Two Sermons Preached at Christ-Church in the City of Dublin, before the Honourable the General CONVENTION of IRELAND.  
The first on Prov. 11. 14.  
At the first meeting of the said Convention, March 2. 1659.  
The second on Judas v. 19  
At a public Fast appointed by the said Convention, March 9 1659.  
Bianca Sem Cox Minister of the Gospel and Pastor at St. Katherine's in Dublin.  
DUBLIN, Printed by WILLIAM BLADEN▪ Anno Domini, 1660.   

TO THE HONOURABLE The General CONVENTION of Ireland.  
Worthy Patriots,  
YOur desire (which I interpret in the nature of a command) hath caused me (contrary to mine own disposition and inclination) to appear in public.  
I can behold nothing in these my poor Labours that may deserve your acceptance, only this I can say, That I have endeavoured in these two Sermons to discharge a good conscience to God, to his Church, and to You in particular, in which I do and shall find comfort.  
It is no small mercy, That plain preaching of seasonable Truths (which was formerly stifled by Sectarian spirits) is now revived and countenanced through your Patronage; this will stand upon your account for good at the great day of the appearing of our Lord Jesus Christ.  
I am not ignorant of the rash censures of unstable spirits that have passed upon me for preaching these Sermons, because I have meddled with their Diana; and I expect much more unfriendly dealing now they appear to public view; but I shall say with the Poet,  
— Hic murus aheneus esto  
Nil conscire sibi, etc.  
I can speak it in sincerity, That I have not intended to bespatter any man's person, but to set out the loathsomeness which is in the Tenets of those men that have studied (under the specious pretence of piety and Christian Liberty) to enslave these three nations of England, Ireland and Scotland, yea (and which is worse) to unchurch them.  
It is now above thirty years since my reverend and learned Tutor, Mr. Arthur Hildersham (whose name and praise is yet fresh in the Church of God, being in his life time accepted of all the godly, though differing in judgement, as Fuller witnesseth in his History of Britain, Cent. 17. Book 11.) did frequently advise me (and others) to beware of separation from the Church of England (which error began then to be busy in the land) assuring me, That Separation was likely to be the bane both of Church and State; (How prophetic his words were, the woeful experience of divers years by past hath sufficiently informed us) And therefore, whilst he suffered much trouble and restraint under the exorbitances of Prelacy, he acted both by preaching and writing against this bitter weed of Separation; insomuch as the learned Dr. Willet (in his Epistle dedicatory to Christ's College before his harmony upon the first of Samuel) styleth him, Schismaticorum (qui vulgò Brownistae) malleum.  
What difference there is between the Brownists formerly, and our Separatists now, I yet discern not, (both of them in words and deeds denying to hold communion with our Church) save only that these later have put a fairer dress upon this Monster, that it may appear more amiable.  
Being warned by this divine Oracle, most consonant to Scripture, I have endeavoured (ever since the Lord counted me faithful putting me into the Ministry) to bear my weak testimony against this general error of the time; both because it is the fruitful mother of manifold Heresies, depriving the Church of all means to suppress them; and also because from this Church-separation, hath proceeded State-separation even to the depriving us of all our birth-privileges as subjects, if God's mercy had not seasonably interposed.  
Now God almighty direct you in those great affairs that are before you; and help you in the strength of his holy Spirit to contend earnestly for the faith once committed to the Saints, both against schism and heresy on the one hand, and also against all profaneness and ungodliness on the other hand, That ye may be called the repairers of the breach made in the Church of God, the restorers of paths to dwell in, that so at the last the kingdom of our Lord Jesus Christ may be advanced in the power and purity of his Ordinances among us, and Ireland may be indeed Insula Sanctorum. So still shall pray  
Yours and the Church's Servant in the work of the Gospel, SEM COX. From my study in St. Thomas-street in Dublin March 1659.   

March the 3. 1659.  
By the General Convention of Ireland.  
ORdered, That Sir Paul Davys, Sir Theophilus Jones, and Doctor Dudley Loftus, be and are appointed a Committee to return the thanks of the Convention to Mr. Cox, for the Sermon preached by him before the Convention yesterday, and to desire Mr. Cox to cause his Sermon to be printed; And it is also Ordered, That Mr. Cox be desired by the said Committee to attend the Convention every morning to pray with them before the Sitting.  
Signed by Order, Ma. Barry Clerk of the General Convention of Ireland.   

The First Sermon.  Proverbs 11. 14. Where no counsel is the people fall, but in the multitude of Counsellors there is safety. 
THe Proverbs of Solomon the son of David, King of Israel, are usually methodised under three heads, viz. His Ethics, his Politics, and his Economics.  
His Politics contain the Doctrine of the Government of Kingdoms, or Commonwealths. Wherein Solomon treateth of four sorts of Persons that complete such a Government, and make it happy; viz. 1 A King or supreme Governor; 2 Counsellors of State; 3 Nobles, Favourites or Courtiers; 4 Subjects. Where such a Government is the people flourish, otherwise they cannot be happy.  
Our Text, and our present Occasion, lead us to speak concerning Counsellors and their counsels; of persons that are called to consult de arduis Reipublicae; upon which account ye (Noble Senators) are convened this day.  
Concerning Counsellors, Solomon acquainteth us, 1. With the Necessity of them. 2. With their Qualifications. The first our Text speaketh of wherein the second will also be included. So we shall come to the words themselves▪ Where no counsel is the people fall, but in the multitude of Counsellors there is safety.  
That this divine Sentence may have the deeper impression upon our hearts, let us seriously consider who hath delivered it. This shall be laid down in two particulars.  
1. Solomon (who wrote this golden sentence) was the wisest man in the world. The Holy Ghost informeth us, 1 King 4. 30, 31. That his wisdom excelled the wisdom of all the children of the East country, (that is, of the Arabians or Chaldeans) and all the wisdom of Egypt (which was very great, as appeareth by that commendation given to Moses Acts 7. 22. that he was learned in all the wisdom of the Egyptians) that he was wiser than all men, than Ethan the Ezrahite, and Heman, and Chalcol, and Darda the sons of Mahol. None that writ of civil polity are to be compared with him. Now upon this very account his judgement is to be diligently hearkened unto. A wise man's say deserve the heeding.  
2. But there is more than this to be considered touching Solomon; for he wrote this Proverb (as he did many others) by inspiration of the Holy Ghost. He was but the Penman of that which the Spirit of God dictated to him. And therefore this (as all other Scripture) is written for our learning Rom. 15. 4. His judgement herein is unerring and infallible, so as we may rest upon it as an undoubted truth of God.  
The Wise man by direction from God acquainteth us in this Text with two things,  

1 With that unavoidable hurt and damage which befalleth a people destitute of counsel. Where no counsel is the people fall.  
2 With that great prosperity and advantage that ariseth to a Nation by good Counsellors and their counsels. But in the multitude of Counsellors there is safety.   
The ruin and misery that overtaketh a people for want of counsel is called a falling. The word Naphal in the Original beareth a double signification. For there is a twofold falling.  
1 There is a falling into sin against God, and so by sin from God. Hence it is that the giants spoken of Gen. 6. 4. are called Nephilim, as being Apostates, fallen from God by their impiety. Of this kind of fall it is that the Apostle speaketh 1. Cor. 10. 12. Let him that thinketh he standeth take heed lest he fall.  
2 There is a falling under judgement for sin committed against God. As is clear. Hos. 14. 1. O Israel return unto the Lord thy God, for thou hast fallen by thine iniquity; that is, thy sin hath plunged thee into misery. So the word is taken Gen. 14. 10. The Kings of Sodom and Gomorrah fled, and fell there; that is to say, they were slain there.  
This Text will bear both these acceptations, Where there is no counsel the people fall both into sin and misery: but I take it in the later sense especially, they fall into utter ruin, into unspeakable misery.  
The benefit or advantage that cometh to a Nation or People by much counsel, is called Safety, which word originally compriseth all manner of safety, both corporal and spiritual, both from sin and misery.  
There are two entire Propositions in the Text.  

1 Where no counsel is the people fall.  
2 In the multitude of Counsellors there is safety.   
The one of these Propositions illustrateth the other. No counsel, and a multitude of Counsellors are opposed, so likewise are falling and safety.  
But I shall comprehend both these under this one general Doctrinal Proposition.  
Doct. That the prosperity or adversity of a people dependeth very much upon their counsellors and counsels.  
I know you will expect before I proceed to the handling of this truth, that I caution it to prevent mistake.  
Caution. It must always be acknowledged, and thankfully confessed, That the Lord our God (who is wonderful in working) hath the chiefhand in the prosperity or downfall of Nations.  
There is nothing that cometh to pass without the Providence of God, that is it which disposeth even in the least matters; in the fall of a sparrow to the ground Matth. 10 29. in the growth and beauty of the flowers of the field Matth. 6. 28-30. and so in all other things that seem to be of the least concernment. Christian's must not believe the maxim of the Heathens, Non vacat exiguis rebus adesse Jovi.  
Much more is the Lords hand visibly seen in the adversity or prosperity of Kingdoms and Commonwealths. Whence it is that the Lord appropriateth this unto himself as the chief agent in it. Isa. 47. 5. I form the light and create darkness: I make peace and create evil: I the Lord do all these things. As if he should have said, I am the cause of all goodness and prosperity through my benignity, as likewise by my justice I am author of afflictions, punishments and calamities; for so we are to understand evil here; the evil of punishment and not the evil of sin; for of that God cannot be the author. So likewise the Lord speaketh again Jer. 18. 7. At what instant I shall speak concerning a nation and concerning a kingdom to pluck up, and pull down, and to destroy it. And Verse 9 At what instant I shall speak concerning a nation and concerning a kingdom to build and, to plant it. The Lord (you see) ascribeth both these to himself. So that the Providence of God is determined by no cause, but determineth all causes, being the universal and particular cause of all things.  
Yet God doth oft times work mediately or by the use of means. And this he doth, not for want of power, for he is El-shaddai, the Almighty God Gen. 17. 1. But that (through the abundance of his goodness and bounty) he may communicate a certain dignity of working with him to his creatures also, and may thereby make his efficacy more perspicuous. We are (saith the Apostle 1 Cor. 3. 9) labourers together with God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Men and other creatures work with God, but under God, and by his direction for the accomplishment of his designs, even as God wrought by Jonathan and his Armor-bearer to the discomfiture, and total rout of the Philistines, 1 Sam. 14. 6-16.  
Thus God worketh the safety or ruin of Kingdoms and great Nations by Counsels, Armies, and such like means.  
Of this mediate working of God, this Text and Doctrine is to be understood. Counsellors and their counsels are Instruments and Tools in God's hand, which he sometimes useth, and sometimes he breaketh, as seemeth good unto him. He sometimes maketh the most fit means (as to the judgement and apprehension of man), to prove in effectual to accomplish the end intended; And sometimes he produceth the most noble effects by those ways and means which of themselves have no aptitude to bring forth those effects.  
And God worketh thus, to the end that our Faith may not properly respect those means which God useth, nor depend only or, chief upon them; but upon God alone, who can relieve all our wants and necessities, with means, or without means, as it seemeth good unto him. And indeed this is the excellency of Faith, when a Christian taketh up that noble resolution of Shadrach, Meshach, and Abednego, Dan. 3. 17. Our God whom we serve is able to deliver us from the fiery Furnace, and he will deliver us from thine hand O King.  
What therefore I shall say of the prosperity, or adversity of Nations and People, or of Kingdoms and Commonwealths, in regard of their dependence upon Counsellors and Counsels, must be understood as they are subordinate unto, and co-operating with the mind, decree, and providence of God. For there is no wisdom, nor understanding; nor counsel against the Lord; The horse is prepared against the day of battle; but safety is of the Lord, as our wise Solomon observeth, Prov. 21. 30, 31.  
Much time needeth not be spent in the proof of this point, which of itself is so perspicuous. Observe it only in three particulars.  
1 This Master of Politics (Solomon) doth oft times repeat this as an undoubted truth. He telleth us Prov. 15. 22. That without Counsel purposes are disappointed, but in the multitude of Counsellors they are established; And Chap. 20. 18. Every purpose is established by Counsel; And again Chap. 24. 6. In multitude of Counsellors there is safety.  
2 Unto this mediate cause it is that also the Lord himself doth ascribe the prosperity, or ruin of Kings and their Kingdoms. The Lord informeth us, That Rehoboams misery, came upon him by neglecting the counsel of the Sages that had stood before his Father, their Advice had been his welfare if he had harkened unto it. 2. Chron. 10. 8-14. And the word of God mindeth us that it was the destruction of Ahaziah King of Judah, that he harkened unto the wicked counsel of his Mother, and others that were of the house of Ahab, 2. Chron. 22. 3-5. On the otherside, It was the wisdom of David, and that which did strengthen him in his Kingdom, That in all weighty cases he consulted with the Captains of thousands, and hundreds, and with every leader, even with all the congregation of Israel, 1. Chron. 13. 14. He would not act without Counsel.  
3 Even the Law of nature by its glimmering, doth dictate this truth to all civilised Nations, That they should have their great Counsels and Counsellors, with whom to advise in all matters of moment; The Israelites had their Sanhedri●, The Lacedæmonians had their Ephori, The Athenians had their Demarchi, The Romans had their Senate, The Germans have their Diets. We in these Nations have our Parliaments; Yea the Indians have some kind of Councils; All Nations know that without counsels they cannot well subsist, that by counsels their safety is maintained.  
The reason why the prosperity, or adversity of a People dependeth very much upon their Counsellors and Counsels, is, because Counsel is the guide of all actions. The transacting of great Affairs without Counsel, is like the riding upon a wild colt without bit or bridle, it is a thousand to one that the rider is cast. Rash proceed without deliberate Advice, do make Affairs miscarry. God's own Counsel and decree took place before his works, he said Let it be so, and so, before he wrought any work in the Creation, Gen. 1. 3. 6. 9 Counsel is like the helm of a Ship, if that be wanting, the vessel is in danger to be dashed in pieces against the rocks; if that be sound it steereth the ship through all winds and tempests until it arrive at its desired haven.  
The Uses of this Doctrine are three. 1 Of information 2 Of praise and thanksgiving. 3 Of exhortation. Of these I shall speak in order.  
