Divine Comforts, Chapter 7

Divine Comforts · Chapter 7

p. 73CHAP. VII. The Subject of Comfort, Publickly Spirited, &c. True Chriſtianity, &c.

5. THis Holy Man was of a Publick Spirit, living under a Catholick ſence of, and care for the common concerns of the Church of God. Lamenting its Miſeries, ver. 5, 6. longing and praying for its redemption from them by the p. 74Power and Juſtice of God, ver. 1, 2, 3, 4, 20. and encouraging his own and its hopes thereof, by a ſerious reflection upon the Divine Attributes, ver. 1, 2, 8, 9, 10, 11. Providences, ver. 12, 13. and his own particular experience, ver. 17, 18, 19, 21. withal by a Prophetick Spirit foretelling it, ver. 14, 15, 23. all which are plain in the Pſalm, and plain demonſtrations of a Heart enlarged in its deſires, and endeavours for Publick Good. A good Soul is not well at eaſe when the Servants of God are ill at eaſe. The Sufferings of the Church are made its own by a ſympathizing Spirit, which is afflicted in all its Afflictions, and cannot enjoy Proſperity, or it ſelf in Contentation, when God's Children are groaning under the Croſs: Mourns with Mourning, Rejoyces with rejoycing Sion, and uſes its intereſt in Heaven, to work upon the Bowels of the ever-bleſſed Son of God, that he may demonſtrate his tender Commiſerations toward his own Members in Miſery, by turning the courſe of his Providence. And that this is a proper method to Comfort we ſee, Iſai. 66.10, 11. Rejoyce ye with Jeruſalem, and be glad with her, all ye that love her, rejoyee for joy with her, all ye that mourn for her; that ye may ſuck and be ſatisfied, with the Breaſts of her Conſolations, that ye may milk out and be delighted with the abundance of her Glory. God had a People, a Heritage, which though Afflicted and broken in pieces here, ver. 5. yet he would not caſt off nor forſake, either in reſpect of Affection or Communion, ver. 14. So neither muſt we. For 'tis by Vertue of our Union and Communion with that Body, and its Head, that all thoſe comfortable Spirits and Influences are derived to us, which refreſh and revive us. I confeſs 'tis through our internal and p. 75ſpiritual Confederation and Fellowſhip; but he that values and receives benefit by this, cannot deſpiſe and vilifie the External. Hence our Pſalmiſt here, as a Member vitally joined to the Body, and partaking of a common Senſe, does not only comfort himſelf and it, with the conſideration of the inviolableneſs of that Union and Communion which was of a ſpiritual Nature, ver. 14. nor only reflects upon thoſe external Ligaments and Bonds which ty'd together ſo numerous a People, into one ſingle Heritage or Church; but alſo was grievouſly afflicted for thoſe external breakings in pieces, rents and diſunion of parts, though involuntary, which were the fruit of the outward Violence and Rage of Perſecutors. So ſhould we. But then, Oh what Affliction would have rent his tender Heart, in the view of thoſe voluntary tearing in pieces the Seamleſs Coat of Chriſt, the Diviſions and Breaches we make amongſt our ſelves. Thoſe Fractions were only ſome kind of diſſolution of their Civil, Political Union, ours of the Eccleſiaſtical; and Wounds are moſt dangerous in the moſt noble Parts. State Factions are not more to be dreaded, than thoſe of the Church, becauſe theſe have more immediate reſpect to the Soul and God.

Lamentable are the Miſeries of a Civil War, where Thouſands Born, Bred up, Nouriſhed by one common Mother, Brethren by Stock, Blood, Condition, Cohabitation, Memberſhip of the ſame Body Politick, perhaps of one Name, and Kindred, and Family, of the ſame Body Myſtical, the Church; Blind, and Dumb, and Deaf to the Cries, and Shreeks, and Wounds, and Groans, and Deaths of their own proper Limbs; in a barbarous drunken rage tear off their own Skin, p. 76Fleſh, and Bones; rive open their very Hearts to let out Spirit, Life, Strength, Soul; hurl one another down to Hell under their Sin, in a deluge of Blood, and worry themſelves by piecemeal into eternal Damnation. And are the Church Digladiations in the Chriſtian World leſs deplorable, when thoſe, whoſe reſpite from everlaſting Burnings, coſt no leſs than the Blood of God, who are denominated from that moſt venerable Name, waſh'd in the ſame Laver of Regeneration, Members of the ſame Spiritual Body, privileged with the ſame moſt excellent Goſpel, and Covenants of Promiſe, and would every one be ready to tear out his Heart, that ſhould dare to tell them, that they ſhall not each poſſeſs the bleſſedneſs of an unſpeakably glorious Heaven, where therefore, as in a Center, they muſt meet, if their hopes fail not: When theſe, I ſay, who thus concenter and agree in their Titles, Royalties and Expectations, are ſo far from combining in the common profeſſion and practice of Unity, Love, Peace, Goodneſs, Vertue, Godlineſs, Brotherly kindneſs, Charity, as to grind one another into Atoms, bite and devour one anothers Hearts, by bloody Animoſities, Reproaches, Railings, Revilings, Cenſures, Uncharitableneſs, Curſings, Excommunicatings, Fines, Impriſonments, Murderings, Maſſacrings, for things extrinſecal, and foreign to their holy Profeſſion, recommended in the Moſaical, Prophetical, Evangelical and Apoſtolical Writings. As if God had not delivered Precepts enough to guide Men to Heaven, ever Party muſt have new of its own to torture Mens Conſciences, doubting that there are not Sins enough to damn Men, unleſs we by our whimſies make large additions to the ſum, p. 77diſcovering thereby how much we are affraid, that thoſe, who otherwiſe would ſecurely tread in the Paths of Life, and gain the Crown of Glory, ſhould not ſtumble and fall upon our new created Blocks, and thereby precipitate themſelves into Hell. For what elſe is the meaning of our unwritten Traditions, unwritten Canons, unwritten Offices, unwritten Orders, and an hundred more by the by's; Tricks, and Snares, and Trains, and Traps made to help the Devil more certainly to catch enough. Is not the Holy Word of God, the Scripture, in its Rules and Laws, too oft, too much, too foully-tranſgreſs'd, but the Mouth of Hell muſt be gagg'd and rack'd wider with new devices, that it may be capacious enough to receive the numberleſs numbers that we reſolve to ſend thither by man-made Sins, as if it were in deſpite of God. And leaſt our ſelf-deviſed Engins ſhould fail of effecting this, and a poor quivering trembling Conſcience, that looks aſquint at them ſhould chance to preſerve its Innocence and Allegiance to God, and its preſent Light, and Sentiments, by ſliping out of or breaking through the Snare, and refuſing to wound it ſelf to eternal Death with the Ponyard we put into its hands; we muſt jog and thruſt home, and drive on its ſlow and cautious pendulous Arm, by the violence of ſuch ſevere indiſpenſible Sanctions, ſo ſtrictly look'd after, ſo rigorouſly executed, and all under a bold pretence of Divine Warrant, that if Men have any thing of Nature, Senſe, and Commiſeration to their own Fleſh, their deareſt Yoke-fellows, their pretty tender innocent Babes, they muſt be cruelly enforc'd to determine to be damn'd for them, or kill their Hearts by dying before their Eyes, under as many Agonies as ingenious Malice p. 78can invent, and this perhaps a thouſand times over, beſide the bequeathing them to the ſame or more miſerable Fortune, and all this is doing God good Service. As if the Lord that bought Mens Souls to eaſe them, Matth. 11.29, 30. had done it only to ſell them again to the moſt bloody butchering Fiends to torment them. And God who with ſo much ſeverity prohibits Cruelty, Murder, Bloodſhed by his Laws, had laid in an exception, and given Commiſſion for this, to as many as can ſo diveſt all ſenſe and bowels of Humanity and Chriſtianity, as to judge none to be Men and Chriſtians but themſelves, and inveſt ſo much of Wolf, Tyger, Dragon, as to do the utmoſt to make all others Proſelytes of the Gates of Heil, like themſelves, when in the mean time Men with the greateſt impunity, may violate the nobleſt Ordinations of Heaven, or upon Proſecuon buy off or commute the Penance for a little Traſh and Dirt. Oh dear Lord Jeſus! how long, how long ſhall ſuch a Spirit Triumph and ride in Scarlet? How long ſhall they tear in pieces thy People and Heritage, under the Beaſts Skins wherewith they have cloathed them? Oh bleſſed Spouſe of Chriſt! How long muſt thou be affronted with the violence of ſuch beaſtly Ruffians, that under a diſguiſe pretend to be thy-very ſelf, that they may the more ſecurely raviſh and deſtroy thee. The Wolf in the Lambs skin unſuſpectedly to devour it. A Beaſt with Horns like a Lamb, but a Voice like a Dragon, Rev. 13.11.

Well, Chriſt's Servants are not Wolves, Thorns, and Thiſtles, Matth. 7.15, 16. Profitable to none, hurtful to all, publick Curſes: But Sheep, Vines, Fig-trees, their Temper, their Behaviour, p. 79their Fruit altogether good, meek, gentle, ſweet, refreſhing, reviving, pleaſing, generally uſeful, publick Bleſſings, like their Maſter every way deſirable, grateful; all being better for them, none worſe, in Goods, good Name, Body or Soul, their Deſigns, their Principles, their Temper and Spirit, their Behaviour and Purpoſe, and Practice being the general benefit of Mankind, and the Church of God; eſpecially that wherein their Lines are fallen. They think it, they repreſent it, they indeavour further to make and preſerve it a goodly Heritage. If it hold the Head, if it uphold the main, if its eſtabliſhed Doctrine be truly Chriſtian, if its deſign be true goodneſs, if its Worſhip in the ſubſtance be Divine; They bleſs God for it, they cover its Blemiſhes, they bear with its Infirmities, they further its Ends, they endeavour to inlarge it, to adorn it with real Beauties, to vindicate it from Reproaches, to promote its Unity, Proſperity, Peace, Purity, Felicity; lament its Miſeries, Breaches, Corruptions, Defects, Deformities; but expoſe it, but defame it they dare not, they will not. This is a truly Catholick Spirit, proceeding in all its actings upon truly Catholick Principles: This and this only, when the risk of Partiality, Cenſoriouſneſs, Self-idolizing, Faction, Fury, Barbarouſneſs, Madneſs, Deviliſm is run will ſtand upon a ſecure baſis, and yeild a Man the bleſſed Fruits of Comfort, Joy, Peace, and Contentation.

