Sober Singularity, Section 6
SECT. VI. For Application of the Doctrine.
HAving finiſhed the doctrinal part of this point, I ſhall now proceed to the practical improvement of it; for our edification, and building up in knowledge and holineſs, unto everlaſting life. Let me therefore ſpeak a little, to the uſefulneſs of this leſſon, By way of
1. Information.
2. Exhortation.
1. By way of Information. There are three ſpecial inferences, that naturally flow from what hath been delivered.
Infer. 1. If a Chriſtian muſt not be led by the example of a multitude, but muſt ſtand faſt againſt their example and ſollicitations unto ſin: then hence it followeth, That ſuch as are indeed the ſervants of Chriſt, and will walk uprightly with the Lord, in the conſcientious obſervance of his laws and precepts, they muſt of neceſſity be indued with a ſpirit of fortitude and courage. Why? Becauſe in many caſes they are to withſtand the multitude; and to walk in a way, that is oppoſite, and contradictory to that of the greateſt number of perſons: and this will never be done, without much courage and reſolvedneſs. A man that ſwimmeth againſt the ſtream, and the tide, and the wind together, need to put forth the utmoſt of his ſtrength, and to ſtrike vigorouſly and ſtrenuouſly; or elſe he will be carried away: Such is the courſe of every godly man. He muſt ſwim againſt the ſtream of corrupt nature, that would carry him headlong into evil, as the horſe ruſheth into the battel: He muſt ſtrive againſt the wind of ſatanical temptations, and carnal reaſonings; they would drive him back into the haven of eaſe and pleaſure, or outward profit and greatneſs: And then he muſt contend likewiſe againſt the tide of the multitude, who come againſt him as ſo many tempeſtuous waves: So that if he do not act with all his might, and ſet himſelf with a full purpoſe of heart, to hold on his courſe; he will certainly be overborn by the violence of their oppoſition. A cowardly Chriſtian is a contradiction in adjecto; for ſuch a man will never be faithful unto God: becauſe he is to bear up againſt the multitude. And therefore you ſhall find the Lord preſſing his people to courage on this very account, 2 Chron. 15.7, 8. Be ſtrong therefore, and let not your hands be weak: for your work ſhall be rewarded. And when Aſa heard theſe words, and the prophecy of Oded the prophet, he took courage, and put away the abominable idols out of all the land of Judah and Benjamin. Mark, it was a time of general defection and apoſtacy, and therefore God doth exhort them to be valiant for the truth. There need to be a good meaſure of reſolvedneſs, in the ſpirit, to ſtand faſt againſt the enticements and provocations of ſome particular ſinners: much more when a Chriſtian is to walk in a contrariety to the moſt, and hath a multitude to conteſt and encounter with, Ezra 10.4. Be of good courage, and do it, Joſh. 1.7. Only be thou ſtrong, and very couragious, that thou mayeſt obſerve to do according to all the law, which Moſes my ſervant commanded thee.
That's the firſt deduction from the point.
2. If a believer muſt not act after the pattern of the multitude, then hence I gather, that ſuch as will approve themſelves unto God, and not deal falſly and unfaithfully in the covenant of God, they muſt be men of ſingularity. As they muſt walk regularly, ſo they muſt walk ſingularly, in a way by themſelves: in reſpect to abſtinence from ſin, in regard of purity of heart, and holineſs of life and converſation. They are not permitted a compliance with the greateſt number of men, in any indirect courſe. As in reſpect to the grace of converſion and ſanctification, though the ſervants of God are in the world, yet they are not of the world, but gathered, and cull'd, and choſen out of it, Jo. 15.19. Jo. 17.16. So muſt it be in relation to their practiſe alſo, though they abide in the world, yet they muſt not be conformed unto the world, but keep themſelves unſpotted from the pollutions of it. This is pure religion, and undefiled before God, and the Father, Jam. 1.27.
Some there are that plead againſt holineſs, and for the countenancing of their corruptions: What, would you have us to be ſingular? Muſt we be more preciſe than others, and take a courſe by our ſelves? Why Sirs, If you will be Chriſtians in good earneſt, and follow the Lord fully, it is the very thing which God requires and expects at your hands, that you be men of ſingularity. For the Lord hath ſet apart him that is godly for himſelf, Pſ. 4.3. foreign ſegregavit, diviſit, ſigno aliquo excellenti ſeparavit. He hath put a remarkeable difference betwixt his own people and others, in reſpect of his bleſſings upon them; and therefore may juſtly expect that they ſhould be ſingular in their carriage, and demeanour towards him.
