of your party , than for the Univerfal Church , and the common caufe of Godlinefs , and Chri- stianity > and can be content that folhe detriment

to

True ancifMJe zeal. 1 2 3

to the n>/v/f * may further the intudr of I party. Fourthly, when your zeal tendrtnto

uclty \ God rather to gloriiiehis

Juj: lc judgcmciu j than

his A//rn In patience and forgiving : Aftd when your iccrct deiire of firt from haven , or feme dc- ftrudion to the adv. in your

deiire and prayer tor their cov. The fure

il is , that it is zcaloiv Love : It d enemies more zntly than others do : But falfe zeal makcth you more inclined to their fteffering h and to re- proach and hurt them.

Fifthly, it is an ill iign when your zeal is be- yond the proportion of your underjianding : And your prudence and experience is as much left t; other mens , as your zeal is greater. True zeal hath fome equality of Light and Heat.

Sixthly j It is an ill iign when it is a 7eal which is ealily kept alive,and hardly retrained : For that fheweth the flefh and the Devil are too much its friends. The true zeal of the fpirit doth need the fcwel of all holy means , and the bellows of meditation, and prayer to kendle it : and all is too little to keep it up in the conftancy that we deiire. But carnal zeal will burn of it felf without fuch endeavours.

Seventhly, It is an ill iign when tome SeS or falfe-tcachcr wis the kindler of it •, and not the fober preaching of the truth.

Eighthly , And it is an ill iign when it burneth in the fame foul where luji znd wrath *nd pride and malice burn j and when it profpereth at the fame

time

12 4 Markjoffalfe z,eal.

time, when the love of God, and a heavenly mind and life decay. The zeal of a fenfualift , of a proud man,, of a covetous man, of a (eU-conceited empty perfon ,. can hardly be thought a spiritual zeal.

•$K Aaid it is an ill fign when it carrieth you from the holy rule > and pretender h to come from a fpirit which will not be tryedby rhe Scripture : Or when it driveth you to Life means which Go! forbiddeth in his Word : and putteth you upon vvayes which the fcaled Liw and Tdtimony con- demn : It cannot be of God , which is againft Gods Word.

io Laftly, it is a fufpitious fign y when it is contrary to the judgement , experience and zeal of the generality of themoft wife , experienced, tryed, fober, godly Christians s and fb to the or- dinary working of Gods Spirit in other men, who are as good as you. For Gods Spirit is not con- trary to it (elf. ;

By all theft figns you may eafily perceive , how the dividing zeal of a Sedt as a fed , doth differ from the genuine Chriftian zeal. The one is a zeal for (omcfinzular opinion : The other is a zeal for Godlincf? 'ana Chrijiianity. The one is kindled by fomc interefi of our own religious reputation: the other is kindled by the interefi of the rv\il and glory of God. The one is for the flrengthning of a Party : The other is to increale the Church VnU vcrfal , and promote the common caufe of Chri- itianity : even when fome particular truth or duty is the Mutter of it , yet the general caufe ot'godli- nefl is the tnd. The one is a burning, hurting zeal, even the fame which hath made matter tor fo

many

Dividing Zeal wbdt \ 1 5

many Marty rologics, and frightfull HiAoi its, by inquiiitions, torments, prifons, flames, mallacrcs and bloody wars : And the lame which hath It- kneed- fo many faithful Minijiers , and difturbed ib many Hates and Churches : The other is a zkal tffLwe^ which maktth men fervent in doinggoodto others : The one caufeth men to revile and dc- (pile and cenfure and backbite , and zealoufly to make all dilTcntersfecm odious , that the hearets may abate their love to them. The other mak- cth us value all that is good in others, and to hide their nakednefs, and to make them better , and to provoke the hearers to love and to good works. The one tendeth to diviilons and fidings and fe- p^ration3 and diftances from our bretheren ; and to feed contentions : The other is a zeal foe unity, amity and peace. The one is the complexion of the weak , and childiih, the proud , and fel£- conceited , the peevilh and furly fort of Profit fors : The other is the zeal of (olid knowledge , and of the prudent , humble, meek and well grounded fort of Chriftians. The one is a zeal which flyeth mod outward, agamft the fins of other men, and can live with pride, and covetou£ nefs, and (ell>me{s,and fenfuality at home ; fuch fen e not the Lord J efts, but their own bellies-) Ronu 16. i<5, 17. The other beginneth at home > and confumeth all thefe vices in the hearty and as zeal increafeth humility, and meeknefs , and love, and ielf-dcnyal , and temperance , and heavenly mindednefs iucreafe. The one is ealily got and eafily kept , and hardly kept under ! O how eafic is it to get and keep a contemptuous , cenforious> backbiting., dividing or Dericcuting zeal ! But

the

■

12 6 True andfalfe zeal differenced.

the other is not fo much befriended by Satan or the flefli , and therefore muft be preferved by I flayer and meditation 3 and very great diligence..; How bard is it to keep up a zealous love of God and Man ? and a fervour in all our heavenly and fpl- j ritual deiires ? Abate but your diligence and thisT will prefently decay : when the fierce , contend- ing, hurting, feparating and perfecuting "zeal doth^ need no fuch fuel or labour to maintain it : The one is kindled by the enflaming cenfuxes of fome ra(h and paflionate Preacher that knoweth bet- ter how to kjULove than to caufe it *, or by the An- gular conceits of fome Sedtary or Divider ^ or by the backbitings of fome T>oeg , or malicious Calumniator : The other is kindled by the hum- ble, and heavenly preaching of the Gofpel, and by J the meditations on Chrifts example , and a ftudy to imitate him and his Saints in patience , for- bearance, forgiving others and doing good. The one is a zeal which carriethmen/rpm the Scripture, to pretenfes of fuch revelations, and infpirations , and impulfes as have no proof, but the feeling and fancy of the perfon : or at leaft, to abufe the Word of God, and plead it for that which it con- demned : It piovoketh men to fome unlawful pradtife , under pretenfe of mifinterpreted texts, and of good ends and meanings. The other ftill putteth you upon good , and ftriveth againft evil, and goeth for tryal of every caufe to the Law and to the teftimony. Laftly, the one is a zeal which pretendefh the fpirit, and yet goeth contrary to the common workings of the fpirit , in the molt part of the beft and vvrfefi Chriftians. But the other is the common vital heat , which animateth

all

Abhor Lack, biting . 127

all the body ofChriff, and adhutcrh all his living members > and I ,:p love and holirieG in

the Church I and is the n all humble hea-

'y Chriftians in the world, It will beof gre*t ufc in order to your own and the Chur-

ch 1 to underftand and obferve the dif-

ference between thelc contrary forts of religi zeal*

DIRECT. xxl.

Lend not a patient ear to backbiters 5 much left MuJiycH hajiily believe them when they fpeak^ill of others : But JIjcjv your detejla- tion of that fin 5 though thcyJ})ould be moji religious people that ufe it 5 and do it upon a religious pretence.

I Do not fay that it is al&aies unlawful to fpeak that which is ill of another behind his back. Sometime wicked men will take occaiion to jufti- fie fin it felf> by the advantage of a ilnncrs name : And feme-time they will magnine the vertues of fome wicked man , or of feme of their fed: , on purpofe to Cait reproach on godlinefs , or to make others odious by the comparifon. Yet jn fuch cafes we mull reprefs their malignity more by a defenfive than an offenfive opinion. But the ulual courfe of back-biting in all forts of men, is finfuL The back-biter ( how great or learned ©r religious foever ) is but the devils uiiniftcr, to

j 3 8 Back: biting and Cenfnring.

preach down the love of others, and to exhort you to hate yout brother , or to abate your charity to him. And he that patiently hearkeneth to fuch, is a partaker of their fin- And he that believeth them , hath taken the infe&ion. Moft of our odious thoughts of others , and our falfe and un- charitable cenfures , do come in this way. For the moft part , men cenfure and feparate and per- fecute moft , where they are acquainted leaft, but goby hear-fay , and judge of men by back-biters mif-reports : And acquaintance and familiary ulually reconcileth them , and (heweth them their error. You think it is a fair excufe for you , when you either believe or report evil of another, to fay , that you heard it from very honeft and religious i or reverend perfons •> or you heard it from many, and confidently uttered. But God hath not allowed you to receive back-biters , be- caufe they are godly , or becaufe they are many. This very age and time doth experimentally con- fute this excufe : In which it is fo common a thing, for falfe reports and news to be uttered with confidence, and that by multitudes, and ma- ny of them religious , and yet neither truth nor

v^round at all, for what is (aid. Backbiters, and haters of God zxt conjoyned, Rom. i. 3c He that backjbitctb not with hit tongue , nor djth evil to hti neighbour ', nor taketh up a reproach againji bti neigh- bour y is one that harh the itiark of a Citizen of Zion. Pfalm 15, 3. An angry countenance mutt drive artsy a backbiting tongue. Pro v. 25.23. Faul

'^was afraid of that which we all now feel the evil ot , even this evil fpirit , which I am now detect- ing; 2£«v u« 3Ci Lefttbtri bt dthies, envy-

Againft Cenforioufnefs. 1 19

ings, maths, ftrifcs, backcbitings, rchifpcringSy foellings, tumults, and (b God would humble him among them. Rebuke backbiting* and whiter- ings , or you will hardly avoid the rcfl of theft iniquities. It may be the reports which you hear piay be all falfe : Or it may be it is fome lit- tle matter made much greater than it is. Or it may be fome part of the truth is concealed and Tome circumllance which would make it better underftood. However, if it be true , when the

I reporter hath no call to (peak it , or when the aecufed is uot heard fpeak for himfelf, and you never heard what he hath to fay , thJre is lin and injultice in the back-biter , the believer and re- x>rtcr.

DIRECT. XXII.

Make not your [elves judges of other ntetti actions 5 much lefs of their Jiate, before yon haveacall) and before you have Jiijficient

I acquaintance or f roof of the perfon and of the cafe.

VEry common reports and very confident pre- emptions, may all prove injurious and talfe. ¥ou may hear that fucha family is prophane, and :hat fuch a perfon hath no religion, that fuch a one covetous,and fucha one erroneous,e^c.and when it comes to the tryal, it may all prove falfe. How- • .r it mtitl be as falfe to you , till you know , or prove it to be true : you may be ignorant of ano-

M ther

' '

1 3 O Againft Cenforionfmefj.

ther mans faults , without any fault incfs ofyour own : But you cannot rafhly cenfure another without being your felf faulty though the matter fhould prove true. Juftice muft be obferved as well in private as in publicly judging. As no Judge in any Civil or Ecclefiaftical Court , muft con- demn any man without fuffieient proof ( which made Chrift fay, Matth. 18. 1 5,16. Take one or two more , that in the mouth of two or three witnefles, every word may be eftabhlhed ) fo no man in his own thoughts muft condemn his bro- ther, by anyrafKor groundlefs ffntence. It is fafer for you tojudge better of another than he is y than it is to judge worle of him than he is. In many cafes it may be your duty to judge better of him than he is *, becaufe you muft judge accor- ding to proofs And if the evidence or proof de- ceive you, it is none ofyour fault to be fo decei- ved. And yet you arc not hereby bound to be- lieve a falfhood ; All that you are bound to believe | is, that it is probable that fuch a perfon is vertuous, innocent or fincere : and this no falfhood : for that may be probable or lively which is not true

Few well confider of the meaning of Chrifts words in M&tth. 7.1,2. Judge net that ye be not judged : For with what judgement ye judge, yc JfjaS be judged : and with what nieafureyc mete, it jh all be meafured to you again : I doubt not but part of the fenfemaybe, He that judgeth without mercy o£- another , (hall have judgement without mercyl. from God : as St. James cxprcfTcth it. But that*! not all : but the rtftof the fenfe is [And he thatl[ judgeth cruelly rafhly and fallly ot his brother J.> (hall be fo judged of by ether men himfcfc ] N01

that

Ctnforioufnep rt quite d. I 3 1

that Godwill canje it, but he will permit u > and therefore can foretell it > and make a righteous pu- nifhment , of the lln which he doth permit. Do you not know that other men will cenfure and backbite you, as boldly and as bufily as you do cenfure and backbite others ? Is it fuch a pleafure to you to imitate the Devil, the great accufer, as that you will be as much acaifed yourfelves, and as hardly thought of, rather than you will give it over?

And fee here how fin doth crofs it felf. Moft of thecenforious, are proud perfons v who think others much worfe than themfelves , and there- fore fpeak worte of their common and more igno- rant neighbours , that they may bethought to be no common nor ignorant perfons themfelves , and they are orfended with the Paftor of the Church, for admitting fuch perfons into commu- nion with fuch as they : That fo their piety may be more confpicuous than their neighbours : when all this while they are but preparing for their own dishonour > And others will judge as bad .of them. When ufually the meek and humble and merciful ChriiVun who judgeth hardly of him- fclf and tenderly of all others , is tenderly and lovingly judged of by all* The Prelati/t faith 7 [ what obiiinate perfons are thefe Non- conformists , They do all to keep the approbation of their party 1 And are they not requited by ma- ny of them whom they cenfure , who fay [ What temporizing hypocrites are thefe Formalii'ts and Latitudinarians ! They would turn Papift or any thing to favc their skins, or get preferment. Wl 3 perjury or other heinous crime will they no:

M i

j g 2 Cenforioujnefs requited.

^number with things indifferent. ]J The Papift thinks the Preteftant a Heretick unworthy to live on earth and therefore thirfteth for his blood v And is he not requited by the cenfures of them that think that he is but a blood-thirfty limb of Antichrift himfelf* If he think that the Protc- ftant carmot be faved , becaufe he is not a member of the Pope, or Roman Church *, the Proteftant requiteth him oft times with concluding , that a Papift cannot go beyond a reprobate , nor a wor- fhipper of the Beaft be (aved. If the Indepen- dant cenfure the Presbyterian as a favourer of toofhefs and formality , the Presbyterian can re- quite him, by cenfuringhim to be an enemy to or- der, government and peace, and a turbulent caufe of all confufion.The fame I may fay of all other fedts: It is not now my purpofe to take part with any of them,nor to (jfeakagainft any one of them more than the reft : but to tell them all of their miftake in their cenforious way, and how certainly they pre- pare for the lame meafure and judgement which they give to others. Kom. 14. 4. JFho art thou that judgeft another mans fervant ? To his Mafter he ftandeth or falkth : Tea he fljall be hMen up /for G< d

is able to make him ft and* But whyjudgejl thou thy

brother, or why doft thoufet at nought thy bmthcr ? Wejhali atijland before the judgement feat of Chuji

. So then eviry one of w (ball give an account of

himfclfto God. It is ftrange that thole men thas c*n underftand a text againit fwcaringand drun- kennefs, can fee" no fight,nor feci no power in liich words as thefe.

DIRECT.!

IVhatJcandal is. 1 3 3

DIRECT. XXIIL

Mijtake not the nature of the fnof fiandal: Thinly not that it if the bare dijpleajlng or grieving of another } For it is the laying of ajlumbling bloc^ that k, a temptati- on, or occajion of finning before another.

INdeedthe word £ offend~\ hath occafioned the miftake of many in this point, to the great en- fnaring of themfelyes and others. Offending fmc- time ligniheth only Vijpleafwg or grieving another : And this is not the fcandd which the Scripture fpeaks againft. But it fignifieth alfb the laying of a Humbling blocl^ before another, upon which he may be occafioned to fall into fin j And this is the offence which is called fcmdjiL Abundance pf well meaning people, have thought that they muft not ufc any torm, or words, or order, or adfcioa (efpexrially if it be indifferent in it felf) which others are difpleafcd or grieved at: Becaufc they think that is Jcandal : Indeed there is a grieving others which is fcandal '■> that is, when by grieving them we occafion them to fin. But coniider I be- feech you thefe two tilings.

Firit, what a wretched perfon that is , who will fin againft God every time that his brother doth not humour him > Durft thefe perfons profefs this openly with their tongues ? Dare you lay, Do not

?'ou ufe fuch a form of prayer, or fuch a ceremony or if you do, I will tin againft God? What el& do you mean , when you blame men for fcandali-

M 3 zing

134 Wbatfcandal is.

zing you ? I hope you do not mean that no bo- dy muft difpleaft you ? If not, you muft know that this only is true fcandal, to occafionyou to fm ? And is it not a (hame that you will fin fo ca- fily?

2. And if bare diff leafing bad been fcandal, then peevijhncji and ignorance would have advanced all that had them to be the Governours of the world. For what is it to govern , but to have all others obliged to fulfill your wills ? And if no man muft difpleafe you, than all muft fulfill your wills : And he is fcandalous that is not ruled by you* And if this were fo, the mod childifh and womanifli for( of Chriftians, who have the weakeft judgement and the ftrongeft wills, and paffiqns, mull rule all the world : For thefe are hardlieft pleafed , and no man muft difpleafe them.

But I befeech you remember that fcandal lieth in P leafing men as well as in diff leafing tbcm^ when it may harden them in an 'error , or tempt them to any fin : I will inftance to you but in two fean- dalous ads of Peter himfelf. The hrft was to Chrift in Mattb. 16.22,23. Where he thought tT> pleafe Chrift and f^ve him from differing, and would have had him to fpare or favour himfelf. And Chrift faith, Get thee behind me Satan, thou art an offence to me : the Grec J^word is, A fcan- dal: that is, Thou wouldft do as Satan did, even tempt mc to inland ncgJeft the work which I came fnt6 the world about.The other was in Gal. 2. 12, i3AVherc*Pf/tr did fcandaii/e the Jctrsbypleafing them ! For tear of offending the weak judaizing Ghiiftians, he (eparated from familiar commu- n:*n with the Gentiles. By which he hid a ftum*

bHng

Avoid fcandal impartially. 1 1 5

bling block or temptation before them, to har- den them in the finful opinion of reparation. If it had been done in our dayes many would have been drawn away with Barnabas, and thought that Peter had not given fc audjl to the Jerviflj CbriliuHSy but only (eparated for (car of fcandalizing them. Many a time I have the rather gone to the Com- mon prayers of the publick aflemblies, for fear of being a (candal to thofe fame men that called the going to them a fcandal : that is, for fear of hard- ning them in a tinful feparation and error : becaafe I knew that that was not fcandal which they cal- led (candal , that is , diffUafwg them and croffing their opinion : but hardning them in an error or other tin, is true (Vandalizing. Underhand this qi you will difpleafe God under pretence of avoids ing fcandal.

DIRECT- XXIV.

Make confehnce of fcandalizing one party at well as another ; and thofe tnoji > who art mojl in danger by your offence.

MAny perform pretend the avoiding of fcsnM, only to flatter one party, and to preforvc their own reputation and intereft with that (ide which they are lotheft to difpleafe. And pear hape difcern not the deceit of their own hearts in all this •, but think that it is indeed the fin of (cau- dal which they avoid. But why make you no con- fcience of feandalizing others , on the contrary

M 4 fide?

1 3 6 Avoid fcandal impartially.

fide ? Who perhaps arc more in number, and whofe falvation (hould be as much defired by you ? The Papift perhaps will not deliver the Lords Supper in both kinds , nor will forbear his Image-wor- (hip , left he offend the Roman-Catholicks : But he careth not much that by fo doing he offendeth the Proteftants and other Churches > Nor that his Images are a fcandal to all the Mobometans^ and keep them from the Chriftian faith. And thus every fell faith «, If you do this or that, you will feandalize and oftend many good people : Mean- ing their own fide : But they never regard how many others they (hall readily fcandaliie by the contrary : One faith , It is fcandalous to ufe ex- temporary prayers > And another faith , it is fcandalous to pray by forms and books : And bQth fides ufually mean no more , but that their own party will be difpleafed and take it for a fin. But as he is not fcandalized by me ,> who only taketh my action to be a fin \ but he that is enfhared by it in any fin himfelf \ fo whether it be dijpleafing or temping that you mean , you muft regard one fide as well as the other. The heavenly wifdom is without partiality and without bypocrifie. Jam.

And ufually they talk moft againft fcandal izing thofe whom they account to be the heft : And the heft are leaft in danger of finning. Arid fo they accufe them to the wortf , or elfe they know not what they fay, For foppofe a SeparatW lhould. fay, If | you hold communion wirh any Parith minifter or Chureh in 'England ; it will be a fcandal to many good people ! I would ask fucha one why call you

ofc govdfeople that areeafily drawn ro fin againft

God*

fcaudal opened. 157

God } Nay that will fin becaufe I do my duty ? He will (ay, No, they will not fin, but they will take it to be your fin, and they Will be troubled at it > I muft anfwer him , you talk offcandal, and know not what fcandal if, fcandal is not troubling I men, nor making men take me for a finner , but occafioning them to fin tbemfelves by fomc unlaw- ful or needlefs aft of mine. Therefore if you know what you fay , you make the feparatifts almoft the worft of men, that will fin againftGod becaufe another mil not fin : yea if they would but fin , becaufe another finneth it were bad enough. I would ask you therefore, whether you take not the people of the Parifti Churches to be more than you > and to be tporfe than you ? If you took them not for much rvorfe than your fefves , you would not feparate from them. 1 And if you do think them worfe, you muft think that they are more in danger of finning, or being turned from the liking of godlinefs and of the Gofpel. And if fo , then we are bound to be more afraid of giving fcandal to them than unto you. Are not men molt afraid of overthrowing the children and the treaty, rather than thofe that zxijh anger than themfelves ? If you are apter to fin and turn from Chrift than the people of the Parifh Churches, we fhould rather feparate from you than from them* If not , we muft more take heed of fcandalizing them than you.

Obj. But Chrijl fronounceth a m to them that of* fend his little ones.

Anfo- If by [ offending thewi ] be meant only perfecting and hurting them as many think, then it is nothing to the queftion in hand. For I hope

qjmmu-

J 3 8 Whoje fcandal tPe mufl avoid mcft.

communicating with other* is not a perfiecuting yon* And bare [ diff> leafing them ] it is certain that the text doth not mean at all. But if by [ tffending them'] be meant fcdndalizing them, that is, lay- ing (hares before them, whether by fraud or per- secution , to turn them from Chrift , and draw them to fins , then it confirmeth all that I fay ; And the term [little ones'] conteineth the reafon of thewords : Becaufe as little children zit eaiily over- thrown and eafilier deceived^ fo the young and rvea\^ believers of little faith, are moft in danger of being turned away from Chrift, or enfhared in any Gn or errour. And therefore if yep think the Parifh Churches to confiil of weaker perfons than your (elves , the wo is to you or us if we offend them.

The truth is , offending and giving fcandal^ is commonly taken in the Gofpel , for any a&ion ( which is not our necelTary duty) by which ei- ther Heathens and I nhdels and enemies to Chrift, are like to be drawn to harder thoughts of the Chriftian faith *, or any wicked man is like to be kept from a godly life^ or elfe by which the young ungrounded arid unfetlcd fort of Christians, may be tempted to turn back and forfake the faith which they have profefled , or fall into any dan- gerous fin. And therefore feeing the fcparatifis profefs to be fetled in the faith already, and ma- ny in the Parifh Churches are weak , and many avcrfe to fome duties of Religion , and more in danger of being turned away, we are boupd to be much more afraid of giving fcandal to the Pa- rifhes, than to the feparatifts,

Cfoj. But Chrift eared nit fier offending fitch per-

vtrji

Who m*ft not be feandalized. 1 3 9

vtrfe ones of Hejrod or the Pbarifccs.

Anfrv. ChrilHcared not to difplcafe the grea- teft , when it would be done by doing good : No more mull yOu or they be pleated by our ncgleft of any duty. Eut Chrift was againft laying any trap before either He rod or the Pharifces, to make them fin.

And it is not your cenfure of others that will warrant us to ufe them as Reprobates , forfaken of God. If every man that can be uncharitable enough, to call his neighbours Pharifees or ene- mies of Chrift, without proof , (hall keep us from communion with them , then the worfe any man is, the more he (hall be Lord of all other mens confcicnces.

DIRECT. XXV.

Be not over -Under of your refutation with any fort of men on earth i nor too impatient of their cenjnres, dijpleafurc, or contempt.

THe fangs of the cenforious are a common fcandal i and as ftrong a fnare or temptation to (ome men , &s worldly preferments are to others : When we come among men whom we take for the moft Religious, and hear them keen- ly cenfure all for hypocrites , or formalifts , pro- tanc or fchifmaticks , who arc contrary to them in opinion or pradtife ^ at the rtrft we are in dan- ger of being carried away as Barnshx in diflimu- lation , and to Dy as they fay, 01 at lcaft comply

with

1 40 Over-value not the beft menscenfkres.

with them by our filence and pra&ife , left w£ fhould be cenfured by them as others arc. Efpe- daily Minifters are greatly in danger of this fnare< For the prophanc hate them for their *lo&rme and their holy lives \ And it is the godly that arc the fruit of their labours , and the fatisfa&ion which they have for all their fufferings, and the comfort of their lives : and if thefe forfake them and defpife them , with whom fliall they find any comfort in the world? Therefore they are very itiuch in danger of complying too far with their crrours and weakneffes , to keep their interclt in them : And they think it is that they may do them good. And perhaps this was the cafe of Titer and Barnabas , with the weak Judaizing Chririi- ans. For Paul telleth us Rom. the 14. that it was the ufeofthe weak (who thought thofc things to be duties and fins which were not fo) to judge the ftrong , who knew their liberty i And it was the cuftomof the itrong to defpife the weak: Juft as at this day, the milhken fuperiVitious Chrifiian , faith, They are prophane that are not againft all that he is againft : And thofe that fee his errour fay what giddy whimiical fanaticks are thefe ? So was it then, and fo it is like to be , till God give the world a better mind. Many a faithful Mini- ster I have known , who have freely confefled to me, that the cenfures of the peevifh felf-conceited Chriftians, enclined to feparation, was a far ftronger temptation tp them to forfake or over- j run their own underftandings, than all the offers I of honours, or riches could be on the other fide. ft is a hard thing, when we havefpent our labour i and lives to bring men to Chrift, and have got i

them I

Be above all mens censures- 141

them in a Hate ot hope and torwardnefs, to be (hortly alter caft off by them as formalilts or temporizers or any thing that their lick fancies will callus. But for all this, it is but one of thofc trials which God will have his fervants undergo : And both Minitkrs and private perfons mult be above the praife and the difpraiie even of fclf- conccited Religious perfons , before they can be tit to follow Chrift, as tried and firmly fetled men. Stand your ground if you are in the right. Truth will bear all your charges at the lafl , and will defend it felf and you : If you fleafe men -( whoever they be ) contrary to God and con- Icience , you are ftrvants of men , and verily you have your remtrd. Math. 6. But you are no longer the Jervants of Cbrifi. Gal. r. 10. And you will never be fetled , but change as the Moon, as the parties or opinions of the cenfitrers change. But if you ltick to the words of truth and fobernefs, at la ft the fober part of the Religious will be your encouragers , and many ot the giddy will come to you by Repentance , when experience hath (hewed them that which they would not learn ol you. That which is virtiginous will at bit fettle its relt on that which is permanent and turn : As boyes when they have made themselves wheel-iick with turning round , will lay holdoa the uext polt, to keep them from falling. There- tore bear the cenlures of the ignorant. Pleafc them in all things lawful for their good and edifi- cation i and become all things to all men in a lawful way.But depart not from the principles or pra&ifc of CbfifUan-xnity , Communion > Charity, or So^ krizty, to pfcaft a dividing hot-brain'd party .nor to

efcafg

142 Live above the C enfant of the People.

efcape their (harpeii cenfures. He is unfit to be a Phyfitian that cannot bear a madmans railings, or the harih expreflions of his friends , when a phrenfie or feavour makes them brain-fick. When you have followed them in their violent heats a while to avoid their cenfure , either you muft come back with forrow , or run to the end with them, as many in this age have done to their own, and to the Churches, and the States confuiion > or which is worft of all, God may juftly give you up, to be of their minds, and to think that way right and neceflary at laft, which at hrft you only yield- ed to, in compliance with the heats of other men. And when you have finned againft God to avoid their cenfures , and keep an intereft in them, it's two to one , but they will turn on ftill further and further, till you are forced to let them go, and you (hall in the end be more cenfured and detpifed by them , than if you had never humoured thenvfil all. Thefe things are written in an age of full" experience , by one that hath feen the proof in multitudes.

For my own part, I will be fo ingenious and thankful , to the ditingenuous and unthankful! world as toconfefs , that they have ufed me with* unufual moderation and civility, in that they have ftill mixed too high commendations with their blind unreafonable Cenfures. But yet I nauft (ay that he is worfe than a fool who would not be taught , by fo much experience as I have had , of the vanity of the judgings of the vertigi- nous world, to choofe a more ftedfaft feat for his vejt, than a windmills-fails. The malicious ttn- fnrsrs and railers on one fide , and the 'pavijh cert-

firms

Live above the Cenfures of the people. 143

filters on the other (ide, have taught me to Hand to the judgement of God, and to pity the poor hypo- crite , who hath no better a reward, than, the thoughts and praife of mortal men.

Do I fpeak according to the moft common judg- ment of Divines? The Sectary faith,my light is di- vine : I fpeak but by rote, and not by true illu- mination. Do I pretend to add any clearnefs to the methods or points received , or to correal any errour which hath got the major Vote of the inju- dicious } Then I am felf-conceited , and a novel- lift \ and if not a Heretick, it's well ! And the honour of all the Divines which are of a contrary mind, muft be engaged to promote the Cenlure. And the fear that fober Chriltians have of novelty and errour, mult be called up to make them ab- hor any truth which the grave and ignorant cenfa- rer doth not underftand : And they that confefs that they never ferioufly read what I have writ- ten ; on fuch or fuch a fubjedf , yet have wifdom and honcltly little ciough to fay behind my back, Q take heed of fuch a mans Books , for they are ttntnm nm heretical; Though mprefence they are as gentle as Lambs , or as quickly filencei f orwoifej as the Owls at the aproach of day light: If fuch a judicious Writer, as Ctmer^ or Vdwnant, or VJhcr, or Gtocm, or Bergiuf, or Amy- raid, or Thctus.px CapetiiM. or Tettardiit, or Blgnd^ or ZbiW/tf, or Le BUne ( in his late excellent im- partial judicious Thcfes ) or Julius, or Voffiut^ or Stratigm, Sec. do tell any of the unitudied or in- judicious fort of Divines, any more than they "have received from that party of Teachers, who are i« greatdi reputation with them*, youfhall

144 L*ve *bove the Cenjures of the people.

have thofe that never undcrftood them , tell the ignorant ( that cannot cohtradi& them ) how er- roneous they are, and how they contradict themfelves : and what inconfiftencies and abfur- dities they fpeak : And it all goes down with de- luded auditors , as if the Speaker were an Oracle » or at leaft, knew what he faid.

And to teach you to defpair of the hypocrites reward, let me tell you * that till God make the world another thing than now it is , there is no hope that even the bonejier fort of Cbrijtians or "teachers ( much lefs the dilhonefter ) (houldever come to fo high attainments , that the major part fhould be truly judicious in judging of deep and difficult contrcverfies ! And that there is as little hope , that either of them (hould know how little they know , till their knowledge in the matter it felf increafe > or that ever the world ( whether Chriftians or Heathens, Palters Or People ) fhculd ceafe to overvalue their own appreheniions j till greater Light and ftudy bring them tirft to Vmbt- ing^ and laftly to (cparate the certainties from the uncertainties , and to fafien upon one , an i lay by the other. , Bat I have been long upon this in- fiance.

And it is fo in almofx all things elfe. Scarce a day pr hour that I fpend, but I mud fin of be cenfured for it. If I negled my moft publick labours, my confeience and thofe at a diftance cenfure me. If I do not, thofe at hand who expedt all my time (hould be fpent in private con verfe with them , cenfure me : If my publick duty command mc away, yet he that expected that hour in confer- ence , thinks that I difdainfully negle& him >

And |

The impojfibility of man-pleafing. 1 4 5

And it 1 fhould cult oft preaching and writing, it is almoft all one : For that hour which I have been Ipending with one, another hath been that while expc&ing i and centering me as (harply for his frultration.

It I had a benefit to do or give, which I can give but to one , ten (hall cenfure me, becaufe they have it not , when the one that had it is fcarcely thankfull. If you would give all that you have to the poor, when all is given,many that had nothing will cenfure you more than tnofe that had it will be gratefull. Expe&ations with molt men are high, and they undcrlhnd not your inability : And mens ntceflities are many and gre^t ■> And every owe will (ay, why I look but for fo much •, when all fit together is ten times more than you have to give.

And as to the Manner of our duties , the cen- fures will be as fore and many. It I would cure any hearers of an error , inftead of a cure, they make me know they feel the fmart i And that they came not to be t aught y but to be pleafti. (So dangerous a thing is it for men to come into the School of Chriii , as Judges and not as Scholars , ( or Difcipk?. ) Its two to one but there are pre- sent many perfons of contrary opinions ! what (hall I do to pleafe them all ? (hall I hrft preach for Separation , Anabapifm, Antinomianifm , Po- fery, to pleafe thole on thofe tides s and thcti preach againft them all again to pleafe thofe on the other tide ? This would difpfcafc I all : ( and God and Confcience who are vtn re than all. ; If I fpeak on one tide , I lofc the ether. If I meddle with no Controvtriic ,

N 1

1 4 6 The impojjibtlity of man pleajing.

I muft meddle with no truth : For one or other controverteth all things ^ ( the Immortality of the Soul , Chriftianity and the Deity, not ex- cepted. )

If in prayer it felf I let fall a confeffion of the controverted iin , whkh any are guilty of who areprefent, they cenfure that Confeffion, and in- tfead of repentance , are ready to fay they will joyn with fuch a one no more a, And it is the Confef- ' iion which muft be the fin.

But if once we have to do againft the fin, of any that are Great or Godly, that potrcr or piety is made a patron of the error > then it may be a fmarting cenfure indeed, which we may expedt : One crieth out, He is a peftilent fellow, and a mover of fedition, as they did of Paul-, though I hate and preach againft fedition. Another faith, he is bitter and fpeaketh againft the Godly , when I fpend my (elf to preach up Godlineft.

But if it be a party that is engaged in the er- ror , you muft expect the cenfure of all the par ty. And what error is it that hath not a pmy ? or that hath neither Greatnefs nor Gudiincfs for a refuge ?

If in do&rinal or practical confutations of great moment you lrave to do with injudicious unskilful men, if you contradict their way ( be it never fo modeftly ) you are proud and felf opinionated,and muft have your own way : If yoi follow their miftakes , and contradidt them not you may wound the Church and Caufe of Chriit and be more generally cenfurcd at the laft.

In a word, when fuch a multitude of thing matters of CwtrgverfiCi as many may be the matt*

The impojfibility ofman-pleafirt?. 147

■ ■ ■ ■

of Cenlure. One will cenfure me for praying with a form , or book , and another lor praying without it. One for being too long, and another for being too (hort : one for this geiiurc , and another for that : One for preaching wheriliin lilenced y another for not preaching more. One for being too gentle to diifenters , and anj for being too fevere : One for being too narrow in my principles , and communion j and another, for being too large and univerfal.

And if in the (enfe of the iinand mifery offome Chriftians Love-killing principles and pradtifes > I have fpent the belt of twenty years , in writting preaching (while I had leave J conferring and praying for the Union of Chriftians and the Chur- ches peace h I have but made a wedge of my bare hand , by putting it into thedift J and both tides have clofed upon me to my pain. But I have turned both parties in the fray , which I endeavoured to part, againitmy felf •, when each iidc had one ad- Ycrlary, I had two.

Nay this is nor the word to" be expc&ed : But moreover I mult add , that I was never moreac- cufed of any thing as a crime , than of that which I did molt againit , and even for doing fo. Ne- ver more fufpedted of Comal compliance , than, when I exercifed the greateft (elf-denial : Nev: more accufed of unpeaceablenefs , than for I bouiing for the Churches peace. Never w more accufed of Schifm , than for liriving win- all my power , to have united the Miniilers healed the Church , or at katt prevented f iiviiions.- Never more accufed ofenmit. the . true Discipline of the Church , than w 1

N 2

148 The impojfibility of man-pleating.

have done moft (and at the deareft raicsj to iubliih it, and to prevent its tall.

In all this I meddle not with my Civil Supe- riours , as thinking it meeter patiently to bear y than to aggravate their cenfures , though not all fo tolerable as private mens.

I might give you as many inftances of the mat- ters of common Converte : He that hath much to do in the world , {hall hardly efcape the cenlure of many. The buyer will fay he fells too dear : The feller will fay , he would buy too cheap. Every one that expedfceth a commodity , will cen- fure him that hindcreth it , and fteps in before him.

If I have a friend or kinfman unworthy of any office or preferment , he is neverthelefs pe- remptory in his delires and expectations , for be- ing unworthy. If I will not fpeak for him and further his fuit , I am cenfured as unnatural and unkind , and turn a friend into an enemy : If I do fpeak for him , I am falfe to my confciencc and the common good *, and I muft look to be cen- fured accordingly by many.

But I will add no more inftances , left what I intend for inftru&ion, feem to be but a complaint. But to what purpole is all this ?

It is to let the Reader know , that man is not God, nor his judgement to be refted in, nor his favour to be over-valued. To call to you, O ceafe from man whofe breath is in his noftrils -, whofe heart is deceitfull and defperately wicked! For wherein is he to be accounted of ! Look up to God , and take him for your God indeed : Reft in his Love, and be fatistied in his approbation :

Vi#ift

J he impojfibility of m*n.ylt*{i*g. 14 9

•Vejpifc n>t man, nor May any jlumblirtg-blockj be- tor them > but as to your own intereji in their dtccms ( farther than Gods fcrvice and their be- nefit rcqu'run it ) account it but a ftudow, and a thin, • And fay of it as Paul, With me

it U . to bejudjed of yon or of mans

d.iy ( or judgement j Forlbaveotietbdtjudgethme even tkt Ltd. 1 Cor. 4. 3.

It is GOD (Chriltians) it is GOP, it is only GOD , whofe infallibility , juitincation, and un! pored *>w/:> andgjA/c/T, you muiVmakc your rdt. It is tleavcnjt is HiMtnjt is only He*- r£# , where perfed truth , and impartial righte* oufnefs , and the full vindication of all the juft , and the fruition of peiftdt Love and Concord , is to be expedf ed , and where malice, and lies, and difcord, and the father of them , are totally and finally (hut out.

As you would not be ufed as Hypocrites by God , and deprived of the true reward of faith, O feek not after the hypocrites reward ! What is the applaufe of mortal man ! Can you not bear the cenfure of fuch a (hadow ? How then would you futfer martyrdom for Chrift ? Over-value not the efteem of High or Low, of the Great or of the Godly, of the many or of the few. Gods ap- probation is fufficient to be your reward. See that you be Godly, and then be more indifferent though you are thought ungodly. See that you be loysl^xA peaceable^ and then you may bear it, if you be cal- led the contrary. Abhor all unwarrantable di- vifions, and then you may bear to be reputed (chit- maticks. Study you to be good, and not to be §c counted good,

N3 And

X 5 o 7 be impojfihility of nt*nf leafing.

And what jfcfcfhould look further , to hiftori- cal fame when I am dead ! Away with thepver- valuing of that too, as part of the hypocrites re- ward ! I confefs God ufually blefleth the memo- ry of the juft,and fets their names above the pow- er of the greateft tyrants , and caufeth the names of the wicked to rot : But this is but a temporal and uncertain thing* If one write in mypraife tothehigheft, and another write a volumne of falfe reproaches , how (hall pofterity know which is true , who knew neither party nor the caufe ?

But yet the nearer reafon of all this admoniti- on is , to let you know that as contention comes by pride , fo over-valuing the efteem and cen- fures of jnen ( though Good or Great ) is a dreadful fnare , and caufe of fchifms : For then you will be tketching your conferences , and ufing your wits to pleafe the party whofe cenfures you mull efcape : And you will wound the truth, and be warping to their errors and extreains ; And though by this you may think , that fome prefent iicceflity may be fatshtd , and fome incpnyenien- cies avoided, yet at the long running, the wound will be found to be increased •«, and the cure the harder bgcaufe of fhe delay. Cony trie with all men as thofe thatmuft be finally judged by Qod • and remember that the Jud&e is at the door.

DIRECT-

Chooje not to converfe with Cenjunrs. 1 5 j

DIRECT. XXVI.

Vfe not your film needlejly to the familiar cttnptny of that fortofcbrsjlians^ who uft to reproach andctnjkrt them, that are more fob?i\ t at bolick^atid charitable than them- felves : Vnhjiyou alfo be as much or more with thefobererfirt, who rviUjbervyon the fin and mif chiefs of nncharitabtenej^ cm* foricufnefi and divifigns.

NOthi^g is move experienced, than the power which the converfe of chofen familiars hath upon the minds of the injudicious and unfetled. Which maketh education and the converfe of our youth , to have fo great a hand in choofing mens opinions and Religion : And is the caulc that Religion is as Languages are, diverGried by the territories or bounds of Countreys. They that are bred among fuch as ufe to fpeak of diflenters, as odious, as hypocrites, as hercticks, as fchifmaticks, as ungodly, as proud fanaticks, are very like tc be polleffed themfelves with the fame fpirit of malice and detraction. The words of thofe whom you relped , especially when you hear them not confuted , will make you believe that it is fo indeed , and that the perfons are as mad or as odious as they make them. And thus, the Papifts think odioully of the Proteitants, and the Lutherans of the Calvinifts \ and the Armi- nians and Anti-Arminians , the Dkrcefans and

N 4 the

152 Converfe not with the censorious.

the Presbyterians , the Paedobaptuts and Anaba- ptifts of one another : becaufe they converfe on- ly with (uch as paint them in an odious (hape. And thus if you ufe only or chiefly to converfe with the cevforious Separates , you (hall hear fo many inve&ives againlt them that are truly Catho- lick , and fober, as will make you think that Love and Peace and Catholick Communion , are fome (inful and mifchievous things. Sometimes they will deride them as ridiculous , and (ometimes they will call them temporizers , formalists , or luke-warra hypocrites , who will do any thing in compliance with their own commodities , and for the laving of their flefh. And (ometimes they will thunder out fome terrible threatnings againft them and their way, as heinoufly (inful. And this language will foim the belief and atfe&ions of ig- norant Chriftians , into its own uncharitable mold , as a neccifary part of Chriltian zeal. As it was the common way of the fuccefs of the Qua- kers , to come into Chriftian affemblies , and in a prophetical ftrain, like men commiffioned from heaven , in the name of the molt high God to de- nounce his judgements againft the faithfulleii PJlors and their riocks, and pzonounce them con- demned enemies of the light > and fo by the very terror of their words , they trightned many wo- men and boyes b^to their kdt, before they under- d at all what it ms(Katt they were againlt or for: fodothe Sep.'.ratiiis acclaim againlt the fin- talncii of Par-tfh {flflbtbfadi-cs and communion, and forrfrs of prayer and (i;ch like, tiil they have . ;-.ti:ed tl rant into their n.iiiakcn

There-

The Churches cure i ^ 3

Therefore , though 1 am not pctfiwading yon to feparate from thefe feaverifti perfons, as they do from others, yet I would advifeall the youn- ger and unletled fort , that lore themfclves, not needleily to choofc the familiar frequent compa- ny of fuch : Our private company is at our own chocie.

And as the company of fierce felf-coneeited dividers, is fo very dangerous, (oon the contrary, the company of grave, experienced , fober, cha- ritable and judicious Divines and other Chrifti- ans , is exceeding helpful to fettle the minds of the younger and weaker fort: with them they fhall hear the unity of the Church, and the do- drine of Chriftian Love and Concord , humility, meeknefs and moderation opened \ and the finfu!- nefs and lamentable confequents , of fchifm, (elf- conceitednefs, cenlorioufnefs and difcord i which among others they (hould never hear.

And let me leave this warning to the Church of God, that if ever it may be hoped that Vnity^ Love and peace jhaB be retovtred, it tmifl be by she training up of the younger Cbrijlians, under the precepts and examples of fuch grave , judicious , experienced and peaceable guide sjnjie ad of 'educating them in tbefmia- kj fibrchinv chimney , of youngs unexperienced , J elf conceited teachers , who burn with the ambition of applaufi. And let the fober be-think them whe- ther our times and preachers are better and purer than theirs , to whom Faul faid , Atts 20. 30. OfjoMt ovpnfches fljall men arife^ fteabjngpervcrft things^ to draw away difciples after them. And Eph. 4. 14. He gave the Church Pallors and Teachers, tor :r> U .1 perfeftion [fthat we henccfrth be

I $ 4 Anfwers of prayers miflakgn.

no more children, tojfed to and froy and tarried about with every wind of do£lriney by the /light of men and cunning craftinefs , whereby they lye in wait to de- ceive* 3

DIRECT. XXVIL

Ta%e heed of mif judging of the Anfwers of your prayers, and of taking thoft things to be fiom God0 which are hut the effe&s of jour prejudice , pajjion or vecakpefi of un- derstanding.

THis is a fin, which I know not whether I may fay is more common with many godly perfons, or more injurious to God, or mote pitiful as to them, felves.

It is fb common , that it is hard to meet with many women and paffionate Chriftians, who are earncft in prayer , but fometimes they run into this miftake , and judge ungroundedly of the an- swer of their prayers, by fuch feelings and ikong apprehenfions of their own, as never came from the fpirit of God at all.

And it is a great wrong to God, to be made the author of mans infirmities and errors, and of that which is contrary to his word.

And yet it is a very pitiful cafe as to the oifenT I ders *, becaufe it is ufually the iin of perfons that are very upright and honcft in the main , and that are very ferious in their prayers to God \ and of fuch as have naturally fiich. wcaknels of reafon and

iuength

Anfvrtrs of prayer s ntift*kcrt. I 5 %

ftrtngth of atfe&ion, as that they arc le(s £/4/nr a ble, though lcls curable than others are.

To undcrftand this matter the better , I pray you conlider , that Prayer is not to change Gods mind, but to make us the meet receivers of his , mercies: and this it doth by exciting andexer- citing thofc appreheniions and defires, which make us ht by valuing them to improve them. There- fore fuch principles , dilpotitions and defircs as are in us , Prayer doth excite and exercife : And every man praycth according to his own judge- ment, difpofition and affe&ion. And that a-ppre- henfion and affc&ion , which is moft ftirred up i and exercifed, is moft felt* And that which is moft felt , doth moft take us up , and is moft ob- served : And fo we think that it is the impulfe of Gods fpirit , and the anfwer of our prayers, when it is but the operation of our own fpirits , and the fenlible a&ivity of our formal princi- ples.

There are very few that take their impulfes and resolutions , for the fpirits anfwer of their prayers , but they had before an underftanding moft inclined to that opinion , or elfe a byasupon their aftedtions , bending them that way > or (bmcthing in themfelves which occafioned the fcales to turn that way.

Obj. But I did bring my mind to a pure impartia- lity , and prayed to Cod that he would Jhew me the truth, be it what it would be ; and that if thii were mat right, be w?u\dbla\\ it and never fuffer it to go on: And the more I prayed \thc more I w*s confirmed, that tins lube right.

A*fir* All this may bs , without any of Gods

appro-

156 Father not mjia^es on God.

approbation of the concluiion which you think is his anlwer to your prayers. For whilefl you pray- cd that God would turn your mind from it , it it were not right & yet at that time your judgement was inclined to it \ or your aife&ions at kaft : And it is an eaiier thing to fpeak impartial words in prayer than to get an impartial unpreju- diced mind. And when you think that your mind/i is brought to an impartiality, alas, there maybe* many deep roots of prejudice which you oblerve not : And there is fcarce one of a thoufand , who thinketh that he prayeth with a pure impartiality, but his opinion, difpofition , inclination, intereft > or fecret affection , doth byas and ponderate his mind, more to one fide than to the other.

But if you were never fo willing to know the truth , yet there are paffions in you , and corru- ptions and ignorance and former errours , which may all do much to hinder you from knowing it i and may breed many falfe apprehenfions in your mind *> and yet may cheri(h them with as dear an efpoufal and affe&ion , as if they were certainly from God.

And moreover, you have been guilty of former lifls : And whether God for any of them , tnay leav* you to run into miftakes, you know not. Or whether any prefent felf-conceitednefs may occa- sion him to leave you to rpiihkes.

But the principal part of my anfwer is this, God hath no where promifed to reveal all his truth to you, becaufe you dclire him fo to do. ]f is not every prayer of yours, which he hath pro- mifed to hear and grant > but only thofe which are agreeable to his will ; His will is either his Ve-

CTtty

■

s

Anjvper oj prayers. 1 5 7

tree, his Command^ or his Promifc. Though the hrft he not it that is meant in the text , yet it is certain that your prayers cannot change Gods de- crees. The will of his command doth more con* cern the fenfe of the text -y but it is only a nega- tive which may hence begathered j that is, that it" your prayers be contrary to Gods com- mands , they are your fins and have no promifc of his grant. But it will not follow that God will grant all the prayers which are put up in obedi- ence to his laws ; But only that you (hall be no kicrs by fuch obedience > but he will give you that, or fomething which (hall be as good for you. It may be Gods command that godly children (hould pray for the lives of their fick parents > and that parents pray for the converlion ot their ungodly children , and that we pray tor all men : And yet it doth not follow that we (hall have the very thing which we obediently pray for. But it is his Promifingmll which is the meafure of our hope , as his Commanding mil is the rule of our obedience. Whatfoever he hath promifed , he will certainly give us. Now God hath no where pro- mifed in his word , that he will reveal the true meaning of every text of fcripture, to every god- ly perlon that askethit. Praying is but one of the means which God hath appointed you to come to knowledge. Diligent reading, hearing, and me- ditation , and councel of the wifeft is another means. Even to dig for it as for filver, and tofearch for it, as for hidden treafure, and to continue fo doing , and wait at the polls of wif- doms doors, that knowledge may come into yow by degrees in time. God hath not prorniled you

true

1 5 8 Hope to be difierned.

true underftanding , upon your prayers alone , without all the reft of his appointed means ; Nor that you (hall attain it by thole means, a$ foon as you deiire and feek it > For then prayer would be a notable pretenfe for lazinefs, and they that would not be at the labour, offtudy, me- ditation, or conference, might fave all their pains; and go to God and ask wifdom of him and he would give it them. Even as idle beggers think without working , to get an alms to maintain them in their flothfulnefs. If inftead of all our reading, hearing and meditation, we could but pray,, and fo get al the knowledge which other men ftudy , labour and wait for , it would be too cheap a way to wifdom. Solomon that gat- it by prayer extraordinarily, commandeth us very great diligence to get it.

It is very conliderable , not only that Chrift increafed in wifdom in his youth , but alfb that he would not enter upon his publick Miniftery ( as is aforefaid ) till he was about thirty years of age. When it had been more eafie for Chiift to have got all knowledge by two or three carneft prayers, than for any of us.

Moreover you muft pray according to Gods will of precept , not not only in the matter but in the manner of your prayers. And there may be more felfiftinefe , and many other corruptions in the manner of them that you difcern.

And there are many things which fubmiflively you may lawfully pray for, which God hath ne- ver promifed you ?.t all : You may pray for the life of the fick , and for the converfion and fal- vationof all your relations , and of thoufands of .

others j

Trj tbcfuppojid anfwtrs. 159

others which God will not give you. Otherwjfe all the relations of every true Chriftian (hould befavtd, yea and all his enemies and all the world. To apply all this •, It may be you are in doubt whether this or the other be the meaning of fuch a text of lcripture } or whether you fliould joyn with fuch a Church , in the ufe of fuch preaching and prayers or not > And when you have prayed eamdily , you are confirmed for one way and againft the other. And perhaps all this is but to be confirmed in your error : For firft , you came with a (ecret prejudice *> fecondly , or you came with diikmpered afiedlions *, or with fuch a far of going one way rather than the other, that the very fear doth much to caufe your apprehenfion*. Thirdly, or you come with the guilt of former fin. Fourthly, or you have (bme partiality on your fpirit , and a fecrtt inclination to one tide more than to the other *, or fome overvaluing of your own underttendings, perfons or prayers. Fifthly , Or you are la?y and prefumptuous > and thinte God muft teach you that in one hour , and at 3 wi(h or prayer , which others better than you mull learn with prayer and twenty years ftudy, diligence and patience. Sixthly , or you think God muft needs refolve you of that which he ne- ver promifed to refolve you in. Where hath he promifed upon all your prayers, that ever he will reach you in this life the fenfe of every text of Scripture ? If ever he promifed this, he will per- form it. And is it to One Cbrijiian^ or to every fraying Christian that he hath promifed it ? If to eiery one , why are we not at of a mind i Why be not all as wife as you> What need we Com- mence*

Too Of believing that we Jhall receive.

mentaries then i* Or what need have ethers o^ your Revelations : If it be but to fome , who be tbofe fame ? And how (hall we know them > And how know you that you are one of them ? And why do not tbofe fime , condefcend to write an in- fallible Commentary upon all the Bible , when they themfclves arc taught it of God, that (o we may doubt and differ no more ?

But if you fay that it is not the meaning of every text that God hath promifed to make known to you when you pray, but of fame few , how will you know which tbofe fen> be ? and where is the promife which maketh this difference ? Except only that to all true Chriftians, he hath promi- fed to reveal fo much as is neceffary to their fal- vation. But if you will pray for more , your be- lief of your fuccefs muft not go beyond the pro- mife. If you will promife to your felves , you muft perform for your felves ?

Obj. But bath not God bid us believe that wefhall receive what ever we rf/j^, and promifed to believers that they Jhall receive it ?

Anfvp. He hath hrft made a Law to command you prayer , and then made a promife to grant , what you pray for, according to his m% that is, according to his command and promife , and hath made your believing of this promife^ one of the con- ditions of his fulfilling it to you. So that if you believe.not his power and promife you (hall not have right immediately to the thing promiied. But if you pray and believe and withall ufe thofe other means with diligence and patience which God hath appointed you, you fhall know in that meafure, as is (uitable to your ftate (For God hath

not

How to judge of Prayer io I 6 1

not promifedtbt lime meafurc 01 knowledge to ii\

true belie that this is all that tne pro*

rnifc giveth you , and not that you fhall know all that you pray to know , and that immedi-

. hut then you leave ut M utter uncertain- ty , whether rve have the anfwer of our prayers or not ?

Anfw- Not to. But the anfwer of your pray- ers mult not be tried by your conceits but by Gods rule. If you pray for that which you have nei- ther a command not promife for , your prayer is iin , and your anfwer can be nothing but Gods re- buke , cr your own deluilon. But if you pray

| for that which you have a command for, but nc particular promife , then you have only the General promife that your prayer (hall not be loit, but (hall bring down either the thing you pray tor, or (bine- thing elfe which the wHdom of God fceth to be belt for you and others \ and to his ends. And this is all that you can wamntably believe* But if ycu

Jpray for that which hath both a command^ and a particlar promife ( as the pardon of tin , and nc- ceflary grace and life eternal to a believer ) you may be fare that this prayer (hall be granted in kind. So that yqu are not to judge of the anfwer of prayers, by your feelings and pajftons and im- pulses, but by the promife of God, which you mult believe will be fulfilled whatever you feel : Faith and not feeling muft tell you whether your prayer be accepted.

Nay if you fhould receive health or wealth or gifts for your felves or others , when you have prayed for them > you cannot tell whether it be

j 6 2 Miftakgs of Anftvers.

a merciful anftverto your prayer, or a judgement ,• milefs you try it by faith according to the promifi. I have nothing now to fay of the cafe of miracles, but this ; If God promife a miracle^ you may be- lieve it becaufe it is tromifed. If he perform it without a promife, then either you muft not be- lieve it till it is done , or elfe your faith muft be a miracle aHcr, And then the faith itfelfisits own juftification. But miracles are now fo rare , that allfober Chriftians will take heed how tbey expedfr them, or overhaftily believe them v and cfpecially how they take their ovonfretief for a mi- rack* All the talk that fome men make of a par- ticular faith , may by tryed by what I have here faid.

