Salvation from Sin by Jesus Christ, Chapter 4

Salvation from Sin by Jesus Christ · Chapter 4

p. 105CHAP. IV.

IF the great work of Chriſt our Saviour be the ſaving of his people from their ſins, Uſe of Reproof.then this reproves thoſe that do what in them lies, to hinder this ſaving work of Jeſus Chriſt. And they are

1. Such as hinder the ſalvation of their own ſoules.

2. Such as hinder the ſalvation of others.

1. Such as hinder the ſalvation of Itheir own ſoules by reſiſting the grace of Chriſt, tendred in the Word, and the friendly motions of the Spirit. How doth the Lord, by his Meſſengers, invite, intreat, perſwade, and woo ſinners for their good, and they refuſe and hate inſtruction, deſpiſe his meſſengers, and harden their hearts againſt him! How do ſome neglect hearing, and but ſeldome frequent the ordinances of God; others are grown careleſſe in hearing, or Sermon-proof, ſo that the Word takes little or no impreſſion upon them, p. 106to the grief of our hearts, and ſadding of our ſpirits, who behold their ſottiſhneſſe! And how many waies have ſinners, that are convinced of their evill eſtate, to play the Sophiſters with their conſciences, and delude their own ſouls, that they may retain their beloved ſins, though to their utter ruine! when Iſrael and Iudah ſinned againſt the Lord, he teſtified againſt them by his Prophets, and Seers, ſaying, Turne ye from your evil waies, and keep my commandements and my ſtatutes;— notwithſtanding they would not hear, but hardned their necks— and they rejected his Statutes, and his Covenant that he made with their Fathers, and his teſtimonies which he teſtified againſt them, and they followed vanity, and became vaine; therefore the Lord was angry with them, and rejected all the ſeed of Iſrael, and delivered them into the hand of ſpoylers, till he had caſt them out of his ſight, 2 Kings 17.13, 14, 15, 18, 19, …0. And is not God ſtill the ſame? may you not expect the Lord to deale with you likewiſe? you have ſinned againſt the Lord, and he hath teſtified againſt you by his Miniſters: Notwithſtanding you refuſe to heare, but harden your hearts againſt the Lord, p. 107therefore is the Lord very angry, and that juſtly with you; yea, as ſure as you live the Lord will deliver you into the hands of Sathan, and your own corruption (the worſt of ſpoylers) and eternally caſt you out of his ſight, unleſſe you embrace his counſell, and ſeek him in due time. What the Lord ſaid of Iudah, becauſe they refuſed the good way, may you take, as ſpoken of your ſelves, for refuſing the meſſage of Chriſt, Heare, O Earth, behold I will bring evill upon this people, even the fruit of their own thoughts, becauſe they have not hearkned unto my words, nor to my law, but rejected it, Jerem. 16 19. and you may ſhortly be called with Jeruſalem to take up a lamentation, becauſe the Lord hath rejected and forſaken you, as the generation of his wrath, Jerem. 7.29. Yea know, that whereas the Lord is now importunate with you for your good, and you ſet at naught his counſel, the time may ſhortly come, when you ſhall call upon him in the bitterneſſe of your ſoul, from the depth of your diſtreſſe, and he ſlight your cry, yea, laugh at your calamity, as you have made but a mock at his Word. O Sinners, hear, and tremble at what the Lord hath ſpoken p. 108againſt you, Prov. 1.24. to 32. Becauſe I have called and ye refuſed, I have ſtretched out my hand and no man regarded, but ye have ſet at naught all my counſel, and would none of my reproof; I alſo will laugh at your calamity, I will mock when your fear cometh: when your feare cometh, as deſolation, and your deſtruction cometh, as a whirlewind, when diſtreſſe and anguiſh cometh upon you; then ſhall they call upon me, but I will not anſwer; they ſhall ſeek me early, but they ſhall not finde me: For they hated knowledge, and did not chooſe the feare of the Lord: They would none of my counſel, they despiſed all my reproof: Therefore ſhall they eat of the fruit of their owne way, and be filled with their own devices.

You think it a ſmall matter to reject the Lords Meſſengers, and deſpiſe their counſell, but herein you reject the Lord Chriſt himſelf, Luke 10.16 He that deſpiſeth you deſpiſeth me. In this, as the Lord ſaid to Samuel, 1 Sam. 8.7. They have not rejected thee, but they have rejected me, that I ſhould not reigne ever them: So may I truly ſay, you have not rejected us, who are Miniſters, but you have rejected the Lord Chriſt our Saviour, that he ſhould not reigne over p. 109you: Yea, what do you leſſe, than reſiſt the ſalvation of your owne ſoules, when with the Phariſees and Lawyers ye reject the counſell of God, Luke 7.30. May not I here take up the words of Steph: Act. 7.51. & ſay, Ye ſtiff-necked, & uncircumciſed in heart, and eares, ye doe alwaies reſiſt the holy Ghoſt. If they that reſiſt the lawfull authority of the civill Magiſtrate, ſhall receive to themſelves damnation, Rom. 13.2Rom 13:2how juſt will the condemnation of thoſe be, who reſiſt the ſaving counſell and authority of Jeſus Chriſt! Who ever hardned himſelfe againſt God, and prospered? Job 9.4.

Sinner, the great work of Chriſt our Saviour is to ſave his people from their ſinnes; and how is it, that thou wilt not be ſaved by him? that thou wilt hazard thy ſoule to ſave thy ſinne? thy ſinne diſhonours God, and God will either deſtroy thy ſinne, or thee, Wilt thou loſe thy ſoule to ſave thy baſe luſts? haſt thou the like paſſionate affection to thy ſinne, as David had to his Son Abſalom, when he cryed out [Would God I had died for thee?] yea, though, as Abſalom, it ſeeks to berave thee both of thy Life and Crown? Is filthy abominable corruption ſo beautifull in thine p. 110eyes? Surely thy Dalilah hath betrayed thee into the hands of thine enemies, who have put out both thine eyes, or elſe thou couldſt not be ſo blindly ſottiſh; for thou hardneſt thy heart againſt thy own ſoule.

IISecondly, this reproves thoſe, that hinder the ſalvation of others, and they are of divers ſorts.

1. Such as teach corrupt doctrine. If truth be the Lords inſtrument for the ſanctification of the ſoule (as it is ſaid John 17.17. Sanctifie them with thy truth, thy word is truth) then error is a great meanes whereby ſoules come to be corrupted, and held under Sathans ſlavery. Are not many ſeduced ſoules, that formerly ſeemed to be in love with the waies of God, now turned to ſwearing, curſing, blaſpheming, and other like abominations; yea, and to commit theſe ſinnes with greedineſſe? And are not the duties of Piety, as hearing, praying, ſinging, ſanctifying the Sabbath, and the like, accounted exerciſes unbeſeeming Saints? Yea, what wickedneſs is there but ſome of our late errors will lead a man to in commiſſion of it? and what courſe more effectuall to bring ſinners to perpetuall deſtruction, than p. 111when men make it their work to turne them from the truth, which is the way of ſalvation? The Apoſtle calls the doctrine of the teachers, foreign hereſies of deſtruction, or as our Tranſlation renders it, damnable Hereſies, 2 Pet. 2.1.

