A Warning-Piece FOR THE UNRULY; IN TWO SERMONS AT THE METROPOLITICAL VISITATION OF THE Most Reverend Father in God, Richard Lord Archbishop of YORK, held at Preston in Amondernes in Lancashire, and there PREACHED, The former on that day, the latter the day following. By Seth bushel D. D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in Ep. ad Eph. Edit. Savil. p. 823. LONDON, Printed for Will. Cademan, at the Pope's head in the Lower Walk of the New Exchange in the Strand: and Tho. Passenger, at the three Bibles on London-bridge, 1673. TO THE Most Reverend Father in God, RICHARD LORD ARCHBISHOP OF YORK. My LORD, I Have made humbly bold to fix your Name before these Sermons, not to entitle your Grace to any the weakness that may have escaped therein (in some kind the inseparable attendant of humane frailty:) but to testify the respect and duty under which I stand obliged, which is deservedly yours. Besides, the tender of them may seem, in point of right, firstly to belong unto your Grace, being Preached (and by appointment) at your Metropolitical Visitation. The favourable acceptance of them from the Pulpit, giving hope of no less candid entertainment from the Press, is one main motive to make them public. Perhaps there may be that in them, which may conduce not only to the advantage of the Church's Sons in their Establishments; but to the conviction of others, who through weakness, or perverseness may be gone astray, and have left the fold; and so become instrumental for their orderly reduction. Upon these accounts I was not unwilling to cast them upon the waters. Such as they are, I here humbly present them to your Grace, as a real testimony, that I am My LORD, Your Graces most faithful servant, SETH BUSHEL. A Warning-Piece FOR THE UNRULY. 1 Thess. 5.14. Warn them that are unruly. THe Doctrine of the Church hath in no age been so pure and plain, but there have arisen Heresies: nor the pale of Discipline so compact and good, but there have been some Schisms. The purity of its Doctrine has not secured malignant spirits from being tainted with soul-destroying errors: neither has the excellency of its Discipline preserved tumorous members from going beyond the due bounds of the body. 1 Cor. 11.19. As there must be heresies; Jud. 19 so there will be such who separate themselves, sensual, having not the spirit. Now as Heresy is a renting from the Head; so is Schism a dividing from the Body. Heresy does not hold the Head; and Schism will not keep to the Body. There may be Schism without Heresy; but never Heresy without a Schism. Now both these, as they are evil in their nature, so they are pernicious to the Church in their issue. For in that body, whose strength and beauty does consist in the unity and order of it, by the unhappy means of these two fatal sisters, the unity is dissolved, and the order confused; and so its beauty's blemished, and strength impaired. The orderly peace of the Church is to he prayed for, Psal. 122.6. and 137.6. and preferred before all outward mercies. Now the stress thereof seems to rest upon the two Pillars of unity and verity: which Heresy and Schism not only undermine, but openly endeavour the subversion of. Heresy strikes at verity; and Schism would dissolve its unity; that so the Church's peace might be broken, and confusion and every evil work might follow. It should be the design therefore as well, as 'tis the duty of every true Son, to endeavour the preservation of their Mother. 'Tis no less their interest, than their honour, to watch on her behalf, and to seek her safety, and securement, not only against the onsets of the professed enemy; but the corrosions of those vipers, that would gnaw in pieces her intestines: that the bowels of their Mother may not be fretted by the worms of faction, nor her members distorted by the rack of Schism. And as the true Sons of Zion bear upon their hearts this filial respect and duty to her, that bore them; so this care is not only commended to, but commanded them by the Apostle in the words of the Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Warn them that are unruly. I shall trouble you no further with the coherence of the words, than to tell you, that they are ranked amongst, and summed up with divers Apostolical precepts given by the Holy Ghost, to be referred to Christian Practice. The words express a duty, wherein there is 1. An Act enjoined. Warn. 2. The subject, or persons about which this Act is to be conversant, viz. the unruly. Warn them, that are unruly. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered here unruly, as used in Scripture, is expressed often by disorderly. So 2 Thess. 3.6. Now we command you, brethren, that ye withdraw yourselves from every brother (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that walketh disorderly. So Vers. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We behaved not ourselves disorderly among you. So Vers. 11. We hear that there are some (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which walk among you disorderly. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Qui faciunt praeter ordinem à Deo constitutum: So the Scholar has it. Those are unruly which go aside, or beyond that order, that God hath limited, and appointed for them. For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 'tis emphatical, and imports not barely a giving warning; but so to warn, as to press it home, and to put it into the mind. The word used by the Apostle which is rendered admonition, Eph. 6.4. is the same with this, and (as Hemingius upon that place explains it) talem in genere admonitionem notat, qua alicui veluti in animam ponas ac ingeras quid factu opus est. So the Apostle pressed upon the Ephesians, and brought (as much as in him lay) his warning home. Act. 20.31. I ceased not (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to warn every one night and day with tears. So that Observe. The disordered and unruly are to be warned. Warning is so to be given them, as to put it into their minds. Herein 1. Of the Subject, or Persons. 2. Of the Act, or Duty. 1. We are to inquire about the Subject or Persons, who these unruly are. Is not every way of man right in his own eyes? Prov. 21.2. Who follows not a rule? The most enormous indeed that are, gather some salvo to their thoughts, lest their hearts should condemn them; thinking either that they are regular; or not so chargeable with irregularity, as some would seem to make them: for that they imagine the rule to have such a latitude, as may admit of their transgressions upon some indifferent compensation. Now to detect the nature of unruliness, and to show you who they are, that justly fall under this charge; we shall reduce them to these following particulars. First, such are unruly, who obey not the Gospel of our Lord Christ, nor receive the wholesome truths thereof. This Doctrine firstly laid down in Scripture is capitulated in the Articles of Religion, and distinctly reduced to Heads into the Doctrine of the Church. Now what Article of Religion is there, but it has been impinged by some or other in the bosom of the Church? There's no Doctrine so certainly and surely laid down in Holy Scripture, which hath not been impugned by men of corrupt minds, and reprobate concerning the faith. It might be showed by an enumeration of particulars, that all the doctrinal Articles of Religion have been struck at by some or other. Some disputing one Article, others contradicting a second, some denying a third. So that from the Alpha of man's Creation to the Omega of the eternal judgement; with all the intervening passages of man's Fall, Redemption, and Resurrection, there's no Doctrine (though otherwise never so plain and evident) but has met with opposition. Surely those