To conclude , the warning which I give you in this cafe, is from long and fad experience. I have known too many very honeft hearted Chriftians , efpecially meUncholly perfons and women , who have been in gr£at doubt about the opinions of the Millenaries , the Seperatifts, the Anabaptifts, the Seekers, and fiich like, and after earneft pray- er to God , they have been ftrongly refolved for the way of error, and confident by the ftrong im- preflion , that was the fpirits anfwer to their pray- ers , and thereupon they have fe* themfeves into a courfe of fin. If you fay, how Know you that they wereraiftaken? I will tell you how. Firft, Be- caufe they have been refolved contrary to the word of God. And I know, that Gods fpirit did firft make a (landing Rule , to try all after-im- pulfcs by •, And whatever impulfe is contrary to that Rule, is contrary to Gods fpirit. The Law and the teftimony are now fealcd., and all fpirit?

t<

!

Ofimpulfei and revelations. I 63

Co be tryedby them. Ifa S. 20. Secondly , Be- caufe I have found their impuHts contrary to one another. One hath been rcfolved for In- fant baptifm , and another ag^intt it : One hath had a revelation for a prelacy-, like the order of Aaron , and the Priefts , and another againft all Prelacy.

One hath been confident -of an anfwer of prayers for Antinomianifin , and another againfl it for Arminianifm : One for publick Commu- nion , and another to dcteft it : And both came in, in the fame way. And Gods fpirit is not con- trary to it felf. Thirdly, Becaufe I. have feea (abundance of propheiies of things to come y which people have this way received with the grcatell confidence to prove all falfe. Fourthly , Becaufe I have (laid till many of the perfons have found by experience that they were deceived, and have confelfed it with lamentation. And fifthly, becaufe perhaps I know more of the nature of bfejudice, atfe&ion, melancholy, feminine weak- nefs, and felf-conceit, and of tempting God in the* Way of prayer, and of Satans transforming himfelf into an Angel of light , than every Reader will know till they have paid for their learning,

©2 DIRECT,

1 64. Sujpeft others pretenfes to

DIRECT. XXVIII.

Do not too much reverence the impulfes or revelations or mofi confident opinions of any others \ npon the account of their Sin- cerity or ho line f ': but try all judicionjly and foberly by the Word of God.

MAny that have no fuch impulfes themfelves are yet fo much taken with the reverence of others , that they are very apt to be feduced by * their confidence. When fo great a man as Ter- tullian was deceived by Mm anus and his prophe- tefs : when fuch a one as Racket could deceive not - only Coppingcr and Anhington , but abundance more, fomc taking him for the Meffiah, and fome by his breathing on them thinking that they re- ceived the Holy Ghoft ! When David George in Holland? and John of Ley den m Munjicr\ and Bch- tnen Stiefdw and fo many more pretended Pro- phets in Germany could deceive fo many perfons as they did ? When the pretended revelations of the Ranters firft , and the Quakers after could fo marvelloufly tranfport many thoufand profef- fbrs of religion in this land j I think we have fair warning to take the counfel of St. Jobmy Believe not every fyirit \ but try the fiirit whether they be of God. It is a pitiful initance of the good old learned Commemm , who fo eaiily believed the prophefies of Daubritins and the reft which he hath publifh- cd : Yea , when he faw the prophefies fail , yet when he adjured the Prophet to (peak truth, and

got

Vfjions and Revelations. 1 6 5

got him co (wear as before the Lord that it wa* mith j this I Ii to confirm his belief

of him : whereas if he had teen as well acquainted with the nature of MJuncholy and Hiitcricall pallions a* many others arc, he would have known that as lirange things as that he recordeth of the man or woman, may be done without any Divine infpirations : and that it is no wonder if that pcr- fon (wear that his words are true, who is firit de- ceived himfelf, before he deceived others. Kor a erackt brain'd puf m to believe his deluiions to be real verities, is little wonder.

I have many a time my (elf converfed with perfons of great honclty and piety ( though of no great judgement) who have fome of them affirmed that they had angelical revelations, and fome of them thought that the Spirit of God did bring this Scripture or that Scripture to their mind in anfwir to their prayers > and were io very con- fident that what they affirmed was the certain truth or voice of God , that I have been llricken with a reverence to their pretlllions, and with a fear kit I fhculd refill God in refilling them. But refolving to take none on earth tor the maircr or my faith , but to try the Spirits whether they be ot God, by going to the Law and Tcltimony, I was conf trained to turn my reverence into pity. For I found that their feeming revelations were fome of them Scrifturc-docirirfe^ and fome of them contrary to the Scripture : As for that which is already in the Scripture , what need I further reve- lation for it? Is it not there fufficiently revealed .' Can their words add any authority to the Word oi God ? And have I not Gods own Minhters and

O 3 oietus

i 66 How to argue with them.

means to help me to the knowledge of his word ? And as for that which is contrary to Scripture, I am fure that it is contrary to the will of God : And if an Angel from Heaven fhould preach ano- ther Gofpel to me, I muft hold him accurfed: Gal 1.7,8. fo that if thefe perfons fhould have the appearance and voice of an Angel fpeaking to them, I would defpifeitas well as the words of a mortal man, if they be againft the recorded word of God.

But by what I have feen and heard, I know that it is a great temptation to fome weak Chrittians to hear one that is much in prayer, fay, Taty heed what you do : Have no communion with this fort of vieHy nor in this or that way ofworfhip\ nor in this er that opinion , for I am fure it is againji the mind cfGdd : I once thought as you do , but God hath bet- ter made fyiown his mind unto me.

But faving the due refpedt to the honefty of fuch perfons, ask them, How (hall I know that! you are in the right ? If they fay, I will not reafon the cafe with you^but I kgtow it to be the mind of God* Tell them, that God hath made you reafonable creatures , and will accept no ufireafbnable fervice of you v and you have but one Matter of your Faith, even Chrift : Therefore if they believe that \ themfelves, which they can give you no reafon to [ believe , they muft be content to keep their belief J to themfelves, and not, for lhame , peefwade any J other to it , without proof ! If they fay that God I hath revealed it' to them , Tell them that he hathj not revealed it to ypu , and therefore thatsj nothing to you , till they prove their : dr^ vin£ revelation* If God. reveal it to them but for] themfelves they muft keep it to themfelves ' Iflicj

revc *

Who pretend tmpulfis andrtvtUtions. 1 6 J

reveal it to (hem fir others, he .will enable them to .make ionic proof of their revelations, that others may be fare that they tin not in believing them. it they fay, that the Scripture is their ground, Tell them that the Scripture is already revealed to all > And it indeed what they fpeak be there, you are ready to believe it : But if they pervert the Scripture by falfe interpretation, or abufe it and mifapply it,none of this is the work of the Spirit of God.

If they fay that the ipirit hath told them the meaning of the Scripture, fay as before, that is not told for you , which is not proved to you. The •Scripture is written in fuch words as men ufe, of purpofe that they might underitand k > and is to fee underftood by all men that hear it, though they have tto revelation : Goi hath fet Paitors in hii Church to teach it j If therefore revelations be (till neceflary to the underilanding of the Scri- pture revelations, then the Scripture feemstobe in vain , ancf thefe lait revelations irtuic again have new revelations to the right underilanding of them alio.

The truth is, it is very ordinary with poor fan- ciful women and melancholly perlons, to take all their* deep apprehentrons for revelations. And if a text of Scripture come into their minds, they fay, This text wm brought to my rnind^ cind that text vpas fet upon my jpirit j as if nothing could bring a text to their thoughts , but fome extraordinary motion of God } And as if this bringing it to their mind, would warrant their falfe expotition of it.

Tj conclude , Decry not the necefllty of the ordinary fan&ifyingjwork of the fpirit , to blefs

O 4. the

1 6 8 Troubles of mind may

the Scripture to your true illumination and fan- ftiheation : And if any pretend to any other reve- lations or inlpiratiohs, or expofitions of the Scrp- ture which they cannot prove to you , defpife them not, but modeltly leave them to thernfelves : But take heed that the reverence of any .ones holincfs , tempt you. not to depart from the certain fufficient word of God and draw you not into any Se& or Herefie, or Separation, or Opinion contrary toj Gods ftanding Law.

DIRECT. X>flX.

Take heed left the trouble of your ovpn dif qui- eted doubting minds do become a fhare , to draw you to jome uncouth way of cure, and fb make the fancy of feme new Opinion 3 Sell - or Tract ice. to Jeem your Remedy 2 and give you etifis and thereby perfaadeyon that it is the certain truth.

THis is the pitiful Cafe of the ignorant , and ungrounded , and troubled fort of religious perfbns j, that they are looking every way for eafe and comfort : And having not wifdom enough to fetch tru€ grounded fatisfa&ion from the Scri- ptures , and from the folid truth , in the ufeof 'Gods appointed means ,• they hearken to any one j that will promife them comfort and falvation, by! what means foever. Like ignorant people in their ficknefs r fome of them know not an able j

Phyfi-

Occasion err ours as a remedy. 169

Phytitian, and fume of them will nor be at the colt * and tome of them will npt take fuch 1111- plealing Medicines, and molt of them have not patience to itay for a Cure, unlets the Medicine at twice or thrice taking do give them cafe , they will not believe that it will do them any good : And fo in their foolilh ignorance , and the wcari- nefs of their pain , they will go to any ignorant woman or unskilful fellow , who will take cheapo eft of them, and be boldeit in his undertakings : And thole that dye by it , are out of light , and forgotten by the living: And thofe that by the ttrength of nature do recover , do magnihe their ignorant Phyfitian as if there were none (uch5 and lo entice others to their Graves.

Thus many troubled unquiet fouls, either tytoxp not found Dodfrine and Teachers from deceit, or elfe will not be at the pains or patience, to wait on God in the ufe of the right means ;> or mofl com- monly fpoil the Remedy offered them , by their own mifapplications •, and then for eafe they hearken to any ignorant Sectary , that will fiercely cry out againlt lound Teachers, and revile all that are wifer than himfelf , as if he knew more than all the Minificrs in the Country. O faith the deceiving Pap'ift, you will never have fettled com- fort while you follow thefe Minilieis, and till you

come to us, who are the true Church Saith the

Anabaptift, you will never be well fctlcd while you follow thefe Preachers : They have not the Spirit , but fpeak only by the book : Come to us and be baptized , and you will have peace. And thus faith the Quaker , the Familift , and other St&S.

I

1 7 © Ccwfort by errors^ how wrought.

I have known fome that have lived long in doubts and fears of damnation , who have turned Anabaptifts , and fuddenly had comfort : And yet in a fhort time they forfook that Sedt and turned to another. I have known thofe alfo that haye lived many years in timerous complaints, and fears of Hell *, and they have turned to the Anti- nomians , and fuddenly been comforted : And others have turned Arminians , whiqh U clean contrary, and been comforted: And others have but heard of the Doftrine of perfection in this life^ and fuddenly been paft their fears , as if hearing of perfection had made them perfed : And from thence they have turned Familifis , and at laft ihew'd their perfection by fornication and Ikenti- mfneft and meer Apoftacy i who yet liv'd very confcionable and blamelelly, as long as they lived in their fears and troubles.

The reafon of all this is plain to any juditious Obferver. i. The perfons are ignorant and ne- ver had the right knowledge and skilful improve- ment , of the found do&rine which at Hrlt they feemed to embrace. And 2. the power of con- ceit and fancy brought them comfort or quiet- nefs in their change. For they thought before, that if they had not fomewhat extraordinary they could have no aflfurance of fAlvatiou : And while they held that found Doftrioe which all about them held as well as they, and found no extraordinary power of it on their hearts , rhey perceived no difference between themfelves and others : But when they had entertained new opinions, and en- tered imp a nevy §e<$ , which confidently told them, that they only were in the right, they had

then

Half comfort from Erronr . 1 7 1

then foMitbing extraordinary to tritfl their louls oil. And the novelty of the matter , and greatnefs of the change with the conceited excellency of the opinions and party, did make them think that they Were now grown very acceptable to God.

To this may be added , fhat as a life of holi- nefs hath tar more oppolition from the Devil , the world and the flcih , than the changing of an opinion or joyningwith a party hath i fo it mull be harder to get and keep that comfort which is got and kept by faith and 'holinefs, than that which is got by fuch an eafie change.

We fee among us what a buiidance of perfons can live like beafts in moft odious whoredoms, drunkennefs and rage \ or like devils in bloody cruelty againft the good , and yet be comforted , becaufe they are of the Church of Rome y which they think is the true Church. As if God Ca- ved men for being of fuch a fide or party ! And why may not Separatifts, Annabaptiits and others eafily take fuch kind of comfort ?

O therefore labour for well-grounded faith and folid knowledge, that you may attain the true Evangelical comforts , and your igno- france may not prepare you for deceit ? and you may not be like children tofTed to and fro and carred up and down with every wind of dodtrinc by deceiveel and deceitful men. Nor may not have need to go to the devil to be your comforter, nor to (leal a little unlawful peace from parties and opinions , as if there were not enough to be had in Chrift and holinefs and eternal life.

DICECT.

172 Keep in the Order of Learning.

DIRECT- XXX.

Keep in the rank^ of an humble Difciple or [ear* net in the Church of Chrijiy till you are fit an d called to be your felf a Teacher.

y^>Hrift owncth no Difciples, which are not in V^one of thefe two ranks i, either 'Teachers by office upon a lawfull call , or Learners who fub- mit to be taught by others. When his Minifters have made men his Vifciples , they muft afterward T'ea^b them to obferve aU things what foever he bath commanded them. Mattb* 28* ip> 20. And a Learner muft hear and read and difcourle in a learning way, by humble asking the refolution of his doubts , acknowledging the weaknefs of his own underitanding , and4 the fuperiority of his Teachers. This is the common mine of raw pro- feflburs , that they prefently grow proud of a poor ignorant head , as if it were full of knowledge and fpirftuality : and while they continue Hea- rers, they continue not Vifciples or Learners^ but come with a proud and carping humour, to quarrel with their Teachers as poor ignorant men , in comparifon of them j And therefore choofethem aheap of 'teachers according to their own opinions : And all this while they have fuch lift to be fome body and to vent their feeming wlfdom, that they can hardly ftay from being Teachers themfelves , till they have any thing like a kwful call. Whereas if they would have kept in the rank of humble Learocxs till they had

grown

Crown in the/ubflantials. 173

grown wifcr , they might have preferred the Churches peace and their own.

DIRECT. XXXI.

CroTP up in the great fubjiantial pra3ical truths and duties ^ and grow downwards in the roots of a clearer belief of the word of Cod and the life to come 3 And neither begin toofoon with doubtful opinions , nor ever la) too much upon them.

HE that taketh this couife will have all thefe advantages. Firtl , He will be himfelf a (olid Chriitian , and will make fure of the main , which is his own falvation. Secondly, He will have fo faft held of the neceflary points , that no controvaties or opinions , will (hake his faith or deftroy his love to God or man. Thirdly , He will honour God by upright praftife , and (hew- forth the power and excellency of religion in the true fuccefs upon the heart and life : His Reli- gion which begins in folid faith , will grow up in- to fincere Love and good works. Fourthly , He will be without partiality , a Lover of all thefer- vants of Chrirt , and therefore efcape temptations to fa&ion and divifion , becaufe his Religion con- firteth in thofe common truths and duties , which all protefs* Fifthly y he will not only fafely re- ceive all further truths from thefe principles, but all his knowledge and difputes will be fandtihed , as being all fubfavfcjit to faith and love and holinels.

Where-

174 Grow np in the] ubjtanttals.

Whereas he that taketh the contrary eourfe and prefemly falleth to the ftudy of by-opinions and layeth too much upon them , will prove too like a fuperHcial hypocrite , and a deceiver of himfelf , by thinking that he is fomething when be is nothing. Gal. 6. 5, 6. And he will make a pudder in the world for nothing , as chil- dren do in the houfe about their babies ancl their bawbles : He will iftake but an engine of his by-opinions , to deftroy true Piety and Chriftian Love in himfelf tirft, and then in all that will believe him. He will hrft make him- felf, and then many others , believe that Reli- gion is nothing but proud fclf-conceipt and fa- ction -, And he will be the (hamcof his profek fion , and the hardner of the wicked in their fin and mifery \ by perfwading them that the Reli- gious are but a few ignorant whimfical fanatieks. Thefe are two fad experienced truths.

DIRECT. XXXII.

lay not greater Jlrej? upon your different toords or manner of Prayer, than God hath laid : And take heed either offcorning y reproaching or flighting 3 the words and manner of other mens worjhip , when it k juch as God acceptethfrom thefneere.

IT is an eafie thing to turn the native heat of Religion , into a feavourifh out-iide zeal about wr//, or wcumjiances or ceremonies, whether it

be

L*y not too much on the words offrajcr. \y%

be for them or againjl them. O what a wonder is it, that by fo palpable a trick as this, the Devil fhould deceive fo many , and make inch a t\\x and diihubance in the Church. I know that one party' will cry up Ordered the other will cry up Spiritu- aUty> and both will fay that God maketh not light of the (malleft matters in religion, nor no more muftwe: And in this general polltion there is (ome truth. But if nothing could be faid for both their errours , they would then be no dectits,nor be capable of doing any mifchief. Seme things that you contend about , God hath left wholly undetermined and indifferent > And ibme things in which your brother erreth , his trrour is fo f mall a fault , as not at all to hinder his acceptanae with God, nor with any man that judgeth as God doth. Had you ever undcrltood , Rom. 14. & 15. you would have understood all this.

It would make a knowing Chrifiian weep be- tween indignation and compaflion , to fee in thefe times , what cenfures and worfe are ufed on both fides , about the rvordina of our prayers to God ! How vile and unfufferable fome account them , that will pray in any words which are not written down for them ? And how unlawful others account it to pray in their impifid forms ; Some becaufe they are forms , and fome becaufe they arc fab forms y and fome becaufe tbflt Fapijis have ufed them , and fome becaufe they are impofed ! when God hath given them no command, but to pray in faith and fervency, according to the ftate ot them- felves , and others, and in (uch order as is agree- able to the matter , and in (uch method as he hath given thou, a Rule and Pattern of. But of all

qarrrek

1 7 6 Of Forms of Prayer and

quarrels about forms and words \ he hath never made any of their particular determinations , no more than whether I (hall preach by the help of Notes, or ftudy the words , or fpeak thofe which another ftudied for mc.

It is a wonder how they that believe the Scrip- tures, came firii to make themfelves believe , that God maketh fuch a matter as they do , of their k- veral words and forms of prayer : That he loveth only extemporary prayer as fome think, and hateth I all prefcribed "forms : Or that he loveth only prefcribed Forms as others think 5 and hateth ; all extemporary prayers by habit > Certainly in Chrifts time both Liturgies by forms , and alfo prayers by habit wereufed: And yet Chrift ne-f ver interpofed in the Controvert , (b as to con- J demn the one or the other. He condemned! the j Pharifees for making 'long prayers to cover their' devouring widdeivs hvufis> and for their praying ta befeen of men : but whether their prayers were a Liturgy and fet form , or whether they were extem- porary^ he taketh no notice % as telling us that he condemned neither ! ( And its like the Pharifees long Liturgy, was in many things worfe than J ours , though the Pfalms were a great part of it : And yet Chrift and his Apoftles oft joyned with them, and never condemned them, ) R

Nay as far as I can find , the Pharifees and other Jews were not in this fo blind and quarrel- some as we •> nor never made a controverfie ofit> nor ever prefumed to condemn either Liturgies or Prayers by habit.

I (hall now pafe by their errour who are ut- I teily againft publick prayers from a habit as ha- ving

fraying from a habit. 177

ing fpokcn ot it zt large elfewhcre when I had opportunity , I fhall now only artfwer the con- trary extrcam.

Obj. Where hath G d given any men power to pre* fcribe and impeje forms for other t t or commanded \ them f dwfifii Firlt , where ever he hath given any power to teach their inferiours to pray, who cannot do it in abetter way. He hath given Pdrents this power where he hath bid them , Bring up their Children in the nurture, and admonition of the Lord 2 L it not by the Law vf nature , the Parents duty jo teach their children to pray ? And is not the learning of the words ririt, profitable to their learn* i itigof thefenfc ? May they not teach their Chil- dren the Lords Prayer or a Pfilm , though it be a Form? And why not then other rends vfhicharc agreeable to their State ? And he that taught his own Difciples a Form and Rule of Prayer, and telleth us that fo John taught his Vifciples^nd faith to his Apoftles, At my Father fent me , fo fend J you > by making them Teachers to his Church, di J jallow them to teach either by forms or without, a* (the caufe required. All the Scripture is now re* Preachers, z form of Teaching: And when we read a Chapter , we read a preferibed form ofDoVtrine z And it hath many forms of prayer zndpraife , and forms of Baptizing & adminijiring the Lords Supper. If you fay , that the Apoftles had an infallible Tpirit, I anfwer, True : And that proveth that j rhcir Do&rine was more infallible than other mens : but not that they only and not other meir . T>ay teach by the way of forms. All the Books of . Sermons now written are fo auny preferred words

ft «

178 Obje&ions againji Forms.

or firms of teaching : And it we may ufe forms of Teaching as well as the Apoftles , why not" alfo forms o( praying*

If you fay that the Apoftles prefcribed the Church no Liturgy, I anfwer, That only proveth that no one is univerfally necejfary , nor to be uni- verfally impofed : but not that therefore no ufe of . forms of prayer are lawful '•> May we not now ufe the Lords Prayer, or pray in fome other Scripture form ?

Obj. But the Apoftles compelled none to ufe them.

An fa: Chrift and his Apoftles affumed not the j civil Sword, and therefore fo compelled men to ' j nothing : But yet their authority bound the con- | feience \ when Chrift fa id, when ye pray, fay, Our j Father, &c. he bound them in duty to do as he j bid them, though he forced them net.-

But Secondly , tell me if you can where God j forbiddeth you to ufe good and lawful words ini \ prayer , meerly becaufe the Magiftrate cr Paftor j bids you ufe them. Is this the meaning of all the j Precepts of honouring and obeying your Superi- ors £Do nothing which they bid you do, though otherwife lawful. 1 O ftrange expofition of the Fifth Commandment ? If you command your Child to learn a Catec'iifm or Form of Prayer be- fore his meat, or for otner times , will you teach him to fay- Father or Mother, it had been lawful for me to ufe this Form , ir neither you nor any body had bid me •>> But becaufe you bid me, now it is unlawful. ^ O whither will not partiality lead ( men !

Obj. Bunbough it be lawful t§ impofe forms on

tbiU

Obje&iofis againjl Forms. I J 9

children Of/.

Anf ■■> many of them

as much ne children. Age

maketh not the difference : We arc tain to teach

itcchifm as Well 5 Why not therefore forms of pray- er ?

Obj. Btt; it is not larrfal tiimp fe forms publickly on whole Congregations of Eel lever /.

Anftr. All fe&s in the world do it. I never heard any Separatift or Anabaptift or any other publick Minifter, but he impofed a form of prayer upon all the Congregation. He is void of com- mon fenfe that fhinketh that his extemporary prayer is not as truely a form to all the people , as if it had been written in a book. The order and r&ordj are not of your own invention , but invented by mother to your hand \ and impofed upon you to ufe : For I hepe you come tugether to prayy and not to bear a prayer only. But the diffe- rence is , Firit , that one impfetb every day znew form on you , and the other impofeth every day the fame : Secondly , And that one telleth you what words you (hall pray in , before you hear them : and the other writeth them down for you to know beforehand. For my part I won- der why wrritten or unwi'ten , long-premedita- ted or fuddenly expreffed: prayers fhould be ta- ken for unlawful. But however do not think the difference to lie wheu it doth not : Fordoubt- to tht people y they are both forms , and both impofed , though not impofed by. the fame pcrfons and authority. "

Ob}* But at ieajiyou have no proof for impofng P 2 nils

180 Objections agawjt Forms.

forms on the Minijiers themfelves.

Anf Firft, I know no man that queftioneth but fome form of prayer and praife were impofed by God himfelf , on the Jewijh Minijiers j And one was taught by Chrift to his Apoftles : And a form of Profejjion of faith , and of -Baptifm and the Lords Suffer is impofed on all the Minifters of the Church. And Joel 2. ij. a form of prayer is taught the Prietts : Secondly, But we are not now pleading for the needlefs impofing of any forms , nor the cauflefs reftraint of extempora- ry prayers. I have fully born my teftimony againft that in due feafon : But many things are lawfully and neceffarily obeyed, which are not lawfully commanded , as I (hall (hew you more anon. I could heartily with that we could fay that all Minifters (of any party) were.fuch as were wholly above the need of forms. Or at leaft fuch whole own compofures were better for the Church , than any that could be offered | them by others ( If it were not a contradi- 1 dfrion. )

\ But all that I how expedt from the Obje&ors is , that they tell me or themfelves , what proof ! they have that it is a fin foraMMI/fer only toufe I an impofed form , when all the Congregation elfe 1 may ufe it ? Anfwer this well before you go.

And I pray let all the people note here, that I it is not , nor cannot htdenyed, but that a form C even a new one every day ) may be lawfully impofed upon all them \ and that the queftion is only ; of the Minijiers ufe of impofed forms.

Obj, But our Minifitn dg not impofe tbeir prayers \ hy forte*

Of Minifterial gifts in Pray er . 181

• — ~T~

Anfw. Do you think that there is no impofi- lion but by force ?• Your Paftor is your guide in the worfhip of God ', and God hath impofed it on you to follow him , and joyn with him in lawful prayer. And what the words Jhall be, and what the matter and order chofen for that time, the Speaker choofcth for you ! And fo he bindeth you by his' Minilterial authority ( which is a true and lawful impofing ) ! though he com- pel you not by the fword or force.

Obj. But Cbrift hath given gifts to all bis Minis- ters and commanded them to ufe them* And they ufe them not when they ufe impofed forms : Therefore we mufi not obey men againji Cbrijt.

Anfw. No doubt but all that are lawful Mi- nilters, have fuch gifts as are neceflary to the ef- fential workj of their office. But the degrees of their gifts have very great variety, as Faul fully (heweth in i Cor. 12. and oft elfewhere.

And the neceflary gift for hearty acceptable prayer, is true Vefire excited by the (pint of {im- plication , which fometime venteth it felf but hyfighs and groans, Rom. 8. itf, 26.

But the Minifterial gift of prayer is Knowledge and Utterance \ by which a Minifter may be able to exprefs the deiires and wants of the people unto God : which includeth memory in fome de- gree. Even as Knowledge and Utterance are his Gift of preaching.

And fome have more Knowledge, and worfer Ut- terance \ And fome have better Utterance and left Knowledge \ And fome through want of memorp are defedtivc in bpth.

P j The

1 82 Of the ufeof our Gifts.

The lowcft rank of lawful Miniittrs , mayl)e fo defe&ive in their own gifts , .both or Knowledgt^ Memory and Utterance ? as to have need ot the help of the gifts of others ? who much txcejl them.

As a Minifter who hath toller able gifts tor prea- thing ? " ipay yet need the writings of other men ' before hand \ and may bring both their Matter and Method into the Pulpit, yea and oft times their words '> fo that though he have Gifts , yet being rvea\, he may ufe the gifts of others. I hav^ been counfelled fince I was lilepced 9 to com- pofe Sermons my felf ? and give them in writing to'fome weak Miniilcr , that hath an excellent Voice and utterance, and to let him preach them. And really if I had not known that fuch have good books enough at hand for fuch a ufe, 1 think I fhould have done it : And who can prove that this had been his fin ? And yet this , was a ufing pf another mans gifts inftead of his own. And I have' heard men that are much againft Parifh Churches and Liturgies wifh that fome unlearned men of good utterance, might read fbme excel- Jent §ermon-books to the people , in ignorant places that can get no better : And who cap prove I the reading of a Homily unlawful.

Moreover, Chrift hath given to all his mem- bers fuch gifts as are fuitable to their places , asj well as to Minifter s fuch gifts as are fuitable tp theirs. And the place of a Matter of a family requireth the gift of Catechifing and intruding \he family ? And they areas truly obliged to ufej their gifts , as Ministers are theirs- And yetwhoj pbui>teth but it is lawful for Parents to teach j

and!

OfMwijleridl Gifts in Prayer. 183

«id catechize their children, by fuch books and formsof CatechHms as arc eompofed by the gifi

of abler men >

Moreover Prayer is the duty of every one , and fpecially of the heads of families : and there- fore every true ChrilHan hath gifts procured by Chriit , for fo much as is his duty. And he is bound to ufe his gifts. And yet thofe gifts are fo low in many , that I fear not to call that man cf- tiyely an enemy to families , fouls and prayer, who forbiddeth all fuch , to ufe fuch forms of prayer as are compoled by the gifts of others.

The famoufeft Divines in the Church of God, even Luther , Zmngliw, MdanRhm, Calvin, Per* ' kjns , Sibbs, and abundance of Non-conformifts ofgreateit name in England, did ordinarily ufe a form of Prayer of their own , before their Ser- mons in the Pulpit , and fome of them in their families too. Now thefe men did it not through idlenefs or through temporizing , but becaufe fome of them found it belt for the people, to have oft the fame words : and fome of them . found fuch a weaknefs of memory, that they judg- ed it the belt improvement of their own gifts. Now betides the firjl compofiire of thefe prayers, (which perhaps was done 20 years before ) none of thefe men did u(e their own gifts, any more than if they had ufed a form eompofed by another. For the memory and utterance is the fame of both. Thefe all were famous worthy men, whom no wile man judgeth to be inefficient for the Mini- niliry for want of gifts. But if (uch as thefe miy

Ifo many years forbear the exercife of their gift of extemporary prayer , much more may far weaker P 4. Mini-

1 84 Ofextrcifing our ovpn Gifts.

ill ' ' ■»

Jvlinifters do it. Abundance of young Minifters are trained up under aged experienced Divines , what if one of thcfe fhould fometimts make ufe of the fame words of prayer , which the aged Minifter ufed the day before , as finding them titter than any that he could devife himfelf. Muft he forbear to do better 5 becaufe he cannot do (o well, by the ufe of his own gifts alone >

And in fome Ordinances as Baptifin and the Lords Supper , &c. the fame things muft be daily prayed for : And he that thinketh he muft not frequently fpeak the fame things , will quite cor- rupt the Ordinance of Chrift. And he that will imagine that he muft have alwayes new words^iW at lalt have new things, or worfe than nothing. If' then it be meet to ufe often the fame words, why may not a weak Minifter ufe the letter words of others, when he hath none meerly of his own that are fo tit ?

Nay is it not the Duty of fuch to do it ? Every man is bound to do Gods fervice in the belt man- ner that he can ; ( Curfed be the deceiver that bath a better in his floc}^ , andbringeth that which is cor- rupt ) But to utter prayers and praife to God, in a full , methodicall and congruous manner , and in the words fuitable to the Majefty of the wor- (hip of God,' is better ( to the people and to the honour of Religion ) then to do it in a more con- fuftd, diforderly, broken manner , with barrenneft and incongruity of fpeech. But this lajl is the beft that many honeft Minifters «can do by their own £i/i/,when they may doit in the former better man- #by by making ufe of the words and gifts of others* Therefore it is a duty for Jhch men fo far to ufe,

others

Ofnfing our own Gifts. 185

others gifts of inventing words, bcfere their own- And among us there is no man forbidden in the Pulpit to uic his own gifts to the utmoji , and pray without any fet form ftf his own or other mens.

And I would at hft defire any of the Objc&ors but to name the text of Scripture which dire&ly or indiredly commanded every Minifter, to u(e his gift of inventing words and method , or his gift of extemporary prayer , every time that he praycth to God : Or which forbiddeth to u(e the gifts of others , though better than his own.

Obj. But what if the forms ijnpofed be worfe than the excrcifc of our own gifts*

Anfw, Firft, that may be below one mans own

invention , which is above anothers. Secondly ,

And that may be more defe&ive than your own

invention could reach to, which yet may be more

defirable for other advantages. As if all the

Church for fome good ends, fhould agree to

ufe one mode or method or form, (as now we

do in finging Pfalms ) the benefit of that concord

might do more for the (^hurches fervice than my

lingular better form or words could do. And if

the lawful Rules commanded me that which per-

haps I could fomewhat exceed my fclf , I fhould

do much in obedience to their command : Oi if

the people had a greater averfencfi or unfitnefl for

my more congruous words than for others more

defedive, I (hould take that for the beft food or

phylick , which is moft agreeable to the ftomack

and difcafe. But efpecially if I am reftrained

from the publick preaching of the Gofpel,or exer-

cife of any of my Miniftry, unlcfs I will ule a more

difbr-

1 8 6 Of defective Liturgies.

diforderecLor defective form , I (hall take it for my duty then to ufe it. Becaufe it is more to the Churches edification.

In a word , God hath bound all his Minifters to ufe all tKeir gifts to the Churches greateft edification; but to ufe a more defective form with liberty to ufe my befi gifts alfo, and to exercife my Miniiiry publicity to all , is more to the Chur- ches education , than to ufe my own gifts only a fen? dayes in a corner^ and then to lie in pri- fon and ufe them no more. Though no man muft of choice prefer the lefs congruous before the more congruous , when he is free (which I confefs is a fin ) yet it is a duty to prefer a left congrum order before none , or before a better for a day, with a retfraint of that and all our Mi- rnftry hereafter.

For my part I have often truly profeffed, that I look at many Liturgies which I have read as I do at the prayers of fome honeft men , who ufe little method, nor very meet words and often tofs Gods name through weaknefs *, who put that laft which ihoulft be hrlt,and that Hrft which (hould belaft bur, jet the miner is honeft and good. I would not prefer ilich a man in a Congregation^ before an abler man, who will fpeak more compofedly and agreeable to - the matter : But yet I would not be fo peevilh, as utterly to rcfufe to joyn withfuch a one. But as God doth not rejedt his prayers notwithstanding •all his weaknef>, no more would I. And I had-' rather ha>ve Rich prayers, than none at all.

O that men would difcern what is the true worth of prayer ! and bow little God is taken with the Oratory of them, in comparifon of the

faith

The (in Jul cenjures of one another/ prayers. I 8 7

s " -

taith and love and deiirc which is the foul prayer. And O that men would lay hp greater ftrcft on their peculiar modes and rvords than God doth t and condemn no nuns prayers further than thc\ 1 fanned by God ; nor feparate from

an) than God rcjedteth them or com-

m.-.ndcth our ilparation.

1 janiiot torbcar telling you the aggravation of this kind of tin. It feemethto me a kindofblaf- phemy againltGod. As if you would make the world believe /that God is fo much ior your mode and iv- fffa»that he overlooketh all the deiiresof the Spij.it, and all his piomifcs,und all mens intcrcft in Chriit,and forgetttth all his love to his people : fo that Chriit (hall not intercede for them, or {hall not prevail, unlefs they pray to God in the words and mode, which you have fancied to be belt, whether with a Book or without, in thefe words or in thofu Me thinks you are renewing the old controvcrfie , whether in this Mount or at Jerufalem men ought to worfhip ? and knew not that the time is come that God will neither accept men for worfhipping at this Mount or at Jerufalem^ here or there, with a Book or without Book', but the true worfhip-. pcrs whom he choofeth , do worfhip him as a Spirit, in Spirit and in truth, as well with Forms as without them.

And yet fome are more wicked than barely to condemn their brethrens prayers , becaufe they be not cloathed juft as their own. They will alfo breai^jcjls andfeornszt them, and take this for the ingenuity of their piety. Like men of feveral Countreys who think the fafhions of all Coun- treys faye their own, to be ridiculous, and laugh

at

1 8 8 Scorning at others Prayers*

at ftrangers as if they were cloathed in fools Coats. So many do by the cloathing of other mens devotions* Some (corn at extemporary prayers , and fome (corn at Forms and Liturgies : And the Litany they call conjuring , and the Re- fponfes they take for a formal jocular playing with holy things , when in all thefe , the humble heavenly Chriftian, is lifting up his foul to God*

By this petulant carnal kind of zeal , I remem- ber our divilions were here raifed at the firft ; To deride the Common prayer, znd deride them that ufed it , was too common with fome kind of reli- gious people : And they excufed it by EUm his example , As if Idolaters, and the true worshippers fyiGod, that differ from us in a Form, or Ceremo- ny, were all one.

I remember how fome of the contrary mind were inflamed to indignation by {iichfcorns, when they were going into the Churches in London, and > heard fome fcparatifts that lookt in at the Church door, fay, £ 'The Devil choice thee, art thou not out of thy pottage yet ? ~] Recaufe the Common Prayer was not elided. So little do men know what (pi- rit they were of. But wife -and holy Mr. Hil- derjham, Mr. John Ball, Mr. Bradjharr, Mr. John Taget, and other learned Non-confprmifts ot old, did fbrefec and greatly fear this Spirit.

It is a dangerous thing to (corn and jeft at any thing that is done about Gods worfhip , though it thould be it felf unwarrantable v while you (corn at one anothers worfhip of God , you raife a bold tinreverence and contempt of holy things in the bearers , and perhaps before you are aware in your filves too. And you will teach the Atheiit to

(corn

Jefi not at others Prayers. l 89

fcorn yow all i unlefs it be the worfhip of an Idol, where the veryobjed is tube derided, as be- ing no God , you fhould be very fufpicious of thi* way. I am afraid of making a mock at the grof- feft erroi^ous worfhip of the true God. It is titter to confute it in a way that more exprcfTeth our re- verence to the Objt&,God himfelf, and our refpedt to that pious affection which maybe engaged,in it; I have fcldom Teen the belt temppered people in- clined to this way of jeftingat other mens manner of worfhip ? nor have I obferved much good come by it: But I have oft feen that it is the way by which young proud felf-conceited perfons do kindle a carnal dividing zeal , and a contempt of their brethren , and quench all holy fobcr zeal and love together.

DIRECT. XXXIII.

Whtn you are fure that ether mens way of worfhip is (infnl0 yet mak$ it not any other $r greater jin^ than indeed it is : andfteat^ not evil of that much in it, which is Good 5 And accufe not God to be a hater or reje- Qer of all mens fervice which is mixed with infirmities.

AS St. James faith , 3. a» In many things rfit offend all 5 but be that offended not with his tongue is the perfett man. So we may here fay in the lame fenfe , In many particulars of our frayers *nd itber wyrjhif m fill efiind God\Bn$ be that bridleth

set

I^o over sparge not every err our.

not his tongue from the reproaching of his brothers different way of worfhip , may prove the greateft Offendor of all. It would move a charitable underftanding hearer to grief and pity . to read and hear one party call all prayer by hlbit , no better than crudities? whinings, bold talking to God and nonfence j and whatfoever bitter fcorn can fpeak : and to read and hear many on the other extreme, to call the Liturgy , nolels than Idolatry ! I defire the Reader to perufe a judicious Trea- tife of Mr. Combes in anfwer to one of this lan- guage : As much as he and I have written againft each others opinion about Infant Bap- tifin , our contenting admonition to you fhould fo much the rather be accepted in this.

And what pitiful arguments have they to prove this charge of Idolatry ? Falfe worfhip of the true God vs idolatry as well its worfhipping a falfe God : But fuch U the Liturgy ; Ergo

This is all that thefe rafh preachers muft trou- ble the Church, and feduce men into a hating factions zeal with. But what mean thefe men by falfe worfhip ? Do they mean worfhip contrary to Gods word ? That is , which is fwful? And do they mean all fucb fittful worfhip or fome only? If they mean all fucb finful worfhip, than thefe words of theirs are Idolotry > For they are part of their preachings which is part of Gods worfhip, in their own feife : And it is falfe doVirine , and tendeth to mens perdition. And fo they and all falfe Tea- chers (hould be idolaters. By this they would turn all fins in worfhip intone : It is all Idolatry. Is not every cohfufed prayer finfuh which hath un- meet expreffions and diforcfercd , and hath wan- dering

All ftnful vporjliip unci idolatry* I 9 *

dering thoughts and dull alkdions ? Is there any ofthefe Love-killers that, dare fay they pray with- out fin ? And nmft wc not feparate from them then as Idolaters? Yea md every man tor himfclf '? that is, He mult give over praying becaufe its all Idj- latry?

But perhaps they will fay: Ttbti fin U but in the manktr and not in the matter*

Anfiv. Very good ; It (cans then that fin in the manner of worihip is not Idolatry. And how prove you that the faults of the Liturgy are not tar from the Matter of the worfhip, as ycur own are ? Will you rind fome words which you can call falfe in the matter? Suppofe it werefo ? When an Antinomian, an Anabaptift, a Separatist , or any one that erreth doth drop fome of his errours in his prayers, (as I think none will deny that they ufe to do j muft we needs believe that his prayer is Id dairy therefore, as being falfe rror/hip? And is it unlawful to joyn with fuch ? Then we fhall have more reparation than you yet plead for, or pra&ife your felves. No two men in the world mult joyn together if finfull worfhip , or worfhip falfe fometime in the very matter doth neccflitate a leparation : At leaft where no one knoweth be- fore hand what another will fay with his tongue, when I know that- every man hath fome falfe opi- nion in his mind.

But where did thefe men learn to call their brethrens worihip falfe any more than their wen , upon the account that God hath not com- manded the manner of it > when he hath neither commanded us to ufe a form , nor to forbear it *> but by general precepts of doing all to educati- on?

192 •AU jalje worjntp not idolatry.

on y If one man preach in one method and ano- ther in another j One by written. Notes to help his memory, and another without h one by his owr gifts only , and another by the help of others i which of thefe is the falfe prophet, the falfe wor- fhipper or Idolater ? Hath God faid you Jhsll ufe Notes in preaching t No more hath he faid, you Jhall f reach without Notes : yet hath he command- ed both , to feverall perfons where edification va- rioufly requireth it. Is he an Idolater that ufeth Meeters, Tunes, Verfions, Tranflations, Directo- ries, Pulpits, Cups, Tablc-Cloaths, Fonts, Balms, &c. which God commandcth not. O Lord pity thy poor Church , whole Pallors themfelves arc fb peevifh in their ignorance., and tempt other men by their follies , to juftihe all their feveri- ties againft them and others.

But what Text of Scripture is it that ever told thefe men that all falfe tvorjkip it Idolatry ? what text do they name , but fuch as if they did it on purpofe , to (hew their boldnefs in adding to Gods Word ? The fecond Commandment is the chief which they infift on. But what ever Expofitions they may forge, there is no fuch word nor fenfe in the Commandment. We all hold that as the gmjidireft Idolatry, is the worfhipping of a falft God , againft the firft Commandment, fo to make any fuch falfe reprefentation of the true GoJ,by words (re deeds, as maketh him I'i^e an Idol, and contra- di&eth his nature, and/I? to rf or (hip him, this is alio a fecondary kind of Idolatry : Becaufe God is none fuch as they reprefent him , and therefore it rs not God indeed, but an Idol which they worfhip. | And becaufe God is not like to any thing corpo- real

The trutjtnjt of the 2 . Cowmdndment. I 93

real in heirenor eufh , therefore be that maktth an image of any thing in HctTcnbi earth as like

i. or to reprefent him, hemakechan id God by blafphcmy* 7*,? fr^f mtlyvu Ubrn mr}tbj9 1 fhmld It likj kxm it, Jiith tht Holy one t This i$ the idolatry- forbidden in the Second Command* n.cnt : It is not at f.tlfe T9*rjhip% biktvnifort 'ffslff 1 ;, which h idolatry : what clfc that Com-

mwndment forbiddeth , is neither called ldJstry # ran lobe proved !r is an odious found, to hear an ignorant, rafb# Ith-conccited pcrfbii 1 clpecially a Preacher, to it, Idilatrjh 1doUtry\ agiintt his brethren* rs to < iod , becaufc they have lotnething in man to be amended ; while perhaps his own I 1 • Mrs bv ••• i ' much falfe doftrinc in fhem , or Wit fire of carnal paffion and undiaritablencfs, l&biakcth it a much harder ijuciiion , whether it belawt-.il to joyh %v(th inch as he ft, while he uborrethfo much to joyn with others All that know mc know that it is not my own cafe anil inter Jr , that I fit this reprchcnlion to. It is ■pemy times ha*de«*to mc to remember a Form Swords, than to exjffefs what is in my mind without then.. But we muftnot fit our opinions . f- .. f brethren* prayers, tg put GWii cempcra* 1

(^ W 1 fc £ e T.

1 9 ^VnUwfnl commnndt as to the commander

DIRECT- XXXIV.

Tkinh^ wot that all k unlawful to be ebi)cd , which is unlawfully commanded.

MAny a Pvuler finncth in his Commands, when it is no tin but a duty of the .inferiour to obey them. He that hath but a bad mi , or bad circuit) fiances may Im in commanding : As ifa Magiilrate command Religious Duties in meer Policy for his own Advantage, or if he enforce a lawful Command with unlawful Penalties : And yet if will be the Subje&s Duty to obey. Yea, as to the mat ttr it felt , it may be unlawful for a Ruler to command a thing that will do nogood y < becaufe it is a vain Command , and maketh men fpend that time in vain : ) and yet it'may be the Subjc&s Duty to do it.

If the Magiilrate choofe an inconvenient place for publick worfhlp , or an unfit hour , or if the Paftor choofe a lefs ht tranflation^ meeter or tune, or other circumitances of worthip , it may be their tin todofo, and yet the peoples duty Co obey them. Ifa Father bid his Child b^t carry a ftraw from one place to another, it is his fault fc to imploy his time in vain > but the Child is not faulty in obeying. Indeed if the thing com- manded be iuch as is (imply evil, and forbidden uj by God , in all cafes whatfecver , than no ono commands can make ft lawful. But if it be - thing that is only inconvenient , or unlawful b ' Umc leflfer accident, then ths command of authc

fit '

ntt alw*yes unlawfully obeyed. 1 9 5

rity may preponderate as a more weighty acci- dent. It it be lawful to give a Thief my parte, to live my life, which is not lawful for him to de- mand or take \ Then fure it is lawful to obey a King, a Parent, a Matter or a Pattor , in things not evil in themfclves , though they unlawfully command them. I fay not that we mutt do Co in *U things which are evil but by accident : Vorfome i accidents may make it fo great an evil, as no mans command can preponderate and make it lawful : But in form cafes it is fo, though not in all.

Therefore remember that you do not prove it ifinfulin you to do fuch things, by proving it a iln in the impofcr , unkfs you have fome better rcafon , and can (hew a Law of God forbidding you.

DIRECT. XXXV.

7 hi »li •<* that yon are guilty of all the Faults of ether mens worjhip with whomyoujoyn 5 no not of the Minijiers or Congregations $ AV that you are bound to Jepar ate front them in worfoip } became of all the fault* in their performance.

THis Error is a common eaufe of (eparati- ons ^ but fuch as will fuflcr no two men to joyn together , but will turn all Churches into confulion , and crumble them to duft , if it be tally pra&ifed, F$r there is no man alive that woithippeth God without lbme tin , as I hid be - Q^2 fore.

1^6 Wt at t not guilty df dll

fore. Do you ever pray your {elves in fecret or in your families without fin? Muft all fepmtt from you for this ? Or may not you bear another* failings as patiently as your own } Your own fou are iftill guilty of, becaufe they are wrrn : but not of another mans which you cannot help. If I believed that I were partaker of the guilt of all the falfe do&rinc , or faulty preach- ing , or prayer which was ufed in the Church where I am, 1 would flyc from all the Churches in the world : But whether to go I could - tell.

Obj. But if J joy* with thtm that norjkif Gd #mi/}, do I not tffrovt of their fin erfigiifit my uh~ ftH* to it f

Anfw* Aff roving and confinting are: a£fc of >ywj DWQfnhui: and whether you do fo or not, is beft known to your felf: But it is aJProfeffton of content that we have now to (peak of. And I far that our prefencc at "the prayers of the Church, u mfrofcfou of fonfint to all that is faulty in thofc prayers. Why do you not offer fn *■ n't it to he lo, but barely affirm it without any proof? I ne- ver heard a word of proof for this hare afTcrtion to this day- But its calily difproved.

Firfr, No man can in reafon and jufiice tike that for my VrofeflioH , which I never msde by word nor deed ^ according to the common icnle of words and a&ians : But according to this common fenfe I never did by word or deed pro- fefs that I confen: to all which is uttered by c* in thepuolick prayers.

Secondly, When the profeflion which we n ike Wy wr Church-communion i» puWickly declared

!!■ 1 J

fault/ vwjbip where tv* are frtftnt. 1 9f

to be another thing , totally diiiinCfr from this % no man m t) juttly interpret ic to be this which is quite different : Bat it is another thing which w* profefs by out Lliurch<<<r.rnunion , Thar is , t |>rol If only to (x a Chrijiisn > in my Bap-

[iitnuK r into the Church ? and in my

daily communion with it : And I profefs ta be* inembtr of a Chriftian Society, and to hold Corn-* n union with than in Faith and Love and in wor« (hipping God according to his word ; And I pro- tli> fubje&ion to the particular Pallors of that Chinch, as Chrillian Pallors \ who areroteaefi the people that word of God > and guide them i* worlhip and difcipline according to that word. This is every mans profelTion in his Church* - nmunion and no more ', unle/s he make fotnt further particular cxprcflion of more , as every tUt ufed to %\o > in proftffing the opinion* of their party. Why then (noutd any lyar charge

I me to make a profcflion which I neves made, whew my profeflion in my Chriftian communion is de- scribed by ChriJihimtelt who inirituttd it ? AnJ why (hould I turn lyar againft my felf> and lay that jny pretence is a profcffion of that confcnt whkb i never made the lcJl profefionof)

Thirdly, TUc Wording cf the puMick prayers; it the Pallors work and none of mine : It is part tf his office ,. as the wording and methodizing of

. his Sermons is ; And if he do it well the praifo i> not mine but his : And if he do if ill the dif- praifc is not mine bnt his. Why (kouM any ho!4 rne guilty of another mans fault t which! nckfaec tan help , nor belongcth to any o&zc of mine tm

I fcclp. inj fonhsf tl&D to tdawstft bua,

Others Vaults not ours.

Fourthly, I do not profefs an approbation and confent to all the faults of my %m% fecrct or fa- mily prayers ; Much lefs to another mans, whp is not in my power. I have diforders, and de- feds and incongruities and other faults in all my prayers^, And if my very fpcakjng and committing them fignifie not my approbation of them, how much left is it fignified where it is not 1 but another man that fpeaketh and committeth them.

Fifthly, And as Ihavefaid, This opinion would tnake it unlawful to joyn with any Paftor or I Church on earth, becaufc no fin muft be approved 1 of and confented to; and every one naixeth iin | with their prayers.

Obj. But (fay thofe on the one extream ) if 1 I joyn with one that is <ywfr« to be a Separatift , an I Anabaptift, an Antinomian, an Arminian, 3cc. hvs I *n>n profejjiondoth before hand bid me not to expeU not I $niy that the manner but the matter of his prayer be 1 'irroneow*

Anftv. Fir ft, it is granted that no man may \ in his choice, preferr an erring perfon or mode of 1 worfhip before a better. Secondly, But when I the qucftion is not, whom you (hould prefer but whom you may joyn rt>ithy it is not /terrors that , arc yours, nor his profeffion that is yours. I come B to joyn with him as a CbriiHan Paftor whofe office J is to preach the Gofpcl : And while men are the • jagents I know that all that they do will be im-j perfe& and faulty : And it is not my htomng their faults that makes them mint-, but rather may pre- ictve me from them.

pbj. B»t far ought I kgorv he may put hen* fj n, blafpbemy into hit prayers y when I kjtoi*

m\

ObjtUiom again ji prafittg b) habit. *99

nut what be mil fay , before I bear it-

Anfotc. For ought yw kyo& your Pbfitijm, 01 your Coo^ may give you poifon, and your Nurla may poifon yoiyr child : But though that fhould make you careful whom you uuft, yet fome body muftbetrufted for all that. You go not'upoit certainty in any cafe where man is to be truftrd, but upon probability. Men arc not to be diftruft- cd in their own profeilion , if they be lawfully called to it, by cautelous and able triers, till they have forfeited their truft : And as he would not mend the matter who (hould make a Law , that. no Phyfician fhall give any medicine but oqe and the fame to all in (uch difeafts, and fhat fetchc from the Kings Apothecary \ And no Cook (hall fell any meat but what is d*cft by the Kings Cooks *, for fear left they fhould poifon men » (o he that would fay , No Paltor fhall preach or pray but in prefcribed words, left he (bould (peak heretic or blafphemy 9 would but deftroy the Paftoral office , for fear left it fhould be abuled.

But here you have no great temptation to this error > Becaufe though a man ijiay poyfon your bodies againft your wills, yet no one can poyfon your foub but by your own content. If he (peak words of herelie or blafphemy , if you difowu them in your minds, and confent not to themf they are none of yours, nor can do you hurt: They may be your temptation and your grief, but they are not your lin.

And yet I (hall tell you in the next dire&ion, how far they are to be avoided.

Ob, f*i ( fay th©fc on the sthe* extrcam )

3 CO Vtft-kjiown Faults are not mine.

.«■■-•».

When IkttuiP btfert hsiti by their Ctmrnon^Pffiyer- Bool^i what their error in wnjhif it % #*J yet joy* i>i it, Jo J not fetm to affrwt it ?

Anfxr* Do not barely *$r*t , but prove y thzt t\l fire-k?o**'i foul** of the Paftors words in pray- er are mine, if I feparafe nor : How cloth fore- knowing them make them mine- Take heed that thus you mike not God the greatdt tinner tnd the worft being in all the world*

For God fori+kpmttb all men> fins \ and God MfrefcHt when they commit chcrn \ and he giveth them all that life and time i«d itreiigtfc and breath, Vy which they do them : and he hathconuTiunion I *vith all the pttym of the faithful in the world,. what faults foever be in the tvorJj or firms : he 4oth not reject them for any fin:h failings. Will I you .'fay thcrefojr^t^af God at>£rovetb*Qt$$nftntetk j fo all thefe (Iris f

I s.now before hand (z% W faid before; that eve^ ry man. will fin that yrayeth ( cither by defcit *\ <\ti\ri\ love, faith or iervcucy , or by wande- ring thought', or tltlordcred words, &c. ) And 1 know that every tirontous perfon ( commonly ) \ «tath life to put his ijfrors into his prams ayd ! preaching, But hovv doth ;d! this mike it mine* | I am bound to hold' cotisrelunrn uith ill Gods people an earth as I h^.vc occasion! ? riot ,/f tluy *xz fumrrs, but is -the y are: Saints} And 1 come *<; ib the Cbrtrfriunloil pi Sthtfs ; And though both they and I do brirtg oiYr fins t<> that commu- nion , 2nd I forcrknow them \ \ ct 1 M^iriciif both theirs and nr ne *> and Jo fir ij&i rftvnp confoi^ng tftvtwrn, that they arcmy grlcr, jna J begfprgj . j | Ivth foi tl^ui $ndrne.

I i ■■ ■ ■ - w

ObjtUions a&atnfl impojlrd Form/. 30?

Obj. But yen fjidthst it belonged to the Ftn> u •fxtt u trird I'm tfira Sermons snd Vrayert ; There- fore [rtjiri*tdj''if*r ddlry the ¥*1\crj vjjicf : AvAl fBfiy nt tur.jtnt $* fu;b ufwrfttum* by iyr$nnU$l

men.

jnjks firft, th* Paftor h the mouth of God to the people/and oi the people to (»od ; And he doth word his #wn Sermons md Prayer! * or elfe his voice a uld not conduft vmi. But if he that is amfciou*of hit own infirmity , to take the help of others in wording them , that doth not defiroj hs office, iut help him in the exevcife of it. If a weak MiniJter learn 1 prayer out of the writings of ibme abler Divine and ufc it in the Pu!pit> this b no dettroying of his office.

