A discourse concerning the pretended religious assembling in private conventicles wherein the unlawfullness and unreasonableness of it is fully evinced by several arguments / by John Norris ...

ARGUMENT. III.

THAT cannot be the ordinance of God, as a means of grace, that hath no promise of God's blessing made or annexed to it. For though it be a Paul that plants, and an Apollo that waters* 1.1 yet it must be God that gives the blessing, or else all their labour will be to no purpose.

I deny not but that there may be a very good use made of the meetings of Christians together, otherwise than in the publick Congregation, when they are Lawfully and orderly regulated, without manifest breach of any Divine or humane precept, without intrench∣ment upon, or infringment of any Gos∣pel-order or ordinance, and that they may so expect God's blessing on them.

Yet because Satan hath stretched his hellish Subtilty to the highest, in these

last times (with too unhappy Success) to put easie and well-meaning people out of the sure and ordinary way of God's blessing, by disparaging the pub∣lick Church Assemblies, and advan∣cing private, irregular, and disorderly meeting (where there is not that ground of expectation of Divine con∣currence) into competition with yea prelation above them: therefore (make∣ing a little more than ordinary stay here) I shall endeavour to let the Reader fee how the Spirit of God in Scripture hath commended the publick Assemblies to us, by affixing more special promises of his presence with, and benediction of them, than on any other, though order∣ed in all things never so rightly: and how it hath recorded the faith of good men in their belief of these promises, tes∣tified in their esteeming, useing, and frequenting the publick ordinances of God accordingly.† 1.2 Glorious things are spoken of thee, oh thou city of God.

To the ancient people of God, the Iews, the special promises of Divine pre∣sence were made in their Church As∣semblies. ‖ 1.3 In the places where I record

my name, I will come unto thee and will bless thee.* 1.4 In the Tabernacle (saith God) I will meet thee and Commune with thee of all things. Which promises were always performed accordingly as may be seen in Lev. 9. 23. 24. N••mb. 1. 1. Numb. 7. 89. Thence it was that the Tabernacle of the Jewish Church, had the name of† 1.5 the Tabernacle of meet∣ing, or the Tabernacle of the Congrega∣tion. To those that attended God there, his blessing was assured.‖ 1.6 Blessed is the man whom thou chusest, and causest to ap∣proach unto thee, that he may dwell in thy Court, he shall be satisfied with the goodness of thy house even of thy Holy Temple.* 1.7 Blessed are they that dwell in thy house, they shall ever be praising thee.† 1.8 He blesseth thy Chil∣dren within thee, O Sion.‖ 1.9 Blessed is the man that heareth me, watching dayly at my Gates, waiting at the posts of my doors; saith Christ the Wise∣dom of the Father. And that was the reason of David's so great love to the Church.* 1.10 Lord; I have loved the habitation of thine house, and the place where thine honour dwelleth. And of his desire† 1.11 to remain in God's house all

the days of his Life, that he might behold the beauty of the Lord. And‖ 1.12 we have waited (for so the word may be read) for the loving kindness of the Lord in the midst of thy Temple.

There promises of God's special and extraordinary blessings, on the Church Assemblies of his People in former ages, were so generally known and believed of holy men in those times, that when any of them prayed for any spiritual grace or mercy in behalf of any other, they usually expressed it in this from* 1.13 The Lord bless thee out of Sion.† 1.14 For there the Lord commanded the blessing even life for evermore. So again.‖ 1.15 We bless you out of the house of the Lord. They seem to be the words of the Priests▪ whose office it was, at the dismissing of the Congregation of God's People▪ to* 1.16 bless them in his house. They be∣ing appointed of God there to† 1.17 bless in his name. Whose benedictions there pro∣nounced, did not prove an empty sound of words in the air, but from the Tem∣ple at Ierusalem, where they were spoken, they mounted up to Heaven where they were heard and answered ‖ 1.18 For the Priests and Levits arose and

blessed the People, and their voice was heard, and their prayer came up to his holy dwelling place, even unto heaven.

In which respect the publick worship of God, is called* 1.19 his face and presence. Cain, for the Murther of his Brother, being debarred the benefit of God's publick worship, complains† 1.20 I shall be hid from thy face, i. e. from the face and presence of God in his Church: as appears afterward.‖ 1.21 And Cain went out from the presence of God, and dwelt in the Land of Nod: i. e. from the place of God's publick worship, which in all likelyhood, was celebrated by Adam the Father,* 1.22 who being a Pro∣phet, had taught his Children how to sacrifice, and to serve the Lord.

Thither God's People resorted in multitudes: and David professeth that nothing in all his Life hapned to him more pleasant, than to see such flocking to God's house; and that he could goe thither with them: as nothing aggra∣vated his misery more in his persecution by Saul, or by his Son Absolom's rebel∣lion (for 'tis uncertain whether of the two was the occasion of Psal. 42.) than that he could not have the happi∣ness

that formerly he enjoyed of being one of the first and forwardest in going thither.* 1.23 When I remember these things (saith he) I pour out my Soul in me. And why? because there he en∣joyed God in a more special manner than he could elsewher: thither he came,‖ 1.24 and appeared before the face of God. What longings he shewed for God's publick worship at another time, when By Saul's persecution he was forced from the Temple at Ierusa∣lem, into the Wilderness of Iudah, and wandered in the desart, may be seen in Psal. 63. Though it was grievous to him to fall from that dignity and fa∣vour he formerly had, and wherein he flourished in Saul's court: though it was hard for him to lose all his goods, to be alienated from all his friends, to be forced to converse among strangers and infidels, and to expose his life to all sorts of hardships and hazards, yet all these he counted small and Light matters, in comparison of this one great evil, that he was forced to be ab∣sent from Church, and to abide there, where there was no publick Ministry or worship of God. And therefore

making no mention at all of any of those other evils, he makes this his onely re∣quest, that he might be restored again, ut sacris publicis,* 1.25 & Coetui piorum in∣teresse possit, that he might have the liberty of God's house again. Though he might, and doubtless did, converse with God in the Desart, pouring out his Prayers to him, which was the one∣ly support he had in his exile; And though no doubt those godly friends he had left about him (for he had such in whose society he might take great com∣fort in his banishment, he had both‖ 1.26 a Prophet, and* 1.27 a Priest) did join with him in the private service of God, yet this contented him not, he longs still for the publick worship, bewails great∣ly the want of it, his‖ 1.28 speeches are all of the heavenly benefit of it, and the happiness of such as had free access to it. He know he could no where perform divine worship, with so free and glad an heart, with so much comfort and assu∣rance of so large a blessing, as in that place, where the Ministry was publick, and where the Multitude of God's peo∣ple did serve and worship him. There he vows his service,* 1.29 I will give thee

thanks in the gr••at Congregation, I will praise thee among much people.‖ 1.30 I will praise thee with my whole heart in the assembly of the upright, and in the Con∣gregation. And calls upon others to doe the like* 1.31 Give the Lord the glory due to his Name, worship him in the beauty of ho∣liness. It was no small blessing promised to good King Hezekiah, that his reco∣very from his sickness should be so soon effected, that he should not be detai∣ned from going to Church, but‖ 1.32 the third day he should be able to go up to the house of the Lord. The hearing whereof was equal comfort to him, with the news of the enlargement of the lease of his life. It hath even been a sad affliction to the Souls of God's people, to see the Church-assemblies neglected, and the Congregations more empty than they were wont to be, and to be debarred the liberty of frequenting them, as being thereby deprived of the most lively representation of Heaven on Earth, to the obscuring much of God's Glory, which is seen and spoken of in the Sanctuary, and the seducing them from the mutual and comfortable Fel∣lowship one of another in his ordinances,

and from much refreshing and help they had by these means.* 1.33 I will ga∣ther them which are sorrowfull for the so∣lemn Assemblies, who are of thee, to whom the reproach of it is a burthen. 'Tis the Character the Holy Ghost makes of a true Child and Member of the Church, to be thus affected. When ever God's people did shew a more then ordinary desire to prevail in prayer, they have shewed more than ordinary care that the Assemblies might be as publick, and as full, as could be, as 'tis noted by ‖ 1.34 a worthy Divine of Ours.* 1.35 Blow the Trumpet in Sion, sanctifie a Fast, call a solemn Assembly, gather the People, as∣semble the Children, &c. In the Fast which King Iehosaphat proclaimed, it is said.‖ 1.36 All Judah stood before the Lord, with their Little ones, their Wives and their Children. And it was in the pub∣lick place of God's worship,* 1.37 the house of the Lord that they met. The People of Israel went up to the House of the Lord to ask counsel concerning their War with Benjamin. And this they did more than once, and till they did so, they prevailed not. The like course took king Hezekiah at his keeping the

Passover to make the Congregation in the house of the Lord (the Temple at Ierusalem) as great as he could.‖ 1.38 He∣zekiah sent to all Israel and Iudah, and wrote Letters also to Ephraim and Ma∣nasseh that they should come to the house of the Lord at Ierusalem, and keep the Passover unto the Lord God of Israel. And as there they have prevailed with God in Prayer, more than they could any where else; so there God hath taught them more than they could learn any where else.* 1.39 When I sought to know this (viz. the Doctrine of God's providence and wisedom in the just and righteous management of the af∣fairs of the world) it was too painfull for me (saith David) till I went into the Sanctuary of God, then understood I their end. When all means else did fail, the publick Ministry, (through God's blessing on it) became effectual to bring him to understanding in this Mystery. Therefore he concludes,‖ 1.40 thy way, O God, is in the Sanctuary.

And as in Gospel-times we have the like promises of God's special presence in the publick Congregations of his People (Mat. 28. 20. 2 Cor. 6. 16. Rev. 1. 13.)

so it was professed long before, that there the Godly should exhort and stir up one another, to seek the true Know∣ledge of God and his ways, Es. 2. 3. Mic. 4. 2. which was fulfilled accor∣dingly, both in the Disciples of Christ after his Ascension,* 1.41 who continually were in the Temple; And also in the converted Jews and Gentiles, who† 1.42 continued daily in the Temple with one accord. So did the Christians in the primitive times, in their Churches their Ministers did preach‖ 1.43 as fre∣quently as the persecution of those times would permit. And there the People assembled themselves together to hear. They did not divide them∣sleves, some of the Congregation going one way, and some another, but* 1.44 they came together in one place. And that place was the Church.† 1.45 If not the pub∣lick place of worship, so called, (as most think,) yet the place where (by reason of the hot persecution of those times) the whole Church did, or could meet together. And St. Hierome gives this commendations of the Faith of the primitive Christians at Rome.‖ 1.46 Vbi alibi tanto studio & frequentia ad Eccle∣sias

concurritur? ubi sic ad similitudi∣nem Coelestis tonitrui Amen reboat; & vacua Idolorum templa quatiuntur? non quod aliam habeant Romani fidem; nisi hanc quam omnes Christi Ecclesiae; sed quod devotio in iis major sit, & simplici∣tas ad credendum. In what part of the World else is there such studious floc∣king and resort to Christian Churches, as here? Where else doth the Amen of the Congregation, sound so loud, as that it seems to equalize a Clap of Thun∣der in the Air, insomuch that the Idol-temples being left empty, are made to tremble therewith? Not that the Ro∣mans had any other Faith, than the other Churches of Christ, but they had more devotion and singleness of heart in believing. To this also a∣grees the Testimony of St. Augustine, * 1.47 primi credentes in templo veteri Domi∣no servierint; the first and new Christi∣ans did serve God in the old Temple.

It will be said by some; to what purpose is all this that hath been alled∣ged out of the old Testament, touching God's promises to, or benediction of the Church-assemblies of the Iews? Their Tabernacle and Temple were holy pla∣ces

and the sanctification of them was Levitical, and therefore now abolished, and not to be applied to our Churches.

This passeth with some for an objecti∣on that hath force enough in the bow∣els of it to overthrow and demolish the whole fabrick of this my third Argu∣ment.

