was to charge some that were already the Preachers of the gospel that they should teach no other doctrine then that which they had received c. from the which some had already then swarved and turned aside to vaine janglings as many doe now amongst us in these dayes and in 2 Tim. 2. 14. you may read the like these are those words Charge them before the Lord that they strive not about words to no profit but to the subverting of the hearers these men to whom this charge was to be given by Timothy are those men that are deciphered in ver 2. of this Chapter that is to say to those that were already in the ministry of the Gospel this authority the Apostle sent to Timothy to exercise towards those Preachers and did not send it unto those Preachers directly this power to give the charge was seated in Timothy by the authority of the Apostle and truly if it may not bee somewhat like it now at the least in some degree we shall be in great danger to bee distorted upon all occasions though I can well wish that some choise men from among the people may bee joyned with them too in this superintendency for it will give the people great satisfaction from their feares of an unjust compulsion This one thing more I will note as the great cause of our distractions yea the greatest of all next the peoples sins in generall and that is the allowing of men and ordaining them to be Ministers of the Gospel before they were fitted for that great employment Alas I have seen some in the Pulpit that have thought a sentence in Latin would have given such a box on the eare that it would make an opposer of truth to have the staggers and if he brought in a phrase of Greek it must needs beat him to the earth but if hee produced some scraps of Hebrew that would beat him into the earth so deep as that he could never rise more untill the generall day of resurrection although the matter bee poore and unâ—ound Divinity and his method as bad I am not against the knowledge in the tongues and other Liberall Arts but honor the learning of the same but if they are not better grounded or at least as well in Divinity what should then the Pulpit doe with them Poore silly ignorant people come to learn matter wherby they may be saved and if the Teacher be not well grounded in Divinity how can hee defend the ignorant from sophisticall and knavish Foxes and devouring Wolves The next point which the Separatists pretend to be unwarrantable in our Ministers for to ordaine Preachers of the Gospel is That they are of the Popes order and receive their owne ordinations from him it being first and primarily received of him and therefore he being the maintainer of Idolatry from whom they had their ordination they cannot be the lawfull Preachers of the Word of God and therefore ought not to bee the ordainers of the Preachers of the Gospel This objection is like a Remora who turns his belly upward as is said opens his legs or some such parts of his body claspeth about this goodly Ship of ours viz the Church to the hindering of us from arriving pleasingly and safely to our heavenly Haven But I will knock him off thus first you cannot prove that if in case they have their ordination from the Pope the Pope at first was absolutely an Idolater but that he then held the fundamentalls of the true Gospel though he then was received as the universall head of those that subjected themselves unto him That this may appear a truth to you I pray you take a view of a Book called the Apology of the Protestants written about the time of the massacre in France dedicated to the King of Navarre in which you may see the Canons of the Pope and Popes at first and also those that had been made by succeeding Popes since untill that time and there you may observe that those Canons that were made by the former Popes are so much different from those that have been made since as that if he would hold himself to those first Canons of those first Popes hee must then renounce his Antichristianity and Idolatry and so joyn with us and walk together to heaven although it was a sin in him to assume that universall stile and power But secondly put case it had been so yet this makes little for you for if they see the evill that he persisted in and yet themselves hold the fundamentall truths of the Gospel of Christ though perhaps tainted in some particulars and so part from him to hold to Christ what is or may be objected against them for their so doing shal we condemn them for their forsaking the badnes of the Pope and adhering to the goodnes of the truth of Christ God forbid Nay I will say more in their behalf they have converted instrumentally many thousands to the true faith by their Ministery and built them up in it also which is a sign that they were true Ministers of the Gospel of Christ and thus much the Apostle avoucheth in these words in one of his Epistles 1 Cor. 9. 