must needs be unruly, whom the Doctrine of our Saviour cannot rule. How can they be acquitted from the just charge of rebellion, who refuse to be governed by Christ's Sceptre? or from the guilt of disorder, who will not be ordered by his Law? The Apostle hints some such to step into the place of Teachers, 1 Tim. 6.3. who consent not to wholesome words, even the words of our Lord Jesus Christ, and the doctrine which is according to Godliness; but teach otherwise. And some such he hints to be hearers too, The time will come when they will not endure sound doctrine, 2 Tim. 4.3. but after their own lusts shall they heap to themselves teachers, having itching ears. Secondly, those fall under this charge, who will not submit themselves to the Godly Discipline of the Church. The Church is compared in Scripture to a city compact together; to an army with banners; Psal. 122.3. Cant. 6.4. and 4.12, 13. Isa. 5.2. to a garden enclosed; a spring shut up; a fountain sealed; to an orchard planted; a vineyard fenced; sheep folded, Joh. 10.16. and the like. Now look what Government is to a City, Discipline to an Army, a Closure to a Garden, a Door to a Spring, a Seal to a Fountain, a Wall to an Orchard, a Fence to a Vineyard, a Fold to the Flock, such is Discipline to the Church of God. It is a preservative against ruin and rapine; and keeps the humble members thereof within their due bounds in safety. When the hedge of Discipline is broken down, than all that go by the way do pluck her; Psal. 80.12. and there's occasion given for her luxuriant members to stray abroad. But when the Fence of Discipline is well made up, and yet persons will not be kept within the Churches pale, what other account can be given of them, than as unruly? When they turn aside from the footsteps of the flock, and will not feed their kids besides the shepherd's tents, Cant. 1.7, 8. but violently break the Fold, or wantonly leap over the Wall, and pick out a Pasture of their own choice, as they expose themselves to the greatest danger, so they are the occasion of no small disorder. Dum conventicula sibi diversa constituunt, veritatis caput atque originem reliquerunt. Cypr. de Vnit. Eccles. We have too many such ('tis to be feared) in these our days, who are led more by a selfish humour, than a ruling judgement; by a floating fancy, than solid reason: who rather choose to indulge a factious and self-espoused interest, than to give up themselves to the sober conduct of humble Christian Principles. And these would submit to no rule, Extra. Ecclesiam consistens, & contra pacem & dilectiomen Christi faciens, inter adversarios computetur. Cypr. Ep. 6. but their own; would own no Discipline but of their own framing: And they cannot well tell what that is, or would be neither; but probably as multifarious in its shape, as there are persons or interests to promote it. We may look upon most of these out-strays, as led more by the spirit of contradiction, tempered with the two ingredients of pride, and self-conceit, than by any other principle: and we shall hope that a little time (through God's mercy) will produce more wisdom in them, Nulla ab eis tanta potest fieri correptio, quanta est schismatis pernicies. Irenaeus, lib. 4. c. 62. and that they will account, as well the Church's Discipline, the means of their safety, as her Doctrine, of their Salvation. Thirdly, those justly fall under this charge, who obey not the good and wholesome Laws of Magistrates. Magistracy is God's Ordinance, to which we are enjoined subjection not only for wrath, Rom. 13.5. but for conscience sake. And the good and wholesome Laws, they make, are to be obeyed: therein we yield obedience to God himself, whose Vice-gerents they are upon the earth. Now to resist these, is to resist the Ordinance of God: and to deny obedience to their wholesome Laws, as it arrives at an high pitch of unruliness, so of danger too; for the Apostle tells us, Rom. 13.2. that they that resist shall receive to themselves damnation. When the Magistrate by his known and good Laws does command this to be done, and forbids the other, and your course is cross to his commands, how can you acquit yourselves from the guilt of unruliness, and of the sin of impinging against God's Ordinance in the fifth Commandment? Do you not in effect say, (for men's actions are the surest expressions of their minds) whatever your pretexts may be, Luk. 19.14. that you will not have this man to rule over you? The Apostolical command is to submit ourselves to every ordinance of man for the 1 Pet. 2.13. Lords sake. Tit. 3.1. And to be subject to principalities, and powers, to obey Magistrates, to be ready to every good work: as if obedience to Magistrates were the first of, and a preparatory to all good works. Fear, as God's due, 1 Pet 2.17. and honour, as the Kings, are, by the Apostle, joined together. How fond conceited may those than be deemed to be, who pretend to Gods fear with the King's dishonour, I mean disobedience to his known and wholesome Laws? For as there is no surer demonstration of a reverential respect to the Authority over us, than by a humble subjection to their good Laws: so there is no greater Argument of a dishonourable esteem towards our Superiors, than by a capricious contradicting their constitutions. Oh then, as you tender the glory of God, the quiet of your own estates, the welfare of your souls, the honour of the Christian Profession, and the excellency of its order, take heed you be not presumptuous, or self-willed, to despise government, or speak evil of dignities, 2 Pet. 2.10, 12. lest you utterly perish in your own corruption. Fourthly, those are unruly, whose conversations are not ordered according to the rule of the new man. Gal. 6.16. Irregularity in the Converse justly chargeth the Converser with unruliness. He whose life is dissolute and inordinate cannot be said to live by rule, to wit, that rule, the careless neglect and breach whereof, in the Apostle's sense, denominates a man unruly. The Precepts of the Lord Christ do set before us a rule of Holiness, so does his practice too, in whom we have a most perfect pattern, and exemplar of all righteousness. He told St. John Baptist, that it became him to fulfil [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] all righteousness: whatever had a show, or appearance of goodness; So Grotius, vox haec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latissimè sumitur, ita ut significet non modò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, said & quicquid ullam aequi atque boni habet rationem. In him we may learn our duty towards God, our way with men, and our demeanour in reference to ourselves. His Precepts are full, and so is his Pattern too: for as Blosius well hath it, Lud. Blos. Speculum spirituale, cap. 10. Etiamsi codices omnes, qui toto orbe habentur, intercidissent: vita & passio Christi abundè Christianis omnibus sufficeret, ad virtutem omnem, & veritatem perdiscendam. Now they who will not attend to the voice of Christ, by his Precepts teaching Holiness; nor to the way of Christ, by his Pattern leading to it; what else can be said of them, than that they are unruly? Of these ('tis to be feared) there are too many, and this charge does justly reach some, both Priest and People. And herein first, the charge is against those, who pretend to the Priesthood, and are not duly called. These are intruders into that Sacred Office: and invade those bounds, which they ought not to come within. Psal. 50.16. What have such to do to declare God's statutes, or Ministerially to take his Covenant in their mouths? 