But if we carefully look into the in∣side of it, and not tamely deliver up our hold, we shall find no such formi∣dable matter in it. For, as for the Ci∣ty of Ierusalem, the Tabernacle and Temple, they were, in themselves, pla∣ces no more holy or religious than any other places in the Land of Canaan were, or than any other places now in Eng∣land are: But they were therefore holy, Partly because they had many things in them and their worship, that were typical and ceremonial, which are now abolished. The Temple and Tebernacle were types of the body and humane Nature of Christ. Ioh. 2. 19. 21. Heb. 8. 2. Heb. 9. 11. And this (I grant) might be one reason that moved David in his banishment, so earnestly to desire his return to the Temple. Ps. 42. 3. And in the beginning of the New Testament,

we reade of certain holy and devout persons, that when they prayed,† 1.48 they went up to the Temple to perform their devotion. And those that could not re∣pair to Ierusalem, they might and did pray elsewhere, but it was‖ 1.49 with their faces towards the Temple. And Partly, because God placed a memorial* 1.50 of his Name there: or caused his Name to be remembred there. i. e. did set apart those places for his publick worship and service, as monuments of him. For as Absolom erected a Pillar‖ 1.51 to keep his Name in remembrance, so did God chuse out those places to put his Name there. And therefore they were called * 1.52 his habitation. In this respect our Churches now are every whit as holy as Ierusalem, the Tabernacle, or Temple there was, being places lawfully set a∣part for God's publick worship, to have his Name remembred and placed there. And so the Tabernacle and Temple had this in them and their worship, that was moral, and consequently of equal concernment to us now, as to the Jews then, that publick places ought to be assigned for God's publick worship, every way fitting and convenient for

Ecclesiastical conventions, where all the Congregation ought to meet, as in a place where God will vouchsafe to be more graciously present in his worship, than elsewhere, according to all those his gracious promises.

And touching the holiness of the Ta∣bernacle and Temple, that is excepted against in the objection, as being not to the present purpose: Let the answer of that learned and pious Gent. Sir Henry Spelman in his book‖ 1.53 de non temerandis Ecclesiis, be heard and well considered, and the reader will easily find what hath been alledged out of the Old Testa∣ment maketh much for my present purpose: his words are these,

The Temple was sanctified unto three functions, which also had three several places assigned to them. The first, belonging to the divine presence, and had the custody of the holiest types thereof; the Oracle, the Ark, the Mercy-Seat, &c. And was there∣fore called Sanctum Sanctornm, the Holiest of all. The second was for ceremonial Worship and Atonement: viz. by Sacrifices, Oblations, and o∣ther Levitical Rites; the place there∣of

being the Sanctuary, (wherein were the holy Vessels) and the Court of Priest, wherein the Altar of burnt Sacrifice did stand: The third was for simple Worship, Prayer and Doctrine (without any pomp or ceremony.) And the place of this was the outward (Court called* 1.54 Atrium populi, and‖ 1.55 Solomon's Porch) which had therefore in it, no ceremonial implement at all.

The two first of these functions, with the places belonging to them, were indeed particularly appropriated to the Law: for they were Ceremo∣nial, Mystical, Secret, Levitical, Iu∣daical and Temporal. Ceremonial, as celebrated with much worldly pomp. Mystical, as figuring some spiritual things. Secret, as either performed behind the veil or curtain, or else sequestred and remote from the Peo∣ple. Levitical, as committed onely to the administration of that tribe. Iudaical, as ordained onely for the salvation of that people. And Tempo∣ral, as instituted onely for a season, and not to continue. But the sancti∣fication of the third function, and the

place thereunto appointed, was di∣rectly contrary to all the points al∣ledged to the former two. First it was for simple Worship, Prayer and Doctrine, which were there to be per∣formed and delivered in all sincerity, without any Ceremony or ceremoni∣al Implement used therein. Secondly, there was no matter of Mystery there∣in to be seen; but whatsoever was Mystical in the Law or the Prophets, was there expounded. Thirdly, no∣thing was there hidden or secret from the People, but acted wholly with∣out the veil and publickly for every man. Fourthly it was not appropri∣ated to the Levites, but common a∣like to all the tribes. Fifthly, not or∣dained for the Iews particularly, but for all Nations in general. And lastly, not to endure for a time (as those other two of the Law) but to continue for ever, even after the Gen∣tiles were called, as well as the Jews; that is, during the time of the Gospel, as well as of the Law. Therefore, saith God, by Esaias the Prophet * 1.56 my house shall be called an house of prayer to all Nations. He said not, an

house of sacrifice to all Nations; for the sacrifice ended before the Calling of the Gentiles, and so they could have no part thereof. Nor an house of prayer for the Iews onely, for then had the Gentiles (when they were called) been likewise excluded: But an house of prayer to all Nations, i. e. Jews and ••••••ntiles indifferently, which theref••••e must have relation to the times of the Gospel: and conse∣quently the sanctification of that house, and of that function, is also a sanctifi∣cation of the Churches of the Gospel.

We reade not therefore that Christ reformed any thing in the other two functions of the Temple, for they were now as at an end. But because this third function was for ever to continue in his Church, therefore he purged it of that which prophaned it, resto∣red it to the original sanctity; And that the future world (which was the time of the Gospel) might bet∣ter observe it, than the precedent, and the time of the Law had done, he reporteth and confirmeth the de∣cree, whereby it was ••anctified, It is written (saith he) my house shall be

called an house of prayer to all people. He saith, my house, excluding all other from having any property therein; for God will be joint-tenant with no man. And it shall be an house of prayer for all people, i. e. publick, for ever, and not private. The time also when our Saviour pronounced those words, is much to the purpose: for it was after he had turned out the Oxen and Doves, that is, the things for sacrifice. As though he thereby taught us, that when the sacrifical Function of the Temple was ended, yet the sanctification of it to be an house of prayer ever remained.

Thus far this learned Gentleman, whose words (because every one to whom this may come may not have that Book in readiness to peruse) for the readers satisfaction, I have faithfully transcribed. By which judicious and learned discourse it doth plainly appear, that the holiness of the Jews Tabernacle and Temple was not altogether Leviti∣cal, nor abolished, but of perpetual du∣ration in Gospel-times, and that our Churches now are holy as theirs were then; the sanctification of theirs

was the sanctification of ours; and therefore those promises of divine pre∣sence and blessing made to them in their Church-assemblies, do belong to us, as well as to them.

To such therefore as neglect the Church now, and say, they can serve God as well elsewhere, as there; I say, 'Tis true, as we are private Christians and single persons, so no doubt accor∣ding as the exigence of our affairs re∣quire, we may any where, or at any time, doe God acceptable service. It was foretold that in Gospel-times‖ 1.57 In every place incense shall be offered to the Name of the Lord. And as St. Paul bids us, pray continually, so our Saviour, when you pray enter into your Closets. But as we are members of the visible Mystical body, which is the Church of Christ, so we are bound to constant attendance on the publick service of God, in his house. Though not alto∣gether now in respect of the place, yet still in respect of the Congregation that do and ought to meet in that place, and the worship of God that is, and ought there to be publickly performed. And very much in regard of the place too;

1. As it is a place freely given and surrendred up into the hands of God, the great Land-lord of the whole world, by the donation of the right owner, un∣der God, of the Land, and Founder of the Edifice.

2. As it is hallowed and dedicated to the publick service of God in such a so∣lemn manner, as hath been the custom and usage of God's people in all ages of the world, both of the Iews in the Old Testament, and of the Christians in the New, from the beginning, in the pu∣rest times untill now, at the time when it was delivered up into God's possessi∣on, and when the use whereunto it shall ever serve, is established.

3. As it is accepted and owned by God, being thus given and set apart for him; and he is pleased to take Livery and Seisin of it, as his house (which is as really true of our Churches at their Consecration, though not as visibly, as it was of* 1.58 Solomon's Temple at its dedica∣tion.) for the performance of his pub∣lick worship and service, and intitles it himself‖ 1.59 My house of prayer. And the Argument which our Saviour useth to prove his property in that house, is ta∣ken

from the use for which it was ap∣pointed; which extends its force equal∣ly to our Churches now, as to the Temple at Ierusalem, seeing they are both set apart to the same purpose, even for pub∣lick prayer to, and worship of God.

4. As 'tis a place to which God hath by promise assured his own gracious and heavenly presence and blessing, and where he may be and is enjoyed, in a more special manner than elsewhere, and consequently where there is more profit and good to be received by the service of God done in the Congrega∣tion and assembling together of his peo∣ple there, than in any other house whatsoever. And therefore though there is not that holiness affixed to pla∣ces now since our Saviour's coming into the World, as there was before, yet our assembling together in the Church is as holy now as then, and better than elsewhere. And wheresoever the Scrip∣ture seems to take away all religious differences of places, as if no place were holier than another, (as in Mal. 1. 11. Ioh. 4. 21. 1 Tim. 2. 8.) It is true of in∣herent holiness, but not of relative. And this must be always remembred

to prevent mistake) that the Holy Ghost doth no where compare private and profane places, with publick and consecrated, as if the worship we doe to him were as much to his Glory, or as good and profitable to our selves and others which we doe in those pla∣ces, as that which we doe in the Church. But he compares publick places then, with publick now, and private with private; and his meaning is, that not onely at Ierusalem, and among the Jews God shall have an house for his publick worship, but in all Nations where he shall be pleased to bestow his Gospel. God will not be worshipped in the Temple at Ierusalem onely, nor shall his presence be tyed to that place more than to other such like houses of God elsewhere; but he will have houses, which shall be properly his own, and set apart for his publick worship and service amongst all Nations. It was a part of that heavy Yoke that was intolerable on the Necks of our Fathers, that they must take long and tedious journeys, to come from all Quarters of their Country to one place to worship; and that they did

not dare, no not in case of absolute ne∣nessity, to perform publick service in any other place; yea that their very private Devotions were to be performed either* 1.60 in, or† 1.61 toward that place: But now, besides our Closets for our private Devotions, we have Churches in our se∣veral Towns, Parishes and Villages, where we may be sure to have God present to hear, accept and bless us, if we can find honest and good hearts to resort to them. Every place hath God's presence, and therefore is, in it self, alike sanctified for his service; but every place is not alike separated from common and profane use, and dedica∣ted and consecrated to God, nor ow∣ned and accepted by him; and there∣fore we have no reason to expect God's presence, or to meet with the like bles∣sing in one place as in another. And therefore (saith that holy and ancient Synod at Gangra in Paphlagonia, under Constantine the Emperour)‖ 1.62 Omnem lo∣cum aedificatum in nomine Dei honor amus, & Congregationem in Ecclesia factam ob utilitatem communem recipimus. We do honour every place built in the Name of God, and do reverence and receive

the Congregation met in the Church for the Common advantage. Churches then are holy, and to be respected and fre∣quented rather than other places, be∣cause of their holy Use, and for the holy Assemblies there made. And there∣fore that same Council decreed,* 1.63 Si quis docet domum Dei contemptibilem esse, & Conventus qui in ea celebantur,* 1.64 anathema sit. Cursed be he that shall teach, that the House of God may be slighted, or the Congregations that assemble therein. And in the next Canon, they think fit to ordain,† 1.65 Si quis extra Ecclesiam seorsum Conventus celebrrat, &c. Cursed be he that shall keep any Convention out of the Church. And the same Sy∣nod (as History‖ 1.66 tells us) condem∣ned and deposed Eustathius Bishop of Sebastia in Armenia, for perswading such as refrained the Church and pub∣lick Assemblies, to raise Conventicles and Brotherhood in their private Houses.