>: :ondly , and if tlxy chat feaf the c/ft& of Mtruttcrs weakprijj fljall force them to ufc the u.rdscf others , the ipeakcx (till imketh them his AurH w$rds before yua joyn w irh him. And if it cfid hinder the fret txcrtiji of lUhiJ office, it doth not drtroy it.

Obj. i>w* fo doth it voJunigrj, mhtrtm tit rrettyefi of cmuihed ftajftr i$ v*lu*tp*y»

,>lHjn\ lr is with more probability faicf, thit m nun is involnntsryi in doing that which another

ri..JL\> htfn-cri do \ than that which noma* bur only is the author of: It is fa?d f<*

him (hat readerh ths Liturgy [Do this>oriC0fii>^l

- uo body frith to an erring, *vctk% confuted M'mitkr, [ fnt nt your err ours int$ your ft*y4n*j*

■y cijtrderiy or ymjhtUbt fuklijbrd.~] Erccy '&- , Anabaptiii and Antinomun doth tm mil-* t his crroius into his prayers.

Miy. $#4 ^ Lis*TQ u imfSii 0* ibt *b\et

2 c i Obje&ions sgainft impefed Forms.

m mil as on tht weskeji Mincers.

Jvfa. Whcthor it be well or ill impofed , is none of the aueftion now in hand : No nor whe- ther ft be lawfully ufed by the Speaker : But whe- ther jdu may lawfully joyn in it. And however it be impofed , till the Minifter content to ufe it , you (hall not be put to joyn with him in it. And when he doth confent > he maketh it his own words , and ( for reafons which feem good to him ) he dotfi choofe thofe exprdftons ra- ther than others : ( Even becaufe he mull ufc thofe or none) fo that he is ftill in the ex- ercife of this office h And it is his perfonal fault , if be a fault , to ufc thofe words, and none of yours : Whether he do it willingly as the beft , or So it with a half will as of neceflity , or whether there be tyranny in the impofing them or nof, you are not guilty of any of this, by joyning with a Chriitian Chruch that ufeth them.

DIRECT. XXXVI.

Yet kneto what Pajiors you may own , and what not) and what Church communion you may remove from or forbear: And thin^not that 1 amferfaxdingyouto make no difference.

T His is a point that I have more largely hand- led elfewhere, and can give you now but thefe brief hints, left I be too tedious.

Firft, He that is not at all able to do the eflen-

tial

What Pajiors'jre nnyn^t own. 2©$

tial works of the Miniltry , that is , to teach the people the Chriftian faith , and a holy life, and to pray and praifc God with them , and adminilter the Sacraments , and in fomc meafureoverfee the manners of the flock, is not minifter, nor to be owned : For he wanttth the effential qualificati- ons : As an illaterate man can be no Schoolmaftcr, nor be a Phyfitian , a Pilot , an Architect , who is utterly ignorant of their work.

Secondly , he that prcachcth Heretic , that ist denieth any eflcntial point of Chriftianity or Godlinefs , atter the firtt and fecond admonition is to be avoided*

Thirdly, he that in his application, endeavour- ethto difgrace a Godly life, and to diffwade the people from it , on falfe pretenfes , and encou- rage them to a life of wickednefs , is a traytor to Chriit , and not to be owned in the Miniftry ; In a word, Any me vbofe Minijhy U fuck, at tend- ctb to deftruftion mere than to edification and to do more harm than good. But then remember, that it is not partiality and paffion that muft here be judge : Nor is every one an oppofer of Godli- nefs, who oppofcth the crrours of a party, or the faults or follies of godly men.

Fourthly , that Paftor or Church who will not let you have communion with them , unlefs you will fay or fublcribe fome falfhood , or commit any tin of wilful choice, doth drive you from their communion by their unlawful terms > and it is not you that are the Separatifts, but they.

Fifthly, When you arc to chcofc what Mini- fter or Church you will Ihtedly have your ordi- nary communion with , y*u ftiould not prefer a

lets

s 04 H hat Separation if blamkf.

■ i i .. . ,,.,.., ... .i ,,,..■■ Icfs reformed Church or a Ms worthy Pallor ; or one that is erroneous, More. a better, but choofetha? which is Hioft to your true edihea- turn.

Sixthly * if you live under a worfe and un- reformed Church , or unprofitable Miniikr ? it nceeffity hinder not> you my remove your dwel- ling to a better.

Seventhly, and where Churches are near anil there ir no great hurt or diforder will follow ir, Kvn may joyn with another Church without re- moving your dwelling : But fhis you tmy not ] do, when the hurt to the publkk i» like to he I greater thin the good to you.

Eighthly v and you tnuft not conclude that the wore faulty Church and Minifies May not law/titi? \ ie tmmnHicsiii mtb though for your benefit you j ehoofe a better * for thi« is the true aimc oi~ tin- jj ful reparation*

But furely a mm* (bul is fi> precious ? tfer all men fliould prefer the greateft helps fa that falvation before the left ? asd think no ji# means to% izit tofurchafc them*

BIRECT.

r nd and Rule are both to be eyed. 30$

DIKECT. XXXVII.

In )*ht judging of Difapline, Jitformathn> and any tnttni of the Churches goods befnr* your Fyc be loth upon the true End, and upon the particular Rule , *nd not on **- cither of them alone : Ta^e not that for s n/tjns, which n either contrary to the m$rd of God , or is in its nature dtflru&ivt $f the End.

THcrc arc great mifcaTriages come for want of rhe true obiciyation of this rule, kirft % tf a thing feem to you very needful to a goodiwf> and yet the rvtrd be againji i/, avoid it ; Fur God knowctJt better than we, what means is fitteft # and what he will bleft. As for iiuUrtCe, fornt think , that many felf-dtvifed wjyes of worfhip, contrary to Col* 2, 21,23 Would be very prof> table to the Church : Andlbme think that lirik* iiig with the fword as Vtttr aid > is the way £o relate Chtiftor the Gofpel; But both are bad t becaulc the Scripture is againft thcnu

Secondly , and if you think that the Scripture cotmmndah you this ot that poflitnre means, it Nature and true Reafon afliure you that it is againft the End, and is like to do much more harm than good, be aiTured that youniiftakc that Scr^p- rurc. tor Kill, God tellcth us in general chat the mesnj m fta:b zxt fa the End , and therefore ate no m<j,h v>! i arc againfi ! The Miniftry

b tw editkatk . »ud ;. .: tot 4c :rtfi8 .•:. Tnc

»^b*:h

30 6 J*dg™g vf And choefing tut ah s.

Sabbath is for man and not man for the Sabbath. Stcondly, God hath told us , thstt no pofitivc du- ty is a duty at all times. To pray when I fhould be faving my neighbours life , is a fin and not a duty , though we are commanded to pray con- tinually. So is it to be preaching v or hearing on the Lords day , when I fhould be quenching a tire in the town , or doing neceflary works of mercy : Wherefore the Difciples Sabbath-break- ing was juftifted by Chrift i and he giveth us all a charge to learn what this meaneth, I will have mercy and not facriiice which muft needs im- port , I prefer mercy before facriricc and would have no facrihee which hinderetb mercy. There- fore if a Sermon were to be preached (b unfea- fonably or in fuch unfui table circumstances , as that according to Gods ordinary way of working, it were like to do more hurt than good > it were no duty at that time* Difcipline is an Ordinance of Chrift : But if found reafon tell me > that if I publickly call this man to Repentance , or ex^ communicate him, it is like to do much hurt to the Church and no good to him , it would be at that time no duty but a fin. As Phyfick muft be forborn where the Diieafe will but be exafpe- tated by it. Therefore Chrift boundeth our ve- ry preaching and reproof, with a [Sbakf efftbt du(l off your feet as a tejiimony againji them. A$d give iut that which U holy to dogs*, &c. When tread- ing under foot , and turning again and rending w, tf likeftto be the fuceefs , the wifdomof Chrift, and not that of the flefti only , requireth us to take it for no duty. This is to be .obferved by them that think that Admonitions, and excommunications,

audi

Own or fnbcribt nofal/hood. 207

and exclufion From the Sacrament , mult be ufed in all places and at all times alike, without re- fpe# to the End . coineofit what will: Or (hat will tempt God by prefuming that he will cer- tainly either blcfs or at leaft jutHtie , their tn- feafonablc and i»piudent anions , as if they were a duty at all times. To be either againft the Scrip- ture , oragainit the End9 is a certain proof that tn action is uo duty, becaufe no meacs.

DIRECT. XXXVIII.

KegUSt not any irutbofGod, muck lej? r*- nouncait or dtny it : For lying and con- tempi of Sacred truth is alwayes ftnful: But yet do n*t take it for your duty to publejh all which you judge to be truth 3 nor a fin to fiknce many leffer truths ^ when the Churches peace and welfare doth require it.

TO (peak or fubferibe againft any truth , is not to be done on any pretence whatfoevei : For lying is a tin at all times. But it is the opi- nion of injudicious furious fpirits , that no truth is to be lilenccd for peace. Truth is not to be fold for carnal profperity , but it is to be foiborn for fpiiitual advantage, and true neceflity.

Firit , if the' publiihing of all truthes were at all times a duty , then all men live every moment ift ten ihc^srid fro oi ©nuflicn , becawfe there

are

308 Some Truth/ may be (ilencedf&meiimex.

are more than to many truths which I am nor publiihing : Nay which I never {lull poblifh

whileft I live*

Secondly, Pofitives bifid not alwayes and to all times*

Thirdly, white you arc preaching that opinion which your zeal is rc much for, you itc omitting far greater and more neceffary Truths. And h it not as great a fin to omit them as the lefler.

Fourthly , Mercy is to be preferred before fa- criricc*; What if the prefeut uttering (bmc trutft would coft many thoufand mens lives ? Were not that an uritimcly and unmerciful word ? And i$ icnot as bad if ( but accidentally ) it tend to the tuincof the Church > and the hurt of fouls? J- Were eaiie to inihnce in unfeaioiube and im- prudent words of truth fpoken to Princes, winch have raifed, periccutions of long continuance, and ruined Churches ? filenccd Minitters , and caukd the death of multitudes of men-

Fifthly , And where is there any word of God which commandeth us to ipeak all that we know, md which forbiddcth us to forbear the utterance •f any one truth*

Sixthly, And for the moft tart thofe men, wfvi are moft pregnant and* impatient of holding in their opinions on the pretenfe of the prctieuf- ueGtof truth, do but proudly citcem their cnv.s undcrlundings precious, and who vend fome raw undigested notions, vain janglings or errors, mule* the name of that truth which muft by no meant be concealed , though the vending of it tend to envy and flrife , and to confuiion and every evil

'k. When thole that have the -Truth indeed.

Know tbe nuinre andfumofchrijtianitf. 209

have more wifdom and goodnefs to know how to ufc it.

It is not "truth but Goodmjl which is the ulti- mate ob jedt of the foul. And God who is infinite G$odncfi it felt*, hath revealed his truths to the world to do men GW, and not to hurt them. And the Devil , who is the Deftroyer , fo he may but do men hurt , will be content to make ufe even of truth to do it i Though ufually he only pre- tendeth truth to cover his lies : And this Angel of Light , hath his minifters of Light and Righ- i teoufnefs > who are known by their fruits : whilft the pretences of Light and Righteoufnefs arc 1 ufed to Satans ends and not to Chrifts , to hurt , and deftroy and to hinder Chrifts Kingdom , and ! not to lave and to do good : As the Wolf is ►known by his bloody jaws y even in his fheeps cloathing.

DIRECT. XXXlX*

Know which are the great duties tf a Christi- an life , and wherein the nature of true Religion doth confeft 5 and then pretend not any lejjer duty f againji thefe greater 5 though the leaji when it if indeed a duty} is not to be denyed or negk&ed.

HEaven-worl^ and Heart-wor^ arc the chief* eft parts of Chriftian duty. Chrift often 'giveth us his fummafies of the Law, and inculca* icth his great Gbmmand *, John 13 . 3 5. M*nb* 2 3*

3io 9 Avoid all that is againft Chriftianitf.

37, 38, 39. Lnks 10. 27* And fo doth the A- poftle Rom. 13. ic* 1 Tet. 1. 22. 1 John 3. n,

14, 23.' & 4. 7, 1 1, 12, 20. 2 jf<?Jw 5. And the fruits of the fpirit arc manifefi Gal. 5. 2*, 23. James faith, that pure Religion and undefi led before God even the father is this, to vifit the father lefs and widows in adverfity, and to k^eep ourfelves unfpotted of the worlds Jam. 1. 27. Paul faith, 1 Tim. 1, j# The end of the Commandment is Charity out of a pure heartland of a good confeience^and of faith unfeigned : And thenaddeth, From which fome having fwarved^ have turned afide to vain j anglings-

In a word [The effeSual belief of pardon and eter- nal Glory given through Chrifi, and the Love 0) Gcd and man , with the denial of our felves, ana flejhly defires, and contempt of all things in the world, which are competitors with God and our falvation. with a humble patient enduring of aU which mufi bt fuferedfor thefe ends ] is the nature and fum of th< Chriftian Religion.

Do nothing therefore as a duty which is a hin> derance to any of this. Contentious preachings and fa&ious tidings which weaken Lovti are noi of God. The fervant of the Lord mufi notfirive^bu, he gentle to all men, 2 Tim. 2. 24. When you conx into a family and find that their Religion confift eth in promoting fome odd opinion, and pleading for a party, and vilifying others, be fare that thi "is a Religious way of ferving the devil , beinj contrary to the great and certain duties of a god ly life. When you fall into company , whid ftiflcth all talk of Heaven , and all Heart-feard ing and Heart-humbling conference , by pleadinj f$r this €>c that opinion., be fore that it is but oij

wa;

— — — — -— ^— — - Tj

Avoid dllthat if againji Chrijiiamtj. 2 1 1

way of enmity to Holinefs , though not (o grofs as fcorning and perfecuting. That whkh I laid before of "truth ■, isappliable to this of Duty.

It is one of the moft important things in the World , for the refolving of a thoufand cafes of confeience, and the directing of a Chriftian life , to know which Duties are the Greater and which arc the lejfery and fo which is to be preferred in competition ^ For that which is a duty at ano- ther time, is a fin , when it is done inftcad of t greater J as Chrift hath refolved in the cafe of the Sabbath. UGood muft be loved as Good, then the Greateft Good muft be moft loved and (ought. Sacrifice inftead of mercy is a fin : Our gift muft be left at the altar, while we go to be reconciled to 'our brother. Math. 5. Never hear- ken to thofe men who would fet up their con- troverted duties, or any pofitives or lefler things, againft the duties of nature it fclf, or the great fubftantial parts of godlinefs.

R2 DIRECT.

2 1 2 Know Good from EviL

V I R E C T. XU

Labour for a found judgement to h>ioro good

fromtvil) left you trouble your [elves and

others by mifiakes : And till you grow fi

judicious , firfake not the guidance of a

judicious teacher 3 nor the company of the

agreeing generality of the Godly.

ALmoft all our contentions and divifions arc caufed by the ignorance and injudiciouGiefs ot ChrifHans *, efpecially the mod felf-conceit- cd. They are for the moft as children , that yet need to be taught the very principles of the divine Oracles, and to-be feat with milk, when they think themfelves fit to be teachers of others. iitb. 5. ix, 12. And therefore as children they are tofled to and fro, and carried about with eve- iy wind of do&rinc. Eph. 4. 14. And when they have many years together been crying up an opi nion, and vilifying diffenters, at lait they turn to fome other opinion, and confefs that they did all this upon miftake. And was it not a pitiful life that they Kved that while > and a pitiful ze^l which did fet them on ? and a pitiful kind of ivorfhip which they thus offered to God > Alas to hear a man pray and preach up Antinomianifm one year, and Arminianifm the next, and Soci« nianifm the next ! To hear a man make Separa- tion and Anabaptiftry a -great part of his bulinefs to wen in preaching and t© G^d JJG player foe

fere*

Chooft good Chides and Company. 213

feven and (even years together ; and at lait confds that all this was his errour and his fin : ( Or if he confefs it not, it is fo much the worfe. ) Is it not (id that ignorance and hai'ty rafhnefs,fhfuld fo much injure the Church and mens fouls that fo many well meaning people, fhould put evil for good, and good for evil , darknefs for light, and light for darknefs, Ifa. 5. 2 c.

Eut becaufe there is no hope that moll fliould be judicious , there is no other remedy for (uch but this of Chrifts prefcript which I have here fct down,

Firft, Happy is he that choofeth a judicious faithful Guide and learneth of him till his own underftanding be better illuminated > And that efcapeth the conduit of ignorant, erroneous, fclf- feeking, proud, dividing Teachers.

Seconly, Continue in the Communion of the generality of agreeing Chriftians : The generality of the godly arc more unlikely to be forfaken of Chrift, than a few odd felf-conceitcd fingular Pro- feilors. This is the way of peace to your felvts and to the Church of C^hrift.

R3 DIRECT.

a 14 Overvalue not fervour and lowdnefi. DIRECT. XLL

Let not the bare Fervour of a Preacher, or the Lovpdnef of his voice , or affe&ionait manner of utterance, draw you too far to admire or follow him } without a propor- tionable degree of f olid undemanding and judicionfncj?.

IT is pitty that any wife and judicious Mini- fter fhould want that fervour and fcrioufnefs of fpeech, which the weight of fo great a bufinels doth require. And it is greater pity , that any ferious affectionate Minifter , fhould be ignorant and injudicious : And it is yet greater pity that in any good men , too much of their fervour . (hould be meerly affe&ed , and feem to be what it is not *> or at leaft be raifed by a feltilh defire to advance our fclves in the hearers thoughts, and to exercife our parts upon their affe&ions. But it is mod' pitiful that the Church hath any hypo- crites who have no other but fach affe&ed diffem- bled fervency. And it is not the leaft pity that (b many good people , efpecially youths and wo- men , (hould be io weak, as to value an affectio- nate tone of fpeech, above a judicious opening of the Gofpel. I confeft there is fomething in an affectionate expreflion , which will move the wifeft : And as light and judgement tend to gene- rate judgement , fo beat of affe&ion tendeth tc beget affe8ion- And I never loved a fenfelefs delivery of matters of "eternal confeqeunce> As

Ignorant Fervent Preachers. 215

— — _^^_______ — ___^ » »

if wcwereaflcep our (elves, or would make thc hearers to be fo : Or would have them think by our cold expreflions , that we believe not our felvcs when we fct forth the great ineftimablc things of the life to come. But yet it gricveth my very foul to think, what pitiful,raw, and igno- rant kind of preaching, is crowded moil after in many places , for the meer affedlionate manner of exprefllon , and lowdnefs of the Preachers voice ! How oft have I known the ableft Prea- chers undervalued , and an ignorant man by crouds applauded , when I that have been ac- quainted with the Preacher ab incunabilis^ have known him to be unable well to anfwer moft cjue- ftioris in the common Catechifm. And I durft not tell them of his great infufficiency and ignorance, for fear of hindring the fuccefs of his labours, and being thought envious at other mens acceptance. I have known poor tradefmens boys have a great mind of the Miniftry i and we that were the Mini- ftry ^ and wc that were the Miniflers of the Coun- trey, contributed to maintain them while they got fome learning and knowledge : But they had not patience to keep out of the Pulpit till they compe- tently undcrftood their bulinefs there : And yet ma- ny of the religious people valued thele as the only men : And fomc of them (hoxtly after turned to fbmc whimfical Se& or other, and contemned the Mini- fters that inftru&ed and maintained them 2 And all this while, underftood not half fo much as many of our fobcr Auditors underftood. This prepareth the poor people to be hurried into any difo/der or Jivilion, when they no better know how tochoofc their Guides*

R 4 DIRECT.

2 1 6 Whofi judgement to prefer.

•DIRECT. XLIL

Tour belief of the neceffary Articles of Faith , muji be ma.de your own ^and not ta^en meer- ly upon the Authority of Any : And in all points of Belief or TraUict which are ofne* tejfity to Salvation. you wujl ever keep com- pany with the Vmzerjal Church : for it were not the Church tfit erred in thefe ; And in (matters of peace and concord 5 the greater part muji be your guide ^ In mat- ters of humane obedience j your Governours fnnfi be your guides ; And in matters of high and difficult peculation , the judge- ment of one man of extraordinary under- fianding and clearnefiti to he preferred be- fore boih the Ruler 4 and the major Vote.

10H

ieveral forts of Controvcrfics and Cafes, Xyou muft prefer feveral forts of Guides or Judges : It is a grand pernicious Error to think that the fame mens judgements muft be moft fol- lowed in every Cafe. And it is of grand impor- tance to know how to value and vary our Guides , as the Cafes vary. And for the moft part, every tnan is' more to be regarded in his own way of ( ftudy. and profeffion, than wXer men in other mat- j fc:rs> of other ftudies and profeflions : As a Law- ' yer is to be valued in the Law more than tht abldl and moft illuminated Divine : And aPhi-

lofophtr j

Various Guides in various Cajes. 7 1 7

loiophcr in Philolophy , and a Linguift in the Tongues , and a Phylician in Phylick, &c. For inltance,

t irft, Suppofc it were a Controverfic whether Chrift be God, or whether there be a life to come, or a refurre<5Honx &c. Here no man muft be Judge , becaufe if you are Chriftians indeed, it is pail controveriie with you : And you believe this upon the evidences of truth , which have con- vinced you : and herein the univerfal Church arc your affociates.

Secondly, Suppofeit be made a Controverfie whether you (hall ufe this Tranflation or verfion in publick, or another, or whether you (hall meet at this hour or that , at this place or that •, what words of prayer (hall be ufed in publick > what pcrfons you (hall communicate with in publick , and what not, &c. In all fuch, your lawful Paftors and Rulers are the Judges, and their judgements muft be preferred before more learned men that are not related to you*

Thirdly , Suppofe the queftion be among many aflbciated Churches, whether thit Church or Fajior be to be difowned as Heretical or owned by the reft as orthodox Chriftians. Here the judgement of the Paftors of thofc ailbciated Churches in Councels , is to be preferred as of the proper Judges*

Fourthly, Suppofethe queftion, were among a 'fretptople , that want a Paftor , whether this man or that or the other ( being all fufficient ) (hall be the Paftor of that Church : Here the major Vote of the people of that Church fhould be pre- ferrcdv

I ' * Fifihli

2 1 S Judge not the cauje bj the pirfons.

Fifthly 5 Suppofe the queftion be , whether i John 5. 7. e. g. be Canonical Scripture * or the Doxology after the Lords Prayer, &c. here a few learned Antiquaries , arc to be believed be- fore a major Vote or Councel , unskilled in thofc things, who contradict them.

Sixthly , Suppofe the queftion were of the Ob? je& of predeftination , of the nature of the wills liberty , of the concourfe of God, and determinr ing way of grace , of the definition of juftifica- tipn, faith, &c. Here a few well ftudied judi- cious Divines muft be preferred before Autho- rity and majority of Votes; As one clear-fight- cd man feeth further and better than a thouland that have darker dght : So that you muft in fuch cafes vary your guides , according to their feveral capacities and the Cafe. Obedience hcarkneth moft to Authority ', Vnity and Concord muft depend mofr on fome majority of Votes; Hard quejiions muft be decided by the beft ftudied Perfons , and the quickeft cleareft fights > and not by bare Com- mands or Votes.

direct;

Judge not the caufe by the perfonf 219

DIRECT. XLIIL

Take heed left yon be tempted to reject a good C^ufe^ becavfe it is owned by fome bad per- sons 5 or to like <* bad caufe when it H own- ed by men that are otherwife good : And that you judge not of the faith and caufe by the ftrjons 5 when you fa oh. d judge of the perfons rather by the faith and caufe.

IConfcfs when we have no other reafon to en- cline us to one opinion or to another, but only the reputation ot them that hold it, ceteris paribuf, in matters of mcer godlintfs, the judgement of godly men is much to be preferred before theirs that are ungodly , and they are much liker to be in the right. But when God hath given us other means to know the truth , we mult impartially make ufeofthem.

It too oft talleth out that honeft people are like ftraying fheep : If one leap over the hedge , the reft will croud and ftrive to follow him : And therefore errours are like Languages and Fafhi- ons , that follow the Country where they are bred. The religious people in Sweden and J)en- tnark^ have one fort of err our ', In Holland and Helvetia perhaps they have another : In France , and Spain, and Italy they have others : In Greet , and Armenia, and Ethiopia they have others. And it is an ealier matter before we are aware, to fall into the common epidemical difeafe j and to think, This is beft, becaufe the beft «nd ifri&cft people r arc

2 2G jf#4>* #0* *^ w»/2 by thz perfons.

arc of this mind. And indeed lin doth (cldom get (b great an advantage in the world, as when it hfith won the major vote among the moft religi- ous fort of people : If but a Peter feparate, Barna- bas and many more will follow,

And on the other fide , fometimes the worfer fort of men may hold faft the truth, and many ig- norant perfons are apt to rejedi it, becaufe it is owned by men fo bad. But if Truth be the Re- ligion of their King and CoiHitty , or of their Anceftors in which they were brought up j or if their reputation or peace of cenfcience lie upon it j or if the defence of it {hew their wit or learn- ing «, or if they can take an advantage by it, againft better men , who err in that one point: It is no wonder in all thefe Cafes , if the worfer fort of men defend the truth.

For inftance , If any Se<ft ftiould rife in Eng- land , who fhould deny Chrift, or the Scripture, or the Refurre&ion, or the Life to come , or the Lords day ( for all that they cannot keep it holy, ytt ) the worfer fort of the people would all rife up againft fuch errours. Shall we therefore think that the people arc in the wrong ? So if any better perfons deny Infant Baftifm , or the ufe of the Lords Vraytr , &c. the worfer fort of people would be all againft them*, and yet be in the right.

And yet how many do take a form of prayer or Liturgy to be unlawful , metrly becaufe the mod of the worfer fort tare fgr it! As a Pharifec can gratifie his hypocrifie by long Prayers? which yet are good in themfelves h fo can an ungodly yerfon gratihe his hypocrifie and (loth by Forms

and

Scdpe tie temptation ofprofcffoursjirs. 221

and Liturhies : which yet doth not prove them to be unlawful.

DIRECT. XLVI.

Tea tal^e the bad example of religious nten^ to be one of your mojt perilous temptations : And therefore labour to difiouer efpcci- ally what are the (ins of VrofejJ'ors in the age tbatytu live in> that you may efpecialiy Watch and fortife your fouls againjl them.

SOmctimcs the ftri&eft fort run in a gang after one opinion *', and fometimes after another : fometimes to overvalue free will with the Pch- gians : fometimes to abufe the name and notion of free grace : fometimes they are drawn with fctcrto lay about them with a private unwarrant- ed Sword \ or by Polititians tempted into unlawful tumults : lometiines they run together into unlawful Compliances and conformities to cfcape (omc cenfure or danger to the flelh : And moft commonly they are hurried by Paffion to follow forne crronious Leader into Schifme and Divifions, which are contraiy to Unity, Love,and Peace.

Studdy well what is the common errour of the religious party in the times and places where you live, that you may take a fpecial care to efcapc them, (For fome fuch or others it is too probable they have. ) Like not their fault for their Religi- ons

222 Affeft not medlefi fingularity .

ons fake : But fpecially take heed left the Devil draw you , to dillike their Religion for their faults. Joyn with them heartily in the one, but not in the other.

DIRECT. XLV.

Dejire the highefi degree of-Holinefi% and to be fiee from the corruption of the times : But affeB not to be odd and Jingular \ from ordinary Christians in lawful things*

AN affe&ation of fingularity in indifferent things , doth either come from fuch igno- rance asthofe were guilty of in Raw. 14. or moft commonly from Pride, though you perceive it not your felves. If it be to go in a meaner garb thari others , and as the Quakers , not to put off the hat j or with the Fryars, to go barefoot, or in a diftinguilhing habit , that all men may fee and fay, This is a lingular perfon in Religion, it is eafie to fee how this gratiheth pride. Humility de- fireth not to be efpecially taken notice of : And therefore in all things lawful , to do as others do, doth gratirte humility very much. It's ftrangc to obferve how much ftrefs feme perfons lay upon their lingular habits , geitures , eXpreffions and a6Hons, when they have once taken them up? and how (harp they are againft all that are con- trary ? For as the Mafters'of every Sed: of Monks among the Papifts had their feveral Rules of fin-

gula-

Mufl we go at far from Sinners. 223

gularity in things indifferent \ and yet prefently defired to get difciples to take their names , and follow their rules > fo is it with mod that begin in iingularity : they would have all to follow them, that it might grow common. *

DIRECT. XLVI.

When you have to do only with fl/gmatized fcandalous ones^ to vindicate the honour of ChriJUanity from their fcandal , go as far from them as lawfully you can : But with the common fort of [inner s 5 who ft convtrfion you are bound to feeJ(0 go not as far from them as you can , but purpojely fiudy to come as near them, as lawfully you may^ that you may have the bitter advan- tage to win them to the truth.

WHen it is our rvor]^ to- avoid petfons that they may be aftiamed \ or that we may (hew our dcteftation of their wickedmfs , then geing from them is our duty , and we muft do it j f To the excommunicate in publick , and to the votorioufly wicked and impenitent after admoni- tion in our private way of life. ) But with moft men , our duty is to labour their converfion, and in hope to feek the faving of their fouls, till they prove as dogs and fwine to their exhorters. It is a common queftion whether we (hculd go as fear

a$

224 0r comt 4* ntaT f^em ** rvt can*

as we may from wicked men , or come as near -them as we may. And it is very great ignorance to fay either the one or the other, without diftin- guifliing of wicked men ! Seeing our duty lyeth the clean contrary way , towards one fort of them and towards another.

And there is much difference alfo to be made of the matter in which our joyning with tbem, or going from them doth coniift. For there are fome things which though they arc no fin , yet are fo like fin , that our doing them is moft like to be a (hare, and to hinder mens repentance, and I not to further it : And in this we muft not come | too near them. But there are other things in which our going too far from them is like to hin- der their repentance*

The injudicious zeal of many young Chrifti* ans, doth often carry them into this extream. Any fafriion of apparel which the common peo- ple ufe , they will avoid as far as modefty will permit them. And any lawfull recreation which they ufe , they will fly the further from becaufc they ufe it : And they think it a fcandal, to (hoot or bowl or ufe any fuch game which bad men ufe* And any form or manner of fpeech which is law- ful in it felf they think they mult avoid becaufc fuch ufe it. But Specially any way of worfhip- ing God, or any controvertible opinion in Reli- gion , which is owned by bad men , they flye as far from as they can ? By which means all this evil is committed.

Firft, Their own faith and pradtife is corrupt- ed : For many an errour" is taken up , by going too far from other mens faults* Many a one turn-

0k

Religion corrupted by oppofltioHS. 225

tth Pelagian , by flying indifcreetly from AntincT mianifm , And many a one turneth Antino- miari by avoiding Pclagianifin. Many a one turneth Papilt to ftew his detection of multi- tudes of feds : And many a one turneth to the giddieit (efts , to avoid the things which are held and pra&ifed by the Papifts > and are (b zealous in avoiding the Papifts ceremonies and forms and holidayes too far , that at laltthey renounce their Ordination and their Baptifm> and fomc at laft deuy the Scriptures, the Creed, and the Chrift, which the Paftifts own. Many a one turneth Se- paratift and Anabaptift and Quaker, to get far enough from Bifhops and Liturgies : And many a one is ready to over-run his confideration, and abufc his confeience in the extent of his compli- ance with all impofitions, through the indignation or contempt againft the unreaforvaHe humours of the Sectaries. And thus mens orpn judgement and ■pradice is depraved , while they thiuk more from \wbcnce to go, than whither. 1 Secondly , you tofe your advantage of doing igood to thofe you fly from : And therein difo- Jbey the will of God , and have a hand in the loft fiof the fouls of men : Paul became a Jew to the iljcws , and all things to aH men to fave fome. 1 Cor. p. jp, 20, 21,22. I pray you mark his irords : It had been no ftrange thing, if he had become wife to gain xhtfootijh^ and (hewed fvm- felf ftrong to win the v*ea^ &c. But to become a Jew ( as when he circumcifed Timothy^ ajid (ha- red his head becaufe he had a vow, &c. ) and to *e as under the Law to them that are under Uw j and as without Law to them that are with-

S pat

2 2 6 When to come near to others.

cur Law » and to become as mal^ to thcrn that are n>e^ to gain the weak , and to be made all things to at men, to favefome^ this is far from the Religion of the Separatifts, What abundance of things do many now blame, and cenfure others as for temporizers , which they have nothing againft ( that may be called Reafon ) but only that their neighbours ufe them? If a man ftand up at the profeflion of the Belief^ or if he ftand up when the Pfalms and Hymns of Praife to God are utte- red, they fay, he conformeth to the geftijres of the Congregation : and make that his difpraifc which is his praife* And what ! Is not ftanding a fit gefture to profefs our Faith in ? and a fit ge- fture to praife God in? Or is it praife-worthy to be odd and fmgular in the Church? and not t© do as the reft of the Church doth ? Auftin profefled his refolution , in all fiich geftures and lawful orders to do as the Church doth where he is* And Paul would have us with one mouth as well as with one mind to glorihe God. I entreat theft men to mark whether it was Chrift or the Phari- fees that came neareftto their way, and whom they now imitate ? Was it for going too far from Cnnersthat the PharKees did cenfure Chrift ? Or Was it not for eating and drinking with Publi- cans and finners ( though he did it not to harden them in their fin , but as a Phyfician converfing with the fick to heal them ) was it not for Sab- bath-breaking and not being ftrid enough in fuch v , matters, that they were offended with Chrift and his difciples ? The cafe is plain : But corrupted nature more favoureth the fefarating zeal of the fktrifettt thau the Living winning zeal oi Chrift >

And

AfftU motfingwlarity. * * 7

And will colilicr farter as to be imitators of the Pharifces than of Chrift.

Thirdly, This going too far from thofc whom we- (hould win , doth not only lofe our advan- tage to do them good, but greatly tendeth to harden them in all their prejudices againft a reli- gious life \ and to hinder their conversion and to undo their fouls. When they hear and fee us place any of our Religion, in avoiding a lawful recreation, or a lawful ufe of words, or a law- ful fafhion of apparrel, or a lawful gefture or cir- cumftance m Gods worfhip, they will judge of the reft of our Religion by that part : And this is one thing that hath hardened thoufands (espe- cially of the rich who are enclined to excefles ) in a fcornful contempt of ftridtnefs in Religion, * under the name of Puritans and Bigots and Preci- sians, and fuch like : .They think they are but an ignorant humorous fort of people . who are al- moitmad with a pride of their Singularity in Re- ligion \ And think that when you tell them of a Converfion, you would have them become fuch whimfical fanaticks: And that the difference be- tween their Religion and yours, is but whether fuch a form of prayer, or fuch a gefture, or fueh a fafhion of apparel, or fuch mulick or other re- creation, be lawful, or unlawful \ In which they • are confident that they are in the right? And whit greater cruelty can you (hew to fouls, tha» thus to harden them in their fin and mifery ? Lit- ' tie do fuch perfons think, how many be in Hell, through thefe fcandals and fnares which they have fet before them > And yet they tike on them, that is becaufe they weuld not encourage men in

S 2 .fin *

:: 2 & The hurt of needle ft Singularity.

tin , that they thus fly from thetn. When they do their worft to make all the world believe thai: ihi& religioufnefs , is but the whimfie of a gid- dy fort ot people , who are almoft out of their wits with pride. And what greater injury can men do to Chrift and to Religion than this ? To make it the fcorn and contempt of the world ?

I know they will fay, that Religion v>m everfcor- fitd by the melted 5 and ever mil be : But if it be fecmed for its genuine nature , its heavenly wif- dom, purity and goodnefs, this is the difgracc only of them that fcorn it : Or if they malicioufc ly and caufeleily call rvifdjm , folly, or call goody evil , this will redound to the fpeakers fhame, where true Reafon hath but leave to work. But if you will therefore do as the Jews did , and cloath Chrift in a fools Coat, and put a Reed in his hand for a Scepter , to expo(e him to the laughter and fcorn of the beholders, it is you that, will be found his deriders and crucifiers ! If yon blind-fold him , and others finite him r and {ay , Read whofmote thee -, his buiFetting will prove le caufed by you: If you will faint a Saint in the garb of a mad man , the countreys hatred and abufe of Saints will be imputed unto you.

Fourthly, yea I may add, that you are the great

cauie of the perfecutions of the godly , and of the

nation of the perfecutor?. While godly

tfe appear in their own likeneft , in wiidorn

love and humility and meekneis and fobriety,

the world doth ufually bear forne reverence to- tbemy

ji it hate them. But when you have made

oelieve that thofe that call themlelves Gaily

. are but a company of fuperiutious Phari-

fcci

The hurt of needle (s (ittgnUrity.

5 , that cry , Touch noi^ tajle roty handle meUnchofly humorifts, whomul bccaufe their neighbours ftand , or mull £o

the way, becaufe thfjr neighbours gc in it* This maketh them juitific all their cruelties , to

i and others, and think perfecution to be t duty : and to lay that, the whip is for the fool 'rbac\, and wanton children mttji be made wife by the rod > and that it is no wrong to a mad man to lie in Bedlam.

If you fay, that Godli+cfl hath been al&ayesfer* ffented, I anfwer, But it' you are the ciufers of it > though it mult needs be thai fcandal or offence

me, yet wo to him by whom it cometh. Mattb, 18. 7. Ltths 17. i, 2.

The Way of heavenly wifdom is pure , but peaceable and gentle and ealie to be entreated : The way that Chrift and his Apoftleshave led us , is to draw as near to tinners as we can , by Love and all the offices of Love , neither following them in any fin, nor flying from them in any thing that is lawful > that they may be convinced that it is not humour and difdain and pride , but true f&> c?ffity and G^ds command/, which maketh us differ from them as we do. And that we may not be difabled by any contrary errors of our own from evincing and oppugning theirs.

S3 DIRECT*

I 5 O Avoid both extreams.

DIRECT. XLVII.

When ever you are avoiding any error or Jin, forget not that there is a contrary extream to be avoided \ of which you are in dan- ger as well as of that which you are op*

pojtng.

THe minds of moft men are fo narrow , that they cannot look many wayes at once. If they be intent on one thing, they forget another. But it is a narrow bridge betwixt dangerous gulfs, which Chriftian faith and obedience muft pafs over : And he that looketh on the one fide, with the greateft fear and caution , is undone , if he look not alfo on the other.

The common way of avoiding any error or vice , is to run into the contrary. And on thofe terms Satan himfelf will be Orthodox, and a re- former, and an enemy to vice. I gave you fome inftances even now. He is a rare perfon, that is fo wife and happy , as to fly from every error and fin , with an impartial awakened fear of the contrary. And thence it is that the moji judici- ous old experienced Chriftians are ufually in con- troverfies tor a middle way \ and in the croud of contentious feds , they commonly are the re- concilers; Not only becaufe they are more calm and moderate , and peaceable than others «> but efpecially becaufe they have feen the errour on both extreams, when others fee only the error ©n enetidc. Only in our inclination to our ulti- mate

Inflames of extreams. 231

?fiatc end, that is, in our Love to God , we never need to tear over-doing. But all the tntans may be perverted and turned into lln by ex* treams.

Many that obferve the pollution of the Church by the great negledt of holy Difcipline , avoid this error by turning to a llnful fcparation : And many that are offended at feparation avoid it, by a grofs negleft of Chriitian difcipline, and taking it for a needlels thing.

Many who obferve how heartlefly and hypo- critically prefcribed forms of prayer are ufed by too many, do avoid it by denying the lawfulncfs of ill forms : And many who fee the error of this opinion , do efcape it by turning to meer formality, and deriding all prayer which is not written in a book, or prefcribed by another.

If any who fee how thofe that were baptized in Infancy, are admitted- to adult Communion with- out ever underftanding or feriouily owning the Covenant into wl\ich they were then entered •, and feeing how the Church it corrupted hereby y*do avoid this error by denying the baptifm of In- fants. And many that fee the error of the Anabaptifts, do avoid it by countenancing the aforcfaid Churchrcorruption : and if Infants be but baptized, they never care whether they be called at years of difcretion , to the folemn renewing and owning of their Covenant.

And many that fee both thefe extreams do plead for Confirmation, as the middle way : But they turn it into a meer Ceremony , and defeat the ends of it, and never bring the baptized to a folemn rcacwall of their holy Vow. Aad many

S [4 whfl

232 Inftdfices ofextreams.

who fee the Papifts abufe of Confirmation , do wholly caft it off, and deny the healing ufe nforefaid.

Many who fee the effedb of Papal tyranny > diflike all GcneraU Mmfiery y which taketh the care of many Churches. And many who fee the incoherence of Independent Churches , and the calamity of feds , do incline to Papal Ufurpa- tion.

Many who fee the evils of Independency in re- fpedfc of Counril and Concord , are inclined to a Regimental dependency and Subordination of one j Church to pnether , as of Divine appointment, i And many who ice that there is no proof that Cod ever appointed fuch a Regimental dependency , ■dp turn to independency in point of Council and Cwcord.'

Many who obferve the groflhefs pf their error, who would have the people have the power pf the Keys , and govern the Church by the major Vote, do deny the people the liberty of choofing their Paftors , and being guided in fpirituals as Voluivr teers. And many who lee this error of de- nying the people liberty , do give them the forcfiid power pf the Keys,and make them Govcr- nours of themfelves by Vote.

Many who hear the Papifts talk fo much of me- rits and of good works , do deny our own Faith , 1 and Love , and Repentance, the place that God tilth affigned them in order to pardon and falva- tion, in fubordination to Chrift : And many who hear the prefujnptuous ;boait of being Righteous by Cbrifts imputed Righttoufnefs , without any tu iullipg of the Conditions of the Covenant of . Gucc

ExtreaMS : Mind y*ur oxen (in , 23 5

Grace on the r parts, do make as a jefr of imputed Rigbtcoufncjs ( us it is taken in a found and war- rantable tenfe ) and to afcribe too much te the works of man.

Many who hear the Socinians make faith and obedience to be all one, do deny that the faith by which we aie juftihed , is a giving up the foul in Covenant to Chriit intirely in all his office, even as our Redeemer and Lord, and (b an engagement to obedience by fubje&ion. And many that hear men fay , that faith juftiheth us only as an inftru- ment , apprehending Chrift fatisfadtion and me- ritorious righteoufnefs as their own, do confound our faith and obedience > and forget that the faith by which we are juftihed, is [ our becoming Chrijiians, or, Afftnt and Confent to the Covenant irhicb vpz made in Baptijm) nothing more or lefs j ) and not our living or Chrifiians in after obedience , which is the fruit or effe&of faith.

Arid even in civil things , many who obferve how Turkilh, Tartarian, Japonian , China's, and other Heathenifh and Infidel Tyranny , is the chief Retiitcr of the Gofpcl , and Supprefler of Chriftianity to the damnation of millions of fouls; And how Papal tyranny , and Mufcovian , and Spanifh cruelties, are the chief Maintainers - of ignorance and unreformednefs in the Churches, arc ready hereupon to think difhonourably of Mo- narchy it (elf, and to murmure at the power of Chriluan Princes , and to rufh into feditions and rebellions. And many that fee the mifcWefs of f.ditions , conspiracies and rebellions, ate ready to forget the grand and heynous fin of Tyran- ny , and the calamity of Souls, and Churches, and

King-

254 Mind your own fin^

Kingdoms thereby: ( As Campenella faith, The abufe of the Potejiative Prunality is Tyranny > the abufe tf the IpteUeftive Pritnality is Herefie , and the abufe of the Volitive Primality is Hypocrifie : Though indeed he fnould have mentioned both cxtreams.)

In a word , wo be to the Reformer , who feareth not running into the Extream , which is contrary to the Errour and Sin which he would reform.

DIRECT. XLVIIL

Thinly more andtalhjnore of your faults and fdilwgs\ againfl others 3 efpeciaily againfl princes , M&gifirates 5 and Mintjlers^ than of their fault and failings againft you*

THe Reafon of this Councel is very obvious and pail contradiction. Another mans fin as fiich is not yours : No mans fin (hall damn you but your own > no nor bring any proper penalty en you. Our fiiifering by other mens fin, is .the common way to Heaven, by which Chriit and his Apoftles went : but our own fin is that which muft have the blood and Spirit of a Saviour for its cure, or it will undo us. He came to deftroy the works of the Devil , and to fave his people from their fins: Matth, 1. 21. isJobn$. 8. But not to keep us fron> being perfecuted by finners : Mattb. 5. io, 11. without cfcaping perfection

we

DetraQion rebuked. \ 3 5

we maybe faved, (for every one that will live godly in Chrift Jefus mult differ perfecution • 2 Tim. 3. 12. ) But except we repent of our own fin we fhall pcrifh, Lul^e 13.3, 5. we muft mourn tor] die fins of others Ezekc £• 4O but we pro- perly Repent of none but our own.

Should we not moft fear that which we are moft: in danger of ? And molt lament that, which we are moft guilty of ? And moft ta\ againji that which moft concerneth us ? And all this is not other mens faults , no not Magtftrates or Ministers (though much to be bewailed) but our own.

Every one will confefs , that the true fpirit of Chriftianity is agreeable to what I fay. And yet how contrary is the pra&ife of no fmall number of the Religious? In all companies how forward are they to talk of the fins of Princes and Parlia- ments? of Countries and Nobility, and Gentry ? cfpecially of Minifters ^ And not only of the fcandalous that are guilty indeed , but oi the in- nocent that are not of their way \ whofe faults they rather mal^e than find f But how feldom do you hear them tell any how bad they are thcmfelves? ( unlefs it be in formality to feem humble per- fons ) yea, how impatient are they with any other that find fault with them ?• It would be much more acceptable to God and wife men, to hear you talk of your own infirmities , than of the Rulers or Minifters, or Neighbours ? The one is a work of Repentance ^ and the other of detraction and backbiting. The one is a work which you arc commanded by God ( to judge your felves, and confefe your faults one to another : ) But ©ther is a work which we have feldomer a call

from

2 3 & Detractions rtbnked.

from God to do. One tendeth to your pardon h the other to your guilt : Therefore if you fall into the company of backbiters, that are dishonouring their Rulers or their Pallors , or telling how bad their neighbours are j labou* to purihe thefe ftinking waters , or turn the ftream : fay to them, £ O friends how bad are we our fclves ! what pride is in our hearts ! what ignorance in our minds ! fo wanting are we even in the lowed: grace , FJu- mility , that we have fcarce enough to make us take patiently, fuch cenfures as now we are giving out upon others ? fo filfijh as difhonourcth our profdlion with the brand of cmtrsdicled/rcfi , and -partiality *, fo weak that all our duties are liable to greater cenfures than we can bear : And our in- ward graces weaker than our outward duties. Of fuch ungoverned thoughts,that eonfufwn and tumult inilead ot order, and fruitful improvement, are the daily temper and employment of our imaginati- ons : fo paflionate, impatient , and corrupt, that we are a trouble to our felves and others , and a dishonour to the Gofpel , and a hinderance to the converlion of thofe whom our holy exemplary lives fhould win to God : fo ftrange to Heaven , as if we had never well believed it : And to fay all in one, fo empty of Love to our dear Redeemer and the God of Love , that our Hearts lie vacant to entertain the love of worldly vanities > and draw back from the ferious thoughts of God , which fhould be our daily work and pleafure , and flie fronvtheface of Death , as if we fhould be worft , when we arc neareft to our God. And when we are our felves no better , fhould we not rather complain of the fore that is fo near us }

and

Detraction rebuffed. 237

and marvel that our neighbours vilihe not us % and that the Church doth not judge us unworthy of its Communion ! Nature teacheth or con- itraincth all men , to be more (enfible of their own difcafes , than of their neighbours \ and to complain of them mod as loving themfelves beft : Is it then becaufe you love your neighbour better than your fclves , that you fpeak more of their fault* and infirmities than of your own ? If nor> take heed left it prove not to be the voice of love ! and then I need not tell you how bad it figniheth ! God is Love, and he that dwelleth in love dwel- cth in God , and God in him. The Devil is the Lovc-kjfcr : And what way can you imagine (b powerful to kill love to any others , as to make men think them to be very bad $ Doth any man love evil that kpowetb it to be evil ? certainly there- fore thefe fpeakings evil of others, are love-hjUing words ( though to his face to make him know himfelf, they might be medicinal: ) And there- fore they are the (ervice of the hve-kjlHng fpirit. ]

DIRECT. XLIX.

take notice of all the good in others which ap- fearcth^and rather talJ^of that behind their btckj) than of their faults.

IF there were no Good in others , they were not to be Ivtd : For it is contrary to mans na- tWCj to will 01 love any thing, but fub t$uont boniy

238 Speal^ of the good which is in others.

as fuppofed to be good. The good of nature is lovely in all men as men , even in the wicked and our enemies ( And therefore let them that think they can never fpeak bad enough of nature take heed left they run into excefs : And the capacity of the good of bolineftznd kappinefc is part of the good o( nature. The good of gifts and of a com- mon Profeffion , with the poflibility or probabi- lity of Sincerity , is lovely in all the vifible mem- bers of the Church. And truly the excellent gifts of Learning, judgement, utterance and me- mory, with the vermes of meeknefs, humility, pa- tience , contentednefs , and a loving difpolition inclined to do good to all, are fo amiable in fome, who are yet too ftrange to a heavenly life, that he muft be worfe than a man who will not love them.

To vilifie all thefe gifts in others, favoureth of a malignant contempt of the gifts of the Spirit of God. And fo it doth , to talk all of their faults, and fay little or nothing of their gifts and virtues: yea , {bme have fo unloving and unlovely a kind of Religioufnefs , that they backbite that man as a defender of the prophane , and a commender of the ungodly , who doth but contradict or reprehend their backbitings : And are ever gain- faying all the commendations which they hear of any whom, they think ill of.

But if you would when you talk of others (. efpecially them who differ from you in opini- ons ) be more in commendation of all the good, which indeed is in them. i. You would (hew your felves much like* to God who is love , and unliker to Satan the aecuier. %. You would

(hew

The fruits of Jf eating rveu of others. 339

ihew an honcft impartial ingenuity , which ho- nourcth virtue where ever it is iound. 3. You Id (hew an humble fenfeof your own frailty, who dare not proudly contemn your brcthi\ 4. You would (hew more love to God himfelf, when you love all of God whenfoever you dif- •em it j and cannot abide to hear his gifts and mercies undervalued. 5. You would increafe the grace of love to others, in your f elves, by the daily exercife of its when backbiting and de- traction will increafe the malignity from which they fpring. 6. You would increafe Love alfo in the hearers > which is the fulfilling of the Law j when detraction will breed cr increafe malice. 7. You will dc much to the winning ahd. conver- sion of them whom you eomrriLnd, if they be un- converted. For when they are told that you fpeak lovingly of them behind their backs, it will much reconcile them to your perfons, and confequently prepare them to hearken to the counfel which they need. But when they are told that you did backbite them , it will rill them with hatred of you , and violent prejudice againft your coun- fel and profeflion.

Yet miltake me not : It is none of my mean- ing all this while, that you fhould fpeak any f wife- hood in commendation of others j> nor make peo- ple believe , tha&a carelefs carnal fort of perfons y are as good as thofe that are careful of their fouls.* or that their way is fufficient for falvation > Nor to commend ungodly mea in fuch a manner , as Cendeth to keep either them or their hearers from repentance -, Nor to call evil, good, or put dark- xk6 for light, nor honour the works of the de-

vil.

q 40 Be forwarder to exhort than to reprove.

Vil. But to (hew Love and impartiality to aH and to be much more in (peaking of all the good which is in them, than of the evil : Efpecially if they be your enemies, or differ from you in opi- nions of Religion : tit. }. 1. Put them in mind ' to befu&jeS to principalities and powers i> to obey Ma- gistrates , to be ready to every good rvo*k^, to $ea\ evil of no man, H be no brawlers but gentle, jh erring all meeknefi to all men. For roe our [elves were fometime foelijh , 6cc. Grace is clean contrary t* this detracting vice*

DIRECT. L.

Study the Duty of infiruUing and exhorting^ wore than Reproof and finding fault.

I Deny not but that it is a duty to tell a brother of his fault , and to reprove and that with plain- nefs too. Math* 18. 15. Lev* 19. 17. And it is but few that do this rightly, of many that will backbite and cenfure. Eut yet I have long ob- ferved , that many Chriftians are enquiring, How thcy.muft manage the duty of Reproof, who ne- ver enquired how to perform the duty of Chri- stian exhortation or inftru&ing of the ignorant. When as this latter is much more ufually a duty than the former > And you are bound to exhort ^ multitude whom you are not bound to reprove* And exhortation to good is a duty which the hea- rer is ufually lefs otfended at > It doth not fo much gall and exafperatc his mind ; It ftemeth

bim

Be forwarder to exhort than to reprote. 24 1

him not fomuch, and yet is ]the greater part of our duty to him; as the positives ot Religion are before the negatnres. Exhortation ( rightly. ufed ) i* the plain dired: expreffion of Love, and an earneit delire of anothers good : When Re- proof dothfavoir of a mixture of Love and dif- pleafurc '•> and the wrath doth often cloud the love.

And I mud fay , that I find many Girly proud Profeilbrs , much proner to Reprove^, than to Exhortation : Their pride and felf-conceitednete makes them too forward to icprovc their Go- vernors , and the ignorant people are ready enough to reprove their Teachers , and the fer- vant to reprove the Matter or the Miihrifs 5 but not to be reproved by them. Minifters mud be wife and cautelous how they fet fuch people on reproving and finding fault with others, vvhentheif own pride and paflion and fond felt-opinion., is rea* djr to put therih on too fan

DIRECT,

242 Efcape the temptations of injuries.

DIRECT. LL

the more you fnfftr by your Rulers (or any p$en} the more be watchful left your fufte- rings tempt you to dishonour tbetto. And the more yon are wronged by your equals J he more be aft aid left you Jhould be tempted to withdraw the Love which is their due.

THe Honouring of our (uperiours, is a Moral or Natural duty ( of the fifth Command- ment ) which fufferings will not excufc us from ; And fo is the Love of all men, even of our ene- mies. And felfijhnefs and P^jjion arc things (b powerful, that it is wonderful nard to efcape their decert h They will blind the mind, and change the judgement , and corrupt the atFc&ions, before you are aware, or believe that you arc at all per verted.

Every man mud watch moft where his tem- ptation isftrongeft. Do you. not think that you have a far fironger temptation , to difhonour a perfecuting Magiftrate than a good one ? And to hate an enemy than a friend ? Therefore arra your felves, and one another againft this fnare. And when others are aggravating the fault and in- jury, do you in company remember each other, in what dagger you are now of lofing your in nocency, and of doing your (elves more hurt b) that, than any powers or enemies. can do you. I is an eafie thing tg Levc ©nc that lavtth you^an<

t<

Avoidtht Revenge of heart and tctrgni. H3

o honour a Magiltrate that doth good to you ind all- But as the Apoftle faith of fervants,

i Per. 2. 18, i$>, 20. ( Be fubjett Not only t*

the £$.->d and gentle, but alfoto tbefrorvard : For thti i< thankworthy, if a man for conscience toward God vidure grief, Offering wrongfully : For what glory U it, if when ye be buffeted for your faults y outage it patiently f But if when ye do well andfujfer fur if, ye ts\c it patiently, tb'rt if acceptable with Gad*

D I R E C 7\ LII.

M*\e conference of heart-revenge , and tongue-revenge , as well a$ of h*nd*re>* venge.

