Sermons on Isaiah 11:1-10, Sermon · Verse 4

Sermons on Isaiah 11:1-10 · Sermon · Verse 4

p. 162VERSE VIII IX.

And the ſucking child ſhall play on the hole of the aſp, and the weaned child ſhall put his hand on the cockatrice den. They ſhall not hurt nor deſtroy in all my holy mountain, &c.

THe fourth evidence of true and ſincere converſion to the Chriſtian faith, is peaceable-mindedneſs, and an harmleſs converſation: In the dayes of this great change, foretold by the Prophet, men who before their converſion by the Goſpel to faith in Jeſus Chriſt, were bitter and cruel to all with whom they converſed, and were to them like aſps and cockatrices, ſhall be new creatures, and ſo harmleſs, that other Chriſtians, like ſucking or weaned children, though weak and without power to defend themſelves, ſhall not be hurt by them; and theſe Chriſtians, that were converted before them, they ſhall live without any annoyance from them: for, after their converſion, as it is ſaid in the Text, They ſhall not hurt nor deſtroy in all my holy mountain; that is, in the Chriſtian Church, ſo called, in alluſion to mount Sion, where was the Temple of Jeruſalem, which was the place of the ſolemn Aſſemblies for the worſhip of God: for, the p. 163Pſalmiſt, ſpeaking of the Meſſias and his kingdom, reſembleth the Chriſtian Church by mount Sion, Pſal. 2.6. Yet have I ſet my King upon my holy hill of Sion. If any man from the propheſies of an Altar and Sacrifices to be in the dayes of the Goſpel (Iſa. 19.19. Mal. 1.11.) would infer, there ſhall be Altars and external Sacrifices under the Goſpel, he may as well alledge, that the worſhip under the Goſpel, ſhall be upon a mountain, from this place, and from Iſai. 2.2. All that can be concluded from theſe alluſions, unto the worſhip under the Law, is this; that the object of Worſhip will be one and the ſame, both under the Law and under the Goſpel, in reſpect of ſubſtance, but not in reſpect of ſome circumſtances and Ceremonies, which were to endure under the Law untill the time of Reformation by Jeſus Chriſt, Heb. 9.10.

The Chriſtian Church is compared to mount Sion, 1. This mount was a Fort of the Jebuſites at firſt, but afterward taken by David, and inhabited by him: So by nature, our underſtandings, wills and affections, are ſtrong holds for errour, diſobedience and ſinful luſts, untill Chriſt the Son of David, ſubdue them by the power of his Word and Spirit, 2 Cor. 10.4. The weapons of our warfare, are not carnal, but mighty through God, to the pulling down of ſtrong holds, caſting down imaginations, and every high thing, that exalteth it ſelf againſt the knowledge of God, and bringing into captivity every thought to the p. 164obedience of Chriſt. 2. Mount Sion was a place pleaſant and delectable for ſituation; ſo the Lord delighteth in his Church and people, Pſal. 149.4. The Lord taketh pleaſure in his people. Therefore they are called his Spouſe, Hoſ. 2.19. his Treaſure, Pſal. 135.4. and his Jewels, Mal. 3.17. 3. Although mount Sion was high and viſible, yet ſometimes it was over-clouded with a miſt: ſo the true Church, is not alike viſible at all times; as may be known from Elias his ſad complaint, 1 Kings 19.14. And in the time of Athanaſius, the world groaned under Arianiſm; and many ſound believers were forced to hide themſelves in caves, and there to worſhip God. 4. Mount Sion was firm and unmoveable; ſo the Chriſtian Church, through the preſence and protection of the Lord Jeſus Chriſt, will continue and endure, even to the end of the world, Mat. 16.18. Mat. 28.20.

