SOUND CONSIDERATIONS FOR TENDER CONSCIENCIES; Wherein is showed their OBLIGATION To hold close Union and Communion with the CHURCH OF ENGLAND And their Fellow Members in it, and not to forsake the publiek Assemblies thereof.  
In several SERMONS preached, upon 1 Cor. 1.10. and Heb. 10.25.  
By Joseph Briggs M. A. vic. of Kirkburton, in Yorksshire  Qui Christum fine Ecclesia quaerit, errare & fatigari potest, at invenire non p●test. Venerabilis Beda in Can. 6.1. 
London, Printed for Nathaniel Brooks and are to be sold at the Angel in Cornhill. 1675.   

To the Right Worshipful Sr. John Kay of Woodsum Farnley, Baronet, one of his Majesty's Justices of Peace of the Quorum, and Deputy Lieutenent for the Westriding of York J. B. Wisheth all Mercy and Comfort in Christ Jesus, both now and for ever.  
Right-worshipful,  
YOu and all good men would think it no small happiness to the Christian World, if true Religion might reign as a Law unthwarted, unopposed, and the Orthodox Faith, being obscured by no Questions and Cavils were only published and not disputed. Faith and Religion may fitly be resembled to a pure and liquid stream, which becomes muddy being troubled; and as by an Inundation of water the Field or Meadow adjoining is turned into an miry pit: So when Contentions, which the wise man compares to an overflowing of water, overspreads the green Pastures of Sacred truth, much filth of error thereby cleaus to them. Hence have Faith and Religion themselves come into question, though of all other things they be most certain and indubitate; And as plants often removed cannot take root and prosper, so Faith and Piety being removed out of their ancient standing, and bended this way and that way according to men's humours, lose their reverence and stability, and do decay in the lives of men, and Atheism gets ground. Hence it is that, one gainsaying another, one plucks down what should be by a common labour and consent built up. And hence it is, that as it is impossible for a man to follow guides whose backs are turned each of other, and their faces a clean contrary way; so God's people, who should be led by their spiritual guides in one beaten path of Faith and Godliness, are with unspeakable peril distracted (not knowing what to do) while their leaders call them contrary ways. By this (in a word) do we Christians become a Reproach both to Jews and Gentiles, and we Protestant's to the derision of Turks and Papists while our Church is broken in so many factions, while Aaron's bells do jangle all men are in an uproar and fall together by the Ears, and the fire of unchristian animosities become too often like that of the Temple, never to be extinguished. But, which is the worst of all, Religion hereby becomes (as it were) heart eaten. I mean, the heart of it, that is, the practice of Holiness and Righteousness, daily decayeth, for when some men are loath to put themselves to the trouble of an holy life they readily list themselves under a party, not doubting to acquire to themselves a glorious name, if they be but zealous in the defence of a tittle or punctilio, how careless soever they be in the essential duties of the Kingdom of God.  
Indeed how this should be, how the Christian Religion should be quarrelled about, is next to a Miracle, considering what benignity and sweetness of disposition, what candour and ingenuity of Spirit, what humility and mutual condescension it requireth! But aut hoc non est Evangelium, aut non sumus Evangelici; Either this is not the Right practice of Christianity, or it is not calculated for our Meridian, wherein abound so much pride and uncharitableness, so many strifes and divisions, so much wrath and envy, confusion and every evil work. How far different are ours to those pure primitive times wherein Religion truly flourished; For than was the spirit of Meekness and gentleness and peacableness accounted the indispensable duties and characteristical notes of real Godliness. The greatest instance of piety in the first Christians was to die and not to fight for Christ; they had not then learned to make way for Doctrines or opinions by the dint of the sword. And surely no reason can be alleged why Christians should not act by the same rule and stand upon the same ground now as then? But that can never be, while these partition walls are daily set up amongst us? while men are daily forsaking our Church Assemblies and racking their brains, and purses and interests to found or defend their private Meetings in opposition unto them. Indeed this seems to be the way to perpetuate a schism in the midst of us, and as it were to establish it by a Law, which we and our Posterity may have sad cause to lament, when it is passed all prevention or Cure.  
To prevent the unspeakable Mischiefs (the Prologue of utter destruction) I conceive it the duty of all men in their several places, to bestir themselves in time, but especially of Magistrates and Ministry, and it is my ambition to be some way instrumental to remove the causes, which hath (willingly) carried me to this hazard, first to Preach and then to Print these ensuing Sermons. How serviceable they are to the end for which they are designed I leave it to your Worship's considerations to determine.  
Indeed when I first resolved to publish them I could have no dispute with myself to whom to dedicate them. First, upon the account of my great personal obligations to you, for those constant respects you have been pleased to express unto my person ever since I had the happiness to be acquainted with and seated near you, and also for that eminent love of God and his Church and truth the world hath experienced, and must upon all occasions gratefully acknowledge in you, to the praise of God that raiseth up such worthies. Besides, the very matter of the book seems as much to concern yourself and other good Magistrates, as us the Ministers of the Church. For these two Offices are so intimately related; Church and State, Prince and Priest, Magistrate and Minister are so nearly and naturally conjoined in a mutual interest, that like Hypocrates his twins they rejoice and mourn, flourish and perish together. They have most what in all ages fared alike in the world Both are deputies under, and instruments of, and actors for God in their several Ministrations. And therefore, the Devil doth alike malice them both, and stirs up his instruments, either to corrupt them, or remove these sacred functions from their purity and integrity if it be possible, or else to disquiet and destroy them. God leadeth his people like a flock by the hands of Moses and Aaron 
* Ps. 37.20. , and therefore the enemies of the flock have an equal spite to both these two leaders. In all Ages of the Church almost, since it was constituted and established, and since Kings and Queens have become the nursing Fathers and nursing Mothers thereof, if the one have prospered so have the other; and if the times were dark and gloomy and adverse to the one so have they to the other.  
As for our present distractions, However the adversary may with smooth words softer than butter, struck the Magistrate & flatter him into contentment and satisfaction, as if things where as well or better in a state of indulgence and Toleration as they were before, and how ever they may strive to reduce him into a Gallio's temper not to be troubled or careful for any of these matters, yet in my opinion the case seems harder to Magistrates that have care and conscience to serve the Lord in that capacity, and to preserve his Church in truth and peace, than to the Ministers of the Church. For whereas, our Mouths (blessed be God) are not shut though our adversaries are opened, but we may still freely lift up our voices as a trumpet to tell Juda of her sins and so deliver our own souls; yet (alas) the Magistrate's hands seems to be bound by the suspension of the Laws, so that he cannot proceed in the discharge of his office with courage & efficacy.  
In this case what should Aaron do but lift up Moses his hands? it remains that I and my Brethren should call upon you and yours, not to be dismayed at these things but wait upon God in the Faithful fulfilling of your duties to your utmost power, not doubting but that God hath his time, his proper season for all things, and while he governs the world, all things will work together for the good of the Church in the end.  
If then, in stead of speaking Placentia, pleasing things (for with Elihu in Job, 
* Job, 32.21  I say, Let me not, I pray you accept any man's person, neither let me give any flattering titles to man; nay, I know you are not troubled with such itching ears as love to be tickled with your own commendations, true Virtue is ever humble) if then, I say, instead hereof I may presume to offer a word of exhortation to him, whose love to God's word is known to all men, I beseech you to go on to approve yourself more and more in all truth of heart before the judging eye of the Almighty, a Patron of the truth, a friend of Virtue a discountenancer of vice, a shield and defence to the Godly in all grief and distress, a Father of your Country, a Religious Governor of your Family, a Pattern of Piety, and a Persevering Orator at the Throne of Grace for the peace of Jerusalem, saying ever with Holy David, we wish you good luck ye that are of the House of the Lord.  
Question not (Right-worshipful) but the Lord will ever be with you while you be thus with him, do but learn more and more to know him, the Lord God of your Fathers, and to serve him with a perfect heart, and with a willing mind, and it shall be well with you and with your posterity after you, to many, many generations. This God of all Power and Mercy multiply his Spirit and all the blessed Fruits thereof upon your Worship, your truly Virtuous Lady, your hopeful Offspring, your Religious Family, and Grant you that Grace which hath the promise both of this life and that which is to come. Which is the hearty Prayer of him, who in a grateful acknowledgement of all your favours, presumes (yet humbly) to present. This small part of his labours to your Worship's perusal and protection (as being a probable way to secure themselves of others welcome and acceptance) and will for ever endeavour to approve himself.  
Your most Obliged and Faithful Servant to his utmost power unto death. J. B.   

Reader, the Author's great absence from the press hath disabled him utterly from preventing numberless mistakes in words and pointing. I pray thee amend with thy Pen, as thou readest, these gross ones; and the rest, I hope, thou wilt thyself easily discern and courteously pardon.  
TItle page r. quaerit. Ep. Ded. p. 7. l. 11. r. ministers. p. 10. l. 15. r. than not as. Ep. to his Parishioners p. 4. l. 27. r. seducers. p. 15. l. ult. r. in the failure not to the praise. Book p. 5. l. 15. r. what? p. 7. l. 9 r. urge it. By, &. p 9 l. 16. corruption in our natures; our dispositions by reason, etc. p. 10. l. 5. supper seminate. Margint l. 3. Stephan. c. 3. l. 9 Niceph. for incepto. l. ul●. Rom. 14. l. 16. disunion p. 12. l. 16. is his. l. 26 of. p. 13. l. 22. punishments of a Land. p. 20. l. 21. concordia discors. p. 19 l. 8. voice●. p. 21. l. 6. field. l. 24. decachinamur. p. 25. l. 6 liv●ry. p. 26. l. 21. hence. p. 27. l. 1. our faith. p. 29. l. 27. now. p. 32. l. 2. edification l. 25. deal in. p. 35. l. 22. unanimity. p. 42. l. 13. Brittannomachia. l. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 44. her. p. 45. l. 2. animos. p. 49. inseperabiles. p. 63. l. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 23. lest not most. p. 64. l. 3. communicatory, pacificatory. p. 72 l. 26. deal that. p. 74. l. 15. adversaries. p. 75. l. 7. masus. l. 20. magne●. p. 77. l. 12. lowliness. l. 24 Scarabaean. p 78. l. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 83. l. 12. Doctors. p. 87. l. 6. deal be. p. 88 l. 10. Chemnitius. l. 17. the not theirs. p. 89. l. 14. Mell hizedeck. p. 91. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epistle before the second Sermons p. 9 l. 5. r. determinations. p. 14. l. 13. rakehell. l. 20. part of, &c p. 111. l. 16. forsakers. p. 122. l. 25 employs. p. 123. l. 19 not. l 22. deal to. p. 130. l. 28. to set. p. 166 l. 10. conveniencies not covenants. p. 172 l. 24. presence. p. 186. l. 18. that was. p. 187. l. 10 divorce allowed. p. 197. l. 13 ventis. l. 20. thing not this. p. 200. Etomology not Element. p. 202 l. 14. to go to. p. 207. l 2. temptations. p. 216. l. 4. ever. p. 217. l. 12. comparison. p. 228. l. 5. sint. l. 17. bred. p. 235. l. 4. sot sh. p. 236. l. ●0. descent. p. 237. l. 18 fastidisusly. l. 26. spirituality. p. 240. l. 23. deal a. l. 28, serve for secure. p. 242. l. 16. wages for ways. p. 243. l. 16. deal and.   

To his well beloved People, the members of the Parish of Kirkburton. And to every Christian Reader, the Author wisheth Grace and Peace  
BELIEVE me, it is no vainglorious Desire of being in Print (it were a folly to hope for any access of Reputation hereby in this so Critical and Censorious an age,) nor do I think the World wanteth books, and those excellent ones, upon this subject; nor do I offer any new speculations concerning it; nor do I plead (though perhaps I might as well as others) the importunity of any Christian friends Invitation to embolden, encourage or oblige me to this impression; nor these nor any of these did move me effectually unto it; But as it was that solicitous care I had of your present and everlasting Welfare that did at first engage me to Preach upon these subjects; so the very same fire burning still in my heart, being earnestly desirous the truths herein delivered may not be forgotten by you, even while you have use for them, this (almost irresistibly) urged me to enter upon the stage, to encounter the harsh Censures, I seriously expect for it.  
These Sermons you know, (together with others upon other texts relating to this subject, which to imprint also, would swell the book to too great a bulk) was preached both in Church and Chappel. The design of them was evidently to deal with your Consciences and inform them aright in this present juncture of public affairs, what your Obligation is to your own Pastors, and to prevent your Chismatical forsaking the Public Assemblies to join to an Independent Conventicle. (Pardon me if I mistake it, for I believe it cannot, as it is circumstantiated, consist with the principles of the old sober Presbyterians, nor yet with the Modern, that have any remains of settled principles concerning Church unity and Church Assemblies in them). But having preached them I easily perceived all my labours utterly lost and useless to many that either would not or could not hear them, or else basely without any show of reason reflected on them. Hence I began to desire, they might have some way of approving themselves further to the World, and especially that they might be exposed with better advantage to your more serious and retired consideration and perusal, and if it were possible that they might be known unto, and narrowly examined by all under my charge. These and other Motives (especially knowing that other books of better worth of this or like subjects have never reached your hands, nor in likelihood ever will do) being entertained, prevailed and wrought a trembling resolution in me to offer them first to some Christian friends perusal, and after to put them upon this public trial, though at first in composing them I never purposed more than the delivering them (viuâ voce) to your private audience.  
It is admirable to consider how this particular national Church suffers by Traduces and Blasphemies on all hands. Meet, as Christ was crucified betwixt two thiefs; so on the one side, the Papists Anathematise us (the Faithful Ministers and Members of the Church of England) because we are the most professed enemies to their usurpations, Idolatries and superstitions: & on the other side the separating Members of our Church do hate and malign us, and sometimes saucily and petulantly brand us with Popery and Idolatry, and so make us limbs of Anti-christ, and therefore no true or faithful Churches of Christ, and that merely for those few innocent indifferent, & significant ceremonies, which we retain and observe for the order and decency of the Worship of God. Thus are Christ's sheep in the midst of Wolves. His Spouse a woman in the Wilderness of wild Beasts of all sorts; this is Ephraim against Manasseh, and Manasseh against Ephraim, but both against Juda; Herod and Pontius Pilate made friends, Pharisees and Sadduces combining and agreeing against Christ.  
But blessed be God so safe is our Church, and so warrantable is our standing in it, that this Flag of Defiance we can hold out against all Sadduces and Opponents, that we have, (in most of our adversaries confessions) those things in the Midst of us that in the judgements of all the Reformed Churches (as may appear by the Harmony of their confessions) are the only undoubted marks and infallible characters of a true Visible Church, where ever they are. Such are the pure preaching of the Word of God, and the Right Administration of the Sacraments. And this I made good to you upon that text, Acts 2.42. which I trust you will remember.  
Now whoever is once assured that the National Church he lives in, and in which he was baptised, is a true Visible Church of Christ. He can never have just cause (while it remains such essentially) to separate from it, but aught to live and rest with quietness and cheerfulness of Spirit in communion thereof. For it is every man's duty to profess himself a Christian, and to own his Religion publicly, and therefore publicly to partake of and frequent the Ordinances and Sacraments of the Gospel in order thereunto, but this he cannot do without society and communion with some Church or other. Every Christian as such is bound to look upon himself as a member of a Body. viz. The Visible Church of Christ; but how can he be known to be a member who is not united with the other parts of the Body?  
Hence follows, that upon all Christians there lies an Obligation to engage in a Religious society with others for partaking of the ordinances of the Gospel. Now a Christi an, being actually joined in Church society with other Christians, is so long bound to maintain society with them, till his communion with them becomes sin. The separatist must prove that every one sins that keeps in the Communion of the Church of England, or else he himself must inevitably lie under the guilt of sin for separation from it, there being nothing that can justify the withdrawing from the society of that Church wherein a Christian was baptised but the unlawfulness of continuing it.  
Nor is it any corruptions that are crept into a Church, which still remains true and and Faithful as to its constitution and Essentials, that will make it a Christians duty to withdraw from it or to gather new Churches in and out of it, though it be upon pretence of purer administrations. (Which by the way) is all that is pleaded by most of our adversaries against us, viz. Some defects or Corruptions in the exercise and administration of Church order and discipline,) for there is no Church on earth perfectly free from these; and as it is proved in these ensuing Sermons (especially upon the latter text.) So is it excellently done by the famous Mr. Norton in his answer to Apollius as I find him quoted by Dr. Edward Stillingfleet in his Irenicum p. 111. That it is Lawful for Christians to join with Churches so defective: and if it be Lawful to join with them it must needs be unlawful to separate from them, for how can the God of Love and Unity endure any rents or Schisms in the Body of Christ? and then, how dare any one forsake the Communion of that Church whereof they are natural and immediate members, if they be not assured, that it is either no Church or a false one, or that it is unlawful to hold communion with it.  
This is evidently is the Case of our Church in her separation, from the Church of Rome, the main ground hereof being the sin of Communicating with that Church in her Idolatry and superstition, and the impossibility of Communicating with her, and not partaking in her sins, the practice of her Idolatry being made a necessary condition of her Communion. In this case it was evidently a sin to Communicate with her, so that unless our Brethrens can prove it a like sin to Communicate with us in the Church of England, they can never justify their separation from us merely for purer Communion. 
* A full resolution hereof you have in Dr. Stilling fleets Irenicum p, 112. where though ●e grants a sins less and unchismatical nonconformity to our Church, yet doth he explode any separation from or erecting new Churches, in it merely for oppose to Mr. purer administrations. and this I advise the Reader to. Baxters Stating the case in his sacrilegious desertion, p. 17   
I need not fear to say, that it hath been made over and over apparent (for there are a numberless number of excellent books to convince the teachable) that there neither can be, nor is any separation from our Church, as it stands now constituted and established Nationally, but rash and unjust; and that those, that are carried away, are hurried with prejudice rather than with strength of Argument, and are commanded more with the example of others, their Masters and Rabbis, than with the authority of the Rule of Righteousness.  
Now how manifold and dismal have been the mischiefs of such Schism, and divisions, all Ages of the Church have sufficiently experienced, and we in this Nation as much as any. (O how woeful have been the efects in our memory.) Our adversaries do not love to hear of them, but being galled they kick, O that they would yet declare to the world their repentance! But let them give us leave to think thereof, and to advise you ●ur people sometimes to keep them in mind, and not to be such fools, as whom neither others harms nor your own will make to beware. Are not the Experiments that have been already made of these Schisms sufficient to deter any reasonable man to take heed of any the new mediums? will you turn with the Dog to the vomit and with the Sow to the wallowing in the mire again, nay perhaps in time (O that I may prove a false Prophet in this.) To wallowing in blood? But pardon me for this rough stile: I earnestly in the bowels of Christ beseech you in this word of softer exhortation to take heed of all Dividing ways and methods. 
* See the Anathemas of Ancient Councils and the Sentiments of the Ancient Fathers to the confusion of Schism, in Dr. Forbes Irenicum, and of modern Divines in that pretty piece of Littlers Reform Presbyterian.  Examine and try this well if our Church be not free from all defects of any those things which are essentially requisite to make it a true and faithful Church in point of Doctrine and administration of the sacraments; for than it will follow, if you voluntarily separate yourselves from our Assemblies from the Lords Supper or administration of the Sacraments in them you are guilty of the Sin of Shism, if you think it any sin at all, you show your contempt to the Spouse of Christ and the ordinance of Christ; you encourage and animate the Atheist and Heretic, you Provoke God to withdraw himself and remove his Candlestick his Gospel from us; and as you rend and wound the Church which is the Body of Christ, so do you Wilfully excommunicate yourselves from the Visible tokens of the Lords presence and Love. And if you can loudly complain (though too often causelessly) of your Church-governors, if they deprive any member of the Church of communion with her by Excommunication, upon light and unnecessary occasions; how much greater sin is it in the Members to deprive themselves of the same communion upon the like or less occasions: saith that excellent incomparable book, called The whole Duty of Man.  
Now to remedy things, that a Coercive power is very lawful, nay, requisite, I for my part declare it to be my settled judgement, and that none did write or preach more vigorously to this purpose than those that now make themselves our adversaries, any one that hath eyes, may see in Mr. Ashdons' Book of Toleration disapproved: and why should it be an unpardonable offence to urge the same truths now upon better grounds, and with the same and more clear and convincing arguments?  
The Magistrate is Custos vindexque utriusque Tabulae, a Guardian as well of Divine as of humane Laws Rom. 13.4. 
* Rom. 13.4.  He is ordained of God to execute wrath upon all them that do evil. And are not false Teachers styled evil workers. 
* Phil. 34.  And is not Heresy a fruit of the flesh? and what are separating teachers but false teachers? and what are separating Doctrines but unsound Doctrines? and is not unsound Doctrine resembled to a canker 
* 2 Tim. 2.17.  that corrodes the sound Flesh? And the Abetters and Fomenters there of to Thiefs that spoil, to ravening wolves that devour, and to deceitful works that undermine the truth 
† 2 Cor. 11.13. ? now how the Chirurgeon will cautorize or cut off a canker, or what penalty is due to Thiefs, Wolves, and decietful works, none is ignorant.  
Nor is the practice of this coercive power against Heretics and Chismaticks, any new thing, that it should seem strange to any Christians ears. In the time of the Law; Asa, Jehoshaphat, Josiah, Nehemiah, punished abuses in divine Worship. And under the Gospel God by Miracles did for a time supply the want of Christian Magistrates; smiting Ananius and Saphyra with sudden death by S. Peter, and Elymas the Sorcerer with blindness, by St. Paul. And the Spirit of God condemns the Church of Thiatira, for not exercising her power to repress such like, for suffering the woman Jezebel to teach and seduce Christ's servants 
* Rev. 2.20. , and reproves the Church of Pergamus for suffering them that taught the Doctrine of Balaam and entertaining them that held the Doctrine of the Nicolaitans 
* Rev. 2.14. , And concurrent with Scriptures are the Primitive Fathers herein. Tertullian 
† Tert. ad verse. Gnost. cap. 2.  saith, that Heretics must be compelled not prayed to do their duties. Athanasius said that Arrius, Eudoxius, and Patrophilus, when they wrote unsound Doctrines were worthy of all punishments. St. Augustine 
† Aug. E. pissed 48.  tells Vincentius that it is no parodox, that men ought to be forced to righteousness, for as much as he read that the Master said to the Servants, compel them to come in 
* Lukè 14, 23. . And that S. Paul was forced to receive and embrace the truth by a violent compulsion of Christ, except you should judge Lands and Goods dearer to men than their eyes. And this opinion that it is not lawful to deliver an incorrigible Heretic to the secular power and to inflict corporal and pecuniary mulcts, he sharply reproves in the Donatists, Parmenianus, Petilianus, and Gaudentius 
* Aug lib 1 contra Epist. Parmehiani cap. 7. & lib. 2. Contra literas petileam cap. 10. & lib. 2. contra Epistolam Gandentii cap. 17. As I find Mr. Cragg in his Royal Prerogative severally quoting them. .  
Gregory Nazianzen likewise (Homil. in dict. Evangel.) saith, cut off the Arrian impiety; cut off the errors of Sabellius: This I say (saith he) to the Magistrate. Seeing my words have not that efficacy, their edict shall; if they will suppress such as are infected with pernicious Heresy. Constantine also the first Christian Emperor prohibited the Exercise of all unsound Religions either in public or private places, commanding their books to be burned, their goods to be sold, their houses to be pulled down, and proscribed them as Traitors and Enemies to the truth 
† Eusebius in vita Constantin. lib. 3 cap. 36. . In the late book of Ecclesiastical polity by Mr. Parker, it is evidently shown, (as I remember, for I have not the book by me) that the end of government cannot be attained, nor a Society preserved without a power in the Magistrate to impose some things not expressed in God's word, and a Coercive and compulsive power to enforce it. And that this is no persecution (as it is by many falsely so called) is as evidently proved by Mr. Ashdon in his Preface to Toleration disapproved. Second Edition 1670 and whosoever list may read Mr. Perkins upon the foresaid Texts in the Revelations with several other English Authors upon this subject. All which do prove manifestly, that this power Coercive is lawful, nay, requisite for the well being of the Church.  
Now, if the Magistrate have such a power, that he ought to exercise it for the preservation and establishment of the Church, and terror of the enemies thereof, as her Nursing Father and as a Defender of the Faith, will easily follow, this power being undoubtedly a talon committed to him as God's public Servant, and of it he must give an account for he ought not to bear the sword in vain. 
* Rom. 13.4.   
But since, through the restless Importunity of the Sects, our Gracious Sovereign is pleased for reasons best known to himself, and to his most Honourable Privy Council to suspend for a time this his power, and to lay his Laws asleep, till either their Modesty and good Behaviour be sufficiently tried, or some way be found out to open a door of peace and Purity to all moderate adversaries without dishonour to the Laws and Lawgivers in Church and State; (which God of his infinite mercy grant if it be his blessed will): it is not meet for any of his Loyal Subjects, much less for me that am the most unworthy of them, soucily or malapertly to make any public judgement of, or any unbeseeming reflections upon this his Majesty's action. Our part it is, with quietness of Spirit in the Church's broils, to place all our trust in him for our own, and the Church's preservation and prosperity, who governs the World, and is able to bring light out of darkness, good out of evil. Yet notwithstanding, his Majesty's act being a bare permission of that which is evil in his own judgemennt, it cannot, I hope, be interpreted a transgression of our pastoral bounds to deal with the consciences of our people in this affair, and soberly and yet zealously to let them see their duty out of God's Law, if they will see it, and if by any means they will be brought to the acknowledgement of, and obedience to the truth.  
Now who knows but the Word of God may powerfully prevail to reclaim some from following the great Diana of Schism with which so many well meaning Christians are unawares bewitched; or at least to preserve some in the unity of Faith and Love, who else may be trapaned by the fair speeches of those that lay in wait to deceive? I mean such deceivers (because deviders) as imitate the Pharisees, as in many other particulars, so in this, compassing Sea and Land to make proselytes seven times worse the children of Hell than themselves. Who knows, I say, but the naked word of God, that sword of the Spirit, may be powerful to the praise of the Magistratical Assistance which used by Coercive power to compel men to come into or keep within their just bounds and limits?  
But whether it prove so powerful or no, we Pastors must, whether encouraged by our superiors or no, and whether men will hear or forbear and stop their ears to our Charms or no, we must do our utmost: necessity is laid upon us to discharge our duty for your sound information and eternal Salvation 
* Ezek. 33.7, 8. . Nothing is more certain than that we must do our parts and leave the success to God, knowing his Word; commit thy way unto the Lord, trust in him and he shall bring it to pass 
* Psal. 36.5.  He of his infinite Mercy give a blessing to these our labours, that the bvilders may not build in vain, but his word may be effectual to advance his glory and further your Salvation, which if entertained with prejudice will render you inexcusable and aggravate your sin and damnation at the day of Judgement.   

THE OBLIGATION OF CONSCIENCE TO UNION AND COMMUNION WITH ELLOW-CHRISTIANS.  1 Corinth. 1, & 10. part of it. ●t ye all speak the same thing, and that ●tre be no divisions amongst you: but that ●e perfectly joined together in the same ●nd, and in the same judgement. 
●T is a sound and useful observation, that Mr. Baxter makes in his Cure of Church-Divisions. There is in many stians (alas) a strange partiality in ●r apprehensions of good and evil. ●e Duties they dare not omit, and judge all ungodly that omit them: whilst some other duties, as great as they, are passed by and neglected, as if they were no part of Religion: and on the contrary some sins they fear with very very great tenderness, when their Teachers can scarce make their Consciences take any notice of others, as great and damnable. The Papist seems so sensible of the good of unity, and the evil of divisions, that he thinks even Tyranny and horrid bloodshed, and an Usurpation of an universal Monarchy in the Church, to be not only lawful, but also necessary for the cure and prevention: in the mean time to make him as sensible of the sinfulness of these unlawful means, and the necessity of a serious, spiritual righteousness, and Christian love and meekness, and forbearance, is a very difficult, almost impossible thing. On the other side, many that are really desirous to be serious and spiritual in Religion, abhorring all hypocritical formality therein, or any usurpation of the Prerogative of Christ, or any persecuting pride or cruelty, are yet strangely senseless; and careless of the good of unity, and the mischiefs of divisions in the Church. It's sad that sacred fire of zeal should be so unequally acted, and distributed, all let out upon some Duties, and against some sins, which others as necessary are as strangely overlookt. It brings to mind that cutting reprehension of the Pharisees by our Saviour, (a fit Looking-glass for many zealots in our Age, so partial in God's Law) 
a Lu. 11.42.  Woe unto you Pharisees (saith Christ) for ye tithe Mint, and Rue, and all manner of Herbs, and pass over judgement, and the love of God: these ought you to have done, and not to leave the other undone. Well, if men will submit to the word of God; the antidote against this strange partiality, in the matter instanced, of Christian union and concord, is easily provided; there being almost innumerable rules and precepts in the Scriptures to convince us of it. Amongst which this Text is as full as any. Now I beseech you Brethren, by the Name of the Lord Jesus Christ, that ye all speak the same thing, and that there ●e no divisions amongst you, but that ye be perfectly joined together in the same mind, and in the same judgement.  
Thus St. Paul wrote with his Brother Sosthenes to the Church of God, which was at Corinth, nor wrote he so to them only: but 
b verse 2.  with them to all that in every place call upon the name of the Lord Jesus, both theirs and ours: The words than are spoken to us also, and all Believers in all places to the World's end. Now the Apostle intending to condemn many vices in these Corinthians, that he might not seem to do it out of malice, or spleen, or envy, he gins first with a true commendation of their gifts and virtues, that they were enriched in all knowledge, and in all utterance, that they came behind others in no gift 
c verse 7. . But alas, as knowledge is apt to puss us up, so these Corinthians began in their pride to divide themselves from each other: So that 
d verse 12.  one cried, I am for Paul, another I am for Apollo, and a third I am for Cephas; therefore to make way for a sharp reproof hereof, the Apostle brings in this grave obtestation in the text. Now, I beseech you (saith he) though I might be bold in Christ to enjoin and command, yet for love sake I rather beseech you. I beseech you, Brethren, I do it in the bowels and affections of a brother: Nay, and by the Name of our Lord Jesus Christ, that is, by the power and authority of Christ, and for the honour and glory of Christ. I Paul so speak as if Christ himself did speak unto you. (For, alas, how the name of God, and how the Doctrine of Christ is blasphemed through your divisions, he that runs may read it) and therefore for his sake I beseech you. By the Name of our Lord, that is by virtue of that commission and authority, I have received from him, who is our Lord, and if he be our Lord, where is his honour: and in the Name of our Lord Jesus, he, who is your Saviour, and as you hope for Salvation by him: Our Lord Jesus Christ, he that is the anointed of God, anointed to be our Prophet, Priest and King; every word in the obtestation hath a sufficient weight to awaken us to attend it. What even this exhortation, I beseech you, Brethren, by that Name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions amongst you, but that ye perfectly be joined together in the same mind, and in the same judgement. It is a strange kind of earnestness, and importunity the Apostle useth, as elsewhere, so here, in this matter. He was deeply sensible of the evil of divisions, how they prejudice God's truth; for whilst they that profess it, cannot agree in it, the Fool is ready to scoff at it, and to say in heart there is no God: and how they endanger the Church and weaken it; no engine, that Satan and Anti-christ can use, more than this, the cutting of it into shreds, like the Levites Concubine; the blowing of the Coals of contention in it: yea, how they endanger the Souls of men, by separating them from the Church, and so from Christ, who is the head thereof. The Apostle was deeply sensible of the evil of divisions, and therefore is strangely, and more than ordinarily importunate in this Exhortation, ushering it in with manifold obtestations. See Phil. 2.1, 2, If there be any consolation in Christ, if any comfort in love, if any fellowship of the Spirit, if any compassion and mercy, fulfil my joy, that you be like minded, having the same love, being of one accord, of one mind. Ephes. 4.1, I the Prisoner of the Lord beseech you that you walk worthy of that vocation wherewith you are called, with all lowlyness and meekness, with long-suffering, forbearing one another in love, endeavouring to keep the unity of the Spirit in the bond of peace. Rom. 16.17, 18, Now I beseech you, Brethren, mark them that cause divisions among you, and avoid them, for they serve not our Lord Jesus; But to name no more, this in the Text is full enough, Now I beseech you Brethren, by the Name of our Lord Jesus Christ, that you all speak the same thing, etc. that there be no divisions among you.  
Which words being apparently an exhortation, must be handled in such method, as best suits with the nature thereof.  
1. I must explain and propound it.  
2. I must enforce and urge it by explication. I shall lay open the nature and extent of the (objectum quod) or duty to which we are exhorted. And then for the enforcing of it, I shall press sundry powerful motives upon your Consciences, to engage you to endeavour to practise it, and lay down wholesome rules and directions, for the better performing it, if the Lord enable me, the time permit, and your christian patience give encouragement.  
1. To propound the Exhortation, I need not at all insist upon the words, they are so plain and intelligible in themselves, that being read, they may as easily be understood; and to offer to give any sense of them particularly, one by one, might render them more dark and obscure. Let it suffice to tell you, that the matter of duty in them contained is the unity of the Church, and the concord of Christians. An universal accord amongst them is to be endeavoured, so far as is possible in judgement, affection and action, this is the sum and substance of the Text.  