2 Cor. 5.19. seeing the word of reconciliation was never committed to them. Such climb up over the wall into the sheepfold, Joh. 10.1. & enter not by the door. That order and polity which God hath set in his Church, these (what in them lies) are the subverters of. How presumptuously self-confident are these men, who dare to adventure upon those things with such unadvised rashness, for which the blessed Apostle apprehended in Mortals such an insufficiency, and upon a sober and mature consideration cries out, 2 Cor. 2.16. Who is sufficient for these things? 'Tis not gifts will authorise a person to step up into Moses chair: neither because he's excellently qualified with tongues and knowledge, is he therefore a Minister of Christ. These may perhaps puff up, and make a man swell, so as to appear something in his own eyes, yea, and in the eyes of others too; but he travels with froth and wind, and brings forth vanity, who upon this ground dares to approach God's Altar. Methinks, this piece of unruliness and enormity in the Church of God might be repressed and regulated by the countermands of sobriety, modesty, humility, and self-denial, and other the like Christian graces, were such gifted men but subjects of them: but if these be not (as 'tis to be feared such spirits are too empty of soul seasoning graces) yet surely the sad instances upon record of persons usurping the Priestly Office, and the fatal issues thereupon, should not only awaken, but so terrify, as to reduce all such pretenders, and affright them from the like usurpations for the future; when 'tis considered how God dealt with Korah and his complices, for rising up against Moses, and against Aaron, but chief their design was to invade the Priesthood: for this they did not die the common death of all men: Numb. 16.10, 30, 31. but the Lord made a new thing, and the earth opened her mouth, and swallowed them up, (a sign of sore and sad displeasure.) So we read the men of Bethshemesh were smitten with a great slaughter, 1 Sam. 6.19. because they had looked into the Ark, which was not for them, but only for the Priests and Levites to have intermeddled about. The case of Vzzah may not be forgotten, who was smitten to death by God's immediate hand, because he put forth his hand to hold the ark, when the oxen shook it: 2 Sam. 6.6, 7. Doubtless his intent was good, to secure the Ark from harm, and to that purpose put forth a helping hand: but a good intention will not acquit from the guilt of error; when the act is cross to God's command, or the Agent not warranted by a due call unto it. And who dares draw nigh to the office of Priesthood without a Call, if the matter of Vzziah be considered? 'Tis said when he was strong, his heart was lifted up to his destruction: 2 Chron. 26.17, 18, 19 Ambition transported him to invade the Priesthood, for which fact the signal mark of God's high displeasure was notorious in his forehead, and he became a leper unto the day of his death, and dwelled in a several house, and was separated from the society and communion of God's people: and this in Scripture phrase was accounted as destruction, for so Menochius glosseth, Lepra instar mortis erat, quia ab hominum consuetudine, tanquam mortuum, separat. Now all this, as it evidenceth Gods special care of the Priestly Function, not suffering it to be polluted by common hands; so it shows his mindfulness of what he spoke to Aaron, and to his sons, Behold I have given your priest's office unto you, as a service of gift: and the stranger that cometh nigh shall be put to death. Numb. 18.7. Those must needs be accounted irregular in their courses, who walk cross to Apostolical rules and practice. Were not the Ministers of Christ in the Primitive times separated unto the Gospel of God? Act. 13.2. Did not St. Paul put his hands upon Timothy? Rom. 1.1. and did not he enjoin Timothy carefulness in the laying on of his hands, and in the commitment of a Gospel trust to faithful men, 2 Tim. 1.6. who should be able to teach others also; 1 Tim. 5.22. that so there might be a good succession? Mar. 3.14. None were then to preach, but those that were ordained and sent. No man took this honour unto himself, Rom. 10.15. but he that was called of God, as Aaron was. Heb. 5.4. God gave some Apostles: and some Prophets: and some Evangelists: Eph. 4.11. and some Pastors; not all. And therefore to check (as't were) this spirit of giddiness, 1 Cor. 12.29. and unruly humour, the question was fitly put by the Apostle, viz. are all Apostles? are all Prophets? are all Teachers? Now from the first times to our days there has been a succession downwards, and the work of the Ministry has been committed to distinct persons, and they are and have been distinctly and severally enjoined to wait upon their office. Therefore as to Ecclesiastic Order, and the outward Polity of the Church, we may conclude that confusion in Religion will as certainly follow every man's turning Priest or Preacher: as it will in that State, where every one affects to rule as King. Secondly, Those also fall under this charge, who, though duly called into the Ministerial Office, yet, Psal. 50.23. do not order their conversation aright. Their owning the Doctrine and Discipline of the Church, and acknowledging obedience to their Superiors will not acquit them from this charge, if there be enormity in their lives. The messengers of Christ are to be exemplary unto others in word, in conversation, in charity, in spirit, in faith, in purity: 1 Tim. 4.12. and their light should in an especial manner so shine before men, that they may see their good works. Mat. 5.16. The examples of some are greatly influential, and their influence if bade of a most prejudicial nature. Persons eminent in Church or State, if of scandalous and evil lives, do not only prejudice themselves by irregular courses; but are occasions of harm to others by their evil conduct: which as it renders their sin more heinous, so doubtless their punishment will be proportionate, when it falls; as having a just God to deal withal, before whom as they must give up their account, so from him they must receive their pay. How does it therefore concern leaders to look about them, and to set a watch upon their ways? with what diligence should they mark their steps, lest they should lay a stumbling block before others? Now the Ministers of Christ above all others do lie under special obligations, to take heed to their ways. Numb. 16.10. The Lord hath brought them near unto himself; Joh. 15.16. and ordained them that they should bring forth fruit. They are the salt of the earth; Mat. 5.13, 14. the light of the world; a city set on a hill: Ezek. 33.7. They are called God's watchmen; Christ's shepherds; 1 Pet. 5.2. Act. 20.28. the holy Ghost's overseers, and the like. Now these titles as they point at their honour and office, so they express their personal and relative duties. If holiness becometh God's house, Psal. 93.5. then surely it becomes those, who are taken near unto him in his house. Their lives as well as doctrine are to be fruit-bearing. They are to season by their gracious lives, as well as lighten others by their radiant doctrines. To watch, feed, and oversee the flock of God are works of such a nature, as to the execution of them, there's necessarily required temperance, judgement, and sobriety. Thus to shine in the mids of a crooked and perverse nation, Phil. 2.15. holding forth the word of life, is the undoubted duty of every Minister of the Gospel. But now when he that teacheth another, Rom. 2.21. teacheth not himself, but sets a bad example before the flock, is he not irregular? The salt that hath lost his savour (our Saviour tells us) is good for nothing, 1 Pet. 5.3. Mat. 5.13. but to be trodden under foot of men. And no way so direct to the losing of all savour, both of the truth in a man's own heart, and of esteem and relish with good men; as is looseness and scandal in the conversation. I know the livid Viper envy is still alive, and none can so converse as utterly to exempt himself from all the darts of calumny cast by the tongues, and pens of perverse and ungodly men: but (my brethren) let's give no occasion for these to stick, but let our innocence blunt the edge of malice, so as the blast of our reproachers may be but as a storm against the wall. Isa. 25.4. But sad it is that the Ministers of Christ should lay themselves naked by their looseness to the just retorsions of the wicked: that what they reprove in others, as matter of blame, should be recharged upon themselves. Turpe est doctori cùm culpa redarguit. 