The healing of Israels breaches. VVherein is set forth Israels disease. Cure. Physitian. Danger. All paralleld with, and applyed to the present times. As they were delivered in six sermons at the weekly lecture in the church of Great Yarmouth. By John Brinsly minister of the Word, and pastor of Somerleiton an adjacent village. Published by order of a committee of the House of Commons.

ISRAELS CURE. The fift SERMON. April 6.

PSAL. 60. Ver. 2.

Heale the Breaches thereof, &c.

THe healing of Israels breaches, is a Cure which every true Israelite should seriously desire, and endeavour. Once more this usefull conclusi∣on commeth to hand, which I have already prosecuted by way of Doctrine and Appli∣cation. I yet stick in the latter of these, the latter part of it; wherein my designe was to lay you downe some Rules and directions for the furthering of this desired Cure in the Church of God amongst us. These directions we ranked into two sorts; some wherof were restorative, others preservative. Of the former sort we found some concerning our selves, others of them concerning others, viz. those which have beene and are Breach-makers amongst us, teaching us how to order our selves towards

them. These breach-makers (as you have heard) are either strangers, or Israelites. Strangers, ene∣mies to our Religion, or rather Gods Religion professed amongst us; with these we have done. Israelites, some of our brethren who through in∣firmitie and weaknes have been seduced and drawn aside, either from the wayes of truth or peace. Con∣cerning them the question was; what shall be done to them, or for them? This we answered general∣ly, let them be reduced, and brought home with all tendernesse and gentlenesse. More particularly, for full satisfaction, I entred upon a way of giving to every one his portion. Shewing first, what pub∣like persons are to do. Secondly, what private. Pub∣like persons are either Magistrates or Ministers. The former of these have had their directions, which the Lord teach them to make a good use of. It remains now that we come to the latter, and so proceed to that which remains.

2. What shall we of the Ministery do? For answer, as briefly as I may. Gods Ministers, they are also by office healers. They have healed the hurt of the Daughter of my people slightly, so the Lord complains of the false Prophets. To heale was their office, that they did it slightly was their error. And what shall they do that they may be healers in truth, furthering this Cure, by reducing those which are gone astray, which is a part of their office (they being also the Lords Shepheards) to seeke straving wandring sheepe, and finding them to bring them home again. To this purpose, let them make use of a three-fold direction (the best that either my

reading, or experience will furnish me with.) Let them first be blamelesse in their lives. Secondly, Painfull in their Callings. Thirdly, Meek and wise in their carriage. I will but touch upon each, ha∣ving a respect to the Audience.

1. Blamelesse in their lives 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This Paul requires from his Bishop or Pastour, for in that place they are both one. A Bishop must be blamelesse. Blamelesse, viz. in life and conversati∣on, walking (as it is said of Zacharias the Priest, and his wife Elizabeth) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: without just re∣proofe.

This blamelesnesse of life and conversation, con∣sisteth in three things. You have them all toge∣ther in that knowne place, 2 Tit. viz. in living First, soberly. Secondly, righteously. Thirdly, god∣ly. All which (as all Christians, so) the Mini∣sters of the Gospel ought to have a speciall regard unto; to live Godly, that they may be Patterns of Piety, and Holinesse; to live righteously, that they may be patterns of Justice and Integritie; to live soberly, that they may be patterns of Sobri∣etie and Temperance. In all being Ensamples to the flocke, (as Saint Peter hath it;) that so those which are weake, may not stumble at their lives; which being scandalous, are great scan∣dals, bringing an evill report upon the wayes and Ordinances of God.

We know what is said of Elies Sonnes; how that they by their scandalous lives and courses, made men even to abhorre the offering of the Lord. And surely it cannot be denied,

(I would not uncover it; if it could be hid) but that the same cause amongst us hath had the same effect; Many being turned aside, and many others confirmed in their strayings, and that by reason of the scandalous lives of some of the sons of Aaron. To help to make up these Breaches, let all the Lords Priests, which serve at his Altar, have Ho∣linesse to the Lord written (as in their Hearts▪ so) in their foreheads; That their lives, and conversati∣ons may be sober, Righteous, Godly, every wayes Blamelesse, then which, there will be found no meanes more effectuall for the reducing of those which are gone astray.