Some errors there are, that more evidently tend to hinder this work of Chriſt, I ſhall inſtance in one or two of them. Firſt, that Pelagian Hereſie, that denies the propagation of Originall ſinne. They ſay [we derive ſinne from our parents onelyonly by imitation.] How ſhall that enemy be deſtroyed, that is concealed and denied? How ſhall a man labour to mortifie this body of ſin, when he denies that we beare any ſuch body about us? Surely Rahabs hiding the Spies, was not more effectual to their preſervation, and the ruine of the city Jericho, than this Pelagian doctrine is to the ſaving of ſin, and the utter ruin of the ſoul. Whoſo covereth his ſins ſhall not proſper, but whoſo confeſſeth and forſaketh them, ſhall have mercy, Prov. 28.13.

2. The Antinomians teach, that no man ought to doubt of Gods love, but immediatly believe that his ſins were eternally p. 112pardoned, and himſelf juſtified, and that whatever he doth, he need not be in care or doubt: God ſees his ſin no more, the Lord takes no notice of the ſins of his ſervants, ſay they, abuſing that Scripture to that end; Numb. 23.21. He hath not beheld iniquity in Jacob, neither hath he ſeen perverſeneſſe in Iſrael. And repentance they affirm to be the voice of the Law, not of the Goſpel.

Is not this the very way of the carnal multitude, to ſin without godly ſorrow, and yet perſwade themſelves of an intereſt in Gods ſaving mercy? What is this but to turn Faith into a meere phantaſie? And whither doth this tend, but to make ſinners ſecure in the midſt of the greateſt miſery? O how many ſoules are this day poyſoned in England with this damnable doctrine! and how ſad will the account be of thoſe that have ſo groſly deluded them! to deny the doctrine of repentance to be Goſpel-doctrine, is no leſſe dangerous, and deſtructive to ſoules, than that Popiſh doctrine, that denies Juſtification by Faith in the alone merits of Jeſus Chriſt.

I will not now ſtand to confute this p. 113preſumptuous doctrine, it being improper in a uſe of reproof, and it hath been well done already by other nnBy Mr. Gataker, Mr. Anth: Burgeſs & others.hands. But I ſhall leave a few texts of Scripture to your conſideration, which you may peruſe at your leiſure for a ſufficient confutation, Exod. 4.14. 2. Sam. 11.27. ch. 12. to v. 13. Pſal. 51.2 Sam. 24. 1 Kings 11.29. 2 Chron. 32.25, 26. Luke 13.3.5. Romans 2.4, 5. Acts 17.30.

And here I cannot but take notice by the way of a tenent, much applauded by ſome in theſe parts, which carries all other errors in the belly of it, and it is this, [That it is better that a hundred errors ſhould be preached, than one truth be loſt.] To which I ſhall give anſwer,

Firſt, this ſuppoſeth, that thoſe, who ordinarily preach Errors, have ſome ſpeciall truth to reveale, that others are ignorant of. But that is ſtrange, that a truth of God ſhould be hid from all godly, able, and Orthodox Miniſters of the Goſpel, and revealed to ſuch as ordinarily maintain a multitude of errors. When the Apoſtle (1 John 4.1.) bids Try the spirits, whether they are of God, becauſe many falſe Prophets are gone out into the world; he intimates, p. 114that ſeducing ſpirits are not of God, & that thoſe that preach groſs Errors are of the falſe Prophets that are gone forth. Now that God ſhould reveale his extraordinary ſecrets to ſuch as theſe, and hide them from his ſervants the Prophets, is a ſecret indeed, ſuch (I believe) as was never heard of.

Secondly, If this poſition be true, the Jeſuite may come in and plead for a childs part in this toleration: for he will preach ſome truths with leſſe than a hundred errors.

Thirdly, This is a very ſtrange way to preſerve one Truth from being loſt, for if a hundred Errors be preached with one Truth, it is moſt like that the hearers receive many of the Errors, and loſe the Truth, that can ſcarcely be diſcerned in ſo great a crowd of falſhood, eſpecially conſidering how ignorant the multitude is, and how prone we are by nature to erre. And a ſtranger way this is to nouriſh ſouls: Truth is as wholſome food, & Error of a poyſoning nature; and if you cut, and ſet before a child a hundred bits of poyſon, and but one bit of wholſome food, and bid him eat, tis a hundred to one but he poyſons himſelf.

Fourthly, When a Preacher preacheth p. 115Truth and Error mixed together, he preſſeth all upon the hearers for truth. Suppoſe then a hundred Errors and one Truth ſhould be received by the people, they loſe a hundred truths for the gaining of one; for in every error received, there is a truth loſt to him that receiveth the error, becauſe every error is contradictory to ſome truth. Verily he that ſhould loſe five pounds to gain a ſhilling, would at laſt be forced to cry, Fie on the winning.

Laſtly, A hundred errors, ſuch as are in our daies, were enough to make another Goſpel, or rather to pervert the Goſpel of Jeſus Chriſt, and then tell me what meanes that ſaying, Galat. 1.8. There be ſome that trouble you, and would pervert the Goſpel of Chriſt; But though we, or an Angel from heaven, preach any other Gospel unto you than that which we have preached unto you, let him be accurſed. Conſider alſo that ſaying, Rom. 16.17. Now I beſeech you brethren, mark them which cauſe diviſions, and offences contrary to the doctrine which ye have learned, and avoid them.