'Tis for a lamentation to see gravity in the Pulpit counterchecked by wantonness in the Marketplace: and the weightiness of Sermons fly away in the lightness of behaviour: and the lustre of sound Doctrine blemished with the spots of a sullied life! The affectionate expressions of the Apostle, with tears in his eyes, to the Philippians, concerning unruly walkers, should by such be again, and again remembered, Phil. 3.18, 19 They are (saith he) enemies to the cross of Christ, whose end is destruction, whose god is their belly, and whose glory is in their shame. And that sharp correption of the holy Ghost, given to such (which sometimes happened to be Origen's fit text, then with great trouble upon his mind) should not be forgotten, viz. What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth? seeing thou hatest instruction, and casteth my words behind thee, Psal. 50.15, 17. Therefore, a word to you, my brethren; set a watch over your feet, as well as over your lips. Study to show the power of godliness in your lives, as well as the flower of eloquence in your lines. You are not without your observers: And as there are some, who do pray for you, and would willingly, and are ready to draw a charitable veil over your infirmities; so there are many squint eyes upon you, that watch for your halting: Jer. 20.20. magnifying eyes that turn motes into beams: cursed eyes of Cham's kind, which glory in the shame of others, and are pleased most with your nakedness, as a delightful object. Therefore do you endeavour to cut off occasion from them, 2 Cor. 11.12. which desire occasion: that when you rebuke the unruliness and disorder that is in others, you yourselves may not be judged as transgressors. Thirdly, This charge doth justly reach most of people. Who sees not how irregular the lives of men now are? Most are not only strangers to Holiness, and the Paths of Piety: but have given themselves over to work all uncleanness with greediness. The sins that now abound are of a crimson colour, and scarlet hue. Eph. 4.19. They over-pass the deeds of the wicked. It may be said of our times, Jer. 5.28. as it was of Judah in the days of Jeremiah, chap. 17.1. The sin of Judah is written with a pen of iron, and with the point of a diamond, it is graven upon the table of their heart, and upon the horns of their altars: or as of those in Ezekiel's days, chap. 9.9. The iniquity of the house of Israel and Juda is exceeding great, the land is full of blood, and the city full of perverseness: for they say the Lord hath forsaken the earth, and the Lord seethe not. Do not men live now, as if there were no law to regulate, no God to judge, no heaven to reward, nor hell to punish? as if sin were a privilege, and wickedness their proper work? As if our natural pravity were not enough to render us miserable, but we must make ourselves ten times more the children of wrath, by the witting and willing choice of many great and abominable sins, and the actual commitment of them. The enormities that now abound, notwithstanding the good Laws of God and man, bespeak an unruly age. What age so overflowing as this of ours, with the sins of drunkenness, swearing, uncleanness, revelling, and all manner of debaucheries; with pride, malice, oppression, covetousness; with envy, blasphemy, sabbath-breaking, and all sort of profanations, and contempt of God's Ordinances? And whereas formerly sin hath sought a covering, and the works of the wicked have been in the dark: Isa. 29.15. they that were drunken, were drunken in the night. 1 Thes. 5.7. Now these hellish acts are naked, and destruction hath no covering. We may justly fear a scourge to come for these crying crimes. Jer. 5.29. Shall not I visit for these things, saith the Lord? Shall not my soul be avenged on such a nation as this? What wonderful and horrible thing was committed in the land of Israel, which is not to be found amongst us; and ours attended with such aggravations, as the sins of Israel were not capable of? What, are they punished, and shall we think to escape? Did the rod and vengeance meet with Israel, Numb. 32.23. and will not our sin find us out? The things which happened unto them (saith the Apostle) were for ensamples, and they are written for our admonition, 1 Cor. 10.11. upon whom the ends of the world are come. I shall not take up time further to evince how ruleless, lawless, and controlless the lives of men now are: 'Tis so obvious, that there's no place for a plea, no room for excuse. 'Tis against all light, all rule both of Nature and Grace, of Law and Gospel. Mat. 13.25. Sad it is that these tares should be the fruits of that Gospel-seed, which so long hath been sown amongst us; Deut. 32.5. that we should thus requite the Lord, for the ample expense of Grace and Love which he hath been at about us. Well may the Lord take up a grievous complaint against us: Hósne mihi fructus? Now oh that such, whose lives are thus repugnant to all good rule and order, would but seriously consider their deformity, with the impendent danger; the shame to which they expose themselves, and the dishonour they cast upon the name of God: and duly compare their fluid sensual lusts, with the future abiding wages of sin; Rom. 6 23. and so see how transient and frothy the one is, but how remedilessly lasting the other will be: for then as they could not but be convinced of their folly, so surely they would not but turn their course; and with Ephraim, being thus turned, repent; and being thus warned, smite upon the thigh: and be ashamed, yea, Jer. 31.19. even confounded to bear the reproach of sin upon them. Thus I have done with the former part, viz. the Subject proposed, and therein the detection of the unruly: the discovery of whose sin does implicitly couch a warning in it; in as much as where sin is opened, and particularly applied, there also the persons, whose sin it is, are put in mind of their evil, that being warned, they may flee from it. And to that end is this discovery thus far made. I should now go on with the latter part, viz. the act or duty enjoined: But the other business of this day will not seasonably allow us any more time at present to lengthen our discourse in. Rather therefore than too far to entrench upon your patience, and therein to retard the procedure of your further work, I shall here choose to put a period to this task, leaving the remainder to a following opportunity. Now to the eternal and glorious Trinity, Father, Son and Holy Ghost, be continually ascribed glory, praise, power, dominion and thanksgiving, henceforth, and for evermore. Amen. Here ends the first Sermon. A Warning-Piece FOR THE UNRULY; The Second SERMON, PREACHED The day following, viz. May 9th. A Warning-Piece FOR THE UNRULY. 1 Thess. 