2. If I am not an Apostle to others yet doubtlesse I am unto you for the seale of our Apostleship are yee in the Lord c. It seems there were some such Jesuiticall tricks in some of his adversaries at that time who were subtle prevaricators or dangerous Sectaries from such cunning foxes and barking dogs good Lord deliver us I condemn not all there may be honest men but yet deluders must needs bee there And so much for this Point with this conclusion viz. Where we had one was bad before If this remain you 'l have a score Now seeing I have found out a Church according to the Rule the Apostle hath left us to esteeme and judge the Church by for secret things belong unto the Lord And also who are fittest to feed or to be the Preachers of the Word of God to it and who are to ordaine those that ought to be their Preachers at least chiefly and ordinarily with other Points as younger sisters to those chief Points Now it follows in the next place for me to view out a habitation for them viz. where it is fittest they should dwell or in what order manner or fit accommodation they should be in I shall be very briefe in this especially if I doe not meet with some ravening wolves in the way who perhaps will think that I am labouring to prevent them of their prey In brief thus they ought to live neare together both shepheard and sheep for conveniency that so in the first place they may have more familiar acquaintance one with the other thereby performing neighbourly duties each to other knowing thereby so much the better each others wants and accordingly accommodating themselves the better together in the more frequent exercise of edifying
themselves in the truth by the admonishing of themselves in the principles of Religion though not in things too high for their intellectuall faculties for that more chiefly is the publick Pastors duty And also in the accommodating themselves in these outward comforts of the things of this life And it is fit that their Preachers of Pastors should live amongst them also that so they may the better view and know the state of their severall floâ—ks that they may give them their meat in due season as they are able to digest it for some must have milk being babes and some at some times may be able to concoct and digest stronger meat and also that he may keep out wolves the better that would devour the flock and theeves that would rob them of their fleeces and especially in cold weather viz. when they cannot well spare it and that they may the better maintain their own Pastors or Teachers that so they may have a maintenance for themselves and their families and provide some portions for their children yea leave their wives some better maintenance after their death if they chance to survive them and not leave them in want to their grief and disgrace yea their Pastors or Teachers should have to give to those that want viz. to the Poore especially that so he may bee a good example to his flock and so be well incouraged to take care of his flock with joy and not with grief because that will be unprofitable for themselves viz. the flock Not like some that would have them live anywhere scattered abroad as sheep without a shepherd among them somewhat like some in some times whose Pastors would have them come from every quarter yea and to allure them to them from other their faithful watchers and feeders that are abler then themselves yea draw as many as they can get from all parts under pretence that their Pastors are not able to teach them truth nor that they are lawfully called to be Preachers of the gospel unto them and so discourage them in the Ministery of the gospel deprive them of a maintenance for their livelihood and their wives and children they thus occasioning such people with fair words and insinuations to approach too often as is said to their boles or basins or such like thing or some other thing in stead thereof which if this be and be permitted long time together they will as perhaps some of them hope ere long have as great sums of mony as some whom they have condemned for having too much And further what think you will become of the residue of the poor sheep left in all those parishes from whom these were thus allured they must starve for their Pastors or Teachers have not wherewith to live therefore if they stay there still many of them may starve and hunger you know is a sharp sauce surely they must leave the rest of the flock and then that remnant of the flock must starve for want of spirituall food and this wil occasion them to be more wicked to the dishonour of God and their own damnation and the perverting of the whole kingdome Judge now if this way of the Separatists be not a dangerous way thus dividing without just cause doubtlesse this is a sin that will be closely laid to their charge that are the workers of it therefore if you will doe it still cause them then to allow to their own Pastors that are able and honest in some competent degree their own maintenance and this you may easily do by not suffering them to follow you or be of your company unlesse they will doe this their duties to their own Pastors or Teachers that so you may not be thought to have silver coloured fingers and golden coloured hearts But me thinks I spy a monster now appearing arising out of the bottomlesse pit with a foxes head and a crocodiles heart its heart had a dark superscription on it hard to be read but that God gives some some ability in times of great danger to discern it but looking wishfully upon it I discerned it to bee anagrammatticall and then I knew how to read it the word was as I had put the letters in their due place Covetousnesse As for his head I did read presently what that did portend or foreshew I knew there must be subtlety I bethought my selfe of this mysterie and thus interpreted it summarily This Monsters heart whose name is Covetousnesse in the mystery doth imploy his foxes head to prevent this fair accommodation of the Church which I am now working with my pen and me thought he presented to me an objection to prevent my diverting of him of his ungodly and kingdom-destroying gain and that was this as followeth viz. you cannot prove that there is any promise that a Nationall Church is to be anywhere at least not now under the gospel Upon this