I might inſtance in divers other corrupt tenents tending to root out the power of godlineſſe, and that which p. 116makes the temptation the more ſtrong and dangerous, is, that all manner of corrupt and rotten tenents, go under the name of higher attainments: True piety is accounted but old formality, and the moſt wanton Opinioniſts are reputed for precious Saints. But when Sathan transformes himſelf into an Angel of light, and his Miniſters into Miniſters of the Gospel, no marvail if a vizour of holineſſe be put upon many ſtrange faces, even Familiſts, and Ranters will be re-baptized by the name of Saints, and Arius, Pelagius, Socinus, &c. muſt be canonized. Doubtleſſe, his Holineſſe, the Pope, hath much hopes of a great harveſt amongſt us, for by this time he may be perſwaded, that many of thoſe that were ſo hot againſt a few Ceremonies, calling them the rags and remnants of Popery, were offended with the rags, becauſe they were but rags, and rejected the remnants of Popery, becauſe they had a minde to receive it by the whole piece. What are the Doctrines of Arminius, but pieces of Popery a little more finely dreſſed, that they may be the more handſomely worne? or a Popiſh diſh more finely cooked to pleaſe the palate, and ſo go the more p. 117eaſily down. 'Tis not long ſince this aſſertion [that God did chooſe his Elect for ſome excellency that he foreſaw to be in them] was preſented to ſome of you, at a private meeting, in a Lordly diſh. ooBy an Officer of the Army, who quartered in town.Surely Papiſts are glad to ſee us reliſh ſo many of their dainties, and hope we will make no bones of the reſt; for after we have thus feaſted with them a while, they may expect us willing to faſt with them too, ſeeing Ignorance is become the mother of our Devotion. But through the mercy of God, though many have ſurfeited, yet it is not become an epidemicall diſeaſe. Yea, bleſſed be his name, he hath reſerved to himſelf, for the good of his Church, a conſiderable party of faithful Miniſters, whom he hath furniſhed with ability, and courage earneſtly to contend for that faith that was once delivered to them, that were Saints indeed. Yea, England is at this day furniſhed with a greater number of godly, able and faithfull Miniſters of the Goſpel, than any of the generations of our Anceſtors before us, or than is found in any other nation throughout the world.

A ſecond ſort of thoſe, that hinder the ſalvation of others, are ſuch as are p. 118enemies to the Churches Reformation. No doubt but the keyes of Doctrine and Diſcipline are both Chriſts ordinary meanes for the ſaving of ſoules, yea, the ſevere cenſure of excommunication, called a delivering up to Sathan, is but for the deſtruction of the fleſh, that the ſpirit may be ſaved in the day of the Lord Jeſus, 1 Cor. 5.5. And the ſharpneſſe of Diſcipline, as Paul likewiſe tells us is a power that the Lord hath given us to edification, and not to destruction. 2 Cor. 13.10. And if ſo, then the reſiſting of this work of Chriſt, tends to the ſaving of the fleſh, and deſtroying of the ſpirit; directly to deſtruction and not to edification. Bitter Pills, and purging Potions, are for the health of the body, though harſh to the taſte; and as thoſe that hinder the ſick from the means of recovery, are plainly acceſſary to their death, ſo is it in the caſe of our preſent Church-diſtempers. How doe ſome plead the diſadvantage of theſe times, as thoſe that cried out The time is not come that the Lords houſe ſhould be built. Hag. 1.2. others are ready to ſcorne and deride the work, as Sanballat and Tobias, becauſe of the weakneſſe and paucity of the builders. But if the work be the p. 119Lords (as I doubt not but it is) he will ſurely declare, that his ſtrength is made perfect in weakneſſe. Others, by reaſon of their wilfull exorbitances, are bent to reject the yoke of Chriſt, as too heavy for them (though eaſie in it ſelf) and to ſay in their hearts, Who is Lord over us? Oh that ſuch would ſeriouſly conſider that ſaying of Chriſt, Luke 19.27. But thoſe mine enemies, which would not that I ſhould reign over them, bring hither and ſlay them before me. Remember likewiſe what I lately told you, that thoſe that would be free from the reach of Chriſts Diſcipline, are fitter to be ranked amongſt Heathens and Infidells, than to be retained and priviledged as members of the Church of Chriſt, 1 Cor. 5.12. What have we to doe to judge them that are without? do we not judge them that are within? Thoſe that are without, indeed are free from the rod of Church-diſcipline, but thoſe that are within ought to be ruled by it.

3. A third ſort of thoſe that hinder the work of Chriſt, in the ſaving of his people from their ſins, are Church-dividers ſuch as cauſe diviſions, and contentions in the Church of God. The Church is called Gods building, and Miniſters are p. 120called builders in Scripture, and the work of edification, or building, conſiſts in mortizing, pinning, and firmly joynting the parts together: to which the Apoſtle alludes, Col. 2.2.— being knit together in love — foreign. The word foreign is metaphoricall, and ſignifies to frame and fix together, as Carpenters firmely joyne beames, and other timber, for the ſtrengthening of their building. And if ſo, then unmortizing, unpinning, and pulling downe, (for ſuch is the work of diviſion) doth not raiſe, but raze the building, & is the ready way to the ruine and deſtruction of it. The materiall Temple was built by Solomon in a peaceable reigne, and by the peaceable and united endeavours of them that laboured in the Building: and when Ioſiah repaired the decaies of the Temple, he gave money to buy timber for couplings, 2 Chron. 34.11. But when axes and hammers were lifted up to hew down, and knock in pieces, how faſt was the beauty and ſtrength thereof deſtroyed! And how like is the voice of dividers to the voice of the Sons of Edom, who at the ſacking of Jeruſalem, cried, Raze it, raze it, even to the foundations thereof, Pſal. 137.7.

p. 121The Church alſo being here in a militant condition, is fitly compared to an Army, an Army terrible with banners, Cant. 6.4, 10. An Army in the field, though the particular parts of it be committed to the overſight and conduct of ſeverall Captains, and other Officers, yet are they all one Army, under one Generall, who gives them all one word, and one field-mark, whereby his Souldiers may know and owne each other in the Battel; and their beauty, ſtrength, ſafety, and terribleneſſe to the Enemy, lies in their order, unity, and cordiall cleaving each to other under their Generall, who is Commander of all. So is the Church of Chriſt one body, under Chriſt one Lord Generall, knowne by one Word, or profeſſion of Faith, ſigned by one Baptiſme, and animated by one Spirit, engaging in one Cauſe, and encouraged with one Hope, and by intire adhering each to other, all joyntly following the conduct of Chriſt the faithfull Captaine Generall of their Salvation, they become beautifull, ſtrong, ſafe, and the more formidable to their ſpiritall Enemies. And aptly to our purpoſe the Apoſtle exhorteth, that we ſtand faſt in one p. 122Spirit, ppSat hoſtiū externorum habemus: Satis digladiatum & pugnatum eſt à nostris, nonne graviſsimo vulnere Eccleſiarum noſtrarum, & caeterarum Chriſti. Tempus eſſe ut illud Pauli recte perpenderemus: Quid ſi invicem mordetis, videte ne invicem conſumamini Joan. Piſtorii Ep. ad Joan: Sturm. Zanch. Ep l. 1.Phil. 1.27. Thoſe that underſtand any thing belonging to military Policy, know that it is much better to fall upon an enemy in ſeverall Parties, than to let them draw up together in one Body; much more to take the opportunity when they are full of mutinies among themſelves. When the Moabites thought, that the Kings that came againſt them with their Armies, had fallen one upon another, they cryed, Ʋp Moab to the Spoile. Had it been true according to their thoughts, they could not have had a greater advantage; But doubtleſſe Sathan doth not miſtake his opportunity of making a prey, and ſpoyling thouſands of ſoules by the advantage of our late and preſent diſtracting diviſions.

