Dwelling with God, Sermon 6

Dwelling with God · Sermon 6

p. 285THE SIXTH SERMON.

THe next ſort of Perſons, in reference to whom Duty lies upon you, are Chriſtian Societies. Aſſemblies that profeſs the Chriſtian Religion, and joyn together in the worſhip of the true God. Theſe are called Churches, and of theſe there are two ſorts, falſe and true, and your duty is to ſeparate from thoſe, and hold fellowſhip with theſe. Three things are required to the conſtituting of true Churches.

1. That the Word of God, and Doctrine of Salvation be truly p. 286taught in them, ye are of the houſhold of God, and are built upon the Foundation of the Apoſtles and Prophets: upon this Rock (this truth confeſſed by thee) I will build my Church, the Church is God's Regiſter, that keeps his Records faithfully, the Pillar and ground of Truth, where the Doctrine of the Law and Goſpel is truly taught, God dwells with that People, and Salvation may be there had.

2. That there be Paſtors and Miniſters lawfully called, How ſhall they preach except they be ſent? pray the Lord of the Harveſt, that he will ſend ſorth Labourers into his Harveſt, Chriſt hath given his Miniſtry to his own Church.

3. That the People receive and embrace the Doctrine and Religion of Chriſt, and ſubmit to, and joyn together in the Worſhip of God. Then they that gladly Jo…. 2. 41, 42.received the Word were Baptized, and they continued stedfaſtly in p. 287the Apoſtles Doctrine and fellowſhip, in breaking of Bread and Prayers.

Hereby may be diſcerned, which are falſe Churches, and which true: The Roman Political Church, as the Conſtitution of it is falſe, and of Man's Invention.

Obj. They have the Apoſtles Creed, the Books of Canonical Scripture and Baptiſme.

Anſw. They acknowledge the Creed in profeſſion and word, but overthrow much of the ſenſe, by their ſuperadded Articles, and falſe expoſitions. They retain the words of Scripture, though in much, not the ſenſe of the Holy Ghoſt: nor can Baptiſm, though for ſubſtance, according to the firſt Inſtitution, prove them a true Church, more than Circumciſion could Samaria to be ſo, or a Seal pulled from the Writing, and ſet to the bare paper. A Thief may ſhew a true Man's Purſe, but that proves him not to be a true Man: and they overthrow p. 288inward Baptiſme, the life of that Sacrament, imputed righteouſneſs and holineſs, which in Gods Church muſt go together with the outward Element.

2dly. As Papiſts, they have no true Miniſters: the Romiſh Prieſt, as ſuch, is no Miniſter of Chriſt, not only becauſe of the Anti-Chriſtian Doctrines, which he teacheth, overthrowing the Foundation of the Prophets and Apoſtles, but alſo in that he offereth Chriſt a real Sacrifice for quick and dead, wherein chiefly ſtands his Office; and becauſe as a Papiſt-Prieſt he receives his very Power from the Pope, whoſe Office is not of Chriſt.

Qu. Why then ſhould not one Baptized by a Maſs Prieſt, be Rebaptized?

Anſw. Becauſe the action of a lawful Calling, done by one that is not lawfully called, is not a nullity; the Miniſtry is lawful, though as corrupted by them is bad.

3dly. Their People oppoſe God's p. 289true Worſhip, and live in palpable Idolatry, and profeſs themſelves the Members of a uſurping trayterous head the Pope.

Obj. Anti-Chriſt ſitteth in the Temple of God, therefore the Church of Rome is God's Church.

Anſw. In the Popiſh Church, there is the hidden Church of God mingled, as a little Wheat with much Chaff, as a little Gold with much Droſs. So that though the Church of God be where Anti-Chriſt ſitteth, yet the Church whereof he is Head, is no Church of God; for there are no means there to beget, or preſerve ſpiritual life, whether we regard Doctrine or Worſhip.

To ſpeak plainly, it is a part of the Univerſal Viſible Church of Chriſtians, ſo far as they profeſs Chriſtianity, & acknowledge Chriſt their Head; but it is the Viſible Society of Trayterous Uſurpers, ſo far as they profeſs the Pope to be their Head: juſt as if a Traytor ſhould p. 290make himſelf Deputy of Ireland againſt the King's will, and all the People believe he is ſo; and ſo profeſs themſelves Subjects to the King as their Soveraign, and to him as his Deputy: Here it is a true Kingdome, as it is ſtill under the King, and yet a Kingdom of Traytors, or Rebels, Secundum quid, or ſo far as they adhere to the Uſurping Deputy, againſt the King's command. From this Church therefore, which is ſpiritual Babylon, the Mother of Harlots and abominations of the Earth, no Spouſe of Chriſt, but a Strumpet, no Houſe of God, but an Habitation of Devils, once indeed a famous Church, but now dead and buryed (and as is the Mother, ſo is the Daughters) God's People are bound to ſeparate. Come out of her my people, and yet not from ſuch therein who mean well in the general, and ſecretly diſcent from her damnable Corruptions, is this Obligation of Separation upon you. Rom. 18. 4. p. 291Much leſs ought you to ſeparate from Churches which have made ſeparation from Rome, as the reformed Proteſtant Churches in France, Germany, and other Countreys, and theſe of Great Britain, and Ireland have done; in whoſe Congregations is found truth of Doctrine, a lawful Miniſtry, and a People profeſſing the true Religion, ſubmitting to, and joyning together in the true Worſhip of God.