First, The Use of this point is for information, and that again divideth itself into two branches.  
First, If it be so, That the prosperity or ruin of a people dependeth so much upon Counsellors and counsels, than this informeth us of the abominable wickedness, and desperate madness of those men in these Dominions, who have endeavoured to bereave us of our Counsellors and counsels, they have done what they can to destroy us.  
That there have been and are such, yea many such in this Commonwealth, I need not spend time to demonstrate. Our too dear bought experience for divers years by past doth sufficiently inform us; so that the very Persons that have been the chief actors may be pointed out by the●● names.  
The Anabaptists, the Quakers, and even all those that have separated from the Church of Christ in these Nations, have so interrupted our counsels, dismembered our Parliament, and supplanted our laws and birth privileges; that it may be said of us, as once it was said of Israel 2 Chron. 15. 3. Now for a long season England, Ireland and Scotland have been without Law.  
Who hath not felt the direful effects of these men's fury, upon their persons, families and estates, yea and upon our Religion also? So that we are all brought thereby to the very brink of ruin and destruction.  
Of these men I affirm two things.  
1 That it is abominable wickedness in them that have acted thus, to the dismembering and interruption of our Parliament, or great Council; they have contributed what they could to the overthrow of these Dominions.  
It is a great sin to contrive the death, or ruin of a single person only. David complaineth of this as a great fault in his adversaries, Psal. 31. 13. They devised (saith he) to take away my life. How much greater is their sin that have endeavoured to cut off the Head of three great Nations at one blow?  
And this their sin is the greater upon a twofold account.  
1 Because they have devised this mischief against those that trusted them, and looked upon them as their friend,, received them into their counsels, put Commissions, Arms, Ammunition, Treasure into their hands, and expected the support of Religion, Laws, Liberties, Parliaments by their means.  
So that we may well complain with the Prophet David, Psal. 55. 12-14. It was not an Enemy that reproached me, than could I have born it; neither was it he that hated me that magnifyed himself against me, than I would have hid myself from him. But it was thou, mine equal, my guide, and mine acquaintance. We took sweet Counsel together, and walked unto the House of God in company.  
O this is a great aggravation of their offence, that they have devised evil against their neighbours that dwell securely by them, Prov. 3. 29. Treachery against trust is superlative wickedness.  
2 Because, they have done all this wrong to the Commonwealth under a pretence of Religion; as if thereby they should advance the Kingdom and Interest of our Lord Jesus Christ.  
These persons have dreamt certain dreams of the personal reign of Christ upon earth, and of their own Saint-ship; and holiness, as the only persons fit to reign with him; and from hence they have endeavoured to set up for themselves, and to take the whole Earth into their possession.  
These piae frauds are those cheats which are most abominable both before God and man.  
But can they think to have any thanks from the Lord Jesus for seeking to advance his Interest, by subverting his standing Laws of Magistracy and Ministry? Or is this the way to introduce the Kingdom of Christ, to trample those great Ordinances and Institutions under foot? I trow not. By his written word they must be judged, at his glorious appearing and in his Kingdom; which word saith thus. Rom. 13. 1. Let every Soul be subject to the higher powers. And 1. Pet. 2 13-15. Submit yourselves to every Ordinance of man for the Lords sake.— For so is the will of God.  
These persons learned not this lesson of the good old Non-conformists, who were disgracefully called by the name of Puritans; but of Stock, and Muncer, and John of Leiden, and other Rebels, Apostates from the reformed Religion. And therefore it is pity that their miscarriages should be cast in the teeth of any honest and sober Christians.  
But it is no new thing to commit Treasons under the vizard of holiness. The Apostle long since foretold that there should be traitors, heady, high minded persons having a form of godliness. 2. Tim. 3. 15. This Prophecy is eminently fulfilled in these our backsliding times. By their means our holy and good profession is scandalised, and the way of truth is evil spoken of by Papists and Atheists, and all profane men, as the Apostle speaketh 2 Pet. 2. 2.  
II. It is also desperate madness in them to act after this rate, for the extirpation of our counsellors and their counsels. For; If they had accomplished their designs, could they have escaped  in the common overthrow?  
Who but a man bereft of his wits, will sink the vessel wherein he is embarked? or fire the house wherein he dwelleth?  
Wherefore they are to be looked upon, and dealt withal as mad man use to be, being fit for bedlam then for sober society. The possessed of the Devil used to be bound in chains and fetters, Mar. 5. 4. You cannot deal too warily with this generation of men.  
Secondly, If it be so, That the prosperity or adversity of a people dependeth so much upon counsellors and counsels, Then this also informeth us, of the great worth and excellency of those honourable Persons, who have ventured their all for the restitution of our Grand Council the Parliament, they have done what in them is to keep these Nations from utter ruin and confusion. This is true Nobility.  
This was it that made Saul honourable in the eyes of all Israel when he stood up so manfully for the preservation, and deliverance of the inhabitants of Jabesh-Gilead, 1. Sam. 11.  
Certainly such Worthies deserve well from us, and from our posterity; We should all say with Deborah in her song, Judg. 5. 9 My heart is toward the Governors of Israel that offered themselves willingly among the people.  
I know full well what some black mouths belch out against these Noble persons, and Saviour's of our country, and against the Magistrates of this famous City. But let them alone, when they are come to themselves they will be wiser, and consider, That it was a duty to save three Nations from sinking into destruction.  
And as thankfulness, love and honour are due from us all unto them; So they may expect a reward from God for this incomparable service done to the Church and Nations, Yea, and God will reward them.  
If a cup of cold water given to any one in the name of a disciple, shall not be unrewarded, Mat. 10. 42. What then shall the reward of those be, that have ventured Life, Estate, and all that is dear unto them, to save this Republic, wherein are a multitude of true disciples of the Lord Jesus Christ?  
The second Use of this Doctrine affordeth ground of praise and thanksgiving unto the Lord our God for two great mercies.  
First, If the want of counsellors doth portend the fall of a people; Then, what abundant cause have we all to bless the Lord, that these Dominions are not totally ruined ere this day, by the secluding of our counsellors, and interrupting their counsels for so many years together?  
You see that such a want of council as we have had, is usually the fall of a people, and yet herein God hath been more merciful to us than to others; although we were plunged into the ditch, yet we are not quite drowned. We may say truly with the Psalmist, Psal. 118, 13. Thou hast thrust sore at me that I might fall, but the Lord helped me. And verse 2●. This is the Lords doing, and it is marvellous in our eyes. You must set a Selah upon this mercy, and say, Hitherto hath the Lord helped us. The 124 Psalms and the 129 Psalms ought to be sung frequently by all the godly in these Nations in commemoration of this mercy.  
Secondly, If it be so, That the flourishing estate of a people ariseth from their enjoyment of a multitude of Counsellors, Then what cause have we to praise the name of the Lord, that he hath at last restored unto us our Free Parliament, that great Council, that may save us from destruction and ruin?  
God hath this day begun to perform unto us that gracious promise which he made to the Jews Isa. 1. 26. I will restore thy Judges as at the first, and thy Counsellors as at the beginning. It is a wonder of mercy, that the Lord hath done this great thing for us.  
And it is a great addition of mercy to us in this Island, that God hath raised up to us also so many worthy Counsellors in this poor peeled Nation, and hath (notwithstanding manifold obstructions which were in the way) brought them together into this City, to consult and advise of those things that so nearly concern us, both in matters religious and civil.  
That both these mercies I am speaking of may have the greater impression upon our hearts, consider seriously these four things.  
1 Our own unworthiness for whom God hath appeared so eminently. Well may we take up that humble expression of Jacob Gen: 32. 10. We are not worthy of the least of all the mercies, and of all the truth which thou hast showed unto thy servants; much less of so great mercy and truth as hath appeared in these mercies that we are now speaking of.  
2 Look upon the depth of the misery that we were plunged into, and that will illustrate the greatness of these mercies; our laws were discountenanced, our properties impropriated, our liberties infringed; yea and which is more, ourselves were unchurched, some of our godly Ministers silenced and banished, and the Gospel ready to departed from us, and nothing but blackness and darkness of error countenanced and encouraged, to the wounding of the hearts of all truly pious men.  
The actings of these late times have been like the Rebellion of Korah, Dathan and Abiram, that strove against Moses and Aaron; of which you may read Numb. Ch. 16. They endeavoured to pull down Magistracy and Ministry, and so have these done.  
Dathan and Abiram were Gentlemen of the tribe of Reuben the eldest son of Israel Num. 26. 5. Famous in the Congregation Verse 9 They thought they had as much right to the civil Government as Moses had; and therefore say they (speaking in the Levellers dialect) Why lift you up yourselves above the congregation of the Lord? in the third verse. And when they were summoned by Moses, they refused appear, Ch. 16. v. 12. 13. We will not come up, (say they) Is it a small thing, that thou hast brought us up out of a land that floweth with milk and honey, to kill us in the wilderness, except thou make thyself altogether a Prince over us? Their quarrel against Moses was about civil power, they would needs assume the supreme Magistracy.  
Korah was a Levite, and he would have none above him in the Church, he would needs do the Office of a Priest aswell as Aaron, as appeareth verse 10, 11. His quarrel was ecclesiastical he would levelly the Priest's Office and make it common, because all the people had the gifts of the spirit; The congregation (saith he verse 3.) are holy every one of them, and the Lord is among them.  
The same thing that they did hath been acting over again upon the theatre of these lands. The Apostle Judas verse 11 tells you that the sin of Korah may be committed in the days of the Gospel.  
If this have not been the time of killing the two Witnesses spoken of Revel. 11. 7. I am sure it is very like to it, a very few years will inform us more fully.  
Now God's appearance for us in such a time doth make the mercy so much the greater.  
3 Consider the way whereby the Lord began to work up our hopes for deliverance and restitution to our pristine condition. He sets the adversaries themselves at odds, they that had engrossed all the power, riches and great Offices into their hands, quarrel who should be the greatest. The military Anabaptists reach further than their sleeve would stretch, in regard of power and command, they resolve to win all or to lose all. But in the thing wherein they dealt proudly, God was above them Exod. 18. 11. Their divisions were the signal omen of our deliverance and their own ruin.  
So that we may well take up that of David Psal. 7. 14-16. Behold he traveleth with iniquity, and hath conceived mischief, and brought forth falsehood, he made a pit and digged it, and is fallen into the ditch which he made, His mischief shall return upon his own head, and his violent dealing shall come down upon his own pate.  
4 Lastly, Observe what eminent instruments God hath raised up to carry on this great work, after the enemies themselves had begun it; even by persons unthought of hath God wrought both in England and Ireland and Scotland; raising up the hearts even of multitudes of the common people to stand for the Parliament.  
All these things conferred together do make God's mercies in these deliverances to shine most gloriously.  
The third and last Use of this Doctrine is for Exhortation, which also will divide itself into two parts. For (in handling this Use) I would direct my speech 1 To all here present in general, 2 To you (our honourable and grave Counsellors) in particular.  
Exhort. 1. And first this Doctrine speaketh generally to all here present, and to all others in this land, who have had an hand or voice in the election of these honourable Persons to be your Representatives in this great Convention, or that do expect to receive any benefit by them as instruments in God's hand for your good.  
You must carry it so toward them, as you would do toward such from whom you expect safety, and to be kept from falling.  
This duty of yours toward them whom God hath set up to be the conservators of your peace, I shall lay down and illustrate in Four particulars.  
1 You must honour, love and respect them, as those that are to be your Saviour's, prise them as God's ordinance, for the procuring of your safety, and deliverance from destruction.  
When the Apostle had spoken of Magistracy, and the protection we receive from it, Rom. 13. 14. he maketh this Use of that he had taught, in the 7. Verse, Render therefore to all their deuce, Honour to whom honour is due. As if he should have said, the Magistrate deserveth honour for the safety you receive by his means.  
The Heathens used to Deify their Heroes for those noble acts they had done for them; herein they exceeded their due bounds and limits; But we that are called Christians usually fall too short in our esteem of Magistrates, we give them not the honour due to them.  
This is foul ingratitude, to deny honour to those that are the means under God of our safety  
2 You must not pass rash censures upon what they shall act in your name, and for your good. It is a great fault in many, (both Ministers and others,) that they pry too far into the Ark of State, and when their eyes dazzle, than they speak evil of the things they understand not, it were better for such to keep themselves within the compass of their own callings. It is too disingenuous to censure those Persons that have been chosen by us, and do act (according to their abilities) for our good. Thou shalt not revile the Gods (saith the Lord, Exod. 22. 28.) nor curse the ruler of thy people. Whisperers, backbiters, murmurers, complainers upon every supposed occasion, are the refuse of the people. A Moses cannot scape the lash of such men's tongues.  
3 You must yield subjection to such things as they shall agree upon for your good, to such Ordinances as they shall make on your behalf.  
They are the persons who are entrusted in this Land, for ordering your public affairs, Wherefore Let every soul be subject to the higher powers, Rom. 13. 1.  
You must submit to them, even in those necessary Taxes and Impositions that must by their advice be leavyed for your defence. For this cause (that is, because of the protection you receive from Magistracy, Rom. 13. 6.) Pay you tribute also. Soldier's must be paid their wages, and the charge of other public businesses must be defrayed, or else you will fall into unavoidable misery.  
4 Lastly, and especially. You must pray for them. The Nation is heart sick, these are your Physicians, you can do no less than pray for a blessing from God upon those means they shall make use of for your cure and healing.  
Mark well the advice the Apostle giveth, 1. Tim. 2. 1. 2. I exhort therefore that first of all Supplications, Prayers, Intercessions, and giving of thanks be made for all men; For Kings and for all that are in authority, that we may lead a quiet and peaceable life in all godliness and honesty. You must pray for them with all kind of prayer, and if you do your duty in this particular, the Apostle assureth you of three benefits you shall obtain by it. 1 The Church shall enjoy more peace by this means. 2 Honesty, that is, justice, and fidelity in the civil conversation of men, will be the better preserved. 3. Godliness, true piety and Religion will prosper by this means.  
And the rather must you pay this debt at this time upon a threefold account, (viz.)  
1 Because, Our counsels have not been successful for many years by past, they have not accomplished the things we hoped for either in Church or State, but things have grown worse and worse.  