1. The Exhortation is to an unity in judgement; so the Apostle expressly prescribes it, in the latter words, that ye be perfectly joined together in the same mind, and the same judgement. It is a thing much to be desired, and by all good means to be endeavoured, that (according to our Church's prayer) God would give to all Nations, Unity, Peace, and Concord, but especially that all, that do profess his holy Name, may also agree in the truth of his holy Word, at least, in the main and most substantial truths thereof, and so that they may be perfectly joined together in the same mind, and in the same judgement. But if this cannot be hoped for and attained in this life; yet,  
2. That we must be sure of to endeavour to preserve an unanimity in heart and affection. Desired it must be, but hoped for it cannot be, that in the Church of God there should be no noise of Axes and Hammers, no difference in judgements and conceits. 
e 2 Cor. 11.19.  There must be Heresies, saith the Apostle, that they that are approved may be made manifest. There must be Heresies, even as we use to say, that that will be must be; his meaning is, there will be Heresies, there is no help for it, the wit of men cannot help it.  
The understandings of men are not all of one size and temper, God hath distributed his gifts unto men severally as he pleaseth, and even they that transcend in the same gifts, and have the largest and clearest understandings, yet they know but in part, and see through a glass darkly and imperfectly, and so are subject to divers errors and misapprehensions. To which narrowness of our faculties, add the consideration of the corruptions that is in our natures, and disposition; by reason of that pride that naturally aboundeth in us, being selfwilled and turbulent; for the heart of Man is a sour piece of clay, wondrous stubborn and churlish, so that the best man is not able to take down his own pride sufficiently: there is more ado with this one Viper, than with all our other corruptions besides; and all those wars and fightings without us, what are they but the scum of this pot that boyles within us, the ebullitions of our lusts that war in our members 
f Jam. 4 1. . While there is then corruptions in our natures, narrowness in our faculties, sleepiness in our eyes, difficulty in our profession, cunning in our enemies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard things in the Scriptures, and an envious man to super-inseminate, there will still be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men that will be differently minded. No instrument was ever so perfectly in tune, in which the next hand that touched it did not amend something, nor is there any judgement so strong and perspicuous, from which another will not in some thing find ground of variance. In the History of the Ancient Churches we find the greatest lights in their several Ages at variance amongst themselves 
g Irenous with Victor (Euseb. Hist. lib. 5. cap. 26.) Cyprian with Stephen (l. 7. c. 31.) Jerome with St: Austin (Aug. Ep. 8.19.) Basil with Damasus (Basil Ep. 10. and 77. Baron. Annal. 372.15.25.) Chrysost. with Epiphanius (Sozomen l. 8. c 14.15.) Cyril with Theodoret (Cyril lib. ad epoptium incepto Hist. lib. 14. cap. 55.) quoted by Dr Reynolds upon Rom: 4.19. . All our comfort then is that the time will come, (but we must not look for it while the World lasteth) when the Son of Man will cause to be gathered out of his Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things that offend, or that minister occasion of stumbling or contention, Mat. 13.41. but in the mean time sinite crescere, let both grow together unto the harvest, must have place, ver. 30. in this hard necessity therefore, seeing for the present it cannot be hoped for, there should be such a consonancy and unity of judgement amongst all men; no, not among wise and godly men; but that in many things, and those sometimes of great importance, they may and must descent one from another unto the world's end, I say, in this hard necessity, that the first evil cannot be avoided, our wisdom must be to prefer the second, that where there is not perfection, yet there may be peace; good heed must be taken, lest by the cunning of Satan, (who is very forward and expert to work upon such advantages) dissension of judgements break not out into dissensions of hearts: lest by different opinions our affections be estranged, and at last quite alienated one from another. It is one thing to descent from, another thing to be at discord with our brethren. It should be the great care of Christians, instead of desiring to find occasions of cavils to separate from their brethren, saying I am holier than thou, by all means, to preserve as much as in them lies, in their several places and stations, the unity of Faith and Love, by which only we are known to be Christ's Disciples. You see the Disciples of Christ, when they were waiting for the descent of the Holy Ghost upon them, according to the promise of Christ they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord in one place. 
h Acts 2 1.  And as if they were one man, they were of one heart. 
i Act. 4.32.  The union and accord of heart amongst christians, is the best disposition that can be to prepare them, to receive the Spirit of Christ; yea, and is the best token and sign that they have received it. Indeed this is the new Commandment the fulfilling of the Royal Law. It is Christ's Commandment, this is my Commandment, that you love one another: not but that the rest are his Commandments too, but this is peculiarly, declared by his mouth, written in his blood, Walk in love as Christ hath loved you 
k Eph. 5 2. . But this love cannot consist with those divisions and separations which some men make from their brethren, not so much out of love to truth, as out of hatred and contempt of their persons. That's the second thing to which the Apostle exhorts in the Text, in this speaking the same things, and being if the same mind and judgement, and that there be no divisions amongst us: It requires in case of different judgements, unanimity in heart and affections.  
3. There is a third thing in the Exhortation, even uniformity in actions, this seems to be properly in the very letter of the Text, that you all speak the same things, for that we may do so, three things seem essentially necessary thereunto.  
1. That you all submit to the same Government. For there is a necessity of Government to prevent confusion: of one Government both in Church and State to prevent division. Where there is an Anarchy or no Government, confusion must needs follow among the members. As it was in Israel, When there was no King in Israel every man did that which was right in his own eyes 
l Judg. 17.6 : and where there are in one body divers Governments, division must needs follow among the members, as it was in Israel, when Jeroboam set up a faction against the House of David 
* 1 Kin. 12. , for the transgressions, and consequently for the punishments thereof, many are the Princes thereof 
n Pro. 28.2. . Indeed we in this Nation need not be told the miseries of no Government, or of many Governments, or many Governors, our own experience will sure, for one Age make us dread it, and inexcusable fools, if we desire it. We have all the reason then in the World to obey the Apostles precepts of submitting to them, that of right are set over us: and being subject to every Ordinance of Man, for our own as well as for the Lords sake 
o 1 Pet. 2.13 . And whoever speaks otherwise, inciting men to cast off this yoke from their necks: they are properly styled children of Belial, their hellish design is clean contrary to the Text, to cause divisions and offences amongst you.  
2. As it is necessary to prevent divisions that you submit to the same Government so that you walk by the same rule; What is that? It is either Principal or Subordinate. Principal, even the Law and the Testimony, the sacred Scriptures: Subordinate, even according to the Scriptures, the rules, and canons, and Customs of the Church, without a due respect to both these rules in their right places, it is impossible Christians should speak all the same things, but there will be divisions among them. I dare assert, and think it not difficult to maintain by the Scriptures, as well as clear reason, that there is an obligation upon the members of that Church in which they were born, baptised and bred up, to submit unto, and obey the rules, and canons, and customs thereof, if they be not able to prove them contrary to the Scriptures, or the clear light of natural reason in us, or at least such conclusions as are properly, directly, and evidently deduced from them. There is much in that argument of the Apostle to confirm the sober-minded herein. 
p 1 Cor. 11.  If any man be contentious, we have no such custom, neither the Churches of God: And in that of our Saviour: If the Offender will not hear the Church, let him be to thee as an Heathen and a Publican; and again, he that heareth you, heareth me, and he that despiseth you, despiseth me, and he that despiseth me, despiseth him that sent me. Do not think I ascribe to the Church any Popish infallibility, or call for any blind obedience unto it. O no, if any of its rules or injunctions, appears to be contrary to the Word of God, like Nebuchadnezzar's to the three Children, to fall down to his Image; or Darius his to Daniel, not to pray to any other God; or the High-Priests to the Apostles, not to speak in the name of Jesus, then must we answer with them; whether must we obey God or man, judge ye. But then we must not deny our obedience to such Church rules and canons, as repugnant to God's Word upon light surmises, and slender presumptions; this were to speak evil of the things we know not 
q Judas 10. . O no, 
r As I take it, this is the excellent Bishop Sanderion in one of his Sermons, No worse for that.  as in the Courts of Civil Justice, men are not ordinarily put to prove themselves honest men, but the proof lieth on their accuser's part, and therefore it is sufficient for the acquitting any man. in soro externo, that there is nothing of moment proved against him; it being requisire to the condemning a man that there be a clear and a full evidence against him: So in these moral trials, when enquiry is made into the lawfulness or sinfulness of our Church's rules and customs, and our Governors' commands, it is sufficient to warrant them, if there can be nothing produced from express Scriptures or sound reason against them; and to condemn or disobey them upon remote consequences and weak deductions, though it be from Scripture-Texts, can ne'er be excused of rashness and unrighteousness. Sure obedience is an unquestioned duty, obey them that have the rule over you (saith the Apostle) for they watch for your Souls, and therefore unless it be manifest, that their Laws and injunctions be against the Word of God, all our questions are but carping, and needless stumbling blocks, laid in our way by the Troublers of Israel. The safest way is obedience, which also is absolutely necessary among Christians, that they may speak the same things, and that there be no divisions among them. Then,  
3. More particularly still to this end, that as Christian Brethren ye may speak the same things without divisions, it is necessary that ye all join in the same form of prayer, praise, and manner of worshipping God. It was David's earnest desire, O magnify the Lord with me, 
Psal. 34.3.  and let us exalt his Name together: And the Holy Ghost in the Acts mentions this Uniformity in the Church's Infancy, and time of her first love, to be one chief cause of its prospering and enlarging, Acts 4.24. The multitude of Believers lifted up their voice in praises with one accord. 
Acts 4.24,  The people with one accord gave heed to the things that Philip spoke: 
Acts 8.6.  And it's a great part of the blessedness of the heavenly Jerusalem, 
Rev. 4.10.  that the Elders sing with one voice unto the Lord. So doth the Apostle make it his earnest prayer for the Romans, 
Rom. 15.6.  that they might be like minded one towards another, that with one mind, and with one voice, they might glorify God the Father of our Lord Jesus Christ: with one mind, and with one mouth too; while men think to glorify God in several ways, and several forms, it is scarce intelligible, how they can do it in this desirable manner, with one mind, and with one mouth: so many several ways, so many several mouths; and that can never tend to the glory of God. The Apostles expression intimates, that like-mindedness, unanimity, and uniformity, are very subservient to the glory of God: What an honour is it to the God of Israel, when all Israel came in as one man to do him worship; when that admirable variety of Gifts and Administrations and Offices that are in his Church do not jar and clash one against another, but sustain and mutually supply out of their stores the wants each of other, and all conspire together in their several kinds to glorify God: What else is musical harmony but concord in discourse, variety in consort? it makes the music full and delightful, when there is a well-ordered variety of voices and instruments in it: but if all instruments were perfectly well tuned, yet if the men could not agree what to play, but one would have a nimble Galliard, another a frisking Jig, another a grave Air; and if all of them should be so wilful, as without yielding to the rest, to scrape on his Tune as loud as he could, what a hideous hateful noise may you imagine would such a mess of Music be? no less odious to God, and equally grievous to every godly man it is, when such Vices as these are heard in the Church of God, I am of Paul, and I of Cephas, 
1 Cor. 1.12  and I of Apollo: When one Pamphleteer will have the Church governed after this fashion, another after that; when one Mountebank in Religion will have this way of Worship, and form of Prayer, another that, to the great scandal of the Reformed Religion, and the manifest dishonour of God. Surely beloved, such an Uniformity, as of all Christian Members of the same Church to be of one mind, and worship God in one place, and in one way, and form, and manner, with one accord, would be the most beautiful, and comely, and happiest thing in the world. So is this Uniformity in actions of Worship also necessarily included in this Apostolical Exhortation, to speak the same things, and that there be no divisions amongst us.  
Indeed this would be a perfect and blessed Unity for all these three to meet together; unity in judgement, unanimity of loving affection, and uniformity in action, and this perfection ought to be both in all our aims and endeavours: but if while we faithfully endeavour it in our several places, we cannot (through our own weakness, or others waywardness) attain to the full perfection hereof, yet pulchrum erit in secundis tertiis ve, it will be our comfort and commendation to labour and attain so much after it as possibly we can; and therefore nevertheless whereunto we have attained, 
Phillip 3.16.  let us mind the same things. Let us labour after this unity of judgement, affection, and action. I beseech you Brethren by the Name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions amongst you, but that ye strive perfectly to be joined together in the same mind, and in the same judgement.  
To quicken you hereunto (this being so needful a duty, and we all so dull unto it) let me offer these following forceable Motives to your serious consideration.  
1. The seasonableness of the Exhortation: for are not these the last and worst days, the dregs and Lees of times, of which our Saviour prophesied, when Christian Love should grow cold, which is the Bond of Peace; and Satan knowing his time but short, should double his diligence in sowing his Tares of cursed contentions in Gods Fold, 
Heb. 10.24, 25. ●ude v. 11.  the proud and malicious hearts of men being too fruitful soils thereof; and of which the Apostle prophesieth, and Saint Judas. Read the places, and see if the men of this Age be not therein exactly described. Alas, when was the Christian World ever more out of quiet? when was God's Church ever more dangerously rend and torn? when was Schisms and Separations ever more greedily and dangerously made and prosecuted? when was God's Church on Earth more Militant, or had more Enemies? foreign, abroad, intestine, at home? more Satanical spirits to hate it? more Lucian's to scoff at it? more Rabshekah's to rail on it? or Balaam's to curse it? when were there more Atheists to scoff at Religion, (Ridemur decathimmur, saith Tert.) more Heretics to reproach, revile, and slander it? more Schismatics studying divisions, affecting parties, carrying upsides and factions, (and being out of danger of the King's Laws, and contemning the Churches pious Edicts and Censures) like unnatural Children rending and tearing their Mother's Bowels? (Inimici Domestici●) Behold the Church's Foes are those of her own Family, 
Rom. 3.17.  her Sons disturb her peace, and the way thereof they will not know. Mistake me not, my design is not to rail, or reflect on any sort of men, but only to warn you as a faithful Watchman to take heed of these deceitful ways: and the very design of this Complaint and Lamentation, that there should be such Troublers of Israel abounding amongst us, is only to show the Exhortation in the Text as necessary; so seasonable, even that we all hearken after the things that make for peace: to speak the same things, and to avoid (if it be possible) these divisions amongst us. So from the seasonableness, pass we  
2. To the reasonableness of the Exhortation also, and that in almost infinite respects.  
1. Listen to God's Commands: search the Scriptures Brethren, and find any duty, if you can, more peremptorily commanded, more highly commended by the Holy Ghost, more frequently pressed by the Prophets and Apostles than this. How often doth the Gospel of Peace call upon us, to follow peace with all men, 
Eph. 5.16.  
Heb. 12.14  if it be possible, and as much as lieth in us to live peaceably with all men? How much more with Brethren, 
2 Cor. 13.11. 2 Cor. 13.14. 2 Tim. 2.23.  men of the same Nation, and Church, and Faith, and Religion with ourselves? for to such it is written, Be of one mind, live in peace, follow Righteousness, Faith, Charity, and Peace; with them that call on the Lord out of a pure heart. It were endless to give you all the strict Commands of the Gospel to this purpose, without obedience to which we are not real but nominal servants of Jesus Christ, unless we study Unity, and be careful to maintain peace and love, and speak the same things, and avoid divisions, and those that cause them, the World may question our Christianity; which will further appear in all the following considerations: whilst we look upon God, whom we pretend to serve and worship.  
2. It is the Apostles Argument amongst many others: 
Eph. 4.1, 2.  I the Prisoner of the Lord beseech you, that you walk worthy of the Calling wherewith ye are called. How? With all lowliness, and meekness, and long-suffering, endeavouring to keep the unity of the Spirit in the bond of peace: For, saith he, there is one Body, one Spirit, one Hope, one Lord, one God, and Father of all. There is but one God, and great reason than we should endeavour unity, and unanimity, and uniformity in the worship and service of this one God. Those that have several Gods, may well have several ways, and several forms to worship them; as the Mariners in Jonah called every one upon his God. When several Gods are afoot, all Games must go forward; but now we all profess but one God, unchangeably one, the Maker of Heaven and Earth, the Father of our Lord Jesus Christ, and he is always of one mind, he is not for one thing sometimes, and another thing other times, like a distempered Stomach, but God is still of one and the same mind; and therefore that which pleaseth him at one time, the same words and things, if they proceed from the same heart, must needs find the same acceptance always. No marvel if dissensions arise amongst wicked ones, betwixt Abimelech and the men of Shechem, seeing they serve divers Masters, have several lusts, one reigning in this, another in that man, all commanding contrary things; but shall not Christians speak the same things without divisions, that all serve one Lord, and that one being so far from commanding any thing that may occasion discord, that his very liv●●● is the Badge and Cognizance of Love and Peace. More particularly, being we profess to worship the Trinity in Unity, and Unity in Trinity, let us consider each Person in the Blessed Trinity.  
1. God the Father he is one, there is one Father of all: If God be our Father, 
Eph. 4.6.  then are we all Brethren to each other. If a man coming into his Neighbour's house by chance, should find them all together by the ears, would he not think them disorderly and ill-governed children? how much more if they should be observed to be ever and anon snarling and quarrelling one with another, and beating and kicking one another. Here Joseph thought he need say no more to his Brethren to prevent their falling out by the way, than to remind them that they were all one man's Children, and Brethren to each other: 
Gen. 45.24  And Abraham to procure an everlasting Amity, and utter cessation of all Debates, thenceforth between himself, and his Nephew Lot, and their Servants, made use of this one Argument, the most prevalent of all others, that they were Brethren. 
Gen. 13.8. Psa. 133 1.  Ecce quam bonum; Behold how good and joyful a thing it is Brethren to dwell together in unity. Profane Esau durst not avenge himself on Jacob, lest he should vex his Father Isaac: 
Gen. 27.4.  And shall not Christians then who are Brethren, not only by Generation, but by Regeneration, much more tender the displeasing of their one Father, by disagreements and molestations of one another? the nearer, the dearer, we use to say, and there are few Relations nearer than that of Brotherhood, but no Brotherhood in the world so closely and surely knit together, and with so many and strong ties, as the Fraternity of Christians in the Communion of Saints, which is the Brotherhood in the Text: And therefore as we are Brethren, and tender the glory of that God who is the Father of us all, it concerns us to speak the same things, and that there be no divisions amongst us.  
2. Consider also God the Son; we are all redeemed by that one price of his precious Blood, and methinks that calls for love and unity. It's implied in that of the Apostle, One Faith: 
Eph 4.5.  One Faith is fixed on one and the same object, the Mercy of God, and Merits of Christ, or Gods Free Grace in Christ, and being engrafted into one and the same Vine, should we not all bear one and the same fruit? We are all Fellow-Captives redeemed by the same Saviour, Fellow-Patients cured by the same Physician, even Jesus Christ the object of our Faith. Hence he that redeemed us did in like manner pray for us, that we may be one, 
John 17.21, 23.  perfectly one, that the world might know that God sent him: but this can never be, if we speak not the same things, but there be divisions amongst us.  
3. There is also but one Spirit, and that's the Apostles Argument also: There is one Body, one Spirit; 
Eph. 4.  and therefore endeavour the unity of the Spirit. The Spirit is a Spirit of Unity: this Spirit is the very Essential Unity, Love and Love-knot of the two Persons, the Father and the Son, of God with God; yea, it was the very Union and Love-knot of the two Natures in Christ, of God and Man: he is the Spirit of Unity, and therefore cannot delight in us, unless we keep the unity of the Spirit: That Spirit, the Soul of man, that gives life to the natural body, yet can it not animate and give life to members dismembered, unless they be first united and compact together. 
Ezek. 35.7, 8, 9  We read there of the dead and scattered bones, that to the end they might be revived, they first came together, every bone to his bone, than the sinews came and knit them, than the flesh and skin covered them; and then, and not before, the Spirit came from the four Winds to give them life. So the very natural Spirit, the Soul, doth not inform the body, unless there be an accord and unity in it: much more is this required as a proper disposition to make us meet for the habitation of the Holy Ghost, even this quality that is like that his Nature and Essence, Unity and Unanimity, for us to be of one mind and judgement, and to speak the same things, and that there be no divisions amongst us: divisions are a token we are led by divers Spirits, and not by this one. There is a Spirit indeed in these divisions, but it is an evil spirit, such as was between Abimelech and the men of Shechem: 
Judges 9  And such as are for a toleration of such divisions, we may write upon them as our Saviour did upon the man possessed, Legion, for they are many: pretend they to the Spirit as they will, of walking and praying by the Spirit, we need not believe them, unless we list, to be led by any other than a devilish spirit. The Devil shows himself to be a Devil by his Cloven Foot: if we would receive, and not grieve, nor quench, nor dishonour the one Spirit, by which we pretend all to be governed, let us speak the same things, that there be no divisions amongst us: As we tender the glory of God the Father, the Son, and the Holy Ghost, we must do this.  
3. So while we look upon the Church of God, for that is but one body, which is the Apostles argument also: It is but one, and only one. My Love, my Dove, 
Eph. 4. Cant. 6.  my undefiled is one, she is the only one of her Mother. So are we Christians made all up into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one mystical body; 
Eph. 3.6.  and that by such a real (though mysterious) incorporation, as that we become thereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as all of us members of Christ, 
Rom. 12.5.  so every one of us members one of another: No● the sympathy and supply that is between the members of the natural body, for th●ir mutual comfort and good of the who●e: The Apostle setteth it forth elegantly, and applieth it very fully to the Mystical Body of the Church at large. 
1 Cor. 12.  It were a thing prodigiously unnatural, and to every man's apprehension the effect of a frenzy or madness at the least, to see the head plot against, the tongue revile, the hands buffet, the teeth devour his fellow-members. No, if any one member, be it never so small and despicable, be in anguish, the rest are sensible of it: There is a mutual sympathy and communication betwixt them; there are no terms of bitterness stood upon in the natural members, I am better than thou, and I than thou; no terms of disgrace heard, (I have no need of thee, nor I of thee) but they are all ready to contribute their several supplies according to their several measures and abilities, to give ease and relief to the grieved part, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That there be no rent or schism, 
1 Cor. 12.25.  saith the Apostle, using the very word of the Text, no division or disunion of parts in the body: And as we may consider the Church as one Body, so as one Household, and ourselves as fellow-servants of the same Family, 
Gal. 6.10.  the same household of Faith: So ought we then to behave ourselves in the House of God, 
1 Tim. 3.15.  which is the Church of the Living God, as becometh fellow-servants that live under the same Master: We all wear one Livery, 
1 Cor. 10.3, 4.  having all put on Christ by solemn profession at our holy Baptism; and we are all fed at one Table, eating the same spiritual meat, and drinking the same spiritual drink in the holy Communion; and therefore all reason, that as members of the same Body, and servants of the same Family, we speak the same things, and there be no divisions amongst us. Mr. Baxter in his Cure of Divisions, urgeth two or three things well in this Topick of the Church, as that our union with the Church, is a sign of our proportionable union with Christ; and our separation from the Church, is a sign of our separation from Christ; nay, that union is not only an accident, but of the very Essence of the Church, without which it is no Church, and without which we can be no members of it, Unity being necessary to the very being of the Church, and of Christianity; and that our union is necessary to our nourishment from, and Communion with Christ and his Church: but I refer you for these to him, 
See it page 66.  whom perhaps some will rather hear than us, if we should speak the same words. I shall amongst many particulars urge only four things, with reference to the Church, that shows the need you have to speak the same things, and that there be no divisions amongst you.  
1. This is the only way to forward the work of God for the building up of the Church; which Faction and divisions on the other hand obstructeth, so as nothing more. You often read in Scripture, of edifying the Body of Christ, 
Eph. 4.12. 2 Cor. 12.19.  and of doing all things to edifilcation. The expression is metaphorical, taken from material buildings, often used by the Apostle with application to the Church of God, and the spiritual building thereof: 
1 Tim. 3.15.  for the Church is the House of the Living God; and all Christian-members of this Church are as so many stones of this building, whereof the house is made up: and the bringing in unbelievers into the Church, by converting them to the Christian Faith, is as the fetching of more stones from the Quarries to be laid in the building. Now the building in itself (and that is edification) is the well and orderly joining together of Christian men as living stones in truth and love, that they speak the same things, and that there be no divisions amongst them, that they may grow together, as it were, into one entire building, to make up a strong and comely house for the Master's use and honour. 
a 1 Pet. 2.9.  Indeed there is nothing more conduceth hereunto, than Peace, Love, and Concord: Knowledge is very little or nothing but a puff in comparison of Charity, in order to Edification: 
b 1 Cor. 8.1  It may swell, and look big, and make a show, but Charity doth the deed: 
c 1 Cor. 1.10.  It lays the stones together, and makes them couch close one to another, and binds them up with Fillings and Cement to make them hold. Hence that wise Masterbuilder S. Paul, that knew well what belongs to this work, when he speaks of compacting the Church into a building, mentions the edifying of itself in love. 
d Eph. 4.16.  Indeed when all the Workmen intent the main business, each in his place and office performing their appointed task with cheerfulness and good agreement, then doth the work go on, and the building gets up apace and strongly; but when one man draws one way, and another another way, one will have things done after this fashion, another after that, one mars what another makes, pulls down what another sets up, how is it possible while things go thus, that ever the building should be brought to any perfection or handsomeness? and therefore well doth the Apostle join these two together, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
e Rom. 14.19.  Let us follow after the things that make for peace, and things wherewith we may edisie one anot her. Where the hearts and tongues of the bvilders are divided, the building will either come to nothing, or prove but a Babel of confusion: for where envy and strife is, there is confusion, and every evil work. 
f James 3.16.  Strife will make ill work, it will build up nothing, unless it be Babel's walls: It is peace and concord that builds up the walls of Jerusalem, which as it hath its name from peace, so hath it also its perfection from peace; and then, and not before, shall Jerusalem be built, as a City that is at unity in itself; 
g Psa. 122.3  whe● they that build Jerusalem are first at unity amongst themselves, when they speak the same things, and there is no divisions amongst them.  
2. As this is the way to build the Church, so it is the way to preserve in both in peace, beauty, and safety.  
1. In peace. The concord of Family is their peace, so is amity and concord in the Church; whereas the divisions and discords of Christians disturbs their minds, and discomposeth the Church: Pray for the peace of Jerusalem, 
h Psa. 125.  saith the Psalmist; but by different forms and ways there is a breach of that peace: such divisions in the Church are like wars and tumults in the Commonwealth, they discompose, and set it out of order. It was Sir Henry Wotton's excellent saying, Disputandi pruritus Scabies Ecclesiae: The Itch of Disputing doth cause the Scab of the Church. Every Sect finds some little pleasure in scratching, by zealous wranglings and disputes for their several Opinions, till the blood be ready to follow; and at length it proves the bain of peace, and charity, and love, which is the very life and soul of Christian Religion: Now is not this, or should it not be an effectual Motive to this Unity, Unamity, and Uniformity? How dear should be the Church's peace to every member thereof? Dulce nomen pacis, the very name of peace sounds sweetly to the ear: there is such a mixture of pleasantness and profitableness in it, as wrapped the Psalmist into admiration, ut prius miraretur quàm ostenderet, he admires it himself, and rouzeth others to the like admiration: 
i Psa. 133.1.  Behold how good and pleasant a thing it is, Brethren to dwell together in unity: some things are pleasing, not good, as Epicurism and Good-fellowship; some things good, not pleasing, as Fasting and Martyrdom, but this both; for pleasure, it is like the Oil poured out on Aaron's Head; for goodness, it is like the Dew on Hermon's Hill, which made the Valleys fruitful. So good and pleasant it is, that nothing can be pleasant without it: It is the desire of all hearts, the rest of all Nations, the end of all Contentions, pacem te poscimus omnes, nothing more desirable in Families, in Kingdoms, much more in the Church: And therefore lest we violate the Church's peace, it concerns us to speak the same things, lest there be no peace but divisions amongst us.  
2. It is the way to preserve the Church in beauty and honour; the concord of Christians is their beauty and honour, and their divisions and discord is their deformity and shame. The Church stands upon two Staves, the Staff of Beauty, and the Staff of Bands: if the Staff of Bands be once broken, the Staff of Beauty cannot long stand, but by divisions our Beauty becomes deformity, Reformation deformation: as when one hand is black, and another white, one cheek pale, another red: so whilst we become several Churches, several Bodies, what do we but make a Monster of the Church, the Body of Christ! Indeed nothing more tends to the Church's dishonour, and Christ's dishonour, than this: there is no such scandal to the Church's Enemies of all sorts, than this: the common Enemies of the truth of Religion, are chief Atheism and Superstition; and wherefore serveth the home-differences of Christians, especially about indifferent things, about Gestures, and Vestures, and other indifferent Rites and Formalities, that for such things as these, (things in their own nature indifferent, and never intended to be otherwise imposed, than as matters of circumstances and order) men should desert their Ministerial Charges, fly out of the Church as out of Babylon, stand at open Desiance against lawful Authority, and sharpen their tongues and pens with so much petulancy and virulency as some have done; wherefore serveth this, but to the dishonour of Christians and Christianity, and to give scandal to the Enemies thereof?  
1. To the Atheist: for he, till all men be of one Religion, and agreed in every point thereof too, (which I doubt will never be whilst the World lasteth) thinketh it the best wisdom to be of none, nay, makes it his best pastime to jeer at all: The agreement of Christians is an ocular demonstration to the World, that they have a certainty of the Faith which they profess, and that it is of a healing nature, and tendeth to the felicity of the world: so that never was Christians observed to live in an undivided Unity and unfeigned love, but the very Infidels and ungodly round about them did reverence both them and their Religion for it; whereas their discords and divisions give occasion to Atheists and Unbelievers to blaspheme, as if there were no certainty in their belief, or as if it were of a vexatious and destructive tendency: so that never were Christians divided, implacable, and bitter against each other, but it made them and their profession a scorn to the unbelieving and ungodly World. Their despising and vilifying one the other, teaches the wicked to despise and vilify them all: as a well ordered Army, and a City of uniform; and comely building is a pleasing and inviting sight to beholders, whereas a confused Rabble and ruinous heap bree is abhorrence; even so the very sight of the concordant society of Christians, is amiable to those without; whereas their disagreements and separations makes them odious. Hence the former conduceth much to the conversion and salvation of men, and the latter hardens men in wickedness, and hinders their coming into the Church, and their obedience to the truth. Who loveth to thrust himself into a fray? and what wise men will join with drunken men that are fight in the streets? A more effectual way cannot be devised to drive men from Christ, than to represent Christians like a company of madmen that are tearing out the threats of one another: when one Faction flies upon, and speaks ill of one another, what wonder if the Atheist and Infidel speak ill of, and flies further from them all? whereas contrarily, the best means to win the World to a love of Holiness, is, if they can see that holiness makes men fervent and unfeigned in the love one of another. 
k 1 Pet. 1.22.  Christ's words in his prayer are notable to this purpose: 
l John 17.20, 21, 22, 23.  I pray, saith he, for them that shall believe on me through their word, that they all may be one: As thou Father art in me, and I in thee, that they also may be one in us, that the world may believe that thou hast sent me, etc. It plainly implies, that the Unity of Christians is a great means of converting the World to the Christian Faith, and convincing Infidels of the truth of Christ, as sent by God: and so on the contrary, their divisions must needs be a scandal to them. Upon which account also, we have reason to take heed, to speak the same things, and that there be no divisions amongst us.  