Jeruſalem was a type of the true Church under the Goſpel. When David had conquered the Jebuſites, taken the caſtle of Sion, and the whole city was united under his government, and in one way of worſhip (he himſelfe being a type of Chriſt, the King of his Church) then was that Pſal. 122. compoſed, wherein we have an Encomium p. 123of their happy condition. If it was Jeruſalems happineſſe then to be ſo united, is it not her miſery to be ſo divided? If it were a lovely ſight then, to ſee the tribes of the Lord going up together, to give thanks to the Lord, how ſad a ſight is it now to ſee the Tribes going ſome one way, ſome another, building Temple againſt Temple, and rearing Altar againſt Altar?

The Souldiers that parted the Garment of Chriſt, would rather caſt lots, than divide his ſeamleſſe Coat, but thoſe that cauſe diviſion and contention in the Church, ſpare not to rend, not the coat, but the myſticall body of Chriſt. The Jews that crucified, pierced Chriſt his hands and his feet; but thoſe that cauſe diviſions in the Church, ſet him upon the rack, to rend limb from limb, and member from member, as is intimated in the words of Paul to the Church of Corinth, when they were full of factions and ſchiſmes, 1 Cor. 1.13. Is Chriſt divided? If Chriſt cried out, Saul, Saul, why perſecutest thou me? when he perſecuted his Church, and made havock of it, and accounted it as an intolerable injury done unto himſelf, not onelyonly becauſe he hath a ſympathiſing p. 124affection with his Church, but alſo becauſe his Church is his Body, and is called Chriſt, to wit, Chriſt myſticall, 1 Cor. 12.12. Verily Chriſt might take up a greater complaint againſt thoſe, who by their diviſions & ſubdiviſions, would teare him limb-meale; and if Paul were ſmitten down unto the earth, when he heard the voice of Chriſt from heaven, methinks thoſe that are Dividers in the Church ſhould be pierced to the heart, if they did but conſider, and minde the many affectionate calls of Chriſt in his Word for unity and peace: and the ſad complaints by reaſon of diviſions and contentions, and his judgements threatned againſt the authors and promoters of them. Conſider but that one threatning, Rom. 2.8, 9, But to them that are contentious— indignation and wrath, tribulation and anguiſh.

We live in times wherein we have great expectation of the fulfilling of glorious Goſpell-prophecies, and promiſes; and (I doubt not, but) thoſe that concerne the unity and peace of the Church, are to be numbred amongſt them. Zeph. 3.9. For then will I turn to the people a pure language, that they may call upon the name of the Lord to p. 125ſerve him with one conſent. Jer 32.39. And I will give them one heart, and one way, that they may feare me for ever. Neither will theſe be eſteeemed the meaneſt Goſpel-mercies, for it is ſaid in the latter end of that verſe, For the good of them, and their children after them. But how farre are we from the accompliſhment of theſe things? yea, what probability is there of it in our daies? qqO miſeram Chriſti Eccleſiam, quae ſubinde veteribus, & optimis patribus ac doctoribus orbatur: ae novis verō imperitis ac furioſis hominibus invaditur, dilaniatur. Zanch. ep. ad Bulling.If one heart and one way be for the good of a people and their children after them (as that fore-mentioned text tells us) then our heart-diviſions, and different waies are to be looked upon as a ſore evil, both to us, and our children after us. And 'tis much to be feared, that the children that are yet unborne, will fare the worſe for our preſent breaches.

Think not that the diſlike of any one party alone, or ſiniſter reſpects lead me to ſpeak thus much againſt dividing practiſes. Judge not my reproof and complaint to be ſuperfluous, neither plead for this, as Lot did for Zoar, ſay not 'tis a little one; but heare a little (beſides what is already ſpoken) what p. 126further aggravations of this evill, are found in Scripture.

I1. Conſider, how plain are the words of Paul, Rom 16.17, 18. Now I beſeech you brethren, mark them which cauſe diviſions, and offences contrary to the doctrine which ye have learned, and avoid them: For they that are ſuch, ſerve not our Lord Jeſus Chriſt, but their owne belly, and by good words and faire ſpeeches, deceive the hearts of the ſimple. When the Apoſtle bids us mark, and avoid them, doth he not rank them with profane and groſſe ſinners? we are commanded to withdraw from every brother that walks diſorderly, 2 Theſ. 3.6. And ſaith Paul, 1 Cor. 5 11. If any man that is called a brother, be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with ſuch an one eate not. If the command of withdrawing from ſuch, and the prohibition of eating with ſuch, is becauſe they are ſcandalous, the argument is of force to prove Church dividers to be ſcandalous alſo: for the Apoſtle enjoyns us to avoid them, as he commands us to avoid fornicators, &c. therefore are Church-dividers equall (yea, I might adde, and juſtly too) more dangerous ſinners. Fornicators, p. 127Swearers, Drunkards, and ſuch like, are accounted groſſe Sinners, and ſo they are, and unfit for Chriſtian communion, becauſe their abiding within unreformed, tends to the ruine of the Church: but how is it, that they that are of rending and dividing principles and practiſes are not eſteemed ſcandalous alſo, when Scripture ſpeaks ſo much againſt them, and their practiſes tend more immediately to the Churches overthrow? Breaches in the roof and walls of an houſe, by which raine beats in, and rots the timber-work, will cauſe a decay, and ruine of the whole in time, if not repaired: But pulling beam from beam, poſt from poſt, and rafter from rafter, is the moſt ſpeedy way to ruine the houſe. Godly perſons are, or ought to be, carefull to avoid communion with groſſe ſinners; and ſome judge it neceſſarily infectious, if they communicate at the Lords table with a ſcandalous perſon. Whoſoever is of that minde and judgement, ſhould be as fearfull to receive the Sacrament with a wilfull Church-divider, as with a common Drunkard.

But when the Apoſtle ſaith, Obj. marke them that cauſe diviſions, and offences, p. 182contrary to the doctrine ye have learned, and avoid them; we muſt underſtand it of thoſe that divide by ſome hereticall and falſe doctrine onelyonly, and not of thoſe that diſſent in ſome ſmaller matters about Diſcipline, or the like.

Anſw. 1. Whatever the Apoſtle particularly intended, I am ſure the doctrine of Unity, Peace, and Love, is none of the leaſt of what our Saviour Chriſt and his Apoſtles taught; and thoſe, then, that cauſe diviſions and offences, teach and act expreſly contrary to ſo great a truth, and a moſt neceſſary duty.