I would not be miſtaken in this point, and therefore muſt take liberty to diſtinguiſh of a threefold ſingularity.
There is a
1. Fantaſtical. Singularity.
2. Affected. Singularity.
3. Sober. Singularity.
1. There is a Fantaſtical ſingularity, in reſpect of opinion: When perſons have odde crotchets and fancies of their own, wherein they differ from ſerious, and ſober Chriſtians, in all ages; and in the maintaining of which opinions, they ſometimes exceſſively pride themſelves, as if they had gotten ſome higher attainments than the reſt. This is an evil, to which profeſſours of godlineſs, amongſt us, have been hugely addicted, in theſe latter dayes: When they have gotten ſome uncouth notion or expreſſion by the end; they eſpouſe its intereſt, and think they are ſome body more than ordinary, in the matters of religion. When they have entertained a peculiar fancy of their own, contrary to the ſentiments of all ſoberminded believers; hereof they will boaſt as of an higher degree of perfection. This ſort of ſingularity commonly proceeds from a mixture of pride and ignorance. When perſons have high conceits of themſelves, and in the mean time have little clear and diſtinct knowledg of the principles of godlineſs; poſſibly they have ſome looſe and broken inſight into divine truths, but do not underſtand the miſteries of religion in their combination, as they are connected and knit together: In ſuch caſe they are exceeding apt to run into theſe by-waies of their own. The Apoſtle ſeemeth to reduce it unto theſe two heads, viz. ignorance and ſelf conceitedneſs, 1 Tim. 6.3, 4. If any man teach otherwiſe, and conſent not to wholeſome words, even the words of our Lord Jeſus Chriſt, and to the doctrine which is according to godlineſs: He is proud, knowing nothing, but doting about queſtions and ſtrifes of words, &c. In reference hereunto the faith of believers is the common faith, Tit. 1.4. Which was once delivered unto the Saints, Jude. 3. Upon this account, we ſhould labour to be of one judgment, That with one mind, and one mouth, we may glorifie God, even the Father of our Lord Jeſus Chriſt, Rom. 15.5, 6. We ſhould be very cautious of eſpouſing any ſingular notion, without clear warrant from the word, and conſulting the apprehenſions of godly miniſters, and ſerious Chriſtians. And for prevention of this ſingularity, let every man ſtudy his own weakneſs, and think ſoberly of himſelf, leaſt inſtead of Juno he embrace a cloud; leaſt in the place of a more ſpiritual and refined truth, he fall into ſome dangerous and ſoul-deſtructive errour. And the rather ought we, in this caſe, to give the more earneſt heed; becauſe when weak Chriſtians are inconſiderately caught in this ſnare, it is a difficult thing to be delivered out of it. They think it concerns them in point of honour, and as they tender their reputation, to juſtifie and maintain the notions which they have avowedly held, and profeſſed: And this is a ſtrong temptation to a ſetled continuance therein. And therefore, I ſay through the grace given unto me, to every man that is among you, not to think of himſelf more highly than he ought to think: but to think ſoberly, according as God hath dealt to every man the meaſure of faith, Rom. 12.3.
2. There is an affected ſingularity; as to a mans outward garb and ornaments of the body; as to civil ſalutations and courteous demeanour, and the like. When perſons make it a part of their Religion, to abſtain from that decency of habit, or geſture, or civility of expreſſion, which is commonly uſed; and delight in this regard to act in a mode by themſelves. And on the other hand, when others place Religion in uſing ſuch habits and geſtures, and the like fooleries, which God hath not required. This is that which renders Religion contemptible and ridiculous in the eyes of carnal people, and makes them think it is nothing but a kind of niceneſs, as to ſuch toyes and trifles. So the Phariſees of old, neglected the power of godlineſs, judgment, mercy, and faith, and kept a great ado about waſhing of pots, and cups, and making broad their phylacteries, and many other things, which they had received to hold. They left the commandments of God, to follow the devices and imaginations of their own hearts, Mar. 7.4. Col. 2.20, 21, 23. Theſe things may have a ſhew of wiſdom in will-worſhip; at leaſt in the fancies of ſome, they appear to have it. Here is a fair pretence, of greater ſtrictneſs than the reſt: whereas true wiſdom conſiſts in fearing the Lord, and doing his commandments, Pſal. 111.10. That wherein the Saints of God differ from the reſt of men, is in the hidden man of the heart, in the unblameableneſs and holineſs of the life; from whence will flow likewiſe a ſobriety, moderation, and inoffenſiveneſs in all particulars. The kingdom of God is not meat and drink (it doth not conſiſt in conteſts, and diſputes, and animoſities, about ſuch trivial things) but righteouſneſs, and peace, and joy in the holy Ghoſt. For he that in theſe things ſerveth Chriſt, is acceptable to God, and approved of men, Rom. 14.17, 18.