And in the Civil Law it is decreed, * 1.67 That the sacred Mystery or Myste∣ries be not done in private Houses, but be celebrated in publick places, lest thereby things be done contrary to the Catholick and Apostolick Faith;

unless they call to the celebrating of the same such Clerks of whose Faith and Conformity there is no doubt made, or else that are deputed there∣unto by the good will of the Bishop. If any thing be done to the contrary, the House wherein these things are done, shall be confiscated, and them∣selves shall be punished at the discre∣tion of the Prince.

'Tis true St. Paul commands us † 1.68 Every where to lift up holy hands with∣out wrath. But those hands cannot be pure that are profane; and they cannot have other than such, who contemn the Church.‖ 1.69 As therefore we exhort all men every where to worship God, even so for the performance of this service by the People of God assembled, we think not any place so good as the Church, nor any Exhortation so fit, as that of David, O worship the Lord in the Beauty of Holiness. But now (alas) we live to see those prophetique words, uttered by a Learned and judicious Gentleman a∣bove 60 years agoe,* 1.70 to be verified and fulfilled to the utmost. He discerning then the great increase and growth of Sectaries in this Realm said; That time

would soon bring it to pass (if it were not resisted) that God would be tur∣ned out of Churches into Barns, and from thence again into Fields, and Mountains, and under Hedges: and the Office of the Ministry (robbed of all dignity and respect) be as contempti∣ble as those places; all Order, Discipline and Church-government left to the newness of Opinion and Mens fancies; yea and soon after, as many kinds of Religions spring up, as there are Parish Churches within England, every con∣tentious and ignorant Person cloathing his Fancy with the Spirit of God, and his Imagination with the Gift of Reve∣lation.

By all which hath been said (where∣in I hope the candid Reader will pardon my Prolixity in this plain Vindication of the langu••shing Reputation of Church∣assemblies) it appears that the speciality of Divine promises are made to the pub∣lick Dispensation of God's ordinances, and that we may expect a greater Bles∣sing upon them, in our Church-assem∣blies, than elsewhere.

But I know no promise of God at all, made to such Preaching and Meetings,

as are in question. God hath not enga∣ged himself for a Blessing to any People, waiting on him (as they count it) in a way out of his appointment, yea con∣trary to it. But as he hath forbidden to hear Intruders, Ier. 27. 14, 15. So he hath expresly said, there shall no Bles∣sing at all accompany such a Ministry and such attendance on it. Let that place in* 1.71 Ieremiah be noted, I sent them not, nor commanded them, there∣fore they shall not profit this People at all, saith the Lord. Sive vera praedicent, si∣ve falsa, Saith† 1.72 a Presbyterian Divine: Whether they preach that which is true, or that which is false. The question is, not de facto, but de jure, not what they teach, but by what warrant. Thence it was, as‖ 1.73 Tarnovius thinks, that our Saviour Christ rebuked the Devil, and commanded him silence not suffering him to speak, when he con∣fessed and declared the most necessary and Soul-saving truth in the World, viz.* 1.74 that Christ was the holy one of God, because he had no calling so to doe. The words of St. Paul are full to the same purpose.† 1.75 How shall they believe on him, of whom they have not

heard? And how shall they hear without a Preacher? And how shall they preach except they be sent? The Apostle speaks of such preaching and hearing as should beget Faith, and by which, Grace is ordinarily wrought and increased in the Soul, and upon which, People may expect God's Blessing. Now thus none can hear without a Preacher, neither can any thus preach, i. e. profitably to beget Faith, except he be sent. They cannot be succesfull in their Ministry without a Mission. They may talk, as Usurpers; but not preach, as God's Ambassadours. They may satisfie the Itch of the Ear, but they cannot be in∣strumental to work Grace in the heart. God will not concur with that Minis∣try he sends not. Our Saviour Christ Faith, Iohn 10. 8. All that ever came be∣fore me are Thieves and Robbers. Why, Moses and the Prophets, the Priests and Levites were before Christ. Were they all. Thieves and Robbers, and none of them true Pastours? The Emphasis lies in the word [came] which being right∣ly understood, makes it as true, that all that ever came, or shall come after Christ are Thieves and Robbers also, as

well as those that came before him.‖ 1.76 St. Hierome's note upon the text makes it clear. Venerunt inquit Christus, non qui missi sunt, de quibus Propheta, veniebant a se & ego non mittebam eos. Our Savi∣our doth not say that all that were sent before him, were Thieves and Robbers, but all that came before me. Plainly shew∣ing, that whosoever shall come amongst the People of God his Church, to per∣form the Office of the Ministry, of his own accord, without a lawfull Sending, is a Thief and a Robber, and none of Christ's true Sheep will, or ought to hear him.

But it will be said,* 1.77 the Preaching and Ministry of such Persons as are in ques∣tion, is the Preaching and Ministry of Persons sent; for they are Persons in holy Orders, and Ministers ordained.

1. I deny not,* 1.78 but that some of such Persons as are in question, may be lawfully ordained Ministers (all are not, to my knowledge) yet it fol∣loweth not presently from thence, that they are sent to preach, or to perform Acts of the Ministry. For it may so be in a true setled and constituted Church, that for a lawfull Cause, and

by lawfull Authority, a Person ordai∣ned may be deposed, and justly sus∣pended from performing any ministe∣rial Acts; as Abiathar in the Church of the Jews was by King Solomon. Otherwise, Ministers in their Office were Lawless, and exempt from all legal and just Restraint and Censure. And although a Person in holy Orders cannot have his Ordination ordinarily made void by any, quoad internam po∣testatem, in regard of the inward Pow∣er of Order that is conferred on him in his Ordination, so as upon his Restau∣ration he need be re-ordained; yet it may be made void quoad externam ex∣ecutionem, in regard of the outward Execution of that Power in the Church, either in publick or private, either for a set-time or season, or else during his Life. It is in the Power of the Church and Governours thereof, to suspend a Minister from the Execution of his Office, though it be not in their Power to rase out that Characterem insculptum, that intrinsical Authority received in his Ordination. And a Person so law∣fully suspended by Authority, as is said, may he in such a case execute the Of∣fice

of the Ministry, or may he not? If so, then Acts of lawfull Authority in the Church signifie nothing; Gover∣nours and Government, and Church∣discipline is a mere empty Name, and but a Cypher. Then might Abiathar have executed the High-priest's Office, Notwithstanding King Solomon's Exauc∣toration of him. And so the Ordinance of God in the Church, to which all stand bound in Conscience, to be* 1.79 in subjection, will be made void and of none effect. If not, then such Ministers as notwithstanding their legal Restraint, or suspension from Execution of their Office, do yet constantly execute the same, by preaching and other ministe∣rial Duties, otherwise than by the Law they are allowed, cannot be said to be sent of God, since they are inhibited by God's Vicegerents on Earth; and consequently have not that sending, which the word of God saith is necessa∣ry to those, whose preaching is to be instrumental to work Faith, and other saving Graces in the Hearts of God's People.

But what calling or sending can such a Minister as is in question,* 1.80 pretend to,

for his setting up a Course of House∣preaching, or other ministerial Acts, in the place or Parish, where there is a publick constant preaching Minister established by Law? If he hath any, it must be either extraordinary, or ordi∣nary, for there is not a third way of calling or sending,

Extradordinary calling or sending is that, which is done by God himself im∣mediately, without the Concurrence or Ministry of any humane Help or Au∣thority. † 1.81 Not of man, nor by man. Either,

1. By divine Vision or Revelation: and thus St. Paul was called and sent to preach the Gospel at Macedonia‖ 1.82 A Vision appeared to Paul in the Night, saying, come over into Macedonia and help us; And after he had seen the Vision, immediately we endeavoured to go into Macedonia, assuredly, gathering that the Lord had called us to preach the Gospel unto them.

2. By secret impulse on mens spirits for this work, wrought by the extraor∣dinary Power of God in the Primitive times. Such was* 1.83 Philip the Deacon's going to the City of Samariah, and

preaching the Gospel unto them, after the dispersing the Church at Ierusalem. Such also was the Calling of those who at the same dispersion, first preached Christ at Phoenicia and Cyprus† 1.84 and the Hand of God was with them, though o∣therwise they were but private Persons.

Now I think no wise men will pre∣tend to these extraordinary Callings or Sendings in these days. It is sufficient to say they are extraordinary, and such as but in like Cases cannot be expected, Extraordinary onely take place where ordinary are not to be had. The in∣ternal and extraordinary sending is secret and invisible, and therefore it is not sufficient for a man to say that he is sent of God, seeing every Here∣tick may say the same;* 1.85 but he ought to prove his extraordinary and invisible Calling by the working of some‖ 1.86 Mi∣racle; or by some special testimony of Scripture.* 1.87 'Tis true Iohn Baptist had 〈◊〉〈◊〉 immediate and extraordinary Calling▪ * 1.88 and yet wrought no Miracle, (that was reserved for the Messiah, of whom he was the immediate Forerunner, to manifest himself unto the world by) but then, that Calling of his was foretold,

and witnessed by plain testimonies of † 1.89 Scripture. And the manner of his Birth, and Condition of his Life (as it was well known to all Israel) were no o∣ther than miraculous and extraordinary.

Ordinary calling or sending to any place, to preach the Gospel, and to exe∣cute the Office of a Minister there, in a setled and constituted Church is, when a Person in holy Orders hath the cure and care of a Flock or Congregation of God's People committed to him, to preach the Gospel to them, and to per∣form all other ministerial Acts amongst them, by the Ministry of those Men, who under God, have Authority so to doe, according to good and wholsome Ecclesiastical Laws and Constitutions in that behalf made and established.‖ 1.90 God calleth ordinarily by his Church, her voice is his. Therefore whensoever the Church of God, that is, the learned, wise, godly, and such as the Church hath pub∣lickly appointed for that purpose, saith to any thou shalt he sent to such a place, thou shalt goe for us; then doth God call; Saith Mr. Perkins. Sending implies the Act of another that hath Power and Authority to send, He cannot be

said to be sent, that comes to a place, and there takes upon him to preach and doe all ministerial Acts, of his own ac∣cord. He comes not in Christ's Name, but his own. And a Christian can in nothing shew himself more impudent, than in embracing such, as Teachers sent from God, that come in their own Names.* 1.91 If one come in his own Name, him ye will receive: saith Christ to the Jews, blaming them much for it. And because there are so many that are apt to run before they are sent, it is ne∣cessary, that wheresoever any Person undertakes to preach the word, his cal∣ling to that work be clear and manifest, both in respect of his own Comfort and the Peoples profit. Though St. Paul was immediately called of God, yet he was sent to† 1.92 Ananias for im∣position of his hands, that it might be clear to the Church that he was called. And when he was to be sent to the Gentiles, he was again by imposition of hands‖ 1.93 ordained or appointed to be their Doctour, that so his Calling might be publickly declared to be lawfull, and that none else might intrude into it. And if this were necessary in him, who

was immediately called of God, how much more necessary is it in all those, who have not now that extraordinary Calling, but onely are mediately or∣dained and appointed to that work by those men, who under God have pow∣er to send and appoint Pastours over the several Flocks of his People in the Church?

Now if such a person as is in the question, cannot make out his cal∣ling or sending, by one of these two ways, to such a Town or Parish, where he takes upon him thus to execute the Office (or any part of it) of a Minis∣ter; certainly then he hath no Calling or sending at all: But is like one that shall enter into another man's house, at the window, or some other way, than by the door: and that (we know) is no fair possession of an house; he that enters in at the windows, ought to be thrown out of doors. Of such our Sa∣viour saith* 1.94 Verily, verily I say unto you, he that entreth not by the door into the sheepfold, but climbeth up some other way, the same is a Thief and a Robber. And,* 1.95 if such, as they can be no other, who baulking the lawfull and ordinary

way of entrance by the Authority of those, who derive their power on earth from Christ, and break in without, yea against the Laws and Leave of their Governours that act in Christ's Name and Stead) then are not they sent of God, and consequently have none of God's promises of blessing annexed to their Ministry.