But I muſt come out of the Clouds, and be plain: Therefore ſhall firſt direct what ought to be owned by a Publick Spirit; next what Principles will enable a Man to own what he ought.

p. 801. Common Humanity engages to be well wiſhers to that general Nature which is diffuſed through all the Species, and love that in any Man which I honour in my ſelf. All the Butcheries and Barbarities on Earth iſſue from Mens degeneracy from Humanity into a ferine or diabolical Nature. But ſince I am a Man nothing humane ſhall be foreign to my Cogniſance, to my Compaſſion, to my Ear, to my Conſcience. When the Vices of Perſons give a check to my Bowels, the vertue of the Nature ſhall retrieve their yearning motions, and when I can ſee nothing in Men to engage, I will endeavour to imitate the beſt of Paterns in taking Arguments from my ſelf. I will not ſo much regard their Conditions as their Capacities, and that in all their Poſſibilities. If this Nature be perſonally joined to God, why ſhould not I be joined to it in Affection? Shall I tread that Man in the dirt who may ſhine as a Star in the Firmament of Glory? Shall a Companion of Angels and God himſelf, be worſe dealt with than a Devil? May Heaven receive him and ſhall not my Heart? Is God ſo unkind to me as to give me an Example of brutiſhneſs to my own Nature? I muſt not be worſe to him, than I would have him to me, were our circumſtances changed; the meaſures I meet to him, ſhall I receive of God.

2. Chriſtianity next, both renders a man more meet, and lays upon me a further bond, to deſire, endeavour, and effect his good. The honour of the Name, the power of the Thing. The famed Mr. Fox could never deny an Alms asked in the Name of Chriſt: but above all the Eternal Father never will, Joh. 14.13, 14. and 15.16 and 16.23, 24. But the Nature, the Life, the Power of p. 81Chriſtianity is a Thing incomparable; the higheſt communication of Divine Goodneſs, iſſuing from the loweſt condeſcenſion of infinite grace. Chriſt the God of Wiſdom dwelling in our Nature by the Holy Ghoſt, the God of love, and in our hearts by Faith, to root and ground us in Love. Oh the height, depth, length, breadth, of the love of Chriſt! an Hyperbole to our knowledge, infinitely ſurpaſſing, ſhooting above it, that we may be FILLED WITH ALL THE FULNESS OF GOD. Oh Myſtery above all Myſteries! Oh Grace above all Grace! The Height of moſt incomprehenſible Majeſty, in the deepeſt humility of boundleſs Mercy, exalting poor degenerate man from the loweſt Abyſs of unſpeakable miſery, to the utmoſt ſublimity of celeſtial Glory, in ſuch an extenſive amplitude, and fullneſs of all the richeſt bleſſings, ſpread abroad over the whole latitude of humane nature, having their ſpring from that everliving fountain of Eternal Love, and ſtreaming in infinite varleties to the length of all eternity, with ſuch accommodation and ſuitableneſs to every of our particular neceſſities, deſires, hopes, as becomes a fruit of unparallel'd incomparable Wiſdom and Grace. Oh unfathomable Love! thou haſt even outdone thy ſelf, and undone me, a man of an unclean heart, and lips for how ſhall ſuch a poor weak polluted worm be ever able to conceive aright of thy unconceivable plenitude; be thankful for, and ſpeak well enough of thy unſpeakable magnitude; with a degree of Love and delight high enough, entertain thy unmeaſurable ſufficiency, ſweetneſs, and ſatisfactory Perfection; or faithfully improve, and walk worthy of, thy unmatchably rich and glorious communications. The unſuitableneſs, the unanſwerableneſs of my Spirit and practice will ruine me, p. 82if by another aſtoniſhing Miracle of demiſſion, thou do not ſpread abroad thy quickening, confirming, thy ſanctifying and actuating influences throughout all the powers of my Soul; that in thine own ſtrength, I may rightly glorify thee. That is Chriſtianity in its cauſes; the Wiſdom, Love, and Grace of God, in Jeſus Chriſt: and its general Notion an elevation of Fallen Man to God. More particularly, Chriſtianity in the Theory is the Doctrine of Faith in Jeſus Chriſt; in the Practice 'tis covenanting and keeping Covenant with God. This is brief; inlarge your Thoughts thus: Chriſtianity is an undiſſembled acknowledgement, or owning and receiving Jeſus Chriſt, as the only Mediator betwixt God and man in a hearty Submiſſion to the terms of the Covenant of Grace, Repentance, Faith, and upright Obedience. It ſuppoſes Natural Religion, in an univerſal ſubjection to the Deity as Creator, Governour, and Owner of all. For if God had nothing to do with us nor we with him, there would be no need of a Mediator; ſo neither if there were no Sin. Hence it alſo ſuppoſes the Obligation of the Law of Nature, which is the Rule of Natural Religion and the guide of man in his natural ſubjection to God. It ſuppoſes alſo the Covenant of Nature (commonly called Works) with the violation of it which none could expiate but God-man. And it includes as moſt eſſential, the Covenant of Grace, and in ſpecial the New Edition thereof, (for the old is Judaiſm) i. e. the Goſpel exhibiting Jeſus Chriſt as already come, God in our Fleſh Teaching for our inſtruction, Commanding for our direction, Doing for our example and advantage, and Suffering in our room and ſtead, and for our Sin, All things neceſſary for our Salvation, hereby ſatisfying Divine Juſtice and meriting for us the p. 83Holy Ghoſt with his gifts, grace, pardon, peace and eternal glory, to be given us upon conditions and terms ſuitable to his own goodneſs, and our preſent ſtate; viz. Repentance toward God, for and from dead works that we might ſerve him the Living God; and Faith in Jeſus Chriſt accepting of, ſubmitting and committing our Souls to him in well doing, with all the fruits hereof, in Love, Meekneſs, Humility, Self-denial, Patience, Heavenly-mindedneſs, Watchfulneſs; in Summ, Godlineſs, Righteouſneſs, and Sobriety, to be wrought in us and exerciſed by us, through the Grace and Might of Chriſt which only makes them ſincere and ſound, and ſo acceptacle to God through Chriſt, who alone intercedes with God on the behalf of Man, for this end, as a Saviour [foreign] to all perfection. Heb. 7.25. This is the ſumm of Chriſtianity owned by ſome Profeſſionally only, by others Really alſo. But becauſe the reality of the Heart is only known to God, whereof he never made us the Judges, We muſt proceed ſolely upon the external Profeſſion, as far as it renders the other (real inward owning) credible. Now 'tis in reſpect of this credible owning of Chriſtianity, manifeſted by Profeſſion, that a Man becomes a member of the Catholick Church Viſible, has a right to all Ordinances, Baptiſm, Fellowſhip with a particular Church, the Lords Supper, and conſequently Miniſtry, Miniſterial and Fraternal Inſpection, &c.

1. There's no Vital Union, betwixt Jeſus Chriſt, and any particular Perſon, merely as a Member of a Particular Church, and under that Formality, but only as a Member of the Church Univerſal inviſible. For There's no union of Life but by unfeigned Faith, uncorrupt Love, which are inviſible things. Theſe make no Man a Member of a Particular p. 84Church actually, and ipſo facto, though they give the firſt and trueſt right thereto; but of the Catholick they actually do: Nay the Viſible profeſſion of them though it give the right, yet does not actually inveſt in a particular Church, but does in the Univerſal Viſible, and after it has been own'd by the Church in Baptiſm, we are not only Viſible potentially, but ſeen and actually acknowledged Members of the Catholick Church Viſible: yet not preſently of a particular Church. Though Baptiſm be in a particular Church yet 'tis not into it, but the Univerſal.Conſent without actual aſſociating, does not conſtitute any a Member actually, but only potentially and virtually. That which makes a Man a Member of a particular Church is only Actual Aſſociation with its conſent explicit or implicit. Every one that is truly a Member of the Catholick Church Viſible, and gives any credible evidence thereof, either explicit, or implicit, (as Mr. Tho. Hooker truly obſerves) and eſſays to joyn himſelf to a particular Church; upon that evidence, ought to be receiv'd to a participation of all Ordinances, and that particular Church cannot de jure deny its conſent, but it betrays its truſt and ſins greatly both againſt the man, and Chriſt alſo. But then no man is ſaved under that Formality as a member of a particular Church merely, but only as he partakes of that common Chriſtian Nature, which conſtitutes the Members of the Catholick Church; Though he ſin Grievouſly, and without Repentance general or particular, may juſtly be damn'd, for neglect of joining in the Ordinances with ſome particular Church or other if he have opportunity.

2. No man is the Object of our ſpecial Love, as a Chriſtian, merely becauſe he is a Member of a p. 85particular Church: but only as a Member of the Church Univerſal, i. e. the particular Circumſtances and Practices that confine, determine, and fix him as a Member, in this or that or the other Aſſembly, are not the firſt Ground and Foundation of my Obligation ſo to Love and do good to him, (although they may add to it) but only Chriſtianity. And if any think that a Church Covenant, &c. engage to a more ſpecial regard; I anſwer, That is not, becauſe they are a particular Society, ſo join'd nor as ſuch merely, but becauſe Chriſtians. Elſe might the Congregation of Condemners here, V. 21, be really obliged to Love one another better than Gods People and Heritage, the Righteous and Innocent, whom they Perſecuted, but I think 'tis undeniable, that every one is obliged by the Divine and Chriſtian Law to love a Good, better than a Bad man, though Confederate with him, in never ſo ſtrict and ſacred bonds of Union and Aſſociation.