I am not ignorant that many of you, whoſe Habitation I queſtion not but the Lord is, who have your Habitations in all the ſeveral Countries of this Kingdom, have drunkin a deep prejudice againſt all the Parochical Congregations, whereof you are legal Members, and where all you were baptized, and thereby were made the Members of Chriſt, the Children of God, and Heires of his Kingdome. I fear ſome of you will ſtartle at theſe expreſſions, found in the Common-Prayer-Book. But if▪you conſult the Holy p. 290duplicate page p. 291duplicate page p. 292Scripture, you will finde them warranted in a Sacramental ſenſe; and your prejudice hath ſo far wrought upon you, that you have forſaken the aſſembling of your ſelves together with your Neighbours in the publick Meeting Places.

I know with whom I am dealing, Perſons that have a comfortable aſſurance that they dwell in God, and therefore are willing to hear any thing that may tend to the increaſe of their comfort, and unwilling to retain any errour in their judgments or practice, that may defile and diſhonour their dwelling place, or cauſe it to be evil ſpoken of by them that are without; whoſe mouthes you know your abſenting your ſelves from all the Solemn Aſſemblies, open wide to caſt a ſcandal upon your Perſons, as prophane, and upon that ſtrict profeſſion of walking preciſely, according to the Rule of the written Word, which they think gives you no Warrant for your ſeperation p. 293from their Society in the ſervice of God: and my humble and earneſt requeſt to you is to lay aſide your prejudice, and examine by that good Word, whether your ſeparation be not ſinful.

I ſhall preſume you will freely grant both, that it's neceſſary to Salvation, that a Man be a memberGen 9. 27.Gen 9:27 of the true Viſible Church, becauſe in the Word you finde the profeſſion of the true Religion; yea, the very hope of Salvation,Eſay 33. 24.Isa 33:24 and joyning to the true Chruch, going together: and that ſo long44. 5. as God continueth the Doctrine of Salvation to a People, and his Solemn Worſhip; ſo long he dwellsLev. 26. 12.Lev 26:12 among that People, and Salvation may be had there, and that no utterPſal. 76. 2.Ps 76:2 ſeparation may be made from thoſe Aſſemblies, where God dwelleth, and where Men may be aſſuredRom. 1. 16.Rom 1:16 to finde Salvation, though1 Cor. 1. 21.1 Cor 1:21 there may be many great corruptions both in Doctrine and Worſhip, in thoſe Aſſemblies. There wereJames 1. 21.Jas 1:21 p. 294ſo in the Church of the Jewes in Chriſt's time, the Prieſts and TeachersJohn 6. 67, 68.John 6:67John 6:68 were ignorant and wicked, and had a corrupt and unlawful entrance into their Calling; and the People were like to the Prieſt generally, notoriouſly and obſtinately ungodly; and the Worſhip uſed in that Church was wofully corrupt, many ſuperſtitious Ceremonies, the Obſervation whereof were more ſtrictly urged, than the Commandments and Ordinances of God; the Temples made a Den of Thieves, the Diſcipline and cenſures ſhamefully abuſed, the Doctrine was corrupt in many points, and the great Sacrament of the Paſſover ill timed: yet the Word tells you, Chriſt (whoſe example it binds you to follow) and you profeſs your ſelves followers of him in all imitable things) made no ſeparation from this Church, profeſſed himſelf a Member of it, was by Circumciſion incorporated a Member of it, received Baptiſme p. 295in a Congregation of that People, was a hearer of their common-ſervice, and their Teachers, allowing and commanding his Diſciples to hear them, communicated in the Paſſ-over with the People and the Prieſt; no more did his Apoſtles make ſeparation from this Church, after his Aſcention, till their Day had its period. Peter and John went to their publick Prayer in their Temple. So Paul and Barnabas in their Synagogue. By their example it appeares, that till God hath forſaken the Church, no Man may forſake it; and that it is no ſufficient warrant to ſeparate from a Church, becauſe it is guilty of ſuch ſins and corruptions, as deſerves God ſhould forſake it, and for which he hath threatned in his Word, that he will forſake it: till it appear that God hath put in Execution that which he juſtly threatned, we ought to acknowledge and receive it, as his Houſe, and not to refuſe to dwell with p. 296him in it. For ſhall Man be holier than God, and hate corruption more than he? And yet we may not communicate with it, by conſenting to any corruptions that are, or ſhall be detected, or proved to be in it, wherein we have our Saviour's example to guide us. All this I take for granted, that you will ſurely grant, becauſe many Books largely aſſerting all this, have been many Years in the hands of thoſe, who have led away many to ſeparation, a ſyllable whereof they have not gain - ſaid: and they are in yours; nor have I heard a word of your diſſenting. But this I hear you ſay, that you queſtion the conſtitution of the Church of England, and that you cannot joyn with their Congregations in Divine Worſhip, becauſe they ſtand under an Antichriſtian Government, and the worſhip in them is a deviſed worſhip. Touching the conſtitution of the Church of England, I have no more but this to commend to your conſideration; p. 297namely the anſwer, that was long ſince given to the Browniſts, to which I never ſaw reply given. Their Objection was this, that the People of England were never rightly called; for in the beginning of the Queen's Reign, they were by her command, and Proclamation, compelled to embrace the Proteſtant Religion, and to conform to God's worſhip: whereas in the New Teſtament, we have no Example of People compelled to the Service of God, chriſt commanding Fiſhermen to convert ſouls by preaching, not Princes to make Diſciples by compulſion: Therefore the church of Chriſt had no right conſtitution. The Anſwer, to the ſeparation of old, is this, that if we ſpeak of a Church firſt planted, the people of ſuch a Nation are firſt called by the word, before they come to be a Church; but it is not ſo of a Countrey, where for a long time, true Religion hath been profeſſed, which is our caſe. p. 298And as to that part of the Object, that there is no ſuch example in the New Teſtament.