2. Being Blamelesse in their Lives, let them (in the 2^d place) be Painfull in their Callings, a watch∣ing over their flocks, b Feeding them, c Warning them, not turning over the oversight, and care of them unto others, which without question hath beene, and is no small cause, or occasion of stray∣ing unto many, and so of making, or increasing these Breaches. When Vzzah and Ahi•• and the rest of the Levites for their own ease, shifted off the Ark of God from their own shoulders, (which should have been the supporters of it) and laid it upon the Carts, the Ark it self was shaken, endan∣gered, and a Breach thereby made, as you may see, 2 Sam. 6. To remedy and prevent the like evils that might happen to the Religion and Church of God amongst us, let the Lords Ministers take the Ark of God upon their own shoulders, put∣ting not their hands only, (as Vzzah there did) but their shoulders also, (as Vzzah should have done) to

the work, seriously intending the work of the Lord, Preaching the Word, being instant in season, and out of season, (as S^t Paul. chargeth it upon his Timothy) Reproving, Rebuking, Exhorting, and that with all long-suffering.

3. Let them bee Meek and Wise in their Carri∣age: I put these two together, therein following our Saviour, who willeth his Apostles, whom he sendeth forth to preach the Gospel, that they should bee Wise as Serpents, simple as Doves. Let the Ministers of Christ have an eye to both.

To Meeknesse; The servant of the Lord must not strive, (saith the Apostle) but be gentle unto all men, Patient, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Bearing, forbearing. A Grace, and vertue which the Ministers of Christ had never more need, or more exercise of, then at this day. In Meeknesse instructing those which oppose them∣selves, (so the Apostle there goeth on) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. (saith Beza) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Men which are contrary minded, to whom the Truth is not yet fully, and clearly revealed; Such Instruct with meeknesse. This will be found the next way to reduce them; not to fly upon them with tart and bitter invectives, spitting gall, and vinegar in thoir faces; nor yet presently to fall upon wayes of compulsion, making use of the Brachium secula∣re, calling in the secular power, (which yet in some cases may be done, though in the last place, as be∣ing the last remedy) but by Instructing them with Meeknesse. Thus dealeth the good shepheard with his tender sheep; if it be strayed from the fold, finding it, he doth not presently set his Dog upon

it to worrie it, but he layeth it upon his shoulders, and so bringeth it home; such bearing, forbearing, must the Ministers of Christ use in reducing, and brin∣ging home straying, wandring sheep, instructing them with Meeknesse, waiting if per adventure God will give them repentance to the acknowledgement of the Truth, and that they may recover themselves out of the snares of the Devil, (as it there followeth.) Let them be Meek,

But Wise, I adde this to the other, as being ve∣ry requisite; Who so is awise man (saith S^t James) &c. Let him shew out of a good conversation his works with Meeknesse of wisdome. Such a Meeknesse be∣cometh the Man of God, not the meeknesse of Pusillanimity, and weaknesse, but the meeknesse of wisdome. A wise meeknesse, that so whilst he beareth with the weaknesse of others, he may not feed it, nourish it; not so bearing and forbearing as that he should thereby, in stead of rectifying, and re∣ducing, rather confirme, and strengthen others in their deviations, and wandrings. A Caution of great use, and I wish it may be accordingly regar∣ded by all. It was so by the blessed Apostle, who though he condescended to the weaknesse of some neere converted ews in Circumcising Timothy, yeelding to the use of that Rite, not as a necessa∣ry Sacrament, but as an Indifferent Ceremony, (so M^r Calvin conceives of it) using it adfovendam cha∣ritatem, non ad pietatis exercitium, (they are his words) not as a Religious Exercise, an Ordinance, but as a meanes to preserve Vnity and Charity; yet afterwards he would not doe the like by Titus, nor