5.14. Warn them that are unruly. THe last day (you know) we made an entrance into, and some progress in these words, wherein there is 1. An Act enjoined. Warn. 2. The subject, or persons about which this Act is to be conversant, viz. the unruly. And hence was observed That the unruly are to be warned. We then treated about the subject or persons, who these unruly are, or who they are, that are to be accounted so. I need not now take up time to remind you of the particulars, and procedure of the yesterday discourse in that respect. And therefore having done with the inquiry into the subject or persons, viz. Who these unruly are? We come now to the act or duty enjoined, viz. they are to be warned. To give warning of sin or danger, 'tis a charitable work and duty. God himself does not pour out his wrath upon the wicked, but he first warns the wicked of his way. Noah was a preacher of righteousness to the old world; 2 Pet. 2.5. and his blows in the building of the Ark, were as so many warning-pieces discharged to the ungodly: God had given him warning, and he as God's messenger gave warning to the old World. Heb. 11.7. So did Lot to Sodom, whose righteous soul in seeing and hearing was vexed from day to day with their unlawful deeds. 2 Pet. 2.8. How many warnings did God by Moses give to Pharaoh, before the floodgates of the mighty waters were opened on him? And how did the Prophets warn Israel before their captivity came? Did not the Lord send unto them all his servants the Prophets, daily rising up early, Jer. 7.25. and sending them? Though they ill requited his love and kindness, For they mocked the messengers of God, and despised his words, and misused his Prophets, until the wrath of the Lord arose against his people, 2 Chron. 36.16. till there was no remedy. And how affectionately was Jerusalem warned by our Saviour Christ before its final overthrow? He beheld the city, Luk. 19.41, 42. and wept over it, saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace. How often would he have gathered her children together, Luk. 13.34. as a hen doth gather her brood under her wings; before their house was left unto them desolate? The Lord gives it in special charge to the watchman of the house of Israel, to hear the word at his mouth, Ezek. 33.8, 9 and warn them from him: further telling him, that no less than his soul, and the guilt of the sinner's blood upon it lies at stake, if this duty be neglected. If he do not speak to warn the wicked from his way, that wicked man shall die in his iniquity, but his blood shall be required at the watchman's hand. Nevertheless if he warn the wicked of his way to turn from it; if he do not turn from his way, yet the Watchman hath delivered his own soul. Thus we see to give warning to the unruly hath been God's usual way; and here it is our commanded duty. Warn them that are unruly. Now we are to inquire, how the unruly are to be warned? And here we are to consider, that warning is to be given not only generally in the public Ministry of the Word; where sin and sinners are to be reproved; and particular sins, and sinners also are to be spoken to: though nominally we are not to single out the persons. But more particularly where the irregularities of individuals (known to us) do appear, there a more special, express, and personal warning is required. And first, such are particularly, and in a friendly manner to be admonished. Now this is to be done, privately, seasonably, thoroughly, affectionately, in meekness, and without partiality. First, privately, a word whispered in the ear may so affect the heart, as graciously to lead it captive: whereas a more open warning, which may expose to public shame, by rendering notorious, what before was hidden, or conceived to be so, does sometimes harden the heart, and cause the sinner stubbornly to start aside. Therefore 'tis wisdom that our first addresses in warning the unruly of his way be, in a friendly manner, private. This is the counsel of our Lord Christ, and the rule which he hath left in such cases unto his Church: If thy brother (saith he) shall trespass against thee, go and tell him his fault between thee and him alone. Matth. 18.15. Do it privately, make not others privy to, and partners with thy discourse in this respect▪ Though the sin be notorious, and known abroad, yet the transgressor may not know of its notoriety, and suspects nothing less than that it is made public. He may think that it's hidden from the eye of the World, as't was from the light of the day in the commission of it: or as it veiled at least from his own apprehension (for so does the deceitfulness of sin blindfold the sinner.) Now if the first address for warning have attendant witnesses, the transgressor (being thus accosted) will look upon it as a sudden onset; and will be so far from giving entertainment to you as his friends, that he will suspect you as secret enemies combined to pick advantage; or at least as publishers of his shame; and so (turning away from you) become more hardened in his sin. Therefore, saith our Lord Christ, tell him his fault between thee and him alone. Do this office of love to thy brother, when thou and he shall be alone. Such Private monitions may sink deep into the heart, and become matter of serious meditation: which if he shall so hear thee, will be the gaining of thy brother. Secondly, Seasonably; opportunity is the wing of action. That work which goes slowly forward at other times, in an opportune season goes freely on: and those Essays which prove abortive, being unseasonably begun, will issue to a good effect upon a fit occasion. We are to wait the opportunity, and to take it by the forelock too, if we design the good success of our endeavours. In observing the opportunity, there will be a serving the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 12.11. Prov. 25.11. A word fitly spoken is like apples of gold in pictures of silver, saith the wise man: Now the fitness of speaking does not only lie (as Cartwright well observes) in the truth and goodness of the matter, or in the adequate adaption of the expression to the conception; but in the choice of a proper season too, to utter our conceptions in: which is prudently to be gathered from circumstantial considerations of time and place, together with a due poise of the matter that is before us, and the persons with whom we have to do, their present state and temper. Sententia tum in se vera, concinna, & bona; Cartwright in loc. tum observatis locorum, temporum, & personarum circumstantiis prolata. Now when there is an opportune occurrence of these things then to speak 'tis a fit time and season. Verbum dictum super rotis suis. Piscator. Ar. Mont. Mercer. A word so spoken is upon its wheels, and succeed freely, and without obstruction towards the accomplishment of that, for which it is intended: for so by some that place of the wise man hath been rendered. Thus to time a word is to put it upon its wheels. Sermoni eleganter tribuuntur rotae super quas circumvolvitur: quando scilicet diligenter quis moderatur sermonem aurigae more, & temperate observatis debitis circumstantiis. Though all truths still carry their glory with them, and we are to be instant about them in season, and out of season: yet there is a double glory upon truths, when they are seasonably delivered. And so to warn the sinner from the error of his way; though it is at all times good: yet in a fit season 'tis most effectual. Now a wise man's heart discerneth both time and judgement, Eccles. 