1. The Magiſtrates were then Enemies to the Chriſtian Religion.

2. It ſufficeth that we have examples in the Old Teſtament. 2 Kings 23. 21. 2 Chr. 15. 13. & 33. 16. & 34. 33. Nor have Chriſtian Princes leſs power in their Dominion, to aboliſh Idolatry, and by Law, and penalties, to compel their Subjects, where there is a parity of reaſon.

3. We finde that private Governours, in the New-Teſtament, have required, and brought in their Families, to embrace, and profeſs the Chriſtian Faith. Joh. 4. 53. Acts 10. 21. & 16. 34. & 18. 8. 1 Cor. 1. 16. But that theſe did any more than teach, and command them to learn, conſent, and profeſs, ſome queſtion, if they did ſo much. And ſo much they did, may, and ought to do, Gen. 8. 9. And whether a Chriſtian Magiſtrate may do more. For p. 299though it's out of all doubt, that not only all external duties of the Second Table, but alſo all ſuch of the Firſt Table of the Moral Law, are directly and properly of political cognizance; yet they doubt much, whether any Evangelical Ceremonies, or Formes of Worſhip, which relate to Chriſt be ſo; becauſe they are ſupernatural, and Conſcience is the only Rule, whereby the Merit of thoſe Duties is to be Judged, which muſt be ſatisfied before any Papal Injunction can be impoſed, or obedience can be ſafely yielded: and therefore they would have the ranged not among the eſſential, but among the contingentials of Political Government. But they earneſtly deny that any internal duties and matters of Faith, and Evangelical Doctrine fall within the ſpheer of that cognizance, either directly or indirectly; becauſe no humane power extends to acts of the Soul, and it is the duty of the Miniſter, and not p. 300of the Magiſtrate, to reform even in ſuch matters: and yet the Magiſtrate may, and ought to exerciſe his power, for reſtraining and puniſhing the fruits and effects of ſuch Errours, when the peace of the Common-wealth comes to be diſturbed thereby; but he has no warrant to puniſh the misbelief, or incredulity concerning Articles of Chirſtian Faith, no nor Idolatrous Formes of Worſhip, unleſs they proceed from the errour or obliquity of their Subjects wills, the reformation whereof is the abſolute and adaequate end of all puniſhments, and of the exerciſe of all Political Power: but puniſhments were never ordained for the information of the underſtanding. To return to ſatisfie the Objection, It is not neceſſarily nor generally true of all Members of the Viſible Church, that they be called by the word: if this be granted which cannot be denyed, that as among the Jewes Men were incorporated into p. 301the Church by Circumciſion; ſo they are under the Goſpel by Baptiſme, Col. 2. 11, 12. and that as in thoſe times, many for by-ends, and through fear joyned themſelves to the Church, Eſt. 8. 17. ſo it may be, and hath been under the Goſpel.

Obj. But the greateſt part of our people are ignorant, and unſanctified; yea, prophane Perſons.

Anſw. Ignorant and prophane Perſons have alway been in the Church: It was ſo in the Church's Infancy, and ſo in her perpetual growth, and ſo ſhall be to the end of the World, at leaſt till Chriſt come the ſecond time; but theſe are not of the Church, which hath its denomination of the better part.

Obj. But open and prophane Perſons are not caſt out.

Anſw. The Law takes Order they ſhall be. The fault is in the Governors. We are not no Church, or a falſe one, becauſe ſuch are p. 302ſuffered. 1 Cor. 5. Rev. 2.

Obj. But we want the Form of a true Church. Viz. a Covenant.