This is that which renders the best actions that can be performed by the Sons of Men, to be sinfull, when they are done unlawfully, and by such as have no particular Calling or Com∣mand for the doing of them. This doth quite alter and diversifie the nature of actions, so as that they are varied from what otherwise they would be, to some other things. It is a rule as true, as old; Bonum extra proprium sub∣jectum, in malum mutatur; Every good thing, out of its proper place and sub∣ject, is turned into evil. V. g. In the natural body of man, the hand is a very good and usefull member, for the offices of Common life; yet if the hand be out of its proper place, and grow either out of the Head or Leg, or else∣where, where it ought not, it is no

longer a good or usefull member, but a deformed and monstrous excrescence of Nature. In the body politick or state, the execution of wrath upon him that doeth evil, is a very just and good work; yet if it be done by one that hath no Authority or Commission, at least in such a place or circuit, it is not jus∣tice, but murther. Ammon abusing his Sister Tamar by filthy incest▪ ought by the Law of God to dye, Absolom kil∣led him with the Sword; and in so do∣ing he did the very thing that† 1.96 God commanded: Yet Absolom sinned great∣ly in doing it, because he was not the man that ought to have done it, but David the King. In the Ecclesiastick body, the Church, the preaching the word is an excellent ordinance of God, for the saving of them that believe, as‖ 1.97 foolish as the world do account it: But if it be performed by one that hath no Authority or Commission for so do∣ing, nay, that is under a just and legal prohibition and restraint from the do∣ing it at all, it is not preaching, but quite another thing, even what the Apostle calls it* 1.98 beating the air. When∣soever a Commandment is limited to

persons and places, that Command makes it a sin to them, if they leave the thing required undone; and the not commanding, yea, forbidding, makes it a sin to others that shall doe it, be∣cause 'tis the Precept that makes the thing to such persons, in such places, to be lawfull or sinfull. Wrath hath been revealed from Heaven on such, as have rashly adventured on a thing that in it self hath been very good, yet had no particular Command for it. This appears plainly in the case of† 1.99 Vz∣zah. Though his intention was good, yet it belonged not to him to touch the Ark, for the charge and care there∣of was committed to‖ 1.100 others. It is the Policy of Satan, if he cannot prevail with men to abide and abound in those things which are (materially) evil, but they will needs be doing good, then he will draw them on to doe that good unlawfully, without a calling to it or warrant for it. And it were well that People who are so easily misled by the specious pretext of good, were not ignorant of this Wile of the Devil, whereby he deceives simple souls, not a few. When we set upon the perfor∣mance

of any thing, it should not be enough to weigh with our selves how good it is, but to look what warrant we have to doe it. The manner of perfor∣mances is to be regarded, as well as the matter: For God stands upon Cir∣cumstances as well as Duties.* 1.101 It shall be then our righteousness, if we observe to doe all the Commandments before the Lord our God, AS HE HATH COM∣MANDED VS. Say we doe what is commanded, yet if we doe it not as he commanded us, it is not right in God's sight, who requires that a thing be not onely good, but also regularly perfor∣med. It is not the material goodness of the work, that will free us from sin, but the Command we have out of God's word for the doing it. Neither can we depend upon any promise for a blessing, when we have not God's Precept for the action.

The promise of edification in faith, knowledge and holiness, is specially ap∣propriated to the Ministry of that Per∣son, who is regularly and orderly in God's ways, set over a Congregation. Christians own pastours have a more special dispensation of the Grace of God

given them, to them-ward; as St. Paul the Doctour of the Gentiles had, to∣wards that People, of whom he was appointed the proper Minister. And (saith Mr. Baines)† 1.102 If this were well considered it would cure in us that affec∣tation of the confluence of strangers, when our hearts do not so fervently embrace our own Pastours. And it should instr•••••• People to depend especially upon those who are set over them; for these are they who are furnished from God in 〈◊〉〈◊〉 eminent manner, with grace towards them▪ They are foolish sheep that know not the•• own shepherds voice, and foolish People that know not their own Ministers.

And in reason, whose Ministry may we think God will bless, either his, to whom the Flock is committed by him∣self; who‖ 1.103 is over them in the Lord•• whom* 1.104 God hath made their overseer▪ who have† 1.105 the rule over them, watch∣ing for their Souls, as those that must give an account? Or his, who runs before he is sent, who hath no lawfull call to the Congregation, ordinary or extraor∣dinary; who hath no relation at all to the Flock,‖ 1.106 whose own the sheep are not▪ he having no charge of them, nor any

account to make for them (other than for his irregular intrusion amongst them, taking upon him to doe that he hath no right to doe, and for seducing them away from their own Pastour) be his parts and qulifications otherwise Angelical, and his Doctrine never so Evangelical?

Pastours of Congregations are called * 1.107 Christ's Ambassadours to their People. It is their Commission that makes their Embassie succesfull. Another, perhaps, may be of equal, or greater fitness for the Employment, but he onely that hath deputation for the service, is re∣ceived and hath audience. Those that have no lawfull mission to a Congre∣gation, but intrude themselves a∣mongst them, may speak the truth, as well as they that have; yet of him that acts by lawfull appointment, we may say, that he preacheth with Authority, and not like those that come in by stealth and usurpation, and have no other right there to preach, than what themselves have made. They are cal∣led † 1.108 overseers. It is not for every man to oversee the estate of another; they onely can do it, who by some Deed or

Commission are impowered to under∣take it. Nay (which is a dreadfull Consideration) they must so oversee the Flock‖ 1.109 that they may give an ac∣count for their Souls. Is there any such charge given to, or undertaken by those unsent teachers, who love to be heard and seen in exercising their parts, but not in taking cure or charge of Souls? They are called* 1.110 Stewards. It is not for any one to be a steward in another man's house, to feed the Family; but for him onely whom the master of that house shall appoint. The ministe∣rial parts performed by a lawfull Pastou•• to his own Flock, are like† 1.111 Iacob's blessing his Sons; another man might have done it as rhetorically, and, per∣haps, as affectionately, but not so ef∣fectually, because none had that Right•• and Authority to doe it, as he. Of all acts, those that are done ex officio, by virtue of an office, and from a lawfull designation and appointment for the execution of that office, to, or for, such a Person or People, are under a more solemn assurance of a blessing▪ It is no Solecism to say, God will hear•• their Prayers, and bless their Pains,

when he will neither hear, nor bless the Prayers or Pains of any else. My‖ 1.112 Ser∣vant Job shall pray for you (saith God) for him will I accept. Eliphaz and his two friends were good men, yet God would not give answer to them, but to Iob one∣ly. See Gen. 20. 7. Es. 37. 4. Iam. 5. 14.

If that place in* 1.113 Matthew be urged, to prove a promise of a blessing to such preaching and meetings as are in question; Where two or three are met to∣gether in my name, there am I present in the midst of them.

I answer, that although I conceive the primary and principal Intent and Scope of our Saviour in that place, was not to speak of religious Meetings, for the preaching and hearing of his word; but of the Meetings of Ecclesi∣astical Judges of the Jewish Sanhedrin in their Consistory (as the Context doth declare) yet because all God's promises are great and pretious, and we ought not to lose ought of them, but improve them to the utmost for his Glory and our Comfort; therefore sup∣pose it be taken and to be understood of religious Meetings also (as 'tis so applied by the Church of England in her

Liturgy, yet to no other, but our Church-assemblies) yet (I say) that text annexeth a Promise onely to such Meetings as are in Christ's Name. Now the meaning of that phrase is common∣ly expounded to be, at my Command. Nam in nomine Christi, idem est quod e••••authoritate. So our Saviour himself useth the phrase:† 1.114 I am come in my Fa∣ther's Name, id est, at his Command▪ as he expounds it himself.‖ 1.115 This Com∣mandment have I received from the Father. So St. Paul useth the phrase, * 1.116 Now we command you brethren in the Name of our Lord Iesus Christ; id est, by the Authority of our Lord Christ, committed unto us by him, as if Christ should command by‖ 1.117 us. So every in∣feriour officer amongst us, doth use the phrase, I require you in the King's Name, id est, by Authority derived from him. See Act. 4. 7.

And should we extend the promise, without restraint, to other Meetings under pretence of religious Worship, than such as are grounded on Christ's Authority;* 1.118

1. Then we should make our own wills, fancies and affections, masters

of our actions, and endeavour to bring down the presence of Christ to such irregular Conventions, as are altogether disagreeing with, yea contrary to his Will and Command, which were not onely absurd, but impious to attempt or think.

2. Then also may a Congregation of 1000 People, divide themselves (con∣trary to good Laws of God, his Church and the Realm) into 500 Couples, in so many several places, and in so many several forms of worship, and yet expect Christ's presence and blessing with them all, in ways so abominable to God, and so apparently destructive to his intire body the Church, which he hath pur∣chased with his most pretious bloud.

3. Where were then the threatnings of his withdrawing from our Assemblies upon just occasion? God hath said * 1.119 Your Sabbaths, your Calling of Assem∣blies, I cannot away with, it is iniquity even your solemn Meetings; my Soul hates them, they are a trouble to me, I am weary to bear them. And, I‖ 1.120 hate, I despise your Feast-days, I will not smell in your solemn Assemblies, i. e. I will not accept with Favour (as I did Noah's * 1.121 Sacrifice) their solemn Assemblies.

In another place the Holy Ghost useth the same expression,‖ 1.122 I will not smell the Savour of your sweet Odours. It is a Judgment (saith Ainsworth) opposed to that blessing promised in v. 12. I will walk among you. God threatens to deny his presence to their Assemblies, and one reason is given by a Divine of the Presbyterian Judgment;* 1.123 Because they were not any way of Divine instituti∣on, but of their own invention, and there∣fore all along they are called your or thine.

Now shew me where Christ in all the Old or New Testament, doth either command, or allow any such Ministry, and attendance on it, as is in question, and then I shall acknowledge it to be the Ordinance of God, and that this promise belongs to it: but not till then.

In the mean time I may well (with∣out any digression) retort upon the objectours, and tell them, that in my Judgment, they are far out of the way, either of obedience to Christ's Com∣mand, or of hopes of enjoying his bles∣sing promised, who in resorting to such kind of Meetings, for which they have

neither a command nor promise, se∣parate and withdraw themselves from the publick assemblies, and attendance on his worship and ordinances there, where God hath assured us of his pre∣sence and blessing, and whither he hath enjoyned us constantly to repair. For as that Minister, who shall upon any pretence whatsoever of his own for∣sake a Congregation over whom he was placed by God, and goe to another without any lawfull call, is like Ionah, who being sent by God to Nineve, sin∣ned greatly in going to Tarshish, though he had preached never so due∣ly and diligently there: So those Peo∣ple who in any measure neglect the publick, for those private assemblies, are like Micah, who in the time of the Iudges, when there was a publick Mi∣nistry in the place which the Lord had chosen for that purpose, instituted a private worship and ministry in his own house, a certain peculiar Levite be∣ing called and set apart for that work. And no wise man that shall reade his story, will think it safe to follow his example. Well may such a Person flat∣ter himself in his course, and say in

his heart, as he* 1.124 Now I know the Lord will doe me good, seeing I have a Le∣vite to my Priest. But (as Iunius) † 1.125 hominis imperiti sermo est, & in pie∣tate parùm instituti. That saying of his shews him to have but little wit, less religion, and that he was but in a gol∣den dream or Fool's Paradise all that while, though he thought himself wi∣ser and in a better case than his neigh∣bours. But this was done when there was no King in Israel, and every man did that which was right in his own eyes, otherwise so abominable an act could never have passed so clearly as it did.

By such I would be soberly and soundly resolved of this demand. Are the People of England in their present state and condition (assembling them∣selves together in publick places ap∣pointed for God's worship, under the teaching and ministry of their lawfull Pastors, that are set over them by Au∣thority) a true Church, or true Chur∣ches, or not?