Queſt. It may be asked at what time this propheſie of ſo great peace and outward proſperity in the Chriſtian Church was fulfilled? Anſ. 1. That univerſal peace in the Roman Empire, at the birth of our bleſſed Lord, in the dayes of Auguſtus Ceſar, cannot be the peace ſpoken of here; for that was before the preaching of the Goſpel unto the Gentiles; but the peace, ſpoken of here, is an effect of the Goſpel preached and believed amongſt them. 2. This Propheſie was fulfilled in part, even in p. 165the times of the holy Apoſtles; when perſecutors, who ſometime, like wolves, had ſcattered the flock of Jeſus Chriſt, were converted to the Chriſtian faith, and became like lambs, of a meek and harmleſs diſpoſition; as was ſeen in Paul, and alſo in the ſometime malicious Prieſts, Acts 6.7. and many of the multitude, being ſometime like boars, enraged againſt Chriſt and his Diſciples, were by the power of the Goſpel tamed, and became of a peaceable ſpirit and converſation, giving up themſelves to be directed and guided by the Apoſtles in time coming, Acts 2.37, 38. 3. Many learned Divines, think this Propheſie began to be fulfilled, Anno Dom. 311. in the time of the Emperour Conſtantine the Great; under whoſe happy reign, there was an open and peaceable profeſſion of the Chriſtian Religion, and freedom in a great part from the Heathen perſecution: at which time (as many of them think) was the beginning of the thouſand years, ſpoken of, Rev. 20.3. during which time Satan, or the Dragon, was bound and reſtrained in a great meaſure from the former manner of perſecution; and they think theſe thouſand years did expire, Anno Dom. 1310. at the riſing of the Ottoman Family among the Turks; at which time Aſia was overſpread with Mahometiſm; and ſoon after, in the year 1415. Conſtantinople was taken by the Turkiſh Emperour Mahomet; and the famous Temple of Sophia there, was p. 166turned to Mahometan worſhip. 4. This propheſie is fulfilled in part daily, when ſome ungodly men, who in former time hated the Church and the communion of Saints, are, by the preaching of the Goſpel, converted unto the believing of the truth, unto the love of God and his holy Commandments, and unto the ſincere love of all Saints. 5. Laſtly, It is probable (as many learned men think, who yet are not for the opinion of the Millenaries) this propheſie ſhall be more viſibly fulfilled at the incoming of the fulneſs of the Gentiles, and at the national converſion of the Jews: Becauſe theſe great and frequent wars amongſt Chriſtians, of one Nation againſt another: and ſometimes civil wars in one Nation among themſelves, are a great ſtumbling-block unto their converſion: but when this ſtumbling-block ſhall be removed out of the way by a more univerſal peace amongſt Chriſtians themſelves, then ſhall the Jews, diſperſed now thorow the world amongſt Chriſtians, joyn themſelves to the Chriſtian Church, as it is propheſied, Iſa. 2.4. Mic. 4.3. Nation ſhall not lift up a ſword againſt nation, neither ſhall they learn war any more. This univerſal peace, in all probability, will not be, untill the Goſpel be preached unto many nations that are yet in heatheniſm, according to the propheſie. Iſa. 19.23, 24. at which time the incalling of the fulneſs of the Gentiles, and peace amongſt p. 167themſelves, at leaſt more than in former times, will be a motive, bleſſed of God, for the inbringing of the nation of the Jews unto the Chriſtian Church: for, it is ſaid, In that day ſhall there be an high way out of Egypt to Aſſyria, and the Aſſyrians ſhall come into Egypt, and the Egyptians into Aſſyria, and the Egyptians ſhall ſerve with the Aſſyrians; in that day ſhall Iſrael be the third with Egypt and with Aſſyria, even a bleſſing in the midſt of the land. Although the Chriſtian Religion, was planted in Aſſyria, in the times of the Apoſtles; for there was a Church then in Babylon, 1 Pet. 5.13. and alſo a Church was planted in Egypt, in Alexandria by the Evangeliſt Mark; yet afterwards, and at this day. Aſſyria and Egypt, are overſpred with Mahometiſm: But this text of Iſaiah, ſpeaketh of reſtoring the Chriſtian Religion to them before the incoming of the Jew…; and that after their converſion to the Chriſtian faith, Iſrael ſhall be for a third companion in a Chriſtian communion with them in the ſame Spiritual bleſſings. It is true, there will be ſtill untill the conſummation of the World, ſome wicked and malicious men, within the viſible Church, as tares mixed with the wheat, untill the day of final ſeparation: but it is probable, the chief Rulers themſelves, being converted to the Chriſtian Faith, ſhall be ſo overruled by the power of divine grace, that they will not hurt nor deſtroy in all the holy mountain p. 168of the Lord; and Inferiors, who are malicious, ſhall be ſo overawed by the wiſe and powerful providence of God; and alſo reſtrained by Rulers fearing God; that they ſhall not be able to deſtroy in all the holy mountain. That the incalling of the fulneſs of the Gentils, will go before the incoming of the Jews, appears from Iſa. 60.16. Thou ſhalt alſo ſuck the milk of the Gentiles, and ſhalt ſuck the breaſt of kings, and thou ſhalt know, that I the Lord am thy Saviour and thy Redeemer, the mighty one of Jacob. In theſe words, the Prophet foretelleth, that the Jewiſh Nation ſhall receive the doctrine of the Goſpel from the Church of the Gentiles, converted to the Chriſtian Faith before them; and the Apoſtle ſaith, Rom. 11.25. Blindneſs in part is hapned to Iſrael, until the fulneſs of the Gentiles be come in. Therefore it is more than probable, that the incalling of the fulneſs of the Gentiles, ſhall preceed the incoming of the Jewiſh Nation unto the Chriſtian Faith: for although ſome particular perſons, in the times of the Apoſtles, and alſo afterward, received the Chriſtian Faith; yet the incoming of the body of the Jewiſh Nation, was and is a myſtery, which God is his own good time, will explain, by bringing them into the communion of the Chriſtian Church.