And we have cause to impute this great obstruction to this, That we have not prayed for a blessing upon our counsellors and their counsels, or at least, That we have not prayed in that manner as we ought. Ye fight and war (saith the Apostle Jam. 4. 2. and so may we say) yet ye have not. Why? Because ye ask not, That is our fault. And though ye ask yet ye receive not (saith he Verse 3. Why?) because ye ask amiss.  
It never sped well with our counsels since our public Fasts were neglected▪ and turned into private meetings; upon what account I know not, unless it was done to gratify and promote the way of Separation.  
It will never speed well with our Counsels, nor with the Church of God in this Land, till our public Fasts be restored, and appointed by them that sustain the highest place of power among us; according to the famous examples of the most pious and renowned Kings of Judah, as Jehoshaphat 2. Chron. 20. 3. and others.  
And forasmuch as it hath been the laudable practice of all godly Magistrates, to proclaim Fasts to be publicly observed throughout their Territories, when any grievous calamity hath been felt or feared, or when they have wanted special mercies, or have enterprised some difficult matter: I therefore humbly offer; whether it be not convenient, and necessary upon all these accounts, That a public Fast be appointed to be observed throughout this whole Land.  
2 Because, The affairs which are under hand, are of great importance; our safety, or our ruin depending much thereupon; as you may see by that Religious and full Declaration set forth the sixteenth day of February last passed. You expect that God should do much for you by this honourable Convention, that your Religion, Lives Libertyes, Estates shall be secured by their means; But you must remember, That God will be enquired of by you that he may do all these things by them, as it is in Ezek. 36. 27.  
3 Because, If ye pray, ye have promises that ye shall receive great benefit thereby. I shall only mind you of one promise made in this case, Isa, 58. 9 12. Thou shalt call and the Lord shall answer.— And they that shall be of thee shall build the old waste places, thou shalt raise up the foundations of many generations, and thou shalt be called the repairer of the breach, the restorer of paths to dwell in. O that this gracious promise may be made good to this Church and Nation at this time, but prayer is the condition on our part.  
Exhort. 2. And now I must address myself to you (our honourable and grave Senators) upon whom all our eyes are fixed, in expectation of help and safety under the shadow of your wings, from those great miseries that threaten us at this time.  
And I beseech you to bear with me, and to allow me freedom of speech, that I may deliver the Lords message to you, speaking as I ought to speak. And yet I shall (through the divine assistance) keep myself within the limits of my calling, least by any means the Office of the Ministry should be blamed through my default.  
That which I have unto you from the Lord shall be couched under two heads. 1 Be ye such Counsellors as may save the people from falling. 2 Let your Counsels be such as may procure their safety. The first appertains to the Qualifications of your Persons, The Second relateth to your Actings. Of them I shall speak distinctly.  
First, I entreat, and earnestly exhort you in the Lord, that ye study to be such persons as may prevent our destruction.  
It is not every one that is meet to be in such a place of honour and trust, as to be accounted a Saviour of the Land; those only are to be in this employment, that are fitted of the Lord. and spirited with due Qualifications to this great work. Now I shall lay this down in Five particulars.  
1 You that are to be members of this great Council, had need to be men truly fearing the Lord, Pious, Holy, and Gracious Persons.  
They that are called to places of judgement in a Nation, are styled Gods, Psal. 82. 1. 6. They are Gods Lieutenants, do represent his Majesty and Sovereignty. Holiness is that image of God that you ought especially to bear, to make you fit for this high undertaking, that aught in an eminent manner to be engraven upon your hearts and foreheads. This was that qualification which God himself requireth to be in those that were to be Judges in Israel, Deut. 18. 21. Thou shalt provide out of all the people able men, such as fear God.  
And if the fear of God be in you, if ye strive after holiness of spirit, and conversation, than ye cannot much miscarry in your counsels. For,  
1 The fear of the Lord is the beginning of all sound wisdom, and understanding, Job 28. 28. Sound counsel floweth thence.  
2 Ye have a promise of direction in your counsels if ye be truly religious and holy, Psalm 25. 9 The meek will he guide in judgement; and Verse 14. The secret of the Lord is with them that fear him. They shall be of his cabinet counsel, and receive advice from him.  
Pious Counsellors, (though they be not so knowing or prudent as others are,) will be the best safety of a people. Of such it is that Eliphaz speaketh. Job 22. 28. Thou shalt decree a thing and it shall be established unto thee, and the light shall shine upon thy ways.  
TWO Ye had need to be wise, prudent and experienced men that are to be Pilots of our leaking vessel, which is tossed with so many tempests and contrary winds and tides, else we are not likely to get into a safe harbour.  
If wisdom be wanting in counsellors it portendeth ruin approaching. This was it that proclaimed the destruction of Egypt to be near at hand, Isa. 19 11. Surely the Princes of Zoan are fools, the counsel of the wise counsellors is become brutish.  
On the other side, if the counsellors of a nation be wise and understanding men, than prosperity is likely to befall such a people.  
This was the just commendation of Ahitophel (though otherwise a most wicked and ungodly man) That the counsel which he did counsel, was as if a man had enquired at the Oracle of God, so (saith the Holy Ghost 2 Sam. 16. 23.) was all the counsel of Ahitophel, both with David and with Absalon.  
Counsellors had need to understand the Laws of the Land, to be well seen in the customs and usages of the people, to know the affairs of the Countries, the practices of former ages, and the state of the present times.  
It is recorded of the chief Heads of the children of Issachar that came to Hebron to make David King. 1 Chron. 12. 32. That they were men that had understanding of the times, to know what Israel ought to do. Some understand it, that they had knowledge in Astrology, by which they did foresee the natural dispositions of seasons, and divers accidents of inferior bodies, depending on the influence and government of the celestial ones; which Science is not altogether unlawful in itself, though the practisers of judicial Astrology seldom keep within their lawful bounds. But I rather understand it thus, That they were men endued with singular wisdom and sagacity, either natural, or acquired by long experience; whereby they were able to discern and know the very moment of opportunities; which is a thing very important, and whereupon ordinarily dependeth the good success of affairs. Of this the wise man admonisheth, Eccl. 3. 1. That to every thing there is a season, und a time to every purpose under the sun. And verse 11. Every thing is beautiful in its time. To time a business aright is the excellency of wisdom.  
Upon the wisdom or the mistakes in counsels, there doth usually follow answerable events. Wherefore when the Lord intendeth to destroy a People, he doth usually in the first place infatuate their counsels, according to that of the Prophet, Isa. 44. 25. He frustrateth the tokens of the liars, and maketh diviners mad, he turneth wise men backward, and maketh their knowledge foolish: And hath not God made foolish the wisdom of this world? saith the Apostle 1 Cor. 1. 20.  
You see then what an extraordinary measure of knowledge you had need to have to capacitate you for this great buisiness. Daniel was judged meet to be called unto the King's Council, because the spirit of the holy God was in him, even an excellent spirit in knowledge and understanding and wisdom Dan. 5. 11, 12.  
III. Ye ought to be men of public spirits, and must be such, if ever ye intent to be a protection and safety to the people. Private, selfseeking men are not fit to be employed in public counsels▪  
When God called Solomon to bear the Kingly Office in Israel, it is said 1 King 4. 29. That he gave him largeness of heart, even as the sand that is on the sea shore, he was not of a straitened, self interested temper. I crave leave to enlarge myself in a few particulars.  
1 Ye must resolve to serve your Country though ye cannot profit yourselves at all thereby, but should rather waste your own outward estates. Nehemiah for twelve years together did not eat the bread of the Governor (when the people were in distress) as the former Governors had done. Neh. 5. 14, 15. An excellent pattern. Covetousness, pursuing after a private profit in public matters may well be called pestis Reipublicae; this is a special thing to be avoided by them that are to judge others Deut. 18. 21. they must hate covetousness.  
2 A public spirit will not suffer injuries of any sort to be put upon the people; he beareth with and putteth up private in juries with patience, but that wrong that is offered to the public goeth to his heart, he cannot brook it. It was a noble virtue, and a public spirit in Saul, that when a private despite was done unto himself, yet he did hold his peace and was silent 1 Sam. 10. 27. But when he heard of the wrong done to his Subjects the men of Jabesh-Gilead by Nahash the Ammonite, the Text saith, that the spirit of God came upon Saul when he heard these tidings, and his anger was kindled greatly, 1 Sam. 11. 6. and he rested not till he had relieved them.  
3 A public spirit is more sensible of the people's sufferings and afflictions, then of any private mercies that concern himself only. See this in good Nehemiah, although he was in high honour, cupbearer to a great King, yet he minded not that, but his countenance was sad and his heart full of sorrow, when he heard of the great affliction and reproach that was befallen his countrymen, Why should not my countenance be sad (saith he Neh. 2. 2, 3.) when the city, the place of my father's sepulchers lieth waste, and the gates thereof are consumed with fire. So also Uriah denieth his own private content upon a public account, 2 Sam. 11. 11. The Ark, and Israel, and Judah abide in Tents, and my Lord Joab, and the servants of my Lord are encamped in the open fields, shall I then go into my house to eat, and to drink and to lie with my wife? as the Lord liveth, and as thy soul liveth, I will not do this thing.  
4 A public spirit will not stick at his own private danger though it be apparent, but will venture his own person to the greatest hazard, so that he may further the public interest. He will use his sword aswell as his tongue if necessity require it. David did fight the Lords battles 1 Sam. 10, 17. When religion is in danger, he will not spare himself, but venture life and limb to uphold it. Excellent was the resolution of Queen Esther in this case, Chap. 4. 16. I will go in unto the King, which is not according to the Law, and if I perish, I perish. He knoweth that he is not born for himself, but for his country also, and can willingly die in the service thereof. He can say as that reverend Bishop did, Moriar ego modo me moriente vigeat Ecclesiae.  
5 He that hath a public spirit desireth rather to be useful in his generation then to be great. When the Lord puts Solomon to his choice what he would have, 1 King. 3. 5. He beggeth nothing but a public spirit Verse 9 Give thy servant an understanding heart to judge thy people, that I may discern between good and bad; for who is able to judge this thy so great a people. He asketh not honour and grandeur in the world, but that he might be useful to the people of God over whom he was placed.  
6 I will add but one thing more, A man that hath the public upon his heart, will lay aside all private animosities, put up all private wrongs and differences, rather than endanger the public peace and settlement of the people. When there was some private difference between Abraham and Lot, occasioned by their herdsmen, whence the Canaanite and Perizzite (who dwelled in the land) might have taken an opportunity to have done hurt to both of them▪ we find that Abraham passeth over that difference, and would take no notice of it to the public disadvantage. Gen. 13. 7. 8. 9 Let there be no strife. I pray thee, between me and thee, and between my herdsmen and thy herdsmen; for we be brethren. Is not the whole land before thee, separate I pray thee thyself from me, if thou wilt take the left hand then I will go to she right, or if thou depart to the right hand then I will go to the left. If the mariners fall out the ship must needs be in jeopardy. If private grudges be in the heart, the public concernments are like to suffer.  
I have the rather pressed this duty of public spiritedness upon you (worthy Patriots,) because you know as well as I, that private interest, and self seeking in public affairs, have for a long time by past destroyed all our national counsels and consultations.  
IIII Ye ought to be of settled and well resolved spirits, and full of courage for God and your country. To this end ye have your swords girt.  
How shall ye be able to persevere in seeking the good of God's house, or of the Nation, if ye be not resolved and grounded in your Religion, and in the Laws of the Land? And especially is it requisite at this time that ye be full of  resolution, because there is such a multitude of unstable spirits in the land, who change in their principles upon every occasion, of whom ye are admonished to beware. Prov. 24. 21. My son fear thou the Lord and the King, and meddle not with them that are given to change. Harken not unto them, have nothing to do with them that are every day devising a new cut in regard of religious and civil matters. And he giveth you fix Reasons against this unsetledness of spirit, and against intermeddling with them that are so changeable in Verse 22. For their calamity shall rise suddenly, and who knoweth the ruin of them both.  
1 Calamity shall be the portion both of these changelings, and of those that meddle with them, their calamity shall rise etc. neither of them shall escape danger. Gideous idolatry in making an Ephod, & putting it in his own city, became a snare to him and to his house, and to all Israel Judg. 8. 27. it brought much misery upon them.  
2 This calamity shall rise, as a bird out of the bush unthought of, by such ways and means as are not by us imaginable, by some extraordinary hand of God. As it fell out with King Uzziah, who would needs invade the Priest's office to burn incense in the temple, but the Lord in a miraculous manner plagued him, the leprosy even risen upin his forehead saith the Text 2. Chron. 26. 19  
3 It shall rise suddenly, before it can be thought of, Prov. 6. 15. Tberefore his calamity come suddenly, suddenly shall he be broken without remedy. They shall have no time to parley with it.  
4. This calamity shall end in ruin, in a total destruction; the misery of such persons shall be capital, Thou woundedst the head out of the house of the wicked, saith Habbakkuk in his prayer Chap. 3. 13. God will utterly destroy them.  
5 It shall be the ruin of them both, They that are given to change, and they that meddle with them, shall far both alike. Not only Korah, Dathan and Abiram did perish for their innovation in matters appertaining to religion and civil government, but also those two hundred and fifty princes that were ensnared by them, and drawn into that mutiny, as you find Numb 16. 31-35.  
6 This ruin shall be unexpressible, unconceivable, Who knoweth it? who is able to declare how great it shall be?  
Ye shall not doubt have many giddy fanatic spirits fawning upon you, who will seek to unsettle your judgements, and to turn you out of the right and old way; for these croaking frogs swarm in every corner. Therefore stand your ground, be well resolved in your own judgements.  
And as you must be well settled in your judgements, so you must take good courage to carry on the work before you, and to withstand all difficulties you shall encounter with. This befitteth your place. Be strong and of a good courage, saith the Lord to Joshua Ch. 1. 6, 7, 9 And stir up one another in the words of Joab 2 Sam. 10. 12. Be of good courage, and let us play the men, for our people, and for the Cities of our God; and the Lord do that which seemeth him good.  