me thought I soon understood his head and the Anagram of his heart also and then I compared them together and easily and truly knew him to be one of Baalzebubs crew and from that conclusion I quickly drew another and that was this he that is this Monster under pretence of a more purified Church which I wish also but with a true heart in the sight of God would in pleading against a nationall Church overthrow parochiall Churches otherwise he could never have hopes to obtaine his desire Then I bethought of what I had before concluded concerning the Church of Christ what it doth consist of in the largest sense and that is this Those that make an open profession of faith to bee saved by the merits of Jesus Christ and declare it in the partaking of his ordinances and frame their lives accordingly viz. do not habitually act capital sins though it may sometimes fall out through more then ordinary temptation they be as it were overtaken now and then as David was sometime one way and others some another way These we are to esteeme the Church of God although perhaps they may not have grace in their hearts nor yet be saved But this is the rule that we ought to be guided by to esteem of a supposed member of Christs mysticall Body untill hee declareth the contrary by wicked words or more sinfull deeds for secret things doe belong to God onely and the strict knowledge of the heart is one of those secrets Thus when I had noted againe this point I then thought and was fully satisfied That Christ hath more members amongst us in most Parishes then this Monster did pretend although by reason he hath much hindered the setling of the government of the Church with us in the Presbyteriall way or at least very neare that way Many for want of a good discipline and laws to restrain vice be lame in their practise of godlines c. I then adventured as a Lion me thought to encounter this Monster and I took the way which my Saviour did in
Reasons in some particulars also rendred by the Apostle in the words of this 12 Chap. of 1 Cor. 24 25 26 verses Now next I am to perform three things which I have promised you before I come to the Goliah and his younger brethren and of these three things I will be briefe for I long untill I come to the main ones The first is to shew by Reasons That divisions in godly exercises of our Religion do occasion great inconveniences to the Church or children of God First it estrangeth and weakeneth their affections one towards the other this we have experience of enough already on both sides amongst us in these dayes I shall not need to use many words to cause you to conclude with me this truth for by our divisions in some points of doctrine and much more in the government of the Church and the severall ways that severall persons and Congregations steer the Church is divided or weakned in their affections Secondly by these divisions there is produced an evill opinion one of another whereupon one is jealous of the other lest the one do circumvent the other in his way which hee hath resolved to walke and rest in for all men in every way in Religion accounts his one way best and therefore thinks him not so good as himselfe that differs from his wayes whereupon upon smal occasions they wil be ready to flout and scoffe at each other and to fall at length to blows perhaps too Thirdly when our affections are so weake towards each other then Civill wars are apt to bee amongst us for every one will bee jealous lest the other would rob him of or divert him from that which hee accounts so precious in his own way of Religion Fourthly when wee be so much divided then wee are liable to be a prey to a common Enemy Fifthly by divisions in these kinds we are liable to have Teachers of divers errors to a farther confusion in Religion for the severall preachers of the Word of God that are Preachers to so many severall sorts of Sects will bee as strange to each other themselves so that they will not meet to conferre together about Religion or at least but few together because there are but few of many Sects that are of good ability in knowledge as Preachers and so they will bee the more unable to know and preach the truth to the people Sixthly there will bee little power in any to punish or restrain those that are to be restrained or punished because the State will bee so divided both in opinions and severall Companies in sum we shall be an absolute Babel The next in order which I promised you is the benefit or happinesse which we may attaine unto by a godly unity in affection I hope much need not to bee said of this for all people have experience of it unlesse fooles and little Infants c. but yet something of it I will note in particular First I will in summe conclude in this truth that the deprivation of inconveniences is an injoying of happinesse for if that which is evill bee taken away there remaineth that which is good and so saith Solomon in these words Take away the drosse from the silver and there remaineth a vessell for the refiner Wee shall then bee joyned in our affections to love each other the which will have joyned to it a good opinion of each other and this is in holy Scripture called the staffe of Beauty Neither shall we be so jealous of each other with an evill suspition nor fall to blowes nor jars nor Civill wars For then we shall be joyned together in one and be a staffe of Bands and being so wee shall the lesse feare a Common enemy then shall our Preachers meet advise and conferre together for to be the better able to teach us the truth yea they and we shall bee so amiable to each