IT is fo notorious that Revenge is a ufurpatioa of Gods prerogative, and a heinous fin, that Pro felfors could not (o frequently and eafily commit it, if they did not tirft deceive themfelves, and take that to be no revenge which is. To do any open hurt to another, they take notice of as finful re- venge. But is there no fecret vrijh in your heart, J that fome evil may bjfall another ? Nor no fecret gladnefs that fome evil hath befalnhim? You will (ay, It is not in revenge, but in hope he miy icpent : But take heed what is in your heart. Its I one thing to Repent of hrs injury to you affuch,an& to make you amends and repair your honour } And its another thing to repent of it as aim againft God, to the faving of his own foul. Is it not the former that you meredciire than the liter ?

T 2 Ani

■II f ' — —

344 Remember the benefits of Government,

And arc flot your Ttflgftr/ employed too often in revenge \ What are all your fecret reflations, and endeavours to difhonour thofe that hare wronged you, but revengeful ff tubes f Railing, and backbiting , and nibling at anothers honour and good name, may be a<5ts of revenge as truly as the a&ions of the hand.

DIRECT. LIIL

When you are exdfperated at the hurt which ' $m feel from Magifirates , remember the Hch the Church receivtth bj them, *s welt at the Zurt.

JF you look all'at the evil in sny msn, and over- look the good , you cannot choofc but hate fcim : And if you think only of what you fujfer by Maj : rates , you may eaiily know what the ef- fect muft be. And the Jin is fo great , that it fhouid not be made light of, by a tender confei- TV-e good of the Office and ofthcperfoii is tfGodi andthecvilis of Satan; And (hould yo^ io Iock at Satan* part, as to pafs by all Gods fart? What ingratitude is it, to take notice (b deeply of your (uttering , and to take no notice • of your mercies. There are few Heathen Ms- , giftrates, from whom thofe Chriftians who live un- der them, receive not much more good than hurt. Much more Cbrifiian Mtgiflrotes are a blcffing to believers. For if they Perfecute fome, yet they ufinUy frtteO mm* fr*>m ™e fury of the .

vulgar

^^___ I ■ II I ■ ■

Hcaemtxr the bent fits of Government. 345

, r 1 1. ■ ■ ■ 1 ■■ in ■■ — — m* 1 ^

vulgar rabble, who would quickly devour them,. if Rulers did not reftrain them. And the coun* tcnanciog of the Chriftian Religion in the eflcn* rials , aud defending Chriftian atfcmblies foi Gods worfbip is an unvjluable mercy. If Paul faid to the Romans [Ruler/ are tut a ttrrot t& goad work/, but to evil • V* that which is goody and tboujhdlt bavefraife of the fame : for be ii the Minir* ftcr of God to tbee for good, j Rom ♦ 1 3 . } , 4 • Ho\tf much may thofc fay lo who have Chriftian Magi* ftrates \ Or if fomc particular pcrfons do fuiftr more under (bme fuch, than Paul or the Chriftw an$ did under Heathens ( AQs a 8. iaft ) yet eve- ry true Chriflian , muft more regard the pub* litl^ intcreft than his own ; rnd muft rejoyce that the Gofpcl hath any prote&ion and furtherance^ and the fouls of the people any benefit, whatever his pcrfonal fuffcring be. Read Pbil. 1. «• to the 20.

DIRECT. UV.

Learn to fufler l>y Mimftm and Go$dp€opU% and not only by Magifiratts^ nor only by the ungodly.

IConfefs it is a thing moft unnatural for ent true Chriftian to afflidt another » and efpeci- ally for a Minifter, who is the father of the flock* to be a hurter of than, and to do like an enemy » and t* fleece them and devour th«B» But yet it T) I*

246 LeurB tofajfirby Vajlors andfiiends^

is a thing which fometimcs muft be born. I have obferved that Religious people when a Magifirate ( though a ufurper ) perfecuteth them , they can ib (omc fort undergo it,a$ no ftrangc thing. And they are not fo forward to caft off the office and abhor the perfonsby whom they fuflfer. But if they fuffer never fo little by a Minifier , they flye away from him, and are uncapable of comforta- ble communion with him, and the breach is hard- ly ever made up. I confefs there is fome more iolour for this impatiency, ( to be mentioned in another place. ) But yet Gods fervants have been tryed by this kind of fuffering alfo , aad therefore you muft not be fo tender of it, nor be driven by it into linful fcparations, or into a con- tempt of the Minifters of the Gofpcl, as too ma- ny feds in thefe times have been. Read what at large is faid of the affiiding Shcpheards, Ezel^ 34. & Zech.ic.& 11. And you will fee that it is not a thing to be wondered at, to hzvcSbep- heard s which fleece anddejlroy the flockj^ and tread io&n their pajiure and muddy their waters^ and feed themfches and not the flockj^and gather not that which fotth aftray : Nay their own Shepbcirds pitied them ttrt. Zech. ij. 5. I know that it is the Mag*- ftrates that are often meant by Shepheards in the Prophets : but the Priefts aJfo are ufually meant rvith them^ and . Comet i me diftin&If by the Came word. And their falfhood and cruelty oft cxpref- fid, as -in Jer. 2.8, 26. & 5. jr. and 26.7,8,'

M. & 3.2. 32. E££^ 22. 2<5. Hof.6.9. Mich*

3. ir. Zeph. 3. 4. Ma!, j. 6. & 2. 1. &c. And • remember that all the wickednefs of thefe Pricils, *nd thrift abufc: of the people., did net warrant the

pa p!c

<wd by Religions people. 247

people to torlike the Jewith Church : Though the Ark was taken by the Philiftincs tor the wick- ednefs and violence of El'is ions •> and the peoplt tempted to deiire a King , by the fins of the fons of Samuel, yet none of their mifdoings did warrant a reparation from that Church. Yea, Chriit who was persecuted by the Priefts , did yet bid the cleanfed Leper, go (tew himfelf to tht Pridt, and offer according to the Law.

Therefore a true Chriltian mult learn ( though r< t to favour any mans fin, nor to be indifferent what Miniikry he livcth under, yet ) patiently ta (urttr much abufe and perfecution , fometime* from Minifters themfelves > and to fee that it drive them not in peevifh impatiency into any extream , or to any unlawful fe# or (eparation, nor to a difdain of the facred office which they abufe, nor to lofe the benefit of it, or be unthank- ful for it.

And though it be fad that true Chriftians (hould abufe each other, yet this alio mud be born. Ma- ny can bear the icorn and cruelties of the openly profane, who can.fcarce bear to be neglected or ' let light by, much lets to be hardly cenfured by the Religious. But obferve iii it, that your Pridt may notably appear in this : and it is no great ilgn of humility to fufler only from the w$rji. For you look on them as perfons of no honoured there- fore not capable of dishonouring you : For a cUg to bark at you, you take for no dilgrace : Nay you rake it tor your honour to futfer by fuch perfons, as (uppoling it a mark ofChrifts difciples. But the Religious you more reverence, and think their contempt is a^reat dilhonous to you s and

T 4 thwrc-

248 Fa&ion to perfecuting and hurt/til.

fore your pride will not differ you to bear it pa- tiently.

Secondly , And remember that different *f%- mons and interejis may poffibly fp far exa(peratc feme that are otherwife religipus, as to make them affli&ers, or more plainly, ferfecutors of one ano- ther , though Godlinefs it fclf be applauded by them all. The experience of England, Scotland and Ireland within thefe 25 years, doth fadly tell us and the world, how far men can go in perfec- ting; each other- for different intcrcfts and opini- ons, who all profefs a zeal for godlinefs.

And let it have your fpecial remark , that one teafon why all men Of Chriitians and Godly do mere tafily and commonly love one another , y becaufe as JCbrijlians and Godly, they do not hurt or rcrong each tthcr,: But as they are of various feUsthey hate and tmy one another ,h ecanfe as they are feftarics they hurt mndinjnre one another. For the fpirit and %eal of 51 fe& as fuch is cenforious , hurtful, unpeaceable *nd dividing : But the fpirit and zeal of Godlinefs and Chriftianity, is kind and gentle and inclineth to do good to all.

Remember that you have never learnt the Chriftian art of fuffering aright, till you canfuf- fcr pot only by bad men, but by men that other- Wife are good -v nor only by enemies but by friends, »or only by them that bear the (word, but alio by ibme who preach the word ^ and will not by op- preffion be made mad , nor driven from your in- .-*G£cmy>

. PJRECT*

Chnrch truelty and perfect ion found>fkc. 249

DIRECT. Lv,

frkcmjfik eompUin cf violence and perjecutid* in others^ U{e bud left you flew the fame inwtrdjin, by Church-perfecution and cru- elty againjt tktmy or any others.

BUt becaufe I know that guilt caufeth impa- tience, and paffion difpofeth men to miftakcs and falfe-reports , before I proceed, I mufl here foretell you, 1. That I mean not by Separatifis all that are fo called by intcrcflTed injudicious per- fons: But thofe 1. That account true Churches cf Chrift to be ho Churches, 2. Or that account it Hnljzvfnl to hold CommunUn with thofe Churches, whofe communion is not unlawful '-> becaufe they are faulty, ox becaufe they differ from them in fome $finions or circumftances of wor(hip ; $. Efpeci- ally if they pra&ife , and perfwade others to pri- ftife according to thefe two opinions -y of which the rirftis the higher fort of feparation, and the (ccond the lower.

And fccondly> That by Church-dividers, I meirt both thefe and all fuch whofe principles and pra- tftifes are againft that lovfe of a Ghjiftian as a Chriitian , and that forbearance oF*ftffenters, which fhould be exercifed to all the members of Chrift > and who fly from the ancient fimplicity and primitive terms of Church-communion, 2nd add ( asthePapirts do J their own little novelties as neceflary things.

Aad ti\pfc that d& wfbjly fif^rste from their

own

2$0

Own lawfully called Pajiori '> For ubi Efifcofus^ ibi Ecclefiah where the true P after is, there the Church is ( what ever place It be that they aflcmble in ) ( as Cyprian once faid. )

Ana laftly, thofe that arc of uncharitable, hu- rfcerous , pecviih , contentious and fiery fpirits , and will ftir up mutinies and fidings , and caufe- lefs divifions in any Church where they come. • And truly they that think of the prefent .ftatc of Hertford and fome other Churches in New Eng- Und^ ( which I will not here make a Narritivc of, me thinks fhould fear Separations , Schifms or Divifions , from or in the Churchts called Inde- pendent , as much as thofe of a different Difci- plinedo as to theirs: ( if not fome what more, on feveral account*. )

Thirdly, And remember that I am not here (peaking of any mens former faults , by way of uncharitable bitternefs , infulting or reproach ^ but verily brethren, if we are not impartially wil- ing to know the truth of every fide , and of our own felves as well as others, we choofe deceit, and refift the light , and provoke God to forfake our underfhndings. Do we not yet know where Judgement hath begun , after fuch plagues and names, and Church convul&ous ? And do we not yet know where Repentance muft begin ? En- quire for good news whence you will, I will en- quire Whether we are awakned to a true Kef en- t&nce % and by that I will fetch my prognofticks of our foture ftate : N®t whether you cry out againft other mens fins, but againft "your own, and that particukrrly with all their aggravations, and - whether Piofcflburs of Religioufncfs do as hear- tily

tily lament their own notorious ptiblick fcandals, as they expeft that drunkards and fornicators, and the friends of loofnefs, (hould lament theirs ! Till wc fee this , what promife have wc of the pardon of our dreadful temporal penalties ? (to (ay no- thing of the greater. )

Wo to the Land and People that can multiply fin and cannot Repent! And wo to them that pretend Repentance, and love to be flattered in their fin , and cannot endure to be admoniihed, but take all the difcoveries of their fin to be inju- rious reproach ? among the prophanc we take this #to be a deadly fign of impenitency ? ^And is it fo bad in them, and good in us ? It is part of my office to cry with holy Bradford , REPENT 0 ENGLAND , and fay after Chrift , [ Ex- cept ye Repent, yejballall Perijhy ] And can I call men to Repent , when I muft not dare to tell them of what ? Nor to mention the fin which is moil to be repented of? I ufe all this preface be- caufc I know that Guilt and Impenitency arc touchy and tender, and galled, and qucrulous,and (uch will bellow the time in backbiting their Mo- nitor, which they fhould beftow in lamenting their fin. But (hall I therefore forbear , and be- tray their fouls, and betray the Land through cowardly filencc ? Muft I (hew that I hate Pro- feflburs by not admonifhing them, ( Lev. 19, 17. ) when I muft (hew that I love the loofcr fort by my (harp reproofs ? Muft I not fear them that can kill the body ? and muft I fear to diftleaf? a profeftcd Chrittian, By calling him to Repeiv t-mce in a time of judgements.

Lord hide not my own miscarriages from ir^y

fight'

fight ! and differ mc not to take any fin that I have committed to have been my innocency o* duty, left I (hould dare to father fin on God a an4 left Iftould lire and die without Repentance , and left I {hould be one that contmueth judgements agd danger to the Land ? ftir up fome faithfiji friend to tell mc , with convincing evidence , where- it is that I have mifcarried % that Contri- tion may prepare me for the peace of rcmiffion ? O fave me from the plague of an impenitent hcart,that cannot endure to be told of (in ! and from that ungodly folly , which takcth the (hame that Repentance caftcth upon tin, to be caft upon God and Religion , which bind us to Repentance and Confeffion !

Nay in this place , I am not mentioning thing? paft, fo much to hugrible you , as neceflarily to in- form you, of the groundlefnefs of your prefent arguings, that you may fee the truth.

Fourthly, Notealfb that Ifey not any mifcarri- ages on any whole parties, (Anabaptifts of others; ) For I have found that all parties of Chriftians in- deed have fome good , experienced, fober, chari- table perfons , and fome felf-conceited and con- tentious novices, (i Tim* $*6.) But I (peak only of thttitrfoto that were guilty and no more.

Fifthly , Laftly , remember that while I feem to compare the faults of one fort of perfons, with inothers, it is none of my intent to equal them ♦ much lefs to equal the ftatc of the fcveral forts of Offenders zs to the reft of their lives : But only to mention fo much of the fimilitude , as is ne- eeflary to reprefent things truly and impartially to your view.

Rea«l

a$3

X Read ott now with thefe Memento's in your «ye : And if after fo plain a premonition you will venture to charge me with that which I difclaim , do k at your own pcril,I ftand or fall to the judge- ment of God , and look for a better reward than the hypocrites, which is to have the good opinion of men t be they profeffors of piety, or profane. And with me, by Gods grace , it (hall hcreaftei be accounted a (mall thing ( to the hindring of my fidelity to Chriii and mens fouls) to be judged of men, i Cor* 4. 3.

And if there (hculd be any Paftors of th«

Churches, who inftead of concurring, to heal the

flocks of thefe dividing principles , (hall rathec

joyn with back-biters , and encourage them in

their mifreports and (landers, becaule it tendeth to

the fuppofed intereft of their party or themfchrcs.

Let them prepare to anfwer (uch unfaithfulncfe to

their confcicnces which will (hortly be awakned ^

tnd to the great Shepherd of the Flock who is at

the door, and who told even the Devils agents ,

that a Houfe or Kingdom divided againft it (elf *

cannot ftand, but is brought to naught ! Math*

12. If alas, alas, experience hath not yet, not

yet , not yet , done enough to teach them

«his!)

For sny part I have had humane applaufc enough : Tie value that Vanity as dying men do. And temptations to man pleating from covetouf- nefs I have none : For I have nothing of worldly gain or expe&ations which I (hould tear to lofc, to tempt me to betray my confidence or the truth by lilence.

But (raarkand temwVcr brethren, what I fay

to

254 Church- cruelty and perfection found in

to you, ) whofoeverts of your mind at ]>refent,PoJle- rity n>ik fay as I have told you : And though rrronr nayes feem fit or ncceflary for feme prefent exigence, vrjobb, yet nothing but Truth, and Integrity, and Charity and Concord , will do the main work, and hold out to the laft.

. The foretight of impatient guilt,and cenfure ha- ving eaufed me here to give you this premonition ( betides what is in the Epiftle ) now Reader g© on. O the dcceitfulnefs of the heart of man !' Little do many real Separatifts , who cry out againft the fpirit of perfecution, fufpedlthat the fame jpirit is in them! whence is ptrfecution,but from thinking ill of others, and abhorring them,or not loving them ? And do you not do fo by thofe whom you cauflefly feparate from > you will fay, that though yju think^ them not to be true Christians, yet yiulove them as men, and mfh their good : And fo will thofe fay by you, whom you call your Perfecutors : .Though they thinks you to be proud and humerous , and difobedicnt ', yet they fay they love you as men, and do but corred you to cure your felf-willed- nefs and humour, and to do you £Ood, and to pre- fcrre the publick peace. They thii^you to be bad, and therefore imprifon you : you thinks them to be bad, and therefore avjid Communion with them. They thinly you (6 bad as to be unwor- thy of civil liberty, ,and priviledges : you think them fo bad as to be unworthy of Church priviledges and liberties- They think you unworthy to be fuffcr- ed in the land perhaps. And you think them un- worthy to be differed in the- Churches. They cry againft you, Away with them they are fchiimati- cal or heretical : y<?u cry againft them ,

Aw*Y

fame who jpeal^againjt Perfecutors. 255

Ifcway with them , they are prophane !

Obj. But they who would not give m out bodily liherties , do more againji Hi , than tpt would d$ *t***Jl them.

Jttjiv. I pray you think on that again. Firft, Is not the privilcdge of the Church, better than the privilcdrgcs of the Commonwealth ? as the foul is better than the body ? Secondly, is it not a deeper aecufation to charge one to be ungodly and prophane , than to charge him only to be (chit fnatical }

Obj. But charity mufi not be blind: They art prophane : I charge them truly : But I am not fchifmatkal or heretical > but they accuft me fzljly.

Anfiv* You fay fo , and they fay the fame of you. They fay that yon are fchifmatical, but they *rt not prophane. Now how (hall a ftander by know which of you is in the right ? Doubtlcfs by the witnefTes and evidences : They try you in iome Court or bet 01 e fome Magiftrate betbre they puni(h you- You never try them, nor hear them <peak for themfelves, nor examine any witneiTes publickly againft them , nor allow them any Church-juftice , but avoid their Communion upon reports or pretenfe of private knowledge. They judge you ptrfonaVy me by one : You con- demn whole Farijhes in the lump , unheard : They condemn you as for zpofuive crime : But you con- demn them without charging any one crime upon them, becaute they have not yet given you a fatif- tying proof of their godlinefs •> They fay, vtt jrjve you guilty : Ygu fay, you have not fufficiently proved yvprjiirtf imwtnt, If a man were robbed

or

256 Tonfeparate notfiom dllperjicuters.

on the high way, and you and another were both charged with the robbery \ and to the other it is faid, I poise by witnefltbst thoudidfl rah me i And to you it is faid, T)o thou bring fufficUnt proof that thou didjl not rob me ? Would you not think that you had the more in jufticc ?

Obj. But of all mm living no man tan thinly that 0perfecutor is godly and fit for Church-communion.

Anfvp. Either cf thefe anfwers may ftop your mouths, Firft, What is that to the whole Parijhes whofe communion you avoid , who never perfe- cted you ? Did all the Minifters and commoa people perfecute you ?

Secondly , Was it no perlecution when many Anabaptifts and Separates made fuch work in England, Scotland and Ireland in Crommh time and after as they did ? When fo many were turn- ed out of the Vniverfities for not engaging ? and fo many out of the Minijiry ? and fo many out of the Magiftracy and Corporation priviledges? And when an Ordinance was made fo call out all Minifters who would not pray for thefuccefi of their Wars againjl Scotland , or that would not give God thankj for their Vifiories. When I have heard them pro- fefsthat they believed that there were many thou- fand godly men, that were killed at Dunbar ( to inftance in no other * ) and yet m were all by their Ordinance tQ be caft out , that would not give God thanks for this? And the execution of it was much threatned, though they did it not. And what more har(h kind of perfecution could there be , . than to force men to go - hypocritically to God againft their confeiences , and take on them to beg for the fucceft of % wai whkb they judged un- lawful, i

Sectaries kavi perjechted others . 257

ftwful •, and to return him a publick countcrfciC thanks for blood-fhed i yea for the blood of thou- fands i and the blood of confeffed godly men : When the crime which they would have forced us to ( had we been fo ductile as to obey them ) was no left than public^ hypocrifie and owning fuch blood-guiltinefs > and the penalty no lefs than ft- psration from our flocks and public]^ maintenance ( though not filencing. )

I fpeak not any of this to trample upon thofc

! whom God in juftice hath caft down, ( A thing

i which I fo abhorred that I have avoided it to the

j great difpleafure of others ) But if you are of the

mind, either that Gods juftice (hould not be ob-

fcrved or juftitied, or that you (hould not be

I called to repentance •, or that you (hould be fof- 1 fered quietly to forget your fin, and die impeni-

I I tently > or that the Nation (hould forget the ef- ' feCts of religions pride and fa&ion, and fb lofc 1 the warning which they have had from God atfo I dear a rate, and be tempted again into the fame fin

I and calamity, for fear of offending the ears of the guilty i I am in all this as far from your minds, as I was in the a&ing ofthefe crimes : And can no

• more confent to you, than I (hould have done to 3 have had all the Kraelites murmurings, idolatry ; and unbeliefs and the fins of Noab> Lot, David,

* SoUmon, Peter, &c. forgotten, and the hiftory of h them never mentioned in the Bible.

fll But ( I pray you mark it ) the way of God U t* «i fhame tbefinner, bow good fotver in other refpedstbat i the fin may have the greater Jhame, and Religion may Kg not be flamed as if it allowed men to fin, nor God tbt '* Anthor ifRtligiw be dijhunour'tdrftr ethers be witb-

out the warning. But the way of the devil is, To hide or jujlifie the fin , as if it were for fear ofdijpa- raging the goodnefs of the ferfons that committed it > that jb he may thereby dishonour Religion and Godli- nefs itfelf, and maks men believe that it is but a co- ver fir any wickednefs, and as confident with it as a loofer life is \ and that he may keep the finner from repenting, and blot out the memory of that warning which (hould have prefeived after-ages from the like falls.

Scripture fhameth the Trofeffors ( though a David, Solomon, Peter, No^h, or Lot) that the 'Religion frofeffed may notbefljsmed but vindicated. Satan would preferve the honour of the ProfeJforsy that the Religion profefled may bear thelhamei and fo it may fall on God himfelf. When God turneth Lots wife into a Pillar of Salt, Satan is willing to feem fo tender of the honour of the godly, as to takg it down, that it may be forgotten. God faith to the Jfraelites , that when thole that pafs by (hall ssk why hath God done all this great evil againft this people, the poftcrity fhall re- count their snceltors lins, and fay, Bccaufe they finned againft the Lord their God, &c. But Sa- tan could rind in his heart to pretend more tcn- dernefs of the names and honour of the Church, fo he might but undo theprefent age by impeni- tency , and after ages by taking Gods publick warnings from before their eyes. On thefe terms he will be all for the honour of profefTors.

But God will make men more tender of hU ho- nour and lefs tender of our own, and more willing openly to take fliame to our felves to vindicate the honour of Reli$i<m9 before he will give us a full difeharge. U

Who would frame Religion. 259

> It is the nature ot true Repentance , to cry out as publickly as we can to all the world , and be glad to leave it upon record , [ It was not Gnd or Religion that ever encouraged me to thefe fins '•> but it was my oven doing : Religion is de*r but I am guilty. J Pardon this long excurlion on this (ubjedt. And if you cannot bear it , I caimot help that. J made Hot the fore , nor galled place which is fo tender. I only mind you , in anfwer to your objection, that FaSion and opinhns will raife perfections, and have done , even by fuch as you , yet do not feparate from, I know none ot you that feparate frofn the Anabaptifis and Separatifts who were the au- thors of thefe aforefaid perfections , nor do I urge you to it. Therefore do but impartially judge ot the fin.

Obj. But it ti one thing to per f cute for particular i opinions and intercjis ( M almvfi all parties have 1 fometimes done ) and another thing to perfecute fir [ Codlinefs itftlfi

Anftv. 1 confefs it is , and the difference be- ( tween thefe two is very great. But I pray you contider, tirft, that they are but few , perhaps not one , of all that you fiparate from , that ever per- flated you any way at all : Nor can you prove that ever they fo much as allowed of it.

Secondly, That they whom you and I do fitffer by , do not believe that they f efj ecxte us fir Gdli~ nefs , but think that here the cafe is more defen* iible than yours was. For you had nojufk rtttbority ovtr us: When the Anabaptifts did' pull down the Mini'lers they pulled down the Magistrates too j And therefore it was i^trftcution of equal: Without auth rig i But thole that we Minilicrs U 2 luifer

2 6o Terjecutionjor toe Rthgton & Godlintf.

(ufferby now arc our UrofuU Rulers , who have/ wjif Lam to require us to fubfcribe^ and /iy and /*r**r and do the things which we do not ? Ani therefore they thinks that we fuffer but for a diffe- rent opinion joyned with difobedience. It is not til men whom they forbid to preach , but u§ who diffent and do not obey them : It is not *U men that are godly whom they imprifon \ but thofe that meet to worfhip God in a place and manner differing from theirs, and forbidden by them. So that how can you (ay that this is not for differing opinions.

Ob. But rve forbid not them to hold their own Church-communion ^though &e feparate from them, wt never denied them the libetty of their confeiences.

jinfiv. Some of your judgement denied many of them much of that liberty which confifteth in worlhippingofGodin their own way, when you were in power. But fuppofe they had not, it is but another way ofuncharitablenefs : The vice ex- frejfed feemeth to be the fame. For you condemn them as unfit for Chrijlian Communion , and therefore you exclude them from yours : And you take their Church-communion among themfelves , to be but a prophanation of holy things : which maketh them the more impious , and therefore the more odious : And you tolerate it in them as you tolerate mens tolly and madnels, or leprofic or plague , becaufe you cannot cure it. Ar.d I pray you judge whether there be any more Chri- ftian Love in this kind of dealing, than there is in that which you call perfection ? Or at leaf*, Whether it proceed not from the fame uncharita- -bknefi ? I (uppofc you te fee fpiritual and not

I VncharitabUncfiof Separation. 161

carnal perfons , at leaft in profeflion and there* fore that you are not fo tender of the flefii , as to take its (urtuing to be any great matter to yout in companion or any of the fufferings of the foul. When you refute Communion with men , at judging them unht for fellowfhip with the vifiblc Churches of Chriil , you judge them the vifi. ble members ot the devil, and condemn them to the lofs of the greateft priviledges on earth, and to be left out with the dogs , with Publicans and Heathens : Though you think that you have no more to do your felves in the execution of this fentencc , but to feparate from them, yet you declare that you think that all others fhould do the fame : So that your tolerating their Commu- nion among themfelves, is no great fignihcatioi* of your charity.

The lum of all that I fay to you is this : It it but one and the ftme fin in the Ferfecutor and the Divider or Separatijl , which cauftth the one to Jmite their brethren, and the other to excommu^ nicate tbtm : the one to cait them into frifon as Scbifmxtichj , and the other to caft them out of the Church as propbane : the one to account them intolerable in the Land, and the other to account them intoUerable in the Church : the one to fay, Away with them they are contumacious > and the other to (ay, Away with them they are ungodly. The inward thoughts of both is the lame # that thofe whom they finite or fefsr ate from, arc bad and unUvely and unfit for any better ufage. When Love which thinkcth no evil till it is neccf- ficated , and believeth all things which are at aM credible > and hopeth all things which ate not

U) defc

262 Perjecktion and fefarationftom, &c.

defperate , and covcreth fins inliead of condemn- ing without proof,would equally cure them both.

And let me yet conclude with this double pro- testation againft the carping flanderer who ufeth to falfifie mens words. Firft , That I intend not in all this any flattery of the ungodly, or risking them better than they are , or forbearing plain reproof or Church-fiifcipline , nor any unlawful communion with the wicked , nor countenancing them in any of their fins , nor negle&ing to call them to repentance.

Secondly, That while I here name ftrfeeution^ my purpofe is not to mark out any perfons or party above others, or determine who they be that are the perfecutors : But only to deteft the deeeitfulnefs of our hearts when we moft com- plain of it i, and to (hew that wherever that fin is indeed, it cometh but from the fame principle a* fmful reparation doth : even from the death of Love to others.

Thirdly, and I add, that though I here aggra- vate the perfecution of unjuft excommunications or reparations, as robbing men of the priviledge of Chriftians , yet leaving them the common li- berties of men and fwibjeds *, it is none of my purpofe to equal this ab(6lutely with that deftroy- ing cruelty , which leaveth them neither *, and will not iLirter th.m to enjoy To much liberty, as Heathens and Inhdels may enjoy , or as Paul had under {uch. Acts 28. tdu

DIRECT,

\Knorvthefiate of the Vniverfal Church. 263

DIRECT. LVI.

KeepJiiU in your thoughts y the fiat e of all Chrijis Churches upon Earth : that yon way t^norr what a people they are through the world \u>homChriJl hdth communion rvith ; and may not be deceived by ignorance^ to ftparate from almoji all Chrijis Churches j while Jou thinkjbatyoufepar ate from nonty but the few that are about you.

THoafands of well meaning people live as if Etfzlaad were alraoft all the world. And do boldly Separate from their Neighbours here, which they durft Rot do, if they (bberly confidered that almoftall the Chriltian world arc worfc than they. But narrow minds who can look but little further with their Rcafin than with their eye fight, dp keep out at once both Truth and Lore, It is a point that I have often had o:cafion to repeat, and yet will not forbear to repeat it here again : It is but about onelixth part of the known world ; who make any profefllon of Chriftianity and are bap- tized : ( belides how much peopled the unknown part of the world may be, we know not. ) Of this tixth part the Ethiopians, Egyptians, Syrians, Ar- menians, the Greek Churches , the Mufcovitc*, and all thePapifts, are fo great a body, that att the Proteftants, or Reformed Qiurches arc little more than a fixth part of this fixth : ( The Papili* bring about a fourth or fifth parti and the other U 4 Chri-

a 64 Thejiate oft he Chriftian Churches.

Chriftians making up the reft ) And of thefe Pro- teftants, Sweden, Denmark, Saxony, and many other parts of Ger many , making up the greateit part , are fuch as are called Lutherans ! And of the other half, which are (iippofed to be pnore Re- formed , there is fcarce any of fo Reformed lives as thefe in JLngland and Scotland : And among thefe , how great a number are they that you fe- parate from > If you look to the Papifts , their worfhip is by theMafs : if you look to the Muf- covians , they have a Liturgy much more blame- able than ours , and have a few Homifies inftead of preaching ? If you look to the Greek Church , to the Armenians , the Abaffines , and all the Ea- ftern and the Southern Churches, in Afia and A- frica , they alfo worth ip God by Liturgies , much more lyable to blame than ours , and have but lit- tle preaching among them , befides Homilies *, and the Members of their Churches are common- ly far more ignorant than the worft of ours , even than the rudeft part oiTFales. If you look to the Lutherans, they have Liturgies, and Ceremonies , vind Images in their Churchcs,though not adored > and have far worfe Preachers , and of worfe lives, and more unprofitable preaching than is ufually found with us ? and the people more ignorant and vicious. If you look to the remnant, called the more Reformed "Churches , in Hollsnd , France, Helvetia- Germany, though they have much lefsof Liturgy, or Ceremonies , yet are their Church- members ufually as ignorant as ours , and more addicted to intemperance , and there is no lefs fcandal in their lives , than among ours. Now this being the true fxKe of the world , and though

we

Qutritt about Separation. 26 <

' we daily pray that it may be better , yet it is no better, 1 would only intrcat you but to think of it as it is, and that to anfwer me deliberately thefc few Queftions.

§>!<£$. 1. Do you believe that all baptized proielfed ChrilHans, ( not denying any clfential part of Chriltianity ) are Chrifts Univerfal Vifiblc Church ?

§h<. 2. Do you not believe that this Church is only One > and that every particular Church , and every Chriftiaig is a part of it ?

§)u. 3. Do you not believe that it is unlaw- ful in any cafe whatfoever to feparate from it ? And that to feparate from the Univerfal Vifiblc Church, is vifibly to feparate from Chrirt ?

<$>/<. 4. Do you not believe that to give s Billot* Divorfe to the Univerfal Church, or to many hundred parts of it, or to any one part, and to declare that they arc none of the Church of Chrill, is not great arrogancy, and injury to men, and untoChriithimfelf ?

££f/. 5. Dare you fay before God, Let me have no part in any of the prayers of all thefe Churches on earth who ufe a Liturgy as culpable as ours? becaufe I will have no Communion with them? Do you fet fo light by your part in their prayers ?

<9*. 6. If you travelled or lived in Abaffia^ Armenia , Greece , or any Chriftian * Country, ( where their worfhip is not Idolatry nor fubftan- tally wicked , nor they force not the worfhip- pas to any falfc Oaths, fubferiptions or other aftual fin ) would you rciufc all communion with thcin , and all publick worshipping of God ? Or

would

2 66 Queries about Separation.

would you not rather joyn with them, than with no Church at all ?

ght. 7. When you remember on the Lords days, that now all the Chriftian world are congre- gate, and are calling upon God and praiGng him, in the name of one Chrift, and in the profeflion of one Faith, dare you think of being a Body fe- parated from them all > And can you think that Chrift difowneth them all, fave you ?

§ht. 8. Can you think it agreeable to the gracious nature, defign and office of Jefus Chrift, to caft off and condemn fo many hundred parts of the Church-univerfal , and to accept that one part enly which you joyn with ? Judge by his adlions and expreflions in the Scriptures.

<3>u. p. If there were but ten perfpns of your mind in all the world, would you believe that God would fave none but thofe ten, or accept the worship of no more , or that it were lawful to have communion with none but thofe ten ? If not , how can you think fo in a cafe fo near it?

£jt. io< Can you prove that Chrift doth fe- paratefrom all the Chriftians of the world which you feparate from ? or that they have no vifible Communion with him ? or that he taketh them for no Churches, and difowneth the adminiftra- tion of all the Minifters in the world whom you difown? or yet that it is fafe , to feparate where Chrift doth not feparate , and to be gone from his Houfe while he there abideth ? and to condemn thofe whom he condemneth not ? nor yet commandeth you to forfakc or to con- demn?

Obj,

I T\ Separation tendeth to Apojiafie. 167

Obj. ?be Church of Cbriji is a little floct^, and not to be cjiimated by number : And if be confine bis grace to never foftw > I mU confine my Communion

to as few. . .rl1 '

Anfw. Firft, Grace is not vifiblc to you , but the Profejpon of it only : Therefore your Com- munion muft be extended according to nuns prth feffion, and not according to fincerity which you know not > when the queftion is, rcho kdth graee^ and who hath not, God hath not made you a heart- fearching Judge , but hath made profefftm the fign which you mult judge by. And he thdtjrofejfetb Chrijiianity, profejfeth all that is of ncceflity tofal- vation.

Secondly , If Chrifis flock was little when he fpake thofe words, it is much greater now. And if it be tittle (till ( as it is in comparifon of the world of Heathens, Infidels, and Hyppocrites ) will he give them thanks that will make it lefs , yea athouland times lefs than it is indeed > Hath he (o few ? and will you take from him almolt all thofe few ? If you had but a hundred fheep when your neighbour had a thoufand, would you thank him that would rob you of all fave one?

Thirdly , So far as God hath revealed the fcwnefs of the faved , we reverence his Counfels, and believe his word : But if you will make it fo much lefs a number, while you fdlfifie Gods word, you will tempt your felves at (ail, not to believe it, bocaufeyou have made itfalft and incredible by miking it ymr own. Brethren, I befeec not angry with us while we pity y u , and \y, fevc yput fouls from your own ' ens. You know n« how frfl you H c

268 Separation itndeth to Apoftafk.

to infidelity? and to the renouncing of Chrift him- felf> you little fufpedt that your extraordinary ftri&nels, for the purity of the Church doth tend to your turning heathens? and denying the whole Church ? But remember, that the nature of God is fo infinitely God? as well as Jufi? and the Goftd is lixch glad tidings to all the world , and Chrift cal- led, the Saviour of the ivorldy and God is (aid/3 t* tave the world in giving him? Joh. 3.16. that if you fliould fay God would fave but me man in the world, or ten? or a thoufand, and damn all the reft, if you did in your bravado believe your felves this year ? by the next you might be like enough to believe that the Gofpel is but a fable, I have much ado to forbear naming fume high ProfcC- fours (known lately at JVorctfter? Exeter and other parts ) who died Apoftate-inhdels, deriding Chri- ftianity and the immortality of the foul, who once were Separatifts. And I rauft profefs to you that for my own part , if I cRd believe that Chrifts Church were no more numerous than all the Se- paratifts on earth , it would make the work of faith more difficult : For as he is no King that hath no Kingdom •, fo he is next to no King , whof * Kingdom is next to none : He that would prove that our King is only King of IJlington? or Hackpeyznd no more, would by deriding him to day, prepare for the depofing him to morrow. They are glorious things that are fpoken of the Kingdom of Chrift * even that the Kingdoms of the world are become his Kingdoms. And if you will take from him all fave two or three Cot- tages, I mean the feparated Churches only, it is but a little addittion to your treafon to take the

reft,

tfcft, and to Crucitie Chrift afrcffi and write over him in dciifion , the title of a King. You do not dilccrn the detign of Satan. He that can- not entice an Apple from a Child , if he can get him to let him eat all the reft till it come to t little of the Core , will then eafily get him to thrcv away that worthlefs rcli6t. If to day you will needs believe that Chrift will rejedl all the world , and all the Churches , fave only a few pcrfcns who have pride enough to condemn all the reft, by too morrow or ere long you are like enough to add one other degree to your derifi- €>n , and to deny him to be Chrift.

Obj. But tee are more than rvtre in tht Affyf Nojb.

Axfa* Fir ft, You never yet proved that all that were out of the Ark were damned, and no more (av^d from Hdl , than were faved from the Deluge. Secondly, If you had > yet the Scri- pture fpeaketh fuch great things of the Univerfel Gofpel Church, as that which maketh up the for- mer eliminations and loiTes, and helpeth Faith againft (uch difiwultics.

DIRECT.

3 70 satans way to aejtroy Religion.

DIRECT. LVIL

■ Tet let not any here cheat you by overdoing •> nor meer names and titles ofVnity deceive jou injlead of the thing itfelf: Nor mujl you ever dream of any Head and Center of the Vnity of the Catholichjihwch^ut Chriji himfelf

THere is no part of Religion which Satan doth not endeavour to deftroy , under pre- tcrffe of promoting it : And his way is to overgo Chrift and his Apoftles , and to feem more 2eal- ous than ever they were, and to mend their Work ! by doing it better or doing more. Chrift was not ftrift enough for the Pharifees, in keeping the i Sabbath , nor in his company, nor in his diet. Satan hathalwayes two wayes to deftroy both truth j and duty • The rirft is by dired oppoiing it ^ But < when that will not do, the next is by overdoing and pretending to defend it. If he cannot defitoy j zcalyby fcorning it, and quenching it 5 he will try j to do it by overheating and diftempering it. If he cannot deftroy knowledge , by the way of grois i ignorance , he will try to fpin it out into the finer threds of vain and innumerable queftions and fpe- culations , and to crumble it into fuch invilible atomes , that it (hall be reduced to fctpticifm or j nothing. If he cannot deftroy faith by open in- \ fidelity , he will try to make them believe too | much, by making the objefts of their own belief, , and calling that a particular faitb^nd altering Gods j

word

Uvord, and calling away the Rcafans and eviden- ces of faith ^ to (hew the ftrtngth and noblenefs of their faith , which needeth no fuch helps as thefc , till by over-doing they have raifed their edifice in the ayr , and rejeded their foundati* ons , and put out their eyes in honour of the fun, and of their Phyiician, left either of them fhould be accufed as insufficient.

Even fo when Satan findcth that he cannot di- ttftly deftroy the Unity of the Church , and bring diviiion into credit , he will be more zealous for unity than Chrift himfelf: He will then endure ix) difagreement among Chrift ians , no not in an opinion , nor a form , or ceremony \ not in meats or drinks or keeping of dayes s or in judging of things lawful or unlawful, which arc not of neceflity to the Churches concord. He is either for Tolerating all propagation of Herefic and pradtife of wickednefs , or elfe he is Co much for Vnity , that no difference almoft is to be tolerated. For he well knoweth that while men are imperfed fuch differences mil fiillbe : And then if he canbutperfwade the world, that • for Concord fake they muft not be endured, what followeth but that the diffenters muft be fined ^ imprifoned or banilhed to bring them ( or the relt ) to unity. And fo he will fet all the world together by the ears, in cruelties and blood-fhed, and in hating one another, and all under pretenfc of making them one. You may think that till mankind be all turned Bedlams, they can never be fo cheated by fuch a grgfs deceit , nor ever guilty of fo mad a work. But what will you fay it this be the common cafe, of the far greateft

j*rc

2J2 S&tans way to Vmty : Rebuked.

part of the Chriftiaft world? And what will you fay further, if after above a thoufand years univer- fal experience of the unhappy fuccefs , they conti- nue it ftill as the only way to unity and peace ? Look but about you with opened eyes , and fee whether it be not (b;

Were not he a gracious promoter of Unity in the world , that would fay [ Unity is fo ex- j cellent a thing , that it is meet we (hould be all of one complexion, or at leaft that the wbrld (hould fpeak but one language i and therefore no other but one (hould be tolerated ] And here how ea- fiw It is to dilate of the great inconveniences of many languages : I could write a volume in fo- , lio of it my (elf*, and all true and evident. Me- j thinks I fee hereupon how thefe Books are feat- toed and read , and how thefe called Learned men and politicians applaud them, and (hake their heads and gnafli their teeth at thofe that would have fo great a mifchief tolerated : And hereupon tfaey fet about the bufinefs , and defirc a Law that upon pain of imprifonment and banifli- rnent ( I know not whether ) no one in the world (hall fpeak any other language but one. And now I hope Unity will be promoted indeed ■•> when all the world is thus engaged in a war to' perfedfr nature and make men one. . But me-thinks I hear one man that is awake j thus befpeakthe promoters of this Concord [ Vni- ty and Concord in thofe points where God hath Ipade them neceffary , cannot be over-valued : But yet it is vifible that there is a marvellous vdi- verfrty which nature is delighted in : when of all feces and of ^11 voices , and of all the forts of ani-

trial?

Overdoing for Z)njty is undoing. 273

frmls and plants , there is fo difcenjabk a ditkr

milliops of ftones in the field, no two

is pertc&ly like each other. And where greater U- nity is molt dclirab!e,it mult firft be confidercd inuch of it is p r to be hoped tor, and next,

what are the proper means to attain it. For rirft, Ihc media fling nt" an incurable difeafe , efpecially with violent Phyilck,is not the way to make it bet- ter, but to exafperate it and harten death, when a palliate and patience might do better. It is very de- sirable, that all the Rings fubjedh tktie prongs and beautiful and ingenuous and Learned \ but it is nc* to be hoped : But that they may be all Loyal, and \honeji in their dealings with others,may be well cn- ideavourcd. And fccondly, a wrong kind cf me- dicine will much more hafteri and afcertain death, than to let the difeafe alone to nature : It is deiirable that all the Kings fubjedtsbeas is faid? both rvife and Learned, yea and perfect in bonejiy and piety without tault : But if you make a Law that for the honour of Unity, all that are not Learned and perfcS in vertkt (hall be fincd) impri- foned or banifhed, the King nor his fubjeCh will be but* little beholden to you for their Unity. !So one Language is very deiirable to the world ; But ririi it is not attainable, and fecondly a Lav/ to punilh all that fpeak another Language is not the rvay to procure it > but to fet them together by the ears : You muit appoint Parents and ScJjocI* maters to teach tnem all one language by degrees, and keep them to their duties ', and remove im- pediments, and thus flay the time > and what can- fiot this way be attained mult net be expectd in lihis world.

X Th*

274 The way to Vnion*

. . 1 1

The fpecch being ended the hearers derided it, and made a Law for Unity to deftroy it, and fet every man on hating and fighting againlt his neighbour, to make all one*

It is very defirable that all ChriftianS were peife# in knowledge) gifts and graces, and con- sequently that there were no different opinions, nor no different forms or modes of worfhip j but that all were equal to the wifeft , and tothemoft foher, pious, zealous and lincere. But if a Law be made that none (hall be endured in any King- dom, that are not of this temperament and A a- ture , the fubjedts of all Princes may foon be numbered. Set Parents, Scboolmafters and Mi~ nijters at worthy to tnakg men wifer, and drive them at to diligence in their duty, and rejhain men from hindering them, and from intolerable wicl^dnefs and fn, and patiently exptU thefuccefs of this: And what this will not do cxpeti not.

And I intreat the Separatifts who will think 1 this dodtrine of forbearance gratiheth them , to cbferve that I fpeak all this to them as well as to Magiftrates. I told you that there is a Church- perfecution and a Church-forbearance, as well as a Civil. If Chrift will have Magijirates forbear the tvea]^, he will have j >ou forbear them ; and not fay, We will have no Communion with thofe that pray by Juch Forms and Liturgies , or that ufe fuch a Cere- mony, or are not of our own opinions: Read Rom. 14. and 1 5. and you will fee that it was a Church-for- hearance towards one another, and a Receiving dif jenters to Chriftian communion ( even as Chrift reCeiveth us for all our weaknefles ) which Paul there p!»d«h &r> and no J only* forbearance

Popifb 'Unity how vaift. 275

vifmiting them with the fvvord. What a wonder and what a lamentation is it , that thofe men that cry out fo much for forbearance to the Magi Urate, ftiould themfelvcs be as rigid and more by Cburcb-fcverities , and left forbear dilTuuers ,

- even in a form or ceremony, as to communion ,

* and yet never fee the fame fin in themfei \ es % which they (b much complain of.

And here my principal bufinefc is to warn you of the Papal way of Vnity : They are lb grfcat enemies to divifions and fedls , that they mufl have

(all theChriitian world, united not only in one Cbriihux. one profeffion and baptifm,but alfo in one

. mortal Monarch as his Vicar , that men may know at the Antipodes when they underftand not the

[Scripture, or differ in opinions , who to ftep to for the ending of their controverts s, andtogiva them an infallible commentary on the Bible , and fo tell them with whom they mufl hold commu- nion. And all their differences may thus have a (peedy difpatch : If it be doubted whether one in Abajfta or much further off, beaHereticK, or an impenitent turner and to be excommunicated or not *, and the Church where he liveth is divi- ed about it , if the matter be but referred to the

.Pope, asthefupream Judge, it is but going to Rome, and (ending thither all the parties and wit- neffes on both tides , and the Pope can decide ic

pftuch more judicioufly than thofe that are on the place and know the perfons and all the circum- fiances. And all this may be done in three years time or lets ? if wind and weather and all things fcrve : And if all the perfons die by the way, the controvcrfie is ttiiod : If on^part gnly&e, let

X 2 the

oy 6 Be not deceived by the name of Unity.

the longer liver have the better , and be juftihed/ Or if the Pope will rather fend Governours to the place to decide the controverfie, whether the next Lords day you (hall hold communion with fuch a maimer not,and fo forward, its like in a few years tfme fome of them may live to come thi- ther. And if you mult fall appeal to the Pope himfclf for fear left a Prieft be not the in- fallible or final Judge ( and can do no better than ether folks Priefts, ) you may after all , have the liberty of the voyage: And if you cannot in that age get the cafe difpatched , yet you muft believe that you have appeared to the only center of Unity.

The cheating noife and na*neofZ/#i/y, hath been the great divider of the Chriftian world. And under pretence of fupprefling Herefic and Sehiim, and bringing a bleffed peace and harmo- ny amengft all Chriftians, the Churches have been (et all together by the ears, condemning and unchurching one another , and millions have been murthered in the flames , inquifition an<J other kinds of death , and thofe are Martyrs with the one pL rt> who are burnt as Hereticks by the other •, And more millibns have been murdered by wars. And hatred ^nd confttfion is become the mark and temperament of thole, who have moft loudly cryed u]> Unity , and Cancord^ Order and Peace* *

It is a common way to fet up a4c& or fa&ion, by crying down fchiim, 1 dts and fa&ions. And a common way to ddh oy bt>th Unity and Peace, by crying up Vnity and Peace. Therefore let not bare Ntmit deceive you.

I - -

* Be not deceived ly the name ofVnity. 277

Remember that one of the old ii&s or facti- ons of carnal Chriltians, cryed up Cephas, that isf Peter, and (aid we arc ot Cephas > Which I know not how they could be blamed tor, if he was the Chur- ches Conflilnlivt or Governing Head, 1 Cor. 1. 12. and 3.22. And remember that the Church is not the body of any Ap ]\U , but o(Cbrijtj and tiKt all the Apoitles arc but the nobler fort of mem- bers, and none of them the Head. 1 Cor. 12.27, 28. Nor? ye are the body ofCbriji, and members in particular : and God bath Jet fome in the Church, Hrft Apples, fecondarily Prophets, thirdly Teachers, &c. But Beilarnnne f aware ot this J hath deviled this fhift, that the Pope lucccedcth Peter , in more than his Apoftle-fhip, even his Head-flijp : But when he hath proved Peter more than an Apolile, and the Pope his iucceflbr , he will do the buii- uds : Till then we mult lay , thut if the Pope were but a good Prieft or Biihop, below an Apo- l\\Cy we fhould give him more honour, than his treafonable ufurpation of Chriits prerogatives is like to procure him. For he that will nseds have all, (hall have none, and he that exhalteth himfelf, (lull be brought low s and he that will be more than a man, (hall be lefs than a man.

X3 qiRE£T,

■

m

__________ .

2 j ihe circulation ofsuferjlition^&c. ,

_____ ^ .

DIRECT. LVIII.

Take heed of Super fition , and obferve well thtcircuUr courfe of zealous fuperjlition, malignity^ formality 5 and pecvifh fingula* rtiy and f elf m^ that you may not bemif led by refpcU of perfons. I mean% that Firft 5 Indifcrezt zeal and devotion hath been the ufnai beginner of Superjiition i Secondly, Malignity in that age hath op- pofed it for the Authors fake ; thirdly, In the next age ike fame kind- of men have adored the Authors and made thcmfelves a Rel gion, of the formal part «f thatfuper* Jiition0 andp^fecuted th'ofe that would not \ own it. Fourthly, And then the fame k nd orwe,n that fir ft made it , do oppofe it in 5 enmity to inofewho impofeand own it, and j ^fnjfaand divide the Church in diJUkg of that which iv as their own invention.

IT is marvdlous to obferve this partial dance : j But Church-Hiitory may convince the under- (fending Reader^ that Co t hath been, and fo it is j Fir/", the 7cal of fome holy perfons doth at firft break forth in feme lawful^ and in fome indifcrut " ai\d. unwarrantable expjfeffions. Secondly, theaw- lignant enemies ox Godlinefs, hate and oppofe theie expretft&ns , for the fake of the perfons anc the 2cal exprefi. 3. When they are dead, God per

very obfirvable. 279

forming his promife, that the memory of the jull Jhall be blejfed, Prov. 10.7. The carnal tarty of that 3ge as well as others, do honour thofe whom their fore-fathers hated and murthcred. ftfettb. 23. 29,30. IVo to you Scribes and Pharifees^ hypocrites, becjHJeye build the tombs of the Prophets, and gar* tiiflj the fcpnlchres of the rigbtcous^andfay, Jfrve bad been in the dayes of 'our Father •/, we would not have been partakers mth them in the blood of the Prophets : ifoerefre ye be mtnejfcs to ymr felves , that ye *re the children of them rxhich killed the Prophets : Fillyju up then the meafure of yout fathers* The wicked of one generation kill Gods (bmnts.and the wicked of the next Generation do honour fheir names, and -celebrate their memorial; The reafon is, becaufe it is the Life of Gedlinefs, which the (inner is troubled with and hateth : And therefore it is the liiing Saint whom he abhorreth. But the name and for mot Godlinefs is lefs troublefomc to him, yea and may be We/a// to make hina a Reli- gion of, to ^uict his confcicucc in his {in : And therefore the name of dead Saints he can honour, and the form of their worfhip, and corps of piety he can own. And having become fo Rcligiaus> both his former^nmity to living holinefs > and his carnal zeal for his Image of Religion, en^ajzc him to make a iVir for it : and persecute thole that are not of his way. ' And when the zealous ani devout people of that age fee this \ they loath that carkafs or Image which the formalift contendetb for, and many flye from it with too great abhor- rence for the perfons fake who now efteem i*» forgetting its original, and that it wz$fu*bas ihejk that fet it up, and were the hrft inventers*

1 So Instances o§ this circulation. ,

1 ~ ■ — — ■/

For inftancc : The moft of the pcrfons whom the Papifts now keep holy dayes for, were very religious godly people : And the zealous Reli- gious people of that age, did think that the ho- nouring of the memories of the Martyrs, was a great means to invite the Inhdcls to Christianity, ind to encourage the weak to ltick to Chrift : And therefore they kept the dayes of their martyr- :dom, in thankfgiving to God , and in honour of them. The wicked4 of that age hated and per- fected both the Martyrs and them that honoured them. In the next age Religion being uppermoll in the world, the wicked did turn Hypocrites, and keep ;Hofy dayts for the honour of their names whom their fore-fathers murthered. At laft when it was obfe.rved that the Papifts who bur- ned the living Saints , were the greatcft honou- red of the dead, the molt religious people turn- ed quite to diflike and reject thofe very dayes, which their predtceffors had let up in thanskgiv- ing to God, for the dodhine, example and con- ftancy of the Martyrs.

The fane all along I may fay about the Reli&s of Martyrs , and pilgrimages to their (brines, which the Religious fbtt^hegun at rirft, and loathe at Idx.

So alfo thote forms of Liturgy which now arc mofi dittaftcd, were brought in by the molt zea- lous religious people at the rirlt : The many fhort invocations, vehicles' and refponfes which the people* ufe, were brought ^ in when the fouls of the tarthful did abound with zeal, and in holy f.rvours break out into iuch expreffions, and could tot well endutt to be bare auditors., and wot vo-

a ca,,y

Cautions hereupon. 281

» 1 — ■ — *

cally to bear their part in the praiics of < jodf and

prayers of the Church. And in time thole very

words which fignihed their raptures , were uicdl

by formal hypocrites tvithuut their zeal who fcrrt

expreit them > and io being mortified , and made

dead Images and uied but by rote, in a (cnlelefs

canting among the Papitls , and alfo forced upon

others > it is now become a point ot" zeal to avoid

them, and take them as unlawful-, and it is a great

reafon , becaute they are in the Mais-book :

when the Mafs-book received them horn the

predeceffors ot many of thofe men that now refufe

them: But though indeed the highelt exprellions

of ieal and rapture, are moft lothfome when

they are counterfeited and turned into a meer

lifclefs form : Yet it is the privation of life

which is the fault of the Image, and not the

thing as in it felf. Reftorc the lame (pirit to thofc

words, and they will be as good as they were at

the beginning.

I might initance in moft of the Popifh fuper- ftitions , and fhew you , that for the moft part, it was the godlicft fort of people of that age , who at rirlt did either let them up , or that which did occalion them , and that the hypocrite after made them his Religion , taking up the form without the life, and that upon this the godly of" after ages did abhor them.

But what is my inference from all this ? Why f\xi\ , I would advife you , to look more to the nature of the things themielves, and le(s to the perfinis') and regard the honour of humanity, it' you regard not the honour of Religion i and make iaot the Infidel world deride you, while they ice

yea

282 The danger ofSuperjiithn.

youfelter your opinions and pradHfe in meer op- pofitiou to one another : and to take up and lay down as the two ends of the ballancc move, which inuft be contrary to each other. Secondly, that you truly underftand what intcreft fuch zealous perfons as your felves had in thofe opinions , forms and pradifes at the firft, that if you will avoid them for forne mens fake, you may think the better of them for other mens : fo far as to bring you to fome impartiality. Thirdly that you (ufpedJ that zeal in your felves , which you think fo much mifoarried in your anceftors,

I do not take all that I have mentioned for/*- perftition , but I (hew you the circulation which xcal , and formality and malignity make, both in things warrantable and unwarrantable.