I grant that there is an act and fruit of Chriſtian Love proper to Members of Particular Societies, as ſuch, which cannot be extended to Chriſtians at large, Unaſſociated: Or to Speak more Congruouſly. Since actual Coparticipation of God's Ordinances, is the Formal act of a Particular Church, as ſuch, and this joynt Communion is an Act or Fruit of Chriſtian Love, Depending upon a Condition which Chriſtians are obliged to perform, but oft will and do ſuſpend, though ſometimes not without Sin; it follows that this Act of Love is not to be extended to thoſe that do not obſerve the Condition. In ſhort, the Condition is Conſent. For Common Chriſtianity, though it do oblige a Man to conſent, to partake of thoſe Ordinances indefinitely, with any true Church of real Chriſtians; yet it does not confine him to this one p. 86individual, of which I am a Member; but permits him a liberty to chuſe the beſt and fitteſt for his edification, and other conveniencies; yet not that neither, without the Advice and Direction of Chriſt's Officers, or wiſe judicious Chriſtians, or allowance, or connivance at leaſt of the ſupreme Powers Chriſtian, who are obliged to promote and countenance; yea and conſtrain Men by Law, to communicate in God's Ordinances, and by no means permit them to be Recuſants there, I ſay God's Ordinances in general, and as his; for as yet I do not deſcend to conſider them in this, or that or the other particular Mode, Dreſs, Habitude, or way of Adminiſtration. Now except other Circumſtances concur, no Man by me can regularly be forced to communion with me, though he may be exhorted to it. 'Tis not his Duty, but his Freedom, which I cannot conclude, though poſſibly the Magiſtrate may; he muſt determine it himſelf, at leaſt if the Publick Laws interpoſe not; and till he do it though he be in a remote capacity, to be the Object of this Love yet actually he is not the immediate Object of it, but potentially only. But if he think to hang off, and will not reſolve one way or other; I look upon it as part of the Magiſtrate's office, to take care that he do live in actual Fellowſhip, with ſome particular Congregation or other. And 'tis conformable to right Reaſon, that the Laws which eſtabliſh this among Chriſtians, ſhould determine men to that particular Society which lies in their Vicinity, caeteris paribus, not permitting them to ramble where they liſt, whereby the Law will be eluded: Yet do I not think that 'tis in the Magiſtrate's Power, to compel all the Neighbourhood to participate p. 87in all Ordinances, whether qualified or no.Exhortation before receiving the Communion, &c. There is a bar laid againſt this by an over-ruling former Law; viz. that of Chriſtianity, which the Engliſh Liturgy owns.

3. The Conſequence of all is, That Publick-Spiritedneſs ought to reſpect Goodneſs, and chriſtian Goodneſs mainly, in abſtraction from all Circumſtances of Perſons and Things; and that no Bonds of Relation, &c. ſhould further engage our hearts than may be conſiſtent with the general Obligation to own and honour our common Chriſtianity. Thou art a confederate Member of a particular Church, and lookeſt upon thy ſelf as obliged, with a more ſpecial Love to embrace the Chriſtian with whom thou doſt walk in Fellowſhip, I diſallow it not; but can'ſt thou dote ſo much as to think, that thou mayſt be a Heathen to all the world beſide, and they ſuch to thee. No all the Acts of Love which thou extendeſt to the Members of thy own ſociety, are as thou haſt opportunity, to be extended to all that really own Chriſtianity, except only ſuch as prerequire their conſent, and thoſe alſo upon occaſion if they regularly deſire it; and all in as true a degree of ſincerity, (though not perhaps in as high a degree of intention,) as if they were of thine own particular combination. 'Tis madneſs to conceit that the particular obligations of Chriſtianity, do or can null the General.

'Tis true ſome men are to be to us as Heathens and Publicans, but then it muſt be after a due and regular procedure againſt them, According to the tenor of that ſo prudent, ſo equitable, ſo Charitative Chriſtian Law, Matt. 18.15, 16, 17. But to paganize the whole world unſeen, unheard, un-underſtood, undealt with, is a piece of Charity, which no Charity can Chriſtianize.

p. 88Can I then, dare I condemn, unchriſten, unchurch the Chriſtians in Africk, in Aſia or America; or the European in Greece, and its Communion, &c. or the Proteſtants in Germany, Hungary, Poland, Sweden, Denmark, Holland, France, &c, or this little Univerſe, or diſtinct World, where I reſide? If I do I am worſe than an Infidel.

'Tis a Catholick Rule, Gal. 6.10. As we have opportunity let us do good to all Men, eſpecially to them who are of the Houſhold of Faith. Here is a diſtribution of the whole World into two Claſſes. In ſome, community of Nature efflagitates our kindneſs, in others peculiarity of relation, as Houſholders with us. All theſe, not ſome only, muſt have ſomething ſpecial. What have I to do to make balks where God makes none? Heb. 13.1. Let Brotherly love continue. 1 Pet. 2.17. Honour all Men, Love the Brotherhood, Fear God, Honour the King. What is this Brotherhood? What? only the Members of that particular Society I am embodied with? Away, away, the Brotherhood comprehends all Chriſtians, is never ſo much as once in the New Teſtament reſtrained to a ſingle Congregation excluſively, when Love is commanded to it, or commended when extended to it. 1 Theſ. 4.9, 10. But as touching Brotherly Love ye need not that I write unto you, for ye your ſelves are taught of God to love one another. And indeed ye do it to all the Brethren which are in all Macedonia, but we beſeech you Brethren that ye abound more and more. He is a Stranger to the Acts and Apoſtolical Writings that does not obſerve all Chriſtians every where called Brethren, even by thoſe who were not of the ſame particular Congregation, Acts 10.23. and 11.29. and 14.2. and 15.1, 3, 23, 32, 33, 40. and 16.2, &c. I challenge all the World to give p. 89but one Inſtance out of the Bible where Chriſtians of any particular Church, were not ſtiled and owned under the Name of Brethren, by any one or more Perſons of another Congregation, though of different Nations; nay where Chriſtians though not embodied (as they phraſe it) were not ſo called, as Acts 28.14, &c. All then that are Partakers of the ſame heavenly calling are holy Brethren, Heb. 3.1. And this Title is not at all given to Chriſtians with relation to a particular Church, but only the Catholick, and upon common Catholick grounds, and no other. Since then the whole Community of Chriſtians muſt be acknowledged for Brethren, Love them as Brethren, having compaſſion one of another, be pitiful, be courteous, not rendering evil for evil, or railing for railing, but contrarywiſe bleſſing, knowing that ye are thereunto called, that ye ſhould inherit a Bleſſing, 1 Pet. 3.8, 9. For 1 Joh. 3.14. We know that we have paſſed from Death to Life, becauſe we love the Brethren; he that loveth not his Brother abideth in Death, ver. 15. Is a homicide, ver. 10. Is not of God, but manifeſts himſelf to be a Child of the Devil; chap. 4.20. cannot love God. And ſure if even Enemies muſt be lov'd, that we may be like our Father, Matth. 5.44, 45. and brotherly love be extended to Strangers, as the coherence in Heb. 13.1. ſeems to evince, but the duty enjoyn'd there, with the reaſon of it much more, viz. entertaining them as we would do Angels: Neighbours may challenge it upon a ſtronger ground, and Brethren moſt of all, and that in ſuch degrees as take in all things from the meaneſt Offices, to the very laying down our Lives for them, 1 Joh. 3.16.Jam. 1.26.Jas 1:26 If the not bridling a ferocient Tongue render a Man's Religion vain; let thoſe with trembling meaſure p. 90the conſequence, who neither will govern Tongue nor Heart.

Laſtly, That part of the Catholick Church comprehended within the confines of any particular Kingdom, is and ought to be the more immediate object of every individual Subjects or Members Chriſtian Honour, Love, Care, and Reſpect, to be manifeſted by his Prayers for it, Communion with it, defence of it, and obedience to it in all lawful things; ſeeking its good in the uſe of all lawful means, with a Religious care and caution, neither to ſay, nor do, nor allow and permit any thing (which we can hinder) to be ſaid or done to its prejudice. For what is done for or againſt a part redounds to the whole, 1 Cor. 12.26. and this is to be Publick Spirited, viz. to embrace the Publick with an univerſal Love, Care, and Endeavour, active for its Good, preventive of its Hurt and Damage, deploring its Corruptions and Miſeries, labouring with affectionate Induſtry to remedy and heal them.

Upon theſe Principles the old Nonconformiſts Bradſhaw, Hilderſham, Ball, &c. and many of the later edition, loved, reſpected, defended, and held Communion with the Congregations in the Church of England, where they could as appears by their publick Writings, and known Practice, notwithſtanding the bitter Reproaches and Cenſures of ſome few, who I wiſh had as well ſtudied the Caſe.

'Twere a great impertinency and folly for me here to engage in a defence of that which has had, and yet hath ſo many more able Advocates, though if I do not forget and flatter my ſelf ſomethings occur which nearly touch the merit of the Cauſe, yet not obſerved by any; and I will not p. 91betray that, which for the main my Conſcience tells me is a good Cauſe, with ſo ſhort and imperfect a plea as the ſtraits of a little Chapter confine me to, therefore in proſecution of my General deſign, I ſhall only ſuggeſt ſomething of a more common influence, and wave particulars, till better occaſion or call.

1. In the Church of England are ſome (I wiſh there were more) Thouſands of as Sober, Pious, Diſcreet, Judicious Chriſtians, and Hundreds of as Learned, Religious Miniſters as Europe affords; who in their Judgments and Conſciences ſeem to be abundantly ſatisfied with, and ſtrongly plead for its Communion, upon grounds of very great moment, to inſtance only in the late calm Diſcourſes of the Reverend Dean of Norwich. Now for me or any Man to ſend all theſe quick to Hell, as mere Infidels or worſe; as without Chriſt, Aliens from the Common-wealth of Iſrael, (the true Church) Strangers from the Covenants of Promiſe, having no hope, Atheiſts in the World, Eph. 2.12. may diſcover what Spirit we are of, but will very little recommend our own Chriſtianity, in obſervance of the Rule, Phil. 2.3. Rom. 12.10.1 Cor. 13.5, 7.