8.5. Thirdly, Thoroughly, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes such a manner of monition, as whereby the duty enjoined, or thing spoken about is pressed home, and put (as't were) into the mind. A formal perfunctory admonition, as for the most part 'tis vain and fruitless, so it falls short of the duty, that is here enjoined. Old Eli warned his sons of their miscarriages, and told them, that he heard of their evil dealing by all the people, 1 Sam. 2.23, 24. and that they made the Lords people to transgress: and that their sins being more immediately against the Lord, there was none to entreat for them. Thus far 'twas well in Eli; and what he said was right: but the warning was not thorough and home, and improved to the uttermost. There was too much of a cockering indulgence in it, evidenced in those soft words, Nay, my sons: which argue either fatherly affection to a sinful excess: or else are the note of a slavish fear: for his children were sons of Belial, they knew not the Lord, and therefore probably had no honourable respect for their Father, more than for any other man, if they were provoked. However this soft superficial warning is charged upon Eli as a grievous sin, and therein, as he is said, to honour his sons above God; 1 Sam. 3.13, 14. so for this his house is threatened to be judged for ever; and that the iniquity thereof shall not be purged away (a sad warning for all Parents, that love their children more than they hate their sin.) Warning that it may be effectual, it must be thoroughly given and pressed home. You may remember how Nathan came to David: the parable seemed to be at a great distance, (a proper way of address to a personage of that grandeur) and David stood and heard it, as an unconcerned man all the while, any further than only to pass a righteous judgement: yet when the speech was opened, how closely comes it home, it reacheth the very heart of David. 2 Sam. 12.7. That close Application, thou art the man, leaves no way to escape, but so blocks up all subterfuges, that it draws out, from David, an ingenuous confession and acknowledgement of his sin. And david said unto Nathan, I have sinned against the Lord. How thoroughly home was the return of Elijah unto Ahabs' rash and injurious charge? telling him, 1 King. 18.18. I have not troubled Israel, but thou and thy Father's house. So closely in like manner did the man of the sons of the Prophets come up to him, (though under a disguise) and charged his fault upon him in letting Benhadad escape: 1 King. 20.40. So as he passed judgement upon himself, in his decision of the parable. And the like did Elijah, 1 King. 21.27. pressing his guilt and judgement so far home, as forced him into a course of humiliation: he rend his , and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly. 'Slight superficial warnings are but of small avail with an unruly temper; they return without effect. And therefore in giving warning do it thoroughly, so as it may take impression upon the heart, and draw out the consideration to it. The Preacher tells us, that the words of the wise are as goads, and nails fastened by the masters of assemblies, Eccles. 12.11. Fourthly, Affectionately; The unruly are affectionately to be warned. As love will hid a multitude of sins, 1 Pet. 4.8. under the candidness of its nature, in passing by what's done amiss, and clothing actions with the best construction; so it will hid a multitude of sins by the energy of its working, in turning sinners from the error of their ways: In both regards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jam. 5.20. When reproofs are embittered with self and passion (though for the matter they be true, and 'twere wisdom to accept them, yet) we frequently see such reproofs prove ineffectual, and are with regret retorted upon the giver. Nay, sometimes those that are given in love find but slender entertainment; Exod. 2.13. as in Moses his warning the Hebrew, who wronged his fellow: much less shall such be kindly accepted, wherein the pride, passion, or envy of the giver shall appear. Therefore it should be our care, if we intent our giving warning to be effectual, therein to show the reality of our affection, and to evidence the truth, and simplicity of our love. Let it appear that what you say is out of love to the transgressor's soul, to recover him out of Satan's snare: that 'tis because you desire his present and eternal good that you so entreat him: that your own concern is not so much therein, but 'tis his own interest (the promotion whereof you desire, as your own) that is embarked. Endeavour to make it evident, that you pray for, desire, and seek his good. The Apostle charged the Thessalonians, 1 Thess. 2.8, 11, as a father doth his children: and was affectionately desirous of them. He travelled in birth again for the Galatians until Christ was form in them. Gal. 4.19. Do you show the like tenderness of affection in your addresses for the recovery of transgressors. This is the most probable way to win them. St. Paul reminds the Elders of the Church of Ephesus of his former course with them, while he was amongst them; that by the space of three years, Act. 20.31. he ceased not to warn every one night and day with tears. His warnings were affectionate, and therefore in all probability the more effectual. He warned those that stood, to take heed of staggering; those that staggered, to beware of falling; the fallen he warned against disobedience; and the disobedient of their danger: and all this from deep affection: that he might confirm those that stood, strengthen those that staggered, recover the fallen, and reclaim the disobedient. And the like Precept, according to his own pattern, he gives us, in reference to the management of our admonitions towards the unruly; not to deal with him as an enemy, from whom our affections may be twined: but to admonish him as a brother, towards whom our affection is intended. 2 Thess. 3.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where we have not only, the selfsame word used with this in the Text; but the modus utendi also given us, viz. as a brother: Arguing an endearedness of affection to be expressed in such admonitions. Fifthly, It is to be done in meekness. Reproofs given in a spirit of meekness will incline the ear, and be as an excellent oil, Psal. 141.5. which shall not break the head. These will sink down into the heart, and lodge there: when warnings given in wrath, or heat of passion will recoil, finding no room of acceptance. The wise man tells us, that a soft tongue breaketh the bone. Prov. 25.15. Oratio mollis, etc. as Mercer. Placidum responsum, ubi omnis abest asperitas, convictum, cavillum, etc. Ge●●rus. A quiet and meek speech will pierce a stony heart. The flint is easily broken on a soft pillow, and the parts kept together: which will not abide a blow, when lying on a harder substance, but flies away, and the parts are scattered. A bony hardness will yield to a soft tongue, when as grievous words do but stir up anger. Prov. 15.1. St. James tells us, that it is a great part of spiritual wisdom, even that which is from above, to show out of a good conversation our works with meekness: Jam. 3.13, 14, 15. joining peaceableness with purity; and a gentle frame with a pious disposition: and that not only in accepting the word of exhortation, as being easy to be entreated; but in the giving of it too, as being void of bitter envying, and strife in our hearts. If a man be overtaken in a fault, he is to be restored in the spirit of meekness: Gal. 6.1. Your addresses for his recovery are not to be rough and tart, for this instead of jointing may break the bone; but they are to be sweet and gentle, and thus you may put him in joint again. So the Apostle St. Paul hints it in that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gal. 6.1. And showing the qualifications, and duty of teachers in reference to the unruly, and those that oppose themselves; his direction is express, that in meekness they are to instruct those that oppose themselves; 2 Tim. 2.24. as if meekness fitted instruction for its end: and that the servant of the Lord must be gentle unto all men, apt to teach; as if the main part of an aptitude to teach did lie in a gentle frame of spirit, and this is to be shown to all men, whether friends or others; relations, or those at a further distance; all are gently to be treated. Such