2. Such divisions give scandal to Papists. You read how loath was Abraham to fall out with Lot, and how desirous he was to compound the differences that were between their Herdsmen; and one reason is hinted, in that it is said, 
m Gen. 13.7.  the Canaanites and Perizzites dwelled at that time in the Land. So have we in our Land many Canaanites and Perizzites at this day, that take offence at these divisions of ours, and makes it a chief occasion to alienate their hearts from the Truth of God. There be many Papists and Romanists confirmed and made obstinate in their Opinion of the Catholickness of the Romish Faith. Hereby, when they hear of so many things which have been ever, and are still retained in the Church of England in common with the Church of Rome, as they were transmitted both to them and us in a continued Line of Succession from our Godly and Orthodox Forefathers, who lived in the Ages next to Christ and his Apostles, to be now inveighed against, and decried as Popish and Superstitious. And when they see men, pretenders to Piety, Purity, and Reformarion, more than others, not contenting themselves with those just Exceptions that had been formerly taken by the Church of England, and her regular children, against some Erroneous Doctrines and Forms of Worship taught and practised in the Church of Rome, and endeavoured to be unduly, and by her sole Authority, imposed upon other Churches, when they see them not contenting themselves with these things, but even so far transported with a spirit of contradiction, as that they care not, so as they may but run far enough from Rome, whether, or how far they run, although they should run themselves (as too oft they they do) quite beyond the bounds of Truth, Allegiance, common Reason, and even common Humanity also. Besides, we know it hath been, and is one grand objection of the Papists against the Reformed Churches, that the Fanatical dissensions amongst ourselves are evident signs of an Heretical spirit, as Bellarmine, Stapleton, Kellison, and others argue; and Fitz Simon, an Irish Jesuit, hath written a whole Volumn on this argument, which he ●alls Britanio-Machia. It's true how unhappy they have proved in this pretended Unity, which they make a note of their true Church, any one may judge that will but read the writings of Doctor Field, 
Discourse concerning the Idolatry practised in the Church of Rome, by D. Edw. Stillingfleet.  Bishop Jewel, and even the late Book of the Excellent Doctor Stillingfleet upon this argument, which proves them nevertheless faulty, however we be blame-worthy: As Gregory Nazianzen did answer those in his time that used the same argument, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; only by this methinks we should be warned, if by no other consideration, to let such a spirit of peace and meekness show itself in our lives and doctrines, ut nihil de nobis male loqui sine mendacio possint, that they may never have advantage with the same breath to speak both truly, and reproachfully against us. And to this end, to preserve the Church's beauty and honour, and to stop the mouth of the Adversary, and take away the occasion of scandal, lettus speak the same things, and let there be no divisions amongst us. I add,  
3. This want of Unity, Unanimity, and Uniformity among those that keep within the pale of the Church, gives scandal to those of the Separation, 
See Toleration not to be abused.  such Schismatics and Heretics as are clean gone out, and have renounced all kind of communion with us; for they must needs think very jollily of themselves and their own singular way, when they shall find those very grounds whereon they have raised their Schism to be so stoutly pleaded for, and pursued by some that are yet content to hold a kind of communion with us: For there are many that will hold those Principles, besides which there can be nothing colourably pretended for inconformity in point of Ceremony and Church-Government, that will not yet admit of such conclusions naturally issuing thence, as will necessary in● an utter separation. The Separatists Tenants are but the Nonconformists Principles improved, and then it is to be feared that the Nonconformist gives the occasion of offence and boasting to the Separatist, he lays the foundation for the others division from us, and so may happily have a right in that of our Saviour, 
n Mat: 18.7  Offences will be, (for the trial of the faith and patience of the Saints) but vae homini, woe to the men (without repentance) by whom the occasion of those offences comes. In all these respects then, for the Church's honour, and to avoid that scandal that is thereby given to Atheist, Papist, and Separatist, let us speak the same things, and let there be no divisions amongst us: and as for the Church's beauty and honour, so  
3. For the safety thereof; for divisions  
1. Invite and encourage the Church's Enemies.  
2. They weaken them to resist them.  
1. They invite and encourage the Enemy, as it is noted of the Ancient Britain's, their intestine contentions invited the Enemy to conquest. Nothing so much hearteneth and advantageth the Enemy abroad, as the fractions and dissensions that we have at home: Per discordias civiles externi attollunt animas, said Livy once of old Rome. Whence our Countryman Gildas complained of old of this Island then imbroiled in wars, fortis ad civilia bella, infirma ad retundenda hostium tela, that by how much more her valour and strength was spent upon herself in managing of intestine and domestic broils, by so much the more she laid herself open to the outrages and incursions of foreign Enemies: common periculum concordiâ propulsandum, saith Tacitus. The Church's peace and concord is the Tower of David, from whence we may repel our Adversaries, whom else we shall by our intestine differences cause to rejoice. If all the members of the Church were but fast joined together, saith Dr. Reynolds, 
† In his excellent Sermon of the peace of the Church.  vinculo fidei & glutine charitatis, in the bond and cement of Faith and Love; if Governors, Teachers, and People, would but join hand in hand, the one to rule with Authority and Meekness, the other to teach with wisdom and compassion, the third to honour, both by humble submission to their judgement, and willing obedience to the guidance of their Governors and Pastors, than would they cut off all occasion from those that seek occasion, and disappoint the expectations of those that do, captare tempora impacata & inquieta, would be fishing in troubled waters. The Devil (as Optatus speaks) is tormented with the peace of Brethren, but is quickened and put into hopes of success in his attempts against the Church by the mutual ruptures and jealousies, that the members thereof foment and cherish amongst themselves; as when by Jeroboam's defection Judah and Israel were rend asunder, then came Shishak and troubled Jerusalem: 
o 2 Chro. 12.2.  and as divisions invite and encourage the Church's Enemies, so  
2. They weaken her to resist them. The unity of Christians is their secondary strength, saith Mr. Baxter; their primary strength is Christ, and the Spirit of Grace which quickeneth them; and their secondary strength is their union amongst themselves. Separation from Christ depriveth men of the first, and separation one from another depriveth them of the second: evermore vis unita fortior; but divisions weaken the Church, and dividers are certainly the weakners and destroyers of the Church: even Satan is sensible that his Kingdom divided cannot stand, and therefore he keeps an admirable unity in the members thereof; so that a whole Legion, consisting of many thousands of them, had but one name, one action, and one habitation in the man possessed with them: Concordiâ res parvae crescunt, discordiâ dilabuntur; the wall is hollow and lose where the stones stand off one from another, and couch not close: Now brotherly love and unity is it that bindeth all fast, and makes of lose heaps one entire piece. Observe the expression in the Text; I beseech you Brethren, saith the Apostle, that there be no divisions amongst you, but that ye be perfectly joined together in the same mind, and in the same judgement. Like-mindedness, you see, is the thing that joineth all together, and in the well joining consisteth the strength of any structure: Whence we read of the bond of peace, 
p Eph. 4.3.  and the bond of perfectness: 
q Col. 3.14  An expression of the like importance you have, 
r Phil. 1.27  That I may hear of your affairs, saith he, that ye stand fast in one spirit, with one mind. Christian's never stand so fast as when they are of one mind: whence there is a Greek word sometimes used in the New Testament, as Bishop Saunderson observes, 
s Bishop Saunderson's Sermons, p. 270.  viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is commonly translated Confusion, and sometimes Tumults; neither of which Translations are unfit for the sense; but in the Literal Notation it rather imports, a kind of unstableness or unsettledness, when a thing doth not stand fast, but shaketh and tottereth, and is in danger of falling. And this S. Paul opposeth to peace; God is not the Author, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of confusion, but of peace. Intimating by the very opposition, that it is mostly for want of peace that things do not stand fast, but are ready to fall into discords and confusion. S. James speaks out what S. Paul but intimateth, and tells us plainly, that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the effect of discord, and that contention is the Mother of Confusion; for where envying and strife is, saith he, there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unconstancy, unsettledness, confusion, and every evil work. The Builders do but make ill work where the building is not like to stand, but threatneth ruin, and is ready to drop down again by that time it be well up: yet such ill work doth envying and strife ever make; it is concord and union only that maketh good work, and buildeth strong. Let Jerusalem be built as a City at unity in itself: 
a Psa. 122.3  and Jerusalem is like to stand the faster and longer for it; like Seleucus his bundle of Sticks, insuperabiles dum inseperalis, they could not be broken, insuperable while inseparable; such is a Church, a Land, a Corporation, while it is at unity: But O how weak is it when it is divided? like those Rods pulled asunder out of the bundle, which the weakest Child could snap asunder? is not this so in all other things? An Army is stronger than a man, a Kingdom than a Single Person; a Flame burns more strongly than a single Spark; the Waves of the Ocean are more forceable than a single drop; a threefold Cord is not easily broken. Hence weak Commonwealths seek to strengthen themselves by Confederacies with other States. Alas Brethren, many are our spiritual and temporal Enemies, and strong is the League of Impiety that we are to encounter with in this world; our most united Forces, and joint endeavours, are all little enough against them: And can a few single stragglers hope for Victory, when whole Troops of Moab, Ammon, and Mount Seir, are to encounter them? Shall Britain's still retain that folly whereof Tacitus of old branded them, dum singuli pugnant universi vincuntur, whilst they resisted singly, they were overcome universally? being divided they were destroyed. Thus it was with the Kingdom, and thus it will be with the Church, if we do not speak the same things, but there be, and contifive to be divisions amongst us By several ways, and several forms, we make the Church a very Babel of Confusion, and if Babel's confusion go before, Babel's destruction will follow after: Dividers are certainly abaddon's, Destroyer's, destroyers of the Church, what good soever they pretend: 
* Mr. Baxter's cure.  As those means which best corroborate the body, and fortify the spirits, do best cure many particular diseases, which no means would cure while Nature is debilitated; so are the Church Diseases best cured by uniting fortifying remedies, which will be increased by a dividing way of Reformation: dividing is wounding, and uniting is the closing of the wound. It's Satan's usual way to pretend to a good work, when he purposeth to destroy it; he resisteth Light as an Angel of Light; he will be a zealous Reformer, when he would hinder Reformation; and it is Satan's mark of Reformation: he doth it by dividing the Church of Christ, and teaching Christians to avoid each other; and he destroyeth their love to one another, by pretending love to themselves, as if he would have them but to avoid sin and Church-corruptions: and in this dividing work the Devil doth as Make-bates use to do, that first goes to one man, and tell him what such an one said against him, and what a dangerous person he is, and then go to another, and faith as much of the first to him. So the Devil zealously aggravates the faults of every party to others, that they may have odious thoughts of one another, and so as they love their Souls avoid them. So this dividing Spirit just gives such counsel to men for the preservation of their Souls; as if a man should thus, in pretended kindness, counsel a man for the preservation of his health, and bodily comfort. O take heed of that Mouth, and that Belly, for it getteth nothing, but devours all that the hands do get by labour; or cast off that hand, for it hath a crooked finger; or that gouty foot, that it may not trouble the whole body; or rip up those guts which have such filthy excrements in them; is not such kindness to be suspected? 
* Thus far Mr. Baxter.  Behold the Devils wiles and stratagems, be wise, and avoid them, I beseech you; and therefore for the Church's peace, and beauty, and honour, and safety, be exhorted to labour after unity, unanimity, and uniformity, to speak the same things, and that there be no divisions amongst you. These are the third sort of Motives while you look upon the Church of God: But  
4. Though ye should have little regard either to God, or the Church of God, yet look upon yourselves, even in point of wisdom, and out of self-love; it concerns Christians, every one in his place, to labour to speak the same things with other Christians, and to avoid divisions from them.  
1. For your own safeties sake; for if the whole be in danger, so is every part. Hence the Mariners called upon Jonah, What meanest thou, O sleeper, arise, call upon thy God; as if they had said, if the whole Ship be lost, so will every Soul in it, and thou amongst the rest. Perhaps some may think their own safety obligeth them to be dividers, to hold up a Faction and Division, or at least not to meddle in their Stations towards the healing them: but to such I say as Mordecai did to Esther, Think not thou alone shall escape, if thou hold thy peace: O no, O no, deliverance may arise another way, but thou and thy Father's house shall be destroyed; therefore if you have respect for your own safety labour for peace, and unity, and unanimity, and uniformity with your Brethren, that you speak, etc.  
2. For your own peace also; for this is one way for Christians to attain a peace with God, and man, and themselves. The Apostle speaks of some 
b 1 Thes. 2.15.  that please not God, but are contrary to all men: I think it may be said of Dividers, Authors, or Fomenters of division, they cannot please God, while they study how to be contrary to all men. I shall not need, saith Dr. Reynolds in his Sermon of the Peace of the Church, to load them with any other guilt than the Apostle doth, that they are not the servants of Christ: 
c Rom. 16.17.  For how can he who is without peace and love, serve or please that God who is the God of Peace, and whose Name is Love, and whose Law is Love? Non habent Dei charitatem qui non diligunt Ecclesiae unitatem, saith S. Austin: 
d A known Place it is lib 3. ch. 16 the Baptism  not need I to dismiss them with a more fearful Curse than that of the Apostle too, I would they were even cut off that troubles you. The achan's, the Troublers of Israel; must expect trouble and no peace from the God of Israel, nor can such have any peace in themselves for being given to change, they are but like Noah's Dove fluttering from place to place, having no rest for the soles of their feet, 
They are but like Cain, as fled from the place of rest, so dwelling in the Land of Nod i.e. of wand'ring Vid. Dr. Stillingfleet's Sherinah in locum.  till they return to the Ark again: They are like children tossed to and fro with every wind of Doctrine, and even when they think themselves fixed, they most-what still have some jealousies remaining in their minds, that possibly they are deceived; so that they seldom have any rest, unless they come at last to a hardness of of heart, and a stupid and benumbing in sensual security, crying Peace where there is no Peace; for no true peace, no true rest is to be had, till they come to this speaking the same things, without division, from their Brethren; How often do we see them like drunken men reeling to and fro, carried from this to that extreme, till they come at last to conclude in Atheism and Infidelity? whereas by being united, particular Christians would be strengthened in the truth, having nothing more to do, but to grow in Grace, and make Progress from degrees to degrees in Holiness, which is the very design of Christianity. Indeed  
3. It concerns every one to labour after this Unity, if they do but consider that this alone will put them in a fit posture to receive the blessing of God. It is remarkable, the Psalmist 
e Psa 134.  exhorts the people, Behold, bless ye the Lord, all ye servants of the Lord, which stand in the House of the Lord. Mark, he exhorts them plurally, Ye, and all ye, bless ye; but in the third verse he prays to God to bless the people singularly; The Lord bless thee out of Zion: Plures hortatur ut benedicant, i●se, uni benedicit, saith S. Austin: He exhorts all to bless the Lord, but he blesseth all from the Lord as one man. It hints, that then God useth to bless his people, when they are at unity as one man. So Christ came to his Disciples with a blessing when they were a rowing together; 
f M●● 1●. 2●.  and to his Apostles with a blessing of Peace when they were assembled together; 
g John 2●. 19.  and he sent his Holy Ghost to them when with one accord they were met together: And so the Promise runs, Where two or three is met together in my Name, there am I in the midst of them. While Christians disagree in their manner of serving, and blessing, and worshipping God, God will not bless them, as He will do, if in one way, and with one mouth and heart they glorify their Father: if they speak the same things, and there be no divisious amongst them: if he will hear the prayers of Christians when two or three are united together, how much more when several thousands? nay, not only all in a Congregation, but all in all Congregations throughout a whole Land are united, speaking and ask the same things. In this case, sure if in any, the Kingdom of Heaven suffereth violence, and the violent taketh it by force: On the contrary, if there be divisions, we can never be so hopeful in our prayers, for these divisions most-what causeth alienation of affections, and so we cannot pray with such hopes of Audience, because we cannot then lift up pure hands without wrath: the clamour of our boiling malice to each other, will outcry our prayers; our dissensions will make that sweet Incense stink in God's Nostrils, and will turn our Prayers into Curses, if we do not speak the same things, but there be divisions amongst us.  
Many more Motives I might heap up to enforce our Exhortation, especially that drawn from the many examples we have set before us; as that of God the Father, who being provoked by us, yet by all means seeks peace and union with us; hath sent his Ministers of Reconciliation to beseech us to be reconciled unto him, loadeth us with his blessings, causeth his Sun to shine, and his Rain to fall on us, and all to induce us to be at peace with himself: And can we be partakers of the Divine Nature, or Sons of our Heavenly Father, if we be not Follower's of him, as dear Children, in endeavouring to be united one with another? Nay, Christ his Son did become Incarnate to unite us to God, and make our peace with God; yea, and lo, the Prince of Peace came to dwell amongst men for this end, when peace was amongst men in Augustus' days, when there was general quiet and union through all the World, and at his Birth the Angels proclaimed peace on Earth, good will towards men. O how then can we be Disciples of Christ, and not follow after peace, to speak the same things, and that there be no divisions amongst us? yea, and this Oil of Charity poured on Christ the Head, did run down to the Beard, yea, unto the skirts of all his garments; for all the Saints of God now in heaven have gone thither in this way of peace: Abraham said to Lot, Let there be no contentions amongst us, for we are Brethren; Stephen prayed for his Persecutors, Father, forgive them. The Saints were ever peacemakers, and not peace-disturbers, or dividers: Nay, very wicked men and Devils are sensible of the benefit of this way of union one with another; therefore did Ephraim and Manasseh agree together against Judah, Herod and Pilate, Scribes and Pharisees against Christ: Nay, very bruit beasts covet an union, saevis inter se convenit ursis: and shall we be more blockish than they? In a word, God styles himself the God of Peace, Christ the Prince of Peace; his Name is Immanuel, a Name of Peace, was Crowned at his Baptism with a Dove, the Emblem of Peace, being in the building 〈…〉 Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Cornerstone, the place of Peace, coming into the World with a Song of Peace, and going out of the World with a Legacy of Peace. The Spirit the Bond of Peace, the Gospel the Covenant of Peace, and the word of Reconciliation, Ministers Ambassadors thereof, Jerusalem the type of the Church, signifies in the Hebrew Tongue the Vision of Peace; and the bliss in Heaven we all look for, is nothing else but Eternal Peace, where we shall all speak the same things without division to the glory and praise of God: If then we be Sons of the God of Peace, Servants of the Frince of Peace, Temples of the Spirit of Peace, Professors of the Gospel of Peace, if we have any Consolations in the Ministers the Ambassadors of Peace, if we be Citizens of Jerusalem the Vision of Peace, and hope to be gathered to our Fathers, to enjoy an eternal Sabbath of Peace: if there be in us any consolation in Christ, any comfort of love, any fellowship of the Spirit, let it be our care to walk by this Rule of Peace, Unity, Unanimity, and Uniformity with our Brethren, to speak the same things, and that there be no divisions amongst us; but let us be perfectly joined together in the same mind, and the same judgement; and as many as walk according to this Rule, peace be upon them, and the whole Israel of God.  
Now that you may see how Christians are to speak the same things, and how they may and must order their endeavours to avoid divisions, give me leave to close my Exhortation with sundry Directions picked out of the Analogy of Faith: The skilful Physician must not only discover the disease, and persuade his Patient to use all means to prevent and remedy it, but he must also direct him what remedies to use, and how to use them. The directions I shall give you, you cannot like the worse, because most of them, I confess, I have (though in a different method) out of that excellent Sermon of Doctor Edward Reynolds of the Peace of the Church, to which I have added some Heads, and some inlargements; better I could not find, let him do it that can, such wholesome Rules being therein offered, as would compose the most turbulent spirits to some moderation, if they would walk up to them; and jointly considered, exceedingly conducing to heal the breaches of the Church of God.  
Then by way of caution, 
Direct. 1.  that you mistake me not, know, that though you must speak the same things, and avoid divisions, and labour to be of the same mind and judgement, yet this Exhortation admits of a limitation, it must be only, if it be possible, and as much as lieth in you, without any shipwreck of truth and holiness: For howsoever Unity, Unanimity, and Uniformity be well pleasing unto God, yet is it not such an Unity as he desireth, unless it be truth and peace together; such a peace and unity as is according to truth and godliness in Christ Jesus: there may be an agreement together in falso, when men hold together for the maintenance of one and the same common error. Such as is an agreement, as our Learned Davenant 
g Epist. de pacificat.  observes.  
1. Of Heretics, in case of Heresies, when Adversaries speak all the same things, to deny or deprave the Faith of the Gospel, as Hymenius and Philetus did, 
h 2 Tim. 2.18.  who sought to overthrow men's Faith in the Resurrection.  
2. Of Idolaters, in case of Idolatry; 
i Hos. 4.15.  if Israel play the Harlot, let not Judah transgress, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what agreement hath the Temple of God with Idols? 
k 2 Cor. 6.16.   
3. There may be an agreement of Usurpers, in case of Tyranny, when any shall usurp and exercise Domination over the Consciences of men, to bring them into bondage unto Doctrines of Errors, and make Articles of Faith for all Churches to submit unto, as the Romish Church, and especially as the Tridentine Council have done. In which case the Apostle had no patience to give place by subjection to them, no not for one hour. 
* Gal. 2.4, 5  Neque enim quisquam nostrum Episcopum se esse Episcoporum constituit, aut Tyrannico terrore ad obsequendi necessitatem collegas suos adegit, saith S. Cyprian in the Council of Carthage, in the case of Rebaptization 
m Lib. de sentent. Episcoo. de haretic. rebapt. . Yea, 2. There may be an agreement in malo, when men combine together in a Confederacy for the compassing of some mischievous design, as did those forty and odd that bound themselves with a Curse to destroy Paul 
n Acts 23.12, 13. : such as is the agreement of Thiefs, Cheats, Drunkards, Whoremongers, and Fornicaters, and Rebels, among themselves: such agreements as these no Christian ought to join with, or be of the same mind or judgement with them: The wisdom of the Flesh, and cunning of the Devil, will bring men fast enough to those cursed agreements, without which he and his knows well enough, his Kingdom cannot stand. God's Servants have rather evermore bend themselves by their prayers and endeavours, to dissolve the Glue, and break these Confederacies of the ungodly. Destroy their tongues, O Lord, divide them, was holy David's prayer 
o Psa. 55.9. . And S. Paul, when he stood before the Sanedrim at Jerusalem, to take off his malicious Accusers the better, perceiving both the Judges and by standers to be of two different Factions, some Pharifees who believed a Resurrection, and others Sadduces that denied it, he did wisely to cast a bone amongst them 
p Acts 23.6, 7, 10. . In this case then the Rule is certain, that though we must labour for Unity, yet are we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as S. Judas speaks, 
q Verse 3.  to contend earnestly for the great things of the Law and Gospel, those that are either Foundations themselves, or are most visibly and immediately adjacent and contiguous to the Foundation. Hence Paul and Barnabas had no small dissension and disputation with the false Brethren, that taught the necessity of Judaical Rites unto Salvation: 
r Acts 15 2  And Athanasius the Great would not have the Orthodox Brethren to receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any Forms, or Letters, Communications, or Pacificatories, from George the Arrian Persecutor: 
s Aust Epist. 130. & oped. lib 2.  And Basil the Great 
t Epist. 325. ad Epiph.  giveth an excellent reason of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: If once (saith he) we shake the simplicity of the Faith, and retain not that as a Rule and Measure of Inferior Differences, Disputes and Contentions will prove endless; therefore the Unity that must be laboured after, and maintained amongst Christians in the Church, must be a Christian Unity, that is, a happy Concord, in walking together in the same path of truth and godliness. The Word of Christ is the Word of Truth 
u Col. 1.5. ; and the Mystery of Christ is the Mystery of Godliness 
w 1 Tim. 3 16. ; and Christ that is the King of Salem, is the King of Righteousness also 
x Heb. 7.2. : Whatsoever then is contrary to these, Truth, o● Godliness, or Righteousness, cannot be acceptable unto Christ 
y james 3.17. : The wisdom that is from above is first pure, then peaceable; and our Unity must be the Unity of the Spirit: 
z Eph. 4.3.  Ea enim sola Ecclesiae pax est quae Christi pax est, saith Hilary. Here are our bounds set us, our nè plus ultra, beyond which if we pass we transgress, and are exorbitant, usque ad arras: The Altarstone is the mear stone; all Bonds of Friendship, all Offices of Neighbourhood must give way, when the Honour of God and his Truth lies at stake: we must buy the Truth, and not sell it for any temporal advantages: The Church is Militant, and must maintain Wars with Principalities, and Powers, and Spiritual Wickednesses: and Christ came to send a Sword upon Earth against all dangerous Errors of mind and manners. If peace will be had upon fair terms, or indeed upon any terms (Salvis veritate & pietate) without impeachment of truth and piety, it ought to be embraced; but if it will not come upon harder conditions, better let it go. A man may buy Gold too dear: Fellow peace with all men, and holiness, saith S. Paul, 
a Heb. 12.14.  without which no man shall see the Lord; not without which peace, but without which holiness, no man can see the Lord: for the Gender of the Pronoun is not Feminine, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: without peace some man may see the Lord, having faithfully endeavoured it, though he cannot obtain it, (for that is not his fault) but without holiness (which if any man want, it is his own fault only) no man shall see the Lord: Our speaking the same things then, and being joined together in the same mind and judgement, must have this limitation, so far forth as may stand with Christian truth and godliness. Now for positive directions: To this than join in the second place.  
That so the main of truth and godliness be but preserved inviolate, Dirrct. 2 then must Christians, by all means, seek Unity, Unanimity, and Uniformity, to speak the same things. It's true the Heathen said truly, that nihil minimum in Religione, yet we know our Saviour distinguisheth between Mint and Cummin, 
b Mat. 23.23.  and the great things of the Law. And the Apostolical Synod at Jerusalem, 
c Acts 25.28.  between things necessary and unnecessary; and S. Paul 
d Rom. 14.1.  between meats and drinks, and the Kingdom of God; and elsewhere between the Foundation and Superstructure. 
e 1 Cor. 3.10, 11.  Some truths there are which belong adsidem Catholicam, others which only pertain ad scientiam Theologicam: Some be questiones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Gregory Nazianzen, others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: some are the side, others circa sidem, being such perilous superinducements as may bruise and wrench the foundation, others praeter fidem, in quibus saluâ fide quâ Christiani sumus, ignor atur verum, as S. Austin speaks 
f De peccato Origin, cap 23 , in which we may err or be ignorant, believe or suspend without any hazard to the common Faith. In one word, as Tertullian distinguisheth of sins, so may we of opinions; some are quotidianae incursionis, such as are usually incident to humane frailty, and some are dogmat a devoratoria salutis, such as proceed from heretical pride, or blindness. Now though we must, as I said before, contend earnestly for the Faith, the Foundations themselves, (against Heresies, Idolatry, or Tyranny) or such points as are immediately adjacent to the Foundations, yet so long as there is sound agreement in Fundamental Truths, and in the simplicity of the Gospel, we must deny our own wits, and silence our disputes, in matters merely notional, or Canons that have little or no necessary influence into Faith, or godly living, speaking the same things with our Brethren in those matters, rather than spend our precious hours in impertinent contentions: so as for gain of a small truth, to shipwreck a great deal of love, and by perplexing our minds with less matters, take off our thoughts from more necessary and spiritual employments. It was a wise and seasonable rebuke which the Mariners in a dangerous Tempest gave to a Philosopher, who troubled them with an impertinent discourse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we perish whilst thou triflest: So is it sad that it can be truly said of any, that (whilst they so wrangle about such questions as gender strife, those, whose poor souls, ready happily to sink under the Tempest of Sin and Death) cry out like the Man of Macedonia in S. Paul's Vision, Come and help us; do for want of the plain and compendiary way of Faith, Repentance, Good Works, Spiritual Worship, and Evangelical Obedience, which should be taught them, become a prey to the envious man, who while we sleep will be sure to watch, and goes about seeking whom he may devour. O that we would be wise then, by all means to preserve the unity of the Spirit in the bond of peace, and in nothing to give offence to the Church of God, but rather silence and smother our domestica judicia, our private judgements, and singular fancies and conceits, leaving all small dissensions to Elias, quum venerit; as the Areopagites did some causes to the hundred year 
g A Gell. p. 12. c. 7. , being stiff and peremptory in none of these things against the quiet of God's Church, but speaking the same things, even such things that may make men confess that God is in us of a truth. In absoluto ac facili est aeternitas, saith S. Hilary excellently, God leadeth not his people unto life eternal by knots and inextricable questions, by verbal wranglings or contentions: Curiositate opus non est, we have no need of Curiosity, saith Tertul. Our work is to be Christians in practice, not Critics in doubtful Disputations. We do but mistake the design of Christianity, if we fix ourselves in perplexed conceits and humours; nay, we pervert it, if we raise and pursue contentions in the Church, saith Mr. Hildersham 
h Upon John 4.23. : This is a mark of ungodly and graceless men, such as serve not the Lord Jesus, but their own bellies 
i Rom. 16.17, 18. . It agrees this with S. Judes' description of Seducers in his time 
k Verses 8, 11, 12. : On the contrary, every man that fears God, his great care is to love God, and keep his Commandments 
l 1 John 5.2. : But as for doubtful things, he is of a peaceable disposition in them, he is of the number of them that are quiet in the Land 
m Psal. 35.20. : He spends not the heat of his zeal about, for, or against doubtful Opinions, alterable Modes, Rites, and circumstances of Religion, they are things too weak to lay much weight upon them, being so little serviceable or disserviceable to the very design and frame of Christianity, further than as our humility, and obedience, and meekness, and other Christian Graces, are exercised and manifested by them: Indeed an eager defending or opposing such kind of things, is 
† The design of Christianity by M Fowler.  (to use the similitude of an excellent Person) like the Apes blowing at the Gloworm, which affords neither light nor heat: nay, by woeful experience we find it very injurious to the very design of Christianity, as that which often hardens Atheistically disposed persons, when they observe the contentions of Christians about matters of this nature, for thereby they often take a measure of their whole Religion; and besides an eager concernedness about indifferent things, is too ordinarily accompanied with a lukewarm, or rather frozen indifferencies concerning the most important points, and the Indispensables of Christianity. It is too visibly apparent to be denied (saith Mr. 
Page 240.  Fowler) that those that have such a scalding hot Zeal either for, or against things of no certainty, and no necessity, are many of them (as their Predecessors the Pharisees were) in the very other Extreme, as to not a few of the weightiest matters of Religion: wherefore in these things I beseech you, so as Fundamentals of Faith and Godliness be but preserved inviolate, ●et us speak the same things, and let there be no divisions amongst us. To this end  
3. Let our great care be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a joint obedience to the truth wherein we all agree, and pursuance of those pious ends we all profess. It's the Apostles Rule, this in the very case; 
n P●●. ●. 10. 10.  whereunto we have already attained, saith he, let us walk by the same Rule, let us mind the same things; for this we must know, that the love of God, and Conscience of his Commandments, is the right way to know him, and the secrets of his Word. Si in Christi lumine ambulare volumus, à preceptis ejus & monitis non recedamus, saith S. Cypr. If any man will do the will of God, he shall know the Doctrine, saith Christ 
o John 7.17. , Hereby we know that we know him, if we keep his Commandments, saith S. John 
p John 1.2, 3, 4. . Those things which we learn to do, we learn by doing, saith Aristotle. Nisi fidelium operum usus praecesserit doctrinae cognitio non apprehendetur, saith S. Hilary 
q Psa. 118. . The right knowledge of Divine Truth is not only intellectual for the Brain, but experimental for the Conscience, and consisteth much in the taste of spiritual things. Quod in cibis gustus, in sacris intellectus, saith S. Basil. Video multos parvo ingenio, literis nullis, ut bene agerent peragendo consecutos, saith Pliny 
r Lib. 6. ●. p. 29. . Hence that expression of the Apostle, 
s 1 Tim. 6.3.  Knowledge according to Godliness: They therefore that resolve to make it their daily care to keep a good Conscience, are most likely by the other helps of Learning and Industry, to find out the truths wherein Christians are apt to disagree: for the very Heathen Philosopher Aristotle could say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wickedness putrifies the principles of the mind, and that such as are men's courses of life, such are likewise the dispositions of their minds towards practical truths: A corrupt heart usually makes a corrupt judgement. Dum his quae volumus doctrinam coaptamus, let us not then be like Painters that can draw a Ship on a Table, but can build none for use; such as can write a discourse of Doctrines in Papers, but not express it in our lives; but by an unanimous obedience to the truths we know, let us dispose ourselves for the discovery of those we know not; that's one good way to bring us to speak the same things, and to prevent divisions amongst us.  
4. To this joint obedience in things wherein we all agree, let us add a moderation of the fervour of our zeal, against those that are contrary-minded in the things wherein we differ. There is in the nature of many men a certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an heat and activeness of spirit, which then principally, when conversant about objects Divine, and matters of Conscience, is wonderful apt, without a due corrective of wisdom and knowledge, to break forth into intemperate carriage to disturb peace, and occasion divisions. It was zeal in the Woman which persecuted S. Paul, 
t Acts. 13.50.  and zeal in him too, which persecuted Christ before he knew him 
u Phil. 3.6. Acts 26.9. . If Devotion be blind, and not ruled by Knowledge, and if Zeal be like Quicksilver not allayed, nor reduced to usefulness by wisdom and mature Learning, it often proves the occasion of much unquiet in the Church: Through this zeal, Truth itself is often stretched too far, and by a vehement dislike of Error on the one side, men often run into an Error of the other, 
Vide Dod. Holdsworth 's Lect. 40. p. 350.  As Dionysius Alexandrinus being too fervent against Sabellius laid the grounds of Arrianism: And S. Chrysostom is observed, in zeal against the Manichees, to have too much extolled the Power of Nature: And Acosta observes of S. Jerom, that ardore feriendi adversarias premit interdum socies. So are there many who out of a hatred of the Papists, run into other extremes of Enthusiasm or Profaneness: Yea, by this misguided zeal it is, that men do sometimes marvellously alienate the minds of one another from peace, by loading the contrary Doctrines with envious consequences, which the Consciences of the Adversaries do abhor: which course usually tend to Exacerbation, whereby Truth never gaineth so much as Charity and Peace do lose. It's true, Acrimony and sharpness of rebuke is sometimes necessary, towards men of obstinate and pernicious minds 
y Titus 1.13. Gal. 2.5. ; but amongst Brethren, yea Adversaries that are not incorrigible, all things ought to be carried with lenity and meekness 
z Gal. 6.1. & 5.13. 2 Tim. 2. 15. , and with a mutual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or condescension to one another's weaknesses 
a Rom. 15.1. . Sepis monsus non nocet, (Epiphanius Heres. 36.) vespa quò acriùs pungit minus laedit. He observes, that there be some Creatures, that the more they sting, the less they hurt: And so in any dispute, that man doth less hurt with his Argument, that betakes himself to biting and intemperate Language. In these things than we should carry ourselves, (saith Doctor Reynolds, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) as Brethren, not as Enemies, not to uncover the nakedness of our Brethren. But as it is said of Athanaesius the Great, dissidentibus magnis, by his meekness he drew those that dissented from him; so should we (if it be possible) make the truth a gainer by our mild handling of them that vary from us. Christ himself did divest himself of his Glory and Majesty, to condescend to our vileness, and bear with our infirmities; so should we imitate the example of our Master, according to that grave advice of Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; let us yield to our Brethren that we may overcome them, as a Flint is easily broken upon a Pillow that yields to it. 
b 1 Cor. 10 14.  Let no man seek his own, but every man another's weal●●; even as I please all men in all things, saith the Apostle, not seeking my own profit, but the profit of many, that they may be saved. Patience and condescension, so far as we can lawfully, is the true Uniter and Peacemaker 
c Prov. 15.1. : The soft answer breaketh wrath, but cross and thwarting language and practice rather strengthens it: The hasty Spirit gins the fray, saith Bishop Saunderson, the patiented spirit must end it, if it ever be ended, that we may all speak the same things, and that there may be no divisions amongst us. I know your Minister cannot say these things, but some will say, he is far from practising what he teacheth: but I pray be not so'rash in censuring, so to hinder yourselves of the benefit of these wholesome directions; it is his care to use the Rod, and the Spirit of Meekness, both in their due places, and if he mistake through weakness, do you pity and pray for him, and do your own parts the more carefully.  