other as that they will bee incouraged to watch over us with joy and not with grief the which will be not unprofitable but profitable unto us then we may retain a power to restrain errors Heresies and stubbornnesse in evill In sum I say we shall not be a Babel of confusion but as a flock of doves or sheep by this blessed unity in godlinesse here in this world and attain everlasting blisse after this life ended in heaven with God and his holy Angels One point more I have to wade in before I come to the Hydra and his young ones And that is this viz. That a godly unity in affection is much forwarded by a lawfull uniformity in divine Ordinances I hope I shall not need to trouble my self nor the Readers hereof with many arguments to make this good seeing we now are taught it by wofull experience by the want of it but yet I will begin with an authentick Scripture and that is in matter of Religion for that is it which most occasions either unity if we well comply together or divisions if we dissent from others in it for we esteem that best which wee think will most advantage us for men do not usually strive much for chaffe or drosse but for wheat gold silver or pearles or such like things This Scripture is Heb. 10. 24 25. these are the words Let us consider one another to provoke unto love and good works not forsaking the assembling of our selves together as the manner of some is but exhorting one another c. Let us said hee we who are not disunited in our way of our godly exercises of Religion provoke one another to love and good works as if hee should say Wee who are not divided from each other in our ways of godly exercises are not divided in our assemblies whereby we may be helpfull one to each other in provoking each other to love that is unity in affection and good works And that this is the true genuall sense of the verse it will appeare in the next verse where he dehorteth them from forsaking the assembling of themselves together as the manner of some then was In which words you may see that some having forsaken the uniformity in those godly exercises which these that are here exhorted did perform had forsaken their assemblies also and therefore had lost this good opportunity which these in ver. 24. had that is to say to provoke unto love and to good works you may know by experience that what one man disliketh in another doth cause so much the less love or liking in him towards that man in whom he imagineth something worthy of his dislike for the true proverb is Like loveth its like and the more they faile in their likenesse the lesse they love and this holdeth in every thing that is esteemed good and the more good the matter or thing is accounted by one party and disliked by the other the more will their affections of love bee abated especially in mankinde and much more
the wildernesse viz. it is written Psal. 33. 12. Blessed is the Nation whose God is the Lord c. this was spoken of the Jewes then the people of God Gen. 22. 18. In thy seed shall all the Nations of the earth bee blessed Gen. 18. 18. All the Nations of the earth shall be blessed in Abraham I know some will not be satisfied fully with these Texts of Scripture and I know their objections therefore I will produce some other although I know these are for the same purpose Another Scripture saith That Nations shall flow to thee viz. to Christ But let us see what the Lord saith by the mouth of his Prophet Esay chap. 55. ver. 5. these are the words Thou shalt call a Nation whom thou knowest not and Nations that knew not thee shall run unto thee viz. to Christ he did not mean that whole Nations should or would run to Christ singularly generall viz. not every particular man or woman should bee converted to Christ but that the Nation should in the more generall profession embrace the doctrine of Christ and many of them in truth of heart as the Jews did at that time when David the kingly Prophet spake those words now quoted out of the 33 Psalm aforesaid though there be many rebellious Corahs and other sinfull murmuring people and wicked transgressors amongst these as there was amongst those Jews as they were in the way to Canaan land the type of heaven And now me thinks this Monster is stopped in his aime and hopes I therefore now will proceed to another Point as I have proved it by Reason and Scripture that divisions in the divine exercises of our Religion is naught and dangerous to the state of Christians And also that it is a great happinesse to bee united together in a warrantable uniformity in the Divine ordinances of our Religion Now I come to prove more particularly what speciall decrees and ordinances the Apostles did ordain and appoint for the Churches of God in the Primitive time the better to accommodate them in a warrantable uniformity and thus I prove it Acts 15. 23. to 31 4â— compared with chap. 16. v. 4. In ver. 23. wee may see the Apostles and Elders and Brethren sent greeting to the Brethren in Antioch in Syria and Cilicia these were divers Churches And in ver. 29. you may see what the decrees were that they had decreed for them or at least what some of the decrees were the which were for all those Churches And in chap. 16. Paul and Silas going through the Cities delivered them the decrees for to keep that were ordained of the Apostles and Elders which were at Jerusalem Here wee may see that all those Cities had but one sort of decrees as is more then likely for the Apostles did ordain for Antioch Syria and Cilicia but one sort of necessary things as in ver. 28 29. of chap. 15. doth appeare plainly the which Paul and the rest delivered to those in Antioch as in ver. 30. appeareth and afterward they came to Syria and Cilicia as in ver. 41. you may see and those ordinances did much confirme the Churches as you may see in the last words of this 41. ver. aforesaid and in ver. 5. of chap. 6. also surely uniformity in the truth is a meanes of confirmation and unity of affection and in 1 Cor. 7. 