But efpecially take heed of that which is true Juperftition , indeed : By which here I mean, the totaling of any new farts of Religion to our felves, and fathering them upon God, who never made them. Of this there are two forts, Pofuive and Nega- tive : When we falfely byfthis is a J>my commanded by God ■■> or when we fallly fay, This is a fin forbid- den by God. Take heed of both. I do not fpeak here of doing or not-doing the fame things upon any bther account ( as humane duties , cr mecr con- veniences or the like ) but as they are falfly pre- tended to be Vivine.

For firft, this is properly a belying of God, and that adding to his word (whether precepts or p ro+ hibitions ) which he hath fa ftri&ly 'forbidden us> Jer. 15. 12. Veuu 12.32.

Secondly , it debsfetk Religion objectively

eta-

The evil ofSuperJUtian. 285

conlidered as mixture of bafe mcttals debaleth the Kings Coyn : Td joyi> things humane with things divine , and fay they are Divine when they are not , is putting of dung into the treafuries of Gcd. Nothing will be found fit for Divine re- verence and honour, which is not Divine indeed. Thirdly , it corrupteth Religion in the minds if men > and caufeth them to fear where no fear is , and to be devout erroneoully : As if one fhould miftakc the perfon of the King, and give his honour to another who is like him : or fhould run into a play-houfc to do his devotion , and think that he is in the Church. Te worjhip ye bpow not what : we b$ow what we worjhip. John 4. 22. Fourthly , This Juperftition tendeth to deftray true Religion , by gratifying and increafing aver- fation and oppolition , by making it feem an un- lovely tirefomc thing. All that is truly of God is Rational and amiable , and wifely contrived for our good : And the enemies of Godlinefs , have not a word of folid Reafoa, to fay againft it : But that which is brought in by corrupters may be con- futed : And umtecejfary things become a burtbetty Attsi<$- 28. What a toilfome task doth Popery contain ? of politives and negatives ? ceremonies % and aufterities , and ufelels labours ? And then they that take their pilgrimages, and penances,and hight-rifings , and multiplied formalities to be a burthen , and hear them called by the name of Re- ligion , do account Religion itfelfz burthen, as ta- king this to be a part of it: And when Religion is not loved it is loft. To make it feem bad and unlovely , is the way by which the devil deftroycth it in the world*

Fifthly,

284 ^ uytrjtition much citjpieajetb God.

Fifthly , Superftition is the great dividing en- j gine , which Satan ufetti to cut the Churches 61 5 Chrift into S.&s and pieces > and confequenfly > toftir up party againfi party > to the hating and perfecuting of one another : tor while fomc take that for Religion which is none v others will fee their errourand avoid it: And thus thedivifion will lay the foundation of difputes and (juarrels, of enmity and oppolition. For who can think that all the Churches (hould ever be (o blind and flavifti,as to take up that as a part of Religion, and a divine infUtutiqn, which was forged by the pri~ vate (pirit of fome erroneous ptrfon of an over* heated brain*

Sixthly , Laftly , Superftition much difplcafeth God y and rnaketh usfinners^ even in that, in which we think cfpecially to honour him. Math. 15. p. In vain do they worjhip we, teaching for doftrines the commmdemtnts of mm : Though G@d in mercy can diitinguKh between his own and ours, and doth nor count the whole worlhip to be in vain , where any degree of fuperftition is mixed ( Far then molt zealous perfons were undone y) yet the fiiperftitioiu part of worfhip is alwayes in vain \ and all the fell is made as vain, where that is the predominant and denominating part. Thus over- doing is undring , and thus the fuperftitious are ( materially ) riAneouc overmuch* £&\d not only much colt and pains is loit, but the foul corrupt- ed , the Church divided , R^lkion debafed and endangered and God dilpleated , by ignorant zeal.

Here note to prevent miftakes '•> Firft , that as God is related to our aftions , either as the effi- cient

\itnt €emmJH<ling , or as the final caute \ lo there is a double fupcritition j One ( which is the jreateft in comprehending the other) when that which God never commanded or torb^dc, is icign- cd to be commanded or forbidden by him: The f- other when wc feign h\m finaty to bcpUaftd with / a Religious worftvp of our own invention, though ' we confets it to haw no higher an original than ouriclvcs.

Secondly, that the matter of this latter fort of (uptrftition is either that which God forhiddeth audio is difileafid with j or that which he hath made and holdeth indifferent > and fo is neither pleafed or difpleaicd with, in any moral conlidera- tion , in it ielf conlidered. He that otfereth God a facrincc of fin ( or things prohibited ) or of aworthlefs and indifferent thing, and taketh Gcd to be pkafld with the latter * or not dijplca- fed with the former, doth indeed difpleafc him by either of thk(c conceits. And the general prohibition of not adding or diminijhinfc rightly underltoed, may notihe things as under the for- mer head.

Thirdly, But it is no fupcrftition to hold a good thing to be good ; a bad thing to be bad > or an indifferent thing to be indifferent.

Fourthly, Nor yet to determine of thofe cir- cumiiances of worthip which God hath left to humane determination ', being made neceflary in genere by nature or fcripture : Nor yet to judge that God is pleafed with foch a prudent dttermi* tation.

Fifthly , it is not fupcrftition to do the fame RiatcriaLthing, which another doth feperttiti*

2 o o vr Qat fy superjmwn.

oufly h if we have not the fame fuperftitious* conceit of it as he hath. If a Papift (hould an- noint the fick , as a Sacrament , and a Prote- ftantdoitas a medicine , the former isfuperfti- on, and not the later. Andfo in other things*

Sixthly , Whether that indifferent thing re- main indifferent to our ufc , which others u(e to fuperftition , is a cafe Which a judicious collation of circumftances muft determine. His fuperftw tious ufe doth not make it (imply a fin in any other , who hath none of his falfe conceits and ends : ( elfe fbme fuperftitious perfons Co abu- fing meat and drink and cloaths , and all things in the world might make all things become un- lawful to us : or at leaft deprive us of all oujr li- berty in things indifferent.)

Seventhly, If we avoid another* fuperftition as to the form or intentionwhich maketh it fuperftition , and this as a fin, we do well : It we avoid the matter it felf which he ufeth fuperftitioufly, be- caufe it is by him made fcandalouf7 we do our duty when it is fcandalousindeed^nd no contrary greater accident maketh it our duty. But if we take it to be fimply fuperftition or fm, to do materially the fame a&ion, which a fuperftitious perfon doth, We are fuperftitious in avoiding his fuperftitious a&.

For inftance, 1 Papift vifiteth the Lidy of Lsu- retto as a divine duty : This is fapaftiron : A Protettant goeth thither upon lawful and necef- fary bufinefs : This is no fuperftition : Arother Proteftant who hath no necelfary bulmefe mere, avoideth it that he may not be fcawhUus and en- courage others to it , This is well done. A Se&a- rv thinketh it fuperftition or other fin T fimply to

go

*go thither what ever his necefjity or intention be : This is fuperftition : Or a feigning God to forbid {hat which he forbiddeth not.

A Papift fafteth on Friday , or avoideth flcfti in Lent as a Divine duty : Juperjiitioujly : A Pro- tcftant fafteth the fame day , becaute an Ad of Parliament commandeth it, which renounccth the Papifis religious end j Or becaufe his Phyti- cian prefcribcth it as neceffary for his health. This is not fuperitition. Another Protectant avoid- cth it through neceffity for his health : And ano- ther in Popi(h Countries avoideth it only as fcandalous : Neither of thefc arc fuperftitious. An- other fafteth on a Fryday for his own neceflfty or convenience, as a time which he may lawfully choofe. And another fafteth on a Friday * be- caufe the Mafter of the family , or the Paftors of the Church , have appointed a fall on that day. This is no fupexftition. A Sedtary thinkcth that it is fuperftition, or fome other fin to faft the (ame day that the Papifts do , becaufe the Papifts do it fuperftitiouily. This is fuperftition ( unlefs in the cafe of fcandal as aforefaid.)

The multitudes of fuperftitions by which the P#- fijh or arty others, have corrupted and debafed the Cbrifiian Religion , I (hall not now digrefs to men- tion ) But only touch upon a few inftances , of the fuperjutions of tbofe godly fcr Jons of this agc^ to whom I am now writing : To (hew them, that it is the Religious fort , that are the common begin- ners of fuperftition , by over-dang , out of a mi* ftaken *eal, or fear of imning.

I refer the Reader to Bilfon for full proof.

But here again I muft firft crave the patknee

of

2od Stiperjliiions now received.

•of thofc that love not errour better than informa tionv and deiire them not to be too angry witji me tor telling them what I confidently hold, though it differ from the opinions of many whom I greatly reverence and honour \ while I profefs withal! that I do knot in a Majefxcrical imposing way j nor as flighting the perfons from whom I differ , but as ortering my brethen that Light which I think needful to their own and to the Churches cure : And I will thank them if they will do the like by me , if I be guilty of any fu- | perititious errour.

Firft, the Scripture telkth us of no Church- "Elders but what were ordained j and of nt>ne but fuch as were of the lame Office with the preach- ing Paftors or Elders : of none that had not au- thority to baptize and adminuter the Lords flip- per : Nor doth Church-hiiiory tell us of any other as a Divine office. But when one Ailembly had many Elders or Paftors , thole that were belt gitted tor pubiick Sermons did preachy and the reft did help to rule the Church ,. and to cate- chize , and inliruft and vifit particular families and peribns, and otner parts of the office, as there was caufe. But nuw we have concluded that there is a diiiinft <ffice ot Ruling-Elders, who need not he ordained^ and who have no power to baptize or to adminifter the Lords Sttpper* This I think is a fuperjiition ; For we teign God to have made a "Church-office which he ntver made. And though we mult honour and hold Cnmrnuni^ with the Churches which have this b'.tmifl'r, yet niil it cannot be treed from ju^ermiotu

Secondly, God hath required nothing but pro-

fcjfon

.

i?y feme Religious feoplc. a 89

feffion of ike Bapifmut Covenant , to prove a mans tifle to his entrance and pri viledgee in the #/ij-

?*>/<. C Lurch : And I to our Relation to

Shep4rnV*/*r Cburcht9to our memberfhip in r/^w. But miftaking-7eal hath accounted this too loofe a way,and hath deviled ftridter terms : Many muft have other proofs of Godlinefs, befides the nndtf ft findings voiuni ryujfcmt *nd conjent to the Baptif- malCitienint : Yeaofthofe that are in the UmU viff-l Church air, iy . before they can be admit- ted to its priviled^es, or to a 1 - - r fhurcb. And whicn is worfe, they here give the Church no cert sin rule, inftead ot Chrifts rule, which they caft by : But one man requireth one account, and another requireth another v and the rule and teft doth vary as the charity or prudence of men do vary. This is a Superftition, which hath already torn the Churches in pieces, and is goiag on ftill to doworfe : And its raifedbymi- itaking-zeal.

Thirdly, that none that at the fame time or be- fore are not entred members of fomc particular Churchy may by Haptifm be entred into the %»i- vtrfal flttrcb '-> is afuperfiition^ which fomc good men have taken up.

Fourthly, that he who is a member only of the Muivrf* Church, may not in tranfitu be admitted iQjCommuni . ith particular Cbnrches, unlefs he bring a Cer iticate from a particular Church of which he fometime was a Member.

Fifthly , that the Paftor may not lawfully re- ceive any member into a particular Church without the cgnfent of the major Vote of the people

Y Sixthly,

*90 Suferflitions now received

Sixthly, that a Minifter of Chrift may not by B*;.iim receive any into the unwerlai Church, brat by the confent of the Majtr f^ote of Come particular Church

Seventhly, that no man is a Minifter or Com- millioned Officer of Chrift, for the difcipling and baptizing ofthofe xitvom the Church, ynlefs he be alfo the Paftor of fome particular Church for at leaft have been fuch.)

Eighthly, that the people do not onely ch^fe the perfons who (hall be their T^jtoij, but alfo i ^ive them their jfice or pmer.

Ninthly, that the people have the power of the Keyes , or of Church-Government , by Vote.

Tenthly , that the te^}U of a ?*rtic*l*r Church, do give authority to men to be Minifies in the 9* I $ivsrfal Chnrch , and to preach and b^pti^e among ; thofe that are without.

Eleventhly, that he that is a member ofw . Churrb, may not c mmunic^te with any other but by the confent of the T (tor and pe*p!t of that j one.

Twelfthly , That he that is a member of a Church, may not remove his relation to another Church, (when his occafions and perfonal bene- fit require it, and thepublick good of many is not hurt by it ) without the confent of the Paitoi and people of that Church.

Thirteenthly, that it is fimply unlawful to ufi a form of prayer, or to read a prayer on a book.

Fourteenthly, That if a School-mailer impair ; form upon a fchollar, or a parent on a child, 1 maketh it become unlawful.

Fifteenth

,

by fomt R(ltgioM4pe<ple., 2$i

•*■*- — -

Fifteenth , that oar prtftnct maketh us guilty of all the erroufS or unmeet expreifions ot the Minillcr In publick woifhip : Ac lcaft if we be- fore know of them. And therefore that we muft joyn with none whofeenours or mif-expreliions, we know ot betote.

Sixteenth, that as oft as a Minifter is remo- ved from his particular flock , he becometh but a private man, and is no longer a Minifter and Officer of Chrift.

Seventeenth, that we are guilty of the fins of all unworthy or (candalous Communicants it we communicate with them: Though their admil- fion is not by our fault.

Eighteenth, that he whole judgement is a- gainft a Diocefan Church , may not lawfully joyn with a P*rifbCkurcl\ if the Minifter be but fub- je# to the D I uUn.

Nineteenth, that whofoever is unlawfully com- : manded is not lawful to be obeyed.

Twenty , that it is unlawful to do any thing in the worfhip of God which is impofed by men, and is nottommanded it felf in the Scripture (As what Tranllation of the Scripture (hall be read*, what meetre and what Tune of Pfalms (hall be in ufe > what hour and at what place the Church (hall men > Pulpits, Tables, Fonts, &r% Print- ing the Bible, &c. dividing it into Chapters, verfcs,e>v.

Thcfe and more fuch as thefe are Superftiti- ons which fome Religious people have brought up.

And among thofe who are of another opinion, tc will fp^akagainft all the fore-mentioned fuper-

Y % . ft i dons,

2£2 Suvsrftitions kow received

ftitions, there are too many introduced , which they are as fond of, becaufe they are their own.

Ys' As that all the Paftors of the Prcteftant Churches abroad, who had only the election of the people and the Ordination of Parochial Pa- flours, and not of Diocefan Bifhops, are no true Minifters ofChtift, but Lay-men.

That therefore thofe Churches are no true Churches (in apolitical fenfe, and as Orga- nized. )

That therefore their Eaptifm is unlawful, and a nullity, and all thofe nations are no baptized Chriftians. (Though the Papifts who hold the va- lidity of Lay-mens baptizing, do here cenfure moreeafily.)

That it is not lawful to communicate in fuch Churches, and receive the Sacrament of the Lords Supper from fuch Minifters.

That thofe Countries which are baptized by fuch, fhould be rebaptized.

That thofe Minilters who are ordained by fuch, fhould be re-ordained.

That it is unlawful to joyn with thofe Church- es, where the Minifkrprayethonly from a Habit of prayer (called fxt<#*por*r\) without a fore- known form > becaufe they know not but he may put fomewhat unlawful into his prayers > and be- caufe the mind cannot fo readily try and approve and eonfent to words, which are haftily uttered, and not known to the hearers before.

Thefeand abundance other Superstitions fome men would introduce on the other fide. And b) all fach inventions fathered upon God, and mad< a part of Religion, the minds of men are corrup

tec

-

h fome Rriiqiosts People 20?

ted and difquietbd, and the Churches dill

and divided i by departing from primitive firaH

plicity-

I thall ( this to theconfidcra-

\ the tirft fort. lether they are fure that thefe fivperftitions ot theirs may not run the round as other fuperfti- ae before them ? Or fome of them at leaft? What if the next age fhould turn th.rn into a dead formality ? And what if the next age 1 that fhould make Lawes to enforce them > And then Godly people rirft fcruple them ? and then flye from them as difcerned fuperftition ? And then the worft men be glad of that advantage to perfecute thole that would not fubmit to them? Ey this circulation, if the fame men who invented nn-ordiined Eiders, neiv and needlejs Chu cti- Cove- nants, &c. could but live two or 300. years, they might come to be among the number of thofe who cry out of them as fuperpitp ns, and iutfer perfec- tion becaufe they will not u(e them.

Yea there are among you now many things of a lower nature, which fome dare fcarce plainly fay, God commandeth or forbiddeth, and yet they are cenforious enough about them > As here- tofore many were againft wearing the hair of any confiderable length j Againft wearing cuffs up- on a day of humiliation ; Againft drelfing meat or feafting at leaft , on the Lords day (which is a day of Thankfgiving of divine iniiitution,and held : That it is neceflary to feaft twice at leaft, upon a day of Thankfgiving (of mans ap- pointment : ) That a Minifter lhould not fttt up his eyes , much le(s kneel down to fignihe his

Y 3 private

3 94 Super flatten n$ve rtctinjtd

private prayer, when he goeth into the Pulpit, Nor any other when they enter into the Church r That no prayer may be ufed , and no Pfalm fung in our common mixt AfTemblies, which have any expreffions , which all both good and bad may not fitly ^fc as for themfelves : That no Minifter may ufe pptes in preaching to help his memory ; That the Sacramental bread and wine muft not (fayfome) or muft ( fay others ) be delivered by the Minifter into each mans hand. That no ge- fture but fitting is lawful at the facrament. That it is unlawful to wear a Gown in divine worfhip, if it be commanded: That it is unlawful to keep any aniverfary day of humiliation or thankfgi- ving of mans appointment : That juft fuch and fuch hours tor family worfhip muft be obferved by all : Or others fay , that no fet times or number of family prayers are to be obferved. That it is not lawful to preach or hear a fermon upon a humane holiday. With abundance more fuch, (about phrafes, and geftures, andfafhion? of apparel, and euftomes, Sh> * am not at a^ now accufing thefe opinions of fuperftition, nor telling you whether I take them to be right or wrong : Much lefs would I perfwade any to make no confeience how they order thefe or any other the fmalleft circumftances of their i,ves : Obedience mu,ft extend to the fmalleft parts of the lawes of God. But I am (hewing you the circular courfe of many religious people in the world. Suppofe now that the next age (hould make ftrid lawes for every one of your own opi- nions in all thefe points. . And that the Religious people (hould then fcrnple them , becaufe they are

impp-

bjfome Re Uptons preptc. 7i J

impofed : And that the Rulers then fhould make their Laws more (trift , and that all the com- mon people fhould take up thc(e opinions, and all that fort of men that firft were zealous for them,fhould turn ag-iinft them, becaufe the com- mon people are for them i and fhould call them Popilh fuperftitions, and (hould fuffer imprifon- ment rather than conform to them> I pray you tell me, if you fore-fa w» all this, what is it you would advife a fober Chrifuan to do in fuch a time and cafe as that ? Would you have the fame men that now are for thefe opinions , cry out a- gainft them , an^l cenfureall as fuperftitious who are for them \ and fcparate from them i and re- Joyce in their fufferings on that account ? Why I tell you that many of the cuftoms and pra&ifes in the Church, which you now thus avoid asfu- perltition, were brought in at the tirft thus, by the moiiReligious fort of people : And yet it is now accounted by many a neceflary point of Re- ligion to avoid them: And all becaufe that men take up their opinions in fuch matters of Religi- on, from the eilimation of the perfons that arc for them > and avoid thofe things with prejudice and fcrupulofity, which are liked, or pra&ifed ot commanded by thofe whom they think ill of, and take for the adverfaries of Religion*

Y 4 DIRECT.

296 Keep diftant communion at teajl.

DIRECT. LIX,

Jf through the faults of cither fide or both^ou cannot meet together in the fame particu- lar Church or place , jet prefer ve thai uni- ty in ¥aith> Love and f raft tfe , which all neighbour Chuches jhould maintain with cne another, and tfe not jour differ er * df- femblies to revile each other y arJkdlj ur Love.

ALL diftaiices are undefirable and tend to more : But yet our Unity lyeth not fo mucH in meeting in one piau , as in being of one Mind A and Heart and Lire : Many oaxfions may warrant J our corporal diilance \ but Heart- 'dtvi/iom fhould-f be moil avoided. It is the principles and waives { upon which you withdraw which are more confif .jf derable than the local diftance.

Therefore on one fide let us take heed how we J unchurch and nnchrifien any with whom we do not corporally joyn : And on the other tide, let us A take heed how we revile them all as Sectaries and Separatifts, who do not joyn with our alTemblies : But let us know the reafon of their pradtife before we peremptorilyijudge them.

I.Perhaps you think that fuch or fuch a Church- j government, or- Forms, or Ceremonies, are un- f warrantable,and fuch and fuch oaths and fubferip- tions are unlawful , and therefore you cannot have local Communion with the Churches that i , impofe them. If it were fo, yet take heed of I accounting thefe no Churches of Chrift, or pre? \

tending

Remove with Charity 197

tending that Chrilt difowneth and rcjcdlcth them. It they cat: out you by impoling any thing which you think is fin, yet take heed that you excom- municate not them. If there be a difference be- tween a weak and culpable Chriftian,and no Chri- fiian, there is a difference between a weak and culpable Church and no Church , And as there are innumerable degrees of good or evil, ltrength or wcaknefs in particular Christians , lo there is in Churches alfo.

You may perhaps find that another Minilter is more profitable to you , and another Churches principles more pleafing to you , and their difci- pline better in your account : And therefore you think that you are bound , to choofe the b:ft for your perfonal Communion. Be itfo: There is yet (bme modefty in thefe termes : But do not therefore conclude that Communion with that Church which you turn from is f:mpiy nil an fu.; or that MtMther may not ufe it who can have iiq better ! Or that you your felves fhould not rather joyn with that than with nmt ? Or that you may not occasionally femetimes communicate with them, though your more ordinary communion be elfewhere. Nor do not difown all ffiritnal com- munion with them, though in body you are ab- fent. But when ever you pray to God , go to Jiim as a member of the Univerfal Church, and not of a Sed: only : Pray for the whole Church, and defire apart in the prayers of the whole. Own them and their worftiip fo far as Chriltowneth them. While you difown their er- rours and failings, yet own their faith, and all that is found in their prayers and worfhip ; And

fee

iQ$ Local feparation when lawful.

fee that you love them as members of Chrift, who { ifweakareyetChriftians, and perhaps in other' refpe&s better than you. ( To fay nothing whe- ther it be they or you that are in the right. ) You like not all that is done in the Lutherans Chur- ches, much lefs in the Greek and Etl-imani And yet I hope you difown not their fpiritual com- munion as Churches though faulty, and as mem- bers of the fame body. But if you are not con- tent to choQjfe an ordinary communion moft fui- table to your (elf, but you muft conclude that fuch are no Minifters or no Churches of Chrift : their worfhip is not accepted by him , it is not lawful to have communion- with them, but rather to joyn with no Church , than with them > and will accordingly contemn them and irritate andalie* nate mens minds againft them* Befure that you prove- well what you fay, or wonder not if all wilt and fober men do take this for downright o- diousfchifm, and one of the word of the works of the flefli. Gd. 5. 20, 21. I Cor. 3. 1, 2,

3>4-

II. On the other fide, if any withdraw from our Communion , let us not too haftily accufe them of fchifm : And when we do let us well diftinguifh of fchifm, and not go further from them than they have gone from us, and to become our felves the Schifmaticks while we oppofe it.

There are many cafes in which local feparstion may be lawful. Firft, As if our callings juftly remove us to another place or Country. Se- condly, If our fpiritual advantage bind us to re- move to a better Minifter and more fukable fo-

ciety

Condemn net all witb-Jratving. 29 j

^ciety whtnwe arc free. Thirdly, if our lawful Paftorsbe turned out of the place, and we follow them, and turn away but from Ufurpers. Fourth- ly , If the Pallors turn Hereticks or Wolves Fifthly, If the publick good of the Churches re- quire my removal. Sixthly, If any fin be impofed on me, and I be refilled by the Church unlets I will commit it. In thefe and fome other fuch cafes a remove is lawful.

And wThcmtis *rt hixcu\ , yet it may be but fuch ablemifh in the departers, as the departers find in the Church which they depart from \ which will on neither fide dif-oblige them from Chri- stian Love, and fuch Communion as is due with neighbour Chur. hes.

There is a fchifm +rf>m the Church, and a fchifm in the Church : There is a fchifm from aim fi *ll the Churches in the world , and a fchifm from fme one or t*n particular Churches. There is a fcparation upon dtfprtte muttrshU principles and reajons, and a fcparation upon fome xeal? but ro'- let Able ones. Thefe muft not be confounded. The Novations were tolerated and loved by the fb- ber Catholicks, Emperours and others*, when many others were otherwife dealt with.

If any good Christians in zeal againftfin, do erroneouily think that an undifciplin'd Church fhould be forfaken , that they may exercife the difcipline among themfelves which Chrift hath appointed *, It is the duty of that Church to take this warning to repent of her negled of difci- pline, and then to tn>* and honour thofe that have ( though upon miiiake perhaps) withdrawn. But it when they have occafioned the withdnwing by

their

30© Labour-*ndfuffer for Peace.

their corruption , they will profecutethe perfons , with hatred, reviling, ilanders, contempt or per- fecution, and continue impeninent in their own corruption, they will be the far greater Schifma- ticks and err a more pernicious erio.ir.

DIRECT. LX.

When the Love- killing fpirit , i it her cruel or Dividing is abroad an* on% Cbriftians , be not idle nor di [courage d fpetfators, nor he- tray the Churches Peace by a few I zy wijh- €S 5 hut make it a great fart efjour lakcur and Religion 5 to revive Love and Peace% and to deftroy their contraries : And let no cenfures or contempt of any Se3 or party take you tff: But account it an honour to be a UWartyrfor Love and Peace 5 as well as for the faith.

OF all parts of Religion, ( I know not how unhappily it comes to pafs ) men think that Negatives are fufficient for the fervice of Peace : If a man live not unjeiceably and do no man wrong, nor provoke any to wrath, this is thought a (uf- iicient friend to peace. And therefore it is no wonder that Lwe «nd Peace fb little profper. When. Satan and his inftruments do all that they can by fraud and force againft it, and we think it enough toftandby and do no harm. It is the Peacc-m*kirs that Chrift pronounceth blejfci, for

tkcir*

Labour andfuffer for Peace . 301

theirs is the KhpJome of He wen. Mat. 5. 9. Here he that is not with Chriil and the Church is a- gaintt it. Why ihould we think that fo much a&ual diligence, in hearing, reading, praying,^, is neceflary to the promoting of other parts of ho- lincfi, and nothing neceflary to Love and Peace, but to do no hurt, but be quiet patients ! Is it not worthy of our labour ? And is not our labour as nifdt m! here as any where ? Judge by the mul- titude and quality of the adversaries : and by their power and fuccefs. It is a mark of hypo- critic to go no further in duties of Gtdltnefs, than the fafety of our reputation will give as leave ? And is it not fo in the duties of Lave and *Peice? If the Kingdom of God be in Righte- oufnefs and P? --c> then what we would do to pro- mote Gods Kingdom, we muft do for them. Rom* 14. 17. And if dividing Chrifis Kingdom is the way to deiiroy it ( and Satan himfelf is wifer than to divide his own Kingdom, Oil \ .i2.)then what ever we would do to fave-the Kingdom ofChrift, all that we muft do topreferve and reltore the peace of it, and to heal its wounds.

I know if you fet your felves in gocd earncft to this work, both parties who are guilty will fall upon you, with their cenfiares at leaft j One fide will fay of you that you are a favourer of the Schifc ma ticks and Se&aries, becaufe you oppofe them not with their unhappy weapons, & love them not as little as they/ As they fay of Sucrates and Soc- men the Hiftorians, that they were Novations be- caufe they fpake truth of them & called them ho- neft meru And as they faid of Motrin and Sulfhiut Stvcms , that they were favourers of unlearned

Fana-

302 What te do for the churches Peace.

Fanaticks, and of the Prifcillian Gnofticks , be* caufe they were not as hot againft them as Uha- <\m and Idaiias, but refufed to be of their Coun- eels, or communicate with them , for inviting the Emperour to the way of blood and corporal violence.

And the other fide will fay that you are a tern- pori^r, and a man of too large principles , be- caufe you feparate not as they do > And perhaps that you are wife in your own eyes , becaufe you fall in with neither Se# of the extreams : But thefe are fmall things to be undergone for fo great a duty. And he that will not be a peace- maker upon harder terms than thefe , I fear will icarce be meet for the reward. I again repeat Jam- J. 17. The mfedome from above is firfi pare and then peaceable , gentle and eajle to 'be imre*te\ full of mercy and good fr nit s> without partiality, wuk* cut hypocrifie : and the frmt of rigbieonfnefs U [oven in peace of them that make peace.

Rom. 12. 18. If it bepcffible, a* mncb at in you ly- ith live peaceably with all men. Heb. 12. 14 Follow peace with all meny and bolinefs.

Obj. But is it not as goad fit [till as labour to no purpofe. What pood haze ever any peacemakers doney amwg dfflermg Divines,

Anf*. A grievous charge upon Divines and Chritfians : Are they the only Bedlams or drun- ken men in the world ? If Princes fall out, or if neighbours fail out, arbitrators and peace-makers labour not alwayes in vain : But I anfwer you, It is not in vain : Peace-breakers would have yet prevailed more and made the Church unhappier than it is, if fovne Peacemakers had not hindered

them

What to Jo for the Churches Peace. 30 J

them. The minds of thoufands arc feafoned with the Love ot" Peace, and kept from cruelties and Schifins, by the wholefome inltru&ions and ex- amples of Peace-makers. And it is worth our la- bour to honour fo holy and fwcet a thing as Love and Peace > and to bear our teftimony for it in the world. And Gods promife of reward doth tell you that you labour not in vain. Is that iji vain which HtAvcn is promifed to ?

Queft. Bt4t *b*t u it that you xttrnld huvt us do for Love *nd Pe fce^ and aga'tnjl the cmifJrifs ?

An(x». Firit, Preach and write , if it be your calling.

Secondly, Let thecaufe of Love and Peace, be much in your fecret and open prayers to God.

Thirdly , Inftrudt all that learn of you witfi principles of Love and Peace, and labour to plant them deep in their minds, and make them as fen- fible of the evil of the contraries, as they are of a- ny other lin. Unlefs Divines and Parents do take the way to bring up the people , and children un- der this kind of doctrine , that Love and peace may become their Religion , the Church is never like to be recovered.

Fourthly, In all your conference, labour (fea- fonably and prudently ) to inculcate thefe mat- ters on the hearers minds, and to bear your tefti- mony againlT crue \ > and divifion.

Fifthly, Put fuch books into peoples hands as plead belt the caufc of Love and Peace. Among others get men to read thefe : Bi(hop Ufa r $ Sermon on Epk. 4. 3. at Wjnfted before King J«wcs9 Biihop Huu\ Peace-maker : Mr. Jfw

504 Wb it to do fcr Peace.

mi*h Burroughs oi Heart-divifions \ and Mr. Stil- lin£ fitet's Irerdchon > and all Mr. Dunes. I . Sixthly, Difgrace not your Do&rine by the badnefsof your own lives v but be as much more Holy than them as you are more PeaceMe , that they may fee that it is not a c*mal unholy Peace that you defire. But thefe things belong to the following Directions.

Finally, Brethren, farewel^ Be f erf e ft } he tfgood comfort : Be of one mind : Live in Peace : And the G d "f Love and Peace [hall be with you. I Cor. JJ. 11. Phil. 4. p. iThef. 5*23.- And the G<d *f Peace Jball brtufe Sttan under your feet fhert,y. Rom. 16. 20. Now the God of Peace be with yon all. Amen. Rom. 1 5. 33»

Martyrdom for Love and Peace is as ho- nourable and gainful-, as Martyrdom for the .Faith.

Part

hw t$ eft am an J ufc Chrifis fink. 3 Of

Part II- DIRECTIONS

TO THE

PAS TORS.

HOW TO

Eftcem and ufc Chrifts Flock.

EVEN

The weak oneg and the quarrelfomc

Children: And what mint be done by themfelves in the firft place, both to prevent and heal DiriSlONS.

THE Pra£Hce of which, the Author doth humbly and earnettly beg of them , as with tears upon his knees, for the lake of Chriit, that p urchafed the weakeft with his blood * for the lake of thofe that muft live in peace with Chrift for ever > for the fake of thofe who are in dan- ger of turning to Popery or contemning Godli-

Z nefe

god Directions to ibc Pzftors

nefs, through the fcandal of our Divifions, to their own damnation : for the fake of thefe poov diftra&ed Churches h for the fake of the King, that he may have the comfort of Governing a quiet and united people : and for their own fakes, that they may give up their account with joy , to the chief Shepheard and Bifhop of our fouls, and not with terrour, for the consuming and Matter- ing of his flock.

And ( that he may both begin and end with Di- vine Authority ) the Author humbly beggeth of them all, that Engl And mav but SEE aild

1 EEL, that the PASiORS do VNDE&- STAND, bELltVE\ CONSIDER and 0- BET that will of God, which thefe following Texts of Scripture do exprefs.

Pfal. 15* 4- In vchofe eyes a vileferfon is contemned, fuet he fionwreth them that fear the Lord.

Math* 25. 4O5 45. Verily Ifaymnto you, in as much at ye du it nty to one of the let ft cf thefe (my Bre- thren) redid it tot to me.

Math. 18. 6, 10. But Kthofo fhail iffend one of thefe little ones which Ulieve in mej it were letter for him that amxlfhne vere hanged about his neck* and thjt he mre drowned in the depth of the Sea -— J'akjf heed that ye deffife not one of theft little ones 1 for I fay unto yny that in He Alien their Angds do always behold the face of my Fa» ther which is in heaven. 1 1 For the Son of man u rrmetofavt that xhich xas hft.

2 Cor. 4. 3. But if our G off el be hid, it is hid t*

thrmtD^t srelfft*

I Cor. £. 16. For ntceffny u laid n}on me> yt*

t how to tfietrn and ufe Chrifts fleck. 3 of

wo is unto me if I preach not the Gofpel.

A&.2o. 20,24,28, J3« / have taught you publicity *nd from boufe to houfe — . But none of thefe things move mey r either count I my life de*r unto my felf^ fe that 1 might finijh my courfe with joy , and the vtiniftry which I have received of 'the Lord J* fa — ' Tafy heed therefore to your f elves and to ail the flxk ot>tr nbicb the Holy Ghofi bath made yon everfeers , to feed the Church of Cod y which ht hub pur chafed with his oven blood — / have coveted no mansfilver ar gold or apparel <—*

I Pet. 5.2,3. Feed thefiock^of Goi which is among youy taking the over fight thereof \ not by cor.fi raint^ hat willingly ; nor for filthy here, bvit of a ready mind\ neither as being Lords over Gods heritage, but being enfamfes to the fiock^ And when the chief Shepherd fhall appear ye fha.ll receive a Crorvn of Cflery that fadeth not away.

t-Uk. 22. 24, 25. And there was a (frife among them, which of them ft^ou! die accounted the Grea~ teft : And he [aid unto them ; The Kings ef the Gentiles exercife Lord/hip over them% and they that exercife authority upon them are called Benefactors » But ye fhall not be fo : but he that is great eft among you let him be as the younger ; and he that is chief , as he that dub ferve — I am amongyouaahetbat fervetb.

lThef.5. 12,13. Know them vhicb LA BO HZ AMONG y$* , and are over yon in the Lerdf And admonifh yw , and efieem them very highly in Love, fur their WORK fake , and be at peace amm^yonr f elves.

{I Tim. 5. 17, Lit the Elders that Rule VftU be com*- Z 2 ui

aOrt Dtrtfliotss te the Pa/tors

ted wrthy of double honour ;. Efpecially they who J Ubmrinthe f*OPD and DOCTRINE. Phil* I. 15, 16, 17, 18. Some indeed preach Chrft ipenof envy and fi^ife^ and fume alfo of good wii 1 The one preach Chrift of contention^ not (wcerely9 fapofmg to add ffliftion tJ my bonds : what then ! NotWithjianding (Very wayy whether in presence or in trmh, Chrtft is preached , and I do therein re- ]oyrty ye*Und will rejoyce. A&, 28. 30,31. And Paul dixelt two whole years inbt*o*nb>red hoafe, and received all that came innntobim: pre ch'xng the King-lorn ofG)d,and teaching thofa things which concern the L rd Jefue Chrtft > with all confidence no man forbidding hi>n.

Rom. 14) 1,2,3,4. Him that is we ^in the r 4 th receive ye \ but mt to doubtful difptttations : For one believtth that ke may eat all things : Another mho is ne^y ea,teth herbs : Let net him that eat* etb defpife him that eattth not ; And let not him which eateth not judge him that eateth : For Cod bath received him : who art th%n that judgefi am* ther mans ftrvant f To his own M fter he ftar,dm tth or falletb : yea he (hall be h4den tip : For God is able to make him fttnd. Oue man efteemeth one day above another : Another efteemeth every day alikj. Let every man be fstSy perftaded in bis own mind.

Rom. 15. I, 2, 3, 4, 5, 6, 7. We then that are ftrongy oH^bt tobe^r use infirmities of tkewe^f and not to pleafe our f elves : Let ever* o> e of tee 1 pleAfie hia- nnghhour f r his good to edifica$i »• \ F rr even Ch'ift plctjed n t himre f — N w the | God of Patience 7 and Consolation grant J nto be

Ulfl

s

hew to t(ium anJuie Cbrtfts ft.ck. ;o9

/i^* minded one t«xrUs Another y ac ra n^ to Ccnjl Jcfu* : Th*t ye mzy nith one mind and vnt mouib gi»rtfie G>d — ■ therefore RECEIVE ye oneanjthery atCbrftalfs received** to the Glo- ry f G J. Rom. 14. 17, 18, 19,20. F.r the Kingdrme #f God u %*l me t *na drint^ , lut Righteoufncfs And PEA£E and Joy in ihetioy G eft : h r he that imTfiESB THINqS f rveih Chrifij u Acceptable to God, and AP- PROVED of CMEN. Let ta therefore f$£ lovf after the things vthtch m-*ke for PEACEy a*d things mkermkb one ma) Edirie aether — . — For meat deftroy nut theveorl^ 0* G<d — ^A}}y ** he that condemneth not hlmfe f in the thing wbich he alloxeib (that is aci^nu^ledgethto he indifferent or lawful. ) tAnd he that duxbteth to damned if he eat.

The reft, and fome of the fame again you (hall have in the Conclufion, and I (hall not accufe my feltof vain repetition •, but account my felf and England happy if twice or ten times warning you of your undoubted duty , in the plain words of God which you cannot without profefled In- fidelity deny » will but perfwade you to heal our grievous wounds , at fo cheap a rate, as the do- ing of that good and bleflcd work,which NONE lay fo EASILY do as TO'l , and none are ^more OBLIGED to do, nor (hall differ lore everlaftingly for not d»wg it, if no Scrip- ire , no reafons, no experience, no petitions, no roans and tears of the diitreiTcd Church of thrift can intreat you to it.

Z s But

3 1 o DirtBiom to the Pafitrst &c.

But alas, Rom. 3. I*, 17,18. DtltrnZlion and miftry are i*J„r »*■ : Tb, my of PEACE they have not knovn : There fe 00 f**r 0/ G«* htfere thnr

g£^ .SURELY OPPRESSION MA-

Km. H tsi WISE MAN MAD. Rev. 6. 10. QUAM DIM DOM1NE, SAN-

Pfal. 1*0.*.- D/0 HABITANT ANIMA CHE*, INTER OSORES PACIS.

The

3H

The Preface.

TH E Reifon vhy 1 think it needful, to adjoyn thrfe few Directions te the Tutors, aretfirft^ Becanfe I thinly tb*t the reft utli do but little go-d aitb- outtbem. Thcttgb the pe p'e zre m^re inclined to fe* parationt than the Paftorj, yet are the ¥#jt rs the greyer caufes ef mnfi of the Divifions in the Church ; An i therefore m^ft be t-he chief eft in the Cure : Be* Ctufe the advantage of their parts And place, d~rb make them moft fignificant in both : ( And their tjpee ob- ligeth them to be the moft skilful and forward in the Cure.)

Secondly, Becanfe I (hould be chargeable mthfuch parti dity as befeemeth not a Mimfler of Chrift •, jf Ijhm'.d * all upon the mi fcarriages of the people omy, and fay nothing to my feif And brethren, v$bo are as deeply concerned m the matter in hand.

Tet I mufi here premife, that as I have done this part -nith greater brevity^ foalfo with ftibmtffivc ten- dernefs and refpe£l\Ani that I do not at aU intend any of the Directions following, as a Material Dictator to thofe in authority ; nor any of the admonitions, as factious reflections upon fupcr lor s or inferiors] cr as pleading for er againft any party novo among us.

To the reafons after given for tendcrnejs to Religi- ous dijj enters, though too much inclined te feparations, Ifhall here only add Firft, That the general vteal^ nefsy even of the Paftors through mft of the Churches upon etrtb, flwuld make us rather pity the vteaknefs of 7. a the

3i! r

thepeopie, thm angrily revile them: And to thinly of Cbrijis words , Let htm thn u without fin caft the firft ftone* Ala* our preachings our fraying > CHr conference, our living, telt all the world too lowd- ly that we are weak ! How few are there that be not either ignorant , cr injudicious, <-r imprudent, or dull and livelefs, or dry and barren , or of a ftam* mciing tongue y in our Minifierxalwork} And in jo bigu a bujinefs any one of thefe is * lothfome lie- mjh, ff we are put to defend our Religion , or any nee effary part thereof > how weakly and injudicioufly u it ufnally done } In a word, Our great divifions a~ mong our felves, with our cenfures and ufageo/wf Another , do tell all the world not only that we arc weak , but that too many of tu account one another to be worfe than weak ^ even intollerable , and */*- worthy of our [acred office. And {hall we by our weakntfs and faultinefs become the peoples fcandal, and tempt them to undue Reparations ; and when vie have done be impotent with their weakpefs, while we over- look, our own f

Secondly, Let us befo impartial as to remember, how far fome havefpoken to their fenfe, who have been rfmft veneration in the Church. I inftance but in two : Firft, The wife and ancUm Britain^ Gildas, -who faith no lefa than , Apparet ergo eum qiu yos facerdotes fciens ex corde dicit, non eiTe eximium Chriftianum : Sane quod fentio profe- ram — • O inimici Dei & non facerdotes ! O lici- tatores malorurn, & non pontifices ! tradito- res, & non fandtorum Apoftolorum fucceflbres ! impugnatores , & non Chrifti miniftri ! — • §ed quomodo vos aliquid fblvetis, ut fit folutum & inccelis, a coelo ob (celera adempti^ & imjnani-

um

?'?

urn pcccatorum tunibus competiti? &c. Jj the Aatoor of tt.efe iv^rds be Venerable, Account nut the /fevers offucb nl^e mw% N be tittm) intotler.dle.

The fecund is ^;. Martin, i*bofe Sitrym uf Sul- pitiusSeverus, I haze <fterw*ri$ dlrtviMid. tfs tainted Btjb$fm$fl fawn* fur miracles, p e end to Angelic tl Rev cLuian f§r fo Much m u i< c*t Htentit- ned ; lit & be charitable and patient t» thofe tender CMJcion.ible Chrijti.insy wbu mjUlyngly go in I tub like w*)$s+

I am my [elf fofenfible of the evil end danger *f Dividmgjep^rutwgprinciples and it^ijes y that it is much of my labour to care them »iibaH 9 And there* forclbavfrtriftennbttlhaie hire do»e ,ih h b I am fare 1 /hail difpleaje the guilty : Bu. overdoing and ill doing mil prove but undoing.

T e L rd give mere Wifedome , Ho!ine&~f»<* Love, r# P (trs And People ; a*4 rftm onr e.rs t$ Heiting Counfe.Sy before he are incurable !

Di

ire-

314 Dirt H ions * o Pajtors, & c.

Directions to Paflors how to deal with thofeweakChri- ftians who are inclined to Divifions.

WHen the young and ungrounded fort of Chriftians, do by their errors, pride or pafsions dhturb the Churches peace and order, it is thePaft&r ufeally that are firft and moft afTaulted by their abufes, and therefore are moft impatient and exafperated againft them : And it were well if we were fo innocent our felves , as that our confciences need not call us to enquire » whether all this be not partly the fruit of our own mifcar- riages. However feeing that both the eminency of our tract and the nature of our jfice. (hould make us more fenfible of the Churches dangers* and more felicitous of its fafety, than the private members are > I think that thee Hef part of the Duty* is incumbent fye* «*, which muft be done in order to the prevention of thefe maladies, and to the cure. And therefore I think that the princi- pal work of a Diredtor or Counfellor in this cafe, muft be with the Minifters of Chrift themfelves i The Churches Peace lieth moft upon out hands : Andifwemifearry, and will not underftand in- ftruftion, nor bear admonition, nor do our parts, how little hope will be left- of our tranquility > The Body muft needs languish, when the Phyfici- an is as bad as the difeafe*

DIRECT.

How Faftors fhw/d d mc,x>i in Schi(m$ 2 I q

DIRECT. L

Let it be our firfi care to know and do eur crvn duty , for the ftrexgther*in% ar>d uni- ting of the people : m/tnd when rve fee thctr xveaknefs and diziftovs 5 tet U6 firft ex Amine and judge our jcl<vesy and lament and reform our own ntglttts.

THat the ftate of the flocks doth ufually fol- low the ftate of thePaftors, is known by the experience of all the Churches , in all ages and places of the world. Where there is a boiy^ f*itb- ]ull^ Mcy diligent, concordant Miniftery, there is ufually a reformed and agreeing people. And where there is an ignorant, lazy, formal, ungodly and contentious Miniftery, there is either a people divided, or elfe agreeing in ignorance, formality and ungodlinefs. At leaft if fuch a Miniftery have been long among them.

And we need no other proof of this, and of the chief caufe of the peoples divifions and mi- flakes , than the accufations and charges of the Minifters againft each other. On every fide it is the Paitorsof the flocks that areaccufed, by thofe of the adverfe party, as the chief offenders. One fide faith, it is you that teach the people er- iours, and put fcruples into their minds, and le^d them into contempt of order and authority ! And the other fide faith , It is you that proudly

ufurpp

316 Pu(i&rs to tnft u therh\ Wis.

— . ■ ■ ... ,, i

ufurp authority which Chriir nev^r gave vcu, and lord it over Gods heritage, and by your own in- ventions lay fnares before the people to divide them, and will not fuller them to unite in their proper center, and agree in the primitive finis plicity. And that bring the Miniitery into ha- tred and contempt by your cruelty and vicious lives/] And whileil each fide is thus accufed by the other, they have all the greater caufe to fufc pe<ft themfelves : Btcaufe iz feemeth to be si- greed on all hands , that it is the Pallors who are principally in the fault, though ic be not agreed what the fault is, nor which party of thePaftors mull bear the blame. '

And indeed where are there any (e<fts or fa- filons, but there are Hi -*. e , that fad them, and that ctkfed them at firil, and keep them up > Is it not the Bifhops that have caufed the long di- viiion , between the Gr.jek and Latin Chur- ches ? Was it not principally a contention for their interefts, which of them fhould be the greateft ( fo little doth Chrifts own decifion of that controverfie among his Apoftles, figniiie with thofe men, who are contending about a fac* cefsive infallible Judge. ) Is it not their Coun- cils and their contentious writings and pra&ifes, which have been the grand caufes of this woful fchifm? And are not the dividing Glares which caufe mod of the reft of the Schifms of Chrilien- dome, the meer ufurpations , and impefiuons of the Roman Prelates? It was the Bifhops of each party, with their Presbyters , who headed the divifion in the fecond Council of Evh'fu*. and *in the Council of drimimm^ and many others ; And

by

ttfai ]en the c/infes of moft divifttm. 317

by them the Herefies of the Arrians, the Ncfto- runs, the Eutychians, &c. with the fchilms of the Ncvatians , Donatiftsand moft others, have been maintained. And among; our felves, moft parties have their Letters, who rirft made the tre \cb and ftill keep it open. It is therefore but reafonable that we all fufped and fearch our felves: And perhaps the lot may find out that,*- cb -n who is thought moft innocent,and Jon .tb who isnottheworftin thefhip, may be the man i and he may be the Jndat who is laft in asking, Mafter is it I ? And it is ten to one but the leaders of eve- ry party will be found blame-worthy in part, though nor in equality.

Befides all that (ball be intimated in the fol- lowing Dire&ions, thefe caufes of the peoples i nee kn<fs and Divtfvns are (b openly manifeft in k too many Paftors , that they cannot be concealed or excufed.

Firft, there is fo much I/nvrtnct in many that they are not able judicioufly to ediriethe flocks* nor to teach (bund principles in a (uitable man- ner and method to their hearers. Who can teach others that which they never learned them- felves ?

Secondly, Too many are ftrangers to the peo- ple whom they teach , and know not the weak- ness of the vulgar , and therefore neither juftly rcfolve their doubts, noranfwerth<ircbje&ions, nor indeed fpeak that language which the people underftand. They have been bred from their childhood in the Univerfities among Schollars, and hive little convcrfed with Plow-men and poor p^o^le and ignorant perfons, who have

quite

3 i > im(t a v the cauft of moH dtvifiens.

5*- : ; i

quite other conceptions and cxprefsions than fchollars have. Their accurate ftiles and well- couched words, and elegant phrafes , are moft of them like an unknown tongue , to the greateft number of their Auditors. And that which they life as congruous to the matter , is Co incongruous to their hearers, that it's little to their benefit. . Thirdly, And fome in avoiding this extream, do fall into the contrary h and never go beyond the prefent underftanding of the people, and teach them nothing but what they know already * And hereby they bring themfelves into contempt entiling the hearers to think that their Teachers, *re as ignorant as they, and know no more than they teach : And they tempt the people to be puffed up, and think themfelves worthy to be Preachers, becaufe they can do as much and as Well as their Teachers ufe to do.

.Fourthly, And how cold and unskilful are many in the application of that Dodhine which they have tolerably opened ? And (peak the truths of the living God, without any eife&ing reverence or gravity. And talk as drowfily of the evil ofiin, the need of grace, the love of God in Jefus Chrift, yea of Death and Judgement, Heaven and Hell, as if it were their defign to rock the Auditors alleep, or to make them believe that it is but an hiftrionical fi&ion which they ad, and that nothing which they fay is to be believed ! There is no need of any more forcible means to entice men to fin, than to hear it preacht againft (b coldly : Nor is there need of any more to teach men to fet light by" Chrift and Grace and Heaven it felf , than to hear them fo heartlefly

commend-

«

MwiprTf^ults caufc divtftons^&c. 3 1 9

commended : We fpeak a few good words to the people in a reading tone j like a child that is fay- ing his leffon , as if we believed not our (elves | and then we blame the people for their being no more edihed by us > and we look they fhould be much atfc&ed with that which never much a£ feded the fpeakers. If Chrill himfelf , who preached with authority , and ufed to awaken them, with an [_ He that hath <ArS to he*r let him htsr~\ did yet convert no more than hedid,what can we expedt upon our drowfie and dry dif- courfes , but drowiinefs in the hearers , if not contempt.

Fifthly , And alas the frivtte worl^ of the Mi- niftery is done as poorly by too many who do pretty well in publick , as if they knew not that it is any confiderable.part of their employment* or as if indeed they believed not the immortality and precioufnefs ot fouls ! And it the praife of men conftrained them not to do the publick part fomewhat better, they wrould become contemp- tible burthens of the Church.

Sixthly , the great duty of Catechizing is (b much negledted, that few of the people under- hand the great fundamental truths ; and few are inftru&ed in the true method of the Chriftian do- drines, who know fomewhat of the matter of them. Aud fuch defedts and languor in the Vi- tal parts, will one time or other appear in the ex- ternals.

Seventhly, Formality and imagery choaketh or excludeththe fenfe, lite and power of the moft neceflary truths. They that teach youth the wrds of the Catechifm , da oft content them*

felvd

gao Minitttrs faults caufe dwifttws, Cfc.

- —

felves with that much, as if they had made them underftanding Chriftians *, and leave them as igno- rant and fenflefs of the importance of thofe words, as they were before ever they learnt them. The forefaid unacquaintednefs with the people and their weaknefles, doth make many teachers lofe their labour ; while they meafure the common people by themfelves, and think that they can un- derstand fuch words as they themfelves can un- derftand : When they little know how utterly ignorant abundance are of the m *ters when they have learned to fpeak all the w rds by rote. There- fore experience hath oft conftrained me to fay, that after all their ftudy and learning in the llni- verities , fuch Paftors as did never familiarly converfe with the poor and vulgar of the flocks, and try the exercife of perfonal inftrudHon and exhortation upon them, are no more to be regar- ded in many controverfies about the Paftoral work and discipline, than an unexperienced Phy- fician , or Chyrurgeon , or Soldier or Pilot in Hiany cafes of their profefsions: Which maketh many learned felf-conceited Dodtors, become the plagues , while they think themfelves the pil- lars of the Churcfi.

There are no parents or matters but find it pretntly in their children , how quickly they will learn a Catechifm, and therein the Creed, Lords Prayer and Decalogue, while they icarce undcrftand the fenfe and natter of any of the plainneft words which they have uttered : And we find it is juft fo with too many of tht aged alfb. And thereiL'e if by other queftions and explications, you put them out of their *ode, anc*

teach

KjHtntfttri dritdtng f*u is j*I

tetcn CDcm ii3c to hx ;;jeir t:io g m pon tn* matter, as well is on trie wench, ic will all pr vc but is 'he cciching of i Parrot, and not of a true believer*

And whit I hive fi d of Catechifing, is true al- fo of Traytr and Condition & every other part of wor(hip:In which the hypecrices part is cafie* even the out-fide form and iifcltfs im4ge ; Bat it is tne inward Life, tb< fpirit and tr*tb, wruchif thccxccllcntjheavcnly ai.d d fficiit parr.

Eighthly, And fome mike a formality and a fnire of the gift of exempo ary exprefli m\ And byaprepoftcrouscare to av >id all forms, tney teach them not thefe Catecnifm forms, wun ihic idiligence as the matter doth require : ButlcaVC [their minds void of thofe orderly well-fetlcd fc- cond notions, whicn fhould help the ftrlt: And thus while fome negUft the foul or (pirit of Ghri- ftianity, and others negleft tne format body of it; betwixt thtrn both it is too mucn neglected byalmoft all.

Ninthly, Too many are meer wotldlings.and ungodly felf-feckers, and enter upon the Mini- llery but as a trade u> live by, and never had that humble holy mind themfclves, which they ;txpeft in the people ; But as ncnes,and prefer- ment and honour and cafe, are the things which they moft feek,fo they do proportion and choofc the means accordingly; And when they have :\ u^ made thcmfelves contemptible, and aliena- ted the hearts of the people from them, they then :all them ill that pillion can fuggeft,not for theic Fan agamftGod, but for-crdflingcheir carnal endi ind mterett.