5. To this end also, and to moderate our zeal, according to the fourth direction, be we clothed with Humility: Our knowledge is apt to beget Pride, and Pride is the Mother of Contention: Only by Pride cometh Contention, saith Solomon; He that is of a proud spirit stirreth up strife 
d Prov 28.25. . Yea, it is the Mother of Heresies, whereas Humility is the chief breeder and preserver of Unity. Hence the Apostle, when he exhorts to unity and love, he tells us first, that we must with all meekness, and holiness, and long-suffering, forbear one another, or else we can never keep the unity of the spirit in the bond of peace 
e Eph. 4.2, 3. : And when he exhorts 
f Phil. 2.2. , to be of one accord, and one mind, he tells us, 
g Verse. 8.  that if we would do so, we must in lowliness of mind esteem each other better than ourselves: As the juice of the same Earth is sweet in the Grape, but bitter in Wormwood; as the same Odour is a refreshment to the Dove, but a Poison to the Scarabaean● or Beetle, so the same Learning and Knowledge, qualified with Charity and Humility, is admirable useful to edify the Church, which with pride and contempt of others is most mischievous and dangerous. Ever therefore let us be careful to correct and keep down the rising of our knowledge by humility, not censuring or despising one another. Pride made the Donatists to forsake the Catholic Unity, which S. Cyprian (in the same judgement, but with more humility) did not disturb. Humility in weak ones would make them docible and tractable, if they were but sensible of their own blindness in the things of God, they would lay aside their private conceits, and not rack the Scriptures, to say something for them (as Demosthenes said of the Oracle, that it did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) but they would then refign up their judgements to the light of God's Word, and clear Reason, and when their errors are discovered, hold their peace. And humility in strong ones would make them far from censuring their Brethren, would put th●m in the form of servants, and  them with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Brotherly Love, which is magnus persuadendi artifex, a very great means to work on others judgements, to take off all such impediments as usually rise from personal prejudices in the disquisition of truth. When Benhadad's servants observed the word (Brother) to come out of Ahab's mouth, they hastily laid hold on it, as an excellent preparation to settle those differences which were betwixt those two Princes 
h 1 Kings 20.33. . It was a good temper in Calvin, who professed, that though Luther should call him Devil, (for he knew his heat) yet would he still acknowledge him for an excellent Servant of God. O that there were the same affections in us! Had we this humility, it would make the one condescend to the others weakness, and the other willing to learn any (though ) Truth, and unlearn any (though darling) error, it would make them obey with duty what they are not able with reason to gainsay; and so we should doubtless speak the same things, and there would be no divisions amongst us.  
6. As to this end we must moderate the fervour of our zeal with patience, and mutual condescensions, and humility, so must we ever set our zeal upon the right object, even upon ourselves. Censoriousness of others, is a chief cause of divisions and differences amongst us. It was this that S. Paul discerned in the Romans 
i Rom. 15. , the weak were censorious of the strong, and the strong disdained the weak; but neither of both did look into the other end of the Wallet, to examine throughly their own spirits. We use to say, if every one would mend one, all would be well: I, but there are many ready to mend, not only one, but ten, a thousand, all about them: Every one would be mending one, but not the right one; his Brother, but not himself. O the falseness and hypocrisy of men's hearts blinded with self-love! Thus doth it fill the world with divisions and offences: The disease is hypocrisy, as the Great Phytian shows 
i Luke 6.41, 42. , the symptoms are to be cat-eyed outward in readily espying some thing in a Brother's eye, even the smallest Moat, and to be Bat-eyed inward, in not perceiving a Beam in a man's own eye. And a third symptom is to be tampering with a Brother's eyes, and offering his service, to help him out with a Moat there, before he think a thought of doing any thing towards the clearing of his own eyes. The remedy is to begin at home; if we put things in their right order, the business is done; tu conversus confirma fratres, strengthen thy Brethren what thou canst: Is is a good office, and must not be neglected, but something more needful is first to be done, that thou mayest do that much better, be converted thyself first, be reform first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
k Luke 6.42.  then shall thou see clearly to remove the Moat out of thy Brother's eye; be sure first thyself be converted, and then in God's Name deal with thy weak Brother as thou seest cause, and strengthen him. O that those would consider this that are so forward to censure others, especially their Superiors! Magistrates and Ministers actions, ever and anon complaining, how ill things are carried by them, and yet never take notice of their own sins, frauds, oppressions, sacrileges, and insolences, or pievishness, and other enormities. Let such turn their eyes homewards otherwhiles, observe how their own Pulfes beat, and go learn what that is. Thou Hypocrite, cast out first the beam out of thine own eye. Believe it, we shall never grow to Christian unanimity in any tolerable measure, whilst this censorious spirit reigns in us, and while we do not chief employ our care and endeavour in reforming ourselves. This, I think, well practised, would conduce much to this speaking the same things, and the healing of divisions amongst us. So would it,  
7. If we would keep ourselves in our own Stations, and labour to do God service in the Places and Callings wherein he hath set us, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 busy ourselves in other men's matters, which, as the Apostle speaks, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unsuitable to us, and without our measure 
l ● Cor. 10.13, 14. . By this one thing hath the Church of Rome caused a great Schism in the Christian World, because she doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stretch herself above her measure, and not content herself with that degree which belongeth to her. It is excellent counsel of Solomon, not only in a case he there put, but in divers others: 
m Eccl. 10.4.  If the Spirit of the Ruler rise up against thee, leave not thy place. E sede itio, may with a little heat turn into sed itio, saith Doctor Reynolds. Quidam in corpore Christi oculi quidem manus, saith S. Basil: All are not eyes and hands in the Body of Christ, to take upon them the burden of great affairs. Are all Apostles, saith S. Paul? are all Prophets? are all Teachers? hath not God dealt to every man a several measure? hath he not placed every man in a several order? have we not all work to do in our own places? must we needs rush into the labours, and intrude ourselves into the business of other men? Haec magistro relinquat Aristoteli, canere ipse docet. It was a sharp rebuke of Tully against Aristoxenus the Musician, who would needs turn Philosopher: whereunto agreeth the Answer of Basil the Great to the Clerk of the Emperor's Kitchen, when he jeered him for his soundness against the Arrian Faction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Your business, it is to look to the seasoning of your Broth, and not to revile the Doctrine or Doctrines of the Church. All these do commend the Apostles Exhortation unto you, let every one study to be quiet, to do his own business. 
* 1 Thes. 4.11.  The Connexion more than intimates, the next way to be quiet abroad, is to be busy at home: We shall never learn well to be quiet, unless we learn also to keep our own business. The excellent Bishop Lany hath fully discovered, 
See Doct. Lany, Bishop of Ely, upon this Text.  how guilty of the contrary hereof are both the Pope, the Covenanter, and Sectary, in his Sermon on this Text, Quietness is the natural and genuine effect of orderly keeping in our Callings, and Stations, and our own business. For all discord must be between two, either persons, or parties; and that which commonly kindles the Fire is envy, or some supposed injury. Now he that minds his own business only, can give no occasion to others, of either envy or complaint; and so in recompense of keeping to his own business, he shall sit quietly under his own Vine, and under his own Figtree. Let none of us then out of ambition, discontent, emulation, or any other Polipragmatical distemper, grow weary of our own employments, and interpose ourselves in things that are without, and above our order: But according to the Apostles rule, 
n 1 Cor. 7.24.  Let every one abide in his calling, and keep the station wherein God hath set him, and this will be an excellent help to our speaking the same things, our unity, unanimity, and uniformity, and that there be no divisions amongst us.  
8. To this add also: Remember that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enjoined by the Apostle 
o Rom 12. , be wise unto sobriety. When you are 〈◊〉 deal with things divine, set bounds 〈◊〉 yourselves, that you break not through to gaze 
p Exod. ●. 12▪ 21. : think not to draw every thing in Religion to the rule of your own crooked presumptuous Reason, to give a quo modo of every thing in Faith! Upon this account it is that S. Paul charges the Colossians 
q Col. 2.8. , to take heed of Philosophy, and vain deceits; not but that there is admirable use of sound Philosophy, and of Reason raised and rectified, so long as it is subordinate to Faith: but when Reason shall be so proud as to judge of Faith itself, and admit or reject it, as it shall be consonant or disagreeing to her prejudice, this is a Tyranny which will quickly overthrow all: Other cause than this there hath been none of the desperate Heresies wherewith the Socinians have pestered the World, but that they will have all truths to stand or fall at the Tribunal of their presumptuous Reason. Happy we, and the Church of God, if all curious Novelties in sacred things be esteemed profane: Modesty becomes Christians, especially cum de Deo agitur; as Seneca said; be we wise to sobriety: This would confer much to our speaking the same things, and to take away divisions from amongst us; and of this advice the two next will be a full explication and improvement. So let that be the  
9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, keep yourselves close to the form of sound words 
r Rom. 10. ● 2 Tim ●. 13.  Those words and Doctrines which accord best with the grounds of Faith and love in Christ, those which ascribe most glory to God, and the Grace of God, and which most conduce to the humbling and abasing of the pride of man, which most tends to the practice of godliness, to the purifying of Conscience, and edifying of the Body of Christ. It is a weighty saying of S. Austin 
s De Civ. Dei lib. 10. c. 23. , Non parum inter est ad Christianam pietatem quibus vocibus utamur: It is of no little moment to Christian Piety what words we use; they must be according to godliness 
t 1 Tim. 6.3. , and our knowledge, the knowledge of the truth according to godliness. To which add  
10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Be sure to retain and bear reverence to the customs of the Church of God: Contra fundatissimum morem nemo sentiat 
u Aust. ep. 28. : Let no man be in love with his private sentiments, contrary to the Church's well-grounded Customs. Nemo nobis molestias exhibeat sic enim sentit ac docèt Sancta Dei Ecclesia ab origine. Epiphan. in Anchorat. Let no man trouble us in these things, for thus the Holy Church thought and taught from the beginning. In quibus nihil certi statuit Scriptura mos populi Dei & instituta majorum pro lege tenenda sunt, saith S. Austin; 
* A known place.  Where the Word of God determines no certainty, and where there is no express and evident variation from Divine Authority, there must be the Customs and received practices of the Ancient and pure Ages of the Church, and Constitutions of her Pastors, be retained as a Law, and to contemn and oppugn them, he somewhere calls it insolentissima insania, a most proud or insolent madness; only this Rule must be qualified with this necessary limitation, that no Authority hath any Authority in matters of Faith, Worship, or Doctrine of Religion, to prescribe or deliver any thing, as in itself, and immediately obligatory to Conscience, which is either contradicted or omitted in the Word of God; for that we believe to be fully sufficient to make the man of God perfect, and thoroughly furnished to every good work 
x 2 Tim. 3.16, 17. ; but as for matters accessary, of indifferency, order, decency, and inferior nature, and in matters of testimony to the truths of Scripture, and for manifesting the succession, flourishing, and harmony of Doctrine, through all Ages of the Church, the godly Learned hath ascribed much to the Authority and usage of the Ancient Churches, the study of the Doctrine whereof, 
Vide Littler's Reformed Presbyte rian, Hooker's Ecclesiastical Polity, Mr. Baxter's Disputation with several other Authors.  the Learned Usher calls a Noble Study: And that the Church both have had a constant use of such Customs, and right to make and impose them, I could largely show, by the judgement of all Reformed Divines, Ancient and Modern; Beza, Bucer, Zuinglius, Chrimenitius, P. Martin, and Calvin himself saith, that such Customs as serve for the furtherance of Devotion, are not purely Humane, but Divine: 
* Cal. Inst. lib. 1. cap. 10. Sect. 30  Sure I am, that we should retain and observe them, seems to be enjoined by Scriptures. Inquire of the former time, saith Bildad, and prepare thyself to the search of their Fathers 
y Job 8.8. . Look the old way, saith the Prophet 
z Jer. 6.16. . It was not so from the beginning, saith our Saviour 
a Mat. 19.8 . And what a high valuation S. Paul sets upon the Customs of the Church, appears by his arguing 
b 1 Cor. 11.16. : If any man seems to be contentious, we have no such Custom, neither the Churches of God: He is there reproving the Corinthians Innovation of Women praying uncovered, and men covered. This ill fashion S. Paul confuteth with several reasons, drawn from the power of Man over his Wife, appealing also to natural decency therein; and at last concludes with this close, that they could allege no such Custom in God's Churches, and to run counter to the Universal practice of Christianity, is a note of contentiousness, if any man seem, etc. Now if a Church-Custom carried weight with it in S. Paul's time, when among Christians, it could not be of above forty years standing, what a Reverence is due then to those Customs that are continued in God's Church ever since it was gathered; which are like Melchisedecks 
c Heb. 7.3. , without Father, without Mother, or without dissent, whose first original cannot be found out? which began at the first, or near the first, and so should in all reason, and good manners, be continued till the last coming of our Saviour.  

* See this well answered in Dr. Edw. Stillingfleet's Irenicum, page 56.  The great Objection I know is, that these Customs and Ceremonies enjoined, are an impeachment of our Christian Liberty; but methinks to scruple at them, and hazard the Church's Peace, and our Superiors displeasure for them, should rather impeach our Liberty indeed, especially considering that they are not urged as obligatory to Conscience, per se, in themselves, but only as they are imposed by Lawful Authority, for Orders sake. And whatever such are commended by the Church's Customs, or our Superiors Commands, or convenient circumstances, our Christian Liberty consists in this, that we have leave to do them; and our refusing to comply with these, can hardly proceed from any thing better, than a proud affectation of singularity, or at best a superstitious scrupulosity in us. Sure I am the Apostle implicitly brands it with contention; and therefore to submit to them, and retain and observe them, it is an excellent way to this speaking the same things, and that there be no divisions amongst us.  
11. To this end also I exhort you to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a not having the Faith of God with respect of persons 
d James 2.1. : Take heed of partiality, or making yourselves the servants of men 
e 1 Cor. 7.23. , an enthralling your judgements to the fancies of any Sect or Party, but rather cast to bear an equal affection to Truth and Piety by whomsoever it be professed; for Truth and Piety is Gods, wheresoever it grows, as a Mine of Gold or Silver is the Princes, in whose ground soever it be discovered: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The contrary to this is as great an occasion of divisions as any I know of. It was S. Austin's complaint of the Donatists in his time: if one came amongst them, and assured them of his Religion, Christianus sum; that he was Baptised, fidelis sum; that he lived in the Church's Peace, Catholicus sum: Christianus, fidelis, Catholicus, all would not serve the turn to be embraced by them: an Unity with Christians in his Catholic Church would not do it, he must hold of another head, or else be no Saint: Donatus his Ear-mark must be set upon him, or he be rejected. It is the very case this of the dividers of this Age; be a man never so good a Christian, never so pious or peaceable, damned he is, to hell he must go, if he join not himself to a Side and Faction, which by many is nicknamed their Friends, their Brethren, (by way of appropriation) the Godly, the Kingdom of Christ, and the like. Every one is partial to his own side he takes to, beyond all reason, ready to justify them in their most suspicious Erterprises, and to extenuate their most palpable excesses, and as ready to misconstrue the most justifiable actions of the adverse part; yea, to aggravate to the utmost their most pardonable and smallest aberations; what is this but at once to justify the Guilty, and condemn the Innocent? either of which alone is an abomination unto the Lord 
f Pro. 17.15. . Hitherto appertains that which the Apostle calls, having men's persons in admiration 
g Judas 16. : for there be many that have such a high Opinion of some men, that they are apt to receive whatsoever they deliver as the undoubted Oracles of God, though perhaps wanting both probability and proof: And on the other side, they have such a prejudice against some others, though perhaps of better worth, greater Learning, and more real Piety, and sounder judgement, as to suspect and disgust every thing that comes from them, (especially if it doth not sapere ad pallatum) let them lay down their Doctrine never so clearly, or prove it never so substantially. Thus partial affections to a Side, or to a Party, corrupts the judgements of men, and inclines them very naturally to divisions: And so long as men are thus carried away with such partialities and prejudice, they shall never rightly perform their duties either to God or man. Now, I beseech you Brethren, let us otherwise learn Christ, let us content ourselves with Christ's Livevery, and as such hear his Voice. We have our Faith and Appellation from Christ, not from any other person; let us not upon any these undue respects to any party of men, hold or let go Truth, or Piety, or Unity, and so make Merchandise of it; contrary to that of Solomon, 
h Pro. 28.23.  Buy the Truth, and sell it not. The Orthodox Believers in the Primitive Church, did ever keep themselves to the stile of Antioch Christians, refusing the Name of Petriani or Pauliani, or Pais Donati, I am of Paul, or I of Peter, or I of Donatus: thus let us do, let us lay aside all dividing names and affections to any party, for those do naturally hinder us from speaking the same things, and do uphold divisions amongst us: Therefore laying aside all such partiality,  
12. Let us all join our forces unanimously against the Common Adversary. Just as David did, when his Brethren the Jews had provoked him much, yet could not he be stirred up to fight against them, but used all his skill and force against the Philistines 
i 1 Sam. 17.7, 12. . It is promised as a blessed fruit of the Gospel, which every godly man prayeth for, and desireth to see, that the Wolf shall dwell with the Lamb, and the Leopard shall lie down with the Kid, and the Calf, and the young Lion, and the Fatling be together, and a little Child shall lead them 
k Esay 11.6. : that Ephraim and Judah shall cease to annoy and vex one another, 
l Verse 13.  but all should fly upon the shoulders of the Philistines, and spoil them of the East. O that we could see this day, that we could lay aside our civil enmities to join together against our common Adversaries; this would be an happiness upon earth, almost heavenly, if we could so speak the same things, that there were no divisions amongst us.  
13. To this end let us follow peace jointly, and the things that make for mutual peace and unity: Let each of us, in our several places, not only have pious affections thereunto, but also put to all our skill and wisdom, and cast about for the most proper and seasonable means conducing to so good an end. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is not enough for every one of us to accept it, or desire it, or meet it half way, or let it in, or welcome it when it comes, but we must prosecute, pursue, and go after it: We must venture ourselves for it to a si fortè, & quantum in nobis, if by any means we may overtake and apprehend it. Let peace and unity be our rule, not entangling our Consciences by scruples where we need not, taking the way that leads to the Land of Peace and Promise, not by Mount Ebal, by pride, and malice, and ambition, and Schismatical contentions, but by Mount Gerizim, by humility, and charity, and meekness, and unanimity, and piety. Thus let us do that we may all speak the same things, and that there be no divisions amongst us.  
14. Yet when all those Rules are observed, except the Lord build the house, they labour but in vain that build it. Paul may plant, and Apollo may water, but his blessing is it which must perfect all. By all these convincing reasons and insinuations, we can but work upon your outward senses, and by the sense represent fit motives to your understandings: It is God only that can bow and frame your hearts to peace and unity; we may persuade to unity, unanimity, and uniformity, and some of you may wish it, but if the God of Peace do not set in with us, it will not take effect. Non persuadebis etiamsi persuaseris, It is God that shall persuade Japhet to dwell in the House of Shem 
m Gen. 9 ; Noah's persuasions will not do it, nor Shem's, though they should speak with the tongues of men and Angels: Let God persuade Japhet, and Japhet will be persuaded; God is a Lover of Concord, and the Author of Peace. Alas, without him, what can be expected from us, whose disposition, by reason of that pride that aboundeth in us, are naturally turbulent and selfwilled. The heart of man is a sour piece of Clay, wondrous stubborn and churlish, not to be wrought upon but by an Almighty Power. What man is able to take down his own pride sufficiently? (many a good man have more ado with this one Viper, than with all other his corruptions besides:) but how much less is any man able to subdue and beat down the pride of another man's spirit? only God, with the strength of his Arm, is able to throw down every exalting thought, and to lay the highest Mountains levelly with the lowest Flats. It is he alone that can infuse a spirit into us, that will eat out, by degrees, that cankered proud flesh, that breedeth all vexations and contentions: He can subdue that self-love that is in every man's bosom, and make us so vile in our own eyes, that whereas we are naturally prone to esteem better of ourselves than of all other men, we shall, through lowliness of mind, esteem every other man better than ourselves 
n Phil. 2.3. : In vain shall we Wrestle with our own corruptions, though we put to all our strength, and wrestle with great wrestle; as Jacob said upon the birth of Nepthali 
o Gen. 30. ● , so long as we wrestle with them only. We must therefore to the use of all other means, a joint obedience to agreed truths, moderation of zeal wherein we differ, humility, reflecting our censures and zeal upon ourselves chief, keeping within our Callings; sobriety, closeness to the form of sound words, and the Church's Customs; impartiality, uniting against the common Adversary, and following peace by all means. To them all we must add our wrestle with the Almighty (as Jacob did) by our importunate and uncessant prayers, for this blessing of Peace and Unity. Pray for the Peace of Jerusalem, that he would repair the breaches, and build up the walls thereof; that he would give his Word of Peace a free passage into the heads and hearts, into the consciences and conversations of all his people; that so we all speaking the same things, without divisions amongst us, may grow up together unto a perfect man, to the measure of the stature of the fullness of Christ; which the Lord grant for the merits and mercies of his beloved Son Jesus Christ the Righteous, to whom with the Father and the Blessed Spirit, three Persons, and one Immortal and only wise God, be all Glory, Praise, and Thanksgiving, now and for evermore. Amen.  
FINIS.   

SOUND CONSIDERATIONS FOR TENDER CONSCIENCES: Wherein is showed their OBLIGATION Not to forsake the PUBLIC ASSEMBLIES OF THE CHURCH, IN SEVERAL SERMONS upon HEB. 10.25.  
By Joseph Briggs, M. A. Vic. of Kirkburton in Yorkshire.  
LONDON, Printed for Nathaniel Brooks and are to be sold at the Angel in Cornhill. 1674.   

The Epistle to the Reader; wherein some new Pleas for Conventicles are considered.  
Courteous Reader,  
I Do not invite thee to read, unless thou needest instructions in this Subject, and unless thou be an impartial and considerate man; nor will I at all flatter thee to an applause or approbation, but leave it entirely to thy Christian judgement and discretion, to use these my Labours as thou findest them. It is not (I assure thee) a conceit of Self-worth that engaged me to imprint them, or that can oblige thee to cast a candid eye upon them: Only this I say, to my weak apprehension (such as it is) the Doctrines herein delivered are Divine Truths; and, as such, I make bold to offer them to the World's Trial. Thy part it is to examine them, and with those Noble Bereans to search the Scriptures, and see if the things spoken be according unto them; which if they be, take thou heed of being found in the number of selfish or envious gainsayers: for if thou reject Truth, or do not receive it in the love thereof, by whomsoever it be spoken, to the God of Truth thou must answer for it in the Great Day of Judgement.  
It was wont to be a Rule of Peace amongst Divines, that let but Dissenters keep their Opinions to themselves, or to their Families, or make them Rules for their own private practices only, and who will then molest or contradict them? This Liberty of Conscience is freely granted to every man, to worship God himself, or with his Family, according to his Conscience, i. e. in such a way and manner as his Conscience (his Judging Faculty) judgeth most acceptable. 
* Vide Bishop Sandersons seventh Sermon ad populum, pag. 384.  But if any man will go publish his Opinion, to entangle the Consciences of others, and seek to draw Disciples to himself, and make a Party, and cause divisions and dissensions amongst his Majesty's Subjects, and so trouble the Public State, and distract it; to restrain such, or punish them, is no sin in the Magistrate, no Tyranny over the Consciences of men, no Persecution or Oppression 
‖ Vide Ashdon's Epistle before his book, called, Toleration●d sapproved, &c , but it is his duty thus to keep men from infecting his Subjects Souls with Errors or Heresies. 
† Vide Mr. Calamy's Sermon before the Lords, Decemb 25 1644. p. 38   
But now, as the matter goes, this great Evil seems to be unavoidable, and like a most violent Torrent to bear all before it.  
Blasphemers, Schismatics, Heretics, and Idolaters, think themselves lose and unfettered; to our teeth they say it, they may now live as they list, they may publish their Erroneous Opinions, and entangle others Consciences, and draw Disciples, and make Parties, and cause divisions and dissensions, such as we may justly fear will never be hereafter healed by any ordinary means: It were sad, if we had no way left us to resist these Public Annoyances; but (blessed be God) it is not so, this Remedy we have, freedom to profess and publish Gods pure Word, which is strong, and will prevail 
a 1 Esdras 4. 3●. . For my part I am no Enemy unto men, but only to their Errors: and if I may be believed in this Infidel, yet credulous Age, I have no inward rancour or ill-will to a Presbyterian, but love the moderate and sober with all my heart, and do conceive him the best of Sects, though foully too blame in laying a Foundation for others that are intolerable to build upon, and countenancing them when his own Interest seems to require it. Nor would I (if possibly I can avoid it) exasperated him in the least, but have purposely avoided all tart sarcastical Exprobrations as much as I could, except the matter in hand required naturally a sharp reproof. Passion seldom advantageth Truth; the wrath of man worketh not the righteousness of God.  
The nature and evil of Schism have been by many excellent Authors largely and irrefragably opened and manifested; yet may these following Sermons, especially in this present juncture of Public Affairs, add some further light thereunto, at least by way of Genuine Consequence: For if men's Obligation to their own Pastors, and the sinfulness of forsaking the Public Assemblies upon men's modern pretences be once cleared, where the Schism is, and at whose door it lies, will easily appear to any intelligent man. Hence am I apt to think the Truths here delivered (for so I really think them) will be disgustful to this gainsaying and rebellious Generation: Nor need we think it strange, that men should account us their Enemies for their sakes (for telling them the truth) Thus do we but sip of that Cup our Saviour, and his Prophets, and Apostles drunk of; and we are but sprinkled with that Baptism that they were baptised withal.  
But this we may think strange, that these Truths should be so unsavoury unto them, in whose mouths they were once thought sound and indisputable; nay, that those who will not allow any thing, no, not a pin or a nail, the least circumstance in Divine Worship, without an express Scripture for it, and who cannot (I suppose) contradict the Doctrines here pressed and proved out of the Scriptures, nay, who themselves (when time was) did urge them as seriously and vigorously as we now can do, should now, when they are put in mind of them, set their brains upon the Rack to invent new Pleas and Apologies (grounds only in their own fancies) to elude them.  
Let but any sober foreign Divine, or Divines of the Reformed Churches, that are uninterested in the Cause, consider well the Constitution of our Church, and compare what hath been formerly said by the best Presbyterian Guides against Toleration (as they are well and faithfully represented by Mr. Ashdon in his Treatise of Toleration disapproved,) and as they are handsomely applied to our present case in the Book of Toleration not to be abused:) I say, let any impartial Judge compare these with what is said in pretence of Answer, and I think he could not but be astonished with the evident discovery of a love of contradiction in the greatest Pretenders to Love and Godliness the World hath ever had: For what can be more light and frivolous in any rational men, then to think to pass over such weighty considerations (as are in those Books offered) with such slight of hand, as only to answer, that none can know the Nonconformists minds better than themselves; that when they inveighed against Toleration, they never meant that themselves should not be tolerated; that now the King's Indulgence, or permission of their Separate Meetings, frees them from the imputation of Schism; that the intruding Ministers come only as Assistants to the Parish-Minister, and so offers no violation to the people's obligation to him: And lastly, that their Meeting-places are in the nature of Chapels of Ease.  
This seems to be as like the Woman's looking at her Apronstrings (as we use to say) to find an Excuse, when put hard to it, as possible can be imagined? What will not men do to uphold a Party they have Espoused? Well may they plead for Christian Liberty unweariedly, that cannot do, without this Liberty, to say and unsay, and say what they list.  
Now, as I think, these Novel Pleas for Private Affemblies, in opposition to Public meetings, must of themselves necessarily fall before the sound Doctrines delivered in these Sermons; so do I conceive them so ungrounded in holy Scripture, and so inconsistent with sound Reason, and the experience of any ordinary Christian, that they deserve no serious Confutation.  
But yet because Mr Baxter (a man to whom for some of his Works I bear a very great reverence) hath (in his Sacrilegious Desertion of the Holy Ministry) laid these particulars down, as being satisfactory to himself, and offers them to others for satisfaction of their Consciences, and answering our Objections against them: I humbly conceive this Reverend Person hath herein written not like himself; and as if he had repent of any good he had done, or hoped to do by his Cure of the Church's Divisions, he could not have devised a more effectual course to undo all. Thus hath he cherished us (of the Church) with one hand, and smitten us with the other: Thus hath he acted the part of an unfaithful Physician, who when afraid his Cure should be wrought, too soon administers contrary Physic. I affect not to thrust 〈…〉 into a Fray with him, or any other of that persuasion, nor do I pretend to Answer his Book, which it is fit others should do, if it be thought needful; nor do I glory to be a Discoverer of so great an Author's Errors: but being requested by a Friend to add a word or two concerning those chief Pleas I before mentioned, which are so much magnified and insisted upon by such as forsake our Assemblies, I will attempt to discover their nakedness by God's help: The three latter I mean, for the two first deserve not to be again mentioned.  
1. It is said by some, that the King's Indulgence and Declaration of Toleration doth evidently acquit all private Meetings from the imputation of Schism. In answer, It is not fit for me, or any other Son of the Church (who profess the strictest obedience and loyalty) to make any saucy descant upon his Majesty's actions: He is wise as an Angel of God, and freely do we submit to his Deliberate Counsels and determinature, but yet to us it belongs to consider the nature and extent of his Condescensions and the grounds and reasons thereof so far as he is pleased to make them known unto us: and thus doing, how little cause, those that will weigh all things in the balance of the Sanctuary, (Scripture and sound Reason) and not jurare in verba take every thing upon trust from the Guides of any persuasion; I say how little cause these have to think this a sufficient plea to free the Conventiclers from Schism, if they have nothing else wherein to take Sanctuary, will appear if we consider, 2.  
1. The Extent of his Majesty's Declaration, and that at the utmost is a mere inindulgence or permission of that which he therein and at all times hath declared contrary to his own judgement. the Author of Toleration not to be abused, evidently shows 
* Sect. Prov. 2●  that the scope of the Declaration is not to make such Separated congregation more lawful, than they was before, or to approve them as good and lawful, but rather supposeth them to be sinful, at least in his own judgement, while he only permits them (that is all) just as Moses did the Bills of Divorce for the hardness of men's hearts: And let the Authority of Church-Assemblies in a National Constituted Church be once clear, and I conceive the unlawfulness of separate Meetings, in opposition unto them, naturally follows; and how then can his Majesty's Indulgence acquit and absolve them, 
Vide Toleration not to be used.  if there be nothing else that doth it. It is well known, that if his Majesty should not only Approve, but Command, and that not only by Declaration, but by Act of Parliament, that which is but suspected to be unlawful; nay, perhaps declared by all parties to be in itself indifferent, the Presbyterian is not apt to change his judgement, or practise for it, but is oftentimes more hardened in his opposition thereunto, by its being commanded, and how then can a bare permission now serve their turns? His Majesty only permits and leaves men to the guidance of their own Consciences what to do, whether to forsake the Public Assemblies, and set up their separate Meetings or no; so that if there be no satisfactory ground for a good Conscience to do it, the said Declaration must needs leave them as guilty of Schism from the Church, (though not as rebellious against his Majesty's Laws) as before.  
2. The Reasons which the King is pleased to acknowledge did prevail with him, are evidently Politic, to tolerate these Meetings not for themselves, but some other ends and reasons of State, even to secure his quiet at home, while he is engaged in Foreign Wars. Now how can this satisfy Conscience of the lawfulness thereof, or free the Actors from the guilt of separation? Surely no more than those inconveniences and unlawful actions are justifiable because David winked at them, and suffered them go unpunished, when he cried out the Sons of Zerviah are too hard for me.  
3. By the Declaration, the Argument for Conformity taken from wrath only is removed, only the penalty is taken off, the directive part of the Law, I conceive, is still in force; so that if it did at all oblige Conscience before, Conscience hath no more liberty now than then, though the body and purse have.  
4. That which (in my judgement) leaves them inexcusable is, that his Gracious Majesty in his said Declaration is pleased in terms to acknowledge the Church of England is established by Law, and makes it the standing Rule, and that in opposition and contradiction to private Meetings, yea, though they should be allowed of according to the Indulgence. His express meaning and resolution is declared to be, that the National Church of England should be preserved entire, as the Basis, Rule, and Standard of Public Worship among us. Now this evidently supposeth all other (though tolerated) Meetings, besides Church-Assemblies, to be against the Rule, and Sects and Schisms from the National Church. In this is manifestly employed, that to set them up, is to do that which the Ancient Fathers, especially S. Cyprian, and our Modern Orthodox Divines, both Episcopal and Presbyterian, have so earnestly declaimed against; viz. Erigere Altare contra Altar; to set up Altar against Altar, a Church in a National Church independent from it, yet consisting of such as are its Natural Members; to break this Church's Unity, and to divide the Members thereof, which apparently tends to the destruction of the whole: if the Church of England (as it is settled by the Act of Uniformity) be established as the standing rule for doctrine and worship, then is it impossible, I think, to defend those that renounce Union and Communion with it and the public assemblies thereof, though under pretence of exercising purer administrations. For so Mr. Baxter states the Case, and for this consult Dr. Edward Styling fleets Irenicum upon the point, c. 6. Sure I am it can neither consist with the Doctrines of the old non-Conformists, Ball, Hildersham, Dod, Perkins, nor of the soberest modern dissenters. So much for that Plea then from the King's Indulgence.  