17. Thus ordain I in all Churches in this place the Apostle resolves some questions to the Corinthians and putteth them and other Churches into one uniformity as is cleare by the words of the text viz. Thus ordain I in all Churches and so in 1 Cor. 16. 1 2. As I have given order to the Churches of Galatia even so doe yee there was a uniformity in providing for the poor Thus we may see the blessed Apostle did endeavour uniformity in all the Churches of God I wish the like practice were amongst us in these dayes viz. uniformity in godly wayes But some may demand a question if the Apostle did not sometime in some cases give leave to Christians in case of Conscience for want of true knowledge in some particulars to doe or not doe It 's true he did so but not in those things that were of any danger to the state of the Church or Churches for those that were weak in knowledge for the present that they might not sin against their conscience in eating of herbs by him that did think he might not eat flesh likewise to celebrate service to God upon some speciall day or dayes rather then in some other days provided that they did not doe it as having respect to the old types or shadows that did foreshew the comming of Christ the substance lest they either be intangled with justification by works or else in stead of relying on the true Christ already come should as the Jews do now look for a Jesus to come as hee is already come But this liberty the Apostle did not confirm to be as a law alwayes for them to rest on as not to seek for better assurance of knowledge therein for hee at that time did shew the very legs of that statue in these words viz. He that eateth herbes is weake and so said he of him that should bee opinionated about the observation of a day Not that which before was to be observed as a type Gal. 4. 10. but that we may set apart some days more especially then others for divine exercises for the Apostle had done so himself very likely setting apart the first day of the week as in 1 Cor. 16. 2. and as you may perceive by their usuall meeting upon the Lords day and other dayes so often spoken of in the Scriptures But what is all this to those things that are now in these our dayes so much pleaded for Alas those things were but flea-bitings to them that some would have now adayes shall we give way to such things as are so materiall as will ruinate the state of Christians God forbid the government of the Church is of a higher nature the Apostles did not give toleration in such great matters this is the staffe of Bands the which if it be broke I am sure the other staffe called Beauty wil soon be all to shivers If all that plead tendernesse of conscience may have liberty as they desire every one that is without grace will take up that plea Do you not think that a very varlet or peevish or perverse man out of a malignant disposition will plead liberty of conscience to act meer knavery surely yes I condemne not all but if men may bee allowed to plead and in pleading obtain liberty as they list you will hold them in no good duty To speak plain and short hee that hath been a professor of Christianity any competent time and yet is pleading for liberty of conscience against those things that common capacity can fathome is either a vain professor or else his
Teacher or guider is to be much suspected and I fear such Leaders teach not sincerely to shew what is the truth in those things but hold men blind for their own advantage especially if it bee any long time together But take this for a rule that if we find a man that is apprehensive in matters of Divinity in the generall among many things and yet is defective in his confession of some truths that are as easie and of as low a nature as those he confesseth to be truth and sensible too and thus remaineth a long time together such a one is ungodly wilfull in his way against his own conscience and ought to be dealt withall by force for he hath an obstinate or malignant spirit and you may know that after a man have persisted in sinne wilfully against his conscience God doth then usually blind the eyes of such a one yea sometime the very children of God have some lower degrees of this blinding for a time but the froward much more These things considered wee have cause to dislike like confusion and love a godly uniformity imitating the Apostles in the same But I suppose many that plead so much for diversity of government which is confusion doe not beleeve that it is the best way for Christians so to be but that indeed there is some greater matter lyeth couchant in this heap of confusion And in plaine English I think it is a blind uncharitablenesse in many mixt with malignity in their intellectuall faculty and heart together I would not have caused my Pen to have drawne this curtaine at this time but that mee thought I heard one at my elbow longing to heare something of the cause in some measure of our kingdoms confusion for some things may be accounted and esteemed less worthy of so much striving for to maintain this confusion on the Sectaries part then some wil allow of although we have no expresse command for it if you think otherwise why then did the Apostle St. Paul deliver some things in such generall termes as he did in 1 Cor. 14. 