3. But laſtly, There is a ſober ſingularity; when men keep themſelves free from the real corruptions of the times, wherein they live; and of the places, and perſons, where their lot is caſt, and with whom they converſe. When they will not wallow in the filth and mire of the world, nor defile themſelves with the abominations and defilements of the wicked; though in matters warrantable, and not diſſonant to Gods word, they do as the reſt of men do. In this reſpect, all ſincere Chriſtians muſt be ſingular; they muſt not follow a multitude to do evil. When others are lukewarm in the ſervice of God, they muſt be fervent in ſpirit, ſerving the Lord, Rom. 12.11. Whilſt others place their worſhip in ſhadows and ceremonies, and a a pompous outſide of devotion; they muſt worſhip God in ſpirit and in truth, Joh. 4.24. And glorifie him both with their bodies and with their ſpirits, which are Gods, 1 Cor. 6.20. When others drink, and card, and dice, and are vain, and wanton; they muſt ſtudy to live quiet and peaceable lives, in all godlineſs and honeſty, 1 Tim. 2.2. To walk honeſtly as in the day, not in rioting and drunkenneſs, not in chambering & wantonneſs, not in ſtrife and envying But putting on the Lord Jeſus Chriſt, and not making proviſion for the fleſh, to fulfil the luſts thereof, Rom. 13.13, 14. When others walk careleſsly, they muſt be preciſe and circumſpect, Eph. 5.15. You muſt not be afraid of being exactly conſcientious, in Gods way, or of bearing an awful reſpect to all, even the leaſt of, his commandments, for fear of being ſingular, or ſo accounted. For that is the way which he hath chalked out for you. Thou ſhalt not follow a multitude to ſin. So much for the ſecond Inference.
3. If we muſt not follow a multitude to do evil, Then from hence we may draw this Concluſion, as an undeniable truth; That unity, and unanimity, and uniformity, wherein perſons joyn together with one conſent, and without any diviſions amongſt them, is not in all caſes to be commended and approved: but only where they are exerciſed, and as far as they are imployed, in the doing of good. For if people commit evil in the ſight of the Lord, I muſt not ſin with them for uniformities ſake.
Theſe very expreſſions of unity and uniformity have made a great deal of buſtle in the world; and they are engines whereby poor ignorant ſouls are commonly deluded, and impoſed upon. Will you break aſunder the unity that ought to be amongſt Chriſtians? You ought to do thus or thus, were it but for uniformities ſake. Such fallacious argumentations are uſually preſſed, to deceive the hearts of the ſimple. Whereas Sirs, uniformity, or a general and unanimous agreement is not a matter commendable, in all caſes whatſoever, without limitation or reſtriction: but only ſo far, as the perſons at unity are ingaged in following that which is good. If they be doing of evil, there muſt be no union or conjunction with them. We read of as great unity and uniformity, as is lightly imagined amongſt a people that ſet themſelves in open rebellion againſt the moſt-High, and for which very thing the Lord threatned to bring them to utter deſolation, Jer. 44.15, 16, 17. Then all the men which knew that their wives had burnt incenſe unto other gods, and all the women that ſtood by, a great multitude, even all the people that dwelt in the land of Egypt, in Pathros, anſwered Jeremiah, ſaying, As for the word that thou haſt ſpoken to us, in the name of the Lord, we will not hearken unto thee. But we will certainly do whatſoever thing goeth forth out of our own mouth, to burn incenſe unto the Queen of heaven, and to pour out drink-offerings to her; as we have done, we and our fathers, our kings and our princes, in the Cities of Judah, and in the ſtreets of Jeruſalem. Mark it, Here was a great meaſure of unity, and a full conſent and harmony, in their reſolutions, and practiſes. But ſee the dreadful doom wherewith they are ſentenced, v. 25, 26, 27. There is no ſociety of men, but are ſubject to corruptions, and may be guilty of impoſing ſome things to be believed and practiſed, which are corrupt and ſinful: And it is utterly impoſſible to prove, that Chriſtianity obligeth a man to communicate, or comply with that which is corrupt and abominable. In ſuch caſes, the whole ſtreſs of a controverſie lieth in the proof of the lawfulneſs, and warrantableneſs, of the matter enjoyned and practiſed; or elſe an argument from uniformity, is of no validity, and will ſignifie nothing at all with judicious perſons. For we muſt not joyn with the greateſt number, to do evil.