2. Like unto it is the second, that the Preachers in these separate Meetings look upon themselves only as assistants to the parish Minister, and so would they have us to look upon them. Here is sheep's clothing, but I fear a Wolf under it. Is it not odd that any that will, shall have power thus to obtrude himself upon the lawfully settled Pastor, how much soever he be unacquainted with his person, or dissatisfied with his education or principles, ablities or Conversation? I do not speak it out of rancour or bitterness, but in good sadness I look on it as a strange encroachment upon and enslaving of a Parish minister who being himself bound up to Church rules, and orders both by his own Conscience and the Kings establishing the Church as the standing rule. And how learned and pious and Grave a Divine soever he be, yet must he have his people at liberty, to choose to themselves another Pastor, perhaps a man in holy orders, perhaps not, and he must be accounted his Assistant though he have none, no not the  knowledge of him, except (perhaps) he can call to mind, or his Contemporaries can remember him, that such a one was expelled the University as a rake heel, or stopped of his Degree as a Dunce, and this I'll assure you is the Case of not a few in these parts, several such being holder's up of sides and factions amongst us, intruding themselves into our charges without our consent, nay, and expressly against it, and gathering together a pail of our people, together with others out of parishes adjacent, to worship God at the very time of public worship after their own inventions, and yet those must be, our Assistant (forsooth). I marvel, what Shepherd or Master of a Family would be willing to have an Assistant thus thrust himself upon him whether he will or no, and take part of his flock from under his proper care and inspection and governance upon pretence of assisting him! just Such an assistant I fancy the Wolf in the Fable to be (and 
* Matth 7.15.  you know whom the Holy Ghost Compares to him) when he persuaded the Lambs to discharge their dogs in pretence of safety, there was no need of them. And we may justly challenge an excuse if we look upon many as no better, that will thrust themselves upon us as our assistants. 
* Cant. 2.5.  Take us the foxes the little foxes that spoils the vins; 
* See Dr. Prideaux upon this Text  those foxes are Heretics or Schismatics within the pale of the Church (say the Assembles Annotations) as well as Tyrants or persecutors without. The former have not only the craft of that beast, transforming themselves, 2 Cor. 11.13. carrying a fox in their bosoms when they are lambs outwardly, but also the rage and cruelty; when they get power, none like them; for never did the Church suffer more from the maddest and blindest Heathens, than from Heretics and Schismatics that were amongst them.  
They spoil the Vines, i. e. they corrupt them even the Churches 
* Psa. 80 14 15.  which they do either by fraud or force, by false doctrines or wicked manners; either by Heresies which are the great Foxes, or Schisms which are but little ones at first, but like cubs will grow into bigness 
* This agrees with Mr. Newcomes Sermon at Paul's Heb. 8.16 46.  1 Cor. 11.18, 19 These are to be taken, that is, found out, judged, convinced, censured, reproved, and punished 
* Pag. 18. quoted by Mr. Ashdon in his preface pag. 12. See more in the Assemblies Annotations upon the text.  this was sound Doctrine once you see, how ever it be now relished. Take us the little Foxes, saith Christ, they are Foxes, though little ones; no let them alone, say our Indulgence men, they will be your Assistants. Well, to confine myself in this spacious field, I must needs say, that if this may pass for a sufficient plea, (though conjunctly with the rest) then, farewel the Doctrine of public worship and farewell, the people obligations to their pastors; and farewel too all those excellent answers the Presbyterian Guides have often formerly given to the Brownists grounds of separation.  
But let us (the Church Ministers) beg the World's pardon, if with Solomon's wise man we have our eyes in our head and would be loath to have them put out: if our own experiences be trusted so far that we can never believe that they (these gatherers of Churches) will ever prove our Assistants, but rather annoyances to us; pricks in our eyes, and goads in our sides continually; for they have already set our people a cock-loft with presumptions, they may now live as they list; they break the bounds of that strict relation that is betwixt us and them; they pull down what we build up (order & Decency in God's worship, Obedience and Subjection to Governors both in Church and State) we find them evidently Contradicting us in our soundest Doctrines; (when I first preached upon this text Heb. 10.25. I took occasion to give the right sense of that text Math. 18.20. Where two or three are met together etc. and this I did out of the London Annotations, and Mr. Ball. and S Cyprian (which I freely submit to the judgement of any impartial Reader) But lo, so it fell out, that the conventicle man, my supposed Assistant, preached on purpose on that text, the direct Contrary to what I had delivered, that very aftermoon, if I was informed aright from those that, either out of novelty or faction, went to hear him) nay, our people can with their odious Comparisons under value our Sermons, preferring those they have in their Kilns, and Barns, and Smith Shops (to use their own dialect) as much as light before darkness. Now have we not great Cause (think ye) to esteem them our worthy Assistants? I conclude, unless we could, hate ourselves or our people, and be wholly careless of both, we can never allow this notion of Assistants, but upon this very account must (indeed in Mr. Baxters' judgement) think these separate meetings unlawful, because we find by sad experience, they do far more hurt than good if they do any good at all 
* Vid Sacre le gious De sertion. pag. 18. .  
3. A like pretence is that of the place of meeting that they must be looked upon as Chapels of ease. Bravely said! they are no opposite Schismatical meetings I warrant you, but as Chappells of ease! a notion, that doubtless cost many a nocturnal Lucubration or hot dispute in a private Conference. It is so far fetched it smells of the Lamp. The first Author (whoever he was) might well applaud his happy Invention with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if he had found out the most hidden mystery, or received an oracle, for such a kind reception it hath found in our parts as if it were really such. But the mischief is, we of the Church, though we be branded for it, cannot but declare our dissatisfaction, as much with this as with the other Inventions, and the reason is, our own Experience still teacheth us fools otherwise. For ask our experiences, for whose case these new erected Chapels are like to serve, and they will pesently answer not for the Church Ministers, for sure. (And while we preach and study to preach Continually being in labours abundant, why should we be enemies to our own necessary ease altogether?)  
Now these do evidently occasion us infinite insuperable troubles; they divide our peoples into sides and parties; they set our people a cockloft in rebellion against us; they do in a few days annul all that we have done in many years, towards the bringing our people into a way of order and obedience; they fill the people's mouths with insultations against their Pastors; they set them in a posture of defiance against us; they render it most difficult for us either to keep an amicable Correspondence with our people or procure our tithes and just maintenance from them; they enslave us to their humours, for if we displease or reprove them in the least, or deny them any Common courtesy, presently they tell us, they can go to these separate meetings and be welcome; and so many mischiefs hereof we daily feel, that I may justly Conclude this with that which our Adversaries hate, even an &c. for they certainly Unhinge the Government both of the whole Church and of every particular Parish.  
But perhaps these Chapels of ease are for the people's ease or profit, if they be, it is just as Jeroboams Dan and Bethel was, 
* 1 Kings 12 28.29.  for them he intended as Chapels of ease, to the people; Saying, it is too much for you to go up to Jerusalem, but his meaning was least the people, going up to do sacrifice there, should turn again to their Lord Rehoboam 
* Vers. 27. . He pretended the people's accommodation and ease, as a cloak to cover his own diffidence and cursed policy. Just the like plea is used by some for these Chapels of ease, the Parishes are too large, it is too much for them to go to the Church for then perhaps in time we might bring them back again to their just duties and obedience, or if you will, they are such Chapels of ease as Samaria was to Jerusalem 
* See Mr. Joseph Meed Diatribae. pag. 205. Nehe 13.28. , Manasse, brother to Jaddo, the High priest of the returned Jews, had married the daughter of Sanballat than governor of Samaria and for this he was expelled Jerusalem by Nehemiah, and therefore he fled to Sanballat his father in law, and after his example many other of the Jews of the best ranks, having married strange wives likewise, and loath to forgo them betook themselves thither also: Sanballat willingly entertained them, and made his son in Law Manasse their Priest, for whose greater reputation and State, when Alexander the great subdued the Persian Monarchy, he obtained leave of him to build a Temple upon Mount Gerizim; where his son in Law exercised the office of the High Priest. Now this became an occasion of a Continual Schism for those that were discontented or excommunicated at Jerusalem presently betook themselves to Samaria, and just so do our people in the same case to these new licenced Chapels of ease, and the Samaritan preachers thereof, which whether it be a schism, and a breach of the Unity of the Catholic Church, I leave to those to judge, who have read how ill the Bishops in the primitive Churches resented it when other their fellow Bishops received those they had excommunicated into their Communion.  
And now, Reader, do but Consider that not one of these pretences but they serve the turns of all Sects, one as well as other, Independents, Anabaptists, and Quakers, as well as the better sort of non-Conformists, all alike, and so they are by Mr. Baxter lovingly coupled together as brethren and indeed to them all these pleas are equally subservient; Consider but this, and then I submit all that is said both here and in the Sermons to this equal and impartial censure, and as I freely give leave thou should reject whatever is tart or sarcastical above what the nature of the thing requires, or whatever to thy more Sound judgement shall appear false and untrue; so do I only request of thee this favour (to which even thyself interest obligeth thee) that is to believe me, wherever thou seest reason or Scripture for what I say. Consider all and the Lord give thee understanding in all things.   

THE OBLIGATION OF CONSCIENCE Not to forsake PUBLIC ASSEMBLIES.  Hebrews. 10.25. Not forsaking the assembling of ourselves together, as the manner of some is. 
BEfore I close with my Text, give me leave to show you in a few words, what great reasons I have to make choice of it, for the subject of my present discourse. These are three, My duty, Your necessity, and all Our comfort.  
1. My duty in respect of the Church of God, as a Member, but especially as a Minister thereof. As a Member, for it is every Christians duty, to inform himself by the best means he can, how it fareth with the Church of God, but especially to take notice of, and be affected with the State of that particular Church, whereof he is an immediate member. Men are most what too inquisitive of news, behold this is the news we should inquire after. When God's people were in battle against the Philistines, and had the Ark of God with them in the Camp, it is said 
a 1 Sam 4.13.  that old Eli, sat upon a seat in the way side watching and harkening, how God's people sped: and the reason is given for his heart trembled, for the Ark of God, therefore he sat watching, that he might hear what became of it. So when there came one to David out of the Camp of Israel 
b 2 Sam 1.3.4.  David was very inquisitive how it fared with the Lords host: How went the matter (saith he) I pray thee tell me. The like you see in Nehemiah, 
c Neh. 1.2.  so soon as Hanani came to him, the first question he asked him, was concerning the state of God's people that dwelled at Jerusalem, though he wanted nothing himself being a Courtier in great place and favour, with that mighty King, yet could he not but inquire of, and be affected with the state of God's people. Nay Moses being in the height of honour in Pharoahs' Court did not only inquire, but went out to his brethren and looked on their burdens 
d Exodus, 2.11. , All these examples teach us that it is our duty, as to inform ourselves about, so to consider the burdens of God's Church, and be affected with the miseries thereof, and every one in our several places, to have a care of the cause of Religion in the world, and especially we ought continually to inportune the Lord in behalf thereof, and never forget it in our prayers to God. Ye that have escaped the sword 
e Jeremiah 51.50.  Stand not still remember; the Lord afar off, and let Jerusalem come into your mind. Ye that are the Lords remembrancers, saith the Prophet Esay 
f Isaia. 62.67.  keep not silence and give him no rest, till he establish, and till he make Jerusalem a praise in the earth. Jerusalem is like to become a reproach, an hissing to the world more and more, if things go on as they do, but we therefore that are the Lords Solicitors and Remembrancers, (as all the Faithful are) should (like the importunate Widow in the Gospel) give him no rest, till he have established and settled his Church in truth and peace, and so give them beauty and glory, even in the sight of their enemies, so did Nehemiah 
g Nehe. 14.  he sat down and wept and mourned certain days, and fasted and prayed for the Church's miseries, by this means he had wonderful success in his suit to the King in their behalf. So might we the poorest and meanest of us all, help God's Church very much, and prevail with God and against her enemies, if we would so cry, and weep, and pray before God for her. 
Exodus. 17.11.  (h) When Moses held up his hands Israel prevailed, and when he let his hands fall, Amalek prevailed, Alas our hearts and hands are heavy in prayer and therefore doth Amalek prevail so much as he doth, and Israel receiveth so many foils, and is afflicted with so many successions of miseries. Such is the duty then of every Christian, much more it is of every Minister of the Church, as to inform himself about, and to be affected with, so uncessantly to pray for it, yea and to prayer to join all his endeavours to rebuke and oppose all the enemies thereof, secret or open, whether they be without or within the Church: it is no standing a neuter in the holy wars of God's people. He that is not with the Church to assist her, to the utmost of his power, is against it. Meroz is to be cursed that will not come out to the help of the Lord and his servants against the mighty.  
The zeal of God's servants was always stirring and active to stop any Schismatics or Heretics that did in any Age rise up in and against the Church of God. 
h Judges 5.23.  
a Text strangely urged in the late Civil wars against neutrality and lukewarmness by those who hate us now implacably if we be not mode rate now, as they call it, that is careless of the Church's welfare.  When in the Church of Corinth, there did but spring up a contention about so mean a ceremony as covering and uncovering their heads in prayer, (a very inconsiderable ceremony in comparison) yet he that was ever ready to become all things to all men, that by all means he might win some, did then bestir himself by all means to oppose them in their presumptuous violations of the customs and orders established in their Churches, though it was but in and about indifferent things 
i 1 Cor. 11.16,  such is the duty then of every Christian, member, much more of every Minister of the Church of God, and so is it my duty in particular as to take notice of and pray against, so as much as lieth in me to oppose all the Church enemies and that's one reason why I choose this text, Not forsakeing, etc. And as my duty engageth me to this choice. so,  
2. Your necessity, for there is none of you all, but you have great need to be well grounded in matters of the Church's Peace, and Unity, as well as, in any other points of Religion, else will you be in continual danger of being seduced, and so falling from your Baptism and Christian Profession; either on the right hand or on the left. For there are abundance of false Prophets gone out into the world, never was Satan more let lose; never was there greater Swarms of Locusts issuing out of the bottomless pit, never was the Church more pestered with Schisms and Heresies; never was there more broachers and fomentors of them; and these as they are most diligent, lying in wait to deceive, they'll Compass sea and land to gather proselytes, so have they all necessary artifices and tricks of subtlety in order to that end they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
k Col. 2.4.  enticeing words to beguile poor souls, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
l Eph. 4.14.  'Slight and cunning craftiness whereby they lie in wait to deceive; they have a great deal of cunning even such as cheats and coggers at dice do use, much craft to beguile and circumvent them that they deal with, there is no safety in giving them the least audience, or having any thing to do with them, for these seducers (as our experience teacheth us, and God's spirit hath often admonished us) have a notable vein of persuading, being able to use many reasons that at first sight, carry in them great probability, and show of truth: hence it is that many there be who have at first wondered at the gross absurdities in a contrary Religion, 
Selfconfidence seldom stand firmly in a day of trial witness Peter at Chrsts apprehension.  and have thought them such as might be answered by any simple man, and so have scorned and abhorred them, that yet by being over confident of themselves, and careless in entertaining familiarity with those Seducers, have quickly been over born and fallen into the pit of damnable errors, such need there, is Beloved, for every one to ground themselves carefully in the knowledge of the truth, as that they may not be so easily turned out of the right way, but may make strait paths for their feet, that they may go steadily and strongly in it, 
m Heb. 12.13.  Alas they that are Children in understanding and wavering, they are easily carried away with every wind of vain Doctrine 
n Ephes. 4.14. , and the most pernicious and damnable seducers, do easily prevail with simple women, that are ever learning, and never able to come to the knowledge of the truth, 
o 2 Tim. 3.6, 7.  they daily beguile unstable souls, 
p 2 Peter. 2.14.  So great is your need then to be rightly informed in the knowledge of the truth, and to be well grounded in your religion, lest you be unaware seduced to error and destruction, and that's another reason of my choosing the Text, Not forsaking, &c,  
3. Another reason, it is in order to all our joy and comfort, for the fullness of our Church Assemblies, and if men could be dissuaded from forsaking them, it could not but be matter of great joy and comfort to every truly pious heart. Such a one cannot but rejoice in the frequency and fullness of the public Assemblies of the Church, and in the Prosperity of the true Religion, and right worship of God. How marvellously did God's people rejoice, in the days of David, when the Ark of God was brought to Jerulem 
q 1 Chr. 15.28. . And in the days of Hezekiah when the sacrament had been celebrated according to its first institution, which it had not been of a long time before 
r 2 Chr. 5.26, 27. , So when Nehemiah had purged the house and worship of God from the corruptions thereof, and restored it to it's primitive purity, It is said 
s Neh. 12. v. 43.  the people rejoiced with great joy, their wives also and their children rejoiced, so that the joy of Jerusalem was heard even a far off. And in Ezra. 
t Ezra 3.11.  all God's people shouted with a great shout, when they praised the Lord, because the foundation of the house was laid: so David to aggravate the misery of his present estate 
v Psal 42.4.  he speaks of the joy and comfort, he formerly took in going to the house of God with a multitude of them that kept holy day. And in that great joy the people of God had at the celebration of the passover in Hezekiahs' time. This is expressed for one cause thereof, that the number of the communicants was so great 
w 2 Chro 30.26.  for there Assembled to Jerusalem much people, to keep the passover a very great congregation. On the other side the faithful and truly pious have ever grieved to hear or see that the Assemblies of the Church are unfrequented or neglected, or that any false or Schismatical worship, or congregations were set up in stead thereof. Old Eli was much more afflicted for takeing a way of God's ark then for the slaughter of the people, or for the death of his own two Sons Hophni and Phinehas 
x 1 Sam. 4.17. , in like manner, the Holy Ghost noteth of his daughter in law, that being in extremities of her pain and anguish, it would never out of her mouth while breath was in her body, that the glory was departed from Israel, for the ark of God was taken away 
y 1 Sam. 4.22. , So was it this that troubled that zealous man of God Elijah, and made him weary of his life (z), The children of Israel have forsaken thy covenant, 
1 Kings 19.10.  saith he (that is, they are fallen from thy holy Religion) they have thrown down thy holy altars, (that is, they have abolished, and shown, contempt and hatred to thy holy worship) and why should I then desire to live any longer in such a time? And for the Eclipse of Church Assemblies, we have a notable expression 
a Zeph 3, 18.  I will gather them saith the Lord that are sorrowful for solemn Assemblies, who are of thee to whom the reproach of it was a burden: in which Text we may observe five things.  
1. That it was one of the greatest sorrows of God's people, in their captivity, that they then wanted their solemn Assemblies; doubtless they might have then some Religious meetings for God's worship, (yea they had public fasts then four times a year as appears 
b Z●●h. 8.19. ) yet their Assemblies was nothing so solemn, or so populous, as they was wont to be at Jerusalem, that was their grief.  
2. The Chaldeans their enemies was wont to reproach them for this, and to say to them to this effect, where are your solemn Assemblies now 
c Lam. 1.7.  they did mock at their Sabbaths, they rejoiced and reproached over them, because they could have no such Assemblies as they was wont to have, just as many wicked ones do now mock at our Churches, and their ministers, because people (having the reins loosed) may without fear forsake the public Assemblies, to erect private conventicles for themselves, and do what they list as some can say to our very faces now.  
3. The Text saith this was a burden to to God's people, to have this reproach cast upon them, as it is certainly to every true Protestant and godly man, to hear of the separatists insolenttaunts to the congregations of the Church and the ministers thereof.  
4. Of these that were so sorrowful for the solemn Assemblies, the Lord saith to his Church these are of thee, they are natural & Kindly children of the true Church, that do stand thus affected.  
5. To them he doth make a promise, I will gather them, saith the Lord: I will have a special respect to them, and though they be scattered and dispersed, not one of them shall be lost, but I will bring them back again to their one Land. I will gather them, saith the Lord, that are sorrwful for the solemn Assemblies who are of thee, to whom the reproach of it, was a burden. Indeed it is a burden to every one that hath a true love and zeal of God in him, to see Religion suffer the least eclipse in any kind, in any place, to lose any thing of that lustre of purity, sincerity or power, that once it had. Hence when the foundation of the Temple was laid, under Zorobabel, God's people that had seen no better rejoiced in it: but the Priests, and Levites, and chief of the fathers, who were Ancient men, that had seen the first house, they wept with a loud voice, while the rest shouted for joy 
b 〈◊〉. 3.12. . why? O it grieved their hearts, to see how far short that house, which God was now to have, came short in beauty and glory, of that that God had had before in Jerusalem. For as much then as it is every one's duty especially the ministers, to consider the State of the Churches and especially that of which they are members, and ministers, to be affected with them, and to pray for them, and by all means to oppose the enemies thereof. And there is none of us, but stand in great need to be well grounded in these points that relate to the Church, lest we be seduced by the cunning and diligence of seducers, that are abroad in the world, and all our comfort will be augmented, if by the light of reason, and God's word preached from such Texts (as this I have read) we can prevent the Apostasy of any from the Church, and can discover the wickedness of those that are daily forsaking the Assemblies thereof. And it cannot but be matter of greatest grief to the truly godly to see the solemn Assemblies neglected, or unfrequented, or private congregations erected in opposition unto them. All these particulars show I have great reason to make choice of the Text and such like unto it, till I have so fully discharged my duty and discovered the mind of God out of the Scriptures about it, that I may leave the forsaking of our Church assemblies inexcusable, so that they can never plead Ignorance of their duty and sin, and that I may say liberavi animammeam, I have delivered mine own soul. To this end and purpose have I pitched on the Text.  
Not forsaking the Assembling of ourselves together, as the manner of some is.  
For the coherence of the Text, I shall wish you to look no further back then the 22 verse. For the Apostle having in the former part of the Chapter shown them, that the Sacrifice of Christ's body, which he once offered, hath for ever taken away sin. He presseth thence a double exhortation. The first in 22 vese let us draw near to God, how? even in and through Christ, with a true heart and full assurance of faith, etc. And the Second is in the 23 verse. Let us hold fast the profession of our faith without wavering: that is, this Doctrine of Christ sacrificed and the merits thereof; The truth we have received from Christ, let us avow it, and not in time of trial upon any condition forsake it. Now this exhortation he strengtheneth, by giving of directions, for furthering their obedience thereunto: the first is, Christians mutually stirring up, and sharpening one another amongst themselves; that is a special help to constancy in the true Religion, and a preservative against Apostasy, together with a godly striving one with another, who shall be first in love and well-doing. vers. 24. Let us consider one another to provoke to love and good works. And,  
2. Another means to this end, is the frequenting Christian congregations & assemblies. So comes in my Text. Not forsaking etc. In the words you have evidently two parts.  
2. A Taxation of some for the neglect of that duty.  
1. The duty is to keep close to, and not to forsake the Assemblies of the Church.  
2. The fault taxed in some amongst them is, that in Schism, or pride, or purpose of Apostasy they withdrew themselves from these Church assemblies, and so fell back again, or were in the way of falling back, to the open denial of Christ: for separation from the true Church, or the Christian society of the faithful therein, is a remarkable sin, tending to lead men by Schism to Apostasy, from the profession of the true faith.  
1. Of the duty of Christians in order to their proving constant in the true Religion: even to keep close unto, and not forsake the assemblies of the Church. The word for assemblies in the Text hath a very great emphasis in it, it is a tricomposite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as both Calvin and Hemingius upon the place observe signifies novam accessionem, an increase or addition of some more members to a body congregated, And these were the converted Gentiles, that being converted to the faith became one with the Jews one and the same body of Christ. Estius observes, that because the Apostle here writes to the Jews, therefore, for the Christian Assemblies he useth the word Synagogue, because he would not vary from their phrase or custom of Speech any more than needs. But might it not be some private meetings? some separate assemblies in a corner that he calls by this name, and here speaks of? O no, Interpreters with one consent, generally interpret it of the public assemblies of the Church in such public places, as are by Christian Magistrates, or by the Rulers of the Church, if the Magistrates be not Christian, appointed for the public worship of God. Not forsaking the Assembling of themselves, that is, saith the London Annotations the public congregation of the faithful, wherein the word of God is taught, the sacraments administered, and common prayer and public Thanksgiving are offered up unto God; for unto such public congregations hath God promised his blessing: where hath he promised it? Mark, the Scriptures quoted by the Assembly for it are these 
d Psal. 27.4.  one thing have I desired of the Lord that I might dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his holy Temple; for herein is employed this promise, that in the Temple, the house of God, there will God let us see his beauty. Another text quoted by them is 
e Psal. 122.1.  I was glad, when they said let us go into the house of the Lord, our feet shall stand within thy gates, O Jerusalem, thither the tribes go up, the tribes of the Lord, unto the testimony of Israel to give thanks unto the name of the Lord. Of such assemblies therefore, even of such as go into the said House of God, whither the tribes, the Multitude of the right worshippers of God, go up to pray unto, and praise him, of these doth our Text speak. Not forsakeing the assembling etc. And to these Assemblies the Annotations quote that special promise, as belonging unto them 
f Mat. 1 20.  Where two or three are met together in my name, that is, for prayer and other Religious offices, there am I in the midst of them. Christ promiseth his gracious assistance to, and presence with his Church be it great and numerous, or be it small, and with the public and solemn congregation thereof. Yes, say the Schismatics, where ever two or three are met together there is he in the midst of them, therefore the promise is to us, or any of the Saints, wherever, or how few soever they be that thus meet together. There is no Text wherein the separatist take Sanctuary more than this, but very unsoundly. For as the Reverend Mr. Ball expounds that place (in his trial of the grounds tending to separation) pag 280, by the contextit appears Christ is there speaking of the Validity of the sentence of excommunication, and certainly Christ's meaning is not that every Society that consisteth of two or three believers met together to pray or preach, have the power to excommunicate: for no one example can be Alleged out of Scripture or Ecclesiastical History of the ancient Churches, wherein any number of the Faithful, did ever lawfully excommunicate or judge any Member of their Society, without their Guides and lawful Officers, moderateing the action. There is no promise can be showed out of Holy Writ, wherein any such authority is bequeathed to two or three private Believers, Disciples or Brethren. O, no, but the very tenor of the words is to argue from the less to the greater thus, If Christ be present with two or three gathered together in his name to ask things agreeable to his will, he will much more confirmin heaven what ever his officers and servants that have power from Christ to do this service in the Church in his name shall determine and conclude according to his will: but they cannot meet together in his name, for this or any other holy office, that meet together in way of Schism, contrary to his will. Quomodo possunt duoaut tres in non mine, Christi colligi quos constat à Christo & ab ejus Ecclesià seperant, saith S. Cyprian, how can they be met together in the name of Christ that do manifestly separate themselves from Christ and his Church. Cum Haereses & Schismata nata sint, dum conventicula sibi diversa constituunt veritatis caput & originem reliquerunt, when Heresies and Schisms arise, & the maintainers of them make separate conventicles for themselves, they forsake Christ the Lord and fountain of Truth & peace. It is the Church and they that keep within the pale of the Church by unity and concord to whom this promise runs to give them, what, they meet together in his name to ask of him, and to be in the midst of them I will be, saith he, in the midst of them, That is, of them that fear me, and keep my precept of peace and truth, Non homines ab eccelsia dividit, qui fecit, & instituit ecclesiam, sed exprobrans discordiam persidis, & fidelibus pacem suâ voce commendans, ostendit magis esse se cum duobus aut tribus unanimitèr orantibus quàm cum decedentibus pluribus, plusque impetrari posse paucorum concordi prece quàm discordi multorum oratione. Saith S. Cyprian 
g De Vnitate Ecclesi●e as I find him quoted by Doct. Forbes in his Irenicum●  Surely our Saviour doth not by this promise, warrant divisions from that Church, which he himself hath made and gathered, but rather upbraiding the contentions of the perfidious, and commending unity and unaminity to the faithful, he teacheth us that he will rather be with two or three of them met together with one accord in his name, and according to his appointment, then with multitudes of them that depart from them, and that he will rather answer the uniform prayers of a few peace able believers, than the jarring prayers of many that divide themselves into sides and factions. Can they think that Christ will be in the midst of them, that are met together out of the Church of Christ? Nay though such should suffer Martyrdom in the confession of his name, yet cannot that blot and slain of their Schism be washed away in their blood, Inexpiabilis & gravis culpa discordiae n●c passione purgatur, the great and inexpiable fault of separation and dissension cannot be purged by the most bitter passion or suffering, Esse martyr non potest qui in ecclesiâ non est, he cannot be a true martyr that keeps not unity in the Church, Ad regnum pervenire non poterit qui eam quae regnatura est, derelinquit. He cannot attain the Kingdom, that forsakes her, that must reign in it. It was peace that Christ gave us and bequeathed unto us. It is concord and unanimity that he hath commanded us. He hath strictly enjoined us to keep the covenants of love and Charity pure and inviolate. So that he can never prove a right Martyr for the truth that keeps not Charity with the brethren. 
h 1 Cor. 122.  though I have faith so as to remove mountains, or bestow all my goods upon the poor, or give my body to be burned, and have not charity, it profiteth nothing. God himself is love, and therefore they that break the bond of love, can never have God. God cannot be in the midst of them; so that it is not to private conventicles that this promise runs, but to the public congregations of the Church of which my Text here speaks. Not forsakeing the Assembling of yourselves as the manner of some is. My way being thus clear, and the meaning of the Text being thus made out and explained, I shall from what is said, raise this observation and prosecute it. Doct.  
That it is the undoubted duty of all pious Christians, that desire to prove constant to the true Religion to frequent and not to neglect the public Assemblies of the Church. Which truth that I may prove undeniable and convince the judgements of all that are teachable, and will not stop their ears against the truth, I will proceed in these gradual propositions,  
The First shall be the furthest off, Prop. but the foundation of all the rest, taken from the end of Religious Assemblies, even this, That God is to be worshipped: Adorability is due and proper unto God. There is such infinite absolute perfection in the divine nature, as necessarily calls for religious worship at the creatures hands, with this truth our blessed Saviour repelled that great temptation of the Devil to fall down and worship him 
i Mat. 4, 10s , It is written thou shall worship the Lord thy God, and him only shalt thou serve. This worship is due unto God, and is due unto God only, for he alone is qualified with those properties, and attributes, omniscience, omnipresence omnipotence, etc. that are necessary to make a being Adorable, & so with him no creature can claim a partner-ship in divine Adoration and religious worship, without great Sacrilege, nor can any be given to it, without gross and abominable Idolatry? by this are the Papists therefore convinced of grievious Idolatry, in that they worship those things with a religious worship, which are no proper objects thereof; as Images, and Saints, and the like. But I only name this Proposition, because it is alien from the Text, though the foundation of all that is to be ●id of it.  
Those from whom this worship is due unto God, are all intelligent rational creatures, Prop by the very obligation of nature. Indeed though there had never any been created by God to worship him, God had continued in his essential perfections as firm as ever. But being it was his good will to make the world, and rational creatures in it to adore him, there is therefore a natural obligation lying upon them, as his creatures, to worship him, and so, own their being, dependence, and preservation, as the product of their Creator's goodness: what can be more just and equitable than for a depending being to adore the fountain of his being, and of his both present and future welfare? or what higher piece of unreasonable injustice can there be, then for the creatures to slight him from whom they drew life, & breath, and all? In a word God hath endued Angels, and men especially, with minds and understandings for this very end, that they might know, honour, and adore him. He made all things, but them especially for himself, to do homage to him, and therein lies their natural obligation to serve and worship him. Prop. 3  
As for pure spiritual beings, such as Angels are, they need not (being incorporeal) be circumstantiated, either to time or place in rendering this actual worship to God.  
1. They are not tied to any time, strictly so called, because their very nature is measured by Eternity, and not by time; and, being of a spiritual nature, they have neither those avocations, by any particular calling, not necessary diversions from God's worship, as man, if he had continued innocent, must have had, for the very sustaining of his life, and being, which would have been even in Paradise, by ordinary means, by seasonable food. It is therefore Probable they have no set times, but continue constant in the immediate worship of God, unless when God applies them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as his ministering spirits for the service of his Church; and then perhaps their, even than employments; speaks them only distant from the other Angels, their fellow worshippers, and not absent from the real worship & service of God.  
2. Thus it appears they are not limited to any place neither, as they are not to any limied time of worship; for they being Spirits are uncapable of any local circumscription: As for any further knowledge of the manner and circumstances of the Angels worshipping and adoring of God, Scriptures have a deep silence concerning it, and it is a learned Ignorance for us to sit down satisfied and contented without the knowledge of that which God hath thought unnecessary to be revealed, indeed to inquire any further thereinto, may run us upon the rock of bold and unsafe conjectures in those matters, the knowledge of which we may well spare, without the least prejudice of our present comfort, or our future salvation. So come we to the.  
Though the Angels, Prop. 4 being pure spiritual beings, are not yet, the sons of men (being of a mixed nature partly Spirit, and partly Body) by their very beings are determined both to time and place, in their rendering to actual worship unto God. The very same reasons that do evince a necessity of worship to be given unto God, by such creatures as are partly body and partly spirit, will insert necessity of making time and place the inseparable adjuncts thereof.  
1. Nature dictates clearly, that some time is necessary to worship God in. For man, being part body, and part spirit, is naturally obliged to worship God with both external and internal worship; to glorify God both with body and spirit, which are his 
a 1 Cor. 6.20. . Now all, especially external actions of man, must necessarily claim some time for the performance of them, nor can man conveniently set upon God's worship unless some time be set a part, wherein he may be sreed and disintangled, from his ordinary works and inployments. Thus far time and worship seems to fall under one and the same command; for as God in creating the world, did concreate time together with the world: so, when God commands any religious worship to be performed by men, he withal implicitly commands the necessary circumstance of some time, wherein it may be performed, and it being highly rational, that the disposal of that time should be at the pleasure of God, whose the worship is; therefore hath it pleased him to set a part some portion of our time, even a seventh part, when he might have required all, indulging us the rest, even the six parts to be employed according to the necessity of our nature. Such is God's infinite goodness and condescension of love unto us, to allow us so large a portion of our time for ourselves. And therefore they act most basely and disingeniously, not to say highly dishonourably against God, who grudge him so small a pitance, or who would rob him of it, or by worldly employments or pleasures, drinking, or sports, or idleness profane it.  