Oſerv. Men truly converted to the Chriſtian Faith, will forſake their former malice and bitter diſpotion to hurt and harm others; and will p. 169labour to be of a peaceable diſpoſition and converſation: this is evident from verſ. 8, and 9. It is evident alſo from the happy change, which we may obſerve in true converts, recorded in the Word of God; as in the Epheſians, amongſt whom ſometime there were men, like wild beaſts, with whom Paul had an unpeaceable and fighting life, 1 Cor. 15.32. but after their converſion to the Chriſtian Faith, there was a great change in them, Epheſ. 5.8. Ye were ſometimes darkneſs, but now are ye light in the Lord. Paul was ſometimes a fierce and unceſſant perſecuter of all perſons of the Chriſtian perſwaſion; but after his converſion, he became very tame and peaceable in his moderat and Chriſtian condeſcenſion in matters indifferent, 1 Cor. 9.22. I am made all things to all men, that I might by all means ſave ſome. Theſe convert Jews, who a little before, in their bitterneſs of ſpirit, called the Apoſtles drunken fellows, do change their toon, and ſay in their compellation, men and brethren, Act. 2.37. The rude and ſevere Jaylor, who was officious in his ſeverity, doing more than he was required, afterward becomes more tame and peaceable, as may be heard in his civil compellation, Act. 16.30. Sirs, what muſt I do to be ſaved?

Queſt. If it be asked, what are the means by which we may, through Gods grace, attain a peaceable diſpoſition and converſation in a particular Chriſtian Church? Anſw. I humbly p. 170conceive, there be three ſpecial means; whereby ſuch a diſpoſition and converſation may be attained, 1. Humility of ſpirit. 2. Sound moderation in judgment. 3. Mutual forbearance in love. The humble ſpirit, is ordinarly a peaceable ſpirit and converſable in all Chriſtian duties: pride is the mother of contention and diviſion in the Chriſtian Church, Prov. 13.10. Only by pride cometh contention. The pride of Diotrephes, who loved the preheminence, troubled the peace of the Chriſtian Church, and bred oppoſi…ion unto the bleſſed and peaceable Apoſtle John; the pride and vain glorious ambition of privat profeſſours in Corinth, glorying to be called followers, ſome of Paul, ſome of Caephas, did trouble the peace of that Church; the pride of Demetrius, Biſhop of Alexandria, troubled the peace of the Church there, and the quiet of Origen, from his pride and envy of Origen his reputation amongſt the people: therefore ſaith Auguſtine juſtly, In divers Churches, are divers Hereſies; but pride is the mother of them all: On the contrair, humility is the mother of peaceableneſs, both in diſpoſition and converſation; Paul after his converſion, is very humble, eſteeming himſelf the chief of ſinners, and leaſt of Saints; and of a moſt peaceable diſpoſition and converſation, both by his example in becoming weak to the weak, that he might gain them; and alſo by his exhortation to others, 2 Cor. 6.3. We beſeech p. 171you, that ye receive not the grace of God in vain, giving no offence in any thing, that the Miniſtry be not blamed: The proud man cannot converſe peaceably with any that will not follow his opinion, but the humble Chriſtian deſires no following, but in a ſubordination to the Lord Jeſus Chriſt, the great ſhepherd of our ſouls: ſuch was the humility of the great Apoſtle Paul, 1 Cor. 11.1. Be ye followers of me, even as I alſo am of Chriſt. Therfore it is our duty to follow the exhortation, Phil. 2.3 Let nothing be done through ſtrife or vain glory; but, in lowlineſs of mind, let each eſteem other better than themſelves. The ſecond uſeful mean toward a peaceable diſpoſition and converſation in a Chriſtian Church, is Chriſtian moderation, Phil. 4.5. Let your moderation be known unto all men: that theſe within the Church may follow it in their Chriſtian communion one with another, and theſe without, may fall in love with your profeſſion, and joyn themſelves to the communion of the Chriſtian Church: ſuch is the moderation the Apoſtle requires in the Corinthians, that thereby they may ſhun ſcandal and offence to theſe that are without, and may conciliat reſpect and credit to the Chriſtian Religion, by departing from the rigor of their own privat right and civil intereſt; and therefore not follow their litigious pleas before heathen Judges, who by their contentions, were deterred from imbraceing the Chriſtian Religion, as being an enemy p. 172my, in their opinion, to peace and humane ſociety, 1 Cor. 6.7. Now therefore there is utterly a fault among you, becauſe ye go to Law one with another; why do ye not rather take wrong? why do ye not rather ſuffer your ſelves to be defrauded? This Chriſtian moderation appears in