yet yeeld that it should be done, and that because he would not, by betraying Gods truth, and the Churches liberty, confirme and strengthen others in that erroneous opinion, which they had of the necessity of that then Indifferent Ceremony, as you may see it in the 2^d Gal. Thus Paul was willing to yeeld to the weak Brethren in what he might, but yet so, as that he would by no meanes feed their weaknesse, by confirming them in their Iudaisme. Therefore was it that he, who in other cases (Chameleon like) became (as himself saith) All things to all, To the Iewes a Iew, to the Gentiles a Gentile, to the weak, weak, that so By all meanes he might gain some, yet when Peter was fallen into that unwarrantable Separation, withdrawing and separating himself from the Gentiles, breaking off o∣pen, and visible communion with them, and that because of the Iews, with whom he desired to comply more then was fitting, this Paul could not, would not beare with, or connive at, but thereupon breaks forth into an open Reprehen∣sion. When he saw that they did not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that Peter and the rest, which were by his example drawn into the like Dissimulation, they Halted, and did not walk with an upright foot according to the Truth of the Gospel, he reproves him openly. This did he. And this (I take) will be warrant suffici∣ent to beare me out (as in my practise in some o∣ther particulars, so) in what I have lately done, in speaking openly against the new separation of those whom I taxed by the name of Brownists. A Terme too well known to the Church of God:

so well, that (for my part) I cannot but wonder that it should now seeme to need any explanati∣on. Yet for satisfaction to those who otherwise happily might either take offence at it, or advan∣tage by it, (both which I desire equally to de∣cline) I shall actum agere, doe that againe which I then did. When I named the word, I explained whom I meant by it, viz. Such as renounce all Com∣munion with us; and with the Churches of God in this Kingdome. I now adde, such as doe this upon this ground, because our Churches (as they conceive, and doome them) are Antichristian Churches, our Ministers Antichristian Ministers, our Worship Antichristian worship; neither true Churches, nor true Ministers, nor true worship, all Antichristian. A charge both harsh and heavy; In imposing whereof, little doe they think what service they doe to that Antichrist, whom they pretend to fly from. It is a charge laid upon them by a late reverend, Godly-learned Divine, and let them see how they can discharge it; for my part I cannot. That They, though they doe not in words maintaine Antichrist, yet really they doe him more credit then his chiefe upholders. A charge as heavy as the former; But how shall it be made good against them? Why? even out of this Charge of theirs, wherein they charge our Churches, and Ministers, and worship to bee Antichristian. For herein, what doe they but confesse and acknow∣ledge (which they cannot, I think will not deny) That in Antichristian Churches (I will use the words of my Author) the entire Faith may be purely pro∣fessed,

the Doctrine of salvation plentifully preached, the seales of the Covenant for substance rightly ad∣ministred; and by the blossing of God upon his owne meanes, Christian soules ordinarily converted, and nourished up unto life eternal, which is much more then all the factors for Antichrist shall ever be able to make good; And if true, nothing could be said more to the praise of Antichristianisme. Thus far he: This was the error I then glaunced at, and (I think) not with∣out either cause, or warrant; It being an error of very great dangerous consequence, tending most directly to the making of a Breach, and therefore not to be connived or winked at, lest by our con∣tinued silence we should seeme to betray Gods Truth, his Churches Innocency, and confirme and strengthen those in their errour, whose weaknesse we are willing, as much as may bee, to beare with. And this all the Ministers of Christ ought to have a speciall regard unto, and I pray God they may have it, that so whilst out of Meekness they bear & forbeare, which they ought to doe, they may not through Imprudence feed and nourish the weak∣nesse of any, which they ought not to doe.

I have done with what belongs to Publike per∣sons, both Magistrates, and Ministers. What shall Private person doe in this Case? How shall they order, and demeane themselves towards those which are turned aside? To give them their por∣tion in a few words. Let them only reflect upon that 3^d and last Direction given to Ministers, and let them make use of it, of both parts of it, viz. Let them carry themselves towards all such,

First, with Meeknesse: Secondly, with Wisedome.

1. With Meeknesse. It is S. Pauls own directi∣on, which he not only propounds to, but presseth upon his Ephesians. I beseech you (saith he) that you walke worthy of the vocation wherewith yee are cal∣led, with all Lowlinesse, and Meeknesse, with long-suf∣fering, forbearing one another in love: Indeavouring to keepe the unitie of the Spirit in the Bond of Peace. It were to be wished, and it is to bee indeavoured, that there might be a Vnitie in Iudgement bet wixt all the Lords people, that they might bee all of one minde: But this is not to bee looked for upon earth. In the meane time let them indeavour to keepe the Vnitie of the spirit, that they bee all of one Heart. And to that end let them walke with Lowlinesse and Meeknesse, bearing, for bearing one another in Love, ready to performe all Christian offices to their weake brethren, so indeavouring to winne and overcome them by love.