V last, Ye must also be unanimous, of one heart, and of one spirit in your counsels and consultations, else ye shall never be able to save the people from falling. Though Counsellors be many and prudent, yet if they fall to division among themselves and side into parties, and make factions, the people can have no hope of safety and protection from them, but must needs be in continual fears and jealousies.  
This was it that put the Israelites into very sad thoughts in the time of their war against Jabin the King of Canaan, because that the Reubenites were divided from them in that enterprise, and made more account of their own security, than of employing themselves any way for the assistance of their brethren in that common danger; Judg. 5. 15, 16. For the divisions of Reuben there were great search of heart.  
Divisions and factions in counsels are sad signs to a Land, or to a particular person. When that Ahitophel counselled Absalon to fall upon David while he was weary and weakhanded; and on the otherside, Hushai advised to protract the time until a great army could be prepared to fight a set battle 2 Sam. 17. 1-13. you know what ruin it brought at last upon Absalon and his party. It is strange to observe how great miseries and calamities befell both to Abimelech the son of Jerubbaal or Gideon, and likewise to the men of Shechem after that God had sent an evil spirit of division between them, Judg. 9 23. they rested not till they had contrived and effected each others destruction.  
But unity and oneness in counsels doth usually procure safety. We use to say vi● unita fortior, and it is a truth, Many arrows bound together are strong, but being divided asunder they are weak, and easily broken in pieces.  
I know that I am speaking to such worthy Persons as are very sensible of the bitter fruits of divided counsel's, no people in any age have been more disturbed by factions and parties than we have been. Wherefore I humbly beg two Petitions of you, who are to be our Representatives in this great Council.  
1 That ye keep a full accord among yourselves. Fall not out by the way, was the good advice of Joseph to his brethren Gen. 45. 24. Satan and his instruments will do their utmost to divide you; watch therefore (I beseech you) against all temptations in this kind, you cannot be too heedful. The Apostle Paul giveth excellent counsel, which I also give unto you Rom. 16. 17. Mark them which cause divisions and offences, and avoid them, have nothing to do with such men.  
2 That ye also hold a full correspondence in your counsels with your brethren in the other nations that live under the same government with you, and particularly with the Parliament of England, (now so mercifully restored to their freedom,) and with those that they shall leave in Government during the interval of Parliament. From them you have received eminent assistance in your national distress. O let it never be forgotten by you.  
The Islands of great Britain and Ireland are like two bottles swimming in the water, if they clash they break; or rather they are like a gallant ship and a small boat floating in the Ocean, if they dash one against the other by reason of winds and tempests, the boat is in great danger to be sunk, or split in pieces. Think not that you are able to stand alone; in taking advice with England will be your honour and safety, and a threefold cord is not easily broken, as Solomon observeth. Eccles. 4. 12.  
Some of you have already made a Covenant and league of friendship with them, with hands lifted up to the most high God, you must not only vow, but pay your vows to God most high Psal. 50. 14.  
Having thus spoken concerning the Qualifications of Counsellors that would save a Nation, I am now (in the second place) to add, That your Acts of counsel must also be such as may save us from ruin, and settle us in peace and safety.  
And herein I cannot, nor may undertake to direct your wisdoms as to civil affairs, (that is not my work.) Ye are persons that know the Laws of the Land, and the occasions of the times, and what our Israel ought to do.  
I shall only mind you of my Master's concernments, being now sent with an Ambassage unto you from the Lord, and that is this.  
If ye desire (as I doubt not but ye do,) to keep this great people from a fall, and to effect their safety; then your first and principal work must be to promote true Religion amongst us.  
If any shall ask, What Religion I mean? I say the reformed Protestant Religion, according to the written word of God. This is that Religion that hath been sealed unto by so many famous martyrs and confessors; this is that Religion which ye all profess; this is that Religion which ye must seriously promote if ye intent to save this Island from destruction; upon this it is that the flourishng estate of the Commonwealth especially dependeth. I shall make this plain unto you in three particulars.  
1 There is nothing will make a Nation so honourable, and full of splendour, as the maintaining and vigorous propagating of Religion will do. The Apostle Paul informeth us Rom: 9 4. that the glory pertained to the Israelites. And why so? Because they had the service of God among them. The true worship and service of God, whilst it was upheld among them, made them the most glorious people in the world. And on the otherside when the Ark of God (before which God was served and worshipped) was taken by the Philistines, than the glory departed from Israel 1. Sam. 4. 21. 22. The loss of that did obscure their glory and renown.  
2 There is nothing can make a people so strong and free from trouble, as the advancing of Religion will do; no policy or munition, or armies can do it. When the worship of God was settled at Jerusalem, than God was known for a refuge there; and the Kings that intended to invade the country saw it and marvailed, and fear took hold upon them, and pain as of a woman in travail, Psal. 48. 1-6 The sanctuary of God among the Israelites was the excellency of their strength, Ezek. 24. 21. This is the bulwarks of a Nation:  
3 There is nothing can make the land so prosperous and plenteous in all sorts of outward blessings as this will do, if Religion be maintained in its purity. When Jehoshaphat had reform Religion after a great apostasy, and had advanced it to its former glory and lustre, it is said▪ 2. Chron. 17. 5. that all Judah brought him presents and he had riches and honour in abundance. This was it that made him prosperous. So likewise it is said concerning Obed edom, that the Lord blessed the house of Obed edom and all that pertained to him because of the Ark of God, that abode in his house for a time, as you may read 2. Sam. 6. 12.  
Now to the intent that Religion may he advanced and propagated throughout this Land, give me leave humbly to propose two things. 1 Remove that which may hinder the growth and glory of our Religion. 2 Do those things which may promote and advance it.  
First, If ye would have the Gospel to prosper, and Religion to flourish, then endeavour to your utmost strength and power to take those evils out of the way that may keep it under, and obstruct its growth, beauty, and glory. I will name some of those impediments.  
1 Popery together with all its appurtenances, doth much hinder the progress of the glorious Gospel in this Land. As the Pope is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: so his doctrine, worship, and Church-government, are opposite to that doctrine, worship and discipline which Christ would have to be established in his Church. Popery is destructive to the Protestant Religion. Satan, the angel of the bottomless pit, who is King over the Papists, hath his name in the Hebrew tongue Abaddon, and in the Greek tongue Apollyon, i. e. A destroyer Rev. 9 11. He doth what he can by his seminary Priests and Jesuits to destroy our Religion with all the professors of it.  
May it (therefore) be the special care of you our Worthies to extirpate Popery with all that pertaineth to it out of this Land: And to that end to command; That those good Laws already in force against Priests and Jesuits may be put into execution; That Papists and their children may be enjoined to attend upon the public worship of God in our Congregations; and That where any defect shall be found in the Laws (as to this matter) it may be amended for the time to come.  
2 Our Religion groaneth under that Schism and Separation that hath been made from the Church of Christ in this land, and by reason of those many Sects, Errors, and Heresies that have issued from thence, the remembrances whereof remain written in tears and blood in England and Scotland. It may be said of these Errors in general, as the Apostle speaketh of the word of Hymeneus and Philetus 2 Tim. 2. 17. that they eat as the canker or gangrene, insomuch as the very heart of our religion is almost torn out by them  
May ye (therefore) be pleased to use your utmost endeavours for the suppression of them all, and of that which is the fountain of them all, namely the Separate Congregations in the Land. Both root and branch must be taken away if ye intent to have Religion to flourish.  
Yet would I be rightly understood herein. I mean not that I would have any godly persons interrupted in their meeting together to pray, or confer about the things pertaining to the kingdom of God; so as care be taken that none do plot or contrive mischief against the Government under which they live, by pretence of those meetings, as some have too lewdly done. But I desire this, That none be permitted to gather Churches (as they call them) out of our parochial Congregations, or to exercise acts pertaining to Church-government in any of their private meetings.  
3 Profaneness of all sorts doth exceedingly hinder the flourishing estate of Religion in this Island, never were greater abominations committed in a land of light, than among us, which may justly cause the Lord to departed from his sanctuary, and to abhor us.  
May the Lord (therefore) be pleased to work up your hearts to an unfeigned hatred of all profaneness and ungodliness whatsoever, and to use all good means to purge it out of the land. And to that end I beg; That all Magistrates in their several capacities may be required to put the Laws made against gross sins into due execution, especially those that relate to the punishment of that general sin, the profanation of the Lords day; and That further provisions may be made against gross offences, where the Laws are defective.  
Secondly, If ye would have true Religion to thrive and flourish, than ye must also set upon the doing of those things which may promote and advance Religion. I will instance only in five things which (if done) would magnify our Religion, wherein I become your most humble Petitioner in Christ's stead.  
1 There is nothing can exalt Religion so much as a godly, learned, orthodox and painful Ministry. It is said of good King Jehoshaphat 2 Chron. 17. 6. that his heart was lift up in the ways of God. As if the Holy Ghost had said thus of him, He did most zealously seek to promote and advance the true religion of God. But what course took he to advance it? That you shall see in the three next verses. He provided carefully that all his people might be taught and instructed in Religion, he sent teaching Levites and able Ministers into all parts of the land, and Magistrates also with them to protect and encourage them in their Ministry. And it is said of King Josiah, that he encouraged the Priests and Levites to the service of the house of the Lord, 2 Chron. 35. 2, 3. That was the way he made use of for the settling of Religion.  
Therefore I entreat, That persons unordained to that great work, and who despise that great Ordinance of Christ, may not be admitted into any Ministerial employment in this Church and Nation; That such Ministers ordained as are ignorant, scandalous, or unsound in judgement in the fundamentals of Religion, may not be admitted to any pastoral charge in the Land; That those who are already crept in may upon due proof be suspended from their places, and in case they reform not, ejected; That all good endeavours be used to store every congregation with such a soulsaving Preacher, as may seed them with knowledge and understanding; And That timous care may be taken to encourage such Ministers, lest themselves and their families starve for want of outward necessaries, whilst they deal forth their spirituals to others.  
2 The settlement and due administration of that Discipline or Cburch-Government which Christ hath appointed to be in his Church, is of singular use to pluck up the weeds that the wheat may flourish. This is that fence of God's vineyard spoken of Isa. 5. 2. that serveth both to keep in the godly, and to keep out the ungodly. The want of this holy discipline is a great ground of lamentation.  
Herein I entreat; That, forasmuch as the matters of Church Government are of so great weight and importance, ye would please therein to walk hand in hand with our Brethren in the other parts of these Dominions, and That all such matters may be concluded of by a Synodical Assembly of the three Nations.  
3 The due administration of all Christ's holy Ordinances, and Institutions makes much to the flourishing condition of Religion in the Land, especially of those that are the sealing Ordinances; and the misusage or non-usage of those Ordinances is our great reproach in all the reformed Churches. These are the food of our souls.  
I therefore pray; That all such Ministers as have the care of Congregations, may be required to administer all Christ's Ordinances, even the sealing Ordinances to duly qualified persons within their precincts, though as yet the Government of the Church be not settled. Methinks it is sad that any of the Lords people should be deprived of their spiritual food, and so famish, whilst we are contending which is the best way of carving it out unto them; And That none be permitted to administer any of the sealing Ordinances save in the parishes whereof they are Pastors, unless it be by the consent of the Minister in whose Parish they desire to administer them.  
4 Catechising in the principles of Religion is also an excellent way and mean to propagate Religion and cause it to flourish. This is, milk for babes in Christ. And it is for want of the due performance of this, by Ministers, Parents, and Masters of Families, that there is so little found knowledge and understanding in the Land.  
My request therefore is, That ye will by all due ways and means show your approbation of the way of Catechising, and That ye will (as ye have opportunity,) stir up all sorts of persons in their several places to a conscientious performance of their duty therein.  
5 Lastly. Schools of Learning do also contribute much to the flourishing state of Religion. Those are the nurseries wherein grow up many plants for the use both of Church, and Commonwealth.  
May you therefore please to take this also into your serious thoughts, and to provide That the University near this City, and all such Schools as are already erected and founded, may be nourished and maintained; That fit Schoolmasters may be provided and well encouraged; and That other Schools may also be erected as occasion shall require.  
These things (amongst many others that might have been mentioned) I have been bold to mind you of from the Lord, that so by your counsels ye may prove to be the blessed Physicians of this languishing Church and Nation.  
I shall conclude with that speech of David to his son Solomon when he was to build the house of the Lord, 1 Chron. 22. 16. Arise therefore, and be doing, and the Lord be with you.   

The Second Sermon.  Judas verse 19 These be they who separate themselves, sensual, having not the Spirit. 
THat it is a duty appertaining to the Ministers of the Gospel to preach the Word of God sound and sincerely, in doctrine showing incorruptness, is a thing that none will deny. It is commanded that they use sound speech that cannot be condemned, Tit. 2. 8, 9  
But that is not all that Ministers have to do; they stand bound also to preach seasonable Truths, otherwise they shall be found wanting in their duty toward the people of God. We are informed that the right timing of a thing is that which setteth a lustre upon it, Eccl. 3. 11. Every thing is beautiful in its time; fruit is the best when it is ripe; words though they may be truths, yet lose their beauty if unseasonably spoken. And therefore Solomon hath an excellent Proverb for this Prov. 25. 11. A word fitly spoken (or upon its wheels, (as it is in the margin,) with a due concurrence and observation of all its circumstances,) Is like apples of gold in pictures of silver, pleasant as apples, profitable as gold and silver. When the Apostle Peter observed the giddy humours of Sectaries, Apostates from the faith which once they had professed, he makes this the work of that time by all good means to confirm the Saints in the truth against those fantasies, and to that end writeth an Epistle to them (1 Pet. 5. 12.) Exhorting and testifying that this is the true grace of God wherein they stand. So when Paul observed that the City of Athens was wholly given to idolatry, he bendeth himself to this seasonable doctrine, even to declare to them that God whom they did ignorantly worship, Act. 16. 23. Ministers must preach such points as may be of most use for the present occasion.  
Now the special work upon Fasting days is to humble the soul for sin. God requireth that on the tenth day of the second month which was the aniversary day of humiliation to Israel, they should afflict their souls Leu. 16 29. 31; and threatneth Chap. 23 29 that, whatsoever soul it shall be that shall not be afflicted on that same day, shall be cut off from among his people.  