the uſe and exerciſe of our Chriſtian liberty in matters indifferent in their own nature, when we uſe them with ſuch moderation and reſtriction, that we give not offence to the weaker; ſuch was the great moderation in the Apoſtle Paul, 1 Cor. 8.13. Wherefore if meat make my brother to offend, I will eat no fleſh while the world ſtandeth; leſt I make my brother to offend. But this moderation and reſtriction, is to be underſtood only in things within our own power; for in duties, wherein we are bound to God, or to our lawful Superiours, we may not forbear the doing of ſuch duties, becauſe ſome unneceſſarily may be grieved thereby, or others, through ignorance, may be ſtumbled; in ſuch a caſe, the offence is taken, but not given: but moderation in things of our own particular benefit, or priviledge, is very commendable, as a character of a prudent and ſober Chriſtian. This Chriſtian moderation appears alſo, in ſhunning with all circumſpectneſs, the two extreme errours diſtant from truths mediocrity: for although neutrality in matters of faith, neceſſary to be known and believed, be very deteſtable; as was the neutrality p. 173of Gallio, who cared for none of theſe things: and alſo that indifferent lukewarmneſs of the Laodiceans, is much to be blamed; they were neither zealous for the truth, nor zealous againſt it: but as Chriſtians ſhould be valiant, and in an holy zeal, contend for the faith once delivered unto the Saints, Jud. Epiſt. 3. ſo ſhould they decline from extreme errours, oppoſit to the golden mediocrity of truth. We ſhould bewar of that extreme exceſs of Atheiſtical flattery of Thomas Hobbs and his followers, who blaſphemouſly affirms, that the Subjects are bound to obey the Supreme Magiſtrat his commandments, though contrary to the Commandment of God: which pernicious errour, is directly contrary to the Apoſtles, Acts 4.19. Acts 5.29. It blameth the bleſſed Martyrs of great imprudence, who were tortured, not accepting deliverance, Heb. 11.35. It deſtroys the very vitals of Chriſtian Religion, and is abhorred by Chriſtian Rulers; for it ſpreadeth a net before them. We ſhould alſo wiſely ſhun that other extream, to refuſe peeviſhly and frowardly obedience in matters meerly and clearly indifferent and lawful, even becauſe the Chriſtian Magiſtrat impoſeth them; as if it were a taking away of our Chriſtian liberty, wherein we ſhould ſtand faſt: But the Apoſtle in that place, Gal. 6.1. ſpeaketh of our Chriſtian liberty from the bondage of the Ceremonial Law; the obſervance whereof, after the death of Chriſt, was p. 174not indifferent, but pernicious, Gal. 5.2. If ye be circumciſed, Chriſt ſhall profit you nothing. The authority of the Chriſtian Magiſtrate, in commanding ſuch things, taketh not away the liberty of our judgement, as if we were bound to think them not indifferent, but neceſſary in their own nature; but it reſtricts only the liberty of our outward practice; which reſtraint, is thought expedient for the good of the Church by the Chriſtian Magiſtrat, with the advice and conſent of the Church-aſſemblies. Therefore all moderat and ſound Chriſtians ſhould reſt on that golden midſt, far diſtant from theſe two extream errours, Mat. 22.21 Render therefore unto Ceſar, the things which are Ceſar's; and unto God, the things that are God's. And it is our duty to pray unto God, that the Chriſtian Magiſtrat may uſe his power in things indifferent and external, according to the Apoſtolical Rule, to the edification of the Church in piety and charity, 1 Cor. 14.26. We would be moderat in matters circumſtantial, in matters not defined and determined by the holy Scriptures; In ſuch things (ſaith holy Auguſtine) the cuſtom of the people of God, and the ordinances of Anceſtors, are to be counted for a Law; and ſeing ſuch things do not import any neceſſary documents of truth, we muſt take heed, that we overcloud not the fair face of Charity, by the tempeſt of Contention, Auguſt. Epiſt. 86. to Caſul. Such was p. 175the moderation and peaceableneſs of holy Ambroſe, as he is cited by Auguſt. Epiſt. ad Januar. I… ye would not commit an errour, do ye, ſaith he, what I uſe to do; for to whatſoever Church I come, I conform my ſelf to the Ceremonies thereof. Calvin, Epiſt. ad Farel. Concerning Ceremonies, labour with your brethren (ſaith he) that they contend not pertinaciouſly with their neighbours: ſo it ſhall come to paſs, that all things may be ours, we our ſelves free from all, and alſo be the ſervants of peace and concord. Calvin, Lib. 4. Inſtitut. Cap. 10. Sect. 32. We muſt endeavour, by our outmoſt diligence, that no errour creep into the Church; that no particular Church deſpiſe another for variety of external Diſcipline: that in ſuch things