2. If there be an unity in the truth with thoſe from whom they divide, how will they juſtifie their practice, when they make a cauſeleſſe breach? Nay, will it not aggravate their ſinne? Impium enim, & ſacrilegum eſt divortium, quo in Chriſti veritate conſentiunt diſtrahere, For it is a wicked and ſacrilegious divorce, to pull thoſe aſunder, who conſent in the truth of Chriſt. rrSciſmaticos facit non diverſa fides, ſed communionis diſrupta ſocietas. Aug.If there be one Body, one Spirit, one Lord, one Faith, one Baptiſme, one God and Father of all, can thoſe that break all theſe bonds aſunder, and caſt theſe cords away from them, be eaſily excuſed?

p. 1292. Conſider how expreſly contrary to IIthe command of Chriſt this practice is, John 13.34. A new commandement give I unto you, that ye love one another, as I loved you, that ye alſo love one another.

3. How expreſly contrary it is to that IIImark, whereby the Diſciples of Chriſt are to be known unto all men. John 13.35. Hereby ſhall all men know, that ye are my Diſciples, if ye love one another.

4. How expreſly it is contrary to that IVGoſpel-frame of Spirit, promiſed in that great Goſpel-promiſe, called the New covenant. Ezek. 11.19. I will give them one heart, and I will put a new spirit within you— where oneneſſe of heart, and newneſſe of spirit, are joyned together.

5. Doe not ſelfe-will'd dividers as Vplainly reject and ſlight the moſt affectionate beſeechings & wooings of the ſpirit of Chriſt, as other groſſe hard-hearted ſinners, who ſtop their eares againſt the invitations of the Goſpel. See 1 Corinth. 1.10. Now I beſeech you, brethren, by the name of our Lord Jeſus Chriſt, that ye all speak the ſame things, & that there be no diviſions among you, but p. 130that ye be perfectly joyned together in the ſame minde, and in the ſame judgement. Phil. 2.1, 2. If there be any conſolation in Chriſt, if any comfort of Love, if any fellowſhip of the Spirit, if any bowels and mercies, fulfill ye my joy, that ye be like minded, having the ſame love, being of one accord, and of one minde. May we not out of theſe words have divers patheticall arguments? but, for brevity ſake, I ſhall take that [if any bowels and mercies] as another argument for our conſideration.

VI6. Conſider then whether theſe words doe not imply, that thoſe have caſt off bowels and mercies, who by rending and dividing, ſpare not to pull out the very bowels of the Church? And when Peter ſaith, 1 Pet. 3.8. Finally be ye all of one minde, having compaſſion one of another, love as brethren, be pitifull and courteous: Doth not he ſo joyne, being of one minde, and having compaſſion one of another, ſo together, and loving as brethren, and being pitifull, that we may conclude, that true pitty and compaſſion are baniſhed away, where diviſion and contention poſſeſs the heart.

VII7. Thoſe that rend and divide in, or p. 131from the Church, pretend uſually that they would have all things reduced to the primitive pattern; and moſt neceſſary, indeed, it is, that we write after that copy: But how unlike is a Church divided, rent and torne, to that Church that continued with one accord in the Temple, praiſing God, being of one heart, and of one ſoule?

8. As the Primitive church was the VIIIbeſt pattern for a Church, ſo is the example of Chriſt the beſt preſident for our imitation. Chriſt came to reconcile God and man, and brake down the partition wall between Jew & Gentile, making both one, and (being the chief ſheepherd) ſeeks the reducing of all his ſheep into one ſheepfold. But how unlike unto his example is the practiſe of thoſe that build up walls of partition and ſeparation between Chriſtian and Chriſtian, ſow diſcord among brethren, and ſpare not to ſmite the Lords ſheepherds, that the ſheep may be ſcattered? Will the Lord account this an acceptable piece of ſervice? nay, is it not an abomination to him? See Prov. 6.16, 17, 18, 19. Theſe ſix things doth the Lord hate, yea, ſeven are an abomination unto him, a proud look, a lying tongue p. 132and hands that ſhed innocent blood, an heart that deviſeth wicked imaginations, feet that be ſwift in running to miſchiefe, a falſe witneſſe that ſpeaketh lies, and him that ſoweth diſcord among brethren. The laſt is not the leaſt of theſe evils, and he that is guilty of the ſeventh, cannot well be free from moſt of the ſix forementioned abominations.

Obj. But it is hard charging ſo much evil upon this one miſcarriage; for it is to be feared, that many godly men, especially in theſe times, are guilty of it.

Anſw. The ſinne is never the leſſe in its own nature, becauſe godly men (be they of one party or other) are guilty of it: Murther and Adultery are not a whit the leſſe evil, becauſe David, ſo eminent a Saint, was guilty of them; nor Idolatry the more to be pleaded for, becauſe Solomon fell to the commiſſion of it; nor is Polygamie to be accounted a ſmall ſin, becauſe many of the godly Fathers under the Law, lived in it: Yea, 'tis a greater ſin, for ſuch as are godly to commit, than ſuch as have no feare of God before their eyes. The worth of the perſon will but adde to the weight of the ſin; and the Lord p. 133aggravates the crimes of David, Solomon, and other of his ſervants, becauſe they were committed againſt greater mercies, grace, and light.

Upon theſe conſiderations, as I cannot but judge this a neceſſary reproof, ſo I am bound highly to prize (and ſay, bleſſed be) the labours, ſtudies, and endeavours of thoſe, who ſeriouſly minde and trace out the way of peace, ſo little known. And the Church ſhall reap more benefit, and they themſelves more comfort by ſuch endeavours, than ever any ſhall receive by all their ranglings, and perverſe diſputings for things that are of ſevenfold leſſe conſequence than the Church's unity and peace. And I doubt not (my brethren in the work of the Goſpel) but your late and continued prayers, and endeavours for unity and concord, in the Churches of Chriſt, will yeild you more comfort and peace in the day of your account, than all that ever you read, or ſhall read of our novel controverſies. Let us go on then I beſeech you, and be as zealous for unity and peace, as others are for ſtrife and contention; and if there be no remedy but we muſt ſtrive, let us ſtrive and pray for the peace of p. 134Jeruſalem, yea, let us ſtrive with God in prayer, that her walls may be built up, and that peace may be within her walls, and proſperity within her palaces, for they ſhall prosper that love her.

4A fourth fort of thoſe that hinder the ſalvation of others from their ſinnes, are ſuch as are men of evil practiſes, who by their bad examples, doe miſchief to many. Man is of an imitating nature, eſpecially in things that are evil; ſpirituall diſeaſes are infectious, and this is one maine reaſon, why admonition is required, in caſe of diſorderly walking, and excommunication enjoyned in caſe of obſtinate ſcandall, becauſe ſinfull examples are of a leavening, and infectious nature. A little leaven leaveneth the whole lump, examples of evil are more effectuall for miſchief, than all the arguments we can uſe for good upon the ſoules of men; for one that is ſaved by good inſtruction from the Word of God, a hundred periſh by evil example.