Anſw. It appeares not in the Apoſtles times, any thing more was required to make Church-members of the Church-Univerſal, than aſſenting to Evangelical truths, embracing and profeſſing Chriſtian Religion, and receiving Baptiſme; wherein all in our Church enter into a Solemn Covenant, and confirm it when they come to years of underſtanding. And moreover to ſettle them in particular Churchorder, the Apoſtle made Biſhops or Elders over them in every Church, Acts 14. 23. and required the People to obey them, hear and honour them. 1 Theſ. 5. 12, 13. Heb. 13. 7. 17. 24. 1 Tim. 5. 17. And thoſe that conſented to this, and did ſo, were Members of that particular Church: ſo that we confeſs, as a Man cannot be a Member of the Univerſal Church, (if at age) without his own conſent; p. 303ſo neither can he be of a particular Church: (however he may be antecedently obliged to conſent.) But that this conſent was wont to be ſignified by any expreſs Covenant, between the Paſtors, and the Flocks, no Scripture mentioneth. It is conſent ſignified only which God requireth: But whether this conſent be ſignified, 1. By the Peoples Election of the Paſtors. 2. Or by a Covenant. 3. Or by lifting up the hands, or any ſuch ſign. 4. Or only by conſtant attendance with the Church on all God's Ordinances there, God hath no where determined; ſave only as circumſtances may make one of theſe more fit than another, and ſo oblige us to it in prudence. And he which maketh Duties, which God hath not made, is a maker of ſuperſtition, and a falſe Teacher, or Speaker of God and his Lawes, and addeth to them.

As to that, you ſay you cannot joyn with our Congregations, becauſe p. 302duplicate page p. 303duplicate page p. 304they ſtand under a Deviliſh Anti-chriſtian Government, and the Worſhip in them (by a number of Common-prayers) is a deviſed Worſhip. All that I deſire of you is only this, that laying aſide paſſion, you will but pauſe and ponder what is alledged to give ſatiſfaction to this Objection; which may cool at leaſt the fierceneſs of your Spirits, and abate that deſperate prejudice you have conceived againſt the Government and Worſhip eſtabliſhed in theſe Churches. Touching the exerciſe of Eccleſiaſtical Government in general, you know it is not of abſolute neceſſity to the Conſtitution of a Church; and as to the Government of the Churches by Biſhops (ſpeaking of it only as they are Superiour to Presbyters, without medling with the extent of their Dioceſſes, &c.) when you finde ſo much written with ſo much confidence, that Epiſcopacy is the true ancient Apoſtolical Government p. 305of the Chriſtian Church: That it was received in profeſſion and practice in all Ages, and is ſo far Divine, that Biſhops were in the very time of the Apoſtles, that they were ordained and appointed by the Apoſtles themſelves: That there was an approved ſucceſſion of them in the Apoſtolical Churches: That in all the following Ages, all the Churches in the World were governed by them, for more than Fifteen Hundred Yeares, without any oppoſition, ſave by the Arrian Aerius, who was therefore cryed down as an Heretick by the ancient Fathers. That the firſt reformed Proteſtant Churches caſt not off Epiſcopacy with any averſneſs to the Order, as appeares by the Hiſtory of the Auguſtane confeſſion, to which Calvin himſelf ſigned: That ſome of thoſe Churches are governed by Superintendents, the ſame with Biſhops. That there was long ſince a challenge made to them, that have averſneſs to the degree p. 306or order, in theſe words. We require you to finde out, but one Church upon the Face of the Earth, that hath not been ordered by Epiſcopal Regiment: which to this Day (as they ſay) is not anſwered. Theſe allegations may (me-thinks) ſo far allay your heat, as to reſtrain your thoughts and Tongues from paſſing ſo ſore a cenſure upon the Government, that it is Deviliſh and Antichriſtian, till you can ſolidly abſolve all theſe Arguments; though notwithſtanding all that hath been ſaid, you are perſwaded that another Church Government may be better. And that there is no cauſe why you ſhould refuſe communion with theſe Churches upon this account, becauſe Biſhops are chief Rulers there. Touching the deviſed Worſhip objected, do but ruminate upon what you have frequently heard and read, and you will ſee little reaſon to condemn ſtinted Prayers, becauſe invented and deviſed by Men. For how many p. 307inventions of Men are there of the ſame nature in God's worſhip, which you approve of: namely, ſet-formes of Catechiſing, ſtudyed Sermons, Interpretations of Scripture, diviſion of it into Chapters and Verſes, Contents of Chapters, Marginal references, putting Pſalms into Meeter, with a multitude more. True it is, invented or deviſed worſhip is unlawful, yet it is lawful to ſerve God in a Form of words deviſed: For the Form is not worſhip, but the Prayer tendered in that Form. And therefore they do not well, that ſay, a ſtinted Form of Prayer is a means of Divine Worſhip, not ordained of God, and that there is no warrant for it in the Word of God. For God's Word warrants things, not only by ſpecial Inſtitution (as all ſubſtantial means of Worſhip: and by neceſſary conſequence, ſo the Tranſlation of the Scripture is warranted, becauſe it muſt be read to edification, and edifie it cannot, unleſs it be underſtood) p. 308but alſo by the Light of Nature and Reaſon, according to the general Rules of Scripture. And thus accidental means of Gods Worſhip, which are only circumſtances of the Celebration, as time, places, order, method, phraſe, and ſorme of words in the adminiſtration of holy things of God; yea, Pulpit to preach in, and Bells to call People together are warranted. If all ſuch means of worſhip muſt be ordered by ſpecial Inſtitution, or they ſhall be unlawful, God muſt (upon the matter) have no Worſhip at all from us in the meanes, which he himſelf hath ordained, becauſe it is impoſſible to uſe theſe meanes, and not to do many things which he hath not inſtituted. To return to Prayer, that a true Prayer may be made to God in a Set form, cannot be denyed, becauſe things agreeable to God's will may be diſpoſed therein, as in the Lord's Prayer; and it's poſſible for the heart and affections to go p. 309along with it, and faith, and other graces to be exerciſed in it. But you queſtion whether Miniſters may read in the Congregation preſcribed Formes of Prayer impoſed? Admit it were unlawful for them to do it, yet it is warrantable for you to be preſent at ſuch Prayers; becauſe all Prayers wherein you joyn are ſtinted to you, and you are tyed to the forme of words uttered by him that prayes: nor is a holy good prayer made evil to him that hears it, for the poſſibility aforeſaid.