41. in these words Let every thing be done decently and in order It seemeth Paul knew well that those who had any measure of true knowledge and true sincerity together far from hypocrisie might be able to judge what was fit in some things of a low nature without any strict precept for every particular wagging ones finger 1 Cor. 14 43. God is not the author of confusion but of peace as in all Churches of the Saints and chap. 11. 44. yea from the 6. to the end of the 15. these are some of the words Judge in your selves c. And Phil. 4. 8. are these words viz Whatsoever things are comely c. And so Rom. 14. 17. these are those words The kingdome of God is not meat and drinke but righteousnesse peace and joy in the holy Ghost for hee that in these things serveth Christ is acceptable to God and approved of all good men It seemeth that this Apostle had no such intent as to have them hazard their peace or endanger themselves to a Civill war nor give an occasion to a forain enemy to break in upon us nor yet to hinder those that are without to stand off the further from being of our true Religion to their everlasting damnation Neither is it necessary to let men alone in their separations and divisions for such matters as the government of the Church for that 's of a high nature lest their leaders viz. some of them do make the divisions so great in time that there will be no power to reclaim them therefore those things that you know not and therefore have scruple in your conscience concerning them You should to satisfie your selves therein ask of your Teachers But because it hath been so long time your weaknesse and yet is so still it doth cause some to think you are either wilfully obstinate not all so or else your Pastors many of them doe forbear in policy from revealing them unto you lest you should forsake them and joyn with those that are on the Presbyteriall way which for the more part are the most knowing men And truly it is a great sign that the Sectaries are the weakest in knowledg in Divinity because as it is reported most of the women-kind bendeth that way If these things bee not so then I will tell you what the next apprehension is as many say and absolutely conclude and that is this There are some Preachers that lead the silly weake people in this way into by-corners because they want ability to give them strong meat or little better then such as is fit for Babes and so occasion the building our Babel of confusion with the content they have in their boles and basins c. as some think and say to the undoing of the Parishioners lawfull Pastors and occasioning and hindering those Ministers that are able for the work of the Ministery of the Gospel from undertaking the cure of soules and perhaps to the undoing of those so blindly led by them and the starving of the soules of those inhabitants that remain behind in those Parishes too I know what objection some subtle head will make to this my latter assertion but I will prevent him because I would not have him shew forth openly his weaknesse or subtlety to his shame or else his wickednesse to his open condemnation his answer is this those people that have a mind to come out and heare the Word of God may if they will come and follow us and heare us preach in our owne houses and sometimes in some other places also and all of them may pay us as others doe for their comming to us and hearing of us and we will have one free way for it viz. a common offering But I answer by this meanes of their alluring them to their private houses c. they keep themselves from shewing what their inabilities are from them that are more judicious in many points which they teach in private yea and by those points so in private taught they hold these silly Lambs to them as they list for their owne sinister ends making them believe that those points are of such concernment that if they desert from them as they themselves with mouth though perhaps not with heart do teach they then are in exceeding great danger and then the poore Lambes in stead of safe refuge are held in the wolves clawes I hope better of some And thus much shall serve for this point and I hope all honest men will joyn with me Some doe invent malignity with breezes in their eares The truth his mouth doth so untie of God he has no feares Now in the next place I will treat upon another point in difference between the Presbyterialls and some of the Sectaries and they are called led Antinomians I shall pitch upon Scripture to confute these who hold this
as some Expositors affirm and yet they denyed the resurrection from the dead therefore this is no true infallible signe neither Sixthly are you not as forward to corporall pride as the Presbyterialls too although I think you are not so sick of the fashions as some of the Presbyterialls are Seventhly are you not more obstinate in your way of separation after conviction then the Presbyterialls are I wish I could not justly complaine of this for I have knowne many when they have yeelded in many chief things in their way of separation and yet would go on still in their way of divisions so that with you is wilfull obstinacy also I doe not speak this to excuse the Presbyterialls from many sins no I blame our selves exceedingly too But this is the maine thing which I aime at to beat downe men from esteeming of themselves above that which they are And thus much for this point also Some have such shallow-heads and gnats about their eares I think their hearts be dead where is