2. Very light of nature also teacheth some place to be necessary for man to worship God in, because every body, such as man hath, must by the very necessity of its being, 
T●ese 4 first proposition may be seen handled more largely by Dr. John Stilling ●eet in his Shenna.  be contained in some real place, and indeed to be in a place, is so proper for a body, as we may as well suppose it not to have a being, as not to admit of a local circumscription; neither can a body be, nor exist, not operate, nor perform any action, unless it be in some place, and therefore the worship of God being an external action necessarily require a place for it. So come I to the,  
5. Prop. That worship that is due unto God from these rational Being's, the more public it is the better it is: so you see I come near to the matter of my Text. I say the worship which is due unto God the more public it is, the better it is, the greater and the more visible is the joint concurrence and Assembling together of several worshippers, for the performance of the same action of religious worship, the more acceptable it is to God. This appears by several considerations.  
1. By God's manifold precepts, both in the old and new Testament, enjoining several acts of public worship; such were the commands of circumcision, and the solemn convocation, and ordinance of the Passeover, under the Law, their several feasts, and their sacrifices, with the infinite rites appertaining to them, and the sundry precepts for Baptism and the Lords Supper, and public Prayers, and confessions unto God, and collections for the poor, those sacrifices well pleasing unto God under the Gospel. These and others are outward visible public acts of divine worship, required by God himself.  
2. By public performing of worship to God we stir up and mutually inflame each others zeal and devotion unto God, and so the more public religious worship is, the more acceptable it is unto God, in respect of others. St. Austin in his confession saith, that he was almost ravished with the Songs and Prayers of the Church & Congregation, so that the spiritual comfort, which he conceived by the sweet and heavenly matter, which then the Christians jointly and orderly made, and in their public Assembles, made him weep for joy. And, Ibelieve, there's scarce any Christian, but he hath sometimes felt his heart moved and affected towards God, in actions of public worship, especially if uniformly and lively performed, more than at other times.  
3. Public worship is excellent, as public; in respect of ourselves, for our joining in them is a badge of our profession; it's a wearing of God's livery; and confessing God before men, it shows to all the world, that we are not ashamed to profess his word and Gospel, and our belief thereof, end obedience thereunto. And on the contrary our forsaking the public assemblies, wherein God is rightly and purely worshipped, borders upon a Apostasy, and is the next door to a denying of God, and our profession of Gatholick Christianity.  
4. It is excellent, as public, in respect of God, for the more public it is, the more it tends, to the honour and glory of God, being a public testimony and acknowledgement of our dependence upon, and piety to him before all the world, as with the heart we believe, so with the mouth we make public confession of God unto Salvation: as we have light of grace within us, so hereby it shineth forth before men, that they may see our good works, and glorify our Father in heaven Christ tells us that a candle is not lighted to be put under a bushel. Bono debetur manifestatio, saith the Father, our good must be made manifest; therefore candles that have bonum lucis the goodness of light, must not be thrust, Sub malo tenebrarum, under the evil of darkness; So that if the candle of light be in our souls that is, if we inwardly worship God in our hearts and spirits, we must set it upon a candlestick, our inward piety and worship must appear in our outward and public worship of God before all the world.  
5. The acception of public worship with God above private, is de facto, notorious by manifest reason of the thing: particularly it is evident in public prayer, for if the prayer of one righteous man can avail much, how much more will it when the prayers of many ascends up to the Lord. This must needs offer violence to the Kingdom of heaven, and the violent shall take it by force. Surely in every congregation there are some truly righteous, and their presence cannot but bring down mercies on those others whose prayers for themselves have no promise to be heard non aequè exoras quum solus Dminum obsecras, saith the Father. Thou dost not so soon obtain thy desire, when thou prayest alone, as when in the assemblies of the Brethren. for in those Assemblies there is some thing more than prayers even the concord, and consent, and joining in Love and Charity, and the cry of the Priest, whose office it is, to make intercession for the people, and, being of the stronger size, to carry a long with them the weak prayers of the people, and carry then unto heaven, Quod quis apud seipsum precatus accipere non poterit hoc cum multitudine precatus accipit. Quare? quia si non propria virtus tamen concordia multum potest. The thing that a man cannot obtain by himself alone, praying together with the multitude he shall obtain, why? because when his own worth cannot, yet the concord and union of the Assembly may avail much. It is no reproach to call the Church's Liturgy Common prayer, the more common it is the better it is, and the more effectual; when, not only two or three but a whole Congregation are joined, nay, all the Congregations of a whole nation do in the same words put their Common petitions and supplications, O what a shrill noise must this needs make in the ears of God. St. Jerom likened it to a thunder clap. St. Easti to the roaring of the Sea, it is like the several strings of a Well tuned instrument that makes a ravishing harmony, as the flame of one stick is nothing to that of a bundle on fire together, such is the devotion of one man to that of a whole Assembly, vis unita fortior, force united is somuch the stronger, a threefold cable is hardly broken. So do the joint prayers of God's people united, and publicly put up unto God, move him as it were omnipotently and irresistably, they mount up to heaven, they rap at the gates and cannot easily be denied entrance, like as the petition of a whole Corporation is more avaliable to a King than the single petition of any particular person such is the power and profit of public worship and devotion. And that by the way is a forceable argument to dissuade the truly Religious from forsaking the assemblies, that's the fifth Proposition, the more public religious worship is, the better it is.  
The next in order is this. 
Prop. 6.  That divine worship may be truly public. There is requisite the free and full assembling of ourselves together in a public place, set a part for the same. So you see I come home to my Text, so set it home upon your judgements 〈…〉 with fullness of evidence, and strength of reason, as well as Holy Scripture. Give me leave to prosecute this Proposition by parts. To public worship; to make it public there is requisite the assembling of Minister and people in a public place.  
1. Of Minister. His presence is necessary, unless in case of unremovable impediment, as some sudden sickness, or some weighty cause of absence; for he is a person set a part for the administration of God's public worship, he is consecrated to draw nigh unto God, he is by office an Ambassador or Messenger between God and man. God's mouth, an Ambassador to the people, appointed to beseech them in God's stead to be reconciled unto him. And he is the people's mouth and Ambassador unto God, to offer up their requests for grace and mercy unto him. God's mouth to them in preaching, and their mouth unto God in prayer. Hence 
c Joel. 2.18  the Priests are required to put up petitions and supplications. Let the Priests, the Priest, of the Lord stand between the Porch and the Altar, and say spare thy people, good Lord spare them, And as under the Law it was the Priest's office to to burn incense, and Vzziah was smitten of God with a loathsome leprosy for usurping it. So still under the Gospel it is the Ministerial office to offer the Sacrifice of public prayer unto God, which is as sweet smelling incense in the nostrils of God, and for preaching the word is express, how shall they preach unless they be sent, 
d Rom. 10. ●0.  how able so ever they be to teach the word and sound doctrine, yet if they have not a mediate and ordinary call or sending, which though it be by man, yet is divine, as Luther saith they cannot preach to your profit, they come not to edify but to destroy. They are Luther's words. Let no uncalled speaker, Beloved, have any encouragement at your hands, having no mission from God. Our Saviour tells you, that what show soever they make of holiness, and spiritualness, and godliness, and saintship, and the like, yet they are wolves in sheep clothing, thiefs spoiling God's heritage, deceitful workers, underminding the truth, therefore takeheed of them, or forsaking the public assemblies, to run after them to your perversion and destruction, such is the first requisite to a public worship, the Ministers, the rightly called Ministers, presence in the Assembly.  
2. That puplique worship may be public indeed, the people ought to come and join in it, every one that would be saved must be member of the true Church for extra ecclesian now est salus out of the true Church ●nd Religion, no man can find assurance of comfort and Salvation. Japhet cannot be saved until persuaded to dwell in the tents of Shem, nor Noah's family out of the Ark. The visible Church of Christ is a Congregation of faithful men, in which the pure word of God is preached, and the Sacraments are duly administered according to all those things that are necessarily requisite for the same. A true Church is chief to be distinguished from a false by purity and soundness of doctrine, and due administration of the Sacraments in it, And surely these are unquestionable in our Church of England, even in the confession of our adversaries, as it stands at this day reform from the dregs of Popery in its doctrine and worship. So then to this Church let every one join himself, and not separate from it, if he would be saved 
e Acts 2.47.  The Lord added to the Church such as should be saved. Regia via. The King of heavens high way to Salvation is, by adding to the Church not by separating from it. If God be our Father the Church is our Mother. 
f Gal. 4.26.  Jerusalem which is above, is the mother of us all. Hence the Church is oft called the Kingdom of heaven. 
g Mat. 13.44.  And that promise that is made 
h Esa. 33.24,  the people that dwells there, shall have their sins forgiven, is to be understood of the catholic Church, and so by consequence is applicable  
1. The Tabernacle where the Ark of the Covenant and the Altar was placed. There God promised to meet with his people, that worshipped him; hence it was called the Tabernacle of the Congregation, or the Tabernacle of Meeting, as being both the place of their meeting together and God's meeting with them. 
n Exod. 29.42. and 30.36 and 〈◊〉 Num. 17.4.  Now this place was fixed as the place of Jewish meeting, as being a type of Christ our Mediator, by whom alone, we being strangers unto God, became acceptable to him, it is he that by offering himself a sacrifice to God for us, hath made him a propitious Father to us, and by whose intercession all our prayers, and service, and worship are accepted. So the Legal worship being to be performed on the altar and before the ark in the Tabernacle, it did typically teach that neither our persons, nor performances nor any worship we give God, would ever be acceptable to him, unless it be presented in and by Christ who was typed by them.  
2. God commanded the Temple to be built for his public worship, not that God would dwell in houses made with hands 
o Acts 7.48.  but thus by way of condescension, he accommodated himself to his people's capacity. That as a sovereign Monarch or Prince makes choice of some great City for his residence, so did the Lord of Jerusalem, which is called therefore the City of the great King. And as a Prince hath his palace in a great City, so would the Lord have his Temple within Jerusalem, which is therefore called the place of his habitation 
a Ps. 76.2. , The throne of his glory 
b Je. 14 21. , The perfection of beauty, the joy of the whole earth 
c La. 2.15. , The place of his rest 
d Ps. 132.14. . Now the reason why God would have the portable Tabernacle erected by Moses to be changed by Solomon, into a most magnificent and stately Temple to be fixed at Jerusalem, it was to typify the heavenly Temple and Sanctuary into which Christ was to enter after his passion and resurrection, where we shall all appear before him to adore God in perfect peace for ever more. Then  
3. There was also places for worship among the Jews besides not commanded but only approved by God. viz, Their Synagogues, and Proseucha's, and places of prayer: for though they were to have but one altar and place for sacrifice which the Lord should choose to place the ark of his covenant there, the Tabernacle or Temple, yet had they other places for devotion and religious use. Their Synagogues was covered buildings, like our Churches, their Proseuch as were a plat of ground encompassed with a wall, or other enclosures like our Courts, open above, in these they prayed only, in these they interpreted the Scriptures also, in the Temple they both prayed, and interpreted, and sacrificed also: The one was without the City 
e Acts 16.13. . The other was within 
f Acts 15.21.  Moses having in old time in every City them that preached him, being read in the Synagogues every Sabbath day: their Proseucha's or place of prayer Mr. Mede makes as Ancient as the times of Joshua 
g Vid Diambae on Josh. 24.26. . But as for their Synagogues many Authors will have their Original fetched no higher than the Babylonish Captivity, thinking that necessity first taught the Jews the use of them, which after their return they brought with them into their own Country. But Aretius and Godwin do more probably conjecture that for as much as the Jews were peculiarly engaged to worship God, and that there was but one Temple for the whole Nation where at the Males only were bound to appear but thrice a year; and that an hundred miles distant from them that dwelled in remote places, therefore that they might not be left wholly destitute of places for their ordinary meeting for public worship they built these Synagogues after they came into the promised Land. Sure it is they were in David's time, whence that place 
h Ps. 74.8.  They have burnt up all the Synagogues of God in the Land; and being called the Synagogues of God, we may gather thence that the Lord approved them, though he did not command them. So did our Saviour often frequenting them while he was in the flesh 
i Lu. 4.16.17. and 21.  both evidently testifying his real liking of those public performances of religious worship that were then celebrated, and tacitly approved the places themselves, where they were thus solemnly performed, thus you see there were these several places for public worship under the Law. But what Shall we now think of the time of the Gospel? Indeed our Saviour Christ hath removed all distinction of places through legal holiness, yet hath he still made ample provision for the authority of places for solemn assemblies for public worship.  
1. The distinction of place through legal holiness is removed by Christ. The Tabernacle and Temple had a legal holiness and ceremonial Sanctity put upon them, because of the Arkes being there 
k 2 Chro. 8.11. Exod. 29.43. . There and only there they was to Sacrifice, without an extraordinary warrant to the contrary. As the Hebrews say a private Altar was not lawful to be erected, but by a Prophet; and when ever they prayed they was either to pray in the Tabernacle or Temple 
l Ex. 25.14. Ps. 99.6.  or else towards the same 
m 2 Cor. 6.38 1 Kings 8.44 Dan. 6.10. , but that was for the thing typified by them, even Christ, through whom God accepts both of our persons and prayers, and all our performances. It is in and through his. Mediation only that we call upon God. Therefore he the substance being come, the shadows are vanished. There is now no legal or ceremonial kind of holiness in any place however consecrated, to render any duties there performed more acceptable unto God then if performed by the same persons in like manner in any other places. Divine worship under the Gospel is not now tied to any one place more than other, for any typical holiness in them. The whole world is Gods universal, and as it were Church Cathedral, and so as we may pray at all times 
n 1 Thes. 4. 1●. . So in all places 
o 1 Tim. 2.8.  and he can and will hear us from heaven his habitation, which is constantly alike distant from us. That all distinction of places through ceremonial holiness is abolished our Saviour evidently teacheth in his discourse with the woman of Samaria 
p Joh. 4.21.22,  she asked him in what place God was to be worshipped, whether on Mount Gerizim, where the Samaritan Temple was, or Mount Moriah whereon the Temple of Solomon was built: He answered her, the hour cometh when ye shall neither in this mountain, nor in Jerusalem worship the Father, that is the public worship of God should not be restrained to any place for its ceremonial holiness, as if it could render the parts of Divine service more acceptable to God, than if performed else where, for the body of ceremonial worship was now to expire, and the partition wall to be taken down and God was to be worshipped no more with Jewish ceremonies? but the Gentiles was to be admitted to be his worshippers who together with the, Jews should worship him in spirit and truth, and this the Prophet Malachy foretold 
q Mal. 1.11.  from the rising of the Sun to the going down of the Sam, saith the Lord, my name is great among the Gentiles and in every place incense shall be offered in my name, All this then shows the vanity of the Popish Pilgrimages to this or that place, as being more holy, or to pray before this or that Saint or Image, or relic, or tutelar God thereof. Since all such difference of place is abolished by Christ, So that wheresoever we be with Jeremiah in the Pit, or Daniel in the Lion's den, Job on the dunghill, Hezekiah in his bed, the three Children in the Furnace, sonah in the Whale's belly, with Christ in the Mountain, in the Desert, in the Garden, on the House top, or on the Sea snore, with Paul in the Prison: we may call upon God and he will hear us; thus on the one side we must hold this fast against the Papists, that all distinction of places is abolished. So that Christians may lawfully and acceptably worship God when and where their covenants direct them, Yet on the other hand be not deceived, as if there was no authority or excellency of some places for solemn Assemblies, for public worship, still under the Gospel above others.  
2. Though the ceremonial holiness, be extinct, yet are there some places holy, as separate, and dedicate from a common to holy uses, though our Temples be not, as the Temple of Jerusalem was, parts of our worship of God, nor tips of Christ body, nor are we bound to set our faces towards them when we pray, yet is it written 
r Esa 56.2.  my house shall be called the house of prayer to all nations. The Saints meeting and Assembling there to pray, makes it be called the house of prayer, so the Assembly Sanctifies the place, and not the place the Assembly, as the Temple did, seeing, as I said before we are body as well as spirit, therefore very light of Nature teacheth us, that convenient places for Assembling for public worship, are necessary, and those places capacious for many, that must join therein. And although in case of Persecution of Religion the meanest place is acceptable; yet when God is pleased to give his Church Kings to be nursing fathers, to allow public places consecrated for public worship, with what thankfulness then should we repair to them, which many of our Christian Brethren in the world would purchase with their whole estates and dearest blood. When God give rest and quietness to his Church from the ten famous Persecutions, wherein they were glad to Assemble not in the fittest but safest places, perhaps in Dens and Caves of the earth, I say, when God gave her rest from them, than did they immediately erect Oratories for public prayers, not sumptuous and stately, which could not then be possible by reason of the Church's poverty, nor plausible in respect to the world's envy: but after when God was pleased to convert Kings to the Faith then was Temples and Churches presently built? and in building them no cost was spared, and nothing counted to dear that was spent about them, Sacrilegious wretches are not in these times more desirous to pull down, than those devout professors of Christianity was to set up Churches. Thus did popular consent and the Magistrates civil Sanction design these places for public worship, separating them unto it and prevailing custom hath styled them Churches. Nay so did S. Paul himself 
s 1 Cor 11.18.20.22. and 34 compared.  what is it then but arrant madness and sottish Ignorance; in our Quakers to boast so much of the ligbt within them, and yet to be in such darkness? It's contrary to the very light of nature, to decry and forsake the places set a part for religious worship, the necessity whereof for public Assemblies is so evident even by natural light. How much better did the poor Heathens improve their natural dictates, than these pretenders to the light within, who from the sight of the necessity of some convenient place for public worship invented their Groves, and Oratories, and Temples for the service of their Idol Gods, so then from all these considerations. God's own setting a part places for public Assemblies, under the law, and before it his approving those that his people did set a part, the authority that such places have by the very light of nature, as well as by Scripture, and the practice of the universal Church, though without placing any ceremonial holiness in them. I conclude that Divine worship may be truly Public which as public is so acceptable unto God, there is requisite as public persons Ministers and People to Assemble in it, so also a public place consecrated for the same, from which excellent consideration ascend we to an higher, which is in the very Text.  
Prop. 7. The most Solemn and public Assemblies of the Church in these public places, are greatly to be esteemed and constantly to be frequented of all the faithful members of the same, in the negative (not forsaking) must needs be employed the affirmative to frequent them. It is a truth this, evidently following from those I have delivered. For if God is to be worshipped by all rational beings, and that must needs be in some place in respect of our bodily parts, and that more public it is done the better it is, and that it be publicly done it is necessary there be an Assembly of Minister and People, Pastor and Flock in a public place, then is it evidently necessary that such assemblies be frequented by all, in order to the discharge of this debt of nature, the Worship of God. Indeed to this we are obliged.  
1. By self interest, because of the great blessing we may justly look for from God, upon his Ordinances in the public assemblies, and that more than in any private meetings whatsoever; for to the Church assemblies is that rightly applied 
t Psa. 87.2. , the Lord loves the gates of Zion above all the habitations of Jacob 
u Mat. 7.7. The whole ●uty of man . That special part of divine worship Prayer, is compared to seeking a thing lost, and knocking at a gate we desire to enter into, and sure when many seek a thing together there is more hope of their finding it; when many knock together at heaven-gates they will be sooner heard. Hence God's people to show an extraordinary desire to prevail with God in their prayers upon extraordinary occasions, they was wont to be extraordinary careful, that their Assemblies might be as public as might be 
w Joel. 2.15. . Blow the trumpet in Zion sanctify a Fast call a solemn Assembly 
x verse. 16. , Gather the people, Assemble the children. As if he should say leave none out. So Jehoshaphat 
y 2 Chr. 203.  Proclaimed a Fast throughout all Judab 
z verse. 13. . all Judah stood before the Lord with their young ones, wives, and children, and 
a Ju. 20.26.  all the children of Israel went up and all the People came into the house of God, when they were to fight with Benjamin and then they prevailed. For this cause also was Hezekiah so careful together so solemn an assembly to keep the Passeover 
b 2 Chr. 30.2.1.   
2. It's as necessary, this, for others good, for every man, especially Parents and Masters, frequenting the public Assemblies, may do much good by their example. David was much comforted in seeing the people's forwardness in going to God's house. 
c Ps. 122.1.  Multitudes doubtless go astray and forsake the holy Assemblies, by seeing others of better rank and quality doing so before them: and on the contrary many would keep close unto them, if the better sort would but more conscionably frequent them. Hence Solomon made his Scaffold in the Temple; even in the midst of the Court, even that all the people might see him 
d 2 Ch. 11.13. , and of King Joash it is said, when Athalia came into the Temple he stood by the Pillar as the manner was 
e 2 Kings 11 24. . So it is said of Josiah also 
f 2 Kings 23.2. ; and therefore God did require that the Prince should not only join with the people inpublique worship, and come in, when they come in, and go out, when they go out, but also should be in the midst of them, that they might all see him, and so take good example by him. And as to give good example to others, so that we ourselves may partake of the fellowship and presence of God's people that assemble there. For as every godly man loveth all such as fear God 
g Ps. 15.4. , and delighteth in their Company, 
h Psal. 119.36.  I am a companion to all them that fear thee and keep thy Commandment,) So doth he take most comfort in their company when they meet together in their assemblies to serve God. In the life to come, it shall be a great part of our happiness to meet together with all the faithful, and to stand in the assemblies of the righteous, as may appear by that observation of the Apostle 
i 2 This. 2.1. . we beseech you brethren by the coming of our Lord Jesus Christ, and by our gathering together unto him, And by the Prophet's speech 
k Psal. 1.5.  sinners shall not stand in the congregation of the righteous. And now we have some resemblance and foretaste of that comfort in our meeting together with God's people in the Church assemblies here. For by their presents and fellowship, God's grace is both confirmed and nourished, and increased in us 
l Pr. 27.17. , as Iron sharpeneth Iron, so a man sharpeneth the countenance of his friend, hence when the Brethren met Paul at Apii Forum, he praised God and took courage. It revived his spirit to meet with them 
m Acts. 28.15. , so in respect of the example we are to give others, and that sweetness of having fellowship with God's people, we have cause to esteem highly and frequent the Assemblies of the Church.  
3. That tenderness that is due to God's honour and glory obligeth every conscionable Christian hereunto: as well as his care to give good example, and own his benefit. For the more public the assembly is wherein we worship and the better it is frequented, the more is God glorified before all the world. And the more solemn is the profession which we make of that duty and homage which we own unto him: upon this account it is required of great ones 
n Ps 29.12.  to worship the Lord in the Sanctuary, that so they might give unto the Lord the glory due unto his name. Hence David vowed, 
Ps. 35.18.  he would give thanks unto the Lord in the great congregation, and praise him among much people. And Hezekiah resolved to go up to the house of the Lord the third day, so soon as ever he was recovered. 
o 2 Kin. 20.8.  Indeed we cannot better profess our religion, and homage and obedience unto God, our love and thankfulness unto him for all his mercies, than by diligent frequenting the most solemn Assemblies of his Church; hence the Professors of the true religion are expressed by these two things, 
p Leu. 26.2.  ye shall keep my Sabbaths and reverence my Sanctuary. Nay I add  
4. To frequent them is not only our duty but privilege also, it is one of the greatest mercies we enjoy on earth that we can have liberty to go to the house of God publicly to Assemble in them to worship him there, and should we not then cheerfully frequent them? There was nothing I am sure that David desired more in the time of his banishment, than this liberty, and nothing in which he rejoiced more, when he had it 
q Ps 27.4.  unicum one thing, only one thing have I desired of the Lord, and that I shall require, even that I may dwell in the house of the Lord all the days of my life to behold the beauty of the Lord, and to visit his holy Temple. 
r Psa. 42.1.2.  As the Hart panteth for the rivers of water, so panteth my soul after thee, O God. My soul thirsteth for God, even for the living God, when shall I come and appear before the presence of God and verse 4. He saith that his soul languished when he considered, that had it not been for the tyranny of his enemies he might have give with the rest of the assembly into the house of God; and 
s Pas. 84.1, ●.  in a kind of abrupt affection he breaks out. O Lord of hosts how amiable are thy Tabernacles, my soul languisheth, yea, and fainteth that I might come into the courts of the Lord. My heart and my flesh cries out for the living God, and verse the third he seems to envy the Sparrows and Swallows, that had liberty to lay their young where he had no access; and then he cries out abruptly with a wonderful pathetical exclamation, O thine altars Jehova, my King and my God, And in the three next verses he pronounceth them happy? not only that dwells in the Lord's house to praise him, but that hath but liberty to come to the Church, though it were with a long and tedious journey, through thick and thin, through the Valley of Baca the rain filling the pools. Yea, he prefers a day spent in God's house before a thousand elsewhere, and the meanest room and most contemptible office, a door keeper's place, before the highest in the tents of wickedness. David was deeply Sensible, you see, how great a privilege the liberty of God's house is. And it is observable to the same purpose, when Hezekiah upon his prayer had his sentence of death revoked, in what terms God's goodness is declared, behold I have healed thee, and the third day thou shall go up to the house of the Lord 
t 2 Kings 20.5.  intimating how special a faviour it was that he should have health and strength, so shortly to go to the worship of God, in the house of God: yea, the Scriptures plainly teacheth us, that though God be every where present 
u ●er. 23.24 See this largely demonstrated. in Dr Stillingfleets, Sherinah  do not I fill heaven and earth saith the Lord, the most high dwelleth not in Temples made with hands, he is not confined in them 
x Act 7.48. : yet, is he in special sort in the congregation and Assemblies of his people. And sure that shows it a great privilege to be in God's presence, as the Queen of Sheba thought Solomous servants happy that stood before him. Now Gods public worship is called the face and preferce of God 
y Ps. 105.4. and 42.2.  Hence when Cain was for his murder banished from the place where his Parents and their families met together for the worship of God, as Piscator interprets the place 
z Gen. 4.14.  It is said he went out from the presence of God. And David desired to behold in the house of the Lord, the beauty of the Lord 
a Ps. 27.4. , and he said, we will wait for thy loving kindness, O Lord in the midst of thy Temple 
b Ps. 48.9.  And the place of God's worship under the Law was called Bethel, God's house, and the glorious Sanctuary 
c Ps. 26.2. , because the glory of the Lord filled it and sensibly appeared in it, in the Tabernacle 
d Ex 40, 34  and in the Temple, and 
e 1 Kings. 8.12  Zion is called the habitation of God's house; and the place where his honour 
f Ps. 26.8.  And God's presence is no less in our Christian assemblies, for so runs the promise 
a Mat. 18.20.  where two or three are met together in my name there am I in the midst of them. Hence S. John saw him walking in the midst of the seven golden Candlesticks 
b Rev. 1.13 . And the assemblies of God's people under the Gospel may as well be called glorious, because the glory of the Lord appears in them also, though not so sensibly, yet no less comfortably and effectually, as is plain by that comparison the Apostle makes, between the ministry & worship of God that was under the Law; and this that is under the Gospel; preferting this for glory and excellency far above the other 
c 2 Cor. 3 8.9.10. . yea, and as effects of this presence of God, O consider, what benefits are enjoyed in these assemblies, even matters of that worth that the very Angels themselves desired to stoop down to behold 
d 1 Pet. 1.10 , that most comfortable and precious treasure of God's holy word, the ministry of reconciliation, 
e 2 Cor. 5 18.  the preaching of the word, which is the door of Faith, 
f Act. 14.27.  that ordinance of God by which his Saints are gathered, and the body of Christ edified; 
g Eph. 4.12.  that powerful means by which Satan is made to fall from heaven like sightning 
h Luk. 10.1. , and his strongest holds are beaten down in us 
l 2 Cor. 10.4. , that key of knowledge 
k Acts 20.27.  by which is opened unto us the whole counsel of God 
l Rom. 4.11. , Those Sacraments which are seals of the righteousness which is by Faith 
m Psal. 65.2. , those Monuments of God's exceeding love unto us in Jesus Christ, those seals of the kingdom, those seasts for our souls of fat things full of marrow, those exercises of common prayer and praising God in their proper places, that house of prayer, praise, waiting for God in Zion. 
n Heb. 1 14.  O what privileges are these inestimable unutterable; had I the tongue of men and Angels I could not set it out sufficiently. Such cause have we to love God's house, and to frequent and highly to esteem the assemblies of the Saints in it and we are sensual, Sottish, Foolish, above measure, if we do not frequent and esteem them. Nay as there is a special promise of God's presence in such public assemblies so of God's special protection of them, of which the Angels are special ministers. For as they have a charge from God to minister and do service to God's people 
o Psal. 34.7:  and to pitch their tents about them when they assemble to serve the Lord. Hence under the Law, the Curtains that the Tabernacles were made of was full of cherubims 
p Ex. 55.1.  with the figures of them; the walls of Solomon's Temple were carved round about. 
q 1 Kings 6.29 , both which typified the presence & attendance of the holy Angels upon the whole Church & Body of God's people, as at all other times and in all other places, so especially at their Church assemblies; but see a full promise of protection to them, 
r Esay 33.20, 21.  read it. Hence David gives this for one reason 
s Psal. 84.11.  why he, so highly esteemed Gods tabernacles, for saith he, the Lord is a Sun and a Shield unto us, and 
t Psal. 27.5  in time of trouble he will hid us in his Pavilion, and in this respect they that are excluded from the Church assemblies are said to be delivered up to Satan, unto his power and will, and men placed under Gods, protection no longer. 
u 1 Cor. 5.5  Therefore it concerns us to frequent the public assemblies of God's people, both out of self love, and for the good we may reap by others fellowship, and for others good, and for God's glory, and for the excellency of the privileges in having liberty of God's house, we have all the reason in the World, to frequent, and highly to esteem them above any private meetings, that seek to overturn them, or our estimation of them. Now from all that hath been said there naturally issueth an.  
Eighth Proposition which is in the very letter of my text, That it is a very sinful thing in any member of a true Church to separate from, and forsake those holy and public Assemblies, not forsakeing the Assembling of yourselves together, as the manner of some is. That it is sinful appears sufficiently by what is said, as it is a means of making the worship of God less acceptable, of giving evil examples to others, of abateing of God's Glory, of despite or contemning so excellent a privilege, of depriving your own souls of the fruition of God's presence, and of so great blessings flowing from it, the word rightly taught, the Sacrament purely administrated, which should nourish and refresh your souls, and strengthen your faith, and confirm your assurance of God's love in Christ. The Church's prayers and so of that blessing which our joint prayers might bring down with a full measure upon us. Of the praises thereof, and so that cheerfulness and reviving of spirit which we might enjoy, by having fellowship in those spiritual songs where God's people do sing of his righteousness of all these benefits men wilfully deprive themselves, that forsake the Assembling together in God's house. And however some men may foolishly imagine, that they can do well enough with the private use of the words though they enjoy not the public, and can pray well enough by themselves though they have no society with the general and public devotions. Yet is it sure on the contrary, that there is no such promise made to the private as to the public. Nay, none at all to the private if the public be neglected, or contemned. Such a woeful thing it is, for men to do themselves the greatest injury that can be, to deprive themselves of God's presence by forsakeing the assemblies of his people; upon this ground God's people complained of the effect of the rage and fury of their enemies; 
t Psal. 47. 7●.  They razed the sanctuary to the ground, defiled the dwelling place of God's name, and burnt up all the Synagogues of God in the land, And Jeremiah in his Lamentations 
u Lam. 1.4.  The ways of Zion lament, because no man cometh to the solemn feasts, all her gates are desolate. And hence the sentence of excommunication hath ever by religious souls been accounted, the greatest of punishments, as casting them out of God's presence and giving them up to Satan 
x 2 Cor. 5.5.  so sottish are they that wilfully excommunicate themselves by forsakeing the assemblies. It is like a man's being outlawed in matters of civil Government, by which he is deprived of all the benefits and protection, belonging to a subject of the realm. Just so doth this censure put them out of the privileges of Christians and our of God's protection for a time, so as to be reckoned as strangers or forra●ners, as heathens and publicans 
y Matt. 18.17,  The sin of these men will best be discovered if we pass from this eighth proposition to the second General in the Text.  
2. The Apostles taxation of some for this sin of forsaking the Assemblies, and so putting themselves in a way of apostasy, or falling back from, or wavering in the profession of the true faith; for so the Text runs, not forsaking the Assembling yourselves together as the manner of some is. So then in the Apostles judgement those some; whoever they be, are blame worthy, and are to be reproved, and sharply rebuked what motives soever they may have for forsaking the public Assemblies of the true Church, they cannot forsake them and be innocent, it is an act that cannot be acceptable unto God, not forsaking the Assembling of yourselves together, as the manner of some is. As there are divers persons that forsake the assemblies: So are their motives to forsake them different, some give ●ne account thereof, and some another all blame worthy. Let us but consider and weigh the apologies and motives of some of them.  
1. The manner of some is to forsake the assemblies upon pretence of some corruptions in them. It is holiness and purity these men pretend to in a high measure, and therefore they forsake our assemblies, because as they affirm, they are unholy, being mixed assemblies, consisting of both good and bad, 
a vide robinson's and Cant books.  a miscellany, Multitudes, of the seed of woman, and of the Serpent, and much more they inveigh and rail bitterly against them, and thence infer a necessity of separation from them; 
z Heb. 12.14.  but that this is a most corrupt, and unsound inference will appear if we consider.  