Obj. But the Prayers in the Engliſh Liturgy are Formes, neither holy, nor good; for the Book it ſelf is an Idolatrous Book, the Maſs in Engliſh.

Anſw. This is as true, that light is darkneſs; and white, black: Conſider what is the matter of the Popiſh Maſs prayers in an unknown Tongue, to Saints departed, and to feigned Saints; receiving the Sacrament of the Lord's Supper in one p. 310kind, an unbloody ſacrifice offered up for quick and dead, the real Preſence, ſatisfaction for Venial ſins, temporal penance for mortal ſins, blotting out the Second Commandment, or confounding it with the Firſt, &c. Blackneſs and Darkneſs: and what is the matter of our Engliſh Liturgy, reading the Holy Scriptures in a known Tongue; the calling upon God in the mediation of Chriſt, and not upon Angels and Saints, for the living, and not for the dead; the adminiſtration of the Holy Supper in both kinds, ſinging of David's Pſalms, &c. all White and Light.

Obj. But ſundry of the Prayers are found word for word in the Maſs-Book.

Anſ. So may a true Man's goods be found in a Thieves Den; and the goods of the Church may be in the poſſeſſion of Antichriſt an Uſurper, which goods ſhe may lawfully require, and take back again, not as borrowed from him, but as p. 311due to her ſelf, being the rich Legacies which Chriſt bequeathed to his Church, which Anti-chriſt had ſeized upon: the Good therefore in the Maſs - Book belonged not to Anti-chriſt, but the foul groſs Errours which are purged out of ours.

Obj. But there are foul errours and groſs corruptions in our Liturgy, which are not purged out.

Anſ. Admit there be, or were, yet there are no Fundamental Errours, nor any that bordereth thereupon objected. The corruptions objected, are miſapplications of Scriptures, frequent repetition of the ſame things, diſordered Prayers and Reſponſories, breaking Petitions aſunder, &c. No errours that concern the main grounds or chief heads of Chriſtianity; but faults that may be tolerated, and for which a Chriſtian hath no cauſe to ſeparate: Suppoſe a Teacher miſalledge a Text of Scripture, or that ſomething be amiſs in his p. 312Prayer, when he exerciſeth his own gifts; is this a ground ſufficient to ſeparate from the Ordinance of God, or reject the good for that which is amiſs? Nor is there any doctrinal paſſage in any of the Prayers, that may not bear a good conſtruction, and ſo Amen may be ſaid to it. Charity binds us to take every thing in the beſt ſenſe: nor can you think it pleaſing to God, for ſome evil that may be faſtned upon ſome paſſages, to with-draw communion, eſpecially when communion may be had without approving of any of the errours or corruptions; though we do not for their ſakes with draw from the communion of the Churches, while they are exerciſed.

Obj. But moſt of the Miniſters that officiate in theſe Congregations, are either blind or ſuperſtitious, or prophane, or idle, or Drunkards, or Whore-maſters; and they that are not of this laſt Tribe, are moſt of them Apoſtates from their p. 313Principles, and therefore we cannot bring our hearts to hear any of them pray, read, or preach.

Anſw. You may finde as bad as any of theſe in the Church of Iſrael, and as many for the ſpace of Ground, before our Saviour's time, and in his Dayes, and in the Apoſtolical Churches; and yet you do not finde any of the People to have forſaken the publick Ordinances of God. How far the charge is true or falſe, I ſhall not now meddle; In ſome Countreys, I am ſure that there are many ſober godly Orthodox able Preachers, yet in poſſeſſion of the publick places. And if you know any Countrey where it is worſe, conſider if Chriſt himſelf did not joyn with worſe.

O that I could perſwade with you, to lay ſadly to heart the greatneſs of the ſin of Diviſions, and the grievouſneſs of the puniſhment threatned againſt it, and that hath been executed for it; and that the Leaders and Encouragers of private p. 314Chriſtians to make this ſinful ſeparation, would read oft, and meditate much upon St. Judes Epiſtle, to v. 20. And that the multitudes that are willing to be led by them would follow the preſcription of the meanes here to preſerve or recover themſelves from this ſeduction. v. 20, 21. And that both would leave off their reviling the Government Eccleſiaſtical, and the Miniſters that conform, and peaceably, and ſubmiſſively behave themſelves, by the example of Michael, who though an Arch-Angel, and contending in a juſt cauſe, and diſputing in an Argument, wherein he was very knowing, did not, durſt not bring a railing accuſation, though his adverſary was the Devil; But committed the cauſe to God, ſaying, The Lord rebuke Thee. Though Quakers, who pretend to follow no other Rule ſave the Light within them, uſe ordinarily ſuch railing and reviling Language; yet let no ſuch word ever be heard to p. 315Proceed out of your Mouths, who profeſs to follow and walk exactly, according to the written Word of God.