If they say, no: they doe that which God (blessed be his name) hath not yet done, unchurch us; and lay us under a judgment, which he

hath not yet laid upon us, viz. a di∣vorce from Iesus Christ.* 1.126 Yet thou O Lord art in the midst of us, and we are called by thy name; leave us not. † 1.127 Through the infinite goodness of the most high, we have wherewithall to consute that unchristian and uncharita∣ble judgment of theirs, since we have both the matter and the form of a true Church.

The matter is a multitude of ratio∣nal Creatures that profess saving truth contained in the word of God. Simon Magus and the Eunuch upon their pro∣fession, were admitted Members of the Church; and Members do constitute the body.

The form of a true Church is a gra∣cious call into the dignity of the Chil∣dren of God, so as that Christ becomes ••nited to them. As the form of a man ••s the Soul united to the body, so the ••orm of a Church, which is his body, 〈◊〉〈◊〉 Christ united to it. We have the ••ord and laws of Christ, and those he ••akes effectual for the convincing of ••ll, and conversion of some. And this 〈◊〉〈◊〉 an irrefragable argument to evince 〈◊〉〈◊〉 Church to be a true Church, even

in the judgment of the Presbyteria•• Divines themselves. For to those of the Independent way, that separated from them, these are their words; * 1.128

We beseech you to consider, whe∣ther ye did not receive the work of conversion from sin to God, which ye presume to be wrought in you, first of all in those publick as∣semblies from which ye now sepa∣rate? And if ye found Christ wal∣king amongst us, how is it, that 〈◊〉〈◊〉 do now leave us? If the presence 〈◊〉〈◊〉 Christ, both of his power and grace, be with us, why do ye deny your presence? Are ye holyer and wiser than Christ▪ Is not this an evident token, that we are true Churches and have a true Ministry, because we have the seal of our Ministry, even the conversion of many Sons and Daughters to God? Doth not the Apostle† 1.129 from this very ground ar∣gue the truth of his Apostleship? 〈◊〉〈◊〉 it not apparent that our Ministers are sent by God, because their Em∣bassage is made succesfull by God for the good of Souls? Did ye ever reade of true conversion ordinarily in

false Church? Will the Lord concur with those Ministers he sends not? Doth not the prophet say the quite contrary? Jer. 23. 23. And therefore either renounce your conversion, or be converted from that great sin of se∣parating from us.

Again, where there are the infalli∣ble marks of a true Church, there is a true Church. But we have the infalli∣ble marks of a true Church, viz. the word of Christ truly taught, and his Sacraments rightly administred.

First for the word of Christ. The Church is (according to the proper signification of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a People called forth from the rest of the world;* 1.130 called to be Saints. Now the best note to know a People called, is by the voice calling; this was ever an infallible mark of Christ's Church. First among the Apostles, who were called out from amongst others, by the word of Christ, to become follow∣ers of him. Then amongst others, as they were added to the Church, they were called by the word; witness that great work of conversion wrought by the Ministry of St. Peter,† 1.131 At one

Sermon three thousand were severed from the rest of the world, and added to the Church.

Next for the Sacraments, these right∣ly administred are certain marks of a true Church; for they are the Seals set by God to his word, the signs of his Covenant, whereby he binds himself to be our God, and receives us to be his People. They are sure pledges of his love to us, which we really have, till we come actually to be possessed of perfect holiness and glory with Christ▪ Whilst we have these blessed ordinan∣ces of his amongst us, his word truly preached, and his Sacraments rightly administred, it is not the rash censure of a few giddy heads, that can un∣church us.

If they say we are a true Church then God is ever with us, (Es. 45. 14.) in our assemblies at all times, and in all parts of his worship.* 1.132 Lo, I am with you always to the end of the world. An•• † 1.133 I will dwell in the••, and walk in them and will be their God, and they shall 〈◊〉〈◊〉 my People. Thence the Holy Ghost i•• Scripture, calls the Church,‖ 1.134 his house the dwelling place of his Name, th••

place where his honour dwells, the Pre∣sence Chamber of the great King, &c. And as the glory of the Lord did Sen∣sibly appear in the Tabernacle, Exod. 40. 34. and in the Temple, 1 kings 8. 10. So doth it now in our Church-assem∣blies, as really and truly, though not as visibly, as then.* 1.135 For if the Mini∣stration of Death was glorious, how shall not the Ministration of the Spirit be glo∣rious? If the Ministration of Condem∣nation be glory, much more doth the Mi∣nistration of Righteousness exceed in glory. If that which is done away was glorious, much more that which remain∣eth is glorious.

Now if God be present with, and in our assemblies, how dare any that are, or ought to be Members thereof, absent themselves? Dare ye to with∣draw at any time from God's presence, whose face at all times ye are† 1.136 com∣manded to seek? I speak not of his om∣nipresence, in regard of the immensity of his essence, which fills all places. God fills every place, and fills it by containing that place in himself. But I speak of that special presence, which he hath promised to afford to his

Church, manifesting himself in that place and assembly more graciously, than elsewhere.

If then we retain our Conjunction with Christ, why do ye refuse Com∣munion with us? May we not there∣fore justly charge you as guilty of ma∣king a Schism in the Body of Christ? That we may, by your own Doctrine. For (say the Presbyterian Divines) * 1.137

If the Apostle calls those divisions of the Church of Corinth, wherein Christians did not separate into di∣vers formed Congregations, of se∣veral Communions, in the Sacra∣ment of the Lord's Supper, Schism, 1 Cor. 1. 10. may not your Secession from us, and profession that ye can∣not joyn with us as Members, and setting up Congregations of another Communion be more properly cal∣led Schism?

And presently after they distinguish (out of Camero) of a two∣fold Schism, negative and positive. The former is when men do peaceably and quietly draw from Communion with a Church, not making a head against that Church from which they are de∣parted: The other is, when persons so

withdrawing, do consociate and draw themselves into a disitinct and opposite Body, setting up a Church against a Church, which Camero calls Schism by way of Eminency. Now if this were true Doctrine in those days, against those who were then concerned in it; I know no reason why the space of a few years should so alter the case, but that it is as true now against themselves, who now doe what they then condem∣ned in others, viz. not onely withdraw from our publick assemblies, but set up Church against Church. And therefore (to use their own words)

Ye must not be displeased with us, but with your selves, if we blame you as guil∣ty of positive Schism.

And that is no small fault in the judgment of any sound Divine, but a far greater than the fault, upon which they pretend se∣paration. The things for which they make a rent, are not so great a fault in the Church, as the want of Chari∣ty in them which prompts them so to doe. It is a sin of the first rate, and one of the greatest size that a Christian can commit, in the judgment of the Brethren of the Nonconformists them∣selves,

though now it goes down gli•• with too many of them, who not with∣standing are obliged to the extirpation thereof, not onely by the common bond of Religion and Christianity, but also by the second Article of their so∣lemn League and Covenant. taken with hands lifted up to the most high God; wherein they rank it with Popery, Su∣perstition, Heresie, Profaneness, and whatsoever is contrary to sound Doctrine and the power of godliness. Let the words of Mr. Baxter be noted as an evidence of this truth.* 1.138

If the Scripture were Conscionably obser∣ved, men would take Church-divi∣sions for a greater sin than Adultery or Theft. Mutinies and Divisions do more infallibly destroy an Army than almost any other fault, or weakness: and therefore all Generals do punish Mutineers with death, as well as flat Traytors. Our Union is our strength and beauty: commonly they that divide for the bringing in of any in∣feriour truth or practice, do but de∣stroy that truth and piety, that was there before. I like not him that will cure the head-ach by cutting

the throat; yea, it is a greater sin than Murther (saith Mr. Paget) A Murtherer† 1.139 killeth but one man or two, but a Schismatick goes about, as much as in him lies, to destroy the Church of God. Yea, it is worse to make a Schism in the Church, than to Sacrifice to an Idol, saith * 1.140 Mr. Calamy out of St. Cyprian.

And may Christians then play at sast and loose with the bonds of holy Com∣munion at their pleasure? St. Peter could say† 1.141 Lord whither shall we goe? thou hast the words of Eternal Life. Where this word is truly Preach••d in the way of Christ's appointment, and the rest of his worship celebrated ac∣cordingly, wo be to those that are not found there also. Christians in the pure and primitive times, did not take this Liberty in point of Church-fel∣lowship, but (by the acknowledgment of the Divines before mentioned, and Oh that their Practices now did not contra∣dict their words then)‖ 1.142

All such who professed Christianity, held Communi∣on together, as one Church, notwith∣standing the difference in judgment in lesser things, and much corruption in

Conversation.

Cain was the first that ever separated from the Church;* 1.143 he went out from the presence of God. God is every where, the meaning therefore is, from his Church, the place of his publick worship, which was then in his Father's Family. And will it be safe for any to follow such a President?

† 1.144 The Apostle pronounceth a woe to them that walk in the way of Cain. Those that walk in his way, can ex∣pect no less than to arrive at the place whither he is gone before. And if ye would know who they are that so walk, the Apostle tells you,‖ 1.145 these are they that separare themselves. Pareus his gloss on the words are not unwor∣thy observation:* 1.146 Quia sibi ipsi f••••gunt peculiarem cultum, ideo sese segregant ab eorum Ecclesia ac coetu. They feign to themselves a peculiar way and man∣ner of worship, therefore they will not joyn with us in ours, but withdraw from our assemblies; as if he had pur∣posely described the humour of the men of our times. However such may pretend to the Spirit, as if they were more Sanctified than their Brethren, yet the Apostle by infallible guidance,

pronounceth them Sensual not having the Spirit. And that is the reason they keep the Unity of the Church no bet∣ter. For (as Fulgentius saith) Tales † 1.147 ita{que} faciles sunt ad divisionem, quia spiritum non habent, in quo uno membra Christi charam servant Spiritualiter unitatem. Such persons are prone to all divisions, because they have not that Spirit, in whom alone all the Members of Christ do Spiritually keep Unity among themselves, as a dear and pretious thing. As the Soul in man's Body doth cease to quicken any Mem∣ber sundred from the Body, and the scattered bones in Ezekiel's Vision, re∣ceived no life till they were incorpora∣ted and knit together in one by* 1.148 Si∣news, Flesh and Skin: so the Spi∣rit of God, which is the Soul of this mystical Body, denies the derivation of Grace and Comfort, to those that se∣parate themselves from it.

If they say, we are a true Church, and that they and their Party separa∣ting from us and meeting in private as∣semblies, are a Church also, and so they do not separate and withdraw themselves from the Church.

Then I say that their Church, in that case, refusing Communion with ours, is, (at least) a distinct Church from ours; and so there are two Chur∣ches of England in this Nation. And so they make Christ to have two bodies distinct under one head; which is con∣trary to sundry plain Texts of Scrip∣ture. * 1.149 Though there be threescore Queens, and fourscore Concubines, and Virgins without number, yet my Dove, my undefiled is but one.† 1.150 We being ma∣ny are one body in Christ. And,‖ 1.151 As the body is one and hath many members, and all the members of that one body be∣ing many, are one body, so is Christ. Again,* 1.152 There is one Body, one Spirit, one Hope, one Lord, one Faith, &c. And,† 1.153 is Christ divided?