A little to open this matter more diſtinctly, and to clear it up more fully to your apprehenſions, let theſe four things be obſerved.
1. That unity and uniformity, an unanimous conſent, and agreement, are of the number of thoſe things, which borrow their goodneſs or evil, that are commendable, or to be condemned, from the nature and quality of the ſubject, unto which they are annexed. Juſt as it is in caſe of forwardneſs and activity of ſpirit: If men are vigorous and active in carrying on a miſchievous deſign, in bring forth the fruits of unrighteouſneſs, as ſome men commit wickedneſs with both hands, earneſtly; There activity of ſpirit is odious in the ſight of God: But if men be diligent and induſtrious, about that which is good; then is their induſtry worthy of praiſe and honour. The like may be ſaid, in caſe of unanimity, and general agreement. As Aſtronomers ſpeak of the Planet Mercury, that he hath little diſtinct influence of his own, but is malignant, or auſpicious, according to the nature of the other Planets with which he is in conjunction: So doth unity and uniformity accomodate themſelves to the ſubject matter about which they are exerciſed. Uniformity, Sirs, will not juſtifie a ſinful action; But it is, the holineſs of the action muſt commend the uniformity. And therefore it is not a bare unity, which the holy Ghoſt preſſeth upon Believers; But unity of the ſpirit, when perſons, with one conſent, hold the doctrines taught by the ſpirit, and are uniform in their ſubjection to the dictates of the ſpirit, and in following the guidance of the holy Ghoſt, Eph. 4.3. Endeavouring to keep the unity of the ſpirit in the bond of peace.
2. If this unity and uniformity be fixed upon, and converſant about, that which is holy and honeſt, it renders that holineſs, exceeding amiable and lovely. It puts a luſtre and beauty upon mens fear and worſhip of the Lord; when they ſerve him with one heart, and in one way: And helps to prevent manifold miſchiefs and inconveniences, which diſſenſion and multiformity are apt to introduce into the Church of Chriſt. For difference in worſhip, is apt to breed diſtance and alienation in affection; and from thence ariſe animoſities, and ſpiritual feuds, and perverſe diſputings. So that I have not a word to ſpeak againſt a Religious uniformity, in that which is excellent, and ſo far as it goeth hand in hand with the divine Inſtitutions and appointments of our Lord Jeſus Chriſt; and doth not intrench upon his royal prerogative, Pſal. 133.1. Behold how good, and how pleaſant it is, for brethren to dwell together in unity! O the abundant benefit of the communion of Saints! as the contents of the Pſalm ſeem to explain that paſſage, Pſal. 122.1, 2, 3, 4. I was glad when they ſaid unto me, Let us go into the houſe of the Lord. Our feet ſhall ſtand within thy gates, O Jeruſalem. Jeruſalem is builded as a City, that is compact together. Whither the tribes go up, the tribes of the Lord, unto the teſtimony of Iſrael: to give thanks unto the name of the Lord. Pſal. 42.4. When I remember theſe things, I pour out my ſoul in me; for I had gone with the multitude, I went with them to the houſe of God, with the voice of joy and praiſe, with a multitude of them that kept holy-day. For ſuch united ſocieties, and combinations of believers, God hath in ſtore a peculiar bleſſing, and is wont to be amongſt them with his eſpecial favour and preſence. For the Lord loveth the gates of Sion, more than all the dwellings of Jacob, Pſal. 87.2. And therefore it is mentioned, as one of the great evangelical mercies promiſed, to make way for the conveyance of further grace and mercy, Jer. 32.39. And I will give them one heart, and one way, that they may fear me for ever, for the good of them, and of their children after them.