2. Thus walking in Love and Meeknesse, let them also walke in Wisedome. It is Pauls direction to his Colossians. Walke in wisedome towards them which are without. He spake it of Infidels and Hea∣thens. Amongst such wee doe not live; and yet wee may walke amongst some which are without: Such as either are not, nor ever were of us, or else such as are gone out from us, in the way a∣foresaid; of whom I will not, I dare not say as S. Iohn doth of those Antichristian Apostates, That They went out from us, because they were not of us; No. I hope of many of them (if there bee many) both have beene of us, and are of us, true mem∣bers

of the same mysticall Body, though severed in respect of outward, visible Communion with us. (Peter was a good and an holy man, though for a time hee separated himselfe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2 Gal. 12.) And towards such walke in wisedome, that we may neither doe, nor receive hurt: Neither doe hurt to them, nor receive hurt from them: Doe hurt to them by so complying with them, as that wee should confirme and strengthen them in their errors, or else receive hurt, by drawing in any un∣wholsome breath from them, as Barnabas and ma∣ny others did from Peter, who by the prevalen∣cie of his example were carried away with the streame of that his unwarrantable separation.

And thus I have as briefly as I could laid you downe the first sort of Directions, Restorative di∣rections, tending to the Repayring and Healing of Breaches already made.

The other sort are yet behind, preservative di∣rections, tending to the preventing of the like Breaches for the time to come. In these I will bee briefe, hasting as fast as I can to the Conclusion of this point, which hath (I confesse) fled before mee farther then at the first I made account of.

Physitians having recovered their Patients, they doe not send them away without some directi∣ons and Instructions for preventing of relapses. Thus dealt our Blessed Saviour with that Patient of his, that impotent person whom hee had re∣stored to the use of his limbs; meeting him in the Temple he bids him, Goe thy way and sinne no more, lest a worse thing come unto thee. Following this

course, having layed downe a Method for the Curing and Healing of these Breaches, let me brief∣ly shew you (if ever God please to worke a Cure upon us) what is to bee done for the preventing of Relapses in this kinde, and so for the preserving of peace and unity in the Church of God being once restored to it. And here, (as in the former) I shall deale particularly, giving to every one his portion, dealing first with Publicke persons, and amongst them with Magistrates, to whom I shall here againe commend onely a twofold direction, each being an off-set from the former directions which I propounded to them as Restoratives.

1. Having cleared the Churches way by ta∣king the stumbling-blocks out of it, Let them keep it cleare, and that by vindicating, and asserting (as much as may bee) that which wee call Christian libertie, the libertie of Conscience in the use of things indifferent; providing that that may not bee pres∣sed and burdened with unnecessary burdens. To this purpose I shall onely propound to them a Pre∣sident, viz: that of the Apostles, 15 Acts. who ha∣ving in that Councell or Synode of theirs disputed and debated the differences betwixt the Iewes and Gentiles, at length they agree upon it, what course to take for the setling, and keeping of peace in the Churches: The Result of all with their Consul∣tations you have in the 28. and 29. Verses of that Chapter. It seemed good to the Holy Ghost, and to us, to lay upon you no greater burdens then these necessarie things, viz: That yee abstaine from meats offered to Idols, &c. In which Determination of theirs

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

there are three things very considerable, first, the Injunctions which they impose upon the Chur∣ches were viz: few, not many. Secondly, Necessa∣ry, though not in themselves, yet pro tempore, for that time. Thirdly, they were Negative, which intrench lesse upon Conscience then Affirmatives doe. In all these I doe not peremptorily prescribe what Magistrates (those which have authority) ought to see done: I onely propound a President, which if followed, I conceive it will tend much to the continuance, and settlement of the Chur∣ches peace. Sure I am; if burdens, and unnecessarie burdens bee imposed, whether directly upon the conscience, or having reference unto conscience, either wee must introduce, and set up that Popish Idoll, a blind obedience, (which some of late have cryed up for the best obedience) that so men may swallow downe all without chewing; or else give inevitable occasion unto scandall, and consequent∣tly unto Breaches.