Hence it is that the word of God ought to be preached upon the Fasting day, that so the people may be brought to sound repentance and humiliation for sin, and so made more fervent in their supplications to God for pardon; As appeareth by that direction the Prophet Jeremiah giveth to Baruch Jer. 36. 6. 7. Go thou (saith he) and read in the roll which thou hast written from my mouth the words of the Lord in the ears of the people in the Lord's house upon the Fasting day; it may be they will present their supplication before the Lord, and turn every one from his evil way.  
But how should we mourn for our sins unless we know them? That which brought David to true sorrow and heart breaking for his sin was the certain knowledge he had of his own sinful condition, I know, or acknowledge my transgressions (saith he Psal. 51. 3.) and my sin is ever before me.  
And how should we know our sins so as to mourn for them, unless God's Ministers do their endeavours to discover them to us? David (of whom mention was made before) never repent or mourned for his sins of Adultery and Murder until Nathan the Prophet came unto him, and took pains with him in the discovery of them, as is clear Psal. 51. title; you may read the whole history a Sam. Cap. 12. To this end it is that the Lord calleth upon every one of us who are his Heralds Isa. 58. 1. Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgressions, and the house of Jacob their sins. This alone is the usual way that God taketh for the discovery of sin.  
Yet to make an exact and particular discovery of sin, is a thing altogether impossible to be done by any Minister in the world. For who can know his own errors, Psal. 19 12. how much less the errors that other men are overtaken with? Wherefore the Ministers of Christ have used to do in this case of the discovery of sin, as he that draweth the Landscape of a Country or Kingdom, who because he cannot describe every bush, or tree, or house, doth therefore take notice only of the most eminent cities, and towns, and rivers therein. Nathan takes notice of David's great spots & stains only, 2 Sam. 12. 9 Thou hast killed Uriah the Hittite with the sword, and hast taken his wife to be thy wife; he speaketh of his great sins. So the holy Prophets in their discovery of sin take notice of the foulest, as of Ingratitude against God, Hypocrisy, Covetousness, Murder, Drunkenness, Idolatry, Lying, Pride, Contempt of God's word, Security in sinning, and the like. The greatest sins are especially to be taken notice of.  
Upon this account (that I may discharge my duty aright upon this our Fasting day,) I have singled out the sin of Separation, as the foulest sin of this age, and generation, and therefore most seasonable to be spoken of that we may be humbled before the Lord our God.  
I know indeed that it is the part of the Lords messengers to cry out against, and to endeavour to bring others unto a godly sorrow for all the abominations of the Land, for all that gross ignorance, superstition and damnable profaneness that is rise amongst us. And I doubt not but my brethren that are to beat a part in the work of this day, will endeavour to acknowledge all our iniquities, and transgressions before the Lord, and wrestle with the Lord for the pardon of them.  
But I must ingenuously profess that I conceive the sin of Separation to be the Achan, the great abomination of these Lands, upon divers accounts, of which I shall speak anon, and therefore most to be laid to heart by the Lord's people this day; To which end I have made choice of this Text, These are they who separate themselves, etc. And before I proceed any further, I must first show the dependence of these words upon those that go before.  
The subject matter of this Epistle is a vehement exhortation of the Apostle Judas to all the godly in all ages; That they contend earnestly for the faith which was once committed to the Saints, as you see in the third Verse; and That they suffer not themselves to be drawn from the faith and belief of the Gospel by those false teachers who were crept in among them unawares in the fourth Verse.  
The arguments by which the Apostle persuadeth with these believers to beware of these seducers are of two sorts,  
I He argueth from the punishments that the Lord hath inflicted upon those sins to which these false teachers endeavoured to seduce them; which judgements he layeth down before them in three examples.  

1 Of the destruction of the people of Israel for their unbelief, in the fifth Verse.  
2 Of the everlasting ruin of the reprobate Angels for their pride, in the sixth Verse.  
3 Of the vengeance of God upon Sodom, and Gomorrha for their fornication and buggery, in the seventh Verse.   
TWO He also argueth from the personal vices that reigned in these seducers, Whence it was altogether unfit that they should be leaders of these believers, and also unsafe that these believers should be followers of them.  
The sins that these seducers were guilty of, are reckoned up under thirteen heads in this Epistle; two of them are comprised in this Verse, (viz.)  

1 Schism, they were such as made a rent in, and separation from the Church of God, that is laid down in these words, These are they who separate themselves.  
2 Steering their course by sense, and carnal reason and not by the Spirit of God, in these words, Sensual having not the spirit.   
Mine intention is to speak of the first of the sins mentioned in this Verse, to which these false Teachers were addicted, and which did evidence them to be seducers, they were such as did separate themselves from the Church and people of God.  
Where it is to be noted how the Apostle pointeth them out as it were with the finger, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As if he should have said thus, Behold, observe, and mark these men to be vile and pernicious persons; for they do willingly cut themselves off from communion with the Church of God. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Estius noteth upon the Text) signifieth to lead or allure beyond the bounds of the Church, to break the pale thereof; A term which I am not ashamed to use▪ though it have been much flouted a● of late. These are they that single and separate themselves from the Church, making parties and factions therein, and drawing into sects among themselves, observe avoid them.  
Now whereas the the Apostle reckoneth up this for one of those great sins that these false teachers were guilty of, that they did separate themselves from the Church of God. You may observe,  
Doct. That there is a Separation that hath been an old error, even in some men that have pretended to be knowing and religious men, and have undertaken to be leaders and teachers of others.  
You see the doctrine to be clearly grounded upon the Text, These persons Judas speaketh of were such as pretended to be so full of knowledge and piety, that they undertook to be guides to these Christians, and again these Christians looked upon them as meet for such an employment, so as the Apostle is necessitated to write unto them to admonish them that they be not seduced by them; and yet though they pretended to so much, they were guilty of Separation, this was one of the great faults they were inclined unto.  
I must acknowledge that this point (although it be a plain truth arising naturally from the Text) may seem to some to be a most unmeet point to be insisted upon in such an age as this is, and especially at a public Fa●t, and before such an honourably Assembly as is now gathered together.  
But I must profess that I judge the sin of Separation to be the great sin of our times (as I said before) and that therefore I am bound to give mine open testimony against it here in this public Assembly, as well as I have done in mine own more private Congregation in the worst of times; which I speak not (God is my witness) out of any vain ostentation (for I have nothing to glory in, save in the cross of our Lord Jesus Christ) but that I may withhold an occasion from them that shall seek occasion of offence at this doctrine.  
And because I know (and shall prove) that there is a Separation, even amongst us, that is a great sin, therefore I am convinced that it is my duty to speak of it upon this our day of Humiliation, and that no time is more seasonable than this.  
Yet in treating upon this point, I resolve (the grace of our Lord Jesus Christ assisting) to use all circumspection and caution, and to speak nothing but by plain proof of Scripture. And therefore,  
1 I resolve that I will not willingly use any sharp or bitter reflections upon any that I hope do truly fear God, so as justly to grieve them. I know it is a foul fault to make the heart of the righteous sad, whom the Lord hath not made sad Ezek. 13. 22. which is done by speaking lies, and not by speaking plain Scripture truths. For to the godly every word of God is sweet, yea it is the joy and rejoicing of their hearts, as Jeremiah speaketh Chap. 15. 16.  
2 I shall in my discourse design the information of mistaken judgements, rather than the dirt-daubing or bespattering of those that differ in judgement from me; and that I am sure is a duty commanded Gal. 6. 1. Brethren if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness.  
3 I will not gratify wicked, profane and superstitious men by any thing that I shall speak unto this point. For that would be a great sin to strengthen the hands of the wicked, that he should not return from his wicked way by promising him life, as the Lord speaketh Ezek. 13. 22. I profess to hate profaneness and superstition on the one side, as I do sinful Separation on the other side.  
That therefore I may duly qualify that which I am to speak at this time, it must be known and remembered, that I condemn not all Separation as sinful, I said, There is a separation that is an error, not that all kind of Separation is erroneous. For there is a lawful and holy Separation, and an unlawful and unholy Separation, there is a Separation commanded in the Word of God, and there is a Separation forbidden in the same Word.  
And it will be needful, and I hope profitable to speak of both these, to the intent, That those who decry and speak against all the people of the Lord under the name of Sectaries, Schismatics and Separatists may be convinced of their fault, and humbled for their miscarriage in their rash censuring and nick-naming of those that are sound and orthodox in their judgements; and That those who are guilty of this sin indeed may be informed in their judgements, and (if the will of God be so) may also be reform.  
First, There is then a lawful Separation, and holy Separatist. Such were the Nazarites mentioned Numb. 6. 1. Speak unto the children of Israel, and say unto them (saith the Lord) when either man or woman shall separate themselves to vow a vow of a Nazarite, to separate themselves unto the Lord, he shall separate himself from wine etc. And they were called Nazarites of Nazar, separavit, because they were separated from worldly occasions, and devoted and sanctified to the Lord. Thus all those that are baptised into the name of Christ are by profession Separatists, that is, they are separated from sin, the world and the devil to the use and service of God only; and they ought so to walk as those that are dead to sin, but alive to God through Jesus Christ. And as baptised persons are by their baptism declared to be separated and set apart to God, so we are all bound to judge them to be Gods, and to have full right to all Church mercies whilst they continue in that good profession. This was Paul's judgement Gal. 3. 27. As many of you as have been baptised into Christ, have put on Christ.  
Yea there is a Separation strictly commanded of God, and to be made by all the godly, as appeareth by many Scriptures of the old and new Testament; of which these are the chief, Isa. 52. 11. Depart ye, depart ye, go ye out from thence, touch no unclean thing, go ye out of the midst of her. And Jer. 15. 19 Therefore thus saith the Lord, If thou return then will I bring thee again, and thou shalt stand before me, and if thou take forth the precious from the vile, thou shalt be as my mouth, let them return unto thee, but return not thou unto them. And 2 Cor. 6. 17. Wherefore come out from among them, and be ye separate saith the Lord, and touch not the unclean thing. And 2 Thes. 3. 6. Now we command you brethren in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the traditions which he received from us. And Revel. 18. 4. Come out of her my people. I have mentioned all these Scriptures together, that you may observe the harmonious consent of God's holy Word for an holy Separation; what is intended in them will be opened unto you as we go on in our discourse.  
Now this Separation commanded, and by all the godly to be endeavoured, I shall lay down particularly and distinctly in seven things.  
I The Ministers of Jesus Christ must in their preaching make a separation, or put a difference between the precious and the vile, between the godly and the ungodly, by confirming and comforting the one, and by reproving and threatening the other. In the purest Churches there is chaff aswell as wheat, dross aswell as gold; and that man that undertaketh the calling of the Ministry, and yet hath not learned to make this distinction, can hardly be judged a Teacher sent from God. This, this (I say) is that taking forth (or separating) the precious from the vile, which the Lord giveth in commandment to the Prophet Jeremiah in that place before quoted Chap. 15. 19 And they that ground their gathering of Churches out of Churches upon this scripture (as many do) do squeeze blood out of the Text instead of sincere milk; as will appear by these three considerations.  
1 From the words conjoined in the Text, which are these, Thus saith the Lord, if thou return, then will I bring thee again, and thou shalt stand before me; and if thou take the precious from the vile thou shalt be as my mouth; let them return unto thee, but return not thou unto them. These words are spoken unto Jeremiah who was one of the Lords prophets, employed in delivering his message to the Church of the Jews especially; the native sense and meaning of this enunciation of the Lord to him is thus much. If thou cast off all thy distrustfulness, impatiency and grudging against me, whereunto thou art inclinable, and turnest unto me, relying upon me by faith, and walking in a constant course of obedience, than I will strengthen thee (as in times past) and give thee grace to attend upon my service freely without any fear or distractedness. And if thou dost faithfully and constantly (without fear of man or flattery of any) declare what the true good is which I approve of, and the evil which I dislike; if thou countenancest that that is good, and dost bear up and comfort good men and contrariwise condemnest that which is evil, and keepest down wicked men, than thou shalt show by these effects that thou art my true prophet, that thou speakest in thy Ministry as the Oracle of God So as its clear that this taking forth of the precious from the vile was an act appertaining to his ministerial Office in dividing the Word of God aright to the comfort of the godly and terror of the ungodly, and not in gathering a particular Church out of the national Church of the Jews, and unchurching the rest of the people.  
2 We find it no where recorded in the holy Scriptures that the Prophet Jeremiah did any such thing, as to take any out of the Church of the Jews, and join them into a separate Church or society among themselves. And certainly if it had been the Lords intention that in that great defection and backsliding of the Church of the Jews, the Prophet should have gathered a select number out of them into a particular Church fellowship amongst themselves, there would have been some footsteps of his actings in that kind, especially considering that it was so new, rare, and strange a work.  
3 If the Prophet had attempted to have done such a thing he had without doubt sinned therein, and so had not been as God's mouth, but must have been numbered among the false Prophets. For he had therein transgressed by digressing from the practice of the Lord Jesus Christ himself, who was born in as corrupt a time of the Church as Jeremiah lived in, and yet he made no rent nor separation among them, but held communion with them in all the Ordinances, and Institutions of the Lord, kept the holy Sabbath with them in their Synagogues, observed the Passover with them, waited at Jerusalem during the time of their solemn Feasts, doing all things in Church fellowship wirh them, as is abundantly manifest in the Histories of the Evangelists. So that you see that this word of the Lord to Jeremiah intended not any such separation as some would infer from it, but only the putting of a distinction in his preaching between the godly and the ungodly.  
But this taking forth the precious from the vile, putting a distinction between the holy, and the wicked, in preaching comfortable doctrine to the children of God, and terror to the children of the devil, is a duty belonging to every faithful Minister of Christ; and if God's messengers do not observe this distinction they give that which is holy to dogs, and cast their pearls before swine, which is a thing utterly forbidden them to do Mat. 7. 6.  
TWO All the people of God must separate from communion with Idolaters in the worship and service of God. This is a duty frequently enjoined in the word of God. And this separation must be twofold.  
1 From that worship that heathens give to their false Gods, unto idols; which is forbidden in the first Commandment. This is that which is especially intended in the 52. of Isaiah. Verse. 11. before cited, where the Lord enjoineth his people to departed, and go out from Babylon, and to touch no unclean thing that they did or offered in the service of their idols. We must separate from all idolaters in their idolatrous worship, for it is written, Mat. 4. 10. Thou shalt worship the Lord thy God, and him only shalt thou serve. All divine honour both that that is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, worship, and that which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, service, belongeth unto the Lord our God only, and therefore we may not meddle with idolaters, not with their idols.  