3. But when a people unite, and joyn together, in what is ſinful; if their uniformity conſiſt in the joynt and unanimous practiſe of ſuperſtition and will-worſhip; or in any thing that is contradictious to the Law and commandment of the Lord; In ſuch caſe it becomes exceeding ſinful and deteſtable, and a very great provocation of the wrath of God. This kind of uniformity is nothing elſ but a grand conſpiracy againſt the God of heaven; a cloſely compacted rebellion againſt the King of Kings. Thus the Phariſees and all the Jews did uniformly practiſe their ſuperſtitious waſhings, and other ceremonious obſervances received by tradition from the Elders; There were no Schiſms or diviſions amongſt them about ſuch matters, Mark 7.3. But what ſaith our Saviour in the caſe? See Mat. 15.9. In vain do they worſhip me, teaching for doctrines the commandments of men. And again, v. 13, 14. Every plant which my heavenly father hath not planted, ſhall be rooted up. Let them alone: they be blind leaders of the blind: And if the blind lead the blind, both ſhall fall into the ditch. Such a kind of unity, was that of the High Prieſt and the people, in their martyring of Stephen, They ran upon him foreign with one accord, They were all linkt together in the ſame mind, Act. 7.57. And that of the Kings of the earth, and Rulers, that ſet themſelves, and took counſel together againſt the Lord, and againſt his Chriſt, Pſal. 2.2, 3. And in this caſe we muſt ſay as the Patriarch Jacob, Gen. 49.6. O my ſoul, come not thou into their ſecret: unto their aſſembly, mine honour, be thou not united. I muſt not do evil to bring about uniformity, nor unite with any in that which is ſinful.
4. Laſtly, obſerve under this head, That the only way to ſettle and compaſs, ſuch a kind of uniformity as is enjoyned of the Lord, and pleaſing unto him, is to keep exactly cloſe to the rule of Gods word, to take heed of making additions thereunto, and not to be wiſe above what is written. Here is the ready way to prevent Schiſms, and diviſions, and the breaking a ſunder into Sects and parties; when we keep up to this one, uniform, and perfect rule of Worſhip. My brethren, If perſons be guided by traditton, and impoſe upon mens conſciences, humane inventions and traditions: that's a moſt ſoveraign way, to perpetuate Schiſm to the end of the Chapter. If perſons will load the ſpirits of their brethren, with their burdenſom ceremonies, under whatever pretext of decency or uniformity they are preſſed: If they will force mens conſciences to ſtoop under the weight of their Canons; here's a ſure way to cauſe ſeparations, and diviſions, without remedy. But if you would indeed attain to ſuch uniformity, as is according to the mind of God, To the Law and to the Teſtimony, Iſa. 8.20. Traditions are multiform, and Canons of Counſels are multiform, vain cuſtoms urged under the ſpecious pretences of order and decency are multiform; and therefore will undoubtedly produce variance, and ſtrife, and multiformity. Beſides, coming into the worſhip of God, without the ſtamp of divine authority, they want a power and energy to ſettle the conſcience: there is no firm footing, where a Chriſtian may tread in fuch caſes, without danger, or fear of pricking his feet among bryars and thorns. But the word of God is uniform, and at perfect peace with it ſelf, and layes a ſure foundation whereon to bottom in all ſoul-concernments. And hereupon muſt you build all your ſuperſtructures, in order to the erecting and ſetting up of uniformity amongſt Chriſtians. This is very plain from former and latter woful experiences. Look into primitive times; what a ſtir was there in the Church about the keeping of Eaſter? What tumults, bickerings, and heart-burnings, both here in Brittain, and in many other parts? Why? Becauſe they had recourſe to tradition, and reſted thereupon; and endeavoured to impoſe one upon another, their own private ſentiments and practiſes: whereas the Scriptures would quickly have ended the controverſie. When diviſions were riſen up in the Church of Corinth, particularly in the point of the Lord's Supper; what means doth S. Paul make uſe of, that the ſtrife might ceaſe? He puts them in remembrance of the words of the Lord Jeſus Chriſt, and brings them cloſe to the firſt inſtitution. For I have received of the Lord, that which alſo I delivered unto you. 1 Cor. 11.23. Mark them which cauſe diviſions and offences, contrary to the doctrine which ye have learnt, and avoid them. Keep up Sirs, to the doctrines of the old and new Teſtament, and let them be the ſtandard of peace and unity.