2. The Church of England and Diſſenters agree in all the main Subſtantials of Chriſtianity, the difference only lies in a few controverted things, of very inconſiderable conſequence in compariſon. The ſame Chriſtian Doctrine in all the Fundamental Points, the ſame general deſign to promote Holineſs of Life; the ſame Worſhip in the Eſſential form, and matter and means, the ſame Miniſtry, of Perſons ſeparate to perform Divine Offices in the ſame form of Churches, viz. Congregational, who are embodied not meerly p. 92by the civil Sanction, but conſent to ſubmit to the Ordinances and Miniſters of Chriſt, which with the Departers (I call them rather than Diſſenters) conſtitute the Explicit Covenant, and Eſſence of the Miniſterial Call; but differing only in a few circumſtantial Doctrines, in external Modes, and Rites, diſputed and diſputable to the Worlds end. And ſhall ſo light matters alienate us, imbitter our Spirits, envenom our Cenſures, when we agree in the main? Ah Sirs, ſhould God Almighty thus mark Iniquities, who could ſtand? Does he appoint a Sacrifice for Sins of Ignorance and Infirmity, hold Communion with us notwithſtanding them, not impute them to us? And ſhall ſuch things be unpardonable only in the Church of England, which judges its own Conſtitution the moſt excellent in the World, and thinks it has as much to ſay againſt you, as you againſt it, as much to ſay for it ſelf, as you for your ſelves, which you can no more convince, than it can you?

Laſtly, To juſtifie your departure, nothing can be juſtly alledged but fear of Sin in Communion. Now nothing can determine what is, what is not Sin, but God in his Word. You are then obliged to produce Scripture as clear to prove Communion a Sin, as 'tis clear from Scripture that 'tis your duty to obey the Magiſtrate in lawful things. For if the Communion which he commands be not unlawful, you ought in Conſcience to obey him in it, Rom. 13.5. The General includes the Particular. But I profeſs amongſt all the Writings againſt Communion, I have not yet ſeen any one, or more Scriptures alledged, which apart or in conjunction, will evidently and certainly bear ſuch a conſequence. Now turn we the Tables, and bleed a little over poor Sufferers (not as accuſing p. 93Laws of Government, but perſonal darkneſs and ſhort ſightedneſs, Infirmity and Iniquity eſpecially as the meritorious cauſe) whoſe Intellects and Conſciences may ſeem to be formed under an inauſpicious Star, not Mercurial enough to be born before the Wind, but of a genius too ſet, and Saturnine, which expoſes to the cenſure of being moroſe, obſtinate, Melancholiſts, &c. But let's ſee whether any place be left for Pity and Commiſeration.

It is acknowledged juſt and reaſonable, that all publick Conſtitutions, ſhould be garded with ſtrong impregnable Sanctions, that the honour of the Publick Magiſtrate, which muſt neceſſarily, and in Conſcience be upheld, and is as highly concerned in his Laws as any thing, may not be at the mercy of every wanton Head, or waſpiſh Heart. 'Tis the general and acknowledged ſence of all Nations, and has been of all Ages, and (I think of all Perſons) that Religion muſt and ought to be eſtabliſhed by Law. So is the Proteſtant Profeſſion with us and our Neighbours. And there is not a People upon Earth, nor ever was, but would have Religious Concerns kept ſacred and inviolable. Travel through the Proteſtant World alone, and you ſhall experimentally find, that the Church of no Nation, no not of New England it ſelf, will endure that its Conſtitution ſhould be diſgrac'd, its Fellowſhip diſown'd, its Worſhip diſavow'd, its Miniſtry diſannul'd, its Diſcipline contemn'd, its Government condemn'd; but will entertain all affronts of this Nature with a ſevere Indignation. No wonder therefore that the like obtains amongſt our ſelves, and even thoſe that are moſt ſharp upon the Church of England, in that very thing give a Teſtimony how patient a p. 94reception any thing muſt have, that ſhall depreciate their own particular Models, and therefore may in Juſtice grant liberty to every Mother to be fondeſt of her own Children: For my part I profeſs ingenuouſly I like ſomething in all Faces, but all in none, yet will not ſpit in any. If Men will ſo far forget their Reaſon and Religion, not to ſay common Senſe, as to ſpeak evil of Rulers, though unjuſt,Jude 8.Jude 1:8 Acts 23.5. Deſpiſe Dominion, Blaſpheme [Glories or] Dignities, I will not juſtifie them but the Law that condemns them. Yet there is a Chancery to moderate the rigours, which otherwiſe may be juſt, and reaſonable in ſome caſes; and this will, with a ſweet and decorous foreign, and temper diſtinguiſh of Perſons and Cauſes.

No Man is all Devil, no Party all God. The Heaven of Heavens only is all Sun. The void ſpaces in the Firmament are larger than thoſe fill'd with Stars. Even thoſe that out of a larger Sphere or Church, form to themſelves a little Epicycle, have dark as well as bright matter in it. The Sun it ſelf hath ſpots.

We therefore muſt make a difference, betwixt the Religious and their mimical Apes; the Perſons that are in good earneſt in their way, and ſuch as do but act a part, and perſonate thoſe they are not. Men that have throughly imbibed the tincture, and others that are but lightly ſmutted with it.

1. Then it ſhall not be diſſembled but bewailed, that amongſt the Diſſenters there are ſome Venal Souls, that upon baſe Principles, and for ſiniſter Ends, fall in here as being diſguſted by, or having a peck againſt ſome conformable Man, or hoping for a plentiful Trade, or bountiful Contributions, p. 95or to piece again a crack'd Reputation, &c. Others owe their intromiſſion to the Principles of their Education, or cuſtomary Converſe with others, particular Employment amongſt ſuch, the perſuaſions of Company, &c. Some aſtoniſh'd by the ſeeming imminency of Death, or awak'd by ſome dreadful Calamity, bring hither an akeing Conſcience, to be ſtroak'd with a gentle Hand, into a ſecure but fallacious Peace, and conjure down thoſe Terrors which a a form of Godlineſs is able to deal with. Some, laſtly, in the ſimplicity of their Hearts, having tender and ſcrupulous Conſciences, finding more of ſtrictneſs and ſavour than where 'twas their lot to converſe before, are pleas'd with the agreeableneſs thereof to their Spirit and Temper, though they underſtand little of the way, and might as well have been led by the Heart to the Church as to a Conventicle, had it been their hap to have met with the like reliſh in their Entertainments and Company. Theſe are the moſt innocent of this rank. For ſome of the reſt are ordinarily the Hectors of the ſeveral Parties, from whom all the Libels and Raileries (except ſuch as common Enemies forge in their Names) have their Origin. Better Men have better Work, they are not taught the manners of the Court of Heaven, who dare bring an Accuſation [or Judgment] of Blaſphemy againſt the Devil himſelf, Jude 9. much leſs they who do it againſt Chriſtian Churches and States.

But, 2. There are alſo a number of ſerious ſober Perſons, who have no greater deſign than to be truly good, and promote the intereſt of real Chriſtianity in the main ſubſtantials of Faith and Good Life; who by their Modeſty, Gravity, Harmleſsneſs, p. 96Honeſty, Simplicity, Self-denial, Loyalty, Humility, &c. do ſufficiently diſtinguiſh themſelves from the other, to the Eye of any prudent impartial Obſerver, yet cannot in the uſe of ſuch means as yet are adminiſtred, receive ſatisfaction in the matters of difference, therefore are expoſed to the ſeverities of Law: Theſe I am concern'd that a Court of equity ſhould make relief for.

1. They entertain a high Veneration for the Holy Scriptures, as a lively Portraicture and Repreſentation of that Eternal Truth and Goodneſs which is the Nature of God, and the Schools make the Hypoſtaſis of the Second and Third Perſons in the ever bleſſed Trinity. This with them is the Book of Books, which they do not read as other Writings with a liberty to aſſent and conſent as they pleaſe, but with a full reſignation of mind and will to its infallible Dictates, intirely to ſubjugate all to its Doctrines, Counſels, Mandates, as the moſt perfect indefective guide of Thoughts, Words and Actions in the matters of Salvation, and to receive from it a ſentence of Life and Death. This Word of God is their daily Companion, Meditation, Deſire, Joy, Delight, their all. From theſe Divine Oracles they derive all their Sentiments, by them regulate all their Worſhip, in them ſeek their Comfort, to them, as an Inſtrument, aſcribe their Spiritual Life, with them arm themſelves againſt all their Spiritual Enemies, and adverſe Occurrents, and for them are ready to ſacrifice their Liberties, Wealth, Eaſe, Honour, yea their very Lives.