2 From the false and idolatrous worship of the true God, such as the Papists perform to God by their images and ceremonies. Of this kind of Separation it is that the Lord speaketh Revel. 18. 4. before mentioned. Come out of her my people, that is, Separate from the Papal jurisdiction which is the spiritual Babylon, under which the people of God have been in as great spiritual captivity and slavery, as ever the Church of the Jews were under in Caldea, or all Israel in Egypt. And there are two reasons rendered there why we must thus separate.  
1 Because unless we separate from the idolatrous worship of the Papists, we shall certainly be partakers of the sins which they commit in that worship, That ye be not partakers of her sins. It is a vanity for a man to think that he can be present at a Mass, or other worship that they do, and yet keep his heart to God, and not sin therein; presence at idolworship voluntarily, maketh a man to be partaker in the sin of it.  
2 Because, If we do not thus come out, all those intolerable miseries that shall come inevitably upon these idolaters shall light upon us likewise, and that ye receive not of her plagues. Those that will needs sin together must also suffer together, this is a just and righteous thing with God.  
Both these reasons should mightily prevail with us to hate idolatry and to avoid and separate from them that are idolaters in that worship and service they pretend to do to God. And this is the second branch of lawful Separation.  
III The godly must separate from all conjugal society with idolaters, they may not contract marriage with them at all. This is that separation spoken of Ezra Chap. 10. 11. Separate yourselves from the people of the land, and from the strange wives; and also Deut. 7. 3. Thou shalt not make marriages with them, thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son. Of this kind of Separation it is that the Apostle speaketh in the 2. Cor. 6. 17. if you compare it with the verses precedent. Be ye not unequally yoked with unbelievers— Wherefore come out from among them, and be ye separate saith the Lord, and touch not the unclean thing.  
It is utterly unlawful for the true worshippers of God to solder in affinity with such as are idolaters; for them that profess the true Protestant religion to marry with heathens, or with Papists.  
Yet this that I say in this matter is to be understood with those Cautions that the Apostle giveth in this case, 1 Cor. 7. 10-15. For if it be so that any one that is a believer hath contracted marriage with one that is an unbeliever or heathen, this difference of religion is not a sufficient cause of divorce or separation in the days of the Gospel. Though it be a sin to marry with them of a false religion, and so a just cause of humiliation, yet after marriage this is not a just ground for a divorce.  
IIII It is a duty appertaining to the servants of God to separate themselves from the unnecessary civil society of all wicked men, even of all such as walk and act in an ungodly manner. This was jacob's care Gen. 49. 6. O my soul come not thou into their secret, unto their assembly, mine honour be not thou united. He resolveth to have nothing to do unnecessarily with cruel and merciless men though they were his near relations. If godly men come into ungodly company without good occasion so to do, they may ruin themselves thereby, For Solomon informeth us Prov. 13. 20. that a companion of fools shall be destroyed.  
This is a most certain truth that the godly may come into the company of such as are most wicked and profane, and converse with them upon just occasions, (viz.)  
1 If necessary civil affairs whether public or private do call for it. The Apostle forbiddeth not to forbear company altogether with fornicators, or covetous, or extortioners, or idolaters, for than we must needs go out of the world, 1 Cor. 5. 10. Doubtless it is lawful for any good Christian, whether Minister or other to converse with the worst of men upon a necessary civil account, and none ought to pass a rash judgement against his neighbour for so doing.  
2 If a believer have any cause to hope that he may win another to God, or to the love of religion by companying with him, he may also company with him lawfully upon that account. Of this the Apostle speaketh 1 Pet. 2. 12. Having your conversation honest among the Gentiles, that whereas they speak against you, as evil doers they may by your good works which they shall behold glorify God in the day of their visitation. You see then that it is lawful and convenient for the godly upon some occasions to converse with the worst of men. But if such like special occasions do not intervene, than the company of the ungodly must be quite forborn, and a separation made from their society; which is the fourth branch of an holy and lawful Separation.  
V When the children of God have a just cause to be in the company of ungodly men, they must always be sure of this that they do Separate from their wicked courses; they must hold no eommunion with them in their sins though they do converse with them; that is a thing utterly unlawful. It is a thing absolutely required of all believers, 1 Tim. 5. 12. that they be not partakers with other men's sins. A man truly gracious will let such a watch over himself when he is necessitated to be among ungodly men that he will not give the least approbation or countenance to any of their lewd and ungracious courses; and it is a great sin to keep them company when they are acting their wicked pranks. This the godly are oft advised to beware, Prov. 23. 20. Be not among wine-bibbers, among riotous eaters of flesh. Come not among them when they are committing their sins, meddle not with them in their drunkenness and gluttony. We must ever be such Separatists.  
VI The godly may and must separate from the pollutions of any Church they live in. It is one thing to separate from the Church of God, and another to separate from the defilements that are in the Church. If that a Church be corrupted, so as any of God's Institutions be broken, and his standing rules transgressed and swerved from, it concerneth all godly men to take heed to themselves that they be not also defiled. A notable pattern and example of this we have in our Lord Jesus Christ himself. It was one of God's statute Laws concerning the Passeover that it should be kept every year on the fourteenth day of the first month at even, as you may see in its first institution Exod. 12. 6. Ye shall keep up the (paschal) Lamb until the fourteenth day of the same (that is to say of the first Verse 2.) month, and the whole assembly of the congregation of Israel shall kill it in the evening; And so the Lord speaketh expressly Levit. 23. 5. In the fourteenth day of the first month at even is the Lords . But the Church of the Jews did transgress this in regard of the circumstance of time. For they had made it a tradition among them that when the Passeover fell upon the evening before their ordinary Sabbath, they did put off the keeping of the Passeover unto the Sabbath day, and so kept the Passeover upon their ordinary Sabbath, performing both duties under one. Thus it fell out in that year wherein our Lord was crucified, as appeareth by comparing Mat. 26. 20. with Mar. 15. 42. and John 18. 28. where you may note that the Jews kept the Passeover that evening the Lord Jesus was crucified, at which time began their ordinary sabbath. Yet the Lord Jesus (who held close communion with the Church of the Jews) declineth their practice in that very circumstance of time in which they failed, and observeth the Passeover in its proper season appointed by the Lord; and this is carefully observed by the Evangelists Mat. 26. 20. Now when the evening was come he sat down with the twelve; And Luk. 22. 14. And when the hour was come he sare down etc. He would not fail in the very time of this Ordinance though a whole Church digressed from it.  
Though Christians are bound to hold communion with the Church in which they live, so far as they walk up to the rule, yet in any pollution that is in that Church, they need not, nor aught to be partakers; and such a frame of spirit doth well become every Christian. This therefore justifieth the practice of such as fly from the errors that are in the Church, not daring to meddle with any impositions which are not of the Lords appointment therein, though they may not, nor dare separate from her.  
VII. Lastly, After due admonition given to scandalous sinners who live in the Church, if the admonition be rejected, and the sinners prove obstinate, the Church must separate them, and cast them out from her communion. This lesson our Lord Jesus teacheth Mat. 18. 15-17. If thy brother shall trespass against thee, go and tell him his fault between thee and him, if he shall hear thee thou hast gained thy brother, But if he will not hear thee then take with thee one or two more, that in the mouth of two or three witnesses, every word may be established, And if he shall neglect to hear them, tell it unto the Church; but if he neglect to hear the Church, let him be unto thee as an heathen man and a publican. In which Text our Saviour doth not teach a Non-communion as some call it, viz. that when we see Church members to offend, and there is in the Church no help to be found for the redress thereof, we must therefore decline communion with that Church immediately; but he teacheth an Excommunion, viz. that such as offend are to be cast out of that Church, in case they do not reform upon admonition seasonably and frequently given; according to that in Tit. 3. 10 A man that is an heretic after the first and second admonition reject, cast him off, separate him from your communion. This Separation is approvable; Thus far you see, we may and must be Separatists, the Holy Ghost enjoineth it, we sin if we be not so; and they that cast a reproach upon any man for this kind of Separation are in a great fault, and it will be sin unto them.  
And the Apostle in the 2 Cor. Chan. 6. giveth five reasons to persuade to such a Separation as this, when he commandeth to come out from sinners, and to be separate.  
1 Because there can be no agreement between the people of God and such sins and sinners. This he proveth and confirmeth by propounding five Questions Verse 14, 15, 16. The first is, What fellowship hath righteousness with unrighteousness? The second, What communion hath light with darkness? The third, What concord hath Christ with Belial? The fourth, What part hath he that believeth with an infidel? The fifth, What agreement hath the Temple of God with idols? As if he should have said, These things are diametrally contrary the one to the other, they are separated asunder, and so must ye be separated from sin and sinners.  
2 Because the people of God are the house or Temple of God, ver. 16. For ye are the temple of God. And it is unmeet that the temple of God should be defiled by having any society with sin and sinners; therefore be ye separate.  
3 Because God dwelleth in this temple, ibid. As God hath said, I will dwell in them and walk in them. And it is treachery, yea high treason to lodge any rebels within or near the habitation of this great King; therefore separate.  
4 Because this God who dwelleth in this temple is the living God, ibid. Ye are the temple of the living God, so as he taketh notice of our behaviour, and his spirit is grieved at this as a great miscarriage if we hold any communion with such; and therefore we must separate from them.  
5 Because the people of God are an holy covenant engaged people, God is their God, and they are his people, ibid. I will be their God, and they shall be my people. According to that which is written Deut. ●6. 17, 18. Thou hast avouched the Lord this day to be thy God, to walk in his ways, and to keep his statutes, and his commandments and judgements, and to hearken unto his voice. And the Lord hath avouched thee this day to be his peculiar people. And therefore the people of God ought warily to avoid and separate from such things or persons as may endanger a breach of that love and amity that is between God and them.  
Observe then that I speak not against all kind of Separation, there is a Separation that is lawful, holy, and strictly enjoined us in the word of God.  
Second. Yet there is an unholy, unlawful Separation, an ungodly Separatist, condemned in the unerring word of God. You see that the Apostle Judas condemneth these false Teachers of whom he speaketh in this Epistle for their Separation, amongst other vices that they were guilty of, and sets a black mark of infamy upon them, These be they (saith he, mark, observe them well, follow them not) who separate themselves.  
Let us therefore make enquiry (by the written word of God) who these Separatists are, that we may know them and avoid them. And I shall demonstrate that in six particulars.  
I. Such may justly be challenged as guilty of sinful Separation, who deline as unlawful all necessary society with them whom they conceive to be unregenerate, so as they will not eat or drink or converse with them at all. Such were the Pharisees of whom mention is frequently made in the New Testament; and they were called Pharisees from the Hebrew Pharash, separavit. For though that word be metaphorically expounded to declare or to interpret, yet properly it signifieth to divide or separate as the learned observe; and so the Greeks used to call the Pharisees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Separatists; to this Epiphanius agreeth, Dicebantur Pharisaei, eò quòd separati essent ab aliis, propter spontaneam superfluam religionem apud ipsos receptam. Now one main point of their religion lay in this thing, That they refused to eat, or drink, or come into the company of any whom they looked upon as sinners, and blamed all those that followed not their example in this matter, as you find in that speech of theirs to the Disciples Mat. 9 11. Why eateth your Master with publicans and sinners? But our Lord Jesus refused not to converse with them upon just occasion as appeareth by his defence in the twelfth and thirteenth verses, But when Jesus heard that, he said unto them, They that be whole need not a Physician, but they that are sick. But go ye and learn what that meaneth, I will have mercy and not sacrifice: for I am not come to call the righteous but sinners to repentance. By which answer our Lord Jesus Christ doth fully declare unto us that the Pharisees were in a great error in that point.  
And they that practise this kind of separation do fail grossly in two things:  
1 They are an hindrance to the conversion of sinners, as our Lord showeth in the scripture now mentioned, if he had not conversed with them a● well as preached publicly unto them they had never been converted and brought home to God.  
2 They harden sinners against religion and the professors of it by this means; too much austerity in this kind driveth men into a dislike of piety and holiness, who might be won by a more gentle and meek demeanour toward them. Hence it is that the Apostle Paul giveth that grave advice to Timothy 1 Tim. 2. 24-26. The servant of the Lord must not strive, but be gentle unto all men, apt to teach, patiented, in meekness instructing those that oppose themselves, if God peradventure will give them repentance to the acknowledging of the truth; and that they may recover themselves out of the snares of the devil, who are taken captive by him at his will. By what hath been said we see that it is sinful Separation for a man to refuse necessary company with those who are unregenerate, that it is a great fault and much to be condemned. And therefore the Apostle giveth a notable caveat concerning it 1 Cor. 5. 9-11. I wrote (saith he) unto you in an epistle not to company with fornicators. Yet not altogether with the fornicators of this world, etc. But now I have written unto you (for the explanation of my meaning wherein I was not rightly understood) not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such an one no not to eat. Where he plainly teacheth, That we ought to estrange ourselves more from such as have made a profession and afterward do fall into soul offences, than from such as never did yet come up to such an holy profession of the gospel. This is the first branch of sinful Separation.  
II. Those also are guilty in this kind that forsake family society upon this pretence, that their relations are unconverted. And I the rather mention this, because it is a great fault of some persons in these our days aswell as in former times. Against this practice it is that the Apostle speaketh expressly 1 Cor. 7. 10-15. Let not the wife departed or separate from her husband etc. This kind of separation is in itself a great sin, and doth occasion manifold mischiefs and inconveniences.  
III. They also are to be accounted very faulty in this matter, and have justly deserved the name of Separatists, who separate themselves from the solemn Assemblies and Ordinances of Christ, and particularly from that great sealing Ordinance of the Lords supper, because there are some that communicate with them whom they judge to be unworthy communicants and graceless men.  
Before I speak to this point, I must lay down and constantly affirm these two received and well grounded truths, lest I should be misunderstood in what I am to say.  