A a Temh-

— * ! ^

3.21 Let us )ttdgt our [elves.

. — ■ — ■ ■ I

Tenthly, And under all this ignorance,negli-

gence and vice, pride maketh too many of them to be enemies to repentance, & to all that would bring them to it : fo that they are not fo much of- fended with the people for their own faults, as I for difliking theirs: fcarce a drunkard a fwearec " in all the parifti is fo impatient of hearing of their fins, as many of thefe high minded impenitent i Minifters. Nay fo far are they from -enduring toj be accounted of as they are, that they cxpc& ap-J plaufe and great veneration, when they deferve not pardonrAnd they think they are negle&ed or treated unreverently, if their ignorance be not? called wifdome, and their hypocrifie go not for; the only piety, and their carnal difcourfe & con- verfation,(for which God threatneth their dam- nation,^^. 8. 5,6, 7,8,13.) benotcloathec with fome fair and honourable names, An< when they have thus fet the people fo pernicious an example, they ftorm againft them for not be- ing more obedient to them,than they themfelves will be to God ; and for rejecting the precepts and reproofs of that Scripture which they hava reje&ed and defpifed before their faces.

I humbly propound it therefore to my Bre- thren,that if they have a people who defpife thei* Miniftery, and turn away from them , and fpeak againft them, and feek after other teachers ; that- tb^y would firft impartially ask their confeiencesj, [have we given them nocaufe or occafion of all this ? Is it not long of us ? Have we fo preached, fo privately overfecn -and tanght them, andfc lived, astnat all this confufion will not be juftlj laid at cur doors?] Wka we feare firft truij

Excel all the people. 32 j

cleared things at home, we are the fitter then to expoftulate with our people ; And when wc lave pulled out the beam of felfilhnefs, carrH- ity,ncgligcncc,ind pride out of our own eye*, we may the better fee to caft the motes of chil- difh pcevifhnefs^nddifcontent out of the peo- ples eyes,

DIRECT. II.

// is needful to the peoples edification and con- cordat their taftors much excel them in knowledge and utter ancey and alfo in pru- dence, bolinefs and heavenlinefs of mind and life : that fo both the reverence of their calling and perfons may be prefer* ved , and the people inftrufted If] theit examples.

I Doubt not but theminiftrations of a weak md of an ungodly Minilter, are valid and may >bc effettxal to the flock j And that the innocent people forfeit not their priviledges in acceptable vor/hip and effectual Sacraments , though a wicked Ptfttr may forfeit his oan acceptance and reward with God. But yet becaufe there are none of as /• innocent, whofe conferences may not julUy tell us that we have deferved to be affii&ed in tha-t Jcind, and becaufe God ufcth to work by means, iand vary the fuccefs according to the quality of

II9£ fficipi and jnftruments, we m*y well con- Aa a dud*

3*4 The need of thit.

CLidc thit the Gifts and Hounefs oi me Paitors is a vcrv excellent and needful iiclp,to the peoples fctJed Piety and Peace : And that where (his help is wanting, that ordinary means is wanting, by which God ufeth to convey this bleffing.

I have met with many ivh© ire eitner ineffi- cient or ungodly th?mfelves, or are gu 1 y of bringni fach into theCnurcheSjwho ufo to make v'ry light ot thii, and fayf God is not tied to mens goodnefs or abilities in diftributing bis gra- ces : which is true, but nothing to the purpofc : He is not tied by any force or necejfity ; nor is he fo tied as that he ****** do other wne : But yet this is his ordinary way of working : which hath I made it a maxim , that as to means, Infufed gra- ces are obtained, in the f*me waj as ac^niredguiftsi And let the contrary minded aofwerme thclc queftLons.

Firft, If it be only the Office of the Miniftery* ] and not the Gifts and Graces that arc ordinarily ! needful to their fjecefs, why doth Religion de- cay and pcnfii in all parts of the worId,where the Gifts and Graces of the Minifters decay ? Why are almoftallthe Greek Churches, the Arme- nians, the Ruffians, the Abaflims, fo lamenta- bly ignoran??and moft of them as vicious as ig- norant; in fomuch that the notorious wicked* nefs of their lives ,and concemptiblenefs of their underftandings, doth keep Chriftianicy out of moft of the Heathen and Infidel Nations of the world, that are acquainted with them ? and kce- peth up the reputation of Mahomccanifm and Heathenifm. Is not the experience of all tfee Cnriftian world a Efficient proof? The Greeks

and

Recefstty .r Mint ft its tc < xi i I /* G ft 5 ? 3 5

tndotder lucft corrupted Jrhuictiei) have a ituty ordained Mimftery as well at we, if that were eno-igi to fcrve the turn.

Secondly, Watt is more evident among our fclvcstnm thic Pinfh:s do much vary in piety and concord as their Pafton vary in aoility, pie- ty ,diligcnce and fide'iry.

Thirdly, Though Pircnrs have all equal au- thority to inftrud and rule neir children and fa- milies, is any ning aiore notorious , tfian that notorious ignorance and impiety prcvailcth in moft families where the Rulers are ignorant and impious?Yet they have as true a power trooa God to do their duty, a the Paftor hath to do his : yea and promifes from God for the £ c- cefs.

Fourthly, What is the Office, but an Autho- fix J and Obligation to do the Minifterial work ? And will vfor\ fuccecd well thac is not doxe ? Or will it be done by bare Antboritf and Obligation to do it ? Will it ferve to the building ot your houfe, to the condu&ofan Army, to the heal- ing of your fores or ftckneffes , that you have an Architcft, a Captain, a Chyrurgeon, andPayfi- cian, whole office is to do the fe works ?

Fifthly, What need men ftudyor beftow fo many years at the Univcrfity, if Ordination and Officebt enough?

Sorhly, Interpreting the Original Text is one part of the Miniftciial work : If the bare Office Without the Tongues,did never make any of you a good Tranflitorand Expofttor, why fhauld the bare oftice ferr: turn foi other parts of the work, without proportionable abilities ?

At 5 Seventh*

3*6 Mwijtcrs mujt excel in Gift*.

Seventhly, Why do you lay fo much blame on the Minifters who diffent from you, or thai are the teachers of the diffenting people, as if all the divifions were caufed by them , if thed ffsrence of tethers make no difference in the work and flocks.

Eighthly, Why is it that in moft ages of the world , the Paftors of one mind have defired the filencingor depofingof thofe that were a- gainftthem, as being injurious to the flocks , if all Minifters be alike to them , what need there fo much filencing, imprifoning and banifhing as the world hath fcen, if the Office alone do make fufficient Paftors ?

•• Ninthly, Why alfo is thereto much difference between the Paftors reputations and their la- bours when they are dead ? Why is the name and works of an Au^iney iHierome, iBafil> iNa- xAAnzttn^ more honourable than of any fcther Pa- ftor, who had as true ordination and office is they?

Tenthly, Why fliould the Kingdome be at fo much coft upon the Mmiftery? And whyfhould one have more maintainance than anotherplf the Office alone be all thats neceffary , one Abuna may ferve for ordination in all the Empire of A* ] £#<*,& a few Priefts may be had for ten pounds % year, who h vc the fame ordination as the a- bleft men. But having fufficiently fhamed this trrour Idifmifs it.

Jf the reverence due to thtOjfice be once loft,' the iabour&of at the Miniftery will be obftruft-' ed : And if only the Perfon lofc the reverence of his place, his own labours will be hindered : The

con-

Mimflers eminence in gifts needful. 327

contempt of the Office, and fo the whole Mmi- ftery tendeth to Infidelity orAtheifm : And the contempt of pMrticulsr Ministers, tendeth to Scbifm, and to the ignorance and corruption of their flocks. And though the contempt of the frrfon is bad enough of ic felf, yet if it fall on m*~ nj, and there remain not a confiderable num- ber who preferve their ncceffiry reputation, it turneth to the contempt of the Office it felf, and confequcntly of the Gofpel.

And it muft be afferent worth , that muft pre- ferve the ferfons honour. The (liver lace did make the Apprentices in Allies (hop to reve- rence a foolifti gallant a while ; but when he be- gan to tal^ they all fell on laughing at him. Our grave attire will go but a little way, to keep up our reputation,without fome better teftimony of our worth. An empty head, a ftumbling and hefitant tongue, dry and dull and diforderly preaching ; and fenfleff, cold or confufed pray- ing, a vain and frothy kind of talk; a common and carnal convention ; all the(c or any one of thefc, will more abate the reverence of our per- fons, than the title of Do&ors, or the length of our clothingior the enlarging of the phila&eries, will advance ir. Msth. »?. f. Mark. 12. 40. Lh^. 20*47. It is their double meafure of the fpirit of wifdome, and Goodnefs, which muft procure a double meafure of honour to the Mini- ilery.

And if we excel thsm never fo much in Learn- ing, it wil] not fufiice unlets we excel them in our proper Minifterial gifts of preaching exhor- tation and prayer, which are the works of our A a 4. Office.

3 *rt Mintjters tmmc^cj t&£*jtt htcaful.

Office, it w 11 bother prefcrve the honour of our Office, nor a:'*in its end*. W ren miny of the people can open the cafe of their fouls in prayer in more orderly, clear and congruous cxprcffi- ons than the Part >r can 4 ic tendeth to bring down the honour of the Paftor, in the peoples cftcem.Somc think to repair this, by carting out til prayer exept that which is reid our of a book or recited by memory alone^rhat fo there may be rioobfervableciffrrence of mens abilities : Bur this is fo far from curing the peoples difcafe,thac itincreafeth it : And they ftill fay, all this is no more than we can do ear fcIves,or than a child of ten years old can do. And if you - xrend the cafe to all other parts of the Mmilteiy,wherc t!.c rca- fon is the fame, they trill f'ay[wnat reverence is due to fuchpor way ihoald we maintain & honour men,for doing no mfcre than cur children can do? And the Pop fh dcvife/to ixiake a difpirity, by keeping the people in ignorance, is the bafeft and moft pernicious plot of all. When rfae Pa- llors inftcad of excelling the people, would keep dowB the people from increasing in their know- Jcdgc and expreffion, this is fo notorious a difco- vtxf oietfr'y -.pride tn&mtlignity conjanft, that the people prefently fly from fuch Paftors, as fuppofing them to be miniftc s of the Devil, be- taufe they fee them bear his image. What do we teach them for, if w« would not have thena learn and prcfir ? What greater honour can a Teacher have, than to make his SchoIIars as wife and able as himfelf ? Every one who is a child of Light, and believerhin him who is the Light gl \\fi worId,will fufpeft that man to be a Mini-

Excel inGoodnefs -o well as Knewled^e. 329

iter of the P. inccof darkneis^ou a maltcio \t

advcrlary 01 Light. This >s rtut Drand ot rhe Ra- mi* iniquity, the hindering men from the read- ing of ne Scr;prur«s,tnd magnifying ignorance, which makerh men f j commonly think tnem to be the Ec clefi* malign*ntwm and the Ancichfi- ftiin broud. This Cardinal Wolfty declaimed 1- 'gamft the Art of Printing, as that which would take down the honour and profit of the Prieft- hood, by making the people as wife as they, it is not by keeping them down, or envying their a- lilttits, that we muft keep oardilhnce from the people; butbyri/!»f higher our felvcs, and ex- cell ng them mall mmiiTerial gifts. Elfe why (hould webe thought any ficter to be their Teal chers and Guides, than tney to be ours ?

Yea though we excel them in all theft ibli* tieSjit will not ferve turn to the ends of our Mi- eittery, unlefs we alfo excel them in holineli and every Chriftian venue. Trie Devil knowetb more than Mmifters: And ;f he have a tongue to (peak he wantcth not utterance. He is the moft excellent and honourable, who is l.kcft to God> and hath moft of his image. And God hath mor* propofedhimfclf to mans imitation in Goodness f than in GreAtnefs: He hath not faid, Be Gres*3 for the Lord yi»r God is Ore At : but [p.*/^ in the Lighty as be is in the Light, 1 John 1. 7. and Bi holy for the Lord your God u holy, 1 Tet.l.t6* Lev. 20 7. cr 1 9, *• & 2I..8. To be GvtAt tnd 4*4 is to be Able to do mifchief: To ^e Learned ingenious and Bid, is to be wife to do rvi/,and a crAfty and fuhtlc inftmment of the de- viJ,Jrr#4. ji. Ic was no iaudaiilc defcription

of

530 Exctlih Gwdmfsy &c,

of Elyma*) All. i ;• 8* io* [0 full of fnbtletj and all mlfcbiefjj thou child of the devil and enemy of all rigbteoufnefs , wilt thou not ceafe to pervert the right vayesoftbe Ltr4? Satan would never trar:~; rm himfelf into tn Angel of Light) nor his M :zrs Into the Minifters of Right $ oufnefs ; nor *ould PjjariCees and Hypocrites cover oppreffion by long prayers, if Light , Rigbteoufnefs > and long pray- ers, were not laudaole in themfelves , and ne- ceflfary in the preachers of the word of God, and had not a goodnefs in them capable of being a cloak to their iniquity. 1C0r.11.14, 15. Mat. 1*3.14. CjoduLigbt. ljebm\. 5. And God is Holy : If therefore Satan or any hypocrite would credit their fallhood and wickednefs, they muft pretend to Light and Holinefs : And he that will keep up the true honour of his Miniftery , and be accepted with God, and reverenced by good men ; muft do it by real Light and Holinefs. An ungodly Miniftcr hath a radicated enmity to the the holy do&rine which he preacheth, find to the holy duties and life which he cxnorteth :he people to: And how well, how fincerely, how readily, how faithfully, they are like to do the work which they are enimies to, ycu may eafiiy judge. The carnal mind is enmity to God : for it is fiot fub]eVt to his Uvp, nor indeed can be* Rorru 8. 6,7;8. I know that they are not enemies to the honour nor to the maintenance : and therefore may . force themfelves to do much of the outhde oftne work : But where there is an inward enmicy to the lift and ends of it , we can expeft but a for* rml, unwilling, and unconftant difcharge of fuch anplcafingdury. Truth is for Goodnefs : The

Know-

Cods cwtempt of bad Minifters. 331

Knowledge r.aketh you not Good is Ioft,and

hath mift i:$ end. If therefore your Love to God »ndman,your mortification & unblameablenefs of life, your heavenly mindednefs,be no greater? than the peoples ( or perhaps much lefs) do not wonder if you lofc your honour with them, and if you grow contemptible in their tyts.Mal. i. IO. 14. / have no fleafure in you faith the Lord— Curfed be the deceiver which hath inhisflsc^ a male gnd vmtth andfaenficeth to the Lord a ccrrupt thing! Mai. 2. And now O ye Priefls, this commandement is 'or you ; If J* * ill not hear, and if ye will net lay ino heart, to give glory to my name , / mil fend a curfeutonjcu—The Law of truth was in Levi'/ mouth y and iniquity not not found in his lip: He jralkji with me in peace and equity, and d\d turn a- * any from iniquity! For the Priefts lips fault ledge, and they fauld feek^the lav at hi* ' > is the meffentn of the Lord of Hojls z rted cut of the nay; ye have caufed ma- ny to/tumble at the Law> je have corrupted the Cove* nam of Lev 5, faith the Lord of hofts : Therefore al- fo have I made^ou contemptible and bafe before all the people, according as ye have not kept my w ayes, but have been partial in the Lav*

I Sam. 2. 17 ^24,30. T£f fin °f th* youngmennai very great, before the Lord-, for men abhorred the Offering cfthe Lord : — Te make the Lords people t9 tranfgrefs — wherefore kic^ ye at myfacrifice, and at m offering, which I have commanded . If aid in- deed that thy houfe - (1ml d walk beforeme for ever : But no:v the Lord faith, Be it far from me', for them that honour me , / rcill honour , and they that defpife me fall be lightly efteemed.

3 J 2 Cods ccntenspt of bad Mtmflcrs.

If as Mofes you ftand nearer to God than the people do, you muft be fo moch holier than they, and your ftces oauft (bine with the beams of God in the peoples eye*. They that mtb ope* face behoid tn Cbrifi as in a gUfs the glory of the Lord are changed, into the fame image from glory to glorias by the f fir it of the Lord , i Cor. j. j}

Iftftereforebyyour low and common parts, and carnal livesjou make your felves contemp* tiblc, inftead of exchicmng agamlt the people, cry out againft your felves, and lament youc fins; and the more you have aggravated the crimes of Schifm and other errors in youc flock, the more penircmly bewail your (in which caufedit,%and remember that you have aggravt- ted your own tiantgrctfun. It you are children in parts and goodnefs your felves , you are unfit cither to upbraid the people with their childifh weakneffei,or to cure them*

'<GM

DIRE-

Prcfs the con]un£iien of Holinefsy drc. 333

DIRECT. III.

In aff jour puttie k Dofirine and private Co*« fcrencc, inculcate fiiO the necefjary con- junction of Holinejs and Peace 5 and of the Love of Cod and UMan ; And make them understand that Love is their vtry Holi~ ftfs^ and the fum of their Religion 5 the end of ¥aithy the heart of Sanftification , and the fulfilling of the Law : And that as Love to Cod unit eth us to Him^ fo Love to man>mufl unite us to one another j And that all Dofirine or praBice is againH Cod and againfi ChnH and againfl the great work of the Spirit, and is enmity to the Church and to mankind, which isa- gainfl Love and Unity. Frefs 1 he fe things on them all the year 5 thatysur hearers may be bred up and nourifhed with the fe princr pies from thetr youth.

IF ever the Church be recovered of its wound«t itcnuft be by the peaceable Diff options o{ the Piftorstnd people. And if ever men come to a fuctabWDifpo/itiG»} it muft be by peace*blf Do* 8ri*t ?nd principles : And if ever men come to ptuctablt Princiflesy it muft be by the full and frequent explication of the n*Xwre,}r€-em\ntnce% neccjfity ind power of Lore : Tnat cney may hear ©fit /•w*^and/W#*£>tiIllQYc!)C marie thci*

Religion^

3 34 Breed up the People under the

Religion , and bctome as the very Natural Hen and Confimtion of their fouls. And if ever men be generally brought to this* it muft be by daily fucking it from thofe breads wnich nounfh them in the infancy and youth of their Religion , and by learning it betimes as the fum of Godlintfstnd Chriftianity. And if ever (hey come to this, the Aged experienced ripe and mellow fortofMini- fters and private Chriftians , mnft inftil it into Scbollars and into the younger fort of Minifters ,that they may have nothing fo common in their ears and in their ftudies, as Uniting-Lovc : That they may be taught to know that God is Love, and that he that d&elletb in Love dnelleth in God y and God in him. i Job. 4. 1 6. And that the love of God, doth ever work towards his image in man:i Johm 4. 7, 1 1 , 1 2, 20. And that all men as men have fome of his Image in their Nature, as they are In- telleBual, Free Agents exalted above the hruits.Gtn* $.6. And therefore we muft Love men as men , and Love Saints as Saints 5 That it is Love to God and mm> which is the true ftate oiHolinefs, and the New creature, and which Chrift came to re- cover lapfed man to, and which the Holy Ghoft is fent to work,and all the means of grace are in- tended and fitted for, and muft be ufed for* or they are mifufed. In a word, that FAITH WORKING BY LOVE^ or LOVE and THE WORKS OF LOVE KINDLED BT THE SPIRIT BT FAI1H IN CHRIRT; isthefum of all theChriftian Religion. Gal. 5. 6, I3> 23, 1 Tim. 1. 5

He that crieth up JJdinefs and Zeal , without a due coma.c;npratiGj4 of fc$vc & ftace} doth firft

decyiv*

Votfrines of Lonjc and Concord. 3 ? 5

_ — — • ■ i ■ ' ■ ■ ■ ■■■ 1 ■ in

cuccive the bcarcn a >out tnat very Holinejs and Zed which he commendeth, whilctt he lamely and fo falfly reprcfenteth and dcfcribeth it ;and doth not make them know how much of Hojinefc confifteth in Love ; nor that truez,eal is love it ftlfin its fervour and intenfe degree : And fo peo- ple are enticed to think that Holinefs is nothing but the paflions of for and grief, and carntft ex* prclfions in preaching and praying, or fcrupu- loufncfsind hngularity about fome controver- ted things, or fomc other thing than indeed it is* And they are tempted to think that Ghriftian z,eal is rather the violence of partial pa(Ttons>and the fervor of wrath, and the making things (in- fill which (Sod forbiddeth not , than the fervors of Love to God and man. And when the mind h thus mocked with a fdfe Image of Holinefs and Zeal, it is caft into a ftnful mold, and engaged in thepurfuit of an erroneous dangerous courfe of life i And at laft it cometh to an enmity & con- tempt of that which is Htlinefl and Zed indeed : For it accounteth Love but a Mord*vertue{yih\ck they ignonntJy take for a diminutive title of the great and primitive duties required by the light and law of nature it felf. ) And KeaUtu love i* accounted by them but a carnal and felfifh com- pliance and temporizing, and a pleafing of men inftead of GodjAnd a z^eMow promoting olUni- ty and Peace, is taken but for a cowardly neutra- lity and betraying of fome truth , which (hculd kcearneftly contended for.

And on the other fide they that preach up Lou to mtr\9md 7 eacc and Canard without puttirg frft the Lwe ct Gcd, and a Holy ancj HesverJy

3 3 6 Preach up Helf^efs and Peace.

onind and iiie, tncy will cheat cnc poor ignorant carnal people, by miking them bchcrc cfiat God and Heaven may be forgotten, and good neigh- bourhood to each other isatt char is needful to mike them happy.

And they will tempt the more religious fort to fin more againft Love and Peace thin beforerBe* caufethcy will th nk that it is but a confederacy for Satan igainttCnrift, and a fubmiflionto the wills of proud Ufurpcrs, to ftrengchen their worldly inrcreft agamrt godlinefs, which thefe preachers mean when they plead for peace. And thus is I have known ungodly Preachers by cry- ing down Schifm, bring Schifm into requtft, wh leit was noluch thing as real Schifm, which they meant in their exclamations (till tt lift the true eruption of fchjfm with its monftrous effc&i made good people fee that fuch an odious firr there is ; ) Even fo I have known that a carnal Preacher, contemning Holinefs, and crying up Leve and Peace, hath tempted the people to have too light thoughts of Love and Fr^#,(becaufe it rvas but a confederacy in fin with a neglefto£ godlincfs, which the preacher fcemed to cry up ) till riper knowledge bcttcrcaught good people to perceive, that Love and Peace are more Di- vine and excellent things » than carnal preachers or hearers can imagine. The wifdoai from above is fir ft fttretktnfeaceable : Let it tnerefore be a true con\u»RionQi Holir.efsin&Teace which you commcrd.

DIRECT,

Be hot too impAticnt, CTc. 337

DIRECT. IV.

Jf others fhewtfxir tveakncfs by anj unvotr- rantablc fi»guU*itie$ or dtvifions, fierv not jo&r greater weakr/efs 5 by pafsisns, imp*- ttency or uncharitable conjures or ufage of them : tfptcUBj when any felf-tnterejl deih provoke you>

NOne ufualjy arc fo fpleenifhly impatient at the weaknefs of Diffenters or Separates as thePafiorsare ? And what isthecaufc? Is it be- caufe they abound mod in Love to the fouls of thofc who offend , or them who are endangered by them } It fo, I have no more to fay to fuch. Eat when we lee that the Honour and Interefi of 'aftors is molt deeply concerned in thebufi- nefs, and that they are carried by their iwpmcncy into more want of Charity, than the other exprefs by the :ions ; and w7hen we fee that they

well enough bear with themfelves in fuch fins as this, or in others as great •, and that they can bear with as great fins in the people with too much patience, when their own interefi concurreth not toraife their pallions , in fuch cafes we have rea- fon enough to fear, left pride and fclhfhnefs have too great a part, in much that is faid and done a- gainft fchifms in the world.

Is it a greater fhame for children to cry and wra ngle with the Nurfe and one another, or for the Nnrfr or Parents to go to law with them for it , or to hate them, or turn them out of doors ?

Bb Is

31

338 The tveak/<e(]t$ of the people .

Is it a fault for Children to be fo impatient as to cry and quarrel ? And is it not a greater fault in Taverns that pretend to greater wifedome, to be impatient with them for it ? I know you will fay that Purents mu[t not be fo patient rziib fw, at to leave their children uruorr'Bed • But, I an(werr corf e&ion muft not be the effed: of imv mencji but of L»ve and Wifedome and diflike of fin, and muft be chofen and meafared in order to the cure ocit. Its one thing to be angry for Godagainft fin , and its another thing to be angry for our felvcs againft the crofting of our wills and inter- efts: And its one thing to correct fo as tendeth to a cure *, And another thing to be revenged or do mifchief , or to call out of doors. Are not jo* guilty of Mimji -eriel veal^neges in preaching and praying , and of many omiifionsin your pri- vate overiight ? And do you think that it is meet for the people therefore to revile you with odi- ous titles \ and itir up the Magiftrate againft you for your infirmities.

Is it feemly for them who are the Fathers of the flock and fhould excel the people in Love and lo'wlinefs , in patience and gentleneis and meeknefs , to befo proud and paliionate, as to ftorm againft the moft confekntious perfons , If they do but let >i^ht by tu , and cart off oar Mi- ni itery , though perhaps they hear and fubmit to tihert who are as able and as faithful and more profitable to them than we? When we can ea- lilier bear with a fwearer or a drunkard or the families that are prayerlefs and ungodly, thar with the moft Religious, if they do not chooC out Mini.iery, but prefer ibme others before w

l> — .

The troublef$me pride ef Mini ft en. 339

as more edifying? When we can bear with them that havenoundcrltanding or fcrioufnefs in Re- ligion at all^but make the world or their lufts their idols, but cannot bear with the weak irregulari- ties of the moft upright and devout? If they were never fo irregular in preferring tu before others^ and in leaving others to foll$m u* , we can cafily bear with them, and think their diforders may be well ex<^fed : And to (hew the height of our pride , we ftill are conHdent ( whether we jare uppermoit or undermoft , whether we have publick liberty or are forbidden to preach ) that we are the perfons only that are in the right , and therefore that all are in the right that follow us, 'and all are in the wrong that turn away from us 9 hat it is Unity and duty to follow & and adhere 0 w, and all are Schifmatkks who forfake us and hoofe 0 -htrs* And thus the Safilbntfiznd Pride f the P '(tors j making an imprudent and im,- tient ftir againlt all who diflike them, and ap- •lauding all how bad foever, who adhere to them nd follow them, is as great a caufe of the dif- rders of the Church , as the weaknete and er- urs of the people*

Bb a DIRECT.

34° Selfjhrepreof of Separatism

DIRECT. V.

Dijlifigftifh hetwten theft who feparate from the ttnivtrfal Church, or from all the Or- thodox or pure ft And Sit formed farts of it* tndthoftwhoonlj forfakttht Mint fiery of femt ont perfony or fort of perform^ without reftfing Communion with the ft ft.

AS many occafions may warrant a removal from* particular Church , but nothing can excufe a feparation from the Univerfal Churchy fo he that feparatcth only from fome particular Churches, and yet is a member of the Univerfal Church, may alfo be a member of Chrift and be faved. He may be a Chriftian who is no member of your ft&c^ Yca or °f any particular Church: But he is no Chriftian who is no member of the Umvcrfdl Church. Panl and Bamako* may in the heat of a difference part from ene another , and yet neither of them part from Chrift 'or the Church U/itverfal.

I do not exeufe the fault of them who fin a- gainft anv on? Church or Pjftor But I would not have the Paftors therefore fin as much, by making their fault greater than it is s nor to differ their own intereft partially to call men Schifmaticks or Separatitts, in a fenfefor which they have no ground. If they can learn more by another Mi- nuter than by me, what reafon have I to be of- fended at their edification, though perhaps fome

infirmity

Sclfifl) reproof of Separation. 3 4 1

infirmity of judgement may appear in it. A true mother that knoweth her child is like to thrive better bv a Nurfes milk than by her own , will be fo far from hatred or envy either atthenurfe or child, that (he will content and be thankful, and pay the nurfe. Soiomo* made it the fign of the ?r. that would bear the diViaatur, the hurt of the child for her own commodity h and of the true m.tber , that (lie had rather l$'e her commodity than the child (hould fuifer. And Paul giveth God thanks that Chnjt nts preached, though it was by them that did it infirife, and envy, to add afflibt.on to bh lands. Phil. i. He is net wor- thy of the name of a Phyfician , who had rather the patients health were deplorate, than that he (hould be healed by another who is preferred before him. If I knew that man by whom the falvationofmy fleck were like to be more happi- ly promoted than by me C what ever infirmity of theirs might be the caufe ) I (hould think my ftlf fervant of Satan the envious enemy of fouls, it I were againft it.

B b ; DIRECT.

34* Diflingutfh of St far at ions.

DIRECT. VI.

Bifiinguijh bttmen thofe who deny the Being of the Church or CMintftery , fremxvhieh they feparate: and thofe who remove only for their own edification , as from a weaker 0r wrfe Mintftcr 9 and from a Church more culpable and iejs pure.

FOR thefe laft are not properly StparAtifts in a fullfenfe: Though they think it unlawful to joyn with yony as fuppofing that you impofe fomc fin upon them , or that you deprive them of dis- cipline or fome ordinance of God > Whether they be in the right or in the wrong , yet itill they hold inzara Covmvmon with you, in faith and : and in the fame fpeaes of xorjhip. And this is iucha communion as we hold with many forreign Churches , with whom we have no local jprefent communion*

DIRECT.

Deftre the peoples edification by ethers. 543

DIRECT. VII.

rDiHinguijh between thofe who hold it fiwply unlawful to have communion with )w} and thefc who only hold it nnUrvfnl to prefer ysur A^emblies before thefe which thty \uigt more fure •, but hold it Uwful to communicate with you occaftonallj $ yea and ftatedly when they can have no bet- ter.

IExcufe not all fuch from the guilt of all fin herein. For if they prefer that Church or Miniftery which they fhould not prefer , it k their fin. But it is not that fin which of old hatfa been called S'piracmn and Schifw. While a man is free, if he love himfelf we cannot wonder if he choofe that fociety and Miniftery where he thin- keth his falvation may be bed furthered and &- cured : All feber Divines who write of the Mi- ni/t cry and of company, do declare that the diffe- rence between good and bad 9 yea gocd and betttr^ in both thefe, is of fo great importance, that all wife men fhould be very careful of their choifc. If we may without reproach be allowed to be cautelous what wife we choofe , what Matter or fervants, what houfe , what neighbourhood, what foil , what air \ Much more may we be al- lowed to be cautelous what Chnrch and Mini/ttrs we joyn with i And if we are allowed to choofe JBb 4 what

■ ■■■ ■ ■ ~" — — — »■■■■■•■ II I — -

344 Dtfireihe fCQfltt edification by others.

what Phyfician we will commit our health and lives to, and are not conftrained to ufe one that we judge to be ignorant or falfe, furely it would be no heinous fchifm 5 if the like liberty be gran- ted and ufed for our fouls. The very Papifts give the people liberty to choofe their finftpnrs^ . without removing their dwellings for it : And furely my conscience would tell me at laft that I am very felfifh and proud if I thought none fo fit to inftrudtand edifie any of the people as my felt? No nor toMerablt in endeavouring it. Have I not heard many, do I not know many , who preach more convincingly, more plainly and more pow- erfully than I ? And what harm is ir then if the people hear them ? So Chrift be preached , and the people inftru&ed, fandfcified andfaved, what if it be done by another rather than by me ? Have ,not I liberty to do my beft ? Shall I be an envier at theGofpel and its fuccefs ! God forbid that I or any faithful Minifter , fhould ever be guilty of fo odious a fin ! I {peak without refped of perfons : It is eafie and ufual both in publick. al- lowed Churches , and in privater aflemblies , to preach our (elves while we feem to be preaching Chrift h and by our fewer fe preaching to fiel^dij- rifles and eft ewers for our [elves , when we are preaching up felf-denial, and feem to be moft zea- lous for the faving of fouls, Ad. 20. io, 3 1.

DIRECT,

Imitate chrifts Uve and ter.dernefs. 345

DIRECT. VIII.

Remember Chrifts inttreft in the tveakeft §f his ftrvants, and do nothing t$ them which Chrtft mil net take well.

THink well how far he bcareth with.them.and how far he owneth them , and how tender he is of them in all their weaknefles. If it be a memlcr of Chrift that you are offended with, though you muft never the more love the fault, yet remember how you muft tile the perfon. It was not for nothing that he fetteth I'wt'e children be- fore his difciples, when he would teach them not • only humility , but refpedt and patience towards each other by his example. UW*r/\i 8. And how terrible a pafTage is it v. 5, 6. nhofofoall receive one jach little child in my namo, receiveth me : But who fo fhdl tffind one of ' ihefe little ones, that believe in me, it vcere far better for him that a mil/tone were hinged about his nec^nd that he were drowned in the depth of the feu And tJlUth. 2^. Wh*.i is done to cne of the l$a(l 0^ his Irethren ( for fo he calleth them) Chrift judgeth as done unto himfelf. He will not break the bruifed Reed, nor quench the fmoaking flax, until he bring forth judgement unto vidtory. Remember but Chrifts intereft in them and affe&ions to them , and imitate his ten- dcrnefs and pitty.

DIRECT.

346 Strong grace may ji and with fome errors.

DIRECT. IX.

Dtftinguifh between weaknefs of Gifts and of Grace , and remember that many that are wea^ in the under ft anding of matters ef Church-order^ may yet beftronger in grace than you.

HE is the ftrongeft Chriftian and the moft Godly man who hath the greateft Lave to Co i y and heavenlinefs of mind and life : And this may be the cafe cf many a one, who by fome errour about the circumrtances of di'fcipline and worfhip , is yet a trouble to the Church. He that offendeth you by his miftake and un warran- table Angularity, though he be weak in judgement in that point, and perhaps in many other contro- verfies, may yet be a far ftronger Chriftian, than I who fee his errour ; He may have more Love to God and man , more humility and felf-denial, more fear of finning, and more ritnefs to die, and more heavenly defires, and patience in tribulati- tion. Let us therefore value men according to the Image cf God upon them , and not defpife them as weak in grace, becaufe they are weak in this point of knowledge : Though ftill their er* rours are not to be owned.

DIRECT,

: ,

treat difference of all mens minds. 347

DIRECT- X.

Jiemember the common calamity of the Church and of all mankind : What fir ange dtjpa- riiy there is in mens underflandings ! and how the Church on earth is a Hofpital of difeafed fouls , and no one manferfe8lj healed in this life.

WHo c*n fay I have nude my hctrt clean ? Prov. 20. 9. He that is kept from pre- fumpt"QH4 fins , and heartily praycth and /trivctb a- gainft his k^nonn infirmities , and is defirous to know his unknown fins that he may avoid them, hath attained (b far as to be juftifted by Chrift, and loved of thofe who love as Chrilt doth. Pfal. 19. Job. 3. ip. 20. Seneca could fay that to carp at that fault which was every mans fault, is not to reprove an offender, but to reproach hu- mane nature and all mankind : Chrillians indeed muft lament even the vices which are common to depraved nature, but it is with a common lamen^ tation , which falleth on one man no more than on another. Even as we lament mortality,which is the common punifhment of mankind. But he that would have punifhment inflidted for a fault which is common to all, would have all men puni- (bed or is partial.

If our infirmities are not all the very fame, yet it is certain that we are all infirm. Yea we are all of imperfedt and erroneous underfland- ings, though all err not the fame errpur. And

we

34$ All men have errours.

we are every man certain in general that we have

\ errours, though no man know in particular which

be his own errours ! ( For it is a contradiction to

fay that while I err in judgment I know my er-

rour ) fo that other men know our errours when

we know them not our felves , as we know theirs

which are unknown to them. For as all have

their common defftts , fo moft men have their pe-

c*U*r defe&s and errours, and others excel thofe

perfbns in fome particulars , who e^cel them in

almoftall the reft. Therefore if no errour were

to be tollerated, no man were to be tollerated:

And the wifeft in the world mull be numbered

with the intolerable as well as the reft. And eve-

,ry one that punifheth others , muft be confeious

of the fame intolerable evil in bimfelf, and that

nothing but pwer exempteth him from the fame

fuffering, and therefore none but the King fhould

efcape. In m my things we iff end ail : Therefore be

not many Meters (too imperiow or too cenforions

towards diffenters and the infirm ) left je receive

the are at er condemnation. Jam. 5.1,2.

GOD who is One , hath made the creature? MANY and divers : And the further they go from Him, the more they run into ma ttplicity and diverfity : It is admirable in Nnure to fee that a- mong the millions of perfons in the world , there are no two that differ not fuffickntly to be difcer- nable from each other: And among the bruits and inanimates it is fo too : Among horfoand oxen and fheep'and all creatures, yea though nen ovum ovo fimMiw be a proverb, yet there are no two that do not differ : No nor among the mil- lions of (tones which lye fcattered over the fur- face

Cdufcs of diver fuses cf judgements. 349

he earth. There are no two j erfbns lb all the world, fUft of the feme inteUedhi-

all c -c, nor no two who arc

in all thing? of the feme opinions andapprchenii- onS : No nor any one man who is in all things long of the fame apprchenfions and opinions with him- felfe : Nor is there any man whofe thwfhts and *f- fcttins dc perfectly confent with thcmfelves in matter and order , any two hours in all his life. And ifmuhsplicit) and divcrfitj have fo much caufe in nature, how much more muft needs be added by the common cmrrtiffh* and ir^vic) of nature? \\ hen all mankind hath fo much ignorance of the mylteries of Religion , and (b many degrees of enmity and unfuitablenefs to holy things, a great difference of judgement is an unavoidable confe- quent of this.

And mens various edncatiens and convcrfe , and rmfloymems mult needs caufe a great variety of apprehenfions : As their nature fo their tine mm may agree in fome generals : But there arc no two perfons at age in the world, whofe educations have been the fame in all particnlars, Though they were children of the fame parents , and bred in the fame bokfe. and time, yet all that they have/^* and bestd and medled with hath not been in all points juft the fame : "the fame in matter , and time and order and all circumftances. And we X what great diveriity of judgements any one of thefedoth daily caufe. To have parents of fcveral minds and tempers : To be bred in fami- lies wThere there is great diverfity of knowledge and praftife : To live among company of con- trary principles and pradWe : when one man

heareth

35° Caufes of diver fttj of judgements.

heareth one thing talkMof and maintain'd in his daily converfe, and another the contrary : When one hath a teacher of one opinion and another of another : Or one hath a teacher that is cold , and another one that is fervent \ one a judicious one, another a rafli and intemperate one > what diver- sity of apprehenfions may arife from any one of thefe ?

And fo there may from variety of p*JJionj of the mind through a diverfity of bodily tempe- ratures: One that is naturally fearful is apt to apprehend a thoufand things as terrible , and con- (equently to be filled with (cruples , and to run away from dttlrines and pra&ifes as dangerous^ where another doth apprehend no dangen And one that is dark , or incredulous, or rafh, or ftu- pid, or hardened by any finful courfe , is apt to conceive that he is fafe in every dangerous way, and]to fleep quietly at the brihk of death and hell, and to laugh at them thai: tell him of his peril : As men fit under the fame inftru&ions with va- riety of affedions > of fear or hope, of Love or hatred, of joy or forrow , fb varioufly are they difpofed to apprehend what they hear, feeing reci- pitttr Ad modttm recipient -*.

And variety of Gods difpofing providences muft needs alfo have fome fuch effed. While one is rich and another is poor > one hathcrofTes of divers forts, and another hath profperity j, one is full and another is hungry h one is obferved, admired and honoured, and another is taken lit- tle notice of, or is vilified and defpifed j One hath many friends and another many enemies: One hath friends that are kind andconftant , and

the

Caafes of diver ftties of judgements. 351

the other Cach as are unkind and mutable \ One is preferred by Rulers, and the other is ruined or opprefled '<> All theft will occafion variety of ap- preheniions : As it was with the Lady who com- ing in very cold, in a frofty day, pitied the na- ked beggars at the door •, but when (he was well warmed chid them away : We all find that our • apprehenfions are very apt to vary in ficknefs from what they were in health ^ and in poverty from what they were in plenty i and when we areangred, difpleafed or abufed, from what they were when we were pleafcd : Yea when we have but read a lively book, or heard a lively Sermon, from what they were before our aflfe&ions were fo excited.

Alfo variety of Temptations may occafion great variety of apprehenfions : When one mans temp- tations are all alluring , to luft , or gaming or ftage-playes , or Romances , or drunkennefs , or gluttony . or pa (time, and anothers temptations are all to melancholly, and inordinate aufteritics and defpair h When one man is tempted to er- rours of one kiud , and another to the contrary. Even he that overcometh in the main, yet fel- dome fo far conquereth as to receive no mifim- prelfion upon his mind.

Moreover variety of fallings, fl^difs and «•• fUyments occafioneth variety of apprehenfions \ A mans mind is much wrought upon by the bu- (inefs and objedts which he is daily converfant a- bout: And therefore we find that ufually the Courtier, the Souldier , the Sea-man, the Citi- 2en and the Country-man much differ in their apprehenfions. And ufually ( though not every

indiyi*

35*

Cdufes of diver fit j of judgements.

individual yet ) as to the mofl part, all men arc wifejt in their oven fmfejfi >ns : Lawyers are wifeft in matters of Law and Divines in matters of Di- vinity. Opportunities of fiudy and inflrntticn make exceeding great differences in the world. The Lawyer and Phyfician perhaps may on the by,have beftowed a few years time in Divinity, in the midft of other interrupting ftudies : When the Divine hath ftudiedalmoftall his life, and drawn out his meditations in one uninterrupted thred* And Co we difcern that Lawyers and Phyficians have oft different apprehenfions , of matters of do&rine, worfhip and difcipline, from thofe of the beft Divines.

And diverfity of Inter tfts maketh no (mall dif- ference of apprehenfions. And thofe that are advantaged by their helps and ftudies may be dis- advantaged by their interefts. And therefore we fay the Mapiftrau and the CuhjeSiy the Lanyer and the Divine, the Prelate and the 'Treslyterunjhz P - pifl and the Pnneftant ( both Prince, Prelates and People ) Co ftrangtly differ in their thoughts i that xznefeemeth certain of that which another feemeth certain tobc falfe^ and one ventureth his falva- tiononthat, which another ventureth his falvati- on againft. Intereft worketh fecrecly y and too much with the beft * but openly and predomi- nantly with the worft.

And then the intereft and opinion of the Se- veral Kingdomes, Churches, Paftors, parties or Se&s which men are related to , or are engaged with, doth ftrongly tend to different apprehen- fions in all matters which thofe interefts tire concerned in. And many very good men, think,

that

Caufes efi he diver fit y 9 f minds. 353

I that i*tereft may be allowed much power

upon their mmds,thoughprit/*rf and ferfi** mutt' be denied. Is it not a wonder to fee,notonly that almoft all Cbrj/ti*m arc incorporated into one fedi or party or other, but hew eafily the inconfi- derable reafons of their party cm prevail with them, and how hardly the better reafons of their adverfaries, feem to "them of any weight or worth ? Not only the parties of Papifts and Pro- tdrants, Lutherans and Reformed, &c. (hew this* but in the feme Church the Regulars and Seculars, the Bifliops and the Jefuits, the Dominicans and lefoits, the Thomiils, Seotilts, &c. declare it. And the difference made by natural edacities is yet more than all this. When one man is born to a duller underftanding, and another hath a quick and clear apprehenfion *, All that thefe men read and hear and meditate on , is like to make different imprellions on their minds. And this is the greateft thing of any one, which maketh ma- ny controverfies endlefs , and maketh both Di- vines and people run away from one another as dangerouily erroneous : If a few men have clea- rer underftandings than the duller and unftudied fort , they are like to be the minor part : For the dull and Jlothful ( and yet felt-conceited.) will ever be the greater part, many to one , till the 1 golden age return. And when all the world fee* 1 leth the confequents of this difference , can we doubt of it, or fo far dote, as tc think it polfible to cure it.

Yet the various degrees of the Grtcc of Godf do certainly alfo make great variety of appre* henGons, When God giveth tofome thofetmc

C c illumi*

j54 Cdttjes of dtitrfityof mwds.

illuminations, thofe thirfting defires after truth, •thofe heart-experiencees, thofe delightful relifhes, thofe powerful effedts and victories, which hegi- veth not to others , they- are made to differ and muft needs have different apprehenfions of fuch things. In which fenfe Chrilt faith,that he came not to fend/>£ ct butdiviiion, that is, to be fuch ao . objedt, and preach fo holy a dodtrine , and give fuch graft, as would <>ccafion divijions, by making his fandtified ones differ from the world , and occafioning the irritation of the worlds mali-

And indeed the gr:ni difference between the feed of the woman and of the ferpent, the holy and the carnal feed, is that which is the root of the greateft and foreft divifions in the world i which will never be reconciled till Chrift at the day of judgement (hall fay to one part , Come jt bitflcd and to the other. (jQ)e zurfm : Fur the car* n*i mind as enmity agaibji Cod , and is not fiJ>ieft to bis Uvry mr indeed can be finfenfncowp'ftto ) Rom. 8. d, /, 8. It was not for nothing that Gcd per- mitted that great eruption oi it, in the tirftman that ever was born into the world , againft his in- nocent brothers life , on the bare account of their religion i^crifices ! And the Caiwtts arc full too ltrong for AbeCs fucceffors, and too r;i- merous. And why did he kik Ins brother ? £Ut becaufe his ewn worlds nere evil and his brothers rigb- tj»tu. Gen. 4. 10, 11. 1 ]oh. 3. 12. And as P**l faith of the two Cons of Aorf.ioAmy a* hethatvatbor* J irit jUjh y yerfecmtdMm that vt *t bom , after tbt fytrii , even fait is nw. Gal. 4. 2 p. For the fteft ■p£htc>b A£*tnjt the ffirit'aad the ffirit againft «

flifa

Carnality caufeth Divi fiats* 3 j 5

fie/h, and theft are contrary the one to the other yGzL 1.1 7. And that which is torn of the fief; isflefb, and tn 1 mbicb is lorn of the fpirit is fp.rit* Joh.3.6. And they th<it ><re S the ^f[h do favour mind or nn- deijhnd the things of thepffh y and they that are *fm ter the/pint do mini the things of the fpirit. Rom.8. 5, 6. Our heavenly teacher told his dirciples, that if they were of the world the world would love them* butbecaufe they are not of the world, but he had chofen them out of the world , the world would hate them (even as it hated him.) 'joh. 15. 185 1^24,25. JoL 17. 14. And every me that d<tb evn bJteth the lifbt. Joh. 3. 19, 20. Nothing then can be fnrer or pinner to a believer , than that there will be ftill as great divifions and diverfity of apprchenfions as radicated enmity can breed.

And ( to prevent many obje&ions ) let thefe three things be noted.

FiJrft, That this grand difference which lieth in the gi;eateft matters , in head and heart, mult needs have influence upon abundance of inferiour controverlics •, Both as the "Ter fans and mnn caufe are concerned in them. Reafon and experience have put this paft controverfie.

Secondly , That this doth not concern on- N the vifMt Church and the » rid , but the Vifible £hnrch rriihin it felt : For all the Hypocrites and carnal worfhippers, have itill the Cainifio fcr- pentine Nature : Yea thofe that by advantages and intereft are brought over to the Orthodox as well as Cbr>fti*n fide. And it is a happy Church where the Hypocrites are not the greater part : And it is neither great Learning , nor degrees, npr the Pa- Cw 2 ' floral

3 s * Caufcs of fecret err curs.

floral office, nor the profeilion of the higheft 2eal, which will ferve turn to cure the carnm en- mi : , without the fan&ifying fpirit of grace. So that when controveriies arife, we ee not in theib- focntes that catha, mind , which in the ftri&eft profeifion , or greateft learning, or mod venera- ble lun&ion, will work againft the intereftof ho- linels : But we arefure that then it u , though we know not the perfons in whom, but by the full effc&s.

Thirdly, And note alfo that there is a mixture or remnant of this unhappy root and principle eveninthe/i'*c7ijS?,i themfefois. And it is hard in a controveriie to }trceive' in our fdvts, much more in *thers% how much our judgements may be moved by this party*, and what influence it may have into our conclufions.

So that all this maketh it but too manifeft, what a certainty there is of perpetual differen- ces in the Church, upon all thefe forefaid ac- counts.

Add alfo this great and unavoidable caufe, that one rr. otriesidftb m another ; And no man being withoutiome i and every one -being £enerj'ivey and inferring more, what will it come to when all thofe alfo (hall have their off-fpring? and the further they go, the more they will increafe and multiply ?

And as the. judgement by one is laid open to Another (even as truth inferreth truth) fothe Will is engaged, andefpoufeth mens own opinions as. their intereiU which maketh them ftretch their wits in ftudy to maintain what once they have re- ceived and afierted ; And "alas how often have 1 1

heard

Cdttfcs of different judgements. 3 57

heard wife and reverend per fans cry out again ft this pii-Je and partiality in others., whom their next ditcourle or the fame, have fhametully (hew- ed it in themlelves , making much of their own inconfiderable reafonings , and vilifying cogent evidence againlt them \ and being fo intent on their own inventions and caufe , that they could fcarce have patience to hear another fpeak i And when they have heard him, their ririt wrords (licw, that they never well weighed the ftrength of his arguments, but were all the while thinking what to lay againlt him , or how to go on as they had begun.

Laltly fnot to run into any more caufes ) there is an univerfal lamentable caufe of differences, that almoli all people naturally are apt to ie very confident 0* all war oven uffrehenfvns , And very few have any due 0$ffiri$n of their oun opini- ons i> or an undcrftanding fubmiliion to wifer men. Yea boyes f that are once paft their Tu- tors didfotesj and the weakeft women, are u- fually as confident that they are in the right, as the moft learned and experienced perfons. Yea none are fo apt to be too doubtful and diffident of their own under ftandings as the Learned who are next the highelt form: For they have know- ledge enough to know what can be objected a- gainft them, and to fee an hundred difficulties, which the ignorant never faw. So that the more i»e^& mrttiefs and erroneous any ones judgment is, ufually the more furious are they in their prcn fecution of it , as if all were molt censin tmb which they apprehend : Thefe are the bolqeft boih in fchifms and f erf eeuti ns\ as being fo fore Cc 3 that

3 5 8 Confidence in trrour.

that their conceits are right, that they dare ccn- fare or feparatc or [corn or deffife, or cfflift diflen- ters.

It is a common thing to hear religious people [peak meanly and humbly of their own under (lan- dings in the general 5 But when it comcth to par- ticulars , it is the rareft part of humility in the world to find : . Very few do (hew any compe- tent modejiy (except the grofly ignorant who have no pretence to wifdome : ) What abundance pf good people of the darker fort, have I been fain to rebuke for their over- valuing tnt and my nn- derftandino •<> who when I have but croft their opi- nions about any thing which moft groundlefly, they took for a duty or a fin , have held as fait their vain conceits , and made as much of their moft fenilefs reafonings, and as paflionately and confidently reje&ed the moft unqueftionable prooF Xvhich I have offered them, as if they had been infallible, and had taken me for an errant fool.

And this is not the cafe of one or two Sefts on- ly > but natur a! ly of at mnji all mtn^ till God hath

taught them that rare part of humility to have Humble Vnderftandinas, and low thoughts of their own judgements, and a due fufpicion of their ap- prehenfions.

And their cure is the harder becaufe they know not how to have a humble fufpition of themfelves, without running into the contrary extream of fcepticifnV and being cold and unfaithful to the truth>They know not how to hold f aft that which is good, and to be conftant in religion, without holding fail all which they have once conceited to be good, and being conitant in their errour;

Efpeci-

fit (y cowmen fraf/ttef. 359

■ ' ...» .. - l ~

Efpecially when j< <"/ or tvit is voted to them by that party whole piety they moll clteem and re- verence.

Nor is this a Rtlitkm diftemper only, but it is fb natural to imnkind,that even in common matters neighbours and neighbours, mailers and fervants, husband and wife, and almolt all, havcaftrange diverfitypfapprchenfions: One thinks that this is the belt way, and another that the other is bell *, and let them reafon and wrangle it out never Co long, ufually each party iUll holdeth his own, and hardly yieldeth to anothers reafons.

And when they do yuU , they are To unhappy that they are as like to yield to one more erront~ *h* than themfclves , and to change into a vtnrfe opinion, as to yield to the truth. For commonly, sjfftArance^ AdvAnt<£e, Interejt^ and a taking tone and voice, do more with them than (olid evidence of truth.

Out of all this, if you infer a neceffity of Go- vernment, fodol. But if a neccttlty of fcra and rigor* think on! t again, and hril hear what I (hall further fay : And confider what I have faid al- ready. Diftinguifh between the common frailties ot mankind , and [fecial enormities : And forget not that you arew?« and live among men: And let not men be caft out for Origin* Jin } nor pu- nifli a few for that which is common to all the world *, Nor condemn not your (elves in condem- ning others. Of which I further y\d :

Cc 4 DIRECT.

360 Unite in neceffarj things.

DIRECT. XL

Evermore diflingwfk between the necc(fary truths and duties^ and thtfe which are not of necefsitj^ and between the Toilerable and the mtcllerabie err ours : %/fnd ntzir think of a Common Unity or Concord 7 Lut upon the terms of neceffarj foints% and of the primitive fimpUcitj of do Urine, difci- plme and worfbip 5 and the forbearance of diff enters in toBerable differences.

IF I were to fpeak but once to the world whi- leftl lived, this fliould be myTheam: And yet (for ought that I can perceive by any vifible effects ) I never fpake of any thing with lefs (uc- cefe. One party writeth copiouily of the mif- chiefs which will follow Toiler Mi»..- And they fay true, if they mean the tolleration pf things i»- taller able : The other write as copiouily of the ne-^ ceflity of Tolleration and 'Lilert) of Confcience > And they fay true, if they mean only the Tollera- tion o£ things toller Me. But neither of them faith true if they mean university, and fpeak in any o- ther fenfe : There is nothing more plain and fure, phan that the tollerating of all e>ro^Sani faults which confcience may be pretended for, or tf none at all, are utterly deftrudtive ofChriftian and humane peace and fafety. He is fcarce well in his wits that holdeth either part univerfally and unlimitedly ; For the one would have no Govern- ment,

What is nec<(]dry,dndu>bo is tyuieJt. i6\

meat, aiid the other would have no fabjedh to be

governed. Seeing therefore bounds And lm i r there ' limit be, we may reckon them as the third fort of diltra&ed perfons, who think that the bounds arc foundifcoverable , that the mention of them is in vain \ and therefore either Ail or N>ne muft be tollerated according as Rulers are difpofed, 'or their intereft feemeth to require : And there? fore they fay, pkat points Sethi) that are necejfary, and vthdt ttnmcejj.ir) ? What crrours are telUraba^^nd what are intolUrAbli ? C*n ytin name and number them} Or, who muft It tkt judge? To which I anfwer.

Firft, Let it be firft fuppofed that G*d hath $1- ven u* a Liu to ]ud^e fc>, and then we (hall quick- ly tell you who (hall be the Judge ( A queftion which the confufed world doth further their con- fuiionby, when they are a thoufand times anfwe- rtd paft all rational contradiction) Jud^em-m is private or yubluk : The jxdic urn privatum riifcre- tvmis , which is but the guide of rational a6fc, be- fongeth to every private man ( which none that is a man did ever yet deny ) The yiicimm jubiicum is either in foructvtlu determining in order to cor- pnral co-iAion, and this belongeth only to the Ma- giftrates 5 Or it is in f$ro Eccleja, determining in order to Church-comw^nion or Fx $mm$$mum-ton} and this belongeth only to the Church ', ( but un- der the coa&ive Goverment of the Mag iftrate ; the Payors being the Governors , and the people in part the executioners.)He that requirethmore, understands not this.