As evil examples are dangerous in all, ſo more eſpecially in theſe four ſorts of perſons following: 1. Miniſters. 2. Magiſtrates, and other perſons of note. 3. Superiors of neer relation. 4. Eminent Profeſſors.

p. 1351. Miniſters, who are of ſcandalous converſation. The example of a Miniſter in evill, is very pernicious, becauſe he is ſent to teach the way of Salvation; and people will thinke, that if thoſe, whoſe calling it is to ſtudy, and teach the way of Salvation, doe theſe things, they may much more doe the ſame. Is it not found by ſad experience, that where people have lived under prophane, and ſuperſtitious Miniſters, they are generally ſo wickedly, and ſuperſtitiouſly bent, that it is a hard matter for a godly Miniſter, ſucceeding in ſuch a place, to win a little upon them in much time with the moſt ſerious and ſedulous endeavours. Such evill Miniſters may preach, as long as they live, and doe but little good, unleſſe they amend their manners. Let their Sermons be never ſo finely ſpun, they will be but like Penelope's thred, no ſooner done, but undone againe. To preach holineſſe, and practice wickedneſſe, is but to doe, and undoe: a good Sermon is ſoon ravelled by the bad life of the preacher. Miniſters are Gods builders, and Gods building requires both hands to the worke: but ill-living Miniſters, pull down more with the one hand, then they build with the p. 136other. They ſpend an houre or two in teaching people the way to ſalvation, and the whole week beſides in leading them the way to utter deſtruction. If that ſaying be true, Longum iter ad doctrinam per praecepta, per exempla vero breve, It is a long way to learn by precept, but ſhort by example; Then ſuch Miniſters teach their people the fartheſt way to heaven, but the neereſt way to hell: It is ſaid of Plato, an ancient Philoſopher, that he was crook-back'd, and his Schollers ſtrove to imitate him in that deformity. So doe people readily imitate the crooked and deformed practiſes of their teachers.

Such Miniſters are they, that harden the wicked in their wickedneſſe, grieve the godly, open the mouths of thoſe that vilifie and reproach our Miniſtry, and turn the weak and infirm out of the way, like the Sons of Eli, who by their wretched wickedneſſe, cauſed the people to abhorre the offering of the Lord. O that the judgement of God upon the houſe of Eli, were well conſidered by ſuch ſcandalous wretches! yea, the judgement in part is already executed upon ſome of them, who are ſequeſtred from their livings, outed from their p. 137ſervice, and reduced to a needy craving condition for ſome ſmall employment. To ſuch may be applyed the woe denounced againſt the wicked Scribes and Phariſees. Mat. 23.13. Woe unto you Scribes and Phariſees, Hypocrites, for ye ſhut up the kingdome of heaven againſt men; for ye neither goe in your ſelves, neither ſuffer ye them that are entring to go in. O how ſad and dreadfull will that ſaying be unto them one day! Their blood will I require at thy hand.

2. Magiſtrates, who are of bad converſation, do much hurt. Magiſtrates are ſet to be a terrour to evil doers; but when they give bad example, they are teachers of evil doers. A Magiſtrate's practiſe is taken for an authentick example: If a Magiſtrate go to the Alehouſe, no marvell if the profane rabble run: if a Magiſtrate ſit idly there an houre, inferiour drunkards will take leave to ſit by it all night: if a Magiſtrate ſweare now and then, the common ſwearer will think himſelf ſecure. And no wonder, that ſome Magiſtrates are ſo ſlow to puniſh wickedneſſe in others, when they themſelves ſtand guilty of the ſame crimes. The evil examples, as well as the remiſsneſſe of many of the Magiſtracy p. 138in England, have been a great cauſe of ſwarming wickedneſſe in all parts of the Land: and the more eminent the perſon in rule and authority is, the more pernicious is his evil example; the open ſins of great perſons (therefore) are not ſmall: the higher the mountain is, the farther it is ſeen: the bad examples of wicked Kings in Iſrael proved infectious to all Iſrael generally; they are ſaid to ſin & to make Iſrael to ſin. Yea, ſo great was the contagion of this diſeaſe, that following generations were infected by it: 'Tis no new thing for men to imitate the vices of their anceſtors, long after they are dead and gone. How was Jeroboams Idolatry imitated by divers ſucceeding Kings? 1 Kings 15.26. Nadab, the ſon of Jeroboam did evil in the ſight of the Lord, and walked in the way of his father, and in his ſinne, wherewith he made Iſrael to ſin. Verſe 33.34. And Baaſha did evil in the ſight of the Lord, and walked in the way of Jeroboam, and in his ſin wherewith he made Iſrael to ſinne. Thus we ſee how great and dangerous the influence of evil example is in great perſons: The Lord grant that ſucceeding generations may not imitate the horrible ſins, that p. 139have been committed in our daies. The outing of ſcandalous Miniſters was judged neceſſary as a mean of reformation; I wonder how the outing of ſacandlous Magiſtrates came to be neglected.

3. The evil example of ſuperiours of neer relation, is very hurtfull, as of Parents and Maſters. If Maſters be wicked, their Servants will ſooner learne their wickedneſſe, than their trades: Seven years are accounted little enough to learn a trade; but the trade of ſin is ſoon learned with little teaching, for there is an aptitude in nature to it. If Parents be ungodly, what more to be expected, than that their Children tread in their ſteps? how ſad is it little children babble out oaths and curſes, before they are able to ſpeak plain; but what is leſſe to be looked for? Is it any wonder that children of Welch parents ſpeak Welch, that children of Iriſh parents ſpeak Iriſh, and that every child ſpeaks the language of his parents, that educate him? Is not our native language therefore called our mother tongue, becauſe we learnt it in the very lap? When we therefore heare children ſwearing, and curſing in the ſtreets, it is eaſie to gueſs p. 140what language their parents ſpeak. Children naturally grow like their parents in perſon and feature; but moſt of all do they reſemble them in their ill-favoured conditions and practiſes: and when we ſee and hear the profaneneſſe of children, we may ſoon know of what breed they are of. Alas, how ſad is the account of ſuch parents, who have received command from God to traine up their children in the nurture and admonition of the Lord, Eph. 6.4.Eph 6:4but lead them on in waies of ungodlineſſe. If ſo heavy a judgement befell Eli, and his houſe, becauſe his ſons were vile, and he reſtrained them not, what a curſe abides upon the perſons and families of ſuch parents, who daily teach their children to ſinne againſt God, their own wicked lives being the copies their children write after. I doubt not but Eli gave his ſons good example; and when he heard of their miſcarriages, he rebuked them plainly, as you may read 1 Sam. 2.23, 24.25. And yet if notwithſtanding this, the Lord brought ſo heavy a judgement upon Eli and his houſe, becauſe he did no more to reſtrain them; What judgement (then) do ſuch parents bring upon themſelves & their families, who are leaders p. 141of their children by example to ſin.