we preſcribe not to our ſelves any perpetual Law; that we refer the who…e uſe and end of ſuch obſervancies and practices unto the edification of the Church; in which, if it be needful and expedient, not only ſomething may be changed, but alſo whatſoever in matter of Diſcipline hath been formerly in uſe and obſervance with us, may be ſuffered to be abrogated and aboliſhed without taking any offence thereat. Bullinger, Epiſt. ad Calvin. (which is to be found amongſt Calvins Epiſtles) ſaith, Albeit our Diſcipline doth not anſwer in all things to yours; yet it is tempered according to the times, places, and perſons; p. 176neither do our Churches therefore upon that difference incline, that your Diſcipline ſhould be overturned. P. Martyr Epiſt. to Hooper Biſhop of Glocheſter, I am not ignorant that the authority of Churches, whether preſent or former, ſhould not ſo much prevail with us, that by them the truth of the Word of God ſhould be ſuppreſſed: for, albeit the world ſhould be diſſolved, yet the divine truth abides alwayes unmoveable and unſhaken: but for matters indifferent, I think, ſaith he, and contend for it as a duty, that we ſhould neither condemn them, nor ſpeak irreverently of them: but now, ſaith he, when a change is brought into the Church in points neceſſary about Religion, and that with ſo great difficulty; if theſe things alſo, which are in themſelves indifferent, ſhall be held forth by us, as in themſelves impious; thereby the minds of almoſt all men, are ſo alienated from us, that they will not any more ſhew themſelves attentive and patient hearers of ſound Doctrine, even about things neceſſary.

The third mean required for a peaceable diſpoſition and converſation in a particular Chriſtian Church, wherein we live for the time, is mutual forbearance one of another in love, Eph. 4.3. not but we may and ſhould admoniſh one another in ſmaller errours, whether of opinion or practice, 1 Theſ. 5.14. Lev. 19.17. But we ſhould not ſeparat from Church-communion p. 177with them; eſpecially if the errours in judgement be of ſmaller moment, and no ways do concern the foundation of Faith; and if the Abettors of them, be otherwayes lovers of piety, peace, and of an honeſt converſation, in this caſe, privat perſons, much more the ſpiritual Rulers, ſhould with all meekneſs and long ſuffering tolerat them, and according to the meaſure of their gift admoniſh them, and labour to reduce them unto the way of truth, Gal 6.1. If a man be overtaken in a fault, ye which are ſpiritual, reſtore ſuch an one in the ſpirit of meekneſs, conſidering thy ſelf, leſt thou alſo be tempted. Which Apoſtolick precept, is diligently to be obſerved, not only toward men defective in ſome errours of converſation, but alſo toward others, erring ſimply through weakneſs of judgement. Such ſimple Errants, are tolerated, but not approven; even as we tolerat ſome diſtempers in the body, but delight not in them; yea we ſeek ſome remedies to cure them: we tolerat them as Ulcers to be cured; but we do not cut off ſuch perſons by debarring them from Church-communion, as a member affected with a Gangren: far leſs ſhould ſuch who err out of ſimplicity in ſmaller matters, be provoked or rankled by reproaches and ſcoffings, leſt the want of charity, meekneſs and prudence, prejudge them much againſt the true Doctrine, alienat them from the truth, and alſo render them more pertinacious in their way of errour; p. 178and leaſt of all ſhould the Rulers of the Church, provoke them by bitterneſs in words, writings, or deeds; the meek Spirit of Chriſt and of the Goſpel, becometh them well, Luke 9.55, 56. 1 Tim. 3.3. A Biſhop muſt be patient, not a brawler. Judicious Calvin, is much for this forbearance, Inſtitut. Lib. 4. Cap. 1. Sect. 12. "Yea, ſaith he, ſome errour may creep into the Church, either in the adminiſtration of Doctrine, or of Sacraments; which nevertheleſs ſhould not alienat us from Church-communion; for, all points of true Doctrine are not of one form. And in the ſame place, citing the words of the Apoſtle, Phil. 3.15. he ſaith, Doth not the Apoſtle ſufficiently declare, that difference of judgement about matters not ſo neceſſary, ſhould not be the matter of diviſion amongſt Chriſtians? Beza, Epiſt. 24. to the Engliſh, reſiding abroad in the time of Queen Maries perſecution, ſaith, Therefore to avoid that ugly and pernicious renting and tearing aſunder of the members in the ſacred Body of Chriſt, we think it, ſaith he, lawful for no man in any caſe to ſeparat from the Church of Chriſt, wherein at leaſt the Doctrine remains ſound and uncorrupted; wherein is continued the power of Godlineſs, and the adminiſtration of the Sacraments according to the inſtitution of Chriſt.