1. That the purest Church on earth is not free; perfectly free from all corruptions: The spouse of Christ is comely yet black. It becomes Christ's Church to be as true, so humble, far from arrogating perfection. For any Church on this side heaven to say that she is absolute, and neither wants nor abounds, were the voice of Laodicea; or Tyrus in the Prophet. As there is no Element which is not through many mixtures departed from its first simplicity, so is there no Church that breatheth in so pure an air, but it may justly complain of some thick and unwholesome evaporations, of sin and error in it. Was not the Church typed by Noah's Ark: wherein was unclear as well as clean beasts? doth not Christ compare it to a feiled wherein grows both tares and wheat promiscuously until the harvest; 
a Mat. 13.12.  to a great house wherein are vessels of Gold and Silver, and of Brass earth and clay; 
b 2 Tim. 2.20  to a sheep fouled wherein are folded both sheep and Goats; 
c Matt. 25 32.  to a company of Virgins all invited by an external call to the Wedding, whereof some were foolish, some wise; 
d Mat 25.1  to an orchard or vineyard; 
e Esai 61.1.  wherein all are not fruitful trees that bring forth their fruit in due season. But on some God bestows digging, and dunging unto them, and fencing them, which cumber the ground and are good for nothing but to be cast into the fire. To a vine in which are some branches that only bear leaves of profession, or at the best but sour grapes. Nay, sometimes in a true Church, even the chiefest members for eminency and Authority are corrupted, sometimes the prime Governors of a Church (as the chief Priests and Elders in our Saviour's time) may be great enemies of real goodness. Nay, to come closer to ourselves,  
2. We must acknowledge that even in our Church, and the Assemblies thereof there is such general decay of that first love, and primitive piety which consisted chief in Humility, Mortification, Obedience, and good works, and such a general increase of all filthy and abominable sins, and those too frequently uncensured, unrereproved that there is just cause for any Godly man to fear lest God be about to take away his tabernacle from amongst us, and remove our candlestick, and go far off from our sanctuary, 
f Ezek. 8.6.   
3. It is undoubted that when a pious Christian considers these things he ought to be deeply affected with them, and neither communicate with a whole Church in any corruptions, that are evident corruptions in it, nor yet partake in the sins of any the particular members thereof: but observing his brother's profaneness, his duty is to admonish him, and to bewail his sin, and do what lies in him to bring him to a reformation thereof. This is the right course, but  
4. This is no ground at all for him to separate from the Church, or to forsake the Assembly there of (it is of Mr. Hildershams' Doctrines, agreeable to the ninteenth Article of the Church of England) and that those Assemblies that enjoy the word and Doctrine of Salvation though they may have many corruptions remaining in them, yet they are to be acknowledged true Churches of God, and such as none of the faithful may make separation from, because,  
1. There was never Church on earth free from corruptions, either in the whole or in its particular assemblies, and yet never did the Saints of God forsake them, upon that account. Never was there Church from the beginning of the world, to this day, from one side of the Earth to another, pure in all her members. Adam's house that as the first Church on earth, yet did it contain Cain a bloody murder, as well as Abel a devout worshipper in it. Presently after did God raise up Seth instead of Abel, to be a holy seed unto him, and even then did not the Church continue long free from profane mixtures, but the sons of God became enamoured with the beatuy, and matched with the daughters of men. And so the deluge came upon them. Now from the deluge God preserved Noah in the Ark; there was the Church again, and behold, in that ark there was accursed Cham as well as a blessed Shem. As also in Abraham's family, a scoffing Ishmael as well as a devout Isaac. And in isaac's a profane Esau as well as an holy Jacob; And O what Scandals brook out among the Patriarches! Reuben became incestuous. Simeon and Levi brethren in evil. After this, when the Church was enlarged into great congregations, and assemblies, O what impatient murmuring do we read of among the children of Israel, what foul Idolatries committed in the Wilderness, what serveing of Baalim time after time in the Land of Canaan, what horrible and scandalous sins were committed amongst them under the Judges? how was polygamy and unreasonable devorces, and setting up high places in the days of the best Kings? and what a deludge of profaneness and idolatry must you needs think there broke out in the worst, when men did not only sin secretly but openly? they shown their sin as Sodom; when the Priests that should have restrained them, led them on by evil examples; when the more holy were as signs and proverbs of reproach, and yet in all these successive generations, we do not read of any separations from, or forsaking the Church assemblies, as the manner of some now is. It's true in Idolatrous times the Saints did refuse to join with the ungodly in Idolatrous worship. So in Ahabs' time there were seven thousand that had not bowed their knee to Baal but yet never was the wicked (until convicted and censured) debarred from joining with the Godly in the true worship, nor was the Godly ever enjoined to separate from them for fear of defilement by them. Nay, on the contrary we shall find that when our Saviour was born, then was the Church so corrupted that the Temple was become a den of thiefs, and yet then Joseph and Mary the parents of Christ did join themselves to the congregation in Gods public worship? Nay they went a long Journey with their child Jesus to satisfy the law to offer their turtle Doves and a pair of young Pigeons, and to take part with the Priests and God's people in that which was good and for the rest they meddled no further than their places required, an Example Saith Calvin and Marlorat express against our Brownists, and all our Separatists, and Recusants, and that which may justly and finally stop their mouths for ever might be this? if they would but consider how corrupt was the State of the Church in our Saviour's time, and yet how far forth our Saviour did communicate with them in the service of God not forsakeing the assemblies of the Church, though then so corrupt.  
1. For the Priests and Teachers they were ignorant and unlearned; 
g Matt. 23.16. verse 3.  Nay, wicked and ungodly 
h John 11.44.  even the High priest himself did enter unlawfully into his calling, for whereas by God's ordi, nance be was to hold that once during his life, it was bought and sold and made annual, which is employed in that expression 
i Luke 4.28, 29.  Caiaphas was high priest for that year.  
2. Most of the people in most of the places, where our Saviour conversed were notoriously and obstinately wicked. He lived most in Nazareth and see what they were there; 
k Matt. 11.20, 21.  All that were in the Synagogue were filled with wrath, and res● up and thrust him out of the City, and led him to the edge of a hill to thrust him down headlong, yea and all the Cities where most of his great works had been done he upbraided, woe to thee Corazin, woe to thee Bethsaida; (l) nor were the people of Jerusalem better. For when Pilate a Gentile offered to release him, all the multitude crying out at once, not him but Barabas; now Barabas was a robber 
m Luk. 23.18. . And when Pilate washed his hands protesting for Christ's innocency, they all said desperately his blood be upon us and our children 
n Mat. 27.25. , And for the worship itself, that was used in our Saviour's time, it was very corrupt.  
1. They then urged the use of many superstitious ceremonies, more strictly than the commandment, and ordinances of God 
o Mark. 7.9. .  
2. They profaned the Temple and made it a den of thiefs.  
3. They abused the Discipline and censures of the Church shamefully, 
p Joh. 9.22.  the Jews decreed that if any one confessed that Jesus was the Christ, he should be excommunicated ipso facto.  
4. Their doctrine was corrupted in many points as these of divorce of thest, Murder, adultery 
q Mat 5.21.28. . Socorrupt was the Church then; and yet mark, out Saviour did not separate from it, but communicated with the public assemblies in the worship of God.  
1. When an infant he was circumcised, and by that Sacrament incorporated into that Church 
r Luk. 2.21.   
2. When his mother was purified, he was brought to the Temple, and presented to the Lord with his offering as the custom was 
s Luk. 2.22. .  
3. He often heard such teachers, as taught in the Church 
t Luk. 2.46.   
4. He was wont every Sabbath to join in public prayer, with the Congregation that were at Nazareth 
u Luk. 4.16. .  
5. He received the Sacrament of Baptism in a congregation of that people. 
x Luk. 3.2.  When all the people were Baptised he was baptised also.  
6 He communicated in the  with the people, and the Priest 
y Joh. 2.13. .  
7. He allowed his Disciples to hear those teachers 
z Mat. 23.12.  Nay, he commanded the Leper whom he cleansed to go and show himself to the Priest, and offer his gift in the Temple. 
a Mat. 8.  Neither did any of the Saints in any Age, nor Christ himself, nor his Disciples separate from, nor forsake the public assemblies of the true Church, that enjoyed the word and doctrine of Salvation for any corruptions in them. Then these instances what can be said more convincing, if men had ears to hear, what the spirit hath recorded of the Churches. The fore quoted Mr. Hildersham upon this point, hath two other reasons why we may not forsake them for their corruptions, who because he is of much authority with many dissenters, and I wish they were all of his sober spirit, therefore I will offer them to your consideration. Valeant quantum valeer possent. Indeed there is no cause to forsake them for their corruptions, because.  
2. Notwithstanding such corruptions yet so long as God continues his word and doctrine of Salvation to a people, and in their assemblies, it is evident he dwells among them, and hath not forsaken them should men make themselves wiser or purer than God himself, to forsake those, assemblies which God hath not forsaken till God hath forsaken a Church sure no man may forsake it. So shall any man pretend to be holier and to hate corruptions more than the Lord, the holy one of Israel? Now you may see God's promise to dwell among and not forsake his Church, where the word and true worship of God continues, 
c Leu 26.11.12.  I will set my tabernacle among you (that is my Solemn worship whereof the tabernacle was a principal part) and my Soul shall not abhor you, and I will walk among you, and I will be your God and you shall be my people. In Judah is God known, his Name is great in Israel 
a Psal 76.  in Salem is his Tabernable and his dwelling place in Zion. Object.  
Put may not this Church (may some say) be guilty of such sins and corruptions as deserve that God should forsake it, and for which God in his word hath threatened that he will forsake it, although he hath hitherto dwelled therein.  
True, Ans. but that is no sufficient warrant for any to separate from it, till it undoubtedly appear that God hath indeed forsaken it, and put in execution what he hath justly threatened against it. Though adultery (either in Man or Wife) give just cause of separation, he bond of wedlock being broken by it, yet till a Bill of divorcement do pass between them, they remain still Man and Wife notwithstanding that sin. So that the woman, whom her Husband had wronged, is called his Wife. 
b Mat. 2.15.  Esau had justly deserved to lose the prerogative of his birth right, and superiority over his Brother, when he had despised and sold it 
c Gen. 25.34. , and God had by his decree said of them, the elder shall serve the younger. 
d Gen. 25.23.  And Saul deserved to be deprived of his Kingdom, yea, God had said that he had rejected him. 
e 1 Sam. 13.14, and 15, 23, 26, 28.  yet till God saw it good to put his decree and oracle in execution, and actually to depose the one from his birth right, and the other from his Kingdom, Jacob acknowledged Esau his Lord and Superior 
f Gen. 32.4, 5.  and David, Saul 
g 1 Sam. 24.7, 9 : So though a Church may be unworthy before God of the name of Christ's Church, for the many corruptions that are in it, and the Lords threaten are gone out against it, yet till God put this threat in execution, and actually take away his Tabernacle and worship from i●, it is still to be acknowledged and reverenced as the Church of Christ, and not to be forsaken by the members thereof.  
3. Who is it that dare forsake and separate from these assemblies; where men may be assured to find and attain to salvation; Lord to whom shall we go, thou hast the words of eternal life. Accounting this a sufficient reason why they might not leave him 
h Joh 6.68. , but men may be sure to find and attain to salvation in such assemblies, where the ministry of the word and the Doctrine of Salvation is continued and purely delivered. For the word and Doctrine of Christ is called Salvation 
i Heb. 2.3. . It is the ordinary means appointed by God to bring men to Salvation. 
k Rom. 1.16.  It is the incorruptable seed, at one time or other effectual in all Gods Elect that do enjoy it, 
l 1 Cor. 1.21  it is the engrafted word, 
m James 1.21.  which is able to save our souls. (Thus far Mr. Hildersham.) All the enemies of our Church cannot deny, but that both many have been and are still saved in the bosom thereof. Nor can the malice of those Chams that desire to espy the nakedness of their Mother, and glories to discover them, show one foundamental error with us, not one Heresy whatsoever, how dare they then forsake our assemblies as their manner is? What though some others of your fellow members be guilty of sins and errors, is that any prejudice to your salvation, if you partake not with them, but rather reprove them, and preserve the true Faith and religion inviolate in yourselves, although they by walking unworthy of their callings, and neglecting the conditions of the promises, do forfeit their part in the blessed privileges thereof and the things promised. Yet shall the promises be made good to you, if you be sound members of the Church. Nor shall it prove any prejudice to your salvation, that you are mixed with the wicked in it: if you be not partakers of their sins. 
n Mat. 3.12.  The wheat shall be gathered into the Lord's Garner, and the Chaff shall be cast into the fire. Hence the Apostle, 
o Rom. 3 3.  What if some did not believe? shall their unbeleif make the Faith of God of no effect, sure it cannot and therefore being there is no Church on earth free from all corruptions, no not in its Chiefest members; being that Saints in their several ages did not forsake the Church because of corruptions in them, being our Saviour hath left us his own practice for an incomparable example, being God himself forsakes not such Churches, and Salvation may be had in them, and the profaneness of the ungodly is no prejudice to the Salvation of the godly members of the Church. Then surely it is a sin in separating from our Church assemblies upon the pretence of some Corruptions in them. Who, however they usurp the Title of Saints and Godly, and Puritans, and Christ Kingdom, and Spiritual, and the like, yet S. Judas (p) marks them with a black coal, Th●se be they who separate themselves, saith h●, sensual having not the Spirit. Our Christian duty is to mourn for, and show out dislike unto what evil we see in the Church or in our fellow members. So did the Faithful before the captivity; 
q Ezek. 9.4.  so did Christ 
r Luke 19.41.  We must wait upon God who will in his due time cast his gold into the furnace, and purify it seven times, will file off the rust and come with his fan in his hand, and separate the wheat from the tares at the day of particular and general judgement 
* Aug. contra parmon lib. 3.  Admonendi sunt pii ut arripiant quod possunt, quod non possunt patientèr ferant, ut cum dilectione & gemant & lugeant donec aut emendet Deus & corrigat, aut in mess eradicet zizanio & paleam ventilis. But we may not separate ourselves from or forsake the assemblies thereof on this pretence, as the manner of some is.  
2. The manner of some is to forsake our assemblies upon pretence they dislike the Pastors and Ministers thereof. Some this or other is a miss in their own minister, and therefore they care not for hearing them, having itching ears, they hunt out, or up heap teachers to themselves. To these men I shall first offer two or three things that directly tend to their better information, concerning their Obligation to their own Pastor, and then I shall answer their complaints of him: and show how groundless their forsaking the solemn assemblies is in this respect. The notes I shall give tending directly to your better information are Mr. Hildershams again, who I believe gives in them the sense of all the old Nonconformists in this point, and if they be well weighed, I do believe they startle those of he Presbyterian persuasion, that separate themselves from our Church, or set up private meetings in time of public worship, and consequently in oppositito it. They are these.  
1. Doubtless it is Gods own ordinance that every Pastor should have his own flock to attend upon and labour amongst them, for so it is written 
s Acts 14.23.  the Apostles ordained Elders in every congregation, so speaks S. Paul to Titus 
t Titus 2.5.  for this cause left I thee in Crect that thou shouldest ordain Elders in every City, as I had appointed thee.  
2. By necessary consequence from the former, it must needs be alike the ordinance of God, that every one of God's people should have a Pastor of his own to depend upon, & attend unto. For the duty of Pastor and People is relative and mutual, if the one be obliged by God's ordinance to attend to a particular people, then is that particular people obliged, by the same ordinance to attend to their particular Pastor. He may discharge this duty indeed, though they be so head strong as not to submit to his ministry, though they will not hear, or be warned by him as their watchman, yet may he, by a Faithful fulfilling the work that he hath received of the Lord, deliver his own soul but then all this while, they by their own perverseness may lose the benefit of his ministry, and by forsaking him deprive themselves of those holy warnings, and instructions, which he, from the Lord, prepareth for them, as the straying sheep doth of that inspection, and provision which his careful shepherd would have over it, had it continued in its just bounds, so that it is every one's duty by the ordinance of God, to expect the Law at his own Pastor's mouth, To depend upon his ministry, and hear what the Lord shall speak to him. Yea, he is obliged to this even in order to his own benefit.  
3. It is God's ordinance also, (because requisite by good order in the Churches, which is God's ordinance) that Christians should be distinguished & sorted into congregations, according to their dwellings that they that dwell next together should be of the same congregation, and assembly. The general equity of these rules shows that it is God's ordinance. 
u 1 Cor. 14.33, and 40.  God is not the Author of confusion but of peace, as in all the Churches of the Saints. And let all things be done decently and in order: the word Parochia, signifying parish doth evidently in its Element, denote a compass or circuit of Inhabitants dwelling next together, and so belonging to the same Congregation, this as it evidently took place for order sake amongst the Jews, Moses being read to every particular Congregation, in their particular Synagogues in every Church, every Sabbath day. Acts 15.21. So for the same same good Orders sake, which was the undoubted ordinance of God, the same is still on force under the Gospel. For St. Paul left Titus in Crect to ordain Elders in every City. So that they that lived together in the same town, was apparently to be under the charge of the same Pastor, and Elder. 
x Titus 15.  Feed the flock of God which is among you, taking the oversight thereof not by constraint, etc. 
y 1 Pet. 5.2. Stilling fleet Irenicum 353. & Alii.   
4. Our Author while he with other moderate Dissenters, from the Church, have in some respects allowed men's leaving their own Pastors, to hear others better pleasing to them, yet have they so far acknowledged the evidence of the truth of these particulars showing people's obligation to their own Pastors, that they taught it thus. That men might not ordinarily or usually leave them, and when they leave them they must carfully approve their hearts to God, that they have no other ends in so doing, but their own sound edification only, and that they go to another Pastor only because they find, they can profit more in knowledge or Faith or Sanctification, than by their own, they complain that many Christians make choice of, and applaud, and admire some particular teachers without any judgement or discretion. That some admire another Pastor rather than their own, because he makes more ostentation of eloquence, or reading, or learning, or such like humane gifts. As the Corinthians did, preferring other teachers before St. Paul himself, because he was rude in speech. 
z 2 Cor. 11.5, 6.  And some only leave their own Pastors to go to others for variety sake, they have itching ears, and so must have a heap of teachers 
a 2 Tim. 4. , one teacher (let him have never such excellent gifts) cannot please them long. And some prefers others before their own, Pastors, only because they show more seeming zeal in their voice, and gesture, and Phrase of speech, and manner of delivery, though perhaps their teaching be nothing so powerful, wholesome or fit to edify their consciences, as is the Doctrine of their own Pastor. These and other particulars they complain of which shows that people are fickle and giddy headed and leave their own Pastors for want of knowledge and judgement. So that whoever they be that leave them, must be sure to approve themselves to that God that searcheth the heart, that they do it not for any other end or upon any other account, but for better edification. Nay the Authors urge, that when a man leavs his own Pastor go to another, though he doth it in uprightness of heart only in a desire to edify himself, yet must he seek to do it with his own Pastors good leave and consent, & why? It is his unquestioned duty to acknowledge that by the ordinance of God he owes duty to him as to his superior in things belonging to the soul. 
b Thes. 5. two.  Know them that labour among you, and are overseers in the Lord and admonish you: and esteem them very highly in love for their work sake. Nay, he is bound to seek his Pastor's comfort and give him all good encouragement, that he may do the work of his ministry with joy & cheerfulness according to the Apostles rule. 
c Heb. 13.17.  Obey them th●t have the rule over you and submit yourselves, for they watch for your souls, as they that must give an account, that they may do it with joy & not with grief for that is unprofitable for you. See here what one of the best presbyterian Guides that ever this Church had, delivereth as sound Doctrine; & oppose these particulars to Mr. baxter's late answer of Toleration not to abused: a book wherein are many strange & ill digested conceits in my poor judgement, and the pretences of other Setters up of private assemblies: and see if they can have consistence and agreement: and observe that while this Pious Author allows men's going to another Pastor than their own for better edification, yet doth he evidently understand the settled Pastor of a neighbour Church, which makes the case quite different from men's present forsaking their own Pastors, to hear unsettled, intruding preachers, who whether they be lawfully called to that holy function, I am confident thousands are utterly ignorant, not have any good grounds to think it. So that for as much as even these sober dissenters, which did plead for, or at all allowed men's ordinary leaving their own Pastors, to go to another, have yet allowed it with such cautions as these, that men must do it for no by end, but for their better edification only and must be very careful it be not for want of judgement in their choice, and it must be with their own Pastor's consent, and as acknowledging his superiority, over them, and their obligation unto him, and as seeking his joy, and comfort, and encouragement, and for as much as this their allowance, was only with relation to settled Pastors; and if a man should not, but with such caution leave the Pastor of his own Church, to hear the Pastor of another Church, much less may he to hear an unknown, novel, corner intruder. 
d vide in Hildersham on John 4.32. page 342  By this it appears how tender and nice a good conscience should be to do it, and what a horrible guilt of transgressing the very ordnance of God, there lies upon the consciences of most that forsake the assemblies, out of dislike of their own Pastors, and go to others: which particulars being so clearly laid down I come to show how groundless these men's usual complaints of their own Pastors are. And that in these following Objections.  
Object. 1. Concerning his life. It is lewd or Scandalous, so as they cannot look for benefit by his ministry.  
Object. 2. His opinion it is dangerous, so as they fear to be perverted by him.  
Object. 3. His gifts they are mean, so as they cannot hope for much good by him.  
Object. 4. His carriage it is indiscreet or intolerable, and not to be endured.  
1. It is indeed the weightiest prejudice many have against their Pastors, so as to forsake the assembly for his sake, when they can justly pretend his life is lewd or scandalous, and would you have us then bound up to his minstry whose example is enough to undo us? must we needs hear him who hears not himself? must he guide us to heaven, who walks himself in the in the paths of hell? how can we credit his words who shows his own unbelief by his wicked life? who confutes his sermons, by his practices? who pulls down with his life, what he builds up with his lips! will the Spirit lodge in his lips, in whose heart he hath no room? will the holy God make use of a profane instrument? who can gather grapes of Thorns or sigs of Thistles? how can we be bound to hear him, whose life is so lewd, or if we hear him what benefit can we hope for from him?  
Ans. I confess it is the most grievous complaint this, that can be if it be just A wicked minister being of all men most odious and abominable. If the salt hath lost its savour it is good for nothing but the dunghill, if the light of the world be darkness how great is that darkness. The Vrim and Thummim, Purity of Doctrine and exemplarity of life are the two great requisites in a Faithful minister of Christ, far be it from me to patronise or plead for any in whom there is a notorious defect of these, any such enemy of Christ, or Judas like traitor to Christ, as every scandalous minister is. But yet may I oppose to this prejudice these necessary considerations.  
1. From such the purest Church upon earth cannot be free. And that.  
●. By reason of that innate corruption that is in ministers as well as in other men, Alas, they are but flesh, tempered of the same clay with others, polluted with the same original corruptions, prone to the same vices, being Angels by office yet men by nature? to whom though God hath committed the heavenly treasure, yet are these but earthly vessels still, as frail and weak as other men. And,  
2. Being as prone to sin as others, their temptions are far more than other men's. For Satan the common adversary of all souls knows his greatest advantage is in devouring those that should save men's souls. As the Syrians was commanded to fight especially against the King of Israel: So do the devils chief combat with the Priests and Prophets of Israel. The pulling down of these pillars is to weaken or raise the whole building, the misleading of these guides is the way to make all to err. The smiting of the shepherd is to scatter the flock; to lull a sleep these watchmen is the way to surprise the whole army. It's Satan's compendious way of destruction to prevert those that should convert others, to deform those that should reform others, so that they being as weak as others, and Satan grudging no pains continually to assault them, is it any wonder if they be after foiled? from such therefore the purest Church on earth cannot be free.  
2. When thy own Pastor is such, yet hast thou reason to hear him, and no reason to forsake the public assemblies for his lewdness sake. The heathen Seneca could advise men non quia loquitur, sed quid, not so much to weigh who speaks as the matter spoken, and the Scripture warneth them not to have men's persons in admiration, 
e Judas 16.  nor to have the Faith of God with respect of persons. 
f James 2.1.  Though an Angel from Heaven should bring an untruth, declare another Gospel, we ought to give no ear to him, let him be accursed 
g Gal. 1.8.  and though a devil from Hell should utter a truth, it is not to be rejected for his sake that speaks it. Truth is Gods where ever it grows. As a mine of God or silver is the Princes in whose ground soever it be found. It must be received for the love thereof, as truth, and for his sake who is the God of Truth, by whom soever it be spoken. Moses learned of the Heathen, Jethro his Father in Law, a platform, for the ordering the magistracy of Israel, 
h Exod. 4.  Pharaoh learned of his prisoner Joseph how to prevent a famine in Egypt. 
i Gen. 41: 41.  Naaman was instructled by his captive Damosel, where he might get his Leprously healed. 
k 2 Kings 5.  Old Eli was taught by the Child Samuel: 
l 1 Sam, 1.  Balaam by his very Ass. It is true the liquor often tastes of the Cask, and the preachers personal looseness, may much weaken his strongest persuasions. Yet,  
3. Consider by our Saviour's parable, it appears the ineffectualness of God's word most what proceeds from the hearers own corruptions his unpreparedness, negligence, or obstinate wickedness, the fault is not so much in the seed or sower, as in the soil, the ground, that is either rocky, or thorny, or high way side; if it be God's word it is good seed ever, and the Minister is but an Instrument, God is the principal Agent to make it fruitful. Paul plants and Apollo waters but God by his Spirit gives the increase. Now  
4. God's Spirit which breatheth where it listeth, accompanies sometimes not his holiest ministers with his saving operations, and sometimes he worketh by the lewdest of them. Thence our Saviour's admonition 
a Mat. 23.3.  the Scribes and Pharisees (those wicked hypocrites) they sit in Moses chair, all therefore what ever they bid you observe, that observe and do, but do not after their works, for they say and do not. If there had been no good to be reaped by them because of their personal wickedness, Christ would never have enjoined them to hear them. Had Saint Paul supposed that the Spirit of love would by no means concur with those envious ones that preached Christ, to increase his bonds, he would not have rejoiced that they preached him. 
b Phil. 1.15, 16.  Nay, he supposeth, that it were possible, for a very cast away to be an instrument of others salvation, when he said I keep under my body, lest when I have preached unto others, I myself should be a cast away, 
c 1 Cor. 9.27.   
5. Consider, gifts may be where grace is not, edifying gifts for others benefits in him, who hath no sanctifying grace for his own. Judas had gifts fit for the Apostolical function; those that came to Christ could say, Lord we have prophesied in thy name, and in thy name have cast out devils. the Scribes and Pharises were learned men. As a lame man may with his crutch point out the right way to others, which he is not able to walk himself, and a crooked Tailor may make a suit fit for a straight body, which cannot fit himself. And as wicked Balaam could make a clear prophecy of Christ 
d Num. 24.17. , so may many edify others, that are themselves unsanctified: many have gone loaden with gifts to hell, God may use his talents to convert others, that is himself a stranger to the works of grace and conversion; if man have a competency of edifying gifts, approved by the Church, and so be lawfuly called to the ministry, it concerns not us, that he want an effectual calling as a Christian: we are to look to his call as a minister, not to his call as a Christian: for should the people stand upon their Pastors inward calling to grace, they could never near any in Faith; for how could they be ever certain of his effectual inward call, which is known to God alone; the fairest show may be but Hypocrisy, but the Lord alone knows them that are his 
e 2 Tim. 2.19. ; if then thy minister be lawfully called, sent, and ordained, thou must receive him, receive a Prophet in the name of a Prophet, yea, thou may warrantably hope for a blessing from him though a wicked man. Why,  
6. Because God's ordinance, and his promised blessing upon it, depends not on man's, the instruments, nolyness or wickedness. The promise is suspended upon no such condition, and will you bind God, where he hath not bound himself. May not waters make a Garden fruitful lighting upon a fit soil though conveyed by a Pipe of lead or wood, which gets no good itself by all the waters it conveys; may not good seed cast into a good soil yield a good increase, though sown by unwashen hands? had Elias refused meat from the Raven's mouth, might not he have justly Starved? will a noble man refusehis pardon, because a mean peasant brings it from the King? the Papists may as well suspend the benefits of the Sacrament on the worthyness or intention of the minister, as we suspend the benefit of the word on the same, yet this we hold ridiculous and impious in the one, and why not in the other? if than the purest Church cannot be wholly free from wicked Ministers, and if thy Pastor be such, yet hast thou reason to hear him: and not refuse truth from his mouth; and the fault of the words ineffectualness is most what in the soil, and the Spirit being a free agent often accompanies the lewdist Ministers, and edifying gifts may be where sanctifying grace is not; and the ordinance is not suspended on the worth of the instrument, but only on the power and goodness of God whose it is, then is this prejudice no sufficient ground for men to forsake the public assemblies for the Pastor's sake, though he be lose, or wicked in his life. In this case indeed it becomes Christians to to be modest, and not to be apt to speak evil of him, as the manner is; should our trial be at the people's tribunal, I doubt very few Ministers would escape condemnation, but some or other fault would be found, as who is free? and that so aggravated, our moats made beams our molehills mountains, that every one of us would find a censure severe enough, for either Lewd, or debauched, or covetous, or contentious or Idle, there is not a Pastor in all God's Church, but he would have somewhat found a miss in him, and he must with the Apostle expect to pass through evil as well as good reports, through hard censures, and bitter revile in this divided and corrupted age; but you brethren, I hope you'll otherwise learn Christ, do not like cursed Cham; uncover your father's nakedness, do not make your Pastor's fault your cup talk, or his infirmities your pastime to rip them up or blazen them, rather pity them, as being inclined to the same corruptions with others, and exposed to a thousand more temptations, and pray for him: and by no means shut your ears against God's word in his mouth. Look upon him as an instrument only by whom the Spirit may work. si bene vixerit proprium luerum, si bene dixerit tuum tolle quod tuum, saith St. Austin. If he live well it is God's work and his gain, if he speak well it is thy advantage, take what is thine and be thankful. As for his wicked actions, those happen through the devil's malice and his frailty, curse the dive, I but pity the sinner and pray for him, who is like to answer for it to his Judge, to stand or fall to his Master, but for his holy doctrine that is thy portion; refuse not to hear it, consider it, meditate of it, and practise it: So shall God bless it to thee, though it come from the lewdest Minister whatsoever: Else rejecting of it, thou must answer for it and be judged by it at the last day. That for the first motive, for this forsaking the assemblies, which, you see, is groundless, the prejudice men have to their Pastor concerning his life.  
Obj. 2. Concerning his opinion. For so will some say would you have us bound to hear him who is popishly affected, or the next door, strict in the Law, too canonical, nay, we fear superstitious, and so may mix the children's bread with poison and misled us out of the right way; is it not dangerous to hear him.  
Answ. To this I oppose these considerations, was not Elias, Jeremy, John Baptist, Saint Paul, and our blessed Saviour (who spoke as never man spoke) accounted pestilent fellows, ring leaders of Sects, troublers of State, Deceivers of the people? how should these instances warn you of slandering your Pastor causelessly, or concluding him erroneous upon the malicious hear says or surmises of those that are not able to judge of the doctrine, whether it be of God or no. Yet suppose he be erroneous then must you consider of what Nature his error is, for though all truths be precious, yet are truths of different natures, some essential fundamental points, de Fide, of the faith once delivered to the Saints; some circumstantial, ceremonial, indifferent; some are perspicuously revealed in the Scriptures, wherein errors are damnable, some are more darkly revealed, of which wise and holy men in all ages have doubted; now if it be only in circumstantial and less necessary truths, wherein you dislike your Pastor's opinions, then must not this difference of opinion, beget in you any heart burning, or alienation of affection, though you do discentire, think diversely, yet ought you not discordare, disagree, they that unwillingly differ in judgement, ought yet to be one in heart. The Spirit of God is promised to lead all his chosen into all necessary truths, but not to all less essential dissc●ntions have in all ages been between great Clerks and holy Saints; contentions have even through Satan's craft been cherished in the Church, they are apt to disagree on earth that shall meet in the same heaven. What remains then but that love be still kept on foot, and we all endeavour to avoid bitterness of contention about these things? to follow the truth in love. As in building Solomon's Temple there was no noise heard of Axe or hammer 
f 2 Kings 6.7. ; So in the spiritual building of the Church we should not let any sound of contention be heard among us, such is the duty of both Pastor and people; especially it is the people's duty to be so a ware of Satan's stratagems, which is to divide them from their Pastor, if it be possible, as not to entertain any needless jealousies or evil surmisings, judge cautiously of your minister, if possible, Search the Scriptures as the Bereans did to see if what he delivers be agreeable to God's word, and if you find of a truth, that he and you differ in opinion in things less necessary and material, your care must be to pair the Apple and leave the worm, and that which is eaten by it, take the good and leave the bad, which directions being sound and wholesome, if they be observed; it will naturally follow that this is no sufficient ground neither, for any to leave our Church assemblies, for any prejudice men have against their Pastor's opinion.  
Obj. 3: The third prejudice is against their gifts, alas will some say our Minister though he be good and orthodox, yet is hê a very mean preacher: he is no Body for gifts, where such or such come in comparisons. His knowledge shallow, how can he enlighten us? he is no Orator, how can he work on our affections? or persuade us? what good can we expect from his dry, sapless, weak Sermons? or why should we be bound to hear him, when we may have better, by whom we may profit more, to this I oppose these considerations.  