Obj. All ſorts of perſons are pretenders to Scripture; even ſuch as reſt and pervert it to their own deſtruction. The vileſt hereticks will Father their erroneous doctrines upon the word, and profeſs to deduce them from thence. How then is it poſſible, that we ſhould rationally expect unity and concord in the Church by this means? ſeeing the moſt notorious hereticks will have this pretext; they will ſhelter their monſtrous opinions under the protection, and patronage of the Scriptures?
Sol. This is a trite objection, much inſiſted on, by them that are contentious, and of an impoſing ſpirit; and are loath to be concluded and ſhut up in the exerciſe of their power, within the limits and boundaries of the word of God. And therefore deſerves to be anſwered more largely, than at preſent I can ſpare time to do. All that I ſhall ſpeak unto it, which yet may ſufficiently diſcover the vanity of this cavil, I ſhall gather into five heads.
1. There will be hereſies maintained in the Church of Chriſt, amongſt people that call themſelves his diſciples and ſervants, in all ages unto the end. It is a matter that will fall out unavoidably, and cannot be otherwiſe. As there will be men of corrupt lives, tares mingled with the wheat, in the kingdom of the Son of man: ſo there will be men of corrupt notions and doctrines, that ſpeak perverſe things to draw away diſciples after them, 1 Cor. 11.19. For there muſt be alſo hereſies among you, that they which are approved, may be made manifeſt among you. Mark, It muſt be, there is a neceſſity of it: Not a neceſſity of precept, God is a God of truth, he requires truth in the judgment, as well as integrity in the heart; he calls for ſoundneſs of mind, as well as fervour of affection: But in reſpect of the event, there is a neceſſity; it will certainly be ſo: and the Lord hath excellent ends to accompliſh thereby; and therefore will ſuffer errors to be vented and ſpread abroad. But there were falſe Prophets alſo among the people, even as there ſhall be falſe teachers among you, who privily ſhall bring in damnable hereſies, even denying the Lord that bought them, and bring upon themſelves ſwift deſtruction, 2 Pet. 2.1. See alſo 1 Tim. 4.1, 2. Act. 20.30.31. This is no excuſe unto the Authors and broachers of any curſed opinions: But it is an uſeful leſſon or document for the ſervants of God, that they may be quickned to get their judgments principled with ſound knowledge, and to beware leſt they be led aſide from the way, by the errors of the wicked, and ſo fall from their own ſtedfaſtneſs. That is pertinent on this account, which our Saviour ſpeaketh as to ſcandals in general, Mat. 18.7. Wo unto the world becauſe of offences: For it muſt needs be that offences [hereſies] come; but wo to that man by whom the offence [hereſie] cometh.
2. The people of God have no juſt cauſe, to think ever a jot the worſe of Religion and godlineſs, becauſe of the hereſies that ſometimes abound in the Church of Chriſt. It ſhould rather confirm us in the belief of the truth of the Goſpel: Our Saviour having foretold us that thus it will be, and we ſeeing it verified before our eyes. As the Apoſtle exhorts the Theſſalonians, that no man might be moved by his afflictions, For (ſaith he) your ſelves know that we were appointed thereunto, 1 Theſ. 3.3. And v. 4. For verily when we were with you, we told you before that we ſhould ſuffer tribulation, even as it came to paſs, and ye know. So may I ſpeak in the caſe of errors and hereſies. Let no man ſtumble, or be offended, at the wayes of Chriſt, upon this account. Let not your faith be weakened, nor your progreſs in holineſs retarded, becauſe of theſe corrupt opinions, and hereſies; For your ſelves know, that Chriſt by his Spirit hath foretold of theſe things; that it muſt come to paſs, as it is in all ages. And he hath therefore warned you of it beforehand, leſt you ſhould be offended, Joh. 16.1, 2, 3, 4.