2. (In the second place) having set up a stan∣dard for the people, let them make it a Standard; by their authority enjoyning, and requiring all in the publicke exercise of Religion to observe the same rule and order, the same forme of Publicke wor∣ship, regulated (as neere as may bee) by the lawes of Christ in his Word, and so made conformable to that patterne, that standard: Not permitting every one therein to use what weights, and mea∣sures they please, to doe what is right in their owne eyes (as it was in Israel when there was no King, and as it is amongst us at this day in this unhap∣py

Interregnum of the Church) which, if given way unto, will prove a passing-bell to the Chur∣ches peace where ever it is admitted. It is no∣ted of the tenne Bases in the Temple which were made to beare and carrie the ten Lavers upon their wheeles, They had all of them one casting, one measure, and one size. Of such use is outward order to publicke Ordinances, a vehiculum serving to beare and carrie them super Rotis suis (as the originall hath that of the Wiseman. 25. Prov. 11. A word spoken upon his wheeles, so our margin readeth it according to the Hebrew) upon the Wheeles of meete and convenient circumstances, as Time, Place, manner, &c. that so they may bee the more serviceable, and usefull; And being so, it is most fit it should bee uniforme. But I must but touch upon things. This for Magistrates.

As briefly for Ministers, to whom also I shall commend but two directions.

First, Let them seriously intend the mayne worke of their Ministerie, therein looking right forwards; as it is said of the Philistines kine which drew the Arke to Bethshemesh, They tooke the streight way, and went along the high way, and turned not aside, to the right hand, nor to the left. Thus should the Lords Ministers doe; In Carrying the Arke of the Lord before his people, let them goe right on, in the Kings high way, (Gods way) not turning aside to the right hand or to the left, not seeking their owne things, their owne ends, their owne pro∣fit, credit, popular applause, or the like, but let them both looke, and goe right forward, seeking

the glory of God, and the salvation of his peo∣ples soules. Noe such way for them to pre∣serve, and maintaine peace in the Church as this.

It is the song of the Angels at the birth of our Saviour, Glory bee to God in the highest, on Earth peace, Good will towards men. O that all the Angels of the Churches would but have a respect to the first, and last of these, seeking the Glory of God, and expressing their Good will towards his people by seeking their salvation, then no doubt but the second would fall in betwixt them, there would bee Peace on Earth, peace in the Church.

Secondly, Let them labour as much as may be for an holy unitie and Agreement amongst them∣selves: that they I may not bee divided, not in Iudgement, if it might bee, however not in Affe∣ction; that though they bee not of one minde in all things, yet they may bee of one heart, I meane with those which desire to bee found faithfull, fol∣lowing the Truth according to the measure of light vouchsafed; in this Case, though there bee some differences in Iudgement (as some there will bee) yet let not these hinder their walking together in Love. A lesson which we may learne even from those creatures which of all other are most quarrelsome. (Pardon the homeli∣nesse of the similitude, the aptnesse shall make amends for it.) A packe of Hounds in the field, in hunting they chop upon diverse trayles, and sents, some of them traversing this way, o∣thers that, yet in as much as they all hunt▪ the

same game, and follow the same chase, how well doe they agree, and accord amongst them∣selves? From them (for there is no creature so meane, but man (who was once their master) may now goe to schoole to it) let the Ministers of Christ learne a Christian harmonie. As long as they are all followers of the Truth, the same Truth, though with some difference about the finding it out, yet let them follow the Truth in Love, by all meanes seeking after an holy concord, and agreement betwixt themselves, which will bee of great use in preserving peace, and unity a∣mongst the people. And to this end, Let them,

First, Reverence, and esteeme highly of one another, (I meane so many as they see painfull and godly) not despising, not contemning them in respect of some differences in Iudgement, or disparitie in parts, and Gifts, but still upholding the esteeme of them in their owne hearts, and labouring by all means to uphold and maintaine their credits and reputes in the estimation of others.