is the excellency of a meek and quiet spirit, 1 Pet. 3.4. that it is not only an ornament to those that have it, and in the sight of God of great price: but beneficial to opposers who are treated with it, as a means by which God gives them repentance to the acknowledging of the truth, 2. Tim. 2.24, 25. Sixthly, Without partiality. Warning is inpartially to be given, none are to be spared. It was Levi's signal commendation in the blessing wherewith Moses blessed him before his death, Deut. 33.9. that his zeal was such, and so sincere for God, that in the cause of God, he made no difference between strangers, and the nearest of his relations. Who said unto his father, and to his mother, I have not seen him, Deut. 33.9. neither did he acknowledge his brethren, Referunt hoc ad factum illud Levitarum, Exod. 32. Ibi dixit Moses, [occidite quisque fratrem suum] Et Levitae reos quosque citra personarum del●ctum, interfecerunt. Menoch. Oleaster in loc. nor knew his own children. Herein probably alluding to that zeal, which Levi shown, in that holy and impartial revenge, they took for God, upon the guilty: Exod. 32.27. For so divers gloss upon it. Now that which is the chief part of Levi's praise is his impartiality. And as this is excellent in the execution of justice (which if 'twere otherwise, 'twould be unjust:) so in our giving warning of those evils, against which vindictive justice has threatened to go out, to be impartial, hath both its proper praise and benefit. We are not to rebuke for some sins only, and let others go ; to meet with greater, and give a pardon of course for less: as if all sin were not against a great and infinite God, and the breach of a most just and holy Law. 'Tis true, gross enormities, being of greater scandal, are more prejudicial to Church and State: and 'tis as true that lesser evils are running down the channel towards that black Ocean, and therefore are to be stopped in the beginning; for otherwise, if indulged, they will prove of as bad a consequence in the issue: in as much as all sin, yea the least, aims at the highest in its kind. And for persons in our giving warning none are to be spared. In this respect we are to know no man after the flesh. 2 Cor. 5.16. The wisdom that's from above, the Apostle tells us, is without partiality. Jam. 3.17. To warn the poor and spare the rich: speak home to our enemy, and connive at our friend: to look narrowly upon strangers, and pass by relations: as it would bespeak us (unlike God) respecters of persons; Act. 10.34. 1 Pet. 1. so it would make us become sharers in their sin. The grandeur of the person is so far from lessening his offence, that it is a grand aggravation of it, and makes his sin the more sinful, because a spreading evil, and therefore he is to be warned. The great man upon whom our present dependence is, and 'tmay be, some future hopes too, he is not to be indulged in his evil way; but the nearer we are to him, the more home we are to treat him; and 'tis our Christian prudence, as well as duty, to improve the advantage of our intimacy with him, to estrange him from his sin: otherwise the present dependence holds but by a band of wickedness, and the future hopes will fail. Thus neither fear nor favour; friendship nor alliance; present advantage nor future hopes should be any block i'th' way to hinder the impartial discharge of this duty, here given in charge, viz. the warning the unruly. And this is the first part of the duty, as more particularly enjoined. But secondly, If this particular friendly way of admonition be rejected, and persons persist in their unruliness, what then is to be done? Answ. Then they are sharply to be rebuked; Judicabit spiritualis & eos qui Schisma operantur, qui propter modicas & quaslibet causas, magnum & gloriosum corpus Christi conscindunt, & dividunt, vere liquantes culicem, & camelum diglutientes. Irenaeus, lib. 4. c. 62. and more openly to be dealt withal. If thy brother trespass against thee (saith our Saviour) first go, and tell him his fault between thee and him alone; if he shall hear thee, Mat. 18.16. thou hast gained thy brother. But if he will not hear thee, then nextly take with thee one or two more, and go unto him. And here thou mayst deal more sharply with him; and thy rebukes are to be enforced with greater weight, as witnessed and established. Here he is to be told that he adds sin to sin, Job 34.37. even rebellion unto his sin: and that rebellion is as the sin of witchcraft; and stubbornness is as iniquity and idolatry. 1 Sam. 15.23. Tell him that he that hardeneth his heart shall fall into mischief: Prov. 28.14. and 29.1. and who so stiffneth his neck against reproof, shall suddenly be destroyed, and that without remedy. If soft words will not break the bone, let the terror of the Lord affright him: and as knowing the terror of the Lord do you persuade men. 2 Cor. 5.11. Such are to be dealt with in all speed and earnestness, as being upon the brink of deadly ruin, and upon whom the flames of the everlasting burn seem ready to take hold: and therefore they are to be saved with fear, pulling them out of the fire. Here the danger and dreadful effects of sin are to be discoursed, Judas 23. and applied home to them. And 'tis to be pressed upon their thoughts, how sin through its deceitfulness will harden the heart; and sear the conscience; Heb. 3.13. and deliver over unto a reprobate mind. 1 Tim. 4.2. And they are to be told, Rom. 1.28. that they are even upon the borders of such a wretched condition, 2 Tim. 2.26. and ready to fall into the devil's snare, to be led captive by him at his will. Tit. 1.13. Thus according to the rule St. Paul gives to Titus, they are sharply to be rebuked. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was the rule for such to Titus. Our reproofs in this case they are to be (as Beza hints it) cutting, so as to divide between their hearts and lusts, and to cure their souls by cutting off their sin. The Authoriy and Majesty of the Word of Christ as Divine is here to be showed, and therefore they are to be rebuked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as St. Paul directs. Tit. 2.16. And because this second address is more sharp, and to be more solemn than the first, and in that it will issue to the discovery of a more broken, or otherwise refractory frame of spirit; therefore the rule of our Saviour is, take with thee one or two more, that in the mouth of two or three witnesses, every word may be established, Mat. 18.16. But thirdly, what if this second sharp and serious warning be withstood, and the offender's brow be brazed against it, what then is to be done? Answ. Our Saviour gives the rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tell it to the Church, Mat. 18.17. Let the Church be acquainted that there is an unruly member that will take no warning, neither be reclaimed from his unruliness: that private monitions have been given, and means used, with the concurrent witness and attestation of friends and brethren for the orderly reduction of such a person, but all has proved ineffectual, and to no purpose: and therefore the way now is to try what the solemn admonition of the Church in this respect can do. He that will sleep out the friendly advice of one single brother, or more coming to him, will perhaps awake and rouse up himself under the Church's admonition. The Authority of the Church and power by Christ committed to it, will spirit with energy the admonition, and strike an awe into the offender's heart. Surely, if there be left in him any sparks of reverence towards God, regard of man, or respect to his own soul, when the Church's warning is given, his ear will open, his heart will break, and godly sorrow, 2 Cor. 7.10. which worketh repentance to salvation not to be repent of, will ensue and follow. Fourthly, But what if the Church's warning prove ineffectual, Isa. 48.4. and the neck of the unruly through obstinacy become an iron sinew, what's then to be done to such contumacious persons? Aversandus est talis atque fugiendus quisquis fuerit ab Ecclesiâ separatus. Cypr. de Vnit. Eccles. Answ. Such, as putrid gangrened members, are to be cut off. We say — immedicabile vulnus Ense recidendum est. They are to be separated from the Communion of God's people, and from the enjoyment of his Ordinances. And as not fit to be reckoned within, they are to be cast out of the Church of God; accounted unworthy the society of the Faithful. This is the Rule given by our Saviour in such a case, Tell it (saith he) to the Church: Mat 18.17. but if he neglect to hear the Church, let him be unto thee as a heathen man, and a Publican. Hence the rule left by the Apostle St. Paul is, to reject an heretic after the first and second admonition; Tit. 3 10. and to withdraw from him that walketh disorderly: 2 Thess. 