4. Evill example in thoſe that are eminent profeſſors, is very injurious to many ſoules. Their bad examples are of two ſorts: 1. In matters of Practiſe. 2. In matters of Opinion. Firſt, in matters of practice, which is alſo of two ſorts: Firſt more groſſe, and ſeldome miſcarriages. Secondly, more light and frequent. Firſt, their more groſs (though ſeldome) miſcarriages, do much evill to divers. 1. Wicked men are hardned in their wickeneſſe, and more prejudiced againſt the waies of God, whereby their ſalvation from ſin is the more difficult. 2. They are emboldned the more to reproach and vilifie the waies and ſervants of God. 2 Sam. 12.14. By this deed thou haſt given great occaſion to the enemies of the Lord to blaspheme, ſaid the Lord by Nathan to David, when he had fallen into thoſe ſins of Adultery and Murther.

2. In miſcarriages leſſe, and more frequent. Herein the examples of eminent Chriſtians are a ſnare to many; as for example, Some that have been long, and ſome noted in the profeſſion of Religion, allow themſelves much liberty of vain talking, unſeemly jeſting, p. 142and ſometimes too far complying in evill company: Now how doth this 1. tend to confirm carnal Perſons in the like vanity? They will be ready to ſay ſuch and ſuch, that are good men, and know more than we, do thus and thus; why may not we do ſo too? 2. Weak Chriſtians are brought to allow themſelves more liberty than formerly they did, when they ſee profeſſors, far more eminent than themſelves, not to be ſo ſtrict, I doubt not but divers Chriſtians can, by experience ſay, the examples of good men in evil practiſes, have done them much wrong; and their lighter miſcarriages, in this reſpect, do more injury than their ſoule falls. There was little danger of godly mens being inclinable to imitate David in his Adultery and Murther: it would be matter of caution and lamentation, rather, becauſe the offences were foul and notorious, and conſcience would much reſiſt ſuch temptations at the firſt thought of them; but vain talking, idle jeſting, and the like, are looked on as ſmall, and no evils, and many are inclinable to think they may poſſibly be allowed, yet have ſome ſcruple and heſitancy, and will forbear ſuch vanity for feare of offending: p. 143But when they heare an eminent Chriſtian taking liberty in the way they formerly feared, fleſh and blood will be ready to ſay, How needleſſe were ſuch feares and doubts? taking ſuch a mans example to be a reſolution of the doubt.

Eminent and ancient profeſſors had great need to look to their wayes, and ſet a narrow watch before the dore of their lips.

2. In matters of Opinion, examples of eminent Profeſſors do much miſchief in theſe times. When a Cedar falls, it beats down many ſhrubs under it: when a noted perſon for parts and piety receiveth an opinion, how many are ſwayed by his example? And the temptation in this is more dangerous, than in moſt practicall miſcarriages; for weak Chriſtians ordinarily know what is good or evill, in things of common converſation and importance; but they want judgement to weigh controverted doctrines; and therefore follow the example of ſuch as they beſt eſteem. The proof of this is too full by the ſad experience of theſe times.

A fift way of hindring the ſalvation of people from their ſins, is by evill enticements, counſels and perſwaſions. p. 144Sinners, who are Satans agents, have their crafty allurements; hence Solomon gives warning, Prov. 1.10. If ſinners entice thee, conſent thou not. Solomon deſcribes the manner how Harlots entice young men to commit folly; you may read it at your leiſure, Prov. 7.6. to 24. Drunkards have likewiſe their enticements to gain their companions, and when they are intangled, they have their various artifices to draw them in to exceſſe. Ale-ſellers alſo have their fetches to bring in cuſtomers to throw away their money, and precious time in ſwiniſh ſwilling. 'Tis a ſad complaint that I have heard of ſome of the wives of poor labourers, that their huſbands can hardly paſſe with a penny in their pockets, but they are drawne into one Alehouſe or another to ſpend it, while their wives and children want bread at home. (This the Magiſtrate may do well to look to.) But it is farre more ſad to conſider the wickedneſſe and miſchief of ſuch inticers, to the ſoules of thoſe that are intangled by them: they plead they cannot live and thrive, unleſſe they uſe ſuch means to draw their beer. But alas, what a living is it to live by the ſins of men, to deſtroy ſouls for a little gain! p. 145The Jewes refuſed to put Judas his thirty pieces of Silver into the Treaſury, becauſe it was the price of blood; but theſe inticers make a treaſury by the blood of ſouls, mean while treaſuring up to themſelves wrath againſt the d…y of wrath I doubt not but the calling in it ſelf is both lawfull and neceſſary; but there are few that uſe it lawfully.

Well, whoſoever thou art, that art an inticing ſinner, that haſt made it thy practiſe to draw others to ſin; conſider how many ſoules have periſhed, and are like to periſh eternally by thy inticements. Thou that art an inticing drunkard, are not ſome, whom thou madeſt thy roaring companions now roaring in hell for the ſins that were of thy procurement? When Cain had killed his brother Abel, ſaid God, Where is thy brother Abel— the voice of thy brothers blood crieth unto me from the ground: And now art thou curſed from the earth, which hath opened her mouth to receive thy brothers blood from thy hand. So may the Lord ſay to thee, where are thy companions thy brethren? the voice of the blood of their ruined ſoules, crieth to me from hell: And how art thou curſed from hell, which hath opened her p. 146mouth to receive thy companions ſouls at thy hand! What if thou hadſt wilfully murthered thy Neighbour, by ſtabbing, or cutting his throa, would not thy conſcience terrifie thee, and all men cry out of thee, as a moſt deſperate and wicked wretch, unfit to live upon the earth? O the blood of ſouls is moſt precious blood; the deſtroying of one ſoule is more than the killing of a hundred innocent perſons, and this is the ſin, even ſoule murther, that thou art guilty of; and if the judgement of Cain be ſevenfold, ſurely thy judgement muſt be ſeventy times ſevenfold.