1 I say, That persons grossly ignorant, or notoriously ungodly and profane are not fit to receive the Lords Supper, these are not able to discern the Lords body, but eat and drink unworthily, and so are guilty of the body and bloudof the Lord, as the Apostle informeth us 1 Gor. 11. 27. 29. Such persons eat and drink their own damnation.  
2 I affirm, That it is the duty of the Officers of the Church to exclude from the Lords Supper all such as shall appear unto them to be unduly qualified for the receiving of that Ordinance; and in particular this belongeth to the Minister to put a difference between holy and unholy, and between unclean and clean, and accordingly to admit or exclude from ordinances. They were the Priests that thrust Uzziah out of the temple when the leprosy appeared upon him 2. Chr. 26. 19 20.  
From these two undoubted truths which we profess, and fear not to practise, it is apparent that we allow not promiscuous or mixed communion; but that it is a false report and slander that the devil and the sectaries have cast upon us to advance their own interest thereby. And (if it were lawful to boast) we may say that our Ordinances are kept as pure from mixed communion as theirs are, blessed be God.  
Yet (though all this be true) it must be constantly received and maintained as a great truth, That private Christians may not therefore separate themselves from the Church, or decline any of Christ's Ordinances, because they see some persons admitted to participate with them in those Ordinances whom themselves look upon as ungodly men; and That it is a foul fault thus to separate. There were great disorders in the Church of Corinth in those persons who came unto the Table of the Lord 1. Cor. 11. 21, 22. one came to it hungry and another drunken (greater miscarriages than are to be found amongst our communicants when they come to the Sacrament) and the Apostle chideth them sharply about those things, What (saith he) have ye not houses to eat and to drink in? or despise ye the Church of God, and shame them that have not? What shall I say to you? shall I praise you in this? I praise you not. Their disorder called aloud for reformation, and the Apostle took a great deal of pains to reform it, by reducing them to the first institution. But you find not that he gives any commandment or allowance to any of the members of that Church to withdraw themselves and separate from communion in that Ordinance with the Church. No, he commends them for this that they who were godly did not separate but came still together into one place, Verse 20; and he sharply reproveth their schisms and divisions Chap. 3. 3. And there is great reason why Christians should be very cautious in this case. For,  
1 Such persons who may by a private Christian or Christians be judged to be unworthy to participate in that Ordinance, may yet be worthy, and so accounted of in the judgement of those that are Officers of the Church; whose judgement is to be preferred before any private opinion of the best men. It may be said of a private Christian in this case as the Hebrew said to Moses Acts 7. 27. Who made thee a ruler and a judge?  
2 Though the persons be indeed unworthy, yet their unworthiness may be unknown unto the Officers of the Church. And it is the duty of private Christians to make known such offenders to those that are over them in the Lord, that so their reformation may be endeavoured, and not therefore to decline and separate from the Ordinances. This is the standing rule, Dic ecclesiae Mat. 18. 17. He saith not, If thou be offended fall off from the Church, but acquaint the Church, that so the scandal in thy way may be removed.  
3 Those that rule in the Church may suspect that such or such persons are unworthy, and yet there can be no full proof made of it. The opinion or knowledge of one private Christian may not be a sufficient proof in some cases, but there must be two or three witnesses. And where full proof is wanting, there can be no warrant for a judicial proceeding, nor sufficient ground to account such person or persons unworthy of that Ordinance. Charity will surmise no evil without sufficient proof made. When Paul was coming the third time to Corinth to reform their disorder in the Ordinances of Christ, he telleth them what course he would follow in that work 2 Cor. 13. 1. In the mouth of two or three witnesses shall every word be established; he would not take upon him to judge by hear-say and bare reports, but by full and clear proof; which ought to be laid down as a pattern in all Church censures.  
4 Although it fall out so that full proof may be had of a fault committed by a Church-member, and that the Officers of the congregation may be fully persuaded, that that person hath done such a thing as might justly exclude him from the Lotds' table, if he do not repent of it; yet it may be there hath not been an opportunity as yet to hear the witnesses, and to deal with him by private Admonition, whereupon repentance may follow so evidently that there may be no occasion to proceed to suspension; much less can there then be an occasion for a private Christian to withdraw communion in Ordinances upon that account. It were (as I conceive) preposterous and against the rule, to suspend any Church-member from the sealing Ordinances before he be admonished of his fault, and have showed his obstinacy. Or it may be that such a man's repentance aswell as his fault is sufficiently known to the Governors of the Church, though not to every private member, and if his repentance be known to them, and they be satisfied therewith, that should give much content to others in divers cases. Paul supposed that his testimony of the repentance of Onesimus was a sufficient ground of satisfaction to Philemon, as is evident in the epistle to Philemon.  
5. Admit that the fault be notorious, and evidently proved, and that those who are in authority in the Church do sinfully connive at it, and cast not out the offender according to his merit; (as it seemeth to have been in the church of Corinth) yet that is no sound ground to forsake communion with that church. No private christian needs to fear that he shall be accessary to that man's sin, or receive hurt by participation in that Ordinance whereunto the other is admitted. No, it is the fault of children to refuse the bread which their father offereth to them, because dogs are suffered to be in the room and snatch at the children's portion, there would appear more of surliness than of discretion and godly wisdom in that. The Apostles or some of them at least did participate with Judas in a sealing Ordinance after he was detected to be the traitor, as appeareth by comparing John 13. 23-27. with Mat. 26. 23-26.  
This rejection of Ordinances, this separation from them, upon supposition that unworthy persons are admitted, is to be severely censured as proud censoriousness, and uncharitable rashness, which God abhorreth, notwithstanding that pretence of piety that is put upon it. These are they that say, Stand by thyself and come not near us, for we are bolier than thou. But mark what a character the Lord giveth of them Isa 65. 5. These are a smoke in my nose, they are a greater offence to God, than the stinking snuff of a candle can be to any of us. It becometh true Christians to judge themselves and to suspect themselves rather than other men, and to sweep at their own doors first. Our Lord giveth excellent advice to us all Mat. 7. 1, 2. Judge not that ye be not judged: for with what judgement ye judge, ye shall be judged, and with what measure ye meet it shall be measured to you again. It comes to pass frequently, that the weakest Christians are most censorious, and those that are strongest are most charitable.  
I say not but that it is the part of a godly man to mourn if he see those that are unworthy persons admitted to sealing Ordinances; but he may not therefore separate from those Ordinances whilst they remain Gods Ordinances. This is an occasion of much hurt and mischief in the church of God, and it were more safe for Christians to keep themselves within their due bounds and limits. It was the sin of the people to abhor the offering of the Lord, 1 Sam. 2. 17. although those that did officiate therein were very lewd men. That is the third branch of sinful separation.  
IIII Those are also in a great measure guilty of hateful Separation that decline private christian communion with the godly in such duties as are of common concernment to all that fear God, as prayer, reading the word, conference etc. They that feared God spoke often one to another, Mal. 3. 16.  
Yet even herein there is singular caution to be used. For when such private meetings are made the anvil whereon to hammer out treason, and sedition in the land, and the snare and bait to draw men into separation from our public Congregations, than (whatsoever glorious gloss may be put upon them) they cease to be such meetings wherein Christ will be present; such assemblies every good foul aught to withdraw from, and they ought to be supprested by the civil Magistrate. Such seditious meetings I am sure have many of those been of late years which have been said to be religious, and in them many of our late miseries have been first plotted and contrived.  
But when God's people do meet only for edification, and to build up themselves in their most holy faith with prayer in the holy Ghost, and do not intermeddle to the disadvantage of Church or Commonwealth, but pray for and seek the general good of both (as the people of God did in these nations forty and fifty years ago,) then such meetings are to be countenanced and frequented. And for want of this holy private communion of Saints it cometh to pass that believers lose much comfort, cool in their love to God and his people, and rust in their graces much more than formerly. From this private Christian communion we must not separate.  
V They that separate from the church of Christ from that particular congregation whereof they are members, for some error which they conceive to be therein, and gather themselves into other societies distinct therefrom, are without doubt guilty of sinful Separation in an high degree. It is no light thing to give a bill of divorce to the Spouse of Christ to count her for an harlot in whose womb we have been conceived, who hath brought us forth for God, and nourished us till we were brought up, and all because she hath some spots and blemishes upon her. This course is against the Law of the divine nature, and repugnant to the modesty of a Saint like profession. True born children will rather endeavour to wipe off the stains that are upon their mother's face, and lay a garment upon their shoulders and go backward, and cover her nakedness. The Lord Jesus Christ would not cast off the church of the Jews, though there was abundance of corruption therein, but held her as a true church, and so did the Apostles likewise. God doth and will bear much more with us before he will cast us off, he never giveth a bill of divorce to any church till she first leave him; And we should be like unto our heavenly Father. Those persons who take this course, to unchurch the church of Christ, do proclaim openly to the world that they are bastards, and not sons. That is the fifth branch of unholy Separation.  
VI Lastly. They also are guilty of this fault that separate to humane devices in the worship and service of God, though yet they hold communion with the true church. There are many that live in the church, of whom also we have cause to hope that they are true members and dear to God, and yet they fail herein, are apt to make mixtures of their own in God's worship. Hence it is that the Lord giveth such a strict charge to the people of Israel, Deut. 12. 32. and else where. What thing soever I command thee thou shalt observe to do, thou shalt neither add to it nor diminish from it. Such were the Pharisees of whom I spoke even now, they set up their own washings and purisying together with rhose that were appointed in the Law of the Lord, and put more sanctity and holiness in them then in the Lords own institutions. Of this the Evangelist speaketh Mar 7 3 4. The Pharisees and all the Jews, except they wash their hands oft, eat not, holding the traditions of the Elders. And when they come from the market except they wash they eat not, And many other things there be which they have received to hold, as the washing of cups and pots, brazen vessels and of tables. But our Saviour chargeth them with separation for it Verse 7. 8. In vain do they worship me teaching for doctrines the commandments of men, for laying aside the commandment of God ye hold the traditions of men. And Verse 10. Ye reject the commandment of God that ye may keep your own traditions. When the ceremonies and devices of men in any kind are imposed, or received into the worship of God, so far God is slighted, his worship defiled, and a rend made in the Church of God.  
Thus have we seen that there is an unholy and unlawful Separation, and what it is. And from these qualifications of the Doctrine, it now appeareth more fully and evidently, That there is a separation that hath been an old error in some men that have pretended to be knowing and religious, even teachers in Israel.  
There needs not to be much time spent in further proof of this point, you may be pleased to observe these few particulars briefly.  
1 Out own experience doth sufficiently inform us of the truth of this point, there is at this day a grievous Separation made from the church, the bitterness of this cup we have tasted in the three nations, we find it to have infected many Cities, Towns, and Families.  
2 We have also sufficient testimony of the antiquity of this abomination; it is not a brat of yesterday breeding, but it is an old error wherewith many professors have been defiled. Let us look backward a little, and take notice of its Pedigree.  
So soon as the children of Israel were settled in a church state by Moses in the wilderness, we find that Korah, Dathan and Abiram began this Separation, of whom we read in the sixteenth Chapter of the book of Numbers, They were men famous in the Congregation, and Korah was a Levite also; you may likewise observe there, what a wonderful fair pretence of holiness they put on for the carrying on of their schism, and rebellion, to the intent that they might draw the people after them.  
Gideon was an holy and good man, yet he also made a rent in the church of God, insomuch as all Israel in a manner went a whoring after the Ephod which he had made and put in his city Ophrah Judg. 8. 27.  
What a schism, rene, and separation did Jeroboam the son of Nebat make from the church of God when he drew the ten tribes to idolatry? and yet he covereth it with a fair pretence of reason and piety also, as is to be seen at large 1 King. Chap. 12.  
The Apostle Paul informeth us that the Corinthians were guilty of Separation and divisions 1 Cor. 3. 3; one would be of Paul's church, another of Apollo's▪ another of Cephas his church, so that they were broken into divers parties and factions, and yet they were very wise men, and pretended to very much holiness also.  
Judas that out lived him, is not silent concerning the separation made in his days by those that pretended to be teachers in the church of God, as you have heard already cleared out of the Text.  
The Pelagians, Donatists, Familists and all the old heretics in the church for divers hundred years after Christ, were many of them learned men and laid claim to much sanctity and holiness yet you know what sad rents and separations they made in the church of Christ.  
The Antichrist of Rome hath made as great a pretence to holiness as any other; and yet you cannot be ignorant that the schism, and separation he hath made in the church of God hath been to great, that for divers hundreds of years scarce so much as the face of a church appeared in these Westernly parts of the world save in some few holes and corners.  
When God was pleased to dispel the darkness of popery in the days of Luiher, and that the church of God began to flourish in Germany, behold on a sudden there ariseth a deadly Separation made by the Anabaptists and their Associates in those parts, and all was under the disguise of inspirations and revelations from God.  
And Lastly, When the work of reformation began to be set on foot among us in these nations about the year one thousand six hundred and forty, and the minds of the good people of the Lands were much comforted in hope of unity, and uniformity in the worship of God in these Lands, be hold what a Separation and Schism hath been made to the retarding of that glorious work, insomuch as the building of the temple of God hath ceased for divers years elapsed, and yet this hath been done under the pretence of holiness and the advancement of the interest of our Lord Jesus Christ. I need say no more for proof.  
Let us now proceed to the uses of the Doctrine, which are three, 1 Of Inquisition. 2 Of Humiliation. 3 Of Exhortation.  
Use 1. Of inquisition or enquiry, Whether there be any of these sinful Separatists among us in this Common wealth, or no? But this is so obvious that it is written with a Sun beam. Have not we multitudes among us that have departed from our solemn Assemblies, and cast off the public Ordinances of the Lord Jesus Christ, especially the sealing Ordinances upon a mere pretence of non-communion with the ungodly? Nay have we not very many, both Ministers and others that have cast off our Churches, and en bodied themselves into other societies? None can deny this, he is blind that seethe it not.  
Now let us yet inquire further. What is the reason why they have so done? They must either acknowledge our Congregations to be true Churches of Jesus Christ, or else they must say that we are false Churches. Non datur tertium.  