There cannot be two such opposite Churches in one Nation, but one of them must needs be an Harlot, and not the Spouse of Christ. And that their Church (as they call it) and not ours, is so, may easily be made to ap∣pear to any man that will vouchsafe to weigh matters in the balance of Reason and Judgment. The whole World is divided betwixt God and the

Devil; there is not a third Party that can challenge any share in the Race of mankind. All Societies and Compa∣nies of Men and Women in the world, are either the Church of Christ, or the Synagogue of Satan, Rev. 3. 9.* 1.154 An assembly of Saints, or a congregation of evil doers, Psal. 26. 5. And that theirs is not the Church of Christ, ap∣pears thus: Those assemblies or con∣gregations where there is no true and lawfull Pastor, nor true and lawfull Flock, are not the Churches of Christ, but of Satan: for (as it hath been shewed before out of the Scriptures and Fathers)† 1.155 a lawfull Minister, and a Flock or Congregation of People lawfully committed to his charge, make up a Church: that is the definition of a particular Church. But their Chur∣ches (as they call them.) have neither true and lawfull Pastors, nor Flocks: therefore they are not the Churches of Christ, but the Synagogues of Satan, and Congregations of evil doers. That they have no true and lawfull Pastors, is ••lear. 1. Because many of them that head those unlawfull meetings and assemblies, were never ordained by

Prayer and Imposition of hands, as by Gospel-Rules they ought to be, but are mere Lay-men that take upon them to preach and perform Ministerial Duties, that were never called thereunto. This is true not onely in the assemblies of the Quakers, but of others also, by what name soever they may be called, that separate from our Churches. I know it to be so in divers places. 2. Those of them that were ordained, are (as to the execution of their Mini∣stry committed to them in their Ordi∣nation during the time of their Non∣conformity) under a legal suspension by the highest and fullest Power and Authority of this Nation, to which we are all bound in Conscience to be in Subjection. 3. Suppose that neither of the former were true, yet they are not true and lawfull Pastors of those that flock after them, seeing they have not the Pastoral cure and care of the Souls of any of them committed to their charge by any that, under God, have Authority in the Church, but are commanded to contain themselves in quietness and silence. And that they have no true and lawfull Flocks in

their Congregations appears in this, that their Assemblies & Congregations consist altogether of wandring Sheep that are gone astray from their own lawfull Pas∣tors, and sinfully separated from the Congregations and Flocks, to which, of right, they belong, and gathered together into a Schismatical and sepa∣rate meeting and Society, and so make up a Congregation of evil doers, and Synagogue of Satan. If this were rightly and seriously considered, I think it would startle the minds and shake the confidence of many of them, who bless themselves in their new∣found way of Religion and Worship, boast of their number, and compass Sea and Land to make Proselytes, that at least, they might be equally the Children of Hell with themselves.

If they say our Church is corrupt, we have that amongst us that we should not have, or, not that which we ought to have, I say then,

First, Suppose it be so, (which I think will yet require more pains than have yet been bestowed, to prove) yet let them consider what Peter Mar∣tyr judiciously saith.* 1.156 Non ob quam∣cun{que}

maculam Christi Ecclesiam ita Exci∣dere, ut Dei non amplius appelletur. Eve∣ry little blemish in the face of a Church, cannot cast her off from being God's. The Church in Canticles is said to be * 1.157 fair as the Moon; which in the He∣brew Tongue is called† 1.158 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Leba∣nah, for her whiteness and bright shi∣ning: And yet the Moon is not so white, but still some spots remain therein, and even uncapable of illu∣mination from the Sun.‖ 1.159 Coelum ip∣sum nulla serenitas tam colata purgat, ut non alicujus nubeculae flocculo resigne∣tur. In the clearest Heaven some spec∣led Clouds may be discerned.* 1.160 Cum tota dicat Ecclesia quam diu hic est, di∣mitte nobis de••ita nostra, non uti{que} hic est sine macula & ruga: So long as the whole Church is commanded to say, whilst she is in this World, forgive us our trespasses, she cannot be imagined to be altogether without spot or wrin∣kle. Rather they discover themselves to be most stained, to whom every small spot in the Church seems to be altogether intolerable.† 1.161 Cum sub spe∣cie studii perfectionis, imperfectione•• nullam tolerare possumus, aut in corpore

aut in membi is Ecclesiae, tum diabolum nos tumefacere superbia & hypocrisi se∣ducere moneamur. When under colour of perfection, ye can endure no imper∣fection either in the body or members of the Church; you must be admoni∣shed that this your separation is caused by the Devil, who puffs you up with pride, and seduceth you by Hypo∣crisie.

Secondly, We may not upon every slight ground (to please a fond hu∣mour) leave the Society of God's Peo∣ple in the Church, for sake the assem∣bling of our selves together, as the man∣ner of some is, or goe off from Com∣munion with that Church whereof we are, or ought to be Members. When an Ulcer breaks out in any part of the body (suppose the hand or the foot) must that member presently be cut off, or not rather be cured and healed by the use of plasters and other wholsome medicines, or the pain and evil be endured with patience ••ntill nature hath tryed her skill, and (as it will in short time) conquered the malignity of the Distemper? And shall we then presently make use of the

knife, as soon as ever there ariseth some diversity of opinions in the Church, especially in matters that are circum∣stantial in Religion? This were not Chirurgery, but Butchery. Nay, sup∣pose the very substance and body of Religion were corrupted, and not one∣ly some light errours in circumstances were maintained, but there were He∣resie in Doctrine also, in this case we ought to be very tender of making a Schism, and look well to our selves with what mind and affection we doe it. Suppose a Malefactor be really guilty and hath deserved to dye, yet if the Judge condemn him out of cru∣elty of mind, envy or spleen, and not out of true love to justice and hatred of his sin, though the Sentence were for the matter of it never so just, yet he were most unjust in pronouncing of it; so a separation from a Church though for just causes, yet would be most unjust and sinfull, if it be done out of malice or any evil respect or af∣fection whatsoever. In such a case that is required of a Christian, which is required of a Chirurgeon, who when necessity forceth him to cut off a mem∣ber,

yet he doeth it unwillingly, with grief, and after trial of all lawfull ways and ••••eans to stop the evil, and to prevent the mutilation of the Pa∣tient. The property of true Christian Charity, is,* 1.162 it rejoyceth not in iniqui∣ty, but in the truth. That is iniquity which is so diametrically opposite to Charity, which the Greeks call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is a vice that makes men not onely to rejoyce in the Calamity of others, but greedily to such in all evil reports of them, and rejoyce if they are true. Christian Charity, where it is, works the same mind and affection in us towards our neighbours as is in Parents towards their Children, who with joy admit of their commen∣dation, but will not so easily believe any thing that tends to their dispa∣ragement, unless they either soe it with their eyes, or have good proof made for it; and then, not without grief of heart. Faults in a Church call for our lamentation, not separation; should God separate from a Christian Soul, because there is still some corrup∣tion of sinfull nature remaining in it, the condition of us all would be most

miserable to Eternity. Did Christ se∣parate from the Church of the Iews, and not hold Communio•• with her, because she was not what she had, or ought to have been? What the state of the Jewish Church in our Saviour Christ's time was, the Scriptures do abundantly shew. In it was a very corrupt Ministry,* 1.163 blind leaders of the blind. They preach'd well enough; but did not live accordingly, The High-Priests Office, which by God's Ordinance was to last during Life, was now become annual, and basely bought and sold† 1.164 for money. The People were wicked, impenitent, haters and ••••••secutors of the Son of God. Their Doctrine was much corrupted and blen∣ded with false and Pharisaical‖ 1.165 glosses. Many superstitious Ceremonies were used, and urged more strictly* 1.166 than any of God's Commandments. Church∣discipline very much perverted;† 1.167 The Jews had agreed that if any did profess Christ, he should be excommunicated. An horrible abuse was crept into the place of God's Service: A Market, and ‖ 1.168 Money-changing set up in the Temple of God. And yet for all this our Sa∣viour

made no separation from this corrupt Church, but communicated with them 〈◊〉〈◊〉 all parts of Divine Wor∣ship. In his Infancy he was admitted a Member of that Church* 1.169 by Cir∣cumcision. At the Purification he was presented before the Lord in that Church, and† 1.170 a Sacrifice offered for him according to the Law of Moses. When he came to riper years he con∣stantly kept the Church, came‖ 1.171 to the Congregation to Divine Service, publick Prayers, and reading the Scrip∣tures. He received the Sacraments in their Church.* 1.172 Baptism, and† 1.173 the Passover. Yea his conformity to the Iewish Church was not onely in Divin•••• Institutions, but in Humane also; as in his observation of the Feast of the De∣dication of the Temple (mentioned Ioh. 10) doth appear. He was so far from breaking the order or custome of that Church. as that he conformed to it in those things that were contrary to Divine Institutions. It was the or∣dinance of God that the Passover should be eaten by the Iews‖ 1.174 with their loyns girded, their shooes on their feet, and their staves in their hands because they

were to eat it in haste. Standing was a posture of readiness for travell: and they used long Garments in those Coun∣tries, which would have been an hin∣drance to them, if they had not been trussed up. The Apostle seems to al∣lude to this custome, when he saith * 1.175 stand therefore having your loyns gir∣ded about. But because the Church of the Iews, being now safely escaped out of Egypt, had by long custome omit∣ted and altered these Ceremonies, there∣fore our Saviour Christ would not break or alter the custome of that Church, but did as they did. He did not stand 〈◊〉〈◊〉 the Passover, but sate or used a lea∣ning posture (for so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 used by St. Matthew doth signifie) as appears by the Evangelist.† 1.176 When the even was come he sate down with the twelve. And all this to teach us that we ought to be tender of violating the ‖ 1.177 customes of the Church; not to grow into a prophane contempt or neglect of any part of publick worship, for every imperfection and blemish, nor to separate from a Church, though never so corrupt, so long as the Word, Sacra∣ments, and Doctrine of Salvation may there be enjoyed.

Corruptions of a Church are com∣monly by Divines distinguished into two sorts. They are either such as concern the matter of Religion, which the Apostle calls* 1.178 demnable Heresies, in fundamental points of Faith and Ho∣liness, which tend to the destroying of the very being of a Church. Or else such as concern the manner of Re∣ligion in circumstantials and ceremo∣nials, which are matters of lower con∣cern, and inferiour alloy: Such as (to use the words of Learned Bp. Dave∣nant) Non continuo ad fidem fundamen∣talem spectant† 1.179 sed ad peritiam theolo∣gicam, & fortasse ne ad hanc quidem, sed aliquando ad curiositatem theologorum: belong not to the fundamentals of Faith, but skilfulness in Divinity, and not to that neither, but rather to the curiosity of Divines.

Now errours, even in fundamen∣tals, may be in a Church upon a dou∣ble account,‖ 1.180 either through infirmity and humane frailty, the best of us knowing but in part in this Life: God allows no separation in such a case. The Church of Galatia through infir∣mity, was quickly turned to another

Gospel, and erred even in matters fun∣damental, holding justification by works, and was fallen to the observa∣tion of Iewish Ceremonies, which St. Paul calls beggarly Elements. Their Apostle was become their Enemy, and that for telling them the truth. He was afraid of them, lest all the labour he had bestowed amongst them, was in vain, and was fain to travel in birth with them again; yet he owns them, and writes to them as a Church notwith∣standing. Or else, vitioso affectu im∣morigeroe voluntatis, out of malice, when men know they doe amiss, and yet persist obstinately in so doing. In such a case separation may be with a good Conscience. When St. Paul had preach'd in the Synagogue of the Iews, and they would not believe, but began to blaspheme and speak evil of the ways of God,* 1.181 then he withdrew and separated from them. So that it must be no small matter, that must be a sufficient ground to any one that means to keep a good Conscience, to warrant his withdrawing from the publick Con∣gregation in any part of God's wor∣ship.