2. From this reverence to the Bible, and diligent frequent converſes with it, ariſes that awful, feeling, terrifying ſence they have of the exceeding p. 97ſinfulneſs of Sin, as Paul, Rom. 7.13. For being brought to the Scriptures with a mind to yield up all the Powers of their Souls to the Mind and Will of God therein revealed, the Holy Ghoſt effectually ſets home the Truths, and Laws, and Threatnings, and Promiſes upon their Conſciences. They have awakening apprehenſions of the Holineſs and Juſtice of God, the dreadful menaces of the Law, the bitter Agonies undergone by the Son of God for the Sin of Man, the diſmal Horrors, and Woes, and Cruciations, under the Vengeance of Almighty God in Hell, which makes every Sin very formidable. They are made to underſtand, that although, in reſpect of the matter, ſome Sins are greater, others leſs, yet no Sin is abſolutely little, which is commited againſt a great God; and alſo that ſmaller Sins are aggravated relatively to our Faculties, that 'tis an heinous offence to God, to do the leaſt of Evils, againſt the clear Light and Conviction of Conſcience, or with a full bent of Will and Affection; and that a Sin, in reſpect of the matter comparatively, and in it ſelf greater, yet is not ſo to me, if committed ignorantly, unwillingly. Under theſe Conſiderations, their own particular Sins are ſet in order before their Faces, ſet on upon their awakned Conſciences, made bitter, and grievous, and odious; that they Day and Night lament over them, are afflicted with them in anguiſh of Soul under them, labouring, and being heavy laden, and able to obtain reſt no where, till by ſerions, hearty Repentance for, and from them, with a bitter loathing and implacable malice and hatred againſt them, they be prepar'd for, and made willing to embrace the Lord Jeſus Chriſt, in his whole mediatory Latitude, and intirely devote themſelves to him, and his Father in p. 98the renewal of their Baptiſmal Covenant, which they moſt ſolemnly and unfeignedly engage in, and univerſally ſubmit to the Terms of, in the Strength and Grace of Chriſt. Upon this Covenanting with God, they ſee and know, that to ſin againſt him in any thing wittingly or willingly, will in them be yet more exceeding ſinful than before, and ſtill the more they oblige themſelves to God, and he engages them to himſelf, and endears himſelf to them, by the communication of Covenant-Mercies, the more do they find their Sins to be inhanced in their abominable odiouſneſs to God, and the ſmart and ſting they leave in their Conſciences, is ſo much the more grievous. Oh none knows the dire and diſmal things which a wounded Spirit undergoes, but thoſe that have felt. The Spirit of a Man will ſuſtain his Infirmity, but a wounded Spirit, who can bear? Prov. 18.14. And this too has its degrees of Intolerableneſs, in proportion to Sins, and Sence, and Temper, and Time, and Spirit, and Improvement. Men of ſtrong Parts, great Reading, comprehenſive Intellects, large Memories, ready and preſent Minds, may ſometimes ſoon and eaſily weather out the Storm. But all Mens intellectuals and advances in Knowledge and Goodneſs, are not of one ſize. What ſhall poor weak ſhallow Heads, or melancholick Conſtitutions, and therefore ſtrong Imaginations, defective treacherous Memories, but unruly Conſciences, do, when both Heaven and Hell ſeem to be ſet in Battle-array againſt them? Horrid Reflections, virulent and violent Temptations, ſtrange and terrible Injections, and Infuſions, as drawn Swords gaſhing, and galling, and killing the very Heart, piercing it through with multitudes of Fears, Troubles, Torments, Sorrows? Can a p. 99Man that hath felt this, Groan'd under, been Cruſh'd, and Crucifi'd, and Rack'd, and Rent in pieces with it, and that perhaps many Weeks, Months, Years together, ever make light of the cauſe of it, ever have other than dreadful Apprehenſions of it, as the burn'd Child?

Fancy and Reaſon can never comprehend what Senſe, and Experience will teſtifie in theſe Caſes. Speculative Men that ſtand upon their Heads, which have little or no Communion with their Hearts, who underſtand every thing better than themſelves, very ſeldom feel any of theſe lamentable Twitches and Agonies, till a Sickneſs, a Deathbed, ſet their thoughts upon another Bias, which in ſome obtains; (in moſt not at all) and then according to the largneſs of their minds are their Horrors of Conſcience, and their feeling may teach them fellow-feeling when it is too late; but the unconcernedneſs of their Spirits before, conjures down all workings of Commiſeration: As a Man of an Athletick Conſtitution, in the triumphs of his natural Vigour and Health, accounts valetudinary Perſons a company of pitiful puling Sneaks, always whining over an itching Limb in the Scurvey, or a ſmarting Toe in the Gout, or a rumbling Belly in the Chollick or Gripes, or an akeing Back in the Stone, or a ſqueazy Stomach, or tickling Tooth, &c. in which they are the Objects of his Ridicule, rather than compaſſionate regard: But let his braſs Pot receive a ſound knock from any of theſe mauling Diſtempers, or the like, and the Complexion of his thoughts immediately change, and from the foot he can now Collect the Dimenſions of Hercules.

I doubt not but that (as many Holy Souls enjoy ſome refreſhing Antepaſts of the future everlaſting p. 100Feaſt of all Delights and Joys they ſhall ſit down with Chriſt at, in his Eternal Kingdom: So) many wicked profligate Wretches meet with diſmal and ſenſible Prelibations of the never ending Woes and Horrors of Hell; that knowing by ſome Internal Senſations what awaits them, they may either be awak'd into Repentance, or if not, rendred more inexcuſeable. And ſometimes God in his Infinite Wiſdom ſo orders, that even thoſe who aſcend not to any heighth in Debauchery, yet are reduc'd to ſuch extreamities of Anguiſh, and Pangs in the New Birth, that it comes very little ſhort of thoſe more Dreadful Anticipations in the Reprobate; nay ſometimes it exceeds in a conſiderable degree. Sin muſt have its Hell of one kind or other, and happy is it for that Man, whoſe Hell in this Life is preventive of, not introductive to a future: For, beſide the unſpeakable Satisfactions in another World, this lays the Foundation of the Richeſt, Sweeteſt, Fulleſt, and moſt durable Conſolations even in this Life, according to the common ſaying; God digs deepeſt where he intends to build higheſt. But on the contrary, where be breaks no Earth, he intends to ſow no Seed. Thoſe that he permits to be always whole, ſhall never have, becauſe they never need a Phyſician.

General Experience tells, That the Corruption of carnal Eaſe and Security, is the Generation of a Diſſenter. Troubles for Sin are the foreign. the firſt Rudiments of this Embryo. It ſeldom falls out, that a Mans or Womans Conſcience is thorowly diſturb'd, and their fallacious Peace and Comfort utterly ruin'd, but either the want of a skilful and tender hand, to bind up their broken Hearts, or ſome check they meet with in an unſeaſonable hour, from thoſe that ſhould be p. 101vers'd in this Art, drives them (under that great uneaſineſs of mind) to take Sanctuary in the boſom of one or other, that with more ſoft and compaſſionate Bowels, will counſel and encourage them; yet not precipitate them into the Pacifick Seas of Conſolation, but gently and by degrees lead them thither, through the Strait of a ſound Repentance. I know not how it comes to paſs, God's Diſpenſations always are Wiſe, Juſt and Holy, but oft unaccountable; yet ſo it is, that either the Genius of Mens Troubles, under their Penitential Throws in the new Birth, or the underſtanding, Spirit, manage and conduct, of many Non-conforming Miniſters, is ſuch, or theſe both ſo Adapted to one another, that the greateſt number of Wounded Spirits betake themſelves hither for Cure, and find it. The Study of Caſuiſtical Divinity being leſs guſtful to great Scholars, and Rational Theologers, is more the buſineſs of thoſe, who having felt ſome need themſelves of it, have alſo frequent occaſion to deal with dejected Hearts, rather than elevated Minds: And neither Rhetorick nor Reaſon, but effectual Medicines will cure the Maladies of Bodies and Souls. The Sick deſire not an Eloquent,Non quaerit ager medicum eloquentem, ſed ſanantem, Sen. Ep. 75. but Healing Phyſician; where they are profited, there they love.

Conſcience is ſuch an Impetuous, Imperious thing, as thoſe may know who converſe with their own, but who with other Mens, much more; that a Man had better have all the World to deal with, than it; eſpecially in a Melancholick Conſtitution. By Conſcience I underſtand the inward Power, not in the nature of a Guide, but a Judge, particularly in its Office of Condemning, or at leaſt Accuſing; p. 102as Rom. 2.14. O what Troubles, Tragedies, Confuſions, Horrors, does it beget, carry on and torture with, eſpecially in the weaker Sex, that have Souls to ſave and ſatisfie as well as the ſtronger, who ſometimes alſo are made terrible Examples: Witneſs Francis Spira, &c. which made one ſay, he had rather undertake the Cure of a Phrenetick in Bedlam, than a Phanatick Conſcience. Truly (upon Experience I ſpeak it) I had rather Study an Hundred Sermons, than converſe one hour with a Self-condemning Mind: It can underſtand no Senſe, it can hear no Reaſon, it can feel no Savour, it can receive no Comfort. God is againſt it, 'tis againſt it ſelf; the whole Bible in every Leaf ſpeaks to its Diſcouragement and Damnation, and all the Politicks in Hell are up in Arms to confound it, with Scruples, Objections, Fears, what not. Oh! the Doubts, the Dolours, the Jealouſies, the inextricable Straits, the Fightings, the Perplexities, the diſmal Apprehenſions, the Deſpairs, the grinding Reflections, the roaring Hell that compaſſes it round about on every ſide; that 'tis a very Magor Miſſabib. Really 'twould make a Man ſick to think of it, break his Bones, Pſal. 51.8. to feel it. Ah! did but thoſe who ſo bitterly inveigh againſt Phanaticks, experience but one day what ſome of them have felt, for Months, Years together, under the ſenſe of God's Indignation, 'twould to purpoſe cool that hot Humour which foams out of their Mouths. God grant them Repentance, that they may never feel worſe. I would not wiſh this to the greateſt Enemy in the World. 'Tis true, God uſes gentle methods with the moſt, yet theſe dreadful Inſtances are warnings to them, and all, not to Sin againſt Light and Conſcience: For this is ordinarily the ſpring p. 103of them, and they a Judgment of God for it.