If they acknowledge us to be true Churches (as some of them do) then why do they separate from us? They cannot be excused from the guilt of Schism at the least. And do they not put themselves out of Christ's protection by their separation? Yea verily, and they will feel it to be so at the last. If they endeavour to excuse the matter thus, That though we be true Churches, yet we are not pure Churches, and they desire to gather into a more pure Church way, and therefore are not to be accused for unlawful Separation. I must answer in four words.  
1 That they have no precept or example in the whole Book of God, for going out of a true Church upon pretence of greater purity to be found in another, and whatsoever is not of faith is sin Rom. 14. 23.  
2 That we have the example of Christ to the contrary who would not separate from the Church of the Jews though corrupted, and gather another from among them of a more pure constitution, whilst they were to remain a Church; and they ought to be followers of God a● dear children, Eph. 5. 1.  
3 That this separation (though under the pretence of greater purity to be found else where) is a dangerous sign that they were never true members of the church. I would not judge them, but let us hear what the Holy Ghost saith by the Apostle 1 Joh. 2. 19 They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us; but they went out that they might be made manifest, that they were not all of us.  
4 This departure of theirs is an occasion of very grievous discommodity and disadvantage to the church of God in general, which they ought warily to have declined; insomuch as the blessed work of reformation is retarded by their means; and our Saviour saith Mat. 18. 7. We to that man by whom the offence cometh.  
If (on the other side) they shall say we are not true churches of Christ, and that therefore they leave us; then (behold) we have (blessed be God) all the marks and signs of a true church. We acknowledge the true and incorruptible doctrine of the Prophets, and Apostles, and receive it as the only rule for faith and manners; We have a continuation of the right and lawful use of the Word and Sacraments among us; and (which is the thing that themselves make the most essential note of a church truly instituted.) We have the sound and sincere profession of the true faith among us. So as they can have no cause to judge otherwise then that we are the true church of God.  
What then is the cause that should make them to separate from us? Surely the fault lieth not in us because we are not the church of God, but there is something in themselves that is amiss it will fall under one of these three causes, I will not determine which of them.  
1 Either, They are proud and high minded men, that set more price, and esteem upon their own abilities, parts, and graces then upon their brethren's. This is indeed the seed of Separation, when a man is puffed up with pride of spirit. This was the fault of those that fomented division in the church of Corinth, they had an high conceit of themselves, and commended themselves and then own abilities as the Apostle intimateth 2 Cor. 10. 18. but they had ●ase thoughts and uttered unfit speeches against Paul Verse 10. His bodily presence (say they) is weak, and his speech contemptible; he had no good elocution. But this is far off from that which Christ requireth to be in his disciples, the first lesson to be learned in his school is self denial Mat. 16. 24. If any man will come after me, let him deny himself. A low esteem of self, would keep a man safe from being a Separatist; but when pride thus pricketh a man forward, and that he valueth his own wisdom, and learning at a higher rate than the wisdom, prudence, and holiness of a whole national Assembly of Orthodox Divines it is no wonder though he run upon this dangerous rock of separation.  
2 Or else, Self ends and base carnal respects draw men into this gulf; they aim at their own advantage and self interest, to make themselves great and rich in the world. The Apostle speaketh fully to this 2 Pet. 2. 13. where he informeth us that false teachers through covetousness do with feigned words make merchandise of professors. Such kind of trading as is there spoken of is base among men, and abominable in the sight of God. Hope of great gifts and large rewards maketh many a man to turn Separatist. Or if they aim not at an outward estate, yet at least a great name, fame and honour among men doth entice them to this vanity. This was it that tickled the new fangled preachers at Ephesus Acts 20. 30. They shall speak perverse things to draw away disciples after them; they thought they should have a great company of followers if they set up new fashions in doctrine and discipline. And have not some of the Separatists enlarged their precincts beyond the bounds of a Lord Bishop's diocese, they are likely to watch well one over another living at such a distance. These are they (saith our Saviour) that seek honour one of another, and seek not the honour that cometh of God only Joh. 5. 44.  
3 Or else, they warp to separation through their own injudiciousness being unsettled in the knowledge of the truth. It is for want of sound catechising in the fundamentals of religion that so many have of late been troubled with this vertigo ●● they have got more use of their tongues than Christians had formerly, but they have less in their hearts than the old Christians had. If men were well instructed in religion they would not be so easily seduced to separation. The cause why men are deceived by such delusions, is because they have not received the love of the truth into their souls 2 Thes. 2. 10, 11. They cannot by found judgement discern between truth and error when a false teacher cometh in appearance as if he were an angel of light; this want of judgement perverteth thousands.  
Use 2. Hence there ariseth just ground of humiliation before the Lord this day, in that this error of separation from the Church of Christ is so overspred these dominions, and over this island particularly. I told you in the beginning of my discourse that this is the Achan, the Pest of our lands, and that I would clear that unto you; which I shall now do (but with much brevity) that so our hearts may be the more deeply humbled in the presence of God. The abomination of this sin of separating from the Church and Ordinances of Christ will appear in these four particulars.  
1 Separation is the most fruitful sin of many others, it is a very comprehensive evil, the womb out of which issues many prodigious monsters. If I should begin to show its rise and growth it may be it would prove offensive to some here present, and it would be beside my purpose. Observe (therefore) only its of spring; hence arise many of the heresies and abominations that are how among us; we are pestered with Anabaptists, Seekers, Quakers, and the like sorts of vipers, but they all began in Separation. Men first run out of the Church and then they may be of any religion they please. Our late experience doth abundantly confirm this. And how indeed should it be otherwise, when men forsake the true Church, what hindereth but they may erect any Church that they shall devise. The fruitfulness of it maketh it the fouler sin.  
2 Separation is a sin that many of Gods own people (as we do conceive in the judgement of charity) are smutted and tainted with. And the sins of God's children are aggravated by many more circumstances than the sins of other men are. Israel hath sinned was that which God affirmeth to Joshua as a great ground of humiliation, Chap. 7. 11. The children of God sin against greater outward light and means of grace than others do, they sin against the inward light of the spirit of God, they sin against greater mercies than others do, they sin against covenants, vows, and strong resolutions. This makes their sin of separation much the greater, and more to be lamented in the presence of God, it is the sin his own people.  
3 Separation is a greater sin by far than otherwise it would be, in this respect, because it is maintained, countenanced and preached up as if it were no sin at all but a duty. This kind withdrawing from Church and Ordinances is held forth as a great gospel truth by many. Satan's temptation was the more dangerous, and the woman's transgression the greater, when the forbidden fruit was eaten of under the show and appearance of good Gen. 3. 5, 6. It is a great sin to call that good that is evil in itself. God cannot abide it when men are so stupid as to call darkness light. This also calleth for mourning.  
4 Separation is that leaven which leaveneth the whole lump, it is that canker or gangrene that will (if God prevent it not) eat out the heart of all goodness, as the Apostle speaketh of the doctrine of Hymeneus and Philetus 2 Tim. 2. 17. It is indeed a dangerous sign of a carnal man, though he may be clothed in a religious habit. The Apostle propoundeth this question to those that studied to make a rent at Corinth, and to those that were led by them 1 Cor. 3. 3, 4. Are ye not carnal? As if he had said, I much suspect your grace, and doubt that you are persons carnal, sensual, having not the spirit, because ye run thus into separations and divisions in the Church. We have now done with the second use.  
Use 3. If separation be such an old, dangerous, spreading and contaminating evil, then here is exhortation in two branches,  
I. If this be so great an evil, then (I beg) that you fly separation, and also those that would entice you to it, take heed of being drawn from that Church in which you have been born and brought up for God. Meddle you not with them that are given to change their Church, It becometh us all to be of David's mind who professeth Psal. 119. 113. I hate vain thoughts. It is in the original more emphatical ramos, or summitates arborum. I hate to be like the upper branches of a tree that are bowed and shaken with every wind, to be a weathercock in religion, without ballast, changing and turning with every turn of the times. O this is an hateful thing indeed.  
Now if you would be preserved from this evil, that you may not be seduced into separation, I shall prescribe unto you five helps, which are all laid down by the Apostle Judas in the two verses that do succeed our Text (viz.) Verse 20. 21. But ye beloved, building up yourselves on your most holy faith, praying in the holy Ghost, keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.  
1 He that would be kept from separation must lay a good foundation of faith in his heart. This is clearly hinted in these words. Building up yourselves in your most holy faith; there must first be a foundation laid before we can rear a building▪ Faith is this foundation to build upon, building on your faith. Faith in Christ Jesus will keep a man from seduction. Upon this rock (saith our Savour Mat. 16 18. viz. upon myself whom thou hast now confessed.) I will build my church, and the gates of hell shall not prevail against it, neither Satan nor seducers shall be able to lead him from the church who hath true faith fixed upon Christ, faith will conquer.  
2 When you have digged deep and are come to the foundation you must build upon it unto perfection. Building up yourselves on your most holy faith. He that would stand against wind and weather and not be shaken and rend from the church, must be sure to build upon the foundation, and upon that only. If a man build partly upon the foundation, and partly beside it, his building will settle and fall; or if a man leave earth and rubbish between the foundation and the building, the fabric will come to naught. The cause why the house stood when the rain descended, and the floods came, and the winds blue and beat upon it, was because it was founded upon a rock, Mat. 7. 24. 25. On the otherside, The cause why the other house stood not but fell when the rain descended, and the floods came, and the winds blue and beat upon it was because it was built upon the sand, and not upon the foundation. Verse 26. 27. The more that a man laboureth for perfection of faith, to be made complete in Christ, the more shall he be kept from being a Separatist.  
3 You must pray fervently for your perfeverance in church-state, and fellowship. Praying in the holy Ghost; that is, in the strength of the spirit of God, by his motion and inspiration, and not with the mouth only as hypocrites use to do; it is not lip labour that will serve the turn, but prayer with the spirit, will keep a man from this error. There is a promise which may be extended thus far, Act. 2. 21. It shall come to pass that whosoever shall call upon the name of the Lord shall be saved, not only from everlasting ruin, but from forsaking, and departing from the true church. Prayer is a notable help in this thing.  
4 He that would be preserved from this evil must love God, and his truth. Keep yourselves in the love of God. He that buildeth upon the foundation, and prayeth much shall be so kept in the love of God, and of his church and people, that he shall not fall off to Separation.  
5 Hope of heaven must be firmly rooted in the heart of him that would decline this sinful Separation, Looking for the mercy of our Lord Jesus Christ unto eternal life. Hope of eternal glory will make a man carefully to avoid those allurements that may draw him into this disorder, and so obstruct his expectation of that everlasting rest, whereof his abiding in the church of God upon earth is a sign or symbol. So much for the first exhortation.  
TWO If Separation be foe old, and dangerous an error, and have so overspread this Commonwealth, Then labour (I pray you) to recover those who are seduced into this error. This is a great act of charity to recover a fallen Christian from the error of his way.  
How this is to be done is also declared by this our Apostle Judas in the two and twentieth and three and twentieth verses of this Epistle And of some have compassion making a difference: And others save with fear pulling them out of the fire. Where we are to observe, That we must not deal with all men alike in reducing them to soundness in the faith, but we must put a difference in our dealing with them. Where the Apostle seemeth to allude to the Lords direction given under the Law concerning the purifying of things taken or recovered in war, Num. 31. 23. Every thing that may abide the fire ye shall make it go through the fire, and it shall be clean; nevertheless it shall be purified with the water of Separation: and all that abideth not the fire ye shall make it go through the water. They were to deal in their purification as the nature of the thing to be purified did require. If that they took any prey that would abide the fire as gold, silver, brass, iron, tin, or lead, that was to be purified by fire; but that which was combustible and would be consumed if put into the fire, must be purified by water only. So here, in reducing a seduced brother fallen into an error, he adviseth to distinguish of men, to make a difference of the temper of their spirits and to deal with them accordingly in this case. For that severity that may be profitable to one man, may prove very unprofitable and destructive to another, and that gentleness that may recover one man may leave another still in his error. And therefore he adviseth in both these things that which may be worth our consideration and practice in these times of seduction and separation.  
1 He directeth that of some we have compassion. Those persons who are of a meek and tractible frame of spirit should be handled gently and tenderly although they have erred. Meek and humble spirits will soon be oppressed if any violence be offered to them. The Apostle Paul speaketh notably to this point, Gal. 6. 1. Brethren if any man be overtaken in a fault ye which are spiritual restore such an one in the spirit of meekness, considering thyself lest thou also be tempted. Where observe. 1 Of whom he speaketh such as were fallen through infirmity only and not wilfully which he calleth an evertaking in a fault, fallen into an error inconsiderately. 2 What is to be done in this case. Restore such a one in the spirit of meekness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Restore or set him in joint again, The phrase is borrowed from Surgeons, who being to deal with a broken joint will handle the same very tenderly: ●o tender must we be in dealing with those that err through infirmity. 3 The reason the Apostle giveth, Considering thyself lest thou also be tempted. Every man, the best Christian is subject to error; therefore be tender and compassionate to such as are not sullen, wilful, and resolute, but have slipped only through inadvertancy and common frailty. This is the course to be taken with meek and humble souls that err.  
2 He adviseth, That those which are stuborn, obstinate, and contumacious should be more roughly handled, with greater and more earnest expression of detestation to their errors. And others save with fear (saith he,) pulling them out of the fire. Snatch them out of the danger as firebrands out of the fire; or as the angel did Lot and his wife, and daughters out of Sodom when they lingered and put off, Gen. 19 16.  
It will be a singular point of prudence and piety in you who are members of this Honourable Convention, and in all Magistrates, Ministers, and private Christians to learn to put this difference, that so you may carry it aright toward them that are fallen into this sinful Separation. The Lord be pleased out of his great mercy to teach us all this lesson. Amen.  
FINIS.   

March the 9 1659.  
By the General Convention of Ireland.  
ORdered, That Sir John Clotworthy, Doctor Jones, and Colonel Hill be and are hereby appointed a Committee to return the thanks of this Convention to Mr. Cox, Mr. Charnock, Mr. Adare and Mr. Bains for their pains in carrying on the work of this day in Christ-Church Dublin; And that Mr. Cox, and Mr. Charnock be desired to print their respective Sermons this day by them delivered before the Convention.  
Signed by Order, Ma. Barry Clerk of the General Convention of Ireland.   

DUBLIN, Imprinted by WILLIAM BLADEN, Anno Domini, 1660.