The laſt ſort of Perſons, are thoſe of your own Houſe, Fellow-members of the ſame Family, and your Fellow-commoners: your duty in reference to theſe is manifold. I ſhall earneſtly commend this one; namely, to live in Unity with them: to move you effectually hereunto, behold how good and how pleaſant it is for Brethren to dwell in unity together. It is like the precious Oyntment upon the Head that ran down upon the Beard, even Aaron's Beard, that went down to the Skirts of his Garments; as the Dew of Hermon, and as the Dew that deſcended upon the Mountain of Zion. For the Lord commanded the bleſſing for evermore. Pſal. 133. a Song of Degrees purpoſely pend for the knitting together the Hearts of God's People in the bleſſed band of Unity, Emphatically p. 316propounding both the profit and pleaſure redounding there-from. Behold (a matter worth the marking) how good in regard of profit) and how pleaſant in regard of delight) it is for Brethren both by nature and grace to dwell together in Unity, both of judgment and affection. Next, he expounds, and ſo proves the pleaſure, and the profit of this two-fold Unity. Firſt, by parable and ſimilitude, which is double, to ſhew the pleaſure he compares it to, that odoriferous anointing Oyl, which God commanded to be made and compounded after the Art of the Apothecary, which when it was poured upon Aaron's head, ran down upon his Beard, and thence went to his Skirts: So this ſweet communion of ſpiritual grace, cunningly compoſed of united minds and affections, paſſeth down from Chriſt our Head, not only upon the ſtronger Profeſſours, which are as great an Ornament to the Church, as a p. 317Beard is on the Face of a Man, but alſo to the meaneſt and weakeſt Chriſtian Members. To ſet forth the pleaſure of it, he compares itGen. 27. 28, 39.Gen 27:28Gen 27:39 to Dew, which is a ſpecial bleſſing ſent upon the Earth, for the refreſhing thereof, which falls freely (and therefore is ſaid to be begotten of God) and finely diſtilled down in ſo ſmall drops, that itJob 38. 28.Job 38:28 cannot be perceived till it be laid, and fully (it falls into loweſt Valleys, as well as higheſt Hills) and fitly (in Spring for growth in Harveſt for ripening) and fruitfullyEſa. 55. 10▪Isa 55:10 (making the Ground bring forth abundantly) So it is in all theſe reſpects with ſpiritual graces, eſpecially with this. And then he proves it by plain, ſtrong, and binding demonſtration: where this Unity is, God commandeth the bleſſing, and life for ever-more; that is, promiſeth and fully performes it in this life, ſpiritually, and corporally, and hereafter Eternally.

I hinted this Unity to be twofold, p. 318and will ſpeak a little to both. Firſt, of mind and judgment, it is a thing greatly to be wiſhed and ſought after, that all God's Children and Servants dwelling together, in the ſame Houſe, might be of one mind, and judgment in all points. The Apoſtle oft earneſtly preſſeth this, frequently ſtriketh upon this String. Now I beſeech you Brethren, by the Name of our 1 Cor. 1. 10.1 Cor 1:10Lord Jeſus Chriſt, that ye all ſpeak the ſame thing, and that there be no Diviſions among you; but that ye be perfectly joyned together in the ſame mind, and in the ſame 2 Cor. 13. 11.2 Cor 13:11judgment: be of one mind for matter of Opinion. If there be therefore any conſolation in Chriſt, if any comfort and love, if any fellowſhip Phil. 2. 1, 2.Phil 2:1Phil 2:2of the Spirit, if any bowels of mercy, fulfill ye my joy, that ye may be like-minded, being of one accord, and of one mind. A moſt paſſionate obteſtation, importing a moſt vehement deſire of their good agreement: whereunto he conjures p. 319them by all the bonds of love, between him and them. Perſwaſion it ſelf could not ſpeak more perſwaſively. Here are ſo many words, ſo many Weapons able to pierce, and work upon any heart that had not an Iron ſinew. How many Arguments doth he take from one, to inforce his Exhortation with all poſſible carefulneſs, To keep the unity of the Spirit in the bond of peace? One Body, one Spirit, one Eph. 4. 3▪7.Eph 4:3Eph 4:7Hope, one Lord, one Faith, one Baptiſme, one God and Father of all. The Apoſtle well knew, the neerer they were agreed in Judgment, the faſter their affections would be knit one to another: and beſide the great advantage that all wicked Men take at the diſagreement of God's People, ſhould make them deſirous to be all of one mind, and to compoſe all the differences that are between them. Let there be I pray thee no ſtrife,Gen. 13. 8▪Gen 13:8 between thee & me; & between, &c. for we are brethren: not only upon p. 318duplicate page p. 319duplicate page p. 320this account, but becauſe the Canaanite and the Perizzite dwell in the Land; and becauſe of our diſſention, we ſhall give them occaſion to ſpeak evil of our holy Religion, and alienate their hearts more from it. How oft have you had this caſt in your Diſh by enemies, both to the form & power of godlineſs when you have perſwaded them to embrace both? Agree firſt among your ſelves. There is no ſuch ſtumbling Block at this Day, in this Land, laid in the way of ungodly Men, through God's juſt Judgment indeed: andMat. 8. 7.Matt 8:7 it is neceſſary there ſhould be ſuch offences; but woe unto you, if you become occaſions of ſuch offences, if you repent not that you are ſo, and labour not to take away the ſtumbling Block out of your way by endeavouring to be all of one mind.