Laſtly, From this Senſe and Conſcience ariſes their fear of offending God, in the concerns of his immediate Worſhip, which I confeſs in ſome prevails ſo far, as to involve them in the extreams of Superſtition. This I take to be an exceſs of curioſity in Religious Worſhip, either in thinking to pleaſe, or in fearing to diſpleaſe the Divine Majeſty with little things, which are neither commanded nor forbidden: For if the leaſt things in the World be commanded or forbidden in expreſs words, or by plain conſequence in ſpecial or general Terms, 'tis no Superſtition, except more ſtreſs be laid upon theſe than the weightier matters of the Law.Plut. foreign, &c. We require that you ſhould pray to God, with an upright and juſt mouth, not ſo much look at the Tongue, &c. of Beaſts, whether right and pure, perverting and polluting your own, &c. So that I will acknowledge, that they commit this Sin who think to pleaſe God with their extemporary Effuſions without inward Devotions, as well as they that conceit they do it, with the Churches form, without the Power of Internal Grace: So they who fear to offend God, by uſing the Churches form, as ſuch, rather than by formality of Spirit, &c. as well as they that fanſie they ſhould more diſpleaſe him by immediate Conceptions in Prayer, than by luke warm Affections. I will juſtifie neither the Poſitive nor Negative,I think he directs his diſcourſe againſt the Jews mainly. the Abſolute nor Comparative Superſtition. Plutarch I confeſs falls foul upon that which repreſents the Deity as Tyranical, Noxious, hard to be pleas'd, and works a deſponding Dread and Terror, which p. 104render it unfit for, and unwilling to engage it ſelf in any Service of God, as fearing to diſpleaſe in all, pleaſe in none. And the Greek Word may ſeem to extend no farther, than ſuch a fear of Daemons, which the Heathen World did not underſtand as we, in an infamous ſenſe. Daemons with them, were thoſe Bleſſed Beings, that ever lived in Happineſs, but in an inferiour Station, Souls of Heroes and other Spiritual Natures; much what ſuch like as the Popiſh Canoniz'd Saints, and Mediators of Interceſſion; to the Noxious Malignant Spirits of the Infernal Regions, they did not apply it: Yet no doubt, the other I have mentioned, are Sins, and may go under this name, in regard of the Affinity they have herewith, according to that common Synecdoche, in every of the Ten Commands. However I am right in terming that over critical fear of diſpleaſing God with little things, Superſtition; as ſuppoſing the Deity was of ſo cheap and eaſie a Nature, as to be bought with Trifles, or ſo tetchy and ſupercilious, as to be loſt and ſold away for ſuch petty Matters, as he would never vouchſafe to take into his Cognizance, and concern himſelf to Honour with the leaſt Shadow of an Injunction, but has intirely left to the will and liberty of Man: As if a Jew having a Hundred Males in his Flock, without blemiſh alike in their nature and goodneſs, out of which he has a free liberty left him by God, to chuſe any one for Sacrifice, ſhould demur all his days which to take, for fear of offending God, or having choſen and Sacrificed, ſhould perpetually vex his Soul with the dread, that his choice has diſpleaſed. This leads me again to the fore-mentioned Point. The ſenſe that ſome have of the more eſpecial odiouſneſs to God, of blemiſhes in p. 105his Worſhip. Certainly, of all Sins, thoſe in this moſt weighty Matter, are moſt dangerous: For if that the direct and immediate end whereof is to pleaſe God, and bring me into his Favour, do diſpleaſe him, ſo that I fall under his hate, I am in an evil taking beyond all expreſſion. What ſhall I do, whether ſhall I have recourſe? The Scripture aſſures us that God is moſt Jealous of his Worſhip, and External Worſhip, as the Sanction annext to the ſecond Command evinces: and therefore calls the Sin there forbidden expreſsly by the fouleſt name, Adultery, the higheſt Violation of the Matrimonial Covenant; a Man can bear any thing in his Wife better than that. 'Tis with alluſion̄ to this, that the Lord ſtiles himſelf a Jealous God. This imports that he hath a peculiar and ſpecial enmity againſt the Violations of the Second Command, beyond all other, ſince this is affixed to no other. And indeed Idolatry may well be ſet in the uppermoſt rank of Sins, becauſe the External Woſhip of Idols does imply the Internal; together with the rejection of the true God, which is a Violation of both the Firſt and Third, yea and Fourth Command, as well as the Second: For he that externally adores other Gods, beſides the true, has them inwardly in his beart, and therefore caſts off the Creator of the World; in that he gives him not the Honour of God which is Supreme; takes his Name in vain, ſeeing it has not that due effect upon his Mind and Heart; and therefore cannot Remember the Sabbath, as God's Reſt from his Six days Labour, nor keep it Holy to him, becauſe he owns him not in his Soveraign Excellency and Glory. Theſe Conſiderations, with the terrible Executions upon the Iſraelites, and others, for Corruption in the Worſhip of God, as warnings to p. 106us, Rom. 10. are of mighty moment, when duly applied; and therefore no wonder, that Men, who have been in bitterneſs for other Sins, do above all, dread theſe againſt the Second Command, which God, above all, abhors; no wonder if they be jealous (where God is) of any thing that may ſeem to intrench ſo near, upon the Honour God. Let Men prate and droll what they will againſt ſerious Men, this is certainly the bottom of all their Fears; and that is not a vain Superſtitious Fear which is rightly directed here, but the very firſt principle and beginning of all Divine and Spiritual Wiſdom, and ought not to be diſcouraged and wreſted from Men, by the Power and Policy of Earth and Hell, which combine to do this, by exciting other Fears, viz. of Temporal Puniſhments. The Damnation of Mens Souls, by acts ſo abominable to the Divine Majeſty, is infinitely more formidable in its ſelf than any thing: And therefore weak frail Fleſh, in which we are oft more ſenſible, ſhould not be tempted and terrified into a regardleſneſs of this greateſt of all hazzards, by any deſigns upon that moſt natural Inſtinct and Law of Self-preſervation; which indeed is madneſs, when it cannot take place, but in the Eternal Deſtruction of the Soul. I ſaid this Fear muſt be rightly directed, that it may not be Superſtition: And 'tis ſo, when 'tis graduated according to the nature of the thing, and the Sentiments of the Divine Majeſty; ſo that what he moſt hates, we moſt fear, and proceed therein, according to the Revelation of God, and let fall our fear where he lets fall his loathing, or reveals nothing of it, for there begins Superſtition. So again, 'tis ill regulated, though we dread to offend in lighter Matters, poſſibly under Divine p. 107Prohibitions; if yet we regard not the main: For to fear, where no fear is, or to fear more, where leſs fear is; or fear leſs, where more fear is; theſe three are Superſtition. But to fear proportionably to the greatneſs of the Sin, and clearneſs of the Light, is not; but a regular fear of God, which he will accept, own, and reward.

It is not my Province or Deſign, nor Proper to this place, to recite, and plead, or refute and diſprove the Allegations of either one Party or other; only do heartily wiſh, that I could ſee more of that true Chriſtian Spirit of Love, Moderation, and Meekneſs, on all ſides, which the Goſpel ſo earneſtly recommends; for Comfort ſhall we find in nothing elſe, when the Account is caſt up at laſt. Church-men, of all others, ſhould be men, of diſpaſſionate, ſoft, and tender Hearts; becauſe entruſted with the Guidance of the tendereſt Part of their People, viz. their Conſciences. But truly I meet it not on any hand, except amongſt a very few: The violent, bitter, irremediable Prejudices of the Laity, in every Party, have their Root in the Clergy. 'Tis rare to light on a man of a healing Spirit, which is as a ſpeckled Bird when found; the Birds round about are againſt her, every Man has an Arrow to ſhoot at her, But, Will the end and iſſue hereof be Peace? No, it will not, it cannot.

Since then, that fear to offend God in the Concerns of his Honour and Worſhip, which would approve it ſelf not to be Superſtition, muſt be a Branch of that general Awe and Fear, which is the beginning of Wiſdom; 'tis abſolutely neceſſary, that it have a ſure and infallible Light and Guide: For, let not Men think that a fear of offending the Divine Majeſty, unpreſcribed by God p. 108in his Word, either in expreſs terms, or by plain conſequence, can ſlip the halter, and get out of the danger of that Scripture, which condemns the Traditionary Man-created Fear of the Scribes and Phariſees, propheſied of by Iſa. 29.13. applied by our Saviour, Mat. 15.8, 9. See then to your bottom, that ſome plain Scripture teach you to be affraid of diſpleaſing God, by joyning in the Worſhip uſed by the Church; elſe this very Scripture, which you think makes for you, does really condemn you. For 'tis evident, that ſuch a Fear is a part of that Internal Worſhip, which you pay to God, and if that be unpreſcribed by God, Where are you? But it never can be made evident, I think, that the Church preſcribes any parts or means of Worſhip, unpreſcribed by God; although there be ſome things adjoined to the Worſhip, (which is in Circumſtantials allowed by all Parties) that are not commanded, (neither forbid) by God.

On the other hand, I doubt the Scriptures that are alledged by the Diſſenters, are not ſo thorowly weighed, ſo calmly debated, ſo unprejudicately examin'd, ſo fully anſwer'd, as they might be; not ſuch a Spirit of Love and Compaſſion, manifeſted in the manage of Diſputes againſt them, … is neceſſary to win them, and win upon them. For they generally conceive the Replies given, do not reach the Caſe, and ſo thought Mr. Jeans alſo, a Man who hath writ ſomething, that I have, in behalf of the Church.

Now let it be conſider'd, what Chriſtian Equity and Moderation ſhould be extended to Perſons, whoſe Underſtandings are not omniportant, but Hearts and Conſciences good for the main, and in all the Eſſentials of Chriſtianity; and whether it p. 109does not highly become ſuch a flouriſhing Chriſtian Church, ſuch a noble, well-regulated State, to make a difference of Perſons,Jude 22.Jude 1:22 leſt the Bowels of Chriſt be wounded through our want of Bowels to thoſe, whom the ſame Church might receive, if ſome inferiour Matters were forborn, and the ſame Heaven muſt receive, or we are of all Creatures moſt miſerable. For the Mercies of God's ſake, for the Love of Chriſt's ſake, conſider again and again, how light a matter a Mode or Ceremony is; how heavy a matter Sin is, and let not Duſt and Vanity, be balanc'd with Mens Salvation: Say not Contempt of Publick Order is not a light thing, tho' theſe be. Oh condemn not the Innocent with the Guilty: Let thoſe who contemn manifeſtly, and contumaciouſly, ſuffer; but certainly 'tis not Contempt in all, but a reverend Fear of contemning the publick Orders of Heaven, which all Men confeſs, no Man can order the Violation of. It ſeems clear to many, that to do things required, is forbidden by God; they are miſtaken: Grant it, yet they think, not. Their Conſciences ſeem to be reſolv'd, tho' it be in an Error, unknown to them: Therefore to them, 'tis as clear, that no force can be put upon them, no command of man over-rule them, where they judge God has obliged them. They read, they hear, they pray, they ſtudy, and conſider all things, on all hands, as they are able; yet cannot change their minds, tho' it be highly their external Intereſt ſo to do. And ſhall no humanity be extended to ſuch modeſt, humble, loyal, patient, teachable Diſſenters, that are ready to engage in all Bonds to live peaceably, in all Oaths to be true Subjects, to ſubſcribe (according to the Act) to the Articles of Religion, abating one or p. 110two Non-Eſſentials, and therefore are of the ſame common Faith; to the Ten Commands, and therefore agree to lead the ſame godly Life? Are there no Commiſerations for ſuch as theſe? Oh come Lord Jeſus, come quickly; diffuſe abroad that excellent Spirit of Love, Unity, and Chriſtianity, which will engage every one of us to judge, that our proper Good is more in the Publique than Our Selves, that the common Intereſt of Religion, is infinitely more our Concern, than any of our little Bones of Contention, that we may not be cracking Nuts, purſuing after Butterflies, ſmiting our Fellow-ſervants, eating and drinking with the Drunken, when the Heavens begin to crack about our ears, and all is ready to be wrapt up in a common Ruine.