Secondly, Let them by all meanes avoid open Contests. If there bee private differences betwixt them, let them not breake forth to a publicke view, nor yet come into a popular cognizance, by Pulpit-jars and Clashings; which, for my own part, as I have ever desired to decline, so I shall ever in∣deavour to doe it, though (I might say) justly provoked to it. It was a good direction of a late godly, learned, and judicious Divine of our Church, one that was no friend (I am sure) either in judgement or practise to the supposed Corrup∣tions

in it. It is not (saith he) to bee held want of Zeale, or alteration in Iudgement, but true wisdome in a Minister, to shun in his Ministery, and doctrine (so far as in him lyeth) those points which Brethren differ in, and to spend his time in such points where∣in we all agree, and which are more profitable for the People to know. Paul kept back nothing that was pro∣fitable. And let not any here conceive that my self have runne counter to this Direction, in spea∣king against that dangerous error of those, which, upon the grounds aforesaid, Renounce all Commu∣nion with us: Wherein I have done no more then that Author himselfe (whom that industrious D^r Willet, for his zeale and abilities shewed in that quarrell, calleth Brownistarum malleum, the Hammer of Brownists) frequently and strenuously doth both in that Tract, and in other of his wri∣tings. But I have yet divers particulars to touch upon, which I see I must but name, willing to discharge my selfe of this point at the present, which hath hung in my hands longer then I made account of.

For Private Persons what shall they doe?

1. In the first place, let them labour for Humble Hearts. A soveraigne Preservative against these Breaches. What is it that maketh them? Pride. Onely by Pride commeth Contention (saith the Wise∣man.) He that is of a proud heart stirreth up strife. This is The Breach-maker, and making these Brea∣ches it maintains them. As long as there is proud flesh in a wound, it will not heale, or if it doe, it will breake forth againe. For the Healing of these

Breaches, so healing them that they may not break forth againe, labour to get the proud flesh cut out of our Hearts, all of us seeking for humble spirits. A generall direction; To which I may subjoine 3. other particulars being subordinate, and subservi∣ent to it. You shall find them all together laid down by the Apostle in that one verse, v. 16. of the 12. chap. to the Romanes: where the Apostle exhorting his Romanes to an holy unanimitie and agreement, that they should be of the same mind one towards another, he sheweth them by what means they should both attaine it, and keepe it. First, Mind not high things: Secondly, Condescend to men of low estate: Thirdly, Be not wise in your con∣ceit: All of them very usefull for the present times; And I wish Christians would make use of them.

First, Mind not high things: things above your reach. By this means women with child some∣times come to miscarry, by reaching too high. And surely this hath been, and is none of the least causes of some of those miscarriages amongst us: Private Christians, (whose reach and apprehen∣sion is but short and shallow, yet) they will 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be reaching at High things, things a∣bove their reach and capacity, and beyond their line; (I spare particulars) whilst in the mean time they neglect those fundamentals of Faith and Re∣pentance, both the study and practice of them. Beware of this Presumption, remembring that weake Brains being set on high are subject to a Vertigo, a Giddinesse.

Secondly, Condescend to men of low estate. De∣spise not poore Christians, weake Christians; though neither their estates, nor parts, nor places, nor graces, bee answerable unto yours, yet despise them not. But condescend to them, close with them; If they be such as doe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, indeavour to walk uprightly according to the measure of light and grace received, be not ashamed to owne, and ho∣nour the graces of God in them; bearing with their weaknesses, and infirmities, considering that the strong God (whose power is made perfect in weaknesse) is able to make them stand; And that they may be as necessary and usefull members to the Body as thy selfe, though not so honoura∣ble.

Thirdly, Be not wise in our own conceits: In our owne Eyes, (so the Wiseman hath it) to whom the Prophet Esay denounceth a woe, woe unto them. I, and woe oft-times to the Church because of them. No such a Breach-maker as this (as I have shewn you already.) Every of us beware of it, being ever jealous of our selves, ready to suspect our owne judgements in points controversall, where we have not clear evidence of the Word for de∣ciding them. Were these directions observed, certainly they would conduce much to the pre∣venting of Breaches, to the preserving of Peace.

Take two or three more, each in a word.

2. In the second place, Follow after Ho∣linesse. The direct, and next way to peace. There∣fore the Apostle puts them together. Follow Peace with all men, and Holinesse. Certainly, did men stu∣die

Holinesse more, the Theorie and Practise of it, (as it would divert their thoughts from many fruitlesse Controversall speculations, so) it would bee a means to cement and unite their hearts to all those which truely feare God, so as eve∣ry triviall difference should not divide and sever them.