If a man have not discretion, he may easily run himself into a great evil of sin, whilst he seeks to shun a light inconvenience; and in avoiding that which he thinks to be superstition, he may soon become really Schismati∣cal and prophane, which is* 1.182 as if a man did flee from a Lion and a Bear met him, or went into the house and leaned his hand on the wall, and a Ser∣pent bit him. Suppose there were some evil mixtures in our administration of Church-worship, yet (in the judg∣ment of the Presbyterian Divines them∣selves) this is not a sufficient ground of a negative, much less of a positive sepa∣ration;

For (say they† 1.183) the learned Authour before mentioned (that is Ca∣mero) tells us that corruption in manners crept into a Church, is not a sufficient cause of separation from it. This he proves from Matt. 23. 2, 3. And he also gives this reason for it: Because in what Church soe∣ver there is purity of Doctrine, there God hath his Church, though overwhelmed with scandals. And therefore whosoever separateth from such an Assembly, separateth from that

place where God hath his Church, which is rash and unwarrantable. And in the next Page, they say: He that will never communicate with any Church, till every thing that offendeth ••e re∣moved out of it, must tarry till the great day of Judgment, when (and not till then) Christ will send forth his Angels and gather out of his Kingdom every thing that offendeth, and them that doe iniquity.

And though to excuse themselves from the guilt of Schism, they that do separate, may pretend, that they make not a•• open breach of Christian Love, where∣in the nature of that great sin doth consist. Let their own words answer themselves,* 1.184

We grant that to make up the formality of a Schismatick, there must be added uncharitableness, as to make up the formality of an Heretick there must be added obsti∣nacy: But yet, as he that denieth a fundamental Article of Faith, is guil∣ty of Heresie though he add not ob∣stinacy thereunto to make him an Heretick; so he that doth unwarran∣tably separate from a true Church, is truly guilty of Schism, though he

add not uncharitableness thereunto, to denominate him a complete Schis∣matick.

How unjustifiable then is the separation, which some make them∣selves and cause others to make, in these days from our Churches, which in their Constitution, for Doctrine, Disci∣pline and Worship are the envy of Rome, and the admiration of the rest of the Christian World: where there is no∣thing Idolatrous in Worship, nothing Heretical in Doctrine, nor Antiscriptu∣ral in Discipline; where there is no∣thing taught, believed, or done, but what is agreeable with the word of God, or not contrary thereunto: And (to speak in the words of the learned and godly Dr. Henry More)* 1.185 a

Church so throughly purged from whatsoever can properly be styled Antichristian, and is, I am confident, so Apostolical, that the Apostles themselves, if they were alive again, would not have the least scruple of joyning in publick worship with us in our common Assemblies.

Separa∣tion from it, can be no less than the fruit of Pride or bitter Zeal, which tends to strife,† 1.186 And where envy and

strife is, there is confasion and every evil work.

I have heard some Church-forsakers, when they have been told of their Apostasie and falling off from the Church whereof they were Members, excuse and please themselves in this, that they are not Apostates from the Faith, they hold the same Doctrine, and believe the same Creed we do. Though in that they doe no more than Papists doe.

But in the mean time they consider not. That,

1. This is an improvement and aggra∣vation of their sin, (so far is it from excusing the fault) to depart from a Church wherein they were born and baptized, and which (by their own confession) continues sound in the Faith. Separation is allowed by no Divines (no not by the* 1.187 Presbyterians them∣selves) but either in case of cruel Per∣secution, damnable Heresie, or down right Idolatry. They then that separate from a Church where there is neither of these, have the greater sin.

2. That the hainousness of the sin of Schism doth not consist in renoun∣cing

the Faith, but in the breach of Christian Charity, without which † 1.188 all Faith is nothing. A man may be very Orthodox in his Judgment, and yet be a damnable Schismatick if he break that Union which ought to be religiously kept amongst Christians, in God's worship especially. And because this breach is manifestly perfected in refusing due Ecclesiastical Communion together, therefore that separation is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, called Schism.

3. That the breach of the bond of Charity is equally as dangerous and damnable, as Apostasie from the Faith; and as destructive and inconsistent to the nature and being of the Church one as the other.

4. What sufficient convincing proof can our Church-forsakers make, that they are not faln from the true Faith, as well as from Christian Charity, seeing they are subdivided into so many seve∣rall Parties and Sects, some whereof (and not the smallest number, viz. the Quakers) are totally apostatized from all Christianity; others are faln in part, as the Anabaptists, Antinomians, &c. And those of them that do now and then

come to Church (perhaps because they cannot tell how to dispose of themselves otherwise) studiously ab∣sent themselves from the profession of our Faith contained in the Creeds; and if any of them chance to be there at that time, yet they willfully refuse to observe and obey that godly and lauda∣ble command and custome of the Church, grounded on good authority of God's word, to stand up to their Be∣lief.

5. If they are not yet quite faln from the Faith, yet their Schism and depar∣ture from the Church,* 1.189 is a fair step towards it; where are they likely to stay (unless God marvellously stop them) who are departed from his house? The Prodigal Son's leaving his Father's Family was the first step to all that lewd course of Life that afterwards he took. The Donatists of old, did not at first dissent in matters of Faith from the Catholick Church, but their Schism did soon produce Heresie; as an Ulcer or Wound being inflamed doth soon beget a Fever. In the mean time whatever they esteem themselves, or are esteemed of others to be, they are

indeed no more true Members of the Church, than Tares or Chaff are part of the Wheat, or than Mutineers are part of an Army.* 1.190 Haeretici & Schis∣matici non sunt ex vera Ecclesia, sed tantummodo Ecclesiae immisti, sicut & excrementa sunt quidem in corpore, sed non de corpore. Alsted. Lexic. Theol. p. 359.

Now whilst I write these things, I weep: mine eye, mine eye, runneth down with water; I cannot refrain my self but must cry out, alas, alas, for my dear mother the poor distressed, distrac∣ted, and divided Church of England; I will bewail thee with the weeping of Iazer,* 1.191 I will water thee with my tears, my bowels shall sound like a harp for thee, and my inward parts like pipes. That thine own Children, like Iacob and Esau, should so jar and disagree in their Womb, as to endanger the ve∣ry life of her that bore them, by their strugling. What, Brethren, have we not all one God, one Christ, one Spirit, one Baptism, one Scripture, one hope of Eternal Salvation? And can we not close and communicate together in the Worship and Service, of that one bles∣sed

Creator, mercifull Saviour, and most sweet Comforter? Are our dif∣ferences about I know not what, grown to such an height, that we cannot goe to Church together, joyn in one confes∣sion of Sin, profession of Faith, Pray∣er, each with,* 1.192 and for other, hear the same Scriptures read and preached, and sit together at the same Table, partake of that same heavenly Feast, to which we are altogether most lovingly in∣vited?

So great is the crime of our present Age in this, that Posterity shall never be able to add to it. Oh tell it not in Gath, publish it not in the Streets of Ashcalon, lest the Daughters of the Philistines rejoyce, lest the Daughters of the uncircumcised triumph. What will very Pagans say, when they shall see Christians thus divided? As Clemens Alexandrinus brings in the Heathen ex∣probrating our Religion for untrue, * 1.193 Quia omnis secta Christianismi titulum sibi vendicat, tamen alia aliam execra∣tur & condemnat; because every Sect challengeth to it self the Title of true Christianity, yet one curseth and con∣demneth another. What can they

otherwise think, but that the God and Christ whom we all pretend to serve, is (what he abhors to be) the au∣thour of confusion? Oh what Musick is this in the Ears of Papists to hear of our discords? Did Herod and Pontius Pilate agree as friends to crucifie Christ, and shall Christians that profess them∣selves to be his Members, disagree as mortal Enemies, about their Service of him? Oh Religion, Religion! Hast thou not Enemies enough abroad in the World, that seek thy destruction, but thy deadliest wound must be received in the house of thy friend•• Like Ioseph thou art basely sold by thine own Brethren, when thou art bringing them necessary food: like Sampson, thou art betray'd into the hands of the Philistines by those that pretend zeal for thee; and like thy blessed Master, thou art deli∣vered up to thy mortal Foes by thine own treacherous Disciples: what Ocean can furnish mine eyes with tears enough to pour out, for the scandal and mat∣ter of rejoycing, that these things do give to thine adversaries; and for thy much feared ruine that this portends! Alas, Alas, that those who pretend

much tenderness in lesser matters, should make no Conscience at all of endeavouring thy Preservation and Prosperity, by keeping the unity of the Spirit in the bond of Peace! What shall I say of those Men, but as our Saviour of his Enemies, Father, forgive them, for they know not what they doe. The Lord open their eyes that they may see, and perswade Japhet to dwell in the Tents of Shem.

Oh all ye my Brethren, that make an unchristian separation from the So∣ciety of your Christian Friends and Neighbours in the publick worship of God, especially you, to whom I stand nearest related, I beseech you in the bowels of our common Saviour, do not thus give advantage to the adver∣saries of our Religion, to endeavour and hope for the speedy overthrow both of us and it; and in the mean time to laugh in their sleeves at our divisions, saying, there, there, so would we have it.* 1.194 I beseech you, Brethren, in the name of our Lord Iesus Christ, that ye all speak the same thing, and that there be no Schisms amongst you, that ye be perfectly joyned together in the same

mind, and in the same judgment.† 1.195 If there be any Consolation in Christ, if any comfort of Love, if any fellowship of the Spirit, if there be any bowels of Mercies, fulfill ye my joy, that ye be like minded, having the same love, being of one accord, of one mind. Let nothing be done through strife or vain glory, but in lowliness of mind let each esteem other better than themselves.

It is promised as a blessed Fruit of the Gospel,‖ 1.196 the envy of Ephraim shall cease, and the adversaries of Judah shall be cut off; Ephraim shall not envy Ju∣dah, and Judah shall not vex Ephraim; but they shall fly upon the shoulders of the Philistines, toward the West, they shall spoil them of the East together, they shall lay their hands upon Edom and Moab, and the Children of Am∣mon shall obey them. Oh that all ani∣mosity and prejudice were banished from the borders of our hearts, that so meeting together by Troops (with primitive Concord* 1.197) in the publick places of our Assemblies, being ban∣ded together with a kind of holy Violence, we may with one mind and one mouth, lay Seige to the throne

of Grace, and give God no rest (such Forces are to him most acceptable) till he fulfill this gracious promise, that we perish not in our divisions.

Lord grant that all they that confess thy holy name, may agree in the truth of thy holy word, and live in unity and godly love through Iesus Christ. Amen.

Notes

• * 1.1

  1 Cor. 3. 6. Psal. 127. 1, 2.
• † 1.2

  Ps. 87. 3.
• ‖ 1.3

  Exod. 20. 24.
• * 1.4

  Exod. 25. 22.—29. 42.
• † 1.5

  Exod. 30. 6. 40. 34.
• ‖ 1.6

  Ps. 65. 4.
• * 1.7

  Ps. 84. 4.
• † 1.8

  Ps. 147. 13
• ‖ 1.9

  Prov. 8. 34.
• * 1.10

  Ps. 26. 8.
• † 1.11

  Ps. 27. 4.
• ‖ 1.12

  Ps. 48. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cum silentio expectare.
• * 1.13