Well, Shall we be Chriſtians, or ſhall we not? Muſt that which will be our Glory and Crown above, rule our Hearts and Practices now? Let us be Perſons of great and generous Minds, diſdaining to debaſe the Nobleneſs of thoſe Natures, which are capable of enjoying an Immenſe God, to ſuch a degree of Childiſhneſs, as to be infinitely concern'd about the miſerable things, which little Souls continually ſcramble for, is it a piece of ſubſtantial goodneſs and honeſty? Does it conduce to promote and eſtabliſh a real Deiformity, or Similitude to God? Will it actually tend to ſubdue mens Paſſions, and Pride, and Worldlineſs, and Senſuality? May we by and through it elevate our Minds to that Heavenly Conſtitution, as to be mete for Converſes with a Pure and Holy God? Does it ſubjugate the Will of Man to his Maker, render him acceptable to Heaven, profitable to Earth, in the Great Ends of Godlineſs, Righteouſneſs, Sobriety? Did God inſtitute it p. 111for theſe Purpoſes? With all my Soul am I for it; I'll hug it in my Boſome, lay it next my heart, honour it with my beſt endeavours, to advance it in my ſelf, and the world. But if it be only a Trick, a Device, a Policy, to be Grand, and Gaudy, and Terrible, and Triumphant, and Imperious; to ſalve a Sore, to make, maintain, pleaſe a Party; to countenance, keep up an Intereſt, or ſuppreſs, oppreſs, depreſs real Religiouſneſs, under ſome diſguiſing Pretences: Away with it, 'tis unbecoming the Chriſtian Spirit, it ſavours not, nor of, true Magnitude of Mind.

This Man is for Prelacy, the other againſt it; one applauds the National Conſtitution, comprehending all Congregations, as united under the Eccleſiaſtical Government of Biſhops, and the Civil Government of one Political Head, the King; another allows it not, yet profeſſes, and is ready to give all deſired Security for Allegiance. That Man pleads for, and uſes a Liturgy, or Set Form in Divine Offices; this would modifie all himſelf. There ſome think for further Decency and Order, Ceremonies muſt accompany or follow Divine Inſtitutions; here are a Company tooth and nail againſt them. This Point of Doctrine muſt be expreſs'd in ſuch and ſuch Terms, the other is untenable, except in ſuch a Senſe and Dreſs, and every Head in things of this nature, has a different Crotchet. Well, Are the main Subſtantials of Chriſtianity retain'd; Irreligion, Idolatry renounc'd, the neceſſity of Government maintain'd, the Deity worſhipped in and through the only Mediator Jeſus Chriſt, the Holy Spirit, with his Gifts and Graces, in order to a New Life, acknowledged? In fumm, the Scriptures of the Old and New Teſtament, in their plain and moſt p. 112obvious ſenſe, receiv'd, ſubmitted to, as the perfect Rule of Eaith and Manners; Holineſs and Vertue practiſed, and promoted? Here fix. What d'ye tell us of Unwritten, Unſcriptural Phraſes and Forms, and Modes, and Orders, and Rites, and Circumſtances, and Phylacteries, and Fringes, and Laces, and Fancies, and Fooleries, and Phrenzies? To Bedlam with the Mad-men, that cannot be ſatisfied and pleas'd with the Noble and Incomparable Ordinations of infinite Wiſdom and Goodneſs, but muſt preſcribe to their Maker, and outdo boundleſs Perfection. Why (like the Aegyptian Apes) do we tear in pieces one anothers Ornaments; nay, one another for Nuts and Trifles? Are we not agreed in the main Eſſentials of Chriſtianity? Being therefore of the ſame Catholick Body, Why muſt this Mans Head be ſtruck off, becauſe he hath a Feather in his Cap; and the others, becauſe he has none? That Man be begg'd for a Fool, becauſe, by paying free Rent, he owns a Meſn Lord? Another branded for a Knave, for deſiring to be a Meſn Lord himſelf, or depend immediately upon the King? Some ſent to the Hoſpital, becauſe they need, and would have Crutches, others to Bridewel, who will have none? Are not the one Men as well as the other, and ſhould not common Nature ingenerate a common Senſe? Muſt it ſtill be Homo homini Lanius, Lupus? Are not both Chriſtians? And ſhall it be Chriſtianus Chriſtiano Daemon? That Man's a Heretick Devil, I'll ſear and tear him with my burning Pincers, ſays St. Dunſtan. This is a Schiſmatick Dog, I'll have his Ears, ſays another St. Some-body: Thou art a cold Formaliſt, and Hell muſt warm and fire thee, ſays another St. No-body. And a thouſand to one, the Heretick, the Sehiſmatick and Formaliſt, p. 113is the better Man and Chriſtian. Oh Babylon, Babylon, where art thou not? Really we may (with the Philoſopher) light our Candle at noon day among Chriſtians, to ſeek for Chriſtianity.

Let it then paſs uncontroulable, that a Man can never be publick ſpirited, except upon Principles truly Catholick; nor will any other Spirit or Principles, adminiſter ſound, true and ſolid Comfort, and Peace. As the contracted ſhrivling, confining, narrow Temper, begets all the Confuſions, Broils, Branglings and Blood-ſheds, in the world; ſo it leaves nothing at home in concluſion but dire, ingrateful Reflections, and an horrible Combuſtion of Conſcience; or at the leaſt, Inquietude and Uneaſineſs of Mind; any thing but Satisfaction, Joy and Reſt: Of ſuch Men I ſay, as Gen. 49.6. Oh my Soul, come not thou into their Secret, unto their Aſſembly mine Honour be not thou united.