The Danger is greater, when the Inticement is from a ſpecial ssOmnis inimica amicitia, ſeductio mentis inveſtigabilis, &c. Aug Con. l. 1. c. 9.friend, or one of neere relation. The enticement of a wife is ſtrong with a husband, and the enticement of a husband is ſtrong with a wife: Sathan can do more by ſuch inſtruments, than by his immediate temptations, or by the threats of an enemy: therefore when Sathan had overcome Eve, he makes uſe of her to tempt her husband, as being a more likely way to prevaile, than to treat with him himſelf. Thus he made uſe of Solomons wives to draw him to Idolatry. For this cauſe the Lord forbad the Iſraelits to make marriages p. 147with Idolaters. Deut. 7.3, 4. Neither ſhalt thou make marriages with them; thy daughter thou ſhalt not give unto his ſon, nor his daughter ſhalt thou take unto thy ſon: For they will turne away thy ſon from following me, that they may ſerve other Gods. And Paul giveth the like admonition to the Corinthians, 2 Cor. 6.14. Be not unequally yoked together with unbelievers. And, as the Lord warned the Iſraelites of the danger that would inſue upon the making of ſuch Marriages; ſo accordingly it befell them, when they tranſgreſſed this command, Their ſtrange wives became a ſnare to them. Judges 3.5, 6. And the children of Iſrael dwelt among the Canaanites, Hittites, Amorites, Periſites, Hivites, and Jebuſites; And they tooke their daughters to be their wives, and they gave their daughters to their ſons, & ſerved their gods. It was Sampſons Delilah that betrayed him into the hands of the Philiſtims. And how is it found by ſad experience, that ſuch as yoke themſelves unequally for carnall advantages, are much inſnared in their ſpirituall condition. When Marriages are made, the infidelity or prophaneneſſe of the one party is not ſufficient to make p. 148a neceſſary divorce; but the believing and ſpirituall are to do what they can to win the unbelieving and carnall: yet when perſons are free, they had beſt take heed how they intangle themſelves. And wo to that perſon that becomes a ſnare.

Thou that art an inticing huſband, canſt thou not be content to periſh alone, but thou muſt needs draw thy wife to the ſame eternall ruine with thee? Thou that art an inticing wife, canſt thou not be ſatisfied to periſh alone, but thou muſt draw thy huſband to the ſame everlaſting torment with thee? muſt you needs go to hell by couples? As thoſe that have been happy inſtruments in ſaving their yoke-fellows, ſhall reap the everlaſting comfort of it: So, on the contrary, it will be an everlaſting torment to thoſe huſbands and wives, who have been Sathans inſtruments in deſtroying each others ſoules. O conſider this and lay it to heart before it be too late.

The laſt way I ſhall mention, of hindring the ſaving of people from their ſins, is by perſecution. Although now there is not (bleſſed be God) ſuch open perſecution with violence, as in the p. 149dayes of Popiſh Kings and Rulers with fire and faggot, and other waies of torture: Yet, the ſcornes, deciſions, and abuſes, that have been offered to the waies and ſervants of God, have been a great means to hinder ſome, by diſcouraging them in the way & to turn others out of the good way, wherein they were going. In theſe times (I confeſs) a ſlight forme of godlineſſe, and ſome ſmooth words, About matters of Religion eſpecially the arguing of controverſies in divers opinions, is in great credit, and much in faſhion, and the upper garment of Saint ſhip, is the very livery of the times we live in. But the power of godlineſſe is but here and there found, and ſerious Chriſtian practice hath little ſavour and acceptance. He that will be a Chriſtian indeed, ſhall be reviled by the profane party on the one hand for his preciſeneſſe and ſcorned and vilified by our Noveliſts on the other hand, as a Legalliſt and Formaliſt, as one that truſts to, and hopes to be ſaved by his duties. Is not ancient ſerious chriſtian practice every where ſpoken againſt by the wantons of our age, who account old ſtedfaſt profeſſors no better than Phariſees, and Selfe-juſtitiaries? p. 150It was a cruell practice of Paul, before his converſion, that he perſecuted the Saints, ſhutting many of them up in priſon, and gave his voyce againſt them when they were to be put to death, and that he puniſhed them oft in every Synagogue, and being exceedingly mad againſt them, perſecuted them even to ſtrong cities; but the moſt miſchievous of all was that he compelled them to blaſpheme, Acts 26 10, 11. The other were but temporal ſufferings, this a spirituall miſchief. So now may we ſay, it was a murtherous practice in Bonner, and others, that burned the Saints in the daies of Queen Mary: but of far more evil conſequence is the ſin of thoſe, that by ſcoffs, and ſcornes at the power of godlineſſe, under ſpecious pretences, have deluded many ſimple ſoules, cauſing them to blaſpheme the ancient, tried, and approved wayes of God, and rejoice in it, as if they had done God good ſervice. O how doth this confirm the ungodly in the midſt of their wickedneſſe! and cauſe many, that began to minde Religion, to take up with a ſlight Antinomian profeſſion, and go no further! And how ſad is it to heare many talk of Goſpel liberty, and p. 151Saints priviledges applying all to themſelves, while they are in the gall of bitterneſſe, and bond of iniquity; their lives & converſations plainly declaring, that they are as great ſtrangers to the worth of Regeneration, as ever Nichodemus was; And while they promiſe liberty, they bring themſelves into real bondage. 2 Pet. 2.18, 19.

Whoſoever thou art, that haſt had a hand in managing this will of the Devil, to ſecure poor Soules in the midſt of their ſins, as it were bidding them ſleep on, and take their reſt, crying peace, peace, where there is no peace; know, that a fearfull woe belongs to thee, the blood of thoſe ſoules which thou haſt deſtroyed, will be required at thy hands. Suppoſe thou hadſt ſeen the viſion of John, in the opening of the fifth Seal, Rev. 6.9, 10. and hadſt beheld under the Altar, the Soules of them that were ſlain for the Word of God, and for the Teſtimony which they held: and hadſt heard them crying with a loud voyce, ſaying, How long (O Lord) holy, and true, doſt thou not judge, and avenge our blood on them that dwel on the Earth; wouldſt thou not have bleſſed thy ſelfe from being of the number of them, that p. 152ſhould have a hand in their blood? But there will a louder, and more direfull cry from poor damned ſoules in hell be lifted up for vengeance againſt thee, even thoſe, whom thou haſt deſtroyed, by teaching them to ſpurn at the power of godlineſſe. The Martyrs, that were ſlain, died but temporally to live eternally; but thoſe poor Soules, whom thou haſt taught to ſcore at holineſſe indeed, muſt die eternally and without recovery.

O that all theſe ſorts of hinderers of the work of Chriſt in ſaving people from their ſinnes, had but this reproof ſet home upon their hearts! O that ſeducing Teachers, miſchievous Dividers, ſcandalous Miniſters, and others exemplary for wickedneſſe, that enticing Sinners, and ſelf-admiring Scorners at Godlineſſe, had but the loud cry of dying ſouls, that by their means periſh in their wickedneſs, continually ringing in their eares, that it might be a means to recover them out of their ſin before they be alſo condemned to the ſame pit of helliſh howling.