Secondly , And what if there be a difficulty >vhat points are neceffary and what errours arc

intollera-

3 62 What crrturs are tnt oiler Able.

intollerablc ? Yet as long as it is certain that fuch a difference there is \ and that ac- cordingly men ?*$ do • doth it not rather concern both parties to fcarch after it, and pra&ife as far as they can difcern , than to caft away Reafon , becaufe there is a difficulty in ufing it aright? Juft thus the Papifts do with us about the like notion of fundamentals or tffcntUls of Chriftianity* They call to us for a jnft enume- ration of the fundament 4s , and becaufe they find Co much difficulty there as may find words and work for a perverfe wrangler , they infult as if they might therefore take either Mi things or no- thing to be efftntials , and of neccllity > As if Chriftianity had no conftitutive efTential parts, and fo were nothing. And when they have all done they are forced themfelves in their wri- tings to diftinguifh the fundamentals, tffentials, and umverfally neiejfiry points from the reft [_ as Da- venport, CefterH4^ tiettarminey Huldeny &c. do.) And doth it not then concern them as much as us to know which they be ? What if it be a hard thing to enumerate juft how many bits a man may eat and not be a glutton ? or how many drops a man may drink and be no drunkard ? or juft what meats and drinks muft be u£d to avoid ex- cefs in quality > or juft what fort of ftuffes or filks or cloth or fafhions may be ufed without excefs in apparel ? will you thtoce infer that men may eat and drink any thing in quantity and qua- lity, or elfe nothing} or that he may wear any thin^, or muft go naked ? What if you cannot juftly enumerate what herbs or roots or drugs are wholfome and what are unwholfome? which

purge

Whdt are thwfs necefldry. %6%

purge too much and which too little } Muft there- tore *k be ufed inditfereiitly or non> > It I am not able x ite juft bow many faults or weak-

relics may be tollerable in my fervants ? Muft I therefore have none, till I have thofe that arc fdultteis > or elfe mufti allow them to do my thing that they lift? Though juft at the vtr$e ofn-*', even that which is gv d maybe matter of doubt, yet God in N nnr: and Scruivrc hath given usfwf- tktent light for an upright, fafc and peaceable life. Thirdly , And it ever Baptilm had been well inderftood , by thefe obje&ors 5 the efTentials of Chriftianity had been underftood. Hath not Chrift himfelf determined who they be that (hall be admitted intd the Church and numbered with Chriftians, in the very tenor of the Baptifmal co- venant ? And did not the Church take the reed to be fuffkient for its proper life, which was to be the maiter of the Cirtpi*n prnlej]i^n , as to the Articles of faith to be believed ? And yet are we now to feck io the end of the world , what Cbri* jttaait) is, and what are theefTcntials of our faith, and who is to be received as a profeftbr of Chri- ftianity.

But this is a fubjeft more largely to be hand- Jed if Rutin will permit it : And in the mean time becaufe it is not the Magiftratcs but the Paftors that I am now fpeaking to , I (hall pretermit the moft which is to be faid, and only acquaint you in the conclufion, that one ot thefe following wayes muft be chofen.

I. Either to tollerate all men to do what they will, which they will make a matter ot confcicnce or religion i And then fome , may offer their chil- dren

3 64 Iht effefls oftoUtraung n$ err ours.

dren in facrificc to the devil, and ibme may think they do God fervice in killing hisfervants, and fome may think it their duty to perfwade people that there is no God nor life to come , nor duty, nor fin > but all things are left to our own wills as lawlefs.

Secondly , Or elfe you muft tollerate no errtnr or fduli in religion > And then you muft advife what mafnu of penalty you will inflift. If but a titti: '..then you ttilerate the errour itill : For they that err will err ftill *, and they that confeien- cioufly pray as D ante did, Dan.6. or forbear to obey the King as the three Oonfeflburs did. D*n. 3. will do jo (tut , for all your penalty \ And fo there is no cure but a tollermon ftill.

But if you inflict upon them , banifhment, or death, you muft refolve that the Ring fhall dwell alone, and have no fubje&s , and fo be no King? nor have any ferpmt, and fo be no Mafters j nor endure fo much as a w/^,and fo be no husbandjand if he have children muft ufe them as K. Thiiip of Spain did his eldeft fon Prince Charles j and fobe no Father. It can be no lefs than this at laft.

Or if you will insprijon them, every fubjefl: muft be in prifon, and then who (hall be the Jaylor,and who mall find them food ?

Thirdly, Or elfe you muft deal partially and unjuftly, and condemn tni while you acquit ano- ther, for the fame fault* or condemn one fort of crrours, while you allow and tollerate others a* great : As if all were to be punifhed who believe not Cbrifts defcent into Hell , while all are tollera- ted , who deny the reft of the Articles of the Creed*

Fourth-

What muff be tellerated. 3^5

Fourthly, Or elfcyou muft make Hire that all the Kings fnbjcds fhall be born under the fame Planets, and of the fame Parents, and have the fame temperament and complexion, and the fame teachers, and company, and all. hear the fame words, and all fee the fame objedts , and all have the fame callings, employments, interefts, paf- (ions, temptations, advantages , and the fame degree of natural capacity, and of graced That fo there may be no difference or defeft in their apprehenfions.

Hfthly, Or elfe you muft diftinguifh and fay, that fome are toherat:e >ind jh.tll be toller at ed , and (ome trrurs are inmllerabh and (hall not be toller ated ( in the ton^ae I mean \ for you muft tollerate them in the mind whether you will or not.) And then you will rind a neceifity of difcerning as well as you can, the toller able from the intolleravie*

And if fo , for Chrifts fake and his Churches fake , and your own fake , bethink you whether Chriit be not the King of his Church, and whe- ther he hath given his Church no Laws for its ConftitHtion and Admimjlration ? By which we muft try who are to be the members of himfelf and his Church , and to have Communion with himfelf and one another ? and who are to be re- jected and avoided ? And whether the Holy Ghoft is not the Author of the Church-eftablifhment in the Scriptures ? And whether we can expert more infallible deciders of fuch cafes, thanChrift, and his Spirit and Apoftles ? And whether the Church be not the tame thing now as then , and its wniverj *l conftimttQ* and nec(Q*ry admmi-

jt ratio* the fame ? And whether the primitive

Church

$66 ihc true terms of Unity.

Church or ours be the purer and more exemplary ?| And whether it would do Kings and Kingdoms and the fouls of men any dangerous hurt, to have all Chriftians hold their ttniw and Communion jult on the tame terms as they did under Peter and P.**i and all the Apoltles ? Or at leaft whether it be worthy all the clamarous divifions in Chri- ftendome, and the blood of the many hundred thoufands that* have for confcience fake been feed, and the enduring of the outcries of the im- prifbned and banifhed , and their prayers to hea- ven for deliverance from meus hands , and the leaving of fuch a name on record to pofterity , as is ufually left in Hiftory on the Authors of fuch fufferings > befides the prefent regret of mind, in the calamities of others, and the fad divifions and dellrudtion of Charity, which cometh here- upon *, I fay whether k be worth the differing of all this (and O how fmall a part is this) and all to keep our Churches from the primitive fim- plicity, and from the fame way and communion which Peter and Paul and the Churches of their times, eftabliftied and pra&ifed ? Shall we fpeak fo highly of Chrift and his Apoftles, and the facred Scriptures, and yet think all this blood and mi- fery, divifion and diftra&ion , worthy to be en- dured, rather than our Union and Communion (hould be held on the terms which they did ap- point and pradife? or rather than fuch terms fhould be tolerated among us ? I know what is (aid againft all this* But this is noplace toanfwerall that is faid by fuch as cannot fee how to anfwer themfelves in fo clear a cafe*

DIRECT,

Light and Love are^ &c. $6j

DIRECT. XII.

JL< member that the Pa floral Government is a work of LIGHT and Love j And what cannot be done by thefe is not at all to be done by you: iyind therefore you muft make it jour great ftudy and employment^ fir ft to Know more than the prople, and to Love them more than they Love you or one another $ and then to convince them by un* tenable evidence of truth * and to caufe the warmth of jour Love to be felt by them , in every word and aB of your ijiiiniftra- tion s As the Milk is warm by the natu- ral heat of the ^Mother, and fo is fitted for the nouri foment of the Child.

AS the Gofpel is the revelation of the Love of God, and it is a meflage of Love which we have to bring , and a work of Love which we cooperate to effeft i fo it is a (pirit of Love which mull be our principle, and it is an office and work of Love which we are called to > and the manner muft be anfwerable to the work. Faith is the Head, and L^re is the HeArt of the new CfOM* tnrt : And as there is no Light in our office and work, if there be no Fjitb and evidence of Tr*t h, fo there is no Liu in it, if there be no £#er, God himfelt in the great work of our Redemption, and Chriii in his Incarnation, life & luffering,hath

taught

2 6 8 Do all by Love.

taught the world, that the manifeftation of Love is the way to win Love and to cure enmity : And he is not worthy the name of a Mimfter of C6n/?, who hath not learned this leflbn, and doth not imitate his Lord in this : That as our office par- ticipated! fubordinately of his office , both Ruling, Teaching and PHeJtiy fo we may participate of that Sprit §f Low3 which was his Principle and muii be ours. If it be not a work of &>ve which we do, it is not the work of a Minifter of Chrift, and Preacher of the Gofpel. Can you well Preach- fo great Love of Chrift to men without Lave ? if you (hew not Love to them, you can never ex- pedite win their Love to yourfelves. And when you overmuch defire to be loved your felves (as which of you doth not,) you pretend that it is to make your endeavours more fuccefsful , when . you perfwade them to the love of Chrift. And doubtlefs a juft Love to the perfon of the Prea- cher is a good advantage to this fuccefs. And ill good fadnefs , can you believe that any thing is fo likely to win Love as Love , or did experience ever teach you, that reproach, or contempt, or hurtmg men was the effectual way to make them Love you ? This way hath been long tried by the Mountebanks in Itaiy, Spain , and many other Countries, but alas with what fuccefs ? Indeed ijolitudinetx uciunt & facem vocant v as TertulliAn faith ', When they have killed thofe that they had tirftopprefled, they affrighted the reft to lay they Uved t»em^ and really won the Love of their fur- viving blood-thirfty enemies : but that was all. If the new knack of Transfufion of blood cannot do this feat by. letting in the blood of a Spaniel

whs

D9*Ubj Live. 369

who lotctb bim tbit bcttcth him) when you let out their own, phlebotomy will ncvec do it.

Account then that Sermon, thtt converfc, that reproof, chit difcipline in which Love is not ap- parently predommtnr , to be but a lifelcfs ufe- Jefs ching, as to the winning of a finners beirt to Gnnft. Though I deny not but when the cife :ofthefinner appeireth defperate,the fevcrity of Difciploie inciftinghim off, may cxprefsmore cf another affe&on as tamm : Bic that is be- caufe in fo doing you ffluft ihew greater Love to the Chnnb which oiuft be faved from the infe- ftion.

Bat p:rhip< you'l fay, They defpife me, and i» + \*re mtsdnd foiove cberi Mud atmirc tk<M> whe de« {crve notfo well 9^ them at I da.

Am[w. Fiift, wearcmoft of ui toopartiil to be competent Jidges of ourowndefcrt*. Sel- fifhnefs coo often maketb ui think better of out fclvcs, our preiching, tnd our lives, thin there is ctufc : And it too often filleth men wi:h envy agamft chofe, whofe greater wor:h ind better la- bours caufc them to be preferred by the hearers : And envy ufually breeds dctra&ion. I know that mmy g»ddy pcrfoni heap up Teachers to tbcaa- felvcs and follow feducers, & condemn the faith* fullcftfcrvantsof the Lord, Bnlkiyow withall^ that there is ufually a convincing power in the preaching of able experienced M mfters, which is not to &e found in the ccld andformaldifcou - fes of an hypocrite. And that there is a fa-table principle m true ly\i\\}ii\ experienced Chnftianty wbiCfl eaufech them to rel lh tan fpmtual expe- Pd fimemaX

—

3"70 Love them ib*t negteB you*

rimcntal preaenmg oquch more t nau tnc more a- dorned carkaffes of formality - And (crioufncls is ftill acccpttbJc to ferious Cnnfhans : Yea even to common natural mentunlefs the malicious pof- fefs them by (landers with prejudice againttir, Now if this (hoald be the caufe that others arc preferred before you, O how hey«ou$ if ere yout fin f As if it were not enough for you to nigkft your duty, and to do the work of God deceitful- ly, and injure the fouls of men in a caufe of fucb importance, butyoumuft alfoimpenitcntly ju- ftifie fuch a crime3tni alfo malign thofe that hive more of the grace and gifts of God than you, and that do more go help to favc mens fouls J

Secondly, B it (uppofc that yoai deferts be is great as you conceive, and their love to you t% little j I would further ask you: Firft,isit foe j tbtirewn fake who thus hinder chcit own cdifica* « ten by it, t£at you are troubled at them ? or is it j for jwrfelvts, becaufc you hava not the refpeft which is your due. If it be the latter, I need rot tell you what it is for Miniftcrs of Chrift thus to feck tbemfelves> and overvalue theif own eftecm : If it be the farmery 2 Wny doth it not pleafe youthen that they are edified by #- tbersy though not by you. Dj you think that it is not the fame Gojpel which others preach to, tncm. And may noc that Gofpel edifie and fave them by tn* Preaching of another as well as by, yours. Arid if their dn-eftcem of you, bca/^a or means, that they arc not edified by you* is not tttctt great cfteem of others who arc as faithful* */%» and means tkat they arc w may be edified by thcBQ.

Do all by Love. 37 1

Thirdly AnJ why arc you not much mor* troubled at rnc Ihte of ill thofe who ire not con- Tcrrcd or edified by yout though they do not fl git you or forfakc you. How many be there tdat fcem to love and honour you, and yet do not Jove and honour God ? ~>utdefpife Rel gion and their own Salvanon ? If it be for their (akes and not your *w*that you are offended) you will grieve moft for them that arc moft ungodly, though they honour you never fo much ; and you will be glad for them that are faithful and God- ty> whofc Miniftry foever it be that they moft efteem.

Fourthly , Bat fuppofe them yet fo foolifo tnd faulty, aj to run from you to their own per- dition ; Thequeftion is, What is the way to cure them} Is Love caufed by hard words or ftripes? Will you fay to them, Love meorjon fhallbe fi~ 9cdorimfri'fo*eAt Ch;ift doth not teach you, to tifc fuch arguments when you fpcik for htm, but to be fetch men in his name and fie ad to be reconciled toGed, 1 Cor. 5. 19520. B it your own work will be done in your owa way.

O^j. But thrift tbreatneth HeUtc the impenitent, and Paul prononncetb him Anathematized that Itvetb net tht Lord Jeftu : and be talketh to hie bearer j of coming with a rod.

Anfw. No aoubt but the corrupted mind of

an> nath n:ed not mlj of Love todra* them •home to God, and work the cure, but of Threat- nin^s to drive them and to bilfon the cure ! And though it be Lowe that caufeth Love} which is itheir Holimf^ yet Fear removeth aimy irnpedi- mtM ; B l ftilJ remember 'hat it is Love which

Dd* it

37* Govern the churcn h Love*

is predominant, and fesr is out lubfcrvicnt ; And that the fear which is contrary to Love is a vicoj and hindercth their falvation : And remember that Fear indLove towards God, will setter fUnd together, than Fear and Lt>vc to jut will.* For men know Gods Sovcraignty tndjufticCj and know that he is not to ^e qucftioned or refilled : But if they fi fifer by yonjt will not be fo digeft- cd;ncr will it f© confift with love. A parent will not bear to be whipt by his Phyfician to force him to take bis medicines, though a child will boar it from his parents, whole Love and Power arc moreunqueftionablctohim. I defire you but to mark your own experience ^ and let jour Love be f re dominant in all your mimftrations, and rife no force or hurting courfe which will really abate their Love to you, and then I (hall leave you in thereftto your difcretion. Secondly, Yet ft'll we grant that Chrifts thrcatnirgs may be preach- ed by you, and mutt be ; Thirdly, And that the rod of difciplinemuft beufed: Bit this muft be done only on the fcandalous and fach as more difhonour Chrift than you : And it muft be fo done, that it may appear to be Chrifts own work. J tnd done by you upon his intcreft and at his com- mand, and not other arbitrarily or for your felves.

And I (hall be bold with confidence to add that in thofe cafts where violent rcftraint or co* *Bion is ncceffary,the Paftor is the unTeereft per- fon to meddle in ir# It is the Aiagiftrates work to /rivetnd force (where it muft be done) and the Paftor to pcrfaade and draw. The flock of

Chrift

lb H'ftrry of CMarttn. 37 j

C> it incd uy Q.oaic.t Viic Lan > 01 G jay and hif M .1 ft:r< mutt go before with btmyind arrcnd nun in the condvZt \ and the M*gi(lr*te m -ft come be* hind an 1 4'#i/f i and it is the hmdermoft, and not th j(c £*/*r# that mil* be driven. Paftors ftiould befo far fr-m calling out for the help of violence (anlefs it be to keep the peace) that they fhould rather flicw their love and tendcrnefs, by Pek- ing as far as tney may to mitigate it : And trtcy fh j .Id defirc that no fuch ungrateful work be at all impofed upon them, as to feem tne affl ftera of cheir (1 jcks : Decaufe when once they have loft their love, tney have loft their opportunity and advantage of edifying them.

And it is not P/i^rr's hypocritical wafhingof his hands that will excife him : Nor the Ronaifh Clergies difclaiming to meddle in a judgement of blood, whicn will reconcile the minds of fuf- fcrcrs to them,as long as tney are Matters of the Inq:iition, or deliver them up to the fecu- lar power, and excommunicate and depofe-the temporal L^rds who will not do fuch execution as they require.

Tnough i have fome where elfe mentioned it, I will again requeft the Reverend Paftors of the Church, to perufe the ftory of Idicim and Msr- tin in Sulpiti** Sever*. The fum of it is this. FrifcillUn and many others (fome B (hops and fome Presbyters and fome private perfons) were zealous in Religion , but ieretical (Gnoftickj Ikith Snip, ins : ) hbacim and Idacim were two Orrhodox Bah.^ps who were very hot againft chefe hercicks : Both of them men of rafh and haugnty fpirits, and one of them at leaft (kith Dd a Sulfi*

3 74 The Hift or j ef *M Art in.

S*lptitu)iv\ injurious perfon tnat fcarcc cared what he faidordid by others (fee whac perfons igoodcaafe may be defended by.) Thefe Bifliops drew in the Bifhopi of the neighboring Churches, & in their Synods fi.ft condemned the Prifcillia- nifts; and next provoked the Emperour againft them. The Priicillianifls found that if that were the way, an Emperours Court was not fo Or- chocLx or conftant, but there might be as good hopes for them : And therefore they got a p jw-» ertul friend in Court to undertake their bufmefs, and got the better of the Biftiops : The Biflbsps being born down for a time.ac hft Maxlmtu was proclaimed Emperour , and came ovtr with power and Y.&ory into Germany (fuch anohcr as Cromwelywho by the Bfhops was accounred a ve- ry Religious Chriftian, but ufurped the Empire, and fought againft and killed one of the I^ope- rours, and pretenced that the fouldiers mace him Emperour againft his will.) This Maximtu (whether fincerely or for his own advantage is; unknown) did take part with the Orthodox and greatly honour the Bifoops and promote Rclig - on, and got a great deal of love and he n)iir. /- ihacins and Idacim & the reft ot the B.fhops ap- ply themfclves to Maxlmus againft the Frifritia* xifts; who hearkened to them , and to pkafc them put PrifciHUntni fomc others to death,a.nd puni&cd others, by other ways of violence. The more rude ungodly fort of Chriftims, fo far con* cjrred or over- went the Bifoops, that they turn- ed their fury againft any that fecaied more Reli- gions than their ncighaoijrs : fo that if any one did but faft and pray more, and read the Scrip- tures

/ h Hi fiery o+ v M&rttn. 375

tares tikOic tuanocners, ne wn reproached is £ H^renck ard favourer of the Prifcilliamftf : Mtrtin Bifa)p of Turen uaj U that tiaie a man of no great Lcarning^ut fo famous for holincff, Chanty, and numci jus miracles* as tic lifo is fcarce wrijttcn with credibility of any man fince the Apoftles (for whicn ne is canonized a Sunt.) This Martin was gricvcd,partly to hear ftci&nefs brought into reproaca, and partly to fee Magi- ftrates called to the (upprcltton of herefiesby ths Bifhopj; and fo every heretick taught bow to perfecute and fupprefs the truth, who could but get the Emperour on his fide:Thcrefore he pctifc- $ncd the Emperour for mercy to the Prifcillia- »//?/, and told him that it was a thing not ufed by Cariftians, to propagate found do&nne or fup- prefs mens crrours Dy the fword : He alfo aroid- cd the Synods of the Bilhops, and refufed not on- ly their Couna!s,but their Communion:Where- upon the Bi(hops not only defpife him as an un- learned man, and one that deceived the people with falfe mincles;but alfo fjgg efted to the Em- pcrour that he was a favourer of the hercticks himfelf: Infomuch that Mxrtln hardly efciped fuffering with them , through the B (hops ca- lumnies. But the great piety and clemency of thcEmpcrourprefcrved him; Acd at laft did pcomife him the favingof the lives of fome that were further appomred to fuffer, on condition that he himfclt would communicate with the Bi- ftiops. Martin faw that there was no other mtAns to favc the life of ont tbac clfe was prefent- ly to die, ic thinking that Cnrxft who would have cn:rcy and not faenfice, would in fuch t cafe al-

DJ 4 law

J7<5 The Hiftery of jltrtin.

low it, he promifed to have Communion with the BifhopS) and fo did communicate with them the next day and Caved the mans life. When he bad done it he was in great doubt and perplexity about it, whether he had done well or not ? and in tins trouble went fecretly out of the Oy homewards : And by the way in a Wood as he was in h^avinefs and doubt, an Angel appeared to him; and rebuked and chaftcned him, for com- municating with them, and bid him take warn- ing by this, left the next time he hmrded his fal- vation it felf by it. And Martin prof<fftd that Ifong after this, the gift of miracles was denyed him; but he communicated with the Synod and Bifhopsnomore.

This Hiftory I only recite without determi- ning how far the Reader is to believe it: Bit I muft fay that the rtaiing of it was a temptation to me, to doubt concerning my Communion, the Redder may eafily know with whom. For though I know how credulous and fabulous many ancient Writers were, yet I considered, that this Hifto- rian is one of the moft ancient, one of the moft learned ; one of the moft ftri&ly Religious of all the old Hiftoritns of the Church ;and that he was himfelf an intimtte acquaintance of Martixsymd had it from his own mouth; and moft iolcmnly protefteth or fweareththathefeigncth nothing, and that the miracles of mtattln were known to him partly by his own fight, partly by Martini own Relation, and partly by many credible wit- peffes : And they were fo hlieved commonly in that age by good men, that it was the occafion of bjf Canonising, And if fuch Hiftory is not to fee

believed*

Tht ApvlUaiion of it. $yj

bciicvca, I will iioimciuiou cdc comcqucnces that will bcncc fjllovf.

And yet on tbc other fide I confidered : Firft, Thai it wts polfolc that a holy mm might be milhkenby fear and fcrupulofity, and take that for in A.igds apparition which was but a dream: Secondly, Tnai his avoiding Communion with the B fh >p% migftt be only a prudential a&f fit- ted 10 chat time and place , upon accidental or crcimftantial reafons which will not fuit with another time and place: Thirdly> It is dange- rous making the a&ions ofany men, upon pre- tenlc of any Revelations and Miracles, to be inftead of Scripture, the rule of our faith ©r du- ty ; much more to prefer them before the Scrip- ture when there is a contrariety between them. Fourthly, And his reparation was but tempora- ry, nor from the Order , nor from any of the *- tber Pd/iors, or from the feople ; but only from thofe thdivUnalperfonS) wnom he fuppofed to be fca idaious, And the(e confederations I judge fuffi ent to refift that temptation.

Whoever underftandcth what a m*n\%y and whit i Chriftisn is, and whac the o fKce and work oiiPaftor \$> will make no doubt, but that his Guidance 311ft be fatgrndlyind that as Love is the €p& to be prod xed in the peopIe,fo Love in him maft be the mctns of caufing it;& that he muft cx- pc& ibac the fuccefs of his preaching & difcipline fhould not exceed the meafure of Love, which i$ mamfeftcd thcremtfurther than t^Ced may extra- ordinarily work beyond the aptitude olxhemetnt And when he hath complained of the people as ihtrply as he will, he (hall find that wbttjoevtr it

is

37& Refufe not the way of Love, tit you

is that Love cannot doy in order re their confer/it* and cdifioation^ and which Light §r evidence cannot do en order tot htir coHviUien^u net hj him to be dene at all. And if he wil be tryingwith edge tool*# be may cut his own fingers fooner than cure an erring mind ; And (hill finithat the people will' much wor re endure a&s of force and corporal penalty, from a Paftor, than from a Magiftrate y and will hardly believe by any cloathing that ha is a iheep, if they qgee perceive that he hath bloudy teeth. Chrwork is to win the heart to Chrift : And he is unfit to be a Paftor , that knoweth not how hearts are t® be won.

DIRECT. XIII.

When you have thought of all the evils that will be uncured) when Love and evidence have done their part $ yet re j eft r not this way till you have found out a better $ which mil do the work that is to be dene% and that with fewer inconveniences.

I Am not now about toftate the bounds of Li- berty in matters of Religion ; (It rcqaireth a tall Treatife by it felf i and many tedioufly de- pute the cafe before tney ever truly ftited it.) Much lefs am I perfwading Magiftrates,ihat they niuft permit every deceiver to do his vvorft, to draw rhe people from Ged} or from Ghrifl Jefm the Mediator, from faith and godli*efs}iny more

than

bdve feur.d cut 4 better. 379

than from L#;*/r/> Pedes and Honeftj. But I am fpcakingoklyagivnft that partial,h&ious, need«r

lefs, dividing and pernicious violence; wb.ch it pretended to be the chiefs if not the only cure of all thcerrourJordifagreenncntsin the Cfaurchej, by tbofe that know no part of Chyrurgery but amputation.

Some fpeak much of the many difcricn which will be uncured, if Violence &o no more than Tetcbingimi Live: But I humbly as< of them : Fir ft, are chofc ci 'orders fuch as are etc* rablc in this life $ or Deb as are the unavoidable mifer$$ of our corrupt and impcrfeft ltare ? Se- condly, will force cure them better than evidence of truth, tndLove will do ? Thirdly, will tbey be fo cured without a greater mifchicf/ God telleththc S*bbatb-breakers of Ifrarf, that when they * ere r oO;cd out, the land (hould kjef her Sab- baths : Was that a mercy or a judgment ? Would you/imrfSibbath-breakingand diforder? and take a folitude for Peace? Fowkly, is not the work to be dons,the kvirg of mens fouls ? And (hall any be faved igaintt his will ? And then ftionld not all force be meerly fuch as is fubfer- vicnt to the ends of Love? Fifthly ? will ftripes change the judgment in matters of Religion? Sixthly, is he «iy better than a Knave or an hypo- crite, who will fay or fweir or do that through fear, which he verily thinkctb God fcrbiddeth him, and is difpleafcd for, and feirethit may damn his Soul } Seventhly, Is it the honour and felicity of fouls to be fuch} or of Ch :rch or King- dome to be compofed of fuch ? Eigbhtly,is not a confcientious fear of finnirg againft God, a thin*

we'f

580 The terms of Church-Unity.

wellpleafing to him, andneceffary to mens fal- vation, and to the Churces welfare, and to the fafety of the lives of Kings, and of the Kingdoms peace? And is there not than great caufe to chc- rifti it (though not the errours that abafe it.) And /hould not all care be ufed to cure the ungodly world of impiety and fearednefs of confcicnce, which makes them make a mock of fin. And if confidence were once debauched and mattered by fear, and the people be brought to prefec their fl:ftily intereft before their fpiritual and to fear mens punifhment more than Gods,would not fucb debauched confeienceshave a great ad- vantage, to makefuch men the matters of the €<■ ftates and lives of others? And are the lives of Kings, and theeftitcs of neighbours, and the peace of Kingdoms,competcntly fecurcd, where God is not feared more than fines or corporal penalties? Ninthly,if force be fo far followed till it have changed mens judgments or conquered confeience, or exterminated and deftroyed all that will not be thus changed or conquered,who differ from fuperiors in unneceffary things,Willit not (all things well confidered)prove a dear price for that which might be had at much cheaper rates? Are not the moft confeientious, necef- fary helpers of the Miniftery, by their example, to cure the unconfcionablcnefs of the reft ? And therefore fhould be countenanced & encourag'd? Tenthly, would not the ceffation of unneceffa- ry impofitions, caft out the moft of the fcruples of confeientious pcop!e,and ceafe the faddeft di- vifions of the Churches ? If Rome could have been content with a religion of no more Article* than

the

The terms $f Church- Unit). 381

the Affiles wis, and would on thofc terms hire held Communion with other Churches? O whtc rends and rains had it prevented in the Chrifti- tn world } Are not the old Apoftolick rules and terms Efficient to the fafety and peace of Chri- ftians? Were thofc worthy perfons, B. ttfhorp B. Hall, B Davenant, B Morton, with the Btr- gii% the Crocd, and all the great pacificators de- ceived, who wrote and preached and cryed out to the world thf [fo much m all Cbriftians are agreed in>ufuflicicnt matter for their concordat hoy *ould lay it upon no more] vid. Uft.fcrm. before King James *t Wanfled. Or do you think it was thcic meaning \Letall Rulers multiply unnecejfary ferum flid impo fit ions in their oxn dominions yand for f cr*~ f ling them, let them filencey imfrtfondud baxijb of tome* And then let them fend to their Neighbour Churches for V nit y , Peace and Concord, and tell them that the fubfer thing to the Scriptures general- lyy and to the Cree i > Lords Prayer, and*D ecaloguo and Sacraments particularly y are ttirms fufficient t* this end.(Suppofwg that good order \d^cency^& peaco be kef tup by f uit able atfciplinc both Ecclefiajtical and Civil.) And why would not this ferve for all the world? Or why Ihould more fcruplcd things be called neceffary to order and decency than indeed are fo ? My defire of the Churches peace which caured me to write ail the reft, provoketh me to touch this f bjeft bricfly,whicb will fcarcc endure co be touched.

PTRECT.

982 Preferve the reputation o* godlineff.

DIRECT. XIV.

Jfjhenyou reprove thofe weak, Chriftiansy who are (ubje& to err ours, disorders or diviftons^ refleft not any difgrace or contempt upon Keligton, and co*fcientious ftriSnefs $ but be the more careful to proclaim the innocen- cj and honour of ferioms Godlinefs, left the prephane and ungodly take occafton to de~ fpife it) by your opening the faults of fuck M Are taken for the zealom frofejfours of it.

HOncft hearers tike moft notice^ whit if the mainfeopo which the Preacher aimethat, and the buiinefs which he driveth one. Some men take occafion by the errours and faults of fiich at ha¥efcemcd ferioufly Religious, tomakeall /** rioufntfs and diligence for our filvation, to fcem to the hearers to be weer hypoenfie, and not on* Jy a tteidlcfs but a hurtful thing * and to peFi'wade the people that an ignorant carelefncfs of their foulr, with good neigbour-hood , quierncfr and mirthi is better than all this ado. Which is no more or lefs than to preach for Atheifm and Un* godlmcfs in pra&ifc> fo it be veiled with the hy- pocritical profelfionof the Chnftian faith. An i this unhappy fort of Preachers do feldmc miff to fall upon the real and fuppofed anifcarriage* of men that are or fcem Religious, in fome pair of their terrains aad familiar difcourfc ; whjch

being

Trcfcwt the reputation of %odlint[s. 3 8 J

being done to fo odious an cad, is to bring feri§m Rcligtoufu$(t it felf into djflike , it makcth the heft of the ncarcis abhor fuch reflexions, bcciulc they abhor xhc /aft of them ; Believing that Ho* linefs need not to be preached againft in the world, till mens hearts arc more enclinedtoit ^ and till allies enemies abate their oppofition! And if if were to be done, yet not by a Miniftcc of Chrift : He that prcacheth againft Holinefi (h^iv covertly focver) prcacheth againft God, Wnercas if a mmsdefign be to pomotc Rtligio*, the fober heaicrs (though partly guilty) will Dear his reproof of the faults of profeffours^with much more patience, whci they fee it is lor God and godlinefs that he doth it, I fpeak by experience, andmuft give them this tcftjmony, that I hive many and many a time poured out my foul in car- n*ft repreheniiens of trie erroursand diforders of itft\-divtdi*r xeal } and the hearers have taken all frith patience , when the fame pcrfons could not bear the tenth part fo much, from fome prea- chers whom they imagined to aim in it,at the de- preffiflg of the honour of true and ferious Reli- gion. Therefore be fure what fort of men foever you are reproving, that you fay nothing wh ch tendeth to maly the ignorant or ungodly fort of your auditors think, that it is wj/ otJiriUmfs, oc careful diligence aboat th^r foals, wnich you condemn : fiatftillputin fufticient caution for 1 the neceffity of a holy heart and life.

DIRECT.

3 84 Encourage private Cbrifttans in

DIRECT. XV.

DifceurAge not the Religious from fo much of Religious exercifes in their families , of vs>nh one another 5 as is meet for them in their private ftations.

BY this means mmy Paftors hive been ve* ry grctt caufesof fchifmsand reparations. Some of them are fo carnal and felfiih , that they make the Miniftery but a trade for their be- nefice and honour: And therefore for fear left the people fhould encroach upon their a dvanta- ges, they drive them as far off as they can, and care not how ignorant they are fo that thereby they may but lock up the myftery of their trade fecurely forthemfelves : and keep the people in a blindfold reverence, dependance and obedi- ence : How ordinarily the Roman Clergy pra* Aifc this iniquity, the nations that are kept in darknefs by them, are doleful teftimonies* Like the great Dog that will not endure the little one to come near his carrion or his bone. And fome are fo exceflively fearful of fchifm, rhat they dare nor endure the people to pray ioge«.facr, or repeat a fcrmon, or fearch the fcriprure, and exhort one another daily, inthatmanner when God requireth private men to do, for fear leaft;they fhould go further, and grow proud of, their own gifts and dowg<, and defpife their Paftors* and fct up forthemfelves l When as this very inor- dinate jealoufie is the likely and the common

**y

Jucb Exercifes ma belong $$ them. j8j

way to bring thcm,to the evil that is fo much fea- red. Wbilc peoples care of their falvation it cherii^ed and ttirrcd up,and the Paftors do pro- voke them to pray and fearch the fcripturcs and hrlp each other m the way to heaven , they are honoured I: loved by the faithful of their flocks , 11 men that indeed are true to their great truft, and have a love and care for the peoples fouls : And then thofe Paftors who further the people in fuch religious exercifes, may ufuallyas fathers rule them in it, and keep them from ufurp- irg any thing that is proper to the officers of Cnrift, and from crrours, and fa&ions and divi* fibns; and may eavily fupprefs any artogancy when it appearetb. And that honed defire which religious perfons have to do good to others, i% thus fatisned by fuch fober exercifes as belong to them : And fo Paftor and people do peaceably 9 lovingly and fuccefsfully concur to carry on the work of Chnft, whileft each onemoveth in his proper place. Ifpcak this, through the great mercy of God, from very great and long expe- rience : having ftill kept up fuch lawful meetings md fober exercifes as arencc unfit for privies Ghriftians,and thereby kept out all hercfies, fa- t fftions, fchifms and arregancies from the ft jck ; with the great increafe of their knowledge > humility, piety, and juft obfervance of theis juides.

^ Wbeidis when the forefaid inordinate j:alou- acdothrtftrain peoplc,or difcourage them froift my of that which is their proper work; Fir(tf rheygrow into diftaftc of fuch Paftors, and take hem for ccamies to godlinefi and to their fouls :

384 E*conr*gc frivtit Rtghni*\nt[$.

Secondly,, they grow next as jealous ot ill chc Paftors diBrint) as he if of them j and think ic no fault to draw off further frbm him themfelves, and then todifaffe& others to him : Thirdly y their appetite to Religious cxercifcs , when k if retrained groweth inordinate, and affoftfeth that which belonged not ta thc*u Fourthly, they conceit that these is fome neccflity of their tam- ing t etchers y to do that which the Teachers mil . not do. Fifthly, they next keep their meetings bjtbtmftkvesy from under the eye and infpeftton of their Teachers. Six hly, then they tak* liber- ty to vent what cometh in their sundt, whileflf1 there is none to regulate and contradict their. Seventhly, and at laft they fet up for thcmfelves, and the chief fpeakcrs among them become Pa- ftors to the remind fo too often fpeak perverfe things to draw away difciplcs after them** AU.

Wifdome and Love may prevent all this: Envy not the gifts or graces of your people?* I* it not the end of all your ftudies and Uboursto promote them ? Arc they not the fruits of G< Is mercies and your own endeavours: Will you grudg at your own fuccefics? In ttead of re- training, them, let none foearncftly dfive them on> to fuch Religious exercifes that belong ta them, as your felves; and help them and over- fee them in the performance; And then you ftull have advantage to reftram them from that which belongeth not to them: And you Anil have the the grcit aflifter* of your Miniftery, vrha will more uphold your honours, thm all the pt&pt ajnd ignorant wji do 1 yea they mil be your gl

r

* ■'» _m jj m mm m-mmmmm *

Bt Able 4*4 watch JuL &f

_ —. ■ -■ - ■ ■ F» ■■!.■ imi -

ry, crow* tod joy it the. appearing of ]tfy&

DIRECT. XVt

3c net wanting in abilities, uutohfulnefs, cr diligence , toreftflftducers by the evi- dent* of truth y that there may ht no need cf*thertveap$ns : And quench (uch [far kit am*ng j$*r pafle he fore they break out in* tofiarnes.

THe clamour* and wayes of violence uicd by ADiny Piftort, are oft but ao unhappy* neans to fupply the defeft of their own abili- ties and duties : And thofewho areconfeiousof in inefficiency intheaalelvesto <b their parts, do nnoft intemperate ly cali out to cncMagiftratc* to help them, anddoanoft unmannerly (Snfure tHem>if they anfwer nor thcitexpe&anons: And r :dced if the fword of the Magiftraue be fuch an univerfal remedy, and may ferve faftead of the ability and labour of the Minifter, let italfo ferve to cure the hck, inttcad of the skill and labour of the Pbyfician ; and let all other callings as needlefs be put down»and let us have none but Magiftutes alone.

Fa ft, Some Minifters are fo ignorant, that if one of their people do but turn Antinomian, A- B*baptift or Separatift, they are not able to con- fute them : Much lefs if one that is farmed and fftll-ftudicd iiKfodoce tacfe crcouri i If thtf

38 6 2 c able and watchful

Sc&ary challenge theoa to difpute, its two to one but errour will triumph, through the inefficien- cy of him that fliould defend the truth. And then this inefficient Minifter,will turn to railing , or call out to the Magistrate for his he Ip , to declare to til that he is too weak ; which will harden id encreafe the feduccd party, and make these think that it is the weakj%t[so\ his caufe*

Secondly, And too many M matters, who feem more able, are Lordly and lazy, aid carry th*mfelves ftrangely and ata (finance from the people and art feldome fairflir with them in private ■ And fo they give advantage to ftich feducers a* cic^p into Doufes, to few theirttres} aid for the maker fort to vrd their erroirs fk when there is none to contrad»5 rbtm : Pafion take their proper work > to *hich*theji arc Called* for tflavcr* or a toil; They *rcfo fmi and iW/r,thtt for rhem to witch over a flock,and to teach them publfckly and from hou c to houfe, night and day wirh tetn as ttnl did, and to watch where any fpark apjptaretMnd p;e- femly to quench it, doth fee at to the sn I d.Tdgery and burden, that God nrerc imrr.erc'- ful it he fhould iwpofe \t on them ; That is, They think God unmerciful if hj will not 1 1 kt th: patient die, than put the G °n ro

the trouble of dreffing his tores : It he *i!l hot let the people be damned rather than put Mi» n rtcrs to fo much labour to irhruft and five them. It it were but to take their tythesand honour, and to be reverenced by the people, :rd to preach trice or twice a week, a \crmon which ircdethtoibcinifpIlQfe'i cuey could fabfciMt)

thit

dgdhfl Dccetvtrs. 3 fe 7

thisraucAi b-t7><iW'sexuortatioii/*#. 20. i.e. mech intolerable precifeneff. Bitio Ji*ill not be informed or reformed it fo cheap a rare. Si* harh corrupted them more than fo. If we w.ii fl:ep, the envious man will notfleep : but whe"i vet awake, we (hill find that he hath fowed his caret. Sometimes ^n#v^w Woivos will inter, ntt [ptring tbofiock, : tnd fome times of our own fttv<x will mem *rifi,fpi*ki*g perverfo things , to draw a- way difclflei after tbtm : Therefore watch. Scucy aardand meditation tbefe things, *nd give )onr [elves wbillf to them ^ that jour profiting may ha known to all: that you nay be able to flop the months of gain- fay en ; and to edifie and ciiabhfh till the flock ; that they he not as childrtn tejfed ta and fro 9 and carted np and down by every wind of dodrine, hj the cunning flight and fuhtilty of men, If which they Hi in wait to deceive. For to tbif end did Chrift give offices and gifts : ..Study therefore to (hew your felves workmen that need not be a(harned,rigbtly dividing, mcthodi- 2ing,opening,and fo defending the word of truth, A3. 20.10,18 29, 30. Epb.$.tt)i4. \T%mt$. 15,16. 2TiVw,2AMf#

Ee 1 DIRECT.

£88 $e*6t*firanztuiht foor.

PIRECT. XVII.

Be not flrange to the poor ones ef jour flock : but impartial teaM^a**) the fervants of dU\mnd tut high things y but condcfccnd oomentf Imefldte. Rora. 12*16.

f-A XL fonts arc equally precious unto Chrift ;

£% whether richer poor. O fet -the ftrangc

^l^fe ofCbrifts concielocnfion ft;l before your

*#fz$. W** it the ingkor tr< Anrfhac were his

fi«ilitrs?picl he livcin/W*/]rthd rideinp*»*ff

ind affociite only with the W*£-md£r*»t ? O fee

feim wtfhitfg hh difciplc* feet ? And hear him

ttteh in gthtm by thtt exianpk, what rncy ought

to do (or one moreen H* came n%t u be mini-

fr*J#*to4*tt*mi»ifttrt How (htrply did he re-

5>flkc^hiMiifciple« when ihtyftrtv* *bo f>wld be

grtatift} Auditing a little child before them,

hithtwghtns^whatoiuftbt our ambition: And

*hat he ibdtvti&b+ibegtettifi w&fl &ejer**nt *f

sll: Our grcatnefs heth in the greittft Of our

humility and ufefulnefs :Matb4t 8. X|2,3,4.c$°

»3 • ii. L*kf 22.14,25,26. Mdttb.io.1%'

It is lawful and meet that men in power fhould be honoured by us, and alfo that the people be taught to honour them : and that you keep fuch intereft in tkem as if needful to the publickf #m/: <&*hc«fwc all conrerfe with them iinot unUw fut : But when Minifters only attend, on the rich, and ire firing* invidiam among the poor, it makes them accounted crfntl worldly men 5 and

it

tic not {tr*ngt to the Poor. y$p

if unfuitablc tothcir Lord* example, and to the work of their calling. The poor arc far more »*•

mcrom nan the rich i and therefore our worl^\% man tmong tbtm. And death will quickly level all. Andwacn wefiavcajl done, we (hall And, tnat the poor recede cne glad tiding*, of theGof- pcl ; and ihc^p'jor of thcwoUd.onaybcrich in iaich,and neirs of the Kingdome, which God hath preparedfor them ti;at love him. M*ttb. i x. y. fam 2.5,6. And thtt the rich do hardly enter in- to cheKingdome of 'heaven. J*m.%%6 7. Bmjc bdve defrifgd the poor : Do not the rich mtn of pre ft j$*y and draw yon irefon tbo fxdfmgHt f$4tt ? It ts rhe poor tnat mull be the chief crown and com- fort of your labors : Therefore be not ftrangenf to them; if you would not have them account you lordly, worldly and Celf-feekin<f men : }f you will leave them to thcmfclves, and thmk yoEr fclves too good to be their companions , 01? to come into tneir fmoaky Cottage*, ard then think that a lordly command or cebukc > ftxould ferve the .cum to keep them from crrour and fchifm and difordcr, you may find your errour to t&tfChurches coll, when it is too late. And.it will t>e but a pitiful excafe for your pride o* Hz nefs, to cry out of feducers foi otufing into fuck bo*fti% if men you difdained to come into yeurfelvej: what do you by avoiding tacm, hue innte any others tbitfler that will comcf and leave them as it were fwept.and garm&cd for fach evil fpiritj.

Be 4 DIRECT,

£90 Do men all thegced jeu can.

DIRECT. XVIII.

'

Spend and be fftnt fgrjour peeples good% and do aD the good that fofsihlj jou can for their bodies as mil as for their fouls: and think nothing that you have too dear to win them : that thej ptay fee that you are truly Fathers to them, and that their ml- fare is jour e hie f eft care and bufinejsm

TA LL men love themfelves ; and naturally and Jl\ neceffarily love thofe that they know do greatly love them. And all men are fenfible of their bodily concernment, and confequently of that good that is done to their bodies: He that fctteth himfclf Jo relieve the poor, and to put on ethers to relieve them, to vifit the lick, and help thofe that are in trouble, and to comfort the af- fli&ed, to do what good he can to all, and hurt to none, (hall find that their ears will opened to his do&rine5 and that they will follow him to- wards heaven with mnch lefs refiftance, thano- therwifc he muft expeft. Few fucb Miniftcri do ever want fuccefs of their labours. And the covetous, clofe-handed, felf-fcekingand cruel, are always hated. And let his mony periflb with feim,who thinketh it better than the fouls of mcnf sud the work of God.

gJREC*;

Prefer the b»n»»r $f the Elder fert, 39S

■ >» ■ m ■ ■ - ' " w w ■ ■ ,« .1,1 mtm^^^m

DIRECT. XIX.

Keep *p the Reverence of the ancttnt and experienced fort ef €hrifttansy an d teach the jennger what honour they owe to thofc that are their elders in age and grace : Far wbtlett the elder who are nfuaUy foier and f cac cable, aredul] reverenced^ the heat of rajh and giddy yomb mi be keft in order.

USuilly where the elder bear the fway, the Church fattb petce (Though I know fomc dcceiyeri grow worfe and worfe ; ) And it is where the young and rtfh are become the prcdo- ■nintfit moft eftcemed party, thit fchifm and dif- orders do prevail. And though (ome tell the people, wbtt honour they owe their Elders bf office ; yet few acquaint then what honour youchl owe both to the Elder in age and in experience and grace. It will therefore be much of the pra- denceof the Piftors, to keep up the honour of the Elder 1 of the people, and to prcferve in the younger t due cftceai and cetcuncc towards tkem.

DIRE-

I** Dejpifen(rtyn^ryotfellm

PIIVECT. XX.

the Taftors who wiU preserve the Churches Peace \mnfi neither negleB to freftrvc their inter eH in the Religious per fons pf their tharge j nor yet he jo vender of it as to de~ part from /ober principles or ways to ple<fe themy nor to make them their rulers, t nor follow them into any exorbitances to avoid their conjures.

BOth tbcfc cxteew will tend to confufion? Firft, they that care nocac all wnat men think of them* do bat defpife their ad vintages to dogood>whifeft they think that they only <k- fpife the preifc or difpnifc of men. We arc €ornmtnicdm$$ t+fUajurt *nr felvts> hut ffUafc si mm fntboirjood to idifc*tttM}Rom.i$ . i ,a , jg Our power over tftem ji upon their tmnds-nid mis, and not like Magiftrates upon their bodies or eftttej : Therefore when we have loft their hearts, we have loft out power to do them good : Tracy will not^afily hear hi» that is defpifed or abhorred by then. Therefore a prudent cue muft be taken, that we be not prodigal of our in- tereft in cheaa, left it prove to be cruelty to their foul*.

Secondly, And yet if we give up our felvesto their conceit! and humours, and forfakc the way of truth or peace to keep their favour, it will prove the more dangerous extream, I hate be*

fore

the Ctnf$T$tw. 39 j

fore noc«d tnc peril of Mmiftcrs and the Cnurch by this temptation. Taerawdtand the rafheft pcofeflour f arc commoly toe moft violent and ctnforious ; And fo ready to fcocn and vjliHe the grtveft wifefi Pafton , who crofs their opi- nio:^ that many nondl Miniften have been o- vercomc by tnc temptation ; to farfake tacni own judgements, and to comply mm the violent to efcape tocir cenfircs and contempt : But ttuf is not the way to the Cnurcncs peace. Ic may prove a palliate cure foe a time, to put by at thp prefciitfomc fadden inconvenience : But it prc- pareth for after troubles and confufions . Firft, it will mike tnc raihelt and mdifcreetcft people ( which is ufuallytoc women and young men ) tobctheGovetnomsof the Church: Wh left all their Teachers muft hmmur tb$m let* they dif- f U a ft tbemr Secondly f When you have followed them a little wiy, and thi*k thereto ftop, y<*u muft follow them ft til further, and never can f jrefee the end : For tnat weakneti and paflion of theirs w hich cricth up one errour to dry, i* pregnant with innumerable more ; and may cry up more to morrow, and fo on. And one er- rour commonly dra we th on more, and one mif- carriage engagcth them to another : And the laft are ufually the worft : And the fame ends and reafons woich made you go out of the way to pleafe them, will make you itill follow them, how far foever they go,unlefs you xapent. Third- ly, Aral if youTcpcnt and leave them, it muft coft you dearer than -prevention would have done: And yo'i might have at much cheaper rates, for* taken them juft there where they forfook the

way

394 Pleafe net trtftQcrs in 4 wing n>*j.

way of truth and peace. Fourthly, And you will by following the condud of giddinefs and pilli- on, difad vantage your Miniftry as to all the iefs sealous, and all the more fober and peaceable of the godly ; And you will bring your fclves into Contempt with thefe , for your levity injudici- oufnefs and inftability : And fo you will lofe much more than you will get.Fifthly, And in the mean time you will be made but the vulgirs in- fhument to do hurt : you will be ufed by them but to confirm thcmfclves in their erroar* , and Co farther dividing and unpeaceable defigns. Sixthly, And when all is done, and your confid- ences are wounded, and you are made the heads or leaders of fa&ions, at liftthofe of themfclves that God fheweth mercy to, will fee their cr. four, and when they repent, they will give you little thanks for your compliance. A finful hu- mouring of raft profeffoun , is as great a temp- tation to godly Minifters, as a finful compliance with the Great ones of the world . I mean it is a An , which our fiition and difpohtion afford us if great temptations to* For though to a world- ling, wealth and honour be ftrongcr temptation!; yet to a godly man the applaufe or cenfure of thofc whom we account moft wife and godly fcay tempt much ftronglier. • And alas how or- dinarily doth the fire of Church asd ftite , which fhmeth about our own ears, convince us of ox crronr, in following thofe whom we fhould lead! O how many doleful infttnecsof it dorh Church-hiftory afford us I There are not many of the tumulrs that have coft the lives of thoufands tbout Religiont but were kindled by the young

inju-

7 be end of ra[b and fitful beats* j<$

nciousprofeflburs* who drew in their Tca- chers to humour then in countenancing too much oMhcirdiforden. H. Dorians tell utthit when K ng Framii of France hid forbid the reproach* ing of the Papifts way of woifhip f and filenced the Miniticis for not obeying him ; many of the hot-brain'd peoplctook up the way of provoking th?m by fcornful pidures & libel $\ banging up fc down in the llreets fuch ridiculous and reproach* id rhimesand images : But tiis( which was Kon* of the way of Gcd) began that perfection ( by provoking the King) which coft many thoufanda, if not hundred thonfand lives before it cnded# And the Synod at Rnbel which refufed the grave counfel of Du TUfti*, <D* M**H» and many fuch ctfcer*, was ftirrednpby the peoples xealj and meed in the blood of many (core thoufand?, and the mine of the power of the Pcotctiantf in Franc*. Abundance of fuch fad inftanccs might be given ,if England need Co go any were elfe for matter of warning than to it fclf. He that af- ter the experiences of this age* will think it fit to fallow the conduft of injudicious zealots, it left as i nexcufable as almoft any man, that never Did t fight of hell. The dreadful ruine of J#r*» f*Um according to Chrifts prediction (fuch as the world hath fcarce feen hefides) was juft in the like aunncr brought about by thofe furious oner whom jfejepb calieeh the zealots.

Bit if you will do all things gued and lawful to Wift men, gc offend them by no unueceffarj thing \ ana yet ftand your ground, and ftir not an incfc from truth or febefuefsjflitr or f tact, to pleafc a* ry people in the world, this way fluHdo yr.ir

work

5f 4fr St**d fafi infabcr principles*

work at lift : Men will at lift perceive the worth of fober principles and way*: At leift when Mountebanks have killed moft of tncar patients, the teft will repent, and wifo that they bad hear- kened to roc counrellers of peace. Tney that run sound, wben they find themfelves giddy and rea- dy to fall, will lay hold upon fomewhat which it firm and ftahle. Compliance with one of the contentious parties, may make you cried up by- thM p*rtj for a time : But the contrary fa&ioi* will as much cry you down j and your cftioaation is but like an Almanack for a year : And tbey themfelves that needed your finful help for fome -prcfent job, will be like enough ere long to caft you off (as is aforefaid ; ) And if they do not, you arc objeftsof pity to fober ftanders by : And mi the next age, the name of a MtUnQho*) a Bh~ tit) a BtrgihSy a Crad^tn V(hcry and other fitch Peace-makers > will be precious to pofterity, When the memory of fiery dividers will be disho- nourable. K^ep your (landing* andftick clofer to truth and jurtice and peace,than to any patty,and refolvcdly give up your feWes to pleafe God,and you will be no loofcrs hyit ; And its two to one burat laft fome of the contenders, will defircyou to be the arbitrators of their conccoverfics, when they are weary #f contending, and will give you the honour of healing the wounds, which thcif rafh injudicious steal hath madce

PJKECfj

C intend mt among your [civet. $07

DIRECT. XXL

ThePaJlors whowill preferve the peace of tht peofleym*ft not contend among tbeinf elves : Zjpectaliy they mufi take hced> that the) engage not in any needle fj enmity , again fi an] of thofe Divines, who for their lemrn- ingor piety are moft highly reverenced in the Church*

FIrft, When Paftors fall into parties, they iU wayes draw the people with them : fome will take ont part and tome another, rf the Officers divide, the fouldiers will certainly be divided* And though one of the dividing par- lies may get the advantage of the fword,md fup- prefs the other, they arc neverthelefs in the way to increafe the fchifm, while the people will thinknever tie worfe of the party which is afflict- ed and troden down. Schifmcs are moft com- monly begun or at leift formed among the Fail- ors 1 And among tnem the care muft be begun t ' and principally performed. And when the wound is made , it muft not be defpifed ; bwt the threit- eed ifluef muft be forefeen j and the ncceffity of a cure ippfchended : and fcarce any paias ob coft muft be thought too great to quench the £re« Tne proud and carnal perfon, who thinkr ill is well, if he cm butfecure his inter eft> and by fpurning at diflentersjsukc them feem contempt tible ; doth call oil upon the flames, and may

him*

3?S Abufe not the moB valued Ms»i(irj.

himitllitcl the grcatclt neat at Jail. And Ac ttii1 can ft and by is unconcerned, and deny his fervice t ij Love and Peace, and to the wounded Church, left at coft him too dear, mayfobn fiud that he bath loft, even that which he hath thought to Cave. O that the Peacemaker! would cry aloud, and found the retreat to contending Paftors, and O that God would rebuke that pride and c*r**litjf felf conccitcdnefs and love of worldly things, which will not fuffer them to hear*

Secondly, And efptciilly when thofe that are »oft reverenced and valued by the zcaio hi} enriftianj, are envied^or affli&cd by the reft, it ever tendetfc to divmonsin the Church. For the fufferings of fuch will never abate their e- ficem, wichthofe w a o honour them. And if fear ihould Itop their mouths for a time, the fire will Hill bun wuhia, and be too ready to break out into more open fchifms when opportunity feiveth the&h Yea the Churches of old have found great caufe to be very tender how they u- fed fuch reverenced valued Pallors, though chey (hould fall into any erf our ; andfometimes to connive or bear with much, left they fhould oc- cifion a far worfe difcafe, by the imprudent cu- ringof aleffer.