their hopes their feares Now farther you say that many of our side are ignorant in the Word of God and live loosly in their conversations It is true they doe so and you say they be proud and scornfull in their carriage to their inferiours and think to have others to stoop to them because of their gay-cloaths and big looks they having many of them much of this worlds good but yet they have little or no vertue in them the which is that which is worthy of the true respect and not a bare title In this I will not dissent from you but will conclude that a wise man will not much respect any thing that is but an adjunct of a man and is no part of the man for Dives was gay and had this worlds goods but yet he was not any whit the better esteemed of God but hell must be the place of such a one but yet these with us may have some saving grace in them for you must endevour to distinguish degrees of good and evill otherwise you will never bee able to make a true conclusion And truly this is a great reason for me to conclude that your Leaders are either ignorant of these things or else they keep you blinde on purpose that so you may remaine Separatists still You may know that those that have this worlds goods are lyable to many temptations which other inferiour people are more free from and though they themselves fail as much another way perhaps too Have you never seen a man that being holden in from occasions of temptations by being in a mean estate and thereby afflicted who afterwards having been raised to a greater estate was more vaine then those whom hee before counted wicked see how good David failed in godlinesse when great temptations encountred him as being at rest in his kingdom of wealth walking and solacing himself upon his house top and having such an object of carnall delight and that sin did occasion another as great O that was a great one indeed for having faln into the sinne of adultery and thereby being lyable to disgrace he thought to cover it by using policy and yet that policy must neverthelesse goe somewhat neare him too but yet he thought having such an occasion to hazard Vriah in battail it would be the more tolerable and therefore hee adventured upon the cutting off of Vriah that so he might take her to be his wife to cover the sin from being known To be short they are more lyable to carnality and vanity then many other men are although they have saving grace in them But what is all this for the Point we stand for viz. the government of the Church I still stand for truth although abuses be for I know no outward accommodations will bestead us at the great and dreadfull day of judgment No strouts nor clouts nor words that swell That will bestead us then For I know well and doe you tell 'T is vertue maketh men And now in the next place I must note another thing which is prevalent in keeping men from renouncing an opinion once maintained by them though now convinced and that is the undergoing of some disgrace lest others doe deride them and truly my heart almost bleedeth to think of it for it is a great tryall indeed and especially if men have not a great measure of grace but yet I hope we do consider that God is to have his glory what ever we undergoe Let God be true and every man a lyer And I hope â—f the Presbyterialls be well admonished they will forbeare scoffing at those that shall come and joyn with us For as one once said so say I Are there not sins with us also yes surely in many things we sin all O that we could joyn together then might wee easily prevail of the Parliament wholsome Laws yea and Officers too to keep us in a more stricter way in godlinesse Now let us take some notice of such things as may whet our affections more specially to perform our duties severally First God is worthy of all honour and to have all glory ascribed to him yea all good is and ought to be ascribed to him for he is the totality of all things in him we live move and have our being and in him all things consist whose goodnesse doth appeare in his creating of us after his own Image in holinesse and righteousnesse and knowledge and other qualities in a fit degree for creatures to have resemblance of their Creator and to be blessed for evermore whose purity may be seen in his Law which he hath set to our view to behold his excellency in the which Moses the man of God admired with these words to the children of Israel What Nation is there under heaven that have Lawes so righteous as ye have And David saith thus of them to God Thy Law is very pure therefore thy servant loveth it And consider also how wee in the loines of our first Parents are falne from that happy estate of that blessed Creation and also what is due to us now by falling from God by our disobedience even everlasting damnation and torture and torment in hell for evermore Consider also the goodnesse of God in providing for us a remedy that we may not be subjects of torments in hell but be vessels of glory in heaven onely upon good and honest conditions faith in the merits of his Son our Saviour and requiâ—eth nothing of us but to walk honestly righteously and godly in this world according to those graces of his holy Spirit knocking at the doores of our hearts and bidding us open yea that giveth us power and ability to open onely that we be not wanting in the not using those abilities which he doth give us but if we slight and neglect this second great mercy of his then must we be subjects of the greater torments in hel for evermore with dreadful Devils