3.6. and to note that man that obeys not the word of Christ, and to have no company with him. Now all this is but to warn such unruly ones, and thereby to prevent their eternal ruin. They are cast out of the Church, to shame them out of themselves; and cut off from the Communion of the Faithful, to break their fellowship with their sin: 2 Thess. 3.14. note that man (saith the Apostle) and have no company with him, that he may be ashamed. So that the highest of Church censures is but a warning-sentence, the great design whereof is to do the person good, by taking away his evil: and so to save the soul, by killing of its sin. The Apostle gives it fully in a few words, saying, that such a one is delivered to Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus, 1 Cor. 5.5. Now all these are but as so many several ways of warning in order to the performance of that duty which is incumbent on us in reference to the unruly. And thus I have done with the latter part, viz. the duty enjoined, and the manner of the performance of it. Now for a close, in a word; My Brethren, hence we see what our duty is as touching the warning of the unruly: in the faithful discharge whereof we either save a soul from death, or leave the blood of the wicked upon his own head: 2 Ezek. 33.4, 8, 9 however we deliver our own souls. But if there be a remissness or neglect on our parts in the due performance of what's here enjoined, the wicked man may die in his iniquity, but his blood will be required at our hand. The sacrifice that the Priest was to offer under the Law was (you know) greater than that of the Kings, yea, as great as that of the whole congregation, for all their sins: to show not only the horrible aggravation of their sins as Ministers: but the great charge that was rolled upon them in reference to the defaults of others, which by several ways might become their own. And this was it made Chrysostom on Heb. 13.17. wonder how any in that office could be saved: but that which seems impossible with man, is possible with God. Now if there be any persons here of what Calling or Rank soever, upon whom the former charge of unruliness does in any wise take hold, and whose consciences bring home the guilt thereof upon themselves: Let my exhortation (I pray) be accepted with them. That they would but consider the excellency of the Church's peace and order, with the interest and welfare of the Nation; and how much a lawless, ruleless, disorderly, selfish frame, and course is adverse to both: That what Christ has established and ordered in his Church (viz. peace and unity) they by such irregular practices are endeavouring to subvert and overthrow. Let such now say, Job 34.32. If I have done iniquity, I will do no more. Let them show themselves men, by subjecting all selfish humours to the dictates of that more high and noble principle of an enlightened judgement; and no longer hold the truth in unrighteousness. Rom. 1.18. Oh that Zions' interest were engraven upon their hearts, and the means for the right pursuance of that interest were understood, and in their eyes. Let all such now come out of the confused night-walks of their own fancies, into the clear light and liberty of the day: and no longer put darkness for light, Isa. 5.20. and light for darkness: and let this be freely done from a Principle of Christian ingenuity too. Hear the counsel of the Psalmist, Be ye not as the horse, Psal. 32.9. or as the mule, which have no understanding: whose mouth must be held in with bit and bridle. Let the freedom of an ingenuous spirit from humble Christian Principles so actuate your souls, as preventingly to suspend the execution of all coercive power. Remember this and show yourselves men: bring it again to mind, Isa. 46.8. O ye transgressors. And besides the evil consequences of a ruleless temper as issuing to yourselves; let the consideration of the great prejudices done thereby to the Church, and the advantage thence given to the common adversary, either to turn Atheist, or to persist in his false opinion, be as so many spurs to quicken your thoughts to a due debate about your way. The Church's unity should be no less dear unto us than its peace and order; now unruliness strikes at both: and if these be disturbed or broken, though its verity will still remain (for the Church of the living God is the pillar and ground of truth) yet the lustre thereof of will be exceedingly sullied and defaced: 1 Tim. 3.15. and so truth comes to be a sufferer through your breach of order. Oh, that those who are unwilling to come as yet within the Church's rule, would but throughly consider of these things. We ought to endeavour to keep the unity of the spirit in the bond of peace: Ephes. 4.3. but while one is of Paul, another of Apollo, 1 Cor. 1.12. and 2.4. another of Cephas, what peace or order can there be expected? And if peace be once shaken, unity will not be lasting. St. Austin has long since expressed his thoughts concerning those, who prise not the Church's unity; Non habent Dei charitatem (saith he) qui Ecclesiae non diligunt unitatem. Aug. de Bapt. lib. 3. cap. 16. Therefore in a word, as you tender the Church's peace and unity, which is exceedingly influential to your own, and the happiness of a Nation, let me prevail with you to accept the word of exhortation given: and submit yourselves to the good Rule, wholesome Laws, and decent order of the Church established. For certainly next to truth of Doctrine, purity of worship, and holiness of life, there's nothing more necessary for the promotion of God's honour, and men's salvation, for preventing all Atheistical prejudices against Religion, and departures to a common Adversary, for strengthening the interests of all both governor's and governed in the Church, than the unity and order thereof is. Which that all good Christians may have it upon their hearts to pursue, should and ought to be the prayer of us all. Now unto him that is able to establish us in the faith, and to keep us from falling, and to present us faultless before the presence of his glory with exceeding joy: to the only wise God our Saviour, be glory and Majesty, dominion and power now and ever. Amen. FINIS. Books printed for and sold by William Cademan. Clerks' Examples two Vol. fol. The Protestant Religion is a sure foundation, by Charles Earl of Derby, Lord of Man and the Isles. Sandys Travels, fol. Sherley's Philosophical Essay, 8o Gulielmi Ferrarii de Bello Batavico, 8o Dr. Cousin's Devotions, 12o Westminster Quibles 12o PLAYS. RIvals. Cambyses, King of Persia. Island Princess. Town Shifts. Juliana. Flora's Vagaries. Marcelia. Dumb Lady. Rehearsal. Imperial. Citizen turned Gentleman. Catalins Conspiracy. Fatal Jealousy. Morning Ramble, etc. FINIS.