And I dare be bold to proclaim to the contcn- tious Paftorsof all the Churches wbcrefoever, that True Piety, Lov$>H*mility and Pru&cncoftm happily heal a treat many efdife*tms,wbicb to the carnal % uncharitable, frond and impudent , feem un- titrable, and *y their malignant medicines are/US iXafperatcd and made worfe. .

But

Aoufc not the melt valued Mintjirj. 3 89

B 11 alai mis quariclfomc diltemper in Mini- fters, men hid Inch pernicious effc&s upon the Gilurch, and 13 W II £omg on to more confufion ,ij that it deferveth and calleth for our common la- mentation. And ifwe mull lamenrit with de- fpair, as an uncurcablc difeafe, Ifearwemuft with equal defpair lament rhc Churches ruines, and the conitimption of Rsiigion. For how can weexpe& that the people ftiould hear, if the Pa- llors be obdurate and rcmed.lcfs? And who fhall cure rfatorfif their Phyiicifns thcmfclvcs be they that do iii'ft& them?

I fpeak not agiinftthe neccflary defence of Truth, fo be it mat it be truth indeed which we defend, and that the defence be indeed necejfarj ; and that the manner be fuitetl to the tndy and to the nature and rule of Chriftianity. Bit the itch which caafed Me Churches fcab,is of a different defcription. Forfirit, -it proceedeth from a fait acrimonious hamotir in the blood: Not that there is no blood in our veins which hath better prin- ciples and qualities : Bat alas it is tainted with this corroding falr,wkich hath bred our leprofie • As it Chnft had made us the fait of the earth, not to preferve the wcrJd from putrefadion, but to bite and fret all that we have any thing to do with (yea and thofe that we have nothing to do with) and by the (alt Catarmsof our back- oitings and peevifh cenfures and reproacnes, to bring me Church of Chrift into a conlumption. There if in many of us a love and zeal fo Tr"hm the general (and no wonder if we are but o&n.) But when we meet it wc know it not 5 but revile it, ahd fcratch it by the face : As the Jews did long

Ff for

4CO Abufe not the molt valued Mtntftry.

for the coming of the Mellian^but wnen he camc> they knew him not, but crucified him as a de- ceiver and bhfphemerj their prejudice fixing them in the dungeon of unbelief.M*/. 3-1,2,3 .The Lord whom ye feel^(haS fuddenly come to his temple- even the meffevger of the Covenant ivkdm ye delight in—* Bm wh* may abide the day of hie comings and who fh all (I and when he apfearetbJFor be u like a re- fners fiteyand like falters fopeiand he (halt fit as a re* finer j and purifier offilver, and he Jhall purifie the fons of Levi — Wftat abundance of the zealous honourersof7V8f£ arc daily employed ia revi- ling and contradicting it ? As they do by Peace,t- ven profecute it to the deatn,by tne mo'ftperverfe oppofitions, and unpeaceable principles and pra- &ifes, while they cry up nothing more than Peace? And do they deal any better by Holi- nefs it felf. He that is for a Holintfs y which confift'eth not in Love to God and many (ro God for himfelf and to Man for bit fake ) is like the Heathens who are zealous for a God; but he mill be made of fomcthing unlikcft to him that is God indeed: Or like the Mahometans, who are zealous Muffelayms or believers i but it is in tne moft grofs deceiver. And he that will pro- mote Love by fnarling and barking at all that are ftranoers to him, and not of his own houfe,ftull at laft partake of the fruits of fuch Love as he pro- moted ; And he may as wifely hope at laft to; bring the Church to Peace x\lo> by worrying it, by fplenetick cenfures & divifions,in defpight of the experience of our prefent age, and of all the world. What ever is done againft LOVE is done againft Holintfs and againft God;and againft

the

Abufe not the me ft valued Mini fir j. 401

the Life of the Church: And therefore if my Love-killer do cill bimfclf, a fervant of Chrilt and a friend to Hoh»c[t or to the Church, ht muf! firft prove that murdering it is in aft o{frie*d(hip% and a fcrvicc acceptable to Chrift; One would think by their pra& fe, tnat fooae men took A* brahams trial tor their Law, and accounted it the ycorl^Qf juftifying faith %to kjll the Church, and of- fer it up in faenfice to Cnrirt : Bat before they

* bring us to believe tHat facha faenfice is accep- table to him, who offered himfelf a faenfice foe the Church}and who calleth for a living acceptable facrifice, Rom. 1 1. I. They have need to make a oetccr proof of their authority, than Kelley did of his Revelation, when he brought Do&or 7)et to confent to adultery by the fame pretended warrant : God who is Love accepteth not fuch a faenfice at the hands of Lovc-killcrs and Ghurch- deftroyers.

Butcfpecially when befides this acrimony or inind,there fhall other more pernicious difeafei be contracted, & foment thefc cenfures & reproa- ches of their brethen; the malignity of the d feafc is a fad prognoftick.Two fach caufesob it PaulUy* cth opcn,one Aft. 20. 30. the other Rom.t6.iJy\Bt One is thedev;ll)fhfinofpride;Sc adehre tohavc

. many difc pics to be our applaixlcrs [TheyfhaM fpeafy pcrvcrfc things to draw away dijctples after them.]Thz other felfi(h»efsy carnality and ewetouf- re\s [Tbey jerve not the Lord ]cj*s>b*t their own bellics*]And fo 2 Pet. 2.3 through covetottfnefs they jhall with feigned words makj mtrchandi.fi of jou : Tney buy and fell mens fouls for gain : Thefc are ^ainfajers in a double fenfe • Tacic craft (ningetb F f a tint*

392 Abufe not the me ft valued Mini (try.

in no fmall gain> ariu iclt ic \hontdbs Jet at nongbty for gam they do gam fay thz truth, and raite up tumults againft the beft of the fervants of Ctitift i ax A3. 19 245 *7- It is for gun and worldly glory, thac ihzy fay wkatthey fay againft thofc that arc vtifertndfincerer than themfelvcs.

The fum of all this (and moft that followetb) is in 1 Tim. 6. 3,4,5.//' any man teach othermfe, and confem not to the whole [owe words , the words of onr Lord Jtf™ Chrift (mark, it is not to the words of any new faith makers devifing* and to the doBrine which is according to Godlinefs, he is frond (though he may cry down pride) \nowing nothing (though he may cry down ignorance J but doting about qtteftions (though he may feem to be wife and ofnjgb attainments^ and firifes of vords (while he feemeth to plead for the life of Rcltgion) whereof cometh envy, ftrifey railings, evil fHrmiJings(y*hi\z they pretend to no lefs ncccflarya work, than the faving of Truth and the peoples fouls:) Perverfe difpntings of men of corrupt minds (the impatient (cratchwgs of thofc whole corrupc bloud muft needs have vent , and therefore caufcih this itch of quarrelling ) and deftitmeof thetrmk (vvhilcft they think they arc faving the life of truth) [ttfpofirg that gain is god- Imefs (being fo blinded by the love of gain that they make thcmfelves believe, that is the caufe of ; truth and Godlinefs which maketh for their gain ; ! and that theraifing of them, is the raifing of the Church v-*nd thatijl tendeth to the intereft of Rdigion, which tendeth to make them great and rich )• From fttch turn away (that is, own them not m hypocritical wrangling* , but turn youc

backs

iAbu[e not the mo ft valued Mtniftry. 3 9 j

backs upon ttienrt, as men Unworthy to 3c di-

fputcd within then* way. Anfwcr not nc fool according to his folly, u *. word it not with him in hisfooiifli wayjlcit you make him think h:m- fclf worthy to be difputed with. Talk not wirh. him at his ra cs ; And yet anfwcr him according to his folly; by fuch convi&ionand rebukes as is meet for tools, and ai may make him under- hand his folly, left he be wife in his own eyes, and think that none can fland before him.

Secondly, And it is commonly the moft igno- rant fort of Minifters, who are the liberalle(t of their fuperciljo.is contempt of chofe, whofe un- dcrftandings and worth are above their cenfurcs. If a controvcriie be ftarted , which they cither neycr tiudied, or bate only turned over the pa- ges of a few book?, to number tne fhects, and never fpent one year in the deep and fcrious fearch of the truth which is inqucftion; Or if tbey have clumfie wits, that cannot feel fo fine a thred, nor are capable of mattering the difficul- ties ; None then are (ufuallyj fo ready to flioot their bolt, andpafs a Magifteiial fentence, and gravely and ignorantly tell the ignorant, what cr- rours fuch or fuch a one maintained, as thefe that talk of thac which they never underftood. For as I have known many nnlearned forts, that bad no artifice to keep up the reputation of theic learning, than in all companies cocry down fuch and fuch (who were wifer than thcmfelvcs) foe no fchollars, but unlearned men j fo many that are orfhould beconfeiousof the dulnefs and ig- norance of their fumbling and unfurnifhed brains, have no way to keep up the reputation Ff 3 ol

404 >tf£*/i? #<tf / /tt waftf valued viwiflet j.

of their wifdoaQc mtn tneir fimplc follower*, but to tell them, O fucfa tone hath dangerous crrours, and .fuch a book is a dangerous book; and they hold this, and they hold thac ; and fo to enake odious the opinions or pra&ifcs of others , which they underftand not : And this doth their bufinefs with thefe filly fouls, who hear not what can be faid againft them, as well as if they were the words of truth and fobernefs.

As for the younger and emptier fort of Mini- ilers, it is no wonder, if they underftand cot that which they had neyer opportunity to ftudy> or have taken but a fuperficial taflc of: iJut it were ro be wifhedthat they were fo humble as . to confefs that they arc yet but beardlefs; and that time and long fkdy is needful to make them as wife as thofe (who with equal wit and grace) have hid many wore years of fcrious ftudy , and greater opportunities to know the trut h : and that tney have not their wifdome by I pecial infpirati- on or revelation j nor fo far excel the reft of mankind in a miraculous wit, as to know that by a few years hay ftudy, which others know not by the laborious humble fearchesof a far longer time. One would think that a little humility might fcrve the turn for thus much.

Bat if ignorance get poffeffion of the ancient and gray-headed,it triumpheth then , and de- jScth little Davidy and faith, Give me a man that I may difpute with him ? Or rather, Away with the heretick • he is not worthy to be difputed with. Bor wifedome groweth not with years ? ^nd a courfcr wit may be poring forty or fifty mif, after that which another may fooncr up-.

dcrftandc

Abnje not the mejt valued Mtm/hj. q0 J

derftand. Much rime and (tudy is neceffary t great wifdomc : Bit much time and (ludy mt conlift with very mean attainment! ; ani dot'1 not alw ayes reach the wifdome rrnich is fought* And in fuchacafc, trie ancient and grey-headed think that veneration it their d.ie; and that if they gravely fentence fuch or fuch to be errone- ous, tney are injired if they are not believed. They have not wifdome enough to make their age honourable ; and therefore they expe& that their age ihould make tneir wifdomc honour- able.

Thirdly, and becaufe they are not able to en- dure the light, nor to ftand before the power of open truth, they find it ncceffary to do almoft all their work by backbiting: When they arc out of the hearing of thofe whum they back- bite, among fuch as are as little fenfibleof this hate- ful fin it they ; then they have this man and that man, this party and that party to re- proach.

Fourthly, And (as Mr. Robert Bolton well no- tcth)co hide the malignity of their fin, and to cheat the hearers and their own confcicncesjthey will firft feem to praife him, and to confefs that he is in other refpe&s a very worthy, a learned or a pious man, and then bring in their back-bi- ting with a [but.] And that which muft fanfti- fic all this fin> and turn ic into a work of zeal , is the fceming intcreft of God, and of Religion. Tney do all out of zz.cal of God (I cannot fay, A z,c*l for God) though ic be not according to knowledge. If it was an untruth which they fpakc it was for Religion ; If they did bsck^^y it was Ff 4 to

406 Abufe not the mo ft valued Mhiftry.

to preferve the hearers from crrour and danger : If they reviled that which they never underftood it was to keep the Church from the infe&ion : If they tear the Church, and ufe their reputation to murder Love, and to make others odious who are wifer than they, all this is but for the de- fence of truth : And if it be non-fenfe or envy which they vent, they never repent of it (that's thsmifchief) becaufe they think that the Lord and the Church ,and the hearers have need of it And {o ajlthofe Tc*ts are to ^cm Apocrlpba, wnich condemntheir fin. F/4/.15.3. % Cor. 12. 20. Ro?p. 1. 30. *?rov.l%. 23. And fin isfo befrien- ded in Brians corrupted nature, that they meet but with few angry countenances to drive away fuch reverend backbiting tqngttej.

Nay that tncy may tbuic Gods word aad name, againft God> to the devils fervice, they arm themfelves ( as the Tempter did Math* 4. ) with Gods authority and.'cripmre, and will charge thofewith fin who would reprove "their fify and fcring them to repentance : And as Maftcr Her- fcert noteth, how the Pope under the reverend garb of Chrifts Vicar,doth do the like things to tnc fuppreffing of the Church and Truth, as Turks and Heathens do under the name of open enemies ; fo thefe men find tnat the names of MtnifiersludChriftiansy with the words of GoA A^fedj are among the well-meaning, a more ef- fedtual gleans to do that work which God abhor- retho' 1 have long ufed to refift this fin of bac\- fiti*g'i *nd fnot to juftifie the faujtsof any, but) to convince the backbiter of his fin. And I fel- deme ' dcitj but theyreporjof me that I am a

def$x~

Ab*\t not the mc[t valued Mwftrj. 407

defender *f [neb and fneb corruftions : One back- biteth men as Prclatifts and formalifts ; another t:e Presbyterians j anotnerthe Independents; and another the Anabaptifts i and fay fucbaonc u of fucb fctt, and ever with epithctes of re- proach : And when I '.tell them that the way to do them good, is to convince them of their er- rour to their faces, and not to talk of them be- hind their backs, they report me prefently to be a patron of the left, becaufclwasa reprover of their unchriltian vice.

And many of them having not fo far digefted their Religion, tt to fee the evidences of icin themfelves, arc fain to take it upon trurt from 0- thers : And they choofe that party to caft this great trutt upon , which they think to be moll ve- nerable. The Papift choofetb for number and worldly pomp and order : The carnai felf-fcckcc Teth the party, which may moft further his preferment and honour in the world: The ho- nefter feftancs do choofe the party, which fee- meth to them to be che moft illuminated or molt jtritl :A^d fomc have the wit, to look moft at , tnatfet as many of thefe together as may betiopedfor. B.u among whomfoever they caft their lor, their way to preferve the reputation of Qrthodoxnefs and the peace of that confciencc which made the choice, is to be liberal in reproa- ching thofe that d.flfer in any thing from the feft which they have chofen. ( For how much of the Cnriftiari world is now in fefts,is a thing which requircth more lamentation, than proof.) As tne Dominicans when they havt written far much more than Calvin about predetermination, they

* have

408 Abufe not the meft valued CMixiJlry, .

have no way to keep their honour with their feft (the Papifts) buc to nil it the Calvinifts and belye them, and charge them with that which they abbor,, that fo they may fecm fufticiently to differ from them.

Bit the greateft reafon of this contentious back-biting quarrelling humour, is Ignorance it felf ; which wll not give them leave fo much as to fee the difficnlty of the points which they oppofe • much left the truth of that which they have not been ufed to. The way which is fpo» ktn tgainftjhvj think they miy alfo boldly fpeak agintt.

aAnd hypocrifie (chough mixed with fincerity) bath too great a hand in this with many. The lefs men arc taken up in that true religion which con- fiftcth in Heaven-work and HcaK-work , in the Love of God and man, and the mortification of their felfifhncfs and pride; the more they are addi&ed to make it up with a contentious zeal for their fcveral wayes, opinions and modes of worftiip, that they may not feemtobe cold or natral in Religion. They never underftood the third Chapter of James, nor many other fucb texts of fcripture,

O that the Minifters of Chrift were once fen- fible, not here only but through all the Chriftian world, what a plague the conjun&ion of their ig- norance and contentioufnefs, and their dividing felfifh zeal hath been to the Churches of Chrift ? And what they have done againft the fouls'of men, by violence, and by heading pdrtiisytnd by layifig Heaven and Hell upon the opinions,which thsy never underftood l and by departing frooi

the

Ab*fe vol thcwott valued Mtnijirj. 40^

the primitive /implicit; and chant j ! And how odioui a pra&ilc it fs, of ignorant Miniiters,to keep up the reverence of their wifedome, ©r O- tbodtxnef* or piety, by the fecret back- biting and reproaches of others, whofe perfons perhaps they never (aw; or whom they never once foherly dif- courfed with face to lace j or whofe writing! perhaps they never read, or thought it not worth their time and labour to underitand them; and yet take it to be their piety to revile by hear fay and blind furmifes, and judge in a caute which they never impartially hoard and underftood.

There is none of tbofe Mimftcrsof Chrift whom you reproach, but is to be ferviceable to his mafter for the faving of mens fouls : And you are fatans inftruments to block up their way, and to turn away the hearts of people from their do- ctrine. If every Mimftcr ( eipecially your felves) who hath as great an errcur, fhould be made odious for it to their hearers • you might all put up your pipes, and find that your artifice hath firftfilcnced your felves, by the righteouj law, — Nee enim Itx )u{iior nlla eft .« guam neck artifices arte perire fea.Or in the words of Chrift; Whh what mcafurejoHnttte, itjballbe meafured te J OH Again.

Did you feetheuglinefs of ignorant pecvifli contentious zeal, as contrary to holy Light and Love, you would think you faw a devil, (pitting out fire and brimftonc, and would never more take it for your honour, nor for a mark of a child of God.

And if you knew how every word of obloquy sfpccially by backbiting againft your brethren,

doth

4 1 © Abufe net the mejt valued Mtntftrj.

doth tend to infeft the hearers with the fame vices and kill their Love,and lead them into di- visions, you would take heed for the fake of o- thers. (Unlefj you are of thofe who are foolifh- cr than the devil, and would build Chrifts houfe and Kingdomc by dividing it. Math. 12.) One raileth ac Luther, and another at Galvin, and ano- ther at Armimnsj and another at this man , and another at that; for matters which are above their reach; and the people are taught to rail at a//; and to make it alfo their talk behind mens backs* to prate againft this man and that man and the o- thcr ; and -in time to fhew it, by breaking into fe&s : Inawordfuch carnal courfes of their Teachers; do make or harden carnal profef- fors, to be one for Paul, and another for A folio, and another for Ctph*u% but few fincerely and prudently for Chrift i to that inftead of Holinefs, Love and Concord, we have in almoft all com- pany little but ignorant cenforious wrang- ling, at the opinions of thofe that they never were acquainted with, or at the controverted pra&ifes, or circumftances of worship , which are not fuitable to their prejudice and cuftomc 8 and of which they never defired to be the impar- tial hearers of a juft account.

If ever God will Avew mercy to his Church, he will give them Paftors after his heart, who Hiall abound in Light and Love,in& lead the peo- ple into Concord upon the ancient terms ; and make it their work, to bring this Love-killing Tpirit into hatred ; whether it work by the way of ftriving-difputes, or dividing principles or praftifc % , or by reproaching qtfafers ; by corpo- ral

Abufe not the moft vtlued Mini fry. 411

ral cruchy, or by a Re igious cenfonous cruel- ty, wbicn doth nor /}r*kemc»y bur unchurch and damn th<m} and ferrate trotr thcffl lb men unfit for Cnriltun communion. And whilett t;:e Pi- ftors take another c^urfe, we mutt paciently wait and pity the Church, and fore-fee our fur- ther miftry in this prognoftick- though the guilty being parted up with the conceits of their prccioufnefstoGodjdo promise thcmfelvcs the defircs of their hearts.

Are not the fons of Levi yet refined ? when thev hive been in fo many furnaces and fo long ! Wnen wifedom, holmcfs and humility arc their nature , and fclfifh pride and worldlinefs arc cured, this wrinkled malignant EN VY will then ceafe ; and an noneit emulation to excel one another in wifdom and Love and all good vrorks, will then take place. And then wc fhall not I ike drunken men, one day fight and wound each other; and'thc nexeday cry out of our wounds; and yet go on in ouc drunken fits, co make them wider.

DIRECT.

41 * Scriptures for Peace and Patience

DIRECT. XXII.

laftly, Let all the iMiniflers of Chriftjo deeply fiudy their wonderful pattern of Love and tenderness , meekness and pati- ence, and all thofe phages of holy Scrip* turey which ft til commend thofe itrtucsio hu fervantSy till their fouls are caft into this f acred mould, and habituated to this Image and imitation of their Lord : And then Vertue will go from them> and they mil be healing among ail where-cver they [hall come 5 kj4$ fire geeth out from the flint) contenders by thetr colli [ions > which maketh them fttll incendiaries and confu- nsers of the Churches Peace*

I Will therefore end thefe Dire&ions with the bire repetitions of fomemore of thofe fi- cred words, (beiidcs thofe fore-recited which may be fie to breed fuch a gracious hafeir, in thofe that will faithfully ftudy and receive them*

Ifa. 9, 6,7. The government (hall be laid up- on his lhouldcr, and his name (hall be called Wonderful, Counfellor, the onighty God, the everlaftmg father* the Prince of Peace : Of the increafe of his Government and Peace there ftiall benoend. Jfa.^oAi. He (hall feed his flock like t

ihep.

in the P afters. 413

(hcpncrdjticihtil gather enc limbs wun bis arm, and carry them in his bofome, and (hall gently lead thote that are with young.

I fa. 42. ij a, 3, 4. Behold nay fervant whom I uphold:minc eleft in whom my foul dclightcth: I have put my fpirit upon him ; he (hall bring forth judgement to the Gentiles : He (hall not- cry, nor lift up, norcaufe his voice to be heard in the flreet : A bruifed reed fliall he not break} and the fmoaking flax (hall he not quench, he fhall bring forth judgment unto truth ; He fliall not fail nor be difcouraged,till he have fet judgement in the earth ; and the lfles (hall wait for hi$ law.

J fa. 44. 3, 4, 5# I will pour water upon him that is thirfty, and floods upon the dry gronnd : I will pour my fpirit on thy feed and my bleflTmg on thy off-fpring : And they (hall fpring up as a- mong the grafs,as willows by the watcr-courfes : One ihallfiy, I tm the L*rJs> and another (hall call himfelfby the name of Jacob : md another Ihill fubferibe with his hand unto the Lord, and furname himfelf by the name of Ifrael.

pfal. 1 10.2, 3. Rale thou in the midft of thine enemies : Thy people (hall be willing in the day of thy power,\n the beauties of holinefs.

£cr^. 34.2, 3 ■ 4,5. Wo to the (hepherdsof Ifratl that feed tbemfclves; (hould not the (hep- herds feed the flocks ? Ye eate the fat and cloatn you with the wool, ye kill them that are fed, but ye feed not the flock : The difeafed have ye not lengthened ; neither have ye healed that which was lick ; neither have ye bound up that nhk'a w*$ boken j neither have ye brought a*ain that

which

414 Scriptures fer Peace and Patience

which was driven away* neither hive ye fought that which was loft ; But with Force and with Cruelty have ye ruled them i and chey were feat- tcred beciufe there is no (hepberd — Read the reitof that Chapter.

7/4.1 1. And there (hall come forth a rod out of the iUm of Jeffe, and a branch (hall grow one of his roots: And the fpirit of the Lord (hill reft upon him, the fpirit of wifdome and under* (landing, the fpirit of counfel and might, the fpirit of knowledge, and of the fear of the Lord rand (hall make him cf quick undcrftancfing, in the fear of the Lord, and he (hall not judge ar- ter the fight of his eyes, nor reprove after the hearing of h'is cars ; but with righteoufnefs (hill he judge the poor, and reprove with equity for the meek of the earth s and he (hill fmite the earth with the rod of his mouth, arid with the breath of his lips (hall he flay the wicked — - The wolf (hall dwell with the lamb, and tEc leopard fhall lie down with the kid : and the calf and the young lion and the fatling together ; and a little child (hall lead them ; And the cow and the bear (hall feed ; their young ones (hall lie down to- gether : arid the lion (hall eat ftraw like the oxe ; and the fucking child (hall play on the holeof the afp, and the weaned child fhill put his hand on the cockatrice den. They (hall not hurt, mr &e- jlroy in all my holy mountain : for the earth fhall be full of the knowledge of the Lordasthe wa- ters cover the fca. See alfo cap. 65.2?.

Ifa.- 1. 2, £, 4> 5. And it fhall come to pafs in tie lalt days, that the mountain of the Lords houfe(hilibceiubli(h:din the top of the moun- tains,

inthcPaftgrs. 415

tains,and flnlJ be exai ed above the ftiJl>f mo ill nations (hill il jw unto it: And many people rtiill gj and fay, Come ye and let us go up to the Mountain ok me Lord, to thehoufeof the Gjdoij4^,tnd he will teacn us of his wayi,and we will walk in his patns: For out Zion fhall go forth rhe Law, and the word of the Lord from ]:r*fd<m : And he fail] judge among the Rati- ons, and fliill rebuke many people ; And they (hail beat their fwords into plow-fhares, and their fpe*rs into pruning- hook* : Nation (hill not lift up fwo'd agamftnatio^neither fhill they learn wars any more. Ohoufcof Jacsb, come ye and let ui walk in the light of the Lord*

Mai. 2. ?, 6,7 8,9,10. My covenant was with (Levi) of lift and feact ^ and I gave them to him for tnc fear wherewith he feared me, — - Tne law of truth was in his mouth, and iniquity wasnot found in his lips: He walked with me in Peace and Equity i and did turn many from ini- quity : For th: Priefts lips (hould keep know- ledge and they fhill feck the Law at his mouth ; for iie is the Monger of the Lord of horts. But ye are departed out of the way : ye have caufed many to (tumble at the Liw rye have corrupted th: Covenant of Levi ; — Tnereforc have I alfo made you contemptible and bafe before all the people, according is ye have not kept my way*, bur have been partial in the Law,

Zccb.9*9. Behold thy King cometh unto thee ; he is ju-ft, and having falvanon ; lowly and ri- ding on an afs — He (hall fpeak peace to the hea- then , and his dominion (hall be from fca to

G g Mdib*

4 1 6 How Cbriji jubducd err ours.

bUxb. 11.29. Learn of me, for lam meek and lowly in bean j and yc fhall find reft unto yo ir fouls.

Lukj 4. 1 8. He hath anointed enc to preach the Goipei to me poor, he hath fern me co heal the broken-heartca —43 I muft preach the King- dome ot God to otner Cities alfo, for therefore am I (cm.

Mark$<iQ) 21. The multitude cometh to- gethcr again, fo that they could not fo much as eat bread. And when his fnendi beard of it, they went ou: to lay hold on him ; for they faid , He is befide himfelf*

John 4. 31, 54. I have meat to eat that ye know rut of — My meat is to do the will of him that fenc me and to finifli his work.

Jobng.q. I muft work the works of him that fent me while it is day : the night cometh when no man can work.

£#£.22,24. And there was a ftrife among them* which of ihem fho:ld be accounted the greateft. >WWA. 20.25, 26,27. Bjt Jefus called them him and faid, ye know thn the Princes of the Gen- tiles ext:rcife dominion ov:r them, and they that are great exercife authority upon them. But it fhall not be fo among you : but whofoever will be great among you let him be yo'Jr Miniftcr; and wnofoever will bechiefamong youlethim be your fervant : Even as the fon of man came not to be mmiftred to,but to mimfterand to give bis 1 fe a ranfome for imny.

Job.i 8. ?<5.My Kingdom is not of this world— Elfe would my fervams fight.

Ln\e

How PAJtors mvft fupprcfs cmurs • 417

Lnkt 11. 1 4. Who midc me 1 judge or a di- ce over you ?

1 Tct.5.2, 3, 4. Feed the Hock of God which is among you, caking the ovcrhgit thereof; not by conltraint but willingly ;noc for hlthy lucre, bat of a ready mi;id. Neitncr as being Lords o- ver (or, Over ruling) Gods heritage , but be- ing cnfamples to the flack ; And when the chief fiicphcird (hall appear, yc ihali receive a crown of Glory.

2 Cor. 1. 2 j. Not for that we have domini- on over jpour faicn> but arc helpers of your joy.

Math. 15.3. Be not ye called Rabbi ; for one is your Matter Chnft : and all ye are bre- thren.

iOr.4. i,*. Let a man fo account of us as of the Mimitcrsof Cnnft,and Stewards of the my ftericsofGod.

2 Cor. 10. 8. & 13- 8, f o. For we can do no- thing igainlt cr.e truth, but for the truth ; accor- ding to the power, when the Lord hath given me to edificic>on,and not to deftru&ion.

^18. io. 18,19. Ye know after what manner I have been witn you at all feafons: ferving trc Lord with all humility of mind, and with many tears,. — 10 And nave caught you publickly and from houfe to hoife — In every City bonds and affl &ions abide me^but none of thefe things move me,nei:her count I my life dear unto myfelf, that I might finifh my courfe with joy ; and trc miniftery which I have received of the Lord Je*

fas, to teftfie toyoutne grace of God -

*9>lQ>ll* Grievous wolves fhail cuter— And

G g % of

4 1 8 Hw Pdjlm zHuftfttpprefs err Mrs.

of your own felves men ("hill arifc,fpcaking per* vcifc things to draw away difaples after them : Therefore watch? & remember that by the fpace of three years I ceafed not to warn every one night and day with tear*.

3 3? 34* J have covered no mans filver or gold or appareL*yca your felves know that thefc handf have minittred to my nsccffities , and to them that were with me:I have (hewed you all things > how that Co labouring yc ought to fapport the weak —

2 Cor. 12. $. Of my felflwill not glory but in my infirmities. Sop, io. Itaks plcafmc m infirmities, in reproached in necctftties, in per- fections, in diftreffes for ChnfU fake : for when I am weak,then am I ftrong.

*Tm.i. 25,24, 25. B-it foolifhand unlear- ned queftions avoid>knowing that theydo gen- der ltnfes : And the fervantof the Lord muft not ftr;ve but be gentle to all men ; apt to teach, patient in mecknefs inftru&ing thofc that oppofc themfclvcs, if God peradventurc will give tnem rfp-nrarrct to the acknowledging of the trurh.

1 Tim, 3.2, 3. ABifhopmuil be blamclefs, apt to teach — no Anker, nor greedy of filthy lu- cre,b'jt patient —

Tit. i. j 8,9,10. A Biftiop muftbe blame- lcfs as the Steward of God, not felfr willed for feJf-plesfing, orfhftein his own conceit ) not loon angrv,not given to wine,no ftnker, not gi- ven ro filthy lucre, but a lover of hofpitality, t f over of good men, fober, juftj holy , temperate, holding fift the faithful word, as he hath been fcugh% that he maybe able by found Doftrinr,

both

H$t9 Mtntjicrs mujtf#pprefs en ours. 41 y

both toexnott and to convince the gainlayers, for there arc many unruly and vain talkers and de- ceivers, whofe mouths muft: be (topped —

2 Cor. 10. 3, 4, 5- For though wc walk in the fhih, wc do not war after tnc fl:(h • For ihc weapons of osr warfare ire not carnal but migh- ty through God, to the pulling down of ft rung holds, calling down imagination!, and ev:iy high thing that cxiltcth it fclf againft the kno** ledge of God, and bringing into captivity every thojgnc to tne obedience of Cirift.

jRtfnf.14.1. Himihat is weak in the* faith re- ceive ye, bat not to doubtful difputations — Let not him that cateth defpife him that eateth not ; nor him that eateth not judge him that cateth ; for God hath received h m — -To him that eftce- mech any thing unclean, to him it is unclean. Be if toy brother be grieved with thy meat, now walked tnou not charitably; deftroy not him with thy meat for whom Chrift died — For the king- dome of God is not meat and drink, but righce- oufnefs, and peace and joy in the Holy Gnoft : For he that in thefe things fcrvethCnriil, isac^ ceptable to God, and approved of men. Let us therefore follow after the things which make for puce, and thing? wherewith one may edific anor ther — H: thatdoubtctb is damned if he cat—

Rom. I J. i>2, i. We then that are ftrong ought to bear the infirmities of the weak,and not topleafe our fclvcr Let every one of us pleafc his nc ghbour for his good to edification: For even Chrift plcafcth not himfelf. Now the God of patience and confolation grant you to be like minded one towards another,according to Chnft

fig 5 Jfefrfr

4*0 How Uliinifttrs mutt fufprefs err ours.

Jefus, that ye may with one mind and ose mouth glorifie God — Wherefore receive ye one anathemas Chnft received us to the glory of God.

Phil. 5. 15, i5. Let uj as many as be perfeft be thus minded, and if in any thing ye be other- wi(e minded, God (hill reveal even this unto you. Ncverthelcfs whereto we have a!r:ady at- tained, let us walk by the fame iule> let us mind the fam& things.

Epb. 4.^, 3. With all lowlincfs and meek- nefs, with long fuflfering forbeiring one another in love: endeavouring to k*ep the unity of the fpiritinthe bond of peace — -15. Speaking the truth in love — 1 tf. Edifying in Love.

Pbilm%.3. Let nothing be done through ftrife or vain-glory, but in lowhnefs of mind, let each cftcem other better than themfclves. Look not every man on b;<? own thing?, but every man alfo on the things of others Let this mind be in you which was in J^fui Chnft — .that made himfelf of noreputation — 14. Do all chings without mur- muring* and difputings. '

J<*tnm 3. 17. The wifdom from above is firft pure,then petce*ble,gentle, eafie to be intreated, full of mercy, &c.

1 Tbef. 2. 5, 6y 7. Neither at any time ufed we flattering words, as ye know, nor a cloak of covetoufnefs, G d is witnefs : Nor of men fought vve gtory,neither of you nor yet of others; when we might have been burthenfome (or ufed authority) as the Apoftles of Chnft : But we were gentle among you ,.even as a nurfc cheri- (btthher children. So being iffc&ionately defi-

rous

The carriage of :r*e Pa(lo<s. 4 1 g

Toui or )oj, wc were wilJmg to til ted to

yoj, noc thcGofpcIof G^d onJyybut alio our own fouls, becaufe ye were dear unto us.

Gal.j.u. The frui' of the ipint is love, joy, peace, 1 ong-fjffcrirg.gentlcncfs, goodnefs, laitb, mecknefs —

i Cor. \o. u I/WScfeechyouby the meek- nefs an I gcntlcnefs ot'Chnft —

CaL 6. 1. Brethren if a mm be overtaken in * a fault, yc ihit are fptritual rcitore fucht one in ifas fpirit of m:eknefs — -Bear ye one mothers, burdens andfo fjifil the hw of Chrift.

Col. 3.12,13. Put on as the clc& of God, holy md beluved> bowels of mercy, kmdntfs, humblenefs of mind, meeknefs, long-fuftering, forbearing one another, and forgiving one mo- tbtrf&ci

I Ttm.6, 11. F 3llovr after righteoufnefs, gcd- linefs, faun, love, patience, mceknefs.

Tit. 3.2. To fpeak evil of no man, to be no brawlers^ut gentle, (hewing all meeknefs to aJI men —

1 Pet. 3. 4. The ornament of a meek and qui- et lpirir,in rhe fight of G )d is of g^eatprice.

Lev .19* 1 8. Thou {halt love tny neighbour as thy fclf.

R0m.12.9y 10. Be kindly affc&ioncdone to another witn brotherly love , in honour prefer- ring one another.

Rom. 13. 10. Owe nothing to any man but Love — Love worketh no ill to hit neighbour — Love is the fulfilling of the Law.

Job. 13. 35. By this (hall all men know that

ye arc my difciplcj,if ye have love to one anothea

Gg 4 3oh*

4** The carriage $ f true P 4 (tors.

John 13. 34. & 1 5. 12,17. Tris is my com- onandcmcnt that ye love one another— As I hay.c loved you — A new cotnmandement —

Gal. 5. 14. The Law is fulfilled in this, Thou {hilt love thy neighbour as thy felf.

i Tbef.q. 9. Yc arc caught of God to love one another.

iP/m. 22. Love one another with a pure heart fervently.

1 Pet* 5.8,9- Be all of one minie ; having companion one da another; love as brethren j bepiciiulbc coutteous : Not rendring cvjI for evil, or railing for railing ; but contrariwife bleffing, kncwuig that ye arc thereunto called, ibat ye fhould inherit a blelfing.

I Tct.z.z j. Wnowhenhc was reviled, revi- led not again : when he fuftercd he threatned nor.

M*>'/&. 5.44 45. Love your enemies; blefs them tha: c:,ric you, do good to them that h.ts you; and pray tor them which defpitefully ufc you and perftcute you • that ye may be the cbil- • drcn of your father, which is in heaven— For if ye love them that love you, what reward have you ? do not even the publicans the fame? And if ye falutc your brethren only, what do ye more than others? do not even the publicans the fame ?

Math. 6. 14. For if yc forgive men their tref- paffes,youi heavenly father will alfo forgive you. But if ye forgive not men their trcfpafles,ncithcr -will your fatner forgive your trefpafl'ef.

Matbf. 19 > 40,41* I f*y unto you that ye refift not evil : but whofoevcr fhaltfmite thee on thy right cheeky turn to ijim the otficr alfo :

And

jht true (fir it cf chriflunrty. 42 J

And if any mm will luc ence at Law, and take a- way thy coar,lct him have thy cloak alfo — .

1 Tifif.t)mi2)i3y1^ Wcbcfccch you brethren tokno.v cnein wmch L A BCV R AMONG T O U> and arc over you in enc Lord, and admo- rnlh voj, and to eiieem them v: |y m Jove

ior THE1RWORK S AK E, 'and oe at peace imorg your fclvcs : No* we export you bre- tbren warn t^cm rhac arc unruly, conrort the feeble minded, fupport the weak, dc patienc to- ward all men : Ice that none render cv>l for evil to any man ; but ever follow tnat which is good f both among your felvcs and to all men.

1 Or. 9. 19. Tnough I be free from all mcrf yet have 1 made my felf fervant unto all, r.a: I caignt gain tnc more. And unto the J-wg I be- came as a J>:w that I might gain the Jews; to them that are under the Law, asunder cue Law, that I might gain them that are under the Law: To them tnat are without law is without law(be- ing not without law to God, but under tne law to ChriO) that I might gain them that arc without law;To the weak became I as weak, tnat I m^hc gain the weak : I am made all things to all men, tnat I might by all means fave fome ; and ibis I do for tne Gofpels fake.

I C*r#8.i. Knowledge puffeth up, bur charity ed tictn ; and if my man think be knou^m any thing he knovetii nothing yet as he ojghtto know.-but if any man love God,the fame 11 known of nim, 2/. 4. B it take heed leii Dy any means liberty oi yours becom a Humbling block to tnofe tnat are weak: 12. B-t w^enyehn againft the b* cth,rcn and wound their weak confcicnce,ye fi \

ftgtinft

4*4 T»e way of the Gojpei sjMimfterj.

* ' ' ' • i >m

agamft Chrift. 13. Wncreforc if meat make my brother to offend, I vvill eat no flefh while the world fhndcth,lett I make my brother to of- fend.

J*b- 13.3. Jefus knowing that the father had given all things into his hands, and that. he was come from God and went to God, he 1 ifeth from tapper and laid afide bis garments, and took a towel and girded hinafelf; After that he pour- eth water intoaBafon, and began to wafh the difciplcs feet, and to wipe them with the towel wherewith he was girded. 12, 13. So alter he had wafh'd their feet and had taken his garment*, and was fet down again, he faid unto them, Know ye what I hare done to you? Ye call me Mafter and Lardy and ye fay well, for fo I am : If I then your Lord and Matter have wafhed your feet, ye alfo ought to wafh one another* feet : CrFor I have given you ancxample,that ye lhould lC do as I have done to you, Vcrrly, verily, I €i fay unto you that the fervant is no: greater than <c his Lord, neither he that is fent greater thin he ci that fent him. If ye know thefe things, happy €* *xc ye if ye do them.

Qs. T* what furpofe do you fet together alt theft words of Scripture , without any exfofition^ §r telling us what )9tt conclude from them*

Anfw. I purpoicly avoid gloffes and colle&i. ons,that you may not fay that I .obtrude any thing on you of my own, which is not the mind of your Lord himfelf. And I fet them together that they that overlook them, may have a deeper apprc- henfion thin they have had. Firft , What is the true fpirit of aChriftian, and nature of Chri-

ftianity ?

Texts dtfcfibtng the Cfitnitts way. 425

ftianity ? Secondly, Watt is the office and woik of the Mimftcry, tnd which way they are to win foulsjand convince or iilcnce gain-fayen and ex- tirpate errours,and prevent or cure icnifms, and fecure the Churchd peace ? And as for them that can fcrioufly pcrfue allthefe ifordsof the fpir-.t of God, and yet can find in them no matter of correction or int\ ruction without a Commenta- ry and argumentation, I have no more to fay to them at this time ; ^ut to add Chnfts next W( rdf ^.13.18. 1 fpc*k.notefj(jH4ll! I knew whom I have cbofex.] And I ihail annex 1 fevvtex;s which chanA -rize the contrarv ipirit ; Contra- ry I fay, to CHRISTIANITY and the faithful MINISTERS and with them I fhaij con- elude.

1 7^.3.12,15. Not as CmIm who was of that WlckfiOnc, and llewhis rrorhcr. And wnerefore jthwhehim? Becaufe his own works were evil and his brothers righteous (tiib. 1 1.4. By fairh Abel offered to God a more excellent facr ficc than Cain) v. i^. Marvel not my brethren if tr.e world hate yor — Wnofoever hateth his brother is amurderer: And ye know that no 'murderer hath eternal life abiding in him. (We ought to lay down our lives for the brethren.)

Job. 8. 44. Ye arc of your father the devil, and the lulls of yoir father ye will do: he was a murderer from the beginning —

1 S*m. 15. 25, 27. As his name is, fj is he : Nabdl ;i his name, ind folly is with him — Hz \$ fucn a fonof Belial that a man cannot fpeak to him.

Read the ftory of 7)^,1 Sam.i2.

Read

4*6 Texts \hemn£ the Cat rates way.

Readalfo£*,r* 4. 13,14,15,17. Eftb. 3. 8. Ham ant ud to the King — Tncrc is a certain people fcittcred abroad, and difper- fed among the people, in all the Provinces of thy Kmgdom-aad their Laws an divers from all people, neither keep they the King; J*" 5; there- fore it is not for the Kings piufit ,0 fnffei them.' €Dan.^. 12. There are certain Jews — .that O Kins; have not regarded thee ; they ferye not thy Godi, nor worflup the golden Image which thou tiff fct up —

Dan. 6. 5. We £hall not find any occafion a- giinft this Daniel, except we find it agiinfthim concerning the Law 0fh1sG0d-7.AH the Prcfi- dents of the Kingdom, the Governours and Prin- ces, the Counfellors and Caprains have confulted together to eftablifti a royal ftacute, and to mike a firm decree, that whofoever fhall ask a petition of any God or oaanfor 30dayes,faveof thec O King he (hail be caft inco the dew of Lions, v. 1 1. Theie men affeinblcd and found Daniel praying md making fupplication before his God (which he did three times a day as aforetime) — 1 3 They faid,that Daniel (hat is of the captivity, regardech not thee O King, nor the Decree that thou haft figned,bat maketh his prayers three times a day— Amos 7.12)1 ^.Amazjah faid to Amos,0 thou Seer, go flee thee away into the Ltnd.df J idar> and there eat bread and prophefie there: Bat pro- phefie not again any more at Bethel : for it is the Kings Chappel, and it is the Kings Court.

Math- 23. 29? 30; 31. Wo unto you Scribes, Phaniees , Hypocrites, becaufe yc build the tombs of the Prophets, §t gtrnifh the fcpulchres

of

Texts flurving the Cainltes way 417

of me righteous, and lay, If we had been in the dayesof ourfirhcrs, we would not hive been partakers with them in the blood of chc Prophets. Wncrefore ye be witneflcs to your felves that yc are tne childen of them which killed the Pro- phets , Fill ye npthen the mcafureofyour fa- thers—

Job.u. 48, If ye let him thus alone, til men will believe on him, and the Romafts fhall come and take awiy both our place md nation.

t^S.4.1, 2. And as they fpeak to the people," the Prielts and the Captain of the Temple, and * tne Sadduces came upon them,being grieved that they tacght the people — And they laid hands on them and put them in hold — tz.i7.That it fpread no further among the people,lct us ftraidy threa- ten them that they fpeak henceforth no more in this name. 18. And they called them and com- manded them not to fpeak ac all, nor teach in the nameof Jefus. Gal.q.iy. But as then he that was born after the flc(h,perfccutcd him that was born after the fpi- . rit,cven fo it is now —

3 Job. 9. 10, 11. I wrote to the Church , but Diotrtfheswho loveth to have the pre-eminence among them rcceiveth us not— -and not content therewith neither dotb he himfelf receive the Brethren, and forbiddetb them that would, and cafteth them out of the Church. Brloved follow not that wheh is evil, but that whichisgood. He that DOTH GOOD, is of God • but be that doth evil hath nor fcen God.

17^2.14,15. Foryealfohave fuffered like things of your own Countrymen, even as they

have

428 The conscience of our faults fhould

have ui [lie J:ws : wno botn kincd tue Lnd Jc- f us and their ownPiophccsi and hive perfec- ted us : and they pleaic not God, and arc contra- ry to ail men ; fonidding us to fpeak to thr Gen- tiles that they might be faved ; to fill up their fin ilway : tor the wrath is come upon them to the Qctcrmoff. «s§^)

£^9« 54,55- Lord wilt thou that we com- mind fire to come down fronfl heaven, and con- fame them, even as Eli* did ? But he turned and rebuked them and faid,ye know not what manner offpirit yeareefcfor thefon of man is not come todeftroy mens livc«,buttofavc them.

1 conclude as I beganrthat the confeioufnefs of our own ordinary and lamentable infirmities,and the greatnefj of the Churches Offerings thereby, in all fore-going ages,& in this, will condemn us of impudent felf-ignorance, if Minifters be not companionate and tender towards the weaknefles of the people, who cannot be expe&ed toenail them in knowledge. AIas,brethrcn,what are we(e- ven after fo many years ftudy & preparar on) chat wefhouldbe fupercilious & cruel to the infirm 1 whit difficulties puzzle us? what a lofsare we at in our erdinaryftudics? How weaklydo we preach and pray and write ? How eafily do wc fee this in one another, as our mutual cenfures & feveritiei (hew? Wno troubled PanlirA the firli Churches , but erroneous Teacher?? Who prated oailicioufly againft Johxy*nd cart out the brethren, but a A"#- trephesfWno brought in the errours of the Aftlle- x*riis, the corporeity of Angels, the errours of tlie Ar< t*ns} Eanmlmh Ntftoritns } Eutiebians%

Mac*-

turn our rigour into comyafston. 429

^Macedonians, and afoooft ill tnc rabble m £p/- fhamH4yAug*flin$ and TbiUflriuebut Biihops or Presbyters ? Wno hive cauled and kept open tnc wovnrU of Ibe Churcties of the Eift and Weftfo long? Wno introduced all the errours (abouc pray- ing tor & to tne deader .)that *re in oiofl of the Liturgies of the Churches in Eift and Weft } And all the errours that are found in (o mmy Coun- cils and Confclfions of Churches ; and in fo ma- ny Volumes of Controvtrfie as are extant ? Who fct up the Roman Ufurpation and Tyranny ? Who fet up the Papal power above Princes ; & deter- mined in trie Later arte Council for their power to depofe them and alienate their dominons? Who fct upUfurpers & raifed warsagainftEmperour* and Kogs up.n thefe grounds? Wno brc Tranfubftantion wirh the reft of the Roman ib- furdiries ? who have taen the M^ftcrs of the bloody Inquhtions? And who hindeifctJfi the preaching of the pure dc&nij*. pfthc Gofpci in all the Romanics dominions ? Is it not an errone- ous Ciergy ?

You'l fay, Tbofe are Vaftfls andfo are not rve ? Anf. No, God forbid we fhouldl But they are a miftaken Clergy ; which fheweth us that the Clergy are as liable to be dividers & troublers of the Church as the Laity are • and have done much more.

If any hence would infer, that thePaftbrs muft be vilified or deprived of their juft liberties and power, I would more largely tell fuch a one, that it is alio the Clergy that have oppofed all thefc Htrefosand fins ; and that have maintained obe- dience to Princes ; and that Hayc prefcrved the

Scrip-

43° The cerfc fence of cur faults^ &c.

Scriptures and the Chriftian taith ; and that have been the fill and lights of the world, without whom Chnftianity never long continued in any nation;And that have been the chief inftruments of bringing all the fouls to Heaven that have paf- fed thirncr from the militant Church. (Bat I nave done this in two flieets for the Mimftrylong ago.) So that our faults confift with the honour oi our fun&ion,and of our neccflary labours, and with the praifc of the more blamelcfs.

And even fo,though the peoples weaknefs, and inclinablenefs to unwarrantable reparations and fcnifrr.S; be blameworthy, as a fruit of their in- firmity and injudicioufnefs: Yet muft we re- member that they are the Members of ChriiVnd we muft not deny his intcrcft in them .• nor judge or ufe them hardlier than Chrift himfclf hatb cone, or allowechus to do : Bit ftudy his Love and tendernefs and forbearance^ that we may fol- low him in fervinghim ; and not follow our uu- chiritable paflbns, and call it, a ferving of him \ who likethnofuch hurtful fcrvice. He that lo- verh Chrift in none of his Infants or weaker members, but in the ftrong & more prudent fort alone doth love him in fo few, that he may que- fiioi whether he lovecb him indeed ac all; And whether ever he ftull hear, Inafmuch as ye d.d it to the Uaftoftbefe mj brethren, jedtd it y u*t$ we.

A\rili^% \66%

The

The way of The »aj of Peace JDivifionbjl by Loze and Violence. Hnmiltty.

I.

Depart from the Apoftoli cal primitive fimplicityj and make things un-necefTary feem neceflary in Dodfrine 3 Worfhip, Dif- cipline , and Conversation.

II.

Endure no *nan that is not of your mind

t

Adhere to the ancient fimpleChri-

ThewAj ef7)hi- ftonbj Separa- tion,

I

Deprrt from the Apoftolical Primi-

ftianity and make tive Simplicity *, on nothingneceffary to' pretence of firi& ■ your Concord andobferving it i And Communion, which make new Duties

is not neceflary.

and new fins, which 'Scripture makes not fuch.

Love your neigh- bors as your felves y H, Receive thofe that; Chriftreceiveth^and:

that bold tbenecfffdA A : „ , r

rr • Account all thofe

ries of Lcmmumon ; ,, , rr

ube they Epifcopal,un&odIy thatufefet and way i ButiPresbyterian, Inde-Pra^rS\°r ^P <brce all to'pendants, Anabap- not God ,n the ^ concord upon tilts , Arminians,manner asy°udo'

theft terms of yours, whate- ver kcoftt

Calviniits , &c fo they be not proved] Hcntifaloxxifkfd!

H h

1IV

By Violence. Sj Love. By Sepdrtfien.

III.

III. Speak evil of no]

man., and efpecially

Brand all Dif- of Dignities & Ru-

fenterswith the lers ; Revile not

odiousnamesof when you are revi

Schifmaticks , led : fpeak moft of

Hereticks, or the good that is in

feditious Re- bels \ that they may become hateful to high and low.

III.

Brand all Dlffe* ers with the odious; names of jrtceleft j/J : That you may make them al! Diffenters h and dolfeem unlovely to o] them all the Good'thers. you can.

IV.

When this hath] ftirrM them uptc

IV.

If any wrong you, IV. be the mvre watchful

over your ^ffions^ When thisypinious, and tonga? si'wvzth , call them hath greatly^leit Pafsion carry w^ yerfecutors M increafed their you into extreams : and have no com-*J difaffcdtion to Love your enemies*, munion with them. J you , accufe blefs them that curie their KtUgionyoiVido good to them of all the ex- that hate yoiU and prefsions of pray for them that that difaffe&i-defpightfully ufeyou on, to make it and perfecute you

Backbite and re- proach all thofe as

\

odious alfo. 'And do not evil ^Comylurs with fin,]

(that good may come or fuch as ftrenfi-

V. iby it. then the hand? o:

\ V. the wicked ana the,

Take-thofej Impartially )*dg?tr[ee*tors , who

for your ene-j or men by Gods in- would recalyou tc

mies that aretmft in them, and Love and Humility:

tbeir friends, & 'not your mnoi your* And cherift all feds

$m

vtrnts.

U

By Violence. By Loze. By Separation.

thole tor your friqpds which

tlxir ene-

: And eh e

be they nercr fo er- roneous or Pafsio- nate that will take 'your par t.andfpcak

parties. Reprove the

wayes oi Loveli- er s and Backbiters; d let not the ft rift thofe be ot their Wrath or againft them : But they never fo\Cenfures carry youFirft , When the bad:thatwilbcinto a compliance! Wrath which you againft them, with them.or caufejthus kindled hath and help you to you by filenceto en- confumed you 5 Se- root them out. courage them : But cond!y,or your Di-

rejoyce if you'vifions crumbled

fhould be Martyrs'you aJl to duft

But remem- ber that for all this you muft come to judge- ment.

And reade thefe following words of Mr. %• Hookers _ which he ufeth of fbme part of the Hiftory , which out of Sttlpitin* I be- fore mentio- ned J Eeclef. fil.Epifi.Dtd.

for Love and Peace For — 1

Thirdly, and your fcandaJs hardened men to (corn Reli- gion to their dam- nation •> remember, Wo to the World be- cauft of ffincesy and wo to him by I whom offence co- meth.

Blejfed are th Meek, fortbij /hall inherit the earth.

Blejfed are the Pc*ce maimer sjor they{ Ml le called the 'hildren efQod.

Blejfed Are they *bicb are fn/ecnted ' r Riihteoufnefs 3 ; '3 • f^i for theirs u tb*1*' 7*»- 3 fcrt.17

Read /iff. 20.30.

I Cor. U 10, 13. &

Rom. id. 17,

I4> Stud\

^1

Kingdom* of heaven J\?' r ' I?" . Y

A ' thele on vc ur knees.

!

Hh 2

r CCI deny not but that our Antagonifts in thefc -Con- ct troverfies, may peradventure have met with fome not cc unlike to IthaciHf^ who mightily bending himfelf by " all means againft the Herelie of Prifrillian, ( the ha- " tred of which eneevtl was aH the venue be had "\2 ) " became fo wife in the end , that every man careful " of vertuous converfation , ftudious of the Scripture, " and given to any abftinence in diet , was fet down cc in his Kalender for fufpe&ed Pn/ciiliamjis: *t* " For cf* whom it (hould be expedient to approve their found- ccnefs of faith, by a more licentious and loofe behavi- cc our. *tS Such Prodors and Patrons the truth might u (pare* Yet is not their grofsnefs fo intolerable as cc on the contrary fide , the icurrilous and more than fa cc tyrical immodefty of Mtrtinifm ; The firft publifhed " fchedules whereof being-brought to the hands of a "grave and very honourable Knight, with fignification " given , that the Itook would refrefh his Ipirits ? he "took it, fawwhat the title was, read over an un- " favoury fentence or two, and delivered back the Li- 1 " be! with this an fwer *, I amforryyoa are of the mind to " be folaced r*uh tbeje [forts, and forritr yon have herein "thought my *ffettion like year mn*

FINIS.

.

«Sw

*. w.

tl\l