For peace and concords ſake, there would be p. 179a forbearance and not breaking of Church-communion for every fault in the life and converſation of others: for, none of the children of God, want their own failings and trippings, Jam. 3.2. For ſuch failings of infirmity and inadvertency, which Tertullian calls, quotidianae incurſiones, the daily out-falls and bickerings of in-dwelling corruption with the inner-man of grace: therefore Auguſtine ſaith well, Now do men live well, if they live without a crime; but if any man think he liveth without ſin, in ſo thinking, he doth not effect, that thereby he may not have ſin; but by his preſumptuous thoughts he hinders himſelf to obtain the pardon of ſin. Such a condition of the Church, as may be free from all ſpot or wrinkle, is to be expected in Heaven, when we ſhall be preſented faultleſs before the preſence of his glory with exceeding joy, Jude Epiſt. 24. Yea, we may not ſeparat from Church-communion, though groſs and ſcandalous ſinners live in it, ſo long as they are acknowledged by the Church-rulers to be members thereof, 1. Becauſe the holy and zealous Prophets in the Old Teſtament did not command the people to make ſeparation in ſuch a caſe, when Hophni and Phinehas, the ſons of Eli, were a ſcandal to the people, 1 Sam. 2.17. When many of the children of Iſrael, both high and low, were guilty of groſs and ſcandalous ſins, the Prophet Iſaiah did, according to his duty, p. 180ſharply reprove them, Iſai. 1.21, 22, 23. yet did he not require the godly to abſtain from all Church-communion with theſe groſs offenders. 2. Albeit in our bleſſed Lord his time, the Phariſees, who had the preheminence, for the moſt part, in their Synagogues, were men void of honeſty, judgement and mercy, covetous, proud and cruel; yet the Lord himſelf kept communion with that Church, Luke 4.16. As his custom was, he went into the Synagogue on the Sabbath day, and ſtood up for to read: He commanded others alſo to keep Church-communion with them, Mat. 23.2. He did ſharply reprove the Angels or Miniſters of the Churches of Pergamos and Thyatira, becauſe they did tolerat in their Church-meetings, perſons abominable in errours, both of judgement and of practice; yet did he not command privat Profeſſors in theſe Churches to ſeparat from them, and to erect Congregations apart by themſelves. 3. The Apoſtles Peter and John, who were pillars of the Chriſtian Church, did keep Church-communion with the Jewiſh Church, wherein were the Phariſees, Acts 3.1. There were in the Church of Corinth, ſome who did ſcandalouſly tranſgreſs by riot and drunkenneſs, 1 Cor. 11.21. yet the Apoſtles, did not require the pious and ſober Chriſtians among them to ſeparat themſelves from that Church. Cyprian, Lib. 3. Epiſt. 3. Albeit there ſeem to be tares in the Church, yet neither our faith nor p. 181charity ſhould be hindered thereby; that becauſe we ſee tares to be in the Church, we our ſelves therefore ſhould depart from the Church: it is our duty in ſuch a caſe (he means of privat Profeſſors) only to endeavour that we our ſelves may be good grain. In a great houſe (ſaith the Apoſtle, 2 Tim. 2.20.) there are not only veſſels of gold and of ſilver, but alſo of wood and of earth; but the veſſels of earth ſhall be broken by the Lord alone, to whom the rod of iron is given. And, Epiſt. 12. Neither think ye, (ſaith he to the Novatians) that by ſo doing, ye aſſert and maintain the Goſpel of Chriſt, whileas ye have ſeparated your ſelves from the flock of Chriſt, and from peace and concord with it; when it is more agreeable to the duty of generous and good Souldiers, to keep their ground within their own Trenches; and being placed there, to do ſuch things which are for the benefit of the publick. Auguſtine contra Donat. & Parmen. adviſeth theſe who live in a Church, peſtered with profaneneſs and groſs corruptions in manners, for to do theſe four things, 1. Let us amend, ſaith he, what we can. 2. What things we cannot amend, let us tolerat, and mourn with love to the perſons of theſe groſs offenders. 3. Let us endeavour to preſerve unity. 4. If thou canſt not take away the wicked from thee, yet take evil and wickedneſs out of thy ſelf. Calvin Inſtitut. p. 182Lib. 4. Cap. 1. Sect. 13. "There were ever ſome, who out of a falſe perſwaſion of their own perfect ſanctity, as if they had already become aerial Demons or Spirits; they deſpiſed the ſociety of all men, in whom they perceived any humane weakneſs or frailty; ſuch men, ſaith he, were the Donatiſts, and at this day ſome of the Anabaptiſts. But as for flagitious and ſcandalous perſons, he thinks they ſhould be proceſſed and debarred from Church-communion in the holy Sacrament, untill they ſatisfie the Church, and thereafter be received again into communion: If Church-rulers neglect to cenſure ſuch ſcandalous perſons, privat Chriſtians do not ſin in receiving the holy Sacrament with them: but the Church-rulers ſin in not cenſuring them, and thereby making the hearts of the godly ſad. Beza, Epiſt. 