But becauſe perfect Unity is not to be expected, till the Church be come to her perfection. There Eph. 4. 13.Eph 4:13muſt be Hereſies among you, Sects, p. 321and Diſſentions, concerning Tenets1 Cor. 11. 19.1 Cor 11:19 and Grounds of Doctrine, and wayes of Worſhip: It is a thing unavoidable, by reaſon of the Devil's malice, Men's wickedneſs, and God's moſt wiſe counſel, and according to the frequent predictions of the Holy Ghoſt.

God indeed hath promiſed to give his People, One Heart, and one Jer. 32. 39.Jer 32:39Way. But the meaning is, that they ſhall all agree in all Fundamental points of Doctrine, and in all ſubſtantial ways of Worſhip, in which they ſhould joyntly and conformably ſerve him; but in points of Religion and Circumſtances of divine Worſhip, that are of inferiour moment, there will be Brethren different in Opinion and practice from you, towards whom you are bound to bear brotherly love, which is of a bearing and forbearing nature, and not ſuffer difference inRom. 14. 19▪Rom 14:19 judgment to work in you the leaſt alienation of affection towards them. What a deal of pains does p. 322the Apoſtle take to work Chriſtians, to a charitable Toleration each of other?

1. Diſſwading them from cenſuring one another, for, or in the uſe of things indifferent: the parties that diſſented were weak and ſtrong Chriſtians; the things wherein, were▪ Meats and Days; the ſtrong thought all difference of Meates prohibited by the Law to be aboliſhed by Chriſt, and therefore did not forbear to feed on any, and they conceived all Jewiſh Feſtivals to be abrogated by God, and ſo obſerved them not. The weak not ſeeing their own liberty in the caſe of Meates, chooſe rather to eat Herbs, than with a doubting Conſcience to feed upon Meats forbidden, and conceiving the Feſtivals not to be abrogated, ſtill obſerved them. In both theſe caſes, the Apoſtle gives negative directions, and exhortations to both ſorts of Chriſtians. Viz. That in the caſe of Meates, the ſtrong ſhould not contemn p. 323the weak, as ſuperſtitious for abſtaining; Nor the weak cenſure the ſtrong, as prophane, for neglecting the obſervation of diſtinction of them; And in the caſe of Dayes, that neither of them ſhould do any thing with a gain-ſaying, or doubting Conſcience: preſſing theſe directions with ſundry Arguments, and that by no means, the ſtrong ſhould give the leaſt offence to their weak brethren, by abuſe of their liberty.

2. And he perſwades every one to ſtudy not to pleaſe himſelf, but his Neighbour, to edification for his good, by the example of Chriſt, who did not only not pleaſe himſelf, but ſought the good of others: and ſo, ſaith he, muſt we, bearing one with another, receiving one another, as he received us to be partakers of his glory. It is the guiſe and property of too many of you that think you are aſſured you are the Lords, to queſtion whether others be ſo, that diſſent from you; p. 324Yea, to paſs ſentence againſt ſome of them, as out of God, for no other reaſon, but becauſe they are not of your mind and way, and to ſay of them, that its love of the World, or fear of trouble, or ſome other by-reſpect and baſe end, that keeps them from embraceing theſe Goſpel-truths which you hold, and whereof they have had ſufficient conviction; or if indeed they ſee them not to be ſuch, that it is, becauſe the God of this World hath blinded their Eyes. Nor leaſt of all can you bring your hearts to look upon, or love as Brethren, theſe who have been of the ſame mind and way with you, and are apoſtatized from their principles and practices: Turn-Coat-Rogues. Have patience and ponder with your ſelves, what raſhneſs you diſcover in cenſuring any Man to be Godleſs, becauſe he ſees not thoſe truths which you think you do, and they may clearly ſee to be revealed and commanded by God. Barnabas p. 325was a good Man, and full of the Acts 11. 24. 15. 38, 39.Acts 11:24Acts 11:15Acts 11:38Acts 11:39Holy Ghoſt and Faith: and yet he could not ſee that, that Paul ſaw. Viz. That it was lawfull and fit for them to converſe with the Gentiles, even in the preſence of the Jewes. God beſtowes his gifts on his Servants, in different meaſures and degrees. None that ſees the truth in all things, but in ſome points he is ignorant and erreth: Setting aſide the Prophets and Apoſtles, who were infallibly guided in penning the Scripture. Who almoſt of all the ancient Fathers, but held ſome groſs Errour? Juſtin Gen. 6. 4.Gen 6:4Martyr, beſides that he was a millinary, held that it was the Angels that begat thoſe Gyants. Athenagoras, that the Souls of thoſe Gyants were Devils. Ireneus that man was not created perfect. Clemens Alexandrinus, that none were ſaved by Chriſt before his Incarnation. Tertullian, that God was corporeal, that Montanus was the Paraclete, that a Chriſtian falling p. 326twice after Baptiſm was damned▪ Origen underſtood much of the Scripture allegorically. Hierom that Angels were many Ages before the World: that there is no ſin in Infants, or not deſerving puniſhment. Ambroſe, that the Goſpel was preached to Devils. Chryſoſtom, that the Fathers were in Hell before Chriſt, that we are juſtified by works. Auguſtine's Book of retractations witneſſeth his manifold Errours, for a long time. Luther the great Reformer held conſubſtantiation. Not only particular perſons, but whole Counſels and Churches have erred. The reaſons of this proneneſs in Men to erre, are. 1. Truth is but one, Errour manifold; there is but one right, many by-paths. 2. The Seeds of all Errours are naturally in all Mens hearts. 3. Errour hath uſually on it the Vizard of truth. 4. The underſtandings of the ſtrongeſt Chriſtians are ſo weak, that it is eaſie for them to miſtake. 5. Satan p. 327and his Inſtruments are full of ſubtilty, and cunning craftineſs. 6. God ſuffers Errours to ſpring up in his Church, to puniſh the wicked, and for tryal of his own, and for cleering of truth. Contraries oppoſed mutually argue each other.