20. FINIS The Texts aâ— named Question whâ—â— divisions thosâ— were to bee examined The inconveniencies of divisions promised to be observed The excellenâ—ie of godly uâ—ity This unity is much forwardâ—d by a uniformity And whether we may not arâ—â—in it now The hinderers of this uniformity to be exâ—mined â—t's a great tryal â—o them that â—ave once inteâ—essed themselves in an opâ—osing way to â—eforme from 〈◊〉 though conâ—inced because â—f disgrace Motives to the â—ontrary â—erswading â—hose that stand â—â—r the Presbyâ—erians to imâ—â—ace them c. The text exâ—mined and â—bserved The text proper to the point intended viz. not to forsake the assembling c. The chief text or illustration the Doctrine â—ncluded on The first Reason to prove that such divisions are naught it estrangeth their affections 2 Reason it causeth an evil opinion of each other 3 Reason it occasious Civil wars 4 We are lyable to a common enemy c. 5 Errors will hereby be increased c. 6 Wee shall have little restraint of evill c. the benefit â—â—at comes by a â—â—dly unitie 〈◊〉 godly unitie 〈◊〉 affection is â—uch forwarâ—ed by a lawâ—â—ll uniformiâ—â—e in divine â—rdinances Whether wee may not attainâ— to this uniformity in a warrantable way The chiefe points named The first chiefe Point aimed at viz. who are the Church c. These are without the pale of the Church What corruptions were in those that were beleevers in the Apostles time â—â—om those â—remises ariâ—eth their sepaâ—ation These were â—â—ruly and yet â—aul gave no order for sepaâ—ation but to â—dmonish them â—till The chiefe Point now followeth in order concerning the Ministers of the Word c. Those that are best able oughâ— to be the Teachers If a Minister have honesty want knowledge then heâ— is dangerous hee will lead men into Errors If hee want honesty and have knowledge how then what 's to be done then Yet wee musâ— not choose a novice as in 2 Tim. 3. 6. It is a punishment of God to us when wee want fitting Preachers Who ought to â—rdaine the â—reachers of â—â—e Gospel the preachers â—well qualifiâ—d ought to â—rdain the miâ—isters of the Gospel Titus was to ordaine elders for the ministry of the Gospel The ministry of the Word of God was to be committed to those that Timothy could find fit to be the Teachers of the people The reason why Timothy shall ordaine c. Timothy did choose Deacons also They used to lay haâ—ds on them that were ordained Some ministers were superintendents of oâ—hers too Some being ordained to be ministers of the Gospel before they are able do much hurt The Separatist's objection against our ministers viz. they are of the Popes order c. The true signe of a minister of God Where it is fittest the Church of Christ should dwel or how neer to each other viz. together The Preacher ought to live among or very neare those he is to bee the Preacher unto c. The peoples Preachers are undone by others that draw their flocks from them And the residue of the poore sheep must starve The Monster The objection against a Nationall Church The Nation should in the more generall profession embrace the Doctrine of Christ The special deâ—eâ—s that the Apostles did â—eave with the Churches for â—heir rule or â—uide Some cases of Conscience The government of the Church is of greater weight then 〈◊〉 c. If men may have what they list under pretence of tender Conscience then knaves may plead for knavery A rule to judge by in some measurâ— â—t is wilfulness â—ather then â—enderness of Conscience Divers general precepts are so â—eft to the Church for small matters It 's fit wee should have some way to restrain those that make such confusion Whether their leaders do noâ— hold them in these errors oâ— purpose c. Boles and Basins c. The Sectaries answer to maintaine his drawing of inhabitants to him and leaving the rest togetâ—â— what they can and where The Antinomians Some hold that God is not angry the use of the â—ivill Magiâ—â—ate Compelling men to heare the Word of God â—â—ages Piâ—â—ures and Moâ—â—ments an ofâ—â—nce to the â—â—ctaries and â—â—esbyterialls â—â—c Idolatrous Marriages c. The permitting Idolaters to live with us doth offend Sectaries and that is no fault in them Papists are Idolaters How Idolatry came into the world as history reports The Papists call us Hereticks The Popes tenets or some of them The Popes pride The Assendenâ— of the Popes nativity â—â—e Indepenâ—â—nts many of â—â—em doe fear â—â—at we shall â—â—ve no Lawes 〈◊〉 punish Idoâ—â—ters as God â—â—â—h commanâ—ed The Lords prayer Tit. 1. 15. Of Musicke Signes to shew whether party is the best in their conversations Coruptions in Gods people and especially in those that live in wealth and at ease Davids failings The hinderances that keep men from the â—â—nouncing an opinion â—hough convinced of it in their conscience Motives to the Presbyterialls to be kinde to those that renounce the other wayes Motives to â—oth parties to perform our duties whatsoever hap to us so to speak viz. look to the great allurements mentioned in the Word of God and the punishment if we neglect our duty c. â—ereticks deny â—â—at Christ â—â—ok flesh of â—â—e Virgin â—ary â—ome hold â—â—at the childe â—eriveth or reâ—eiveth its soul â—â—om its Paâ—â—nts If Gods people sin some capitall sin especially openly they may smart temporally for it as long as they live here though repented of A man may be assured of his salvation Men not repenting of known sinnes are still left blind in matter of salvation A man may speake in the defence of his own integrity â—f the same be â—n him indeed c. Accidentall ignorance pardoned This is Zanâ—hiâ—s resolution also who was a good Reformer