2. ſaith, We ſhould labour to come our ſelves eſpecially to that holy Table with a pure conſcience; and if coming ſo, we do communicat in the Church with ſome murderers and adulterers, yea with Turks and Jews; the fault will not be imputed to us, but to the Church-rulers, who admitted ſuch. Auguſt. Tom. 9. Lib. de Medicin. Cap. 3. ſaith, We cannot debar any man from the communion, except he hath of his own accord confeſſed, or hath been proceſſed and convict in ſome Judicature Eccleſiaſtical, or Secular. Yet if that hainous ſin be known to one privat perſon p. 183only, it appears he is bound, both for good to the Church of Chriſt, and for good to the ſoul of that guilty perſon ſinning hainouſly, in ſecret to follow our bleſſed Lord his direction, Matth. 18.15, 16, 17. If thy brother ſhall treſpaſs againſt thee, go and tell him his fault between thee and him alone; if he ſhall hear thee, thou hath gained thy brother: but if he will not hear thee, &c. and in end, tell it to the Church.

Ʋſe. For exhortation, ſeing the true members of the myſtical body of Jeſus Chriſt, and ſincere Converts to the Chriſtian Faith, will be (as is propheſied here) of a peaceable and harmleſs diſpoſition and converſation, let us live in a communion of love, in peace and concord; not like wolves and ſavage beaſts, biting and devouring one another: How pleaſant and how good a thing is it for brethren to dwell together in unity? Pſal. 133.1, 2. It is both pleaſant and profitable, like the oyntment poured forth upon the head of Aaron; it maketh a Church fragrant, and to be well reported amongſt thoſe who behold them, or hear of them; it is profitable, like the dew of Hermon, it maketh the Church to grow and enlarge her borders: how pleaſant is it to ſee the houſes of one and the ſame city, conform every way one to another, as they ſay, it is in the city of Gonoa? but how unpleaſant is it to ſee the houſes of one and the ſame city, divided far one from another; as if every man in his own pride, p. 184would make his own houſe a Citidale? let us remember, the ſpiritual Jeruſalem ſhould be as a City compact together, Pſal. 122.3. How unpleaſant alſo is it to ſee the ſtones of one and the ſame building, even budging and dividing aſunder one from another? Is not the Chriſtian Church ſaid to be a building in Chriſt, fittly framed together for an habitation of God through the Spirit? Epeſ. 2.22. and being ſo framed together, it groweth up in ſanctification, and becometh an holy Temple to the Lord, wherein he delights to dwell: but diviſion and diſcord in the Church, is both unpleaſant and unprofitable: Contention and diviſion amongſt the rowers in the ſhip, and vain preſumption in the paſſengers, to take the oars into their own hands, greatly hinders the progreſs of the Ship in her way. What is the cauſe, the Goſpel was ſpred ſo far in the Apoſtl's time in one age only; their ſound went through all the world, Rom. 10.18. and the Chriſtian Church was wonderfully enlarged? The reaſon is, they were then of one mind and heart; and the ſpiritual Guides, had nothing ſo much before their eyes, as the glory of God, that he might be known in his rich mercy and grace, and in the converſion of ſinners, that they may be ſaved: they ſought not themſelves, nor their own glory and pomp in the world, but the glory of Chriſt their Lord and Maſter; they were of one heart, and rowed one to anothers hand; they did not p. 185ſtrive one againſt another in a bitter emulation, but did ſtrive together, one with another in a godly emulation, for furthering the Goſpel. It is true, even in the Apoſtles times, there was diviſion in the Church of Corinth, 1 Cor. 1.12. but Paul and Cephas, were no ways the the Authors, or Abettors of theſe diviſions: they did not foment them by their own contentions, or by bitter emulation and popular ambition: Paul ſharply reproved it, 1 Cor. 1.13. and condemned it as a courſe not of ſpiritual, but rather of meer natural and carnal men, 1 Cor. 3.4, 5. And Peter requires them (1 Pet. 2.1, 2.) to lay aſide all prejudice, and to drink-in the ſincere milk of the Word, like new born babes, who look more to the breaſt, than to the face of the Nurſe. Diviſion and diſcord in a Church, hath many times proven (as St. Jerom obſerved in the Donatiſts) the occaſion of errour and pernicious