  Psal. 134. 3.
• † 1.14

  —133. 3.
• ‖ 1.15

  —118. 26.
• * 1.16

  Num. 6. 24.
• † 1.17

  Deut. 10. 8.
• ‖ 1.18

  Car. 30. 27.
• * 1.19

  Psal. 105. 4.—42. 2.
• † 1.20

  Gen. 4. 14.
• ‖ 1.21

  ver. 16.
• * 1.22

  Ainsworth in Loc.
• * 1.23

  Psal. 42. 4.
• ‖ 1.24

  ver. 2.
• * 1.25

  Mollerg. inloc.
• ‖ 1.26

  1 Sam. 22. 5.
• * 1.27

  —23. 9.
• ‖ 1.28

  Ps. 84. 1-5.
• * 1.29

  Ps. 35. 18.
• ‖ 1.30

  Ps. 111. 1.
• * 1.31

  Ps. 29. 1, 2.
• ‖ 1.32

  2 King. 20. 5.
• * 1.33

  Zeph. 3. 18.
• ‖ 1.34

  Mr Hild. on Jo. 4. p. 118.
• * 1.35

  Joel. 2. 15.
• ‖ 1.36

  2 Chron. 20. 13.
• * 1.37

  V. 5.
• ‖ 1.38

  2 Cron. 30. 1.
• * 1.39

  Ps. 73. 16.
• ‖ 1.40

  Ps. 77. 13.
• * 1.41

  Luc. 24. 53.
• † 1.42

  Act. 2. 46.—5-42.—19. 8.
• ‖ 1.43

  Act. 19. 8.—5. 21. 25.
• * 1.44

  1 Cor. 11. 20.
• † 1.45

  1 Cor. 11. 18.—14. 30. Jam. 2. 2.
• ‖ 1.46

  Hierom. ut citatur a Cen∣tur. Magde∣burg. cent. 4. c. 6. p. 272.
• * 1.47

  Aug. L. 3. de. Doct. Christi.
• † 1.48

  Luc. 2. 37.—18. 10.
• ‖ 1.49

  Dan. 6. 10.
• * 1.50

  Exod. 20. 24.
• ‖ 1.51

  2 Sam. 18. 18.
• * 1.52

  Deut. 12. 5.
• ‖ 1.53

  Pag. 14. 15. 16.
• * 1.54

  •• Chron. 4. 9.—6. 12.
• ‖ 1.55

  Act. 3. 11.
• * 1.56

  Es. 56. 7.
• ‖ 1.57

  Mal. 1. 11.
• * 1.58

  1 King. 4. 10, 11.
• ‖ 1.59

  Mat. 21 13.
• * 1.60

  Luc. 2. 37. & 18. 10.
• † 1.61

  Dan. 6. 10.
• ‖ 1.62

  Concil. Gan∣grens. in sub∣scriptione, ha∣bitum circa Ann. Domi∣••i. 314.
• * 1.63

  Concil. Gan∣grens. c. 5.
• * 1.64

  Citatur etiam in decret. dist. 30. Can. 10.
• † 1.65

  Can. 6.
• ‖ 1.66

  Socrat. Hist-Eccles. L. 2. c. 43.
• * 1.67

  In collatione quinta Au∣thenticorum.
• † 1.68

  1 Tim. 2. 8.
• ‖ 1.69

  Hooker Ec∣cles. polit. L. 5. Sect. 16.
• * 1.70

  Sir Walter Rawleigh in his History of the World. Lib. 2. Cap. 5. Sect. 1.
• * 1.71

  Jer. 23 32.
• † 1.72

  Vines Ser∣mon on 2 Pet. 2. 1. p. 9.
• ‖ 1.73

  Tarnov. de. S. minist. c. 8.
• * 1.74

  Mark 1. 25.
• † 1.75

  Rom. 10. 15. Quisquis in Ecclesia docet, non vocatus & missus à Chris∣to, invadit a∣lienam posses∣sionem, fur est & latro; venit, in nomine suo, non Dei; Chris∣ti minister non est, verbum Christi non habet: imo ne quidem Eccle∣siae dici minis∣ter debet, quem ipsa non voca∣vit; turbator est boni ordi∣nis, causa con∣fusionis, quae non à Deo est. Nic. Arnobd 9. in refutat. Cat. Racov. p. 724.
• ‖ 1.76

  Hierom. ad vers. Pelag. l. 2.
• * 1.77

  Obj.
• * 1.78

  Answ. 1.
• * 1.79

  Rom. 13. 5.
• * 1.80

  Ans. 2.
• † 1.81

  Gal. 1. 1.
• ‖ 1.82

  Act. 16. 9, 10.
• * 1.83

  Act. 8. 5.
• † 1.84

  Act. 11. 19. 20.
• * 1.85

  2 Joh. 7.
• ‖ 1.86

  Exod. 4. 2.—8. 19.
• * 1.87

  Joh. 5. 36. Mat. 10. 8. 2 Cor. 12. 12.
• * 1.88

  Joh. 1. 6.
• † 1.89

  Es. 40. 3. Mal. 3. 1.
• ‖ 1.90

  Perk. de dig∣minist. pag. 459. and 462.
• * 1.91

  Joh. 5. 43.
• † 1.92

  Act. 9. 17.
• ‖ 1.93

  Act. 13. 3.
• * 1.94

  Joh. 10. 1.
• * 1.95

  Qui autem non fideliter intra•• vit, neque pe•• Christum, quidni infide∣liter agat, & contra Chris∣tum. Bernard. ut citatur à Tho. Morto∣no. Apol. cath. pag. 62.
• † 1.96

  Lev. 18. 9. 29.
• ‖ 1.97

  1 Cor. 1. 21.
• * 1.98

  1 Cor. 9. ••6. Job. 15. 3.
• † 1.99

  2 Sam. 6. 6, 7.
• ‖ 1.100

  Numb. 4. 15.
• * 1.101

  Deut. 6. 25.
• † 1.102

  Mr. P. Baines on. Eph. 3. 2.
• ‖ 1.103

  1 Thes. 5. 12.
• * 1.104

  Act. 20. 28.
• † 1.105

  Heb. 13. 17.
• ‖ 1.106

  Joh. 10. 12.
• * 1.107

  2 Cor. 5. 20.
• † 1.108

  Act. 20. 28.
• ‖ 1.109

  Heb. 13. 17.
• * 1.110

  1 Cor. 4. 1.
• † 1.111

  Gen. 49.
• ‖ 1.112

  Job. 42. 8.
• * 1.113

  Mat. 18. 20.
• † 1.114

  Joh. 5. 43.
• ‖ 1.115

  Joh. 10. 18.—12. 49.—14. 31.
• * 1.116

  2 Thes. 3. 6. 1 Cor. 5. 4.
• ‖ 1.117

  Act. 19. 5. Significatur non forma quà in baptisando usi sint Aposto∣li; sed autho∣ritas Christi, ex cujus prae∣scripto ute∣bantur baptis∣mo.
• * 1.118

  Chamier. T. 1. L. 2. c. 4. 5. 5. p. 15. vide Jewel's Reply to Har∣ding's Answer. Pag. 116.
• * 1.119

  Es. 1. 13, 14.
• ‖ 1.120

  Amos 5. 21.
• * 1.121

  Gen. 8. 21.
• ‖ 1.122

  Lev. 26. 31.
• * 1.123

  Mr. Hutche∣son in Amos 5. 21.
• * 1.124

  Judg. 17. 13.
• † 1.125

  Junius in loc.
• * 1.126

  Jer. 14. 9.
• † 1.127

  Si ecclesiam non habet Christus, nisi inter P. tan∣tum, nimium pauper factus est. Hieron. adv. Lucife∣ranos.
• * 1.128

  Vindicat. of Presbyt. p. 122.
• † 1.129

  Cor. 9. 2.
• * 1.130

  Rom. 1. 7. 1 Cor. 1. 2.
• † 1.131

  Acts. 2.
• * 1.132

  Matt. 28. 20.
• † 1.133

  2 Cor. 6. 16.
• ‖ 1.134

  Ps. 74. 7. Ps. 76. 2.
• * 1.135

  2 Cor. 3. 7,—11.
• † 1.136

  Psal. 27. 8.
• * 1.137

  Vindicat. of Presbyt. p. 113, 114.
• * 1.138

  Christian Concord. pag. 119.
• † 1.139

  Haeresiog▪ pag. 78.
• * 1.140

  Serm. De∣cemb. 25. 1644.
• † 1.141

  Joh. 6. 68.
• ‖ 1.142

  Vindicat. of Presbyt. pag. 120.
• * 1.143

  Gen. 4. 16.
• † 1.144

  Jude 11.
• ‖ 1.145

  Jude 19.
• * 1.146

  Pareus in Loc.
• † 1.147

  Fulgent. l. 2. ad Monim. pag. 67.
• * 1.148

  Ezek. 37. 7.
• * 1.149

  Cant. 6. 8, 9.
• † 1.150

  Rom. 12. 5.
• ‖ 1.151

  1. Cor. 12.—12.
• * 1.152

  Eph. 4. 45.
• † 1.153

  1 Cor. 1. 13.
• * 1.154

  Sit una Eva mater cuncto∣rum viventi∣um, & una ecclesia parens omnium Chri∣stianor, Sicut illam male∣dictus Lamech in duas divisit uxores, sic hanc haeretici in plures ec∣clesias lace∣rant; quae juxta Apoca∣lypsin Iohannis Synagogae ma∣gis diaboli ap∣pellandae sunt, quàm Christi conciliabuta. Hieron. ad Geruntiam. pag. 92.
• † 1.155

  Ecclesia non est quae non habet sacerdo∣tem. Hieron. advers. Luci∣feranos. p. 491. Ecclesia est grex Episcopo adunitus. Cy∣prian. ad Ro∣gatianum. Epist. 69.
• * 1.156

  Pet. Mart. loc. com. clas. 4. c. 1. s. 1.
• * 1.157

  Cant. 6. 10.
• † 1.158

  Es. 24. 23.
• ‖ 1.159

  Tertul. l. 1. cap. 5. Cont. Nation.
• * 1.160

  Aug. retract. l. 1.
• † 1.161

  Clav. adver. Anabapt. art. 2.
• * 1.162

  1 Cor. 13. 6.
• * 1.163

  Mat. 15. 14.—23, 16.
• † 1.164

  Joh. 11. 49.
• ‖ 1.165

  Mat. 5. 20.—48.
• * 1.166

  Mar. 7. 9.
• † 1.167

  Joh. 9. 22.
• ‖ 1.168

  Mat. 21. 12. Joh. 2. 14.
• * 1.169

  Luk. 2. 21.
• † 1.170

  Luk. 2. 22,—23.
• ‖ 1.171

  Luk. 2. 46.—3. 21.—4. 16.
• * 1.172

  Luk. 3. 21.
• † 1.173

  Joh. 2. 13.
• ‖ 1.174

  Exod. 12 11.
• * 1.175

  Eph. 6. 14.
• † 1.176

  Mat. 26. 20.
• ‖ 1.177

  1 Cor. 11. 16.
• * 1.178

  2 Pet. 2. 2.
• † 1.179

  Dav. exhor••. ad pacem. p. 29.
• ‖ 1.180

  Bp. Hall.
• * 1.181

  Act. 19. 9. 1 Tim. 6. 3, 5. Hos. 4. 15. Rev. 18. 4. vid. Masoni vindi••. ministerii. Angl. p. 167.
• * 1.182

  Amos. 5. 19.
• † 1.183

  Vindicat. of Presbyt. p. 116, 117.
• * 1.184

  Vindicat. of Presbyt. p. 118.
• * 1.185

  Inquiry into the mystery of iniquity. p. 561.
• † 1.186

  Jam. 3. 16.
• * 1.187

  Dr. Manton on Jude 12. p. 496.
• † 1.188

  1 Cor. 13. 2.
• * 1.189

  Omne Schis∣ma, ubi pro∣gressu tempo∣ris invetera∣tum fuerit, Haeresin ali∣quam sibi con∣fingit, ut rec∣te ab Ecclesia recessisse vide∣atur. Mason vindic. mini∣sterii Anglic. p. 163.
• * 1.190

  Camero. tract. in quo eccl. Rom. pre. ad. exam. c. 14.
• * 1.191

  Quae gens, quae regio tulit tam multa dictu gravia, per∣pessu aspera quam hodie nos? Non enim partes solum inter nos sunt, sed partium (ô patria quae salus te ser∣vet?) novae partes. Just. Lipsius. de con∣stant. l. 2. c. 20.
• * 1.192

  Dij talia Graiis, erro∣rem{que} hostibus illum.
• * 1.193

  Clem. Alex. Strom. l. 7.
• * 1.194

  1 Cor. 1. 10.
• † 1.195

  Phil. 2. 1, 3.
• ‖ 1.196

  Es. 11. 13,—14.
• * 1.197

  Coimus in coetum & con∣gregationem, ut ad Deum quasi manu factâ precatio∣nibus ambia∣mus orantes. Tertul. Apol. c. 39.