This conſideration ſhould teach you not to be inſolent in cenſuring, and not to be ſtiff in your own Opinions or perſwaſions. Others may be in the right, and you in the wrong: And if you be in the truth, Love them not ye leſs, that erre from it in infirmity, but pitty them more, and pray for them; and though you know it to be paſſion or prejudice that hath blinded their judgments (a greater infirmity than ſimple ignorance) yet believe they may be godly Men for all that; and if they be ſo, you are bound to love and reverence them, how much ſoever they differ in Judgement from you.Acts 14. 15.Acts 14:15

And if Men that are as practicallyPſal. 15. 4.Ps 15:4 godly as your ſelves, holdEph. 4. 2, 3.Eph 4:2Eph 4:3 p. 328thoſe to be truths, which you hold to be errours, ſeek not to draw them over to you, but let them quietly enjoy themſelves; take the bleſſed Apoſtles advice. I preſs toward the mark. Let us therefore Phil 3. 14▪-17.Phil 3:14–17as many as be thus perfect, be thus minded, and if any thing be otherwiſe minded, God ſhall reveal this unto you. Nevertheleſs whereto we have already attained. Let us walk by the ſame Rule. Let us mind the ſame thing; So far as you freely can joyn with your diſſenting brethren in Duties of Divine Worſhip. And let not them that are without have occaſion to ſay you are of ſeveral Religions, or to call you by ſeveral Names any longer: But rather to wonder at your mutual love, and peaceable and quiet ſpirits, free from any appearance of raiſing contention either in Church or State; They that do ſo, havingRo▪ 16. 17, 18.Rom 16:17Rom 16:18 the Brand of graceleſs Men ſet upon them by the Holy Ghoſt. Now I beſeech you Brethren, mark them p. 329that cauſe Diviſions and Offences, contrary to the Doctrine which ye Jude 8. 11, 12.have learned, and avoid them, for they that are ſuch ſerve not the Lord Jeſus Chriſt, but their own Belly, and by good words and fair ſpeeches deceive the hearts of the ſimple. Every Man that dwells in God, is of a peaceable diſpoſition,Pſal. 35. 20.Ps 35:20 quiet in the Land. As for them that you call Apoſtates, conſider that their Apoſtacy is not from any fundamental point in Religion, or ſubſtantial worſhip of God. And that love of their callings, and the works thereof, and of their Peoples Souls, and Conſcience of obeying the Magiſtrate in all things, not expreſly forbidden in the Scripture, might move them to do what they have done, and charity binds you to make the beſt conſtruction.

Finally, In reference to thoſe that are of your own mind and way. Let brotherly love continue. Heb. 13. 1.Heb 13:1And abound yet more and more in knowledge, and in all judgment; p. 330rejoycing and weeping together; Phil. 1. 9. Rom. 12. 15.Phil 1:9Rom 12:15and laying out your ſelves in a ſpecial manner, in a faithful employment of God's gifts, for the good one of another in things temporal. Gal. 6. 10. Heb. 13. 16. 2 Cor. 8. 9. Pſal. 112. 5. and in ſpirituals by example. Rom. 15. 1, 2. 1 Cor. 10. 33. by admonition, 1 Theſ. 5. 14. Heb. 3. 13. Prov. 10. 21. by conſolation, 2 Cor. 1. 4. Eſay 54. Prov. 25. 25. Rom. 1. 12. and by prayer, Eph. 6. 16. Jam. 5. 15, 16. John 16. 24. By thus doing, you ſhall improve that branch of the Communion of Saints, which you have among your ſelves, and be the fitter to improve that which you have together with Chriſt by the Spirit, in reſpect both of ſubſtance and Offices, and Virtues.