hereſie, which eats like a canker: when the ſtones are divided one from another in the building, then the rain getteth place; and though not perceived at firſt, yet in end undermyneth the wall, conſumeth the timber, and in end bringeth ruine: a ſmall lake in the ſhip, at firſt, through the joyntours of the boords, if not timouſly and carefully ſtopped, doth drown the ſhip and alſo the paſſengers, Diviſion in Churches one from another, doth entertain hereſie and the Authors thereof: What was the cauſe that great Heretick p. 186Marcion (whom Tertullian calleth murem ponticum, the rat that did rent and conſume the Church of Pontus) was received and kindly entertained in the Church of Rome, after he had been excommunicate by his own father? The cauſe thereof, was, that diviſion between the Roman and African Church; for Rome would have appeales to be made unto them from beyond the Sea: this was the cauſe the Hereticks, fleeing from the Eaſtern Church, got ſhelter in the Weſtern; that by ſo doing they might maintain their pretended priviledge to reviſe, and recognoſce all cauſes Eceleſiaſtical. What was the cauſe, thoſe who fled from the Weſtern Church, were countenanced and welcomed in the Eaſtern? Was it not their diviſion from the Weſtern Church, and their bitter emulation, that thereby they might maintain their emulation of ſupremacy? which ambition, both in the Weſtern and Eaſtern Churches, proceeded from the pride of ſome chief Church Rulers, both in the one and other Church. In the Eaſtern Church, It is true, ſome godly and learned men have given, and ſometimes do give connivance to errour and hereſie, not out of any evil intention, but out of their exceſs of moderation, and charitable inclination, being deceived by the inſinuations of ſubtile Hereticks and Shiſmaticks; but ſuch connivance proved oft-times very unprofitable, p. 187yea, exceeding harmful unto the Chriſtian Church; becauſe thoſe diſſembling Hereticks, who ſeemed at firſt to be officious followers and flatterers of thoſe good men, afterward when theſe godly men that did tolerate them, were gathered to their Fathers, theſe deceivers began openly to vent, and violently to preſs upon others, their opinions, as doctrins and matters of Faith, which formerly they had deſired to be in charity tolerated, as privat opinions: therefore we would beware of the beginnings of diviſion, Schiſm and all bitter emulation; for, if ye bite, and devour one another, take heed, that ye be not conſumed one of another, Gal. 5.15. Let us remember and conſider, for our up-ſtirring to live in peace and concord one with another, 1. Our God, is called the God of peace; our Redeemer, the Prince of peace; the Holy Ghoſt, the Spirit of peace and of ſpiritual Communion: and the more peaceable we are, we become the liker to our heavenly Father, to our elder Brother, and to the Holy Ghoſt the Comforter. 2. We are all members of one myſtical body: How unnatural a thing is it, for one member of the ſame body to bear another? Ephraim againſt Manaſſes, and Manaſſes againſt Ephraim; it is called an eating of their own arm, Iſ. 9.20. Such contention and diviſion is like two ſandy-ſtones grateing one upon the other, till they be crumbled into nothing; this fury and madneſs, is a great grief of heart to p. 188the godly and ſober-minded, and a matter of rejoicing to the common adverſaries of the truth; thereby they think to ſpoil us of the truth, and they cry out, as Moab did againſt Iſrael, 2 King. 3.23. They have ſmitten one another, now therefore Moab to the ſpoil. 3. Conſider often and ſeriouſly, peaceable mindedneſs is an individual companion of true Religion, Jam. 3.17. The wiſdom that is from above, is firſt pure, then peaceable, gentle, and eaſie to be intreated. Let us labour for chriſtian moderation in our Opinions and Diſputes, and decline extremities: Baſil the great, ſaid truly, that divers men foreign, through an immoderat deſire of oppoſing and counterpoiſing the opinoins and aſſertions of others, are oft-times drawn away from the golden midſt, and afterward cannot retire (although poſſibly they would) for fear to offend their party, whoſe opinion they have once eſpouſed. Let us beware of that too ſimple credulity to tatlers and whiſperers, who make it their buſineſs to ſeparate chief friends; but as Solomon ſaith, Prov. 25.23. The north wind driveth away rain, ſo doth an angry countenance a backbiting tongue. And above all, let us pray to God for much of the Spirit of Chriſt; for he was of a meek and lowly Spirit, that he would build the walls of Jeruſalem, and that peace may be within her walls, and proſperity within her palaces, Pſ. 51.18. Pſ. 122.6, 7.