3. When we ſpeak of unity in Chriſtian fellowſhip, and uniformity in the worſhip and ſervice of God, it muſt not be interpreted of union and combination with ſuch as are hereticks: It muſt not be taken, as if it were meant, that we muſt unite, and go hand in hand with ſuch perſons. Our Lord Chriſt hath left upon record, ſufficient directions in this caſe, how to purge his Church of ſuch vermine, and to keep our ſelves free from the taint of their pollutions; as well as in the caſe of thoſe who are profane and diſorderly in their converſations. A man that is an heretick, after the firſt and ſecond admonition, reject: Knowing that he that is ſuch, is ſubverted and ſinneth, being condemned of himſelf, Tit. 3.10, 11. From ſuch withdraw thy ſelf, 1 Tim. 6.3, 4, 5. If there come any unto you, and bring not this doctrine, receive him not into your houſe, neither bid him God ſpeed, 2 John 10. See alſo Gal. 1.9. Rom. 16.17. Rev. 2.2, 20, 24, 25.
4. But then, as to ſound and ſober Chriſtians, let this be obſerved: That the principles of the doctrine of Chriſt, which may be a ſufficient ground for their uniting in the worſhip and ſervice of God, are plainly delivered in the Scriptures, and to be clearly and eaſily deduced from thence. They are wrote in legible characters, that he that runs may read them. And why ſhould not thoſe things which will declare a man a ſound believer, capacitate him for communion with believers? Theſe things are written plainly, as with the Pen of a diamond; and inculcated frequently, that they may be apprenended, by the meaneſt of the Saints, Iſa. 45.19. I have not ſpoken in ſecret, in a dark place of the earth. The oracles of God are not delivered darkly and obſcurely: they are not folded and wrapt up in intricate and ambiguous ſentences; as the devils oracles, the anſwers of falſe gods, were wont to be delivered, in caves, and grotto's, and corners under the ground. The truths of God are ſet forth perſpicuouſly. They are all plain to him that underſtandeth, and right to them that find knowledge, Prov. 8.9. For this commandment which I command thee this day, is not hidden, neither is it far off: It is not in heaven, that thou ſhouldeſt ſay, Who ſhall go up for us to heaven, and bring it to us, that we may hear it and do it? Neither is it beyond the Sea, that thou ſhouldeſt ſay, Who ſhall go over the Sea for us, and bring it unto us, that we may hear it, and do it? But the word is very nigh unto thee, in thy mouth, and in thine heart, that thou mayeſt do it. Indeed, prating fools (as the holy Ghoſt calleth them), will ſeek nodum in ſcirpo; they will find matter to wrangle with the moſt undeniable principles; But the foundation-truths of Chriſtianity are fully proclaimed in the ears of all within the pale of the Church, that will lend their ears attentively to the ſound of the Goſpel, and will diligently ſtudy divine myſteries. And the people of God are under precious promiſes of the Spirits inſtruction, to guide them into the knowledge of all neceſſary points, Joh. 16.13. 1 Joh. 2.20, 27. Pſal. 25.12, 14. And why ſhould not thoſe, who are, under the conduct of the ſame truths, in the way of holineſs unto eternal life hereafter, unamimouſly joyn together in the ſervice of God here? Let us not fall out by the way, for we are brethren.
5. As to all other matters, that are more abſtruſe and difficult, and where in there is a great deal of variety in the interpretation of the Scripture, even amongſt ſober Chriſtians themſelves; In ſuch caſes, unity and concord muſt be built upon the foundation of forbearance, and mutual tenderneſs of believers one towards another. If in order to peace and union in the Church, the judgment of ſome that are in power, be ſet up as the Standard, unto which the conſciences of the reſt, in the minuteſt affairs, are to be reduced; if peace and unity, I ſay, depend upon theſe tickliſh terms, it is likely never to be attained whilſt the world endures. As ſoon may you cut all men to the ſame ſtature, as bring their judgments in all things to the ſame ſize. But if we would follow after the things that make for peace and unity, let us with all lowlineſs and meekneſs, with long-ſuffering forbear one another in love. Eph. 4.2, 3. Shall not Chriſtians forbear, where the God of heaven is pleaſed to forbear? Sould not we deal tenderly with ſuch, and give them the right hand of fellowſhip, whom God doth tender as the apple of his eye? Rom. 14.3. That is an excellent Rubrick for direction in the Saints Liturgy, Philip. 3.15, 16. Let us therefore as many as are perfect, be thus minded: And if in any thing ye be otherwiſe minded, God ſhall reveal even this unto you. Nevertheleſs, whereto we have already attained, let us walk by the ſame rule, let us mind the ſame thing.
So much for the firſt uſe of the point, by way of information.