Answ. 1. There may be in Ministers great difference of gifts, without any in equality at all, for which the one should be preferred before the other. For he who is inferior to him thou admires, in one kind, may excel in another, perhaps in a kind more useful and benefical. The gifts of God to his Church are dispensed in a marvellous great variety, so that there are scarce any two ministers but they differ in their gifts 
g Cor. 12.14. . There are diversity of gifts but the same Spirit. In the Body natural the eye seethe better, but the tongue uttereth better, if the whole body were eye what would it do for a tongue, Saint Paul had more learning and knowledge 
h 1 Cor. 11. , being at Lystra styled for his utterance Mercury or chief speaker 
i Acts 14.11. ; yet was not of that excellent presence as other Apostles were. Barnabas in comforting the afflicted excelled him, being therefore styled the son of Consolation 
k Acts. 4.36. . John Baptist was excellent in terrifying secure sinners, 
l Luk. 12.17.  he came in the spirit and power of Elias, but our Saviour was milder, not breaking the bruised reed nor quenching the smoking flax 
m Mat. 12.20. . In liklyhood Peter did in some gifts excel the rest, to whom Christ gave in special charge to feed his Lambs 
n Joh. 21.15. . Yet in powerful reproving of sin and denouncing Gods judgements, James and John excelled him, being therefore styled Boanerges, Sons of thunder, so in the great diversity of his gifts, that is amongst ministers, yet each of them excelleth in their kind, one may have deeper matter, another a more eloquent mouth; one may be sweeter in comfort, another more powerful in reproof, one may be graceful in pulpit, another in private conference; one may be excellent in interpreting to increase knowledge, another in application to breed good affections in men 
o 1 Cor. 12.8. . To one is given a word of wisdom by the Spirit, to another the utterance of knowledge by the same Spirit, one may excel in this gift, another in that, none in all. Now,  
2. Consider this is the Lords doing, for the beauty and benefit of his Church; their different education, diligence, or industry, is not all the cause of this diversity of gifts though it be one, God's gift being now to be acquired in the use of these means, whence St. Paul's injunction to Timothy 
p Tim. 4. ●3.  give attendance to reading, etc. But it comes chief from God's free disposition, who distributed to every man severally, as he will 
q 1 Cor. 12.11. . And this  
3. Makes much for God's glory, and the benefit and beauty of his Church. For God's glory, for the greatness of his wisdom and freedom of his grace shineth in this difference perspicuously, and for the Church's beauty and benefit: for flowers of divers bigness for colour and smell, do adorn a field exceedingly with its party coloured coat, difference of voice, base, triple, tenor, and counter tenor, and difserence of strings in an Instrument tuned by a skilful Musician, make the music more melodious. So is difference of gifts an ornament to God's Church. Yea, it is suitable to the people's disposition. For as in the use of ordinary ●ood, all have not the same appetite, nor like the same meat; hence God hath provided variety of creatures to fit every one, such is his Infinite goodness to us; so in the Church, one people may profit most by one man's gifts, another by another's. God hath different works, and therefore provides different workmen; nay, the same person may profit best in knowledge by one Minister, in memory by another, and in affection by another. In some audiences great and eloquent scholars are fittest, in others such as can speak to the capacity of babes and idiots. John's gifts was meetest for some men's disposition, he was an austere man, and came neither eating nor drinking; our Saviour's fittest for others 
q Mat. 11.17.19. . He suited himself to publicans and sinners. Nay, as this diversity may suit to different dispositions, So doth it serve to increase love and unity amongst the servants of God, as letting you see they have need one of another, and so causeth them mutually to esteem each other- The eye cannot say to the hand I have no need of thee, 
s 1 Cor. 12 21.  nor the head to the feet I have no need of you. Thus doth it tend both to God's glory, and exceedingly to the Church's beauty and benefit.  
4. Consider his ministry, whom thou accountest meanest of, is God's ordinance, as well as others to whom in gifts he is inferior 
r Ma●. 25.15. . The Lord gave to one of his servants five talents, and to another but two, and to another but one, and he that had but two talents and gained other two with them, had the commendation of a good and faithful servant, as well as he that received five and gained five. There was a great difference between Paul and Timothy, the one aged the other a youth, the one profound, famous for labours, and success in the Gospel, the other not heard of yet, yet see what Paul saith of him 
s 2 Cor. 6.10, 11. . If Timothy come see he may be with you without fear, (take heed you wrong him not, disgrace him not, see that you love and reverence him) for he worketh the work of God, as I also do? let no man therefore despise him, Timothy was ordained a Minister and therefore they was not to despise but reverence him, as if Paul himself was with them, because he was God's ordinance, and did the work of God as well as he. Suitable is that exhortation concerning other Ministers. 
t Thes. 5.13.  Have them in singular love for their works sake. The feet of all that bring the glad tidings of peace must be beautiful in our eyes. And on the other hand the contempt done to the meanest of God's servants, reacheth to God himself 
u Luke. 10.16. . He that despiseth you despiseth me.  
5. Consider God's word should be received not for his sake that brings it, but for his sake whose it is. Hence the Scribes and Pharisees sitting in Moses his chair, and teaching Moses his doctrine, were to be respected though they were wicked Hypocrites. Gold and Silver is not of more value, out of an embroidered cup then a leathern purse, meat is as pleasing to the palate, as wholesome to the body, out of a clean earthen vessel, as out of a silver Platter, as a candle shines as bright in a wooden, as in a Golden candlestick: why should Gods word then, better worth than thousands of Gold and silver, be less valued, or the heavenly Manna be disrelished, or the light of our paths be obscured, by the meanness of the ministers that brings it? God's word is the same, of the same intrinsic worth, who ever the minister be, and so should be esteemed and received by us, who ever thy Pastor be, if he be a true minister of Christ, and have sufficient gifts, to qualify him for the ministry, then mayest thou doubtless, profit by him, if the fault be not in thyself 
x 1 Cor. 12.7. . The manifestation of the Spirit is given to every man to profit withal, and ye may all prophecy one by one, that all may learn and all may be comforted 
y 1 Cor. 14.31. . The best Christian that is may profit by the meanest of God's servants. Even Saint Paul professed that this was one cause why he so earnestly desired to come to the Romans, that he might receive some good, some increase of Faith even from them 
z Rom. 1.12. . And I am persuaded there is never a Minister that is of the most excellent gifts (if he have a godly heart) but he can truly say that he never heard any faithful Minister in all his life, even the meanest, but he could discern some gifts in him, wanting in himself, and received some profit by him, saith Mr. Hildersham.  
6. The fruit and profit, that is to be received by the ministry, depends not only or chief on the gifts of the Preacher but on the blessing of God upon his own ordinance; for Ministers are but Ministers by whom we believe, and God for his own Glory may give that blessing to the more unworthyest, he denies to the most excellent, that the glory may be entirely his own, and that his strength may the more appear in the Minister's weakness. He sometimes causeth that which the world counts foolishness, to confound the wise, and the weaker to exceed the stronger, in efficacy and profitableness. Saint Peter did convert more at one sermon than Christ himself, probably did in all his life, who is Paul who is Apollo? saith the Apostle, but Ministers in whom ye believed, even as the Lord gave to every man. I have planted and Apollo watered but God gave the increase. Such is the people's duty then to depend upon God, for his blessing in his ordinance, rather than upon the gifts of the teacher. I may allude to that 
b 1 Cor. 3.5, 6, 7, 8. . In the morning sow thy seed, 
c Eccl. 11.6.  and in the evening withhold not thy hand, for thou knowest not whether shall prosper either this or that, So do thou hear one of God's servants as well as another, at one time as well as at another, for thou know'st not by whose ministry it is, nor what sermon it is, by which God will be pleased to work upon thy heart. Indeed on the other hand it is not possible thou shouldst profit by thy Pastor's ministration, if thou attend not, or attend with prejudice, or without reverence unto, or delight in it, not acknowledging God's ordinance in it, or nor seeking God's blessing upon it. If then there may be a great difference in Ministers gifts without inequality, if he whom thou thinkest meanest may excel in his kind, if the difference be from the Lord, and that in order to his own glory, and the Church's beauty and benefit, and the meanest be God's ordinance as well as the best, and the word be to be esteemed for it own worth, and his sake whose it is, who ever be the minister publishing it. If thou may profit by the meanest, if the fault be not thy own, and the profit depends not on his gifts, but God's blessing. Then though thou may rightly covet the best gifts, and bless God for them when thou injoyest them, yet mayest thou not despise the meanest of God's Ministers nor despair of profit by him. Nor is this then a sufficient plea for forsaking the public assemblies, the Pastor's defects in gifts.  
4. The last prejudice is from his carriage supposed to be indiscreet perhaps intolerable. It's true will some say our Minister's life is good, his opinions Orthodox, and his gifts excellent, but he behaves himself strangely in his place. Either he is always chiding, and reproving us, A mere Boanerges, a son of thunder, telling us oft of Hell and Damnation, as Ahab said of Micaiah, prophesying concerning him ever evil, no good. This made Faelix distaste St. Paul, when he preached of temperance before him and Drusilla, who was most unchaste, and of judgement before him an unjust judge; or perhaps he is ridged in keeping us to Church orders: he will not bear with us in what he dislikes though it were his prudence to pass by. To this joppose several considerations. I confess there may be indiscretion in the best Pastors. It's a difficult thing both to please men in wisdom, and yet to save, and not betray their souls in faithfulness. Yet on the other hand it is ordinary for people to blame them that are faithful, for their faithfulness, under the notion of indiscretion. Remember Gods strict injunction to those watch men of Israel, to cry aloud and not to spare, to warn men from the Lord in every evil course, and that under pain of being guilty of the blood of their souls, that miscarry by their negligence. And if you consider this, how can you wonder if they be very tender of suffering any sin to lie upon you they observe unreproved, unreformed, if they fear God's displeasure more than man's, and take heed lest that you call discretion be not nicknamed so, being in truth Laodicean Lukewarmness or want of Zeal. Do but in the next place survey the generality of people in these days, how dull of hearing are some, how froward and untoward others, how nicely Hipocritical and tickle others, and how secure others, and it will seem almost impossible for a faithful Pastor to work on you to reformation, unless they speak more than discretion and modesty would almost permit.  
Consider also if it be not better, the people be not reproved and kept awake, and at last saved through the Pastor's reproofs and corrections, however deemed indiscreet, then muzzled in their sins. Is it not better a wholesome though smarting plaster be laid on, where need is, than that corruption should fester? doth not more souls perish by the Ministers lukewarm coldness than indiscretion? better are the faithful words of a friend, than the deceitful kisses of an enemy. It is blessed thunder if it do but awake men out of their sins, you are much more beholdto your Pastor for his plain dealing, and honest hearted reproofs, in faithfulness to God, and your souls, than if he should flatter you in your sins with placentia speaking pleasant things. All which particulars duly considered, do show how groundless men's forsaking the assemblies is also, because of the prejudice they too often cherish against his carriages and indiscretion. Truth is, what ever men pretend, the root of all is secret malice against the Church ministry, bread and nourished in their hearts, or at least want of love, malice cannot judge well of any thing, that comes from him a man loves not, perverts his meaning, construes wrong all his words and actions, sucks poison from that from which a diligent Bee would draw the sweetest honey; in these day's malice between Pastors and People flames out hot, or at least love is cold, and we know Christ bade his Apostles look for this entertainment in the world: and so we need not think it strange, concerning this fiery trial. He bade them expect to be reviled and persecuted, and have all manner of evil spoken of them, telling them the Prophets of old had been so used before them 
a Mat. 5 10, 12. . And Saint Paul saith of himself and his fellows that they found their Master's words true by experience, for they were reviled, persecuted, defamed, accounted the filth of the world, and the offscouring of all things 
b Cor. 4 12-13.  And when God opened to him at Ephesus a large and effectual door. That is, blessed his ministry mightily, and gave it entrance into the hearts of men. Yet were there many adversaries raised up against him 
c 1 Cor. 6, 9 . Nay, it is made a kind of mark of an unfaithful Minister not to be thus used 
d Luke. 6. 26. . woe to you when all men speak well of you, for so did your father of the false Prophets 
e Gal. 1.10. . If I yet pleased men, I should not be the servant of Christ, the reason is, what ever men pretend, it is a Ministers fidelity, and plainness and boldness in reproving men's sins; that's the prime cause of their hatred and malice against them; when Jeremy complained every one did curse him, though he had neither lent nor borrowed upon usury, he hints the cause in the next words, that he was a man of strife and contention with the whole earth 
f Jer. 15.10. . Ahab hated Michaiah, because he prophesied not good concerning him, but evil 
g 1 Kings 22.8. . The two witnesses did vex and torment men by their ministry 
h Re. 11.10. . Indeed this evil made Moses, Jeremy and Jonah to find out so many excuses, as fearing to enter upon this so hateful, and thankless a calling, and it tempts many good Ministers either to give over the calling, if they can live without it, or at least to be unfaithful in performing it, as breeding them so much hatred, and displeasure with men. I said, saith Jeremy, 
i Jer. 20 9  I will not make mention of him, nor speak any more of his name: but his word was in my heart as burning fire shut up in my bones, and I was weary with forbearing, I could not stay.  
Now for a remedy of this disease, oh that people would consider, that near relation they stand in, and that dear affection they own to their Minister, they are their father's spiritual fathers begetting them to Christ. Pastors, Shepherds, Watchmen, such as must give an account. That they would consider the strict command of God for love: hence under the Law the Priest was to carry in his garments the names of the twelve Tribes on his ●oulders, to signify the weighty burden he undertook; and in his breast plate, to show his entire affection unto them, and this affection it is, that maketh Ministers faithful in their office to watch over their souls unwearyedly, to spend and to be spent, to win them to Christ. And so in spiritual regeneration, as in natural regeneration, it is love that begets Children unto Christ. And on the other hand the people should be as careful of love to their Ministers. Saint Paul records of the Galatians 
k Gal. 4.15.  That they would have plucked out their very eyes to have given them unto him, far short of the Galatians are those that muzzle the mouths of the oxen that should tread out the corn. That abridge the hire of the labourer, and withhold the Churches right. The Galatians was willing to forsake the dearest things they had in the world, their very eyes, if not their life for the Gospel's sake, and its ministry 
l Gal. 6.6. . Let him that is taught in the word communicate to him that teacheth in all good things. So I say consider what love is commanded by God from Ministers to their people, and people to their Ministers. But on the other hand see from whence all variance betwi●● them comes, even from the Devil's craft and malice, for no way hath he more effectual, to hinder the efficacy of the word than this. His five thousand years' experience hath taught him that it is to little purpose to mutter a syllable directly against God's word, he sees no likelihood to beget in Christians, especially in Protestants, adirect hatred of the word as such. His policy then directs him to work obliquely, to distil into men's hearts a hatred of their Ministers, so to make them set at naught the word they preach. This is the devil's craft. Now consider lastly how unreasonable this is, what is the matter? Is there some petty quarrel betwixt you? wipe it of, are there some occasions of disaffections? look it be not causeless, as for the most part they are. Do they reprove your sins, drunkenness or sacrilege, or perjury, or rebellions, or profanations of God's day or the like. Alas, they would not do it but in love to your souls, they would have your good will, and gladly be beloved of you if they durst forbear, to please you, but necessity lies upon them to cry a loud and not to spare to tell Judah of her sins, and Israel of her abominations, should you not then rather love then hate them for this? and say let the righteous smite me and it shall be a kindness, for faithful are the wounds of a friend, but the kisses of an enemy are deceitful 
m Prov. 27.6. . All these considerations do bid you shake off anger, envy and despite by all means, not to entertain the least seed thereof. No evil reports, no Idle accusations against your Pastor 
n 1 Tim. 5 19 . But rather to pray for them to God, to deliver them from unreasonable men 
o 2 Thes. 3.1. . And as St. Paul speaks of Epaphroditus to receive them in the Lord with all gladness, and hold such in reputation 
p Phil. 2.29. . Laying a side all malice and guile and evil speaking, as new born babes desire the sincere milk of the word that you may grow thereby, and then I dare say you will find no cause of forsaking the public assemblies of the Church for your Pastor's sake which was the second grand motive we propounded to consider, why, men are wilful to forsake our Church assemblies as the manner of some is. Besides these two grand occasions of forsaking the assemblies, there be others we need not speak so largely of, because being but named, they cannot but be abhorred, and being seen they discover their own nakedness, such are these following.  
1. Some forsake the assemblies and separate themselves from us out of mear Ignorance, takeing offence at many things in our assemblies causelessly, or without any weighty reason, they do not and are not able to distinguish between the essentials and circumstantials in Religion, and so look upon any supposed mistake in the latter, with detestation proper only to the perversion of the former, and thence violate charity, and break communion with those that hold the same faith with them. These eager Spirits having a zeal without knowledge, blow up minute differences, with lasting contentions. They raise disputes about a pin, or a nail of the Temple, that even endangers the whole fabric, they set the same value upon the leaves and bark of the tree, as upon the fruit itself, they make ado a bout a nail, or tile of the house, as if it were of the same concernment with a pillar or a beam, they look upon that as simply evil, which is only so in some respects, as it is wrong circumstantiated, or which is only not perfect in all degrees, whereas did but men deliberately prise that which they oppose, and proportion their displeasure to the just weight thereof, their contentions would soon be calmed, and never become quarrels with the Church of God. Nay indeed in many it is mere sottish Ignorance, that is the cause of their forsaking the assemblies of the Church of God, they was never grounded in the first principles of the Oracles of God, and especially they would never learn their obligation to the Church they was baptised in, to hold communion with it. Perhaps these men will say they would fain do right and go the right way but they would never hearken to their right guides, but gave their ears first to seducers, being a little too much affected with that show of piety they saw in them, they put themselves wholly upon their directions and examples, and so are carried hoodwinked or blindfold into Schisms and damnable errors. Thousands there be that have separated themselves that are mere Ignorants, silly women especially, that was always learning but never came to the knowledge of the truth, having better affections than principles; whom, because they would not receive the truth in the love thereof, God hath given up to strong delusions to believe lies; and so in some, that's one cause of their forsaking the assemblies, mere Ignorance.  
2. This Ignorance is oftentimes proud or conceited. So that's another cause, damnable pride. The wisest of men arraings this vice as the ringleader of divisions 
q Prov. 13.10. . Only by pride cometh contention. Indeed there are few sins unto which pride is not either a parent or nurse, but above all Schism and Heresy, hath its immediate descent from it, having so many lineaments and features of this deformed mother, 
See some of these heads very largely and learnedly discoursed of by the author of the whole duty of Man in the causes of the Decays of Christianity, to whom I here acknowledge myself much indebted.  as sufficiently attests its extraction. It is pride that makes some men dislike whatsoever is not of their own invention, or whatever is imposed by their superiors, or whatever others have a hand in whom they contemn or hate, be it never so good or true, or what is contrary to that they have formerly maintained: and they are loath to deny themselves, as in effect to acknowledge they was formerly in an error, and in the wrong. It's pride that make some desire, to go in some singular way, and loath to go on in a beaten tract, wherein they may be obscured in the throng? with Theudas they are ambitious to be some body, with Simon Magus to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Some knowing or Zealous person, they would be taken notice of by their neighbours as a stricter sort of livers, and would be eminent though by the infamy of Schism or separation. To be called of men Rabbi Rabbi, is enchanting music to any Pharisee and the very essence and constitutive parts of a Schismatic is the esteem of himself and the contempt of others. I am not as this Publican, was the Pharisees voice, whose very name signifies separation, and our modern separatists do but echo the same note, when they pronounce these Church assemblies, and the members thereof heretical or carnal, from whom they withdraw themselves, 
r Esa. 65.5.  they say as those in Esay Stand of, come not near me, for I am holier than thou. But let it be remembered that while the Pharisee looked so fastidiently on the poor Publican, he renounced communion in prayers much more acceptable to God then his own, and the observation is truly appliable in our case. The Transcendent purity and Saintship and holiness, which our Separatists boasts of? being if brought to the touch but a more sublimated wickedness. And their pretence for spiritually, being only verified in spiritual pride. By their fruits of rebellion, disobedience to, and contempt of Magistracy and Ministry, rash censures, malice, evil speakings, and bitterness, headiness, treasons, high maindedness and the like fruits, you may know them. So this pride is another partition wall that Satan useth to divide us from God and one another, and to make men forsake the Assemblies of the Church.  
3. It is the manner of some also to forsake them out of curiosity, this is that baneful weed, which the devil made shift to steal even into Paradise, which hath ever since affected the richest soils, the most pregnant understandings. I do not altogether mean that speculative curiosity about the mysterious parts of our religion, though that be a notorious mean also to propagate Heresies, when men will not be soberly wise, but will attempt to find out the depths of those mysteries which God hath thought fit to make secret; prying into the Ark of the secret counsels of God. But that curiosity of men which is usually about those little trifling notions, and thin aerial speculations, which do not at all tend to make men wiser to salvation. Men are not content to know those divine truths which tend to Godly practice, therefore they think such preachers as insist of them, dry and insipid, and forsake them to follow those, who will offer them nicer speculations, be they never so unprofitable to the great end of Salvation 
s vide The Decays of Christianity in the causes of disputes. . Besides there is another curiosity that is deep in the guilt of drawing men from the Assemblies, to which they belong. A curiosity to hear strange preachers, they have itching ears: their ordinary food do not please them, a new bosom sweeps clean, an uncouth bit is for their palates, a Minister of the best gifts cannot please them long, as the Athenians were all for enquirng of news, so are these men all for novelties. In a short time, they distaste the ministry of their ordinary Pastors and so to please the distempered palates of their fickle souls, they must needs be gadding abroad, to hear every upstart Mountebank that is near them, and so this is one great reason of their forsaking their ordinary assemblies, as the manner of many is.  
4. Another reason hereof is covetousness and interest, the great Idol to which the world bows, as the Apostle saith, they that will be rich fall into divers temptations; so do they fall into this sin among the rest. Some men will be rich, therefore out of respect to their profit, they absent themselves from the Assemblies of the Church, they must needs spend some Sabbaths in going to Fairs, or going journeys, or making bargains, or meeting customers, or looking to some house business, they cannot get their living, they say, by coming to Church, and when they come they must needs leave a great part of their family behind them, for some worldly advantage or other. These are like those in Malachi 
t Mal. 3●4.  That said it is in vain to serve the Lord, and what profit is it that we have kept his ordinances? And others there be in the world, that make a show of religion and piety: that have no other end in their broaching and maintaining Schisms and separations from the assemblies of the Church, than their proper advantages. They make divinity an handmaid, religion a stalking horse to a policy. Jeroboam made the Golden Calves become more venerable Deities, when he found them sit to serve his jealousies, and Matchiavels policy, that states and persons should secure themselves of religion was a common practice, long before it was a rule. In the Old Testament we read of mercenary Prophets that turned the office into a trade, that divined for money, and even for handfuls of Barley, and pieces of Bread. And in the New St. Paul speaks of deceivers that speak things they ought not for filthy Lucre's sake 
u Titus. 1.11. . And the same Apostle declaiming against the love of money as the root of all evil, he reproves it from its having made men err from the faith 
x 1 Tim. 6.11. . And it is St. Peter's prediction, that the most damnable Heresies, even the denying of the Lord that bought them, should be introduced by those, who through covetousness should make Merchandise of their Proselytes 
y 2 Pet. 2.3. . And is it not plain how men's itching ears in this Age, do invite many Mountebanks in Religion, to try experiments upon them, when men Nauseats Old truths, and Old teachers because they are acquainted with them, and embrace Doctrines and broachers of them because they are new, when men love such teachers and are bountiful to none but such as they love, how can it be doubted but some will suit themselves to their disciples humours to gain money to themselves, when by sowing tares, they can immediately, reap Gold? our age hath given us sufficient experience hereof, would God that this way of devilish traffic were at an end. And doubtless as there be many leaders, so are there many Disciples in the separation, in whom covetousness, and self interest reigns exceedingly, and by it they are animated in their obstinate continuance in their erroneous ways, so as to stop their ears to the charms of sound doctrines, charm they never so wisely. Now O that such would consider, what the character of infamy is, that remains yet upon Achan, that he troubled Israel to enrich himself. And on Balaam, that he not only loved the ways of covetousness, but ensnared the people in uncleannesses, and upon those in the Gospel, that made God's house a house of Merchandise, and so a den of thiefs. So that another ground and reason of men's forsaking, and propagating separations from our public assemblies. Covetousness, self interest. I'll name a  
5. Even Idleness, and this both spiritual and natural, spiritual for because many men will take no pains in the practice of the duties of godliness which might well employ men's whole lives; therefore they fall into nice and new opinions to employ their active minds. So spiritual Idleness in things in which they should be employed makes men curious, and curiosity contentious. The zeal of practice of humility, and patience, and self denial, and mortifying the flesh with the affections and lusts, and renouncing the world and the other parts of real goodness, this zeal grows cold, and so that of disputes gets and gathers heat and vigour. A lass our good works in this age fall short of the first Christians, and then no wonder that our controversies exceeds theirs; because we spend not our time in the one, which is irksome to flesh and blood, and therefore we employ it in hammering and forging the other. Pharaoh understood this well, though he applied it ill, when he thought the Israelites proposals of travelling into the wilderness to their divotions, was the effect of their idleness, and so increased their tasks as the properest way to divert their design; and as spiritual Idleness, so also natural, is often the cause of division. For as experience showeth such men as desert or neglect their secular callings, are most apt to run after new teachers; and with the widows that neglected their office of Ministration, to be busibodies and in many families the she-zealots, neglecting their proper business, the guiding of the house, have therefore run into conventicles, and upon them have seducers acted their designs most, leading captive silly women to become duck coys to whole families, besides these there are another sort of Idle persons to, that can sit at home, lurk by their fire sides when they should be in God's house: and though they have little or nothing to hinder them, from attending his ordinance, yet any pretence, a shower of rain, a sore finger, an Aching head, a thin blast of weather will serve the turn to divert them. O that such would remember Hezekiahs' example, who with in three days after he had been sick of a most painful and mortal disease went into the Temple 
a Esa. 38.22. . And the woman that on the sabbath resorted to the Synagogue, though she had a spirit of infirmity eighteen years 
b Luk. 13.10, ●1. . Alas the cause is, men's hearts are dead, and void of grace, and the love of God and his word, and so they find little comfort, they take no delight in his public worship, and therefore are glad of an excuse. David loved God's tabernacle well. For his heart and his flesh rejoiced for the living God 
c Psa. 84.12 . Those that taste how sweet the Lord is, will desire the sincere milk of this word 
d 1 Pet. 2.2, 3 . O thou that art so careless whether ever thou appear in the assemblies of God's Church in this life, thou hast cause to fear thou shall never stand in the congregation of the righteous in the life to come 
e Psa. 1.5. . That's a fifth cause of men's forsaking or absenting from the assemblies as the manner of many is.  
6. There is a sixth which I will name because I will miss none, and but name it, because I have spoken in effect to it before. The manner of some is to forsake them, upon pretence, they can spend their time and serve God as well, pray and read good books at home as in the Church of God. But God loves the gates of Zion more than all the dwellings of Jacob 
f Psal. 87.2. . David sure being both a prophet and a King could serve God as well in private as any pretenders, and he had both a prophet and a Priest with him in his Banishment yet did he for all that long for the public worship of God; bewailed the want of it exceedingly 
g Psal 84.3. .  
But I have fully shown you before the excellency and acceptableness of public worship performed by Godly ministers together with his people in a public place, above any private whatsoever, that's a sufficient consideration to convince them of sin, that forsake the assemblies upon this account, as the manner of some is.  
Thus have I now both discovered the evident duty of all Christians, and their obligation to frequent the public assemblies in order to the public worship of God, and the sin of those men, that either upon pretence of corruptions in the Church, though they acknowledge it Orthodox, and right in the substantials of religion, or of some faults in the ministers life, or opinion, or gifts, or carriage, but in truth out of malice or hatred against him, or out of pride, or curiosity, or Idleness or upon pretence they can as well serve God at home, do neglect or forsake the public assemblies. Now what remains but a word of exhortation, to all that have an ear to hear what Gods Spirit saith unto the Churches, and members of them.  
1. I beseech you Beloved in the Lord, to learn to lay to heart your obligation to attend upon Church Assemblies: and beware of those that endeavour the divisions of the Church, or to divide and separate you from it. It's the Apostles own earnest exhortation, 
g Rom. 16 17.  now I beseech you brethren mark them which cause divisions and offences, contrary to the Doctrine which you have learned, and avoid them. They are no lovers of your souls as they pretend, they are no servants of God for your good, they are no fit guides for salvation, that for things merely external, adiaphorous, & indifferent, matters of mere order or decency, separate themselves from the society of a true Church, and would have you so to do. As if a furious brainsick sailor should upon every occasion of anger or discontent, cast himself overboard, presuming to be safe enough out of the ship; the ordinary road way of Gods saving any soul is in the unity of the Church. And that is in a conjunction of them to some visible ordinary congregation according to that, 
h Act. 2.47.  the Lord added to the Church such as should be saved, but exceruntè nobis, they who go out from amongst us, because they was never of us, as to their hearts, I will not presume to judge them as to their final state, yet this I'll say, that the Church being the Spouse of Christ, and Schism and Heresy being a work of the Flesh, an effect of so bad causes as I have shown you fully, ranked by the Apostle with fornication, and drunkenness, and adultery, and the like. I would not die in their state for all the world; take heed hereof then I beseech you.  
2. But for Church Assemblies, I beseech you labour to love them and delight in them and be more thankful to God, for the liberty you have to frequent and enjoy them, than hitherto you have been. Consider the cloud of witnesses that is gone before you. 
i Prov. 2.20.  Walk in the way of good men and keep the way of the righteous. They have ever highly esteemed and diligently frequented the Assemblies of the Church. Christ's Parents being poor dwelled far off Jerusalem, yet did they go up every year to the , which was the most solemn Church Assembly, that God's people in those days had. Behold a witness against them that pretend poverty for their excuse. The Apostles after Christ's ascension were continually in the the Temple 
k Luke 24.53. . And Anna the Prophetest, departed not from the Temple but served God, with prayers and fasting night and day 
l Luk. 2 37. . And the Primitive Christians continued daily with one accord in Temple 
m Acts 2.46. . Yea, our blessed Saviour's custom was to the Synagogue every Sabbath day 
n Luke 4.16 . And did constantly go to every  at Jerusalem 
o Joh. 2.1 3. . behold what witnesses you have against those that pretend they have knowledge and grace enough, they have no need to go to Church, they canno profit by it, but can as well serve God at home. Hezekiah the King you see resolved so soon as ever he recovered to go up to the House of God 
p Esai. 38.32. . David loved the habitation of God's house, and the place were his honour dwelled 
q Psal. 26.8. . He counted God's Tabernacles amiable, his soul longed, nay fainted for them 
r Psal. 84.12. . He made it his choice to be a constant companion of them that feared God 
s Psal. 19.63. . He was glad when they said unto him let us go up to the House of God. Behold what witnesses you have also against those, that being great and rich, take state upon them, and think it a kind of debasement to be constant in attending God's house and service. Let us in the fear of God follow these excellent examples, and of what ever degree we be, poor or rich, wise or learned, let us never forsake the Assembles, or neglect them. If we do, we may easily provoke God to gives up to our own hearts lusts, or to hardness of Heart in sin, or to the delusion of Satan to believe his lies. And therefore let us prise the having oppertunities of attending God's house. Let us count it one of the greatest blessings that our candlestick is not removed, nor is there a famine of the word in our days, not is it persecuted, but that we may securely and openly worship God in our Churches, and Temples, and not, as our miserable fore fathers, be glad to do it in hills and holes, in Dens and Caves of the earth. Let us labour to walk worthy of this blessing while we enjoy it; and to benefit by it, lest we provoke God continually till he be weary of long sufing: and so he at length destroy his Tabernacle, as a garden, and lay waste our congregations 
t Lam. 2.6.  Let it be our daily prayer for the continuance of our solemn assemblies, both here and in all places of our divided land 
u Psal. 122.6. . pray for the peace of Jerusalem, They shall prosper that love thee. Thus let us do, every one, ourselves.  
3. Nay, let us, according to the latter part of the verse, wherein our text is. Let us exhort one another hereunto; let every one call upon his neighbours, and friends, and draw them to frequent the Church assemblies when the Lord had prophesied, 
x Esa. 2.2.  That in the days of the Gospel, all nations should flow unto the house of the Lord, he addeth 
y ver. 3.  that by this means it should be done. Many people shall go and say: come let us go up to the house of God. Especially let Masters of Families, and Parents be exhorted, not to think it sufficient to come to God's house themselves, but see that their Children and servants come also. A Godly Christian cannot be content, that they should attend him in his house, that will not attend and go with him to God's house 
z Exod. 20.10. . you see the commandment runs that we do not only keep the Sabbath ourselves but must look that our Sons, and our Daughters, our men servants, and our maid-servants, and strangers do the same. And Joshuahs' piety runs thus. 
a Jos. 24.15.  I and my house will serve the Lord. And David saith expressly 
b Psal. 101.7. , there shall no deceitful person dwell in my house, no profane contemner of religion. And 
c Psal. 42.4.  he speaks of this as one of the greatest comforts he had on earth, that he went with a multitude of them that kept holy day, and led them into the house of the Lord, This if we do not, if we walk not after these excellent patterns and examples, if we do not with cheerfulness go into the Lords Courts, and serve the Lord with gladness, and come before him with joyfulness; if we do not account our days and hours precious that are so bestowed, if we be not forward to take all holy opertunities, redeeming our time from the world, that we may spend them in these assemblies of God's people, if we have neither delight nor appetite to the words and Sacraments, or the duties of praise and invocation, if we be dull or lumpish, heavy and spiritless in them, if we be not much aggrieved to see or hear of the congregations being unfrequented or neglected; and glad to see, and quick to promote the frequency and fullness thereof. It is because we do not understand our own happiness in enjoying the benefit of them. As Christ said to the woman of Samaria, we do not know the gift of God 
d Joh. 4.10. . We are sottish and insensible of the greatness of that privilege we may have in waiting upon the assemblies. And therefore we are so prone to forsake the assembling of ourselves together, as the manner of many is. From which grievous sin. God of his infinite mercy preserve us, making us evermore to delight in his house and presence. For Jesus Christ his sake to whom with the father, and the Holy Ghost be ascribed all honour and glory, might, majesty, and dominion, now, and for ever more. Amen.  
FINIS.