And now, Oh my Soul, what is thy Trouble, and Sorrow, and Anxiety of Mind? Or, what are thy Deſires, Cares, Delight, Joy, Contrivances, Counſels, Activity concern'd about? Canſt thou feed upon thy ſweet Morſels alone, and glory in the Affluence of Perſonal or Domeſtick Bleſſings, while the Gates of Sion mourn? Are any in Affliction, impriſoned, perſecuted for Righteouſneſs ſake, and wilteſt not thou bear a part in their Dolours, Remembring thoſe in Bonds as bound with them, and them which ſuffer Adverſity, as being thy ſelf alſo in the Body, Heb. 13.3? Doſt thou not partake of that common Spirit of Goodneſs, Compaſſion, Charity, which as good Blood diffuſes it ſelf, and circulates through all the Members of that one Body, ingenerating an univerſal Fellow-feeling, and Care of mutual and general p. 114Concerns in all and every one that lives by the Life of the Head in Heaven? Art thou weak with the Weak, and with the Offended doſt thou burn? 2 Cor. 11.29. Canſt thou bear every ones burthen, and ſo fulfill the Law of Chriſt; and reſtore thoſe overtaken with Infirmities, conſidering thy ſelf, leſt thou alſo be tempted, Gal. 6.1, 2. See the Apoſtle proſecuting this Argument fully, 1 Cor. 12.12. to 27. If thou be acted by the private, ſtrait-lac'd, ſelfiſh Spirit of the generality, who can neither give a jot of eaſe to themſelves, under their Perſonal Straits and Sorrows, by a ſerious Reflection on the Welfare of the Church of God; nor will in the leaſt imbitter their Joys with any Conſiderations of the Afflictions of Joſeph; ſuſpect thy ſelf to be an Alien from the Life, and the Catholick Body of Jeſus Chriſt, which ſubſiſts by a Vital Union with him. What now are the Meaſures, by which thou acteſt in thy Station, and with reſpect to the Members of Chriſt? If thou eſpouſe, and tenaciouſly adhere to, only the Sentiments of ſome Particular Party, or Sect, farewel all publick Spiritedneſs. Thou profeſſeſt a Belief of the Communion of Saints, as in one Catholick Church; which is indeed an Inviſible Thing, as are all Objects of Faith, in its diſtinction from Senſe. Does this Faith work by Love? Thou owneſt alſo one Univerſal Body, ſeen in its parts, viſible in its whole extent throughout the World, actually by the Eyes of its Head ſeen in its Unity at once; and potentially by Man. Which is not a Chaos of every thing in confuſion, but an Organical Body that in diverſity of uſeful comely Members, Parts, Congregations, (the leaſt of the denomination) Countries, and Kingdoms, makes up a lovely Community. Not a Rope of Sand, but a Golden Chain, where every p. 115very Link has its Beauty, Preciouſneſs, Connexion, Suitableneſs: A Garden encloſed, where variety of Walks, Beds, &c. conſtitute a fair delicious Paradiſe. One Spouſe of Chriſt, one Body for one Head. Does thy Fancy or Partiality here make Reſtrictions? Can'ſt thou, dar'ſt thou chop and mangle this Body? Tear off a Limb of this Spouſe? Break the golden Chain for one Link? And dote upon theſe, without regard to the reſt? Can thy Love walk no where but in little Severals, and petty Encloſures? In this ſence, I cannot diſallow that Saying of a Great Perſon, viz. That the Church of Chriſt is neither Rome, nor a Conventicle: There may be ſome Part of it there, but confin'd to either it cannot be, excluſively to the reſt of the World. Art thou a Chriſtian? Then muſt Chriſtianity command the freeſt Motions of thy Affections; the Intereſt of that, thou muſt and ſhalt reſpect, honour, promote and love; not as it is pretended, or conceitedly monopolized by any diſtinct Party; but as (like the Sun) it diffuſes its efficiency, vertue and influence every where, and ſhines with a lovely radiancy and glory, in any Man whatſoever. Seeſt thou one, that in the judgment of rational Charity, makes Religion his principal Buſineſs, above all labouring, that it may have a prevalent Intereſt in his Heart? Cleave to this Man, embrace him in thy moſt near, and intimate Affections, be he of what Party ſoever. Doſt thou find any diligently ſearching the Word of God, to know him in all his Perfections, not meerly for Notion ſake, but that his inward Soul and outward Converſation, may be under the Dominion and Command of what he knows: A Man that maintains a high and honourable eſteem of the ever bleſſed Redeemer of the World, the only p. 116begotten Son of God, as the alone Saviour of Mankind; taking the greateſt care, to gain a true and full Underſtanding of his Excellency, Undertaking, Offices, and Benefits, that he may entirely devote himſelf to him. A Man that is daily acquainting himſelf, how much it is his Intereſt to live under the Conduct of the Holy Ghoſt, and therefore ſtudies his inſpired Writings, to attain right Apprehenſions concerning his Nature, Gifts, Graces, Comforts, that he may aſpire after them, inwardly feel them in their power; and accordingly engages his Mind, Will, Affections, Conſcience, executive Power, all within and without him, in an univerſal Subjection to this Holy Trinity in Unity; and with a reverend Awefulneſs minggled with Love, demeans himſelf under the Government of that ever Adoreable Majeſty, as one that hath preſent, powerful Senſations of its immediate Preſence, Overſight, and perfect Cognizance, of the moſt ſecret receſſes of his Soul. A man, that underſtanding his relation to God, owns Him, pants after Him with inſatiable Ardour, cleaves unto Him with full purpoſe of heart, in a ſingular Complacency; fears, praiſes, glorifies, truſts, chooſes, embraces, acknowledges Him in all His ways, as His chief Good and Happineſs; and would not willingly diſpleaſe Him for a World. And having with a Holy, Religious Veneration obſerv'd, approves of, is ſingularly well pleas'd with, that Wonder of all Wonders, the Grace of Almighty God, revealed by the Goſpel, in giving His Eternal Son, to be the Redeemer of Loſt Mankind; God in our Fleſh manifeſted in the fulneſs of time, to do and ſuffer whatever Juſtice required, that our Sins might be pardon'd, our Perſons accepted, ſanctified, and glorified. p. 117And Looking unto Jeſus, doth heartily acquieſce in the Method of Salvation, ordain'd by God thro' him, intirely yields up himſelf to him, to be, and do, and ſuffer, whatever he pleaſes; ſincerely accepts of him as an All-ſufficient Saviour, ſubmits to his Government in all things, never can be ſatisfied, but is in a reſtleſs Agony day and night, till he gain ſome good Evidence, that Chriſt is his, and he Chriſt's; ſpontaneouſly, chearfully, with a ſelf-denying, humble, penitent Heart, venturing his All upon him for ever, in believing in him, hoping for his Sake, to obtain the Love and Favour of God, in Juſtification, Reconciliation, and Eternal Bleſſedneſs; and therefore deliberately, freely, with all readineſs of mind, engages himſelf to Chriſt, by the Renewal of his Baptiſmal Covenant, with a ſerious, upright, undiſſembled Reſolution, to ſtand to it, and abide by it, in deſpight of all Temptations, and Oppoſition, thro the aid and aſſiſtance of the Spirit of Grace; praying, waiting, in Faith and Hope, to enjoy his Gracious Influences, leading into all Truth, that by it he may be made free, formed after the image of God, by his Grace, ſtrengthened with all might inwardly, and revived by his Conſolations. A Man that in order to all theſe good Ends, diligently examines his Conſcience, ſearches out his particular ſins, is afflicted, burthened at his very Soul for them, as an Offence to God, rather than his own Damage; uſes all poſſible means to prevail with his Heart to relinquiſh them in its affections, forbearing actually to commit them, lamenting over, and reforming ſinful Omiſſions, groans under, and is daily pained with the woful depravedneſs of his Nature, his very inward Bent and Inclination to Evil, the Vanity, as well as Vileneſs p. 118of his thoughts, words, and deeds; accounting himſelf the Chief of Sinners, and therefore maintaining an humble ſelf-debaſing Senſe of his own Unworthineſs, and labours not only to deſiſt from the Acts, but ſubdue the very Luſts, kill the root by mortification. A Man who lives by Faith upon the Promiſes for the Communication of a Divine Nature, the Law in the Heart, that he may not only do the External Work of Duty, but have a Dutiful Heart; from and through which Principle, he meditates, hears, reads, praiſes, confers about the beſt things, as inwardly loathing the froath, and vanity, and venome of his former Communication, and endeavours that it may be alway ſavoury, ſeaſon'd with ſalt, that it may adminiſter to the uſe of edifying, miniſter Grace to the Hearers. A Man that endeavours a right Underſtanding of himſelf, is Cloath'd with Humility; in lowlineſs of mind, dehaſing himſelf before God, preferring others before himſelf, and condeſcending to men of low degree, and eſteeming his own Graces leſs, his Sins greater than any mans; admiring that either God or man ſhould favour him; and therefore with a calm diſpaſſionate Spirit, bears Injuries, Affronts, Reproaches, any Evils that extend to himſelf; but can bear nothing with Unconcernedneſs that affronts the Divine Majeſty; hath a Bridle for his Tongue, for his Heart, and with a compoſed Evenneſs of Temper, renders his Converſes amiable, profitable, deſireable to all; grievous, hurtful to none: In all Conditions, Companies, or Occurrences, proſperous or adverſe; being the ſame: An ill turn will make him a Friend as Cranmer, and the worſe the Circumſtances, the better the Man; living under the power of the Spirit of Sanctification in Obedience, Meekneſs, Patience, p. 119Gentleneſs, Simplicity, godly Sincerity. A Man that can bear Indignities from all, forbear offering them to any; keeping under his Paſſions, even almoſt to an Apathy; keeping down his carnal Appetite, in a ſober temperate uſe of the Pleaſures of Senſe, and an Indifferency to this preſent World. A Man that ſets his Mind and Heart ſavourily upon Inviſibles, which he evidences by a Converſation in Heaven, and values the Wealth and Glory of the Earth, only as they deſerve, and as far as uſeful for God's Honour in Acts of Piety, the Relief of the Indigent in liberality, and the maintenance of the Reputation of his Profeſſion; with Contentment, embracing the leaſt ſhare of the World, but unſatisfiable, without a large Portion of God and Heaven. A Man that walks in his houſe with a perfect heart, putting away Evil from his Tabernacle, and advancing Holineſs in his own Relations, eſpecially to whom he is uſeful both by Counſel and Example. A Man that dares not do, or deſign, or imagine any thing unjuſt, diſhoneſt, unbecoming Chriſtianity, tho' it might gain Indemnity for his Life. Uprightneſs, Loyalty, Honeſty, Fidelity in all Promiſes, Dealings, Carriage, are his Life; therefore will he not forfeit and deſtroy it by contrary Practices. A man that has the faireſt Notices of Divine particular Love to himſelf, yet will not abuſe them to Preſumption or Arrogance, and Contempt of others; that values the favour of Heaven infinitely above the Glory, Eſteem, Riches, Pleaſures of the World; but deſpiſes not theſe as the Gifts of God: Yet does not behave himſelf unſeemly, when in the higeſt Repute with Man. Alway his Thoughts beget his Words, and his Word is his Deed, and a good Conſcience the Guide of all. p. 120A man truly faithful to God, and his Sovereign the King. Modeſty, Gravity, Seriouſneſs, Induſtry, Clemency, Sedateneſs of Spirit, Peace of Mind being his Individual Companions and Ornaments. Yet knows he nothing of thoſe natural or acquired, moral, or ſpiritual Endowments, that may recommend him to God and Man, ſo as to ſwell and huff up his Heart; he has them, as if he had them not. A Man that lives in the view of Death, and therefore dreads it not; whence 'tis, that whatever he hath or doth, or feels, or fears, or ſuffers, 'tis as a dying Man; and he therein poſſeſſes himſelf and God in Tranquility of Mind, and a quiet Reſt and Contentation. He would be to others, what he expects they and God will be to him. Chiefly minds the weightieſt Points of Religion, in Faith, Love, Mercy, Righteouſneſs: Yet having done all, eſteems himſelf an unuſeful Veſſel unworthy regard, as having only done Duty, and but a ſmall degree of that neither; therefore finally flies for Refuge to the love of God, and deſervings of Chriſt, as the ſole bottom of his hopes to be ſaved. This is a Chriſtian of whatever particular Denomination, Prelatical, Presbyterian, Congregational, &c. All Perſons, all Societies of Perſons thus qualified, thou art obliged, O my Soul, to reſpect, honour, embrace, do good unto, or thou renounceſt thy Memberſhip and Fellowſhip with Chriſt and his Body. Where-ever all the Eſſentials of this Chriſtianity are received, without ſuch intermingled Corruptions, as undermine or deſtroy them; ſo inſiſted upon, that without violation of Conſcience (and ſo Chriſtianity) thou canſt not own them, there impart thy beſt Affections, thither direct thy ſerious and religious Cares, and to all, how bad ſoever, how hoſtile ſoever, thy Commiſerations. p. 121I cannot Communicate with an Idolater, &c. yet I can pity him, and every poor deluded Soul, that either preſumptuouſly, or in ſimplicity, is carryed away from God. For I my ſelf am a Sinner, and ſtand in infinite need of the Compaſſions, both of GOD and Man. Love, Ʋ nity, Peace, are Matters of ſo excellent a Nature; Uncharitableneſs, Schiſm, Diſſention, contain ſo much of Hell, that theſe are to be relinquiſh'd, thoſe purſu'd all poſſible ways conſiſtent with integrity of Conſcience; that is, conſiſtent with Allegiance to God: For Conſcience is nothing, except in Subordination and Allegiance to God.