Thirdly, Following Holinesse; Studie also Quiet∣nesse. So the Apostle exhorts his Thessalonians, shewing them withall, how they should find what they studie for. Studie to bee quiet (saith hee) and doe your own businesse, and worke with your own hands. Certainly were this regarded; did men and wo∣men love their own houses, (and them best) med∣ling with their owne businesse, conscionably, and diligently attending upon their owne callings, therein Abiding with God, (as the Apostle exhorts his Corinthians) it would bee a great, and sove∣raigne preservative, to prevent many Breaches, many differences, which by the contrary are occa∣sioned.

Fourthly, In the fourth place, Take heed of Mi∣nister-worship. Flying other Idolatry, beware of this. This it was that caused those breaches in the Church of Corinth; they after a sort made Gods, and Christs of their Ministers, making them their Heads. Some were of Paul, others of Apollos, a third of Cephas, a fourth of Christ. As ever you desire to maintain peace in the Church of God, take heed of this, of making Ministers, in this sense, your Heads. Know them to be as they are,

the servants, and Ministers of Christ. Who is Paul, and who is Apollos, but Ministers by whom ye beleeved? Being so, give unto them that honour and respect which is due unto them; I, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that Double Honour to whom it belongeth, viz: to those which are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, those which labour in the Word and Doctrine; hearkning to them, obeying them in and for Christ: But in the meane time take heede of making Gods, or Idols of any: which is done,

First, when wee shall so adhere and cleave to any, as that wee shall take all their words for Go∣spell, receiving them, and building upon them without farther discussion, or tryall.

Secondly, when we shall make their examples a Rule to walke by, a Compasse to steare by.

Thirdly, when wee will not receive the Word from any hand, from any mouth, but such as we affect; though having no just exception against others whereupon to decline their Ministerie; like some nice humorist that will drinke in no cup but his owne, though another may bee as cleane as that.

Fourthly, when we shall so farre extoll, and ad∣mire some, as that we despise, and contemne others, because (it may bee) inferiour to them in some parts, and gifts; so Deifying some, whilest wee Vilify and Nullify others; The disease of the times, of which take wee heede. And let not any here misconceive my words, or misconstrue my inten∣tions, as if I spake this out of a base principle of

Envie to the deserved respects given to any in this place, or elsewhere, which I shall ever bee ready, and desirous to uphold, and maintaine: Nor yet out of any sense of any want of respect to my selfe, which I must with thankfulnesse to God and his people acknowledge, I have no cause to com∣plaine of, specially in this place: Onely I speake it out of a deepe apprehension of the great evill which at this dore is like to breake in upon the Church of God, where ever it is set open. And herein what I have said, let it bee taken as spoken as well against my selfe, as any other.

Fiftly, Let me adde one more, which I shall but name, though as usefull as any of the former: Learne to distinguish betwixt a tender & a scrupulous conscience: The former precious, the latter noxious, betraying the soule to causelesse, and groundlesse feares, and doubts; making stumbling blocks where there are none, scrupling and questioning the truth or lawfulnesse of every thing, either without any ground, or upon very sleight grounds; without any warrant either from the Word, or else from sound and rectified reason. An Infirmitie very prejudiciall (as to private, so) to publicke peace, (as to the peace of a mans owne Conscience, so) to the peace of the Church. But I cannot dwell upon it.

These Directions being laid downe (some few of many) what remaines but that I should com∣mend them to your practise and Gods blessing, upon which depends the successe of all our indea∣vours?

All that wee can doe in this case is but to minister to you, as Apothecaries doe their patients; In the meane time the Cure is Gods: So it fol∣loweth in the third particular in this former part of the Text, which directs us to the great Physi∣cian, who is the Healer of these Breaches, even God himselfe (O God Heale the Breaches thereof.) But of this (God willing) hereafter.

Notes

• 2. Directi∣ons for ministers. Iere. 6. 14
• Eze. 34. v. 2, 7, 8. &c. Mat. 18. 12.
• 1. Let them be blame∣lesse in their lives 1 Tim. 3.
• 2.
• Tit. 2. 13.
• 1 Pet. 5. 3.
• 1 Sa. 2. 17
• Exod. 28. 36. 38.
• 2 Painfull in their Callings.
• a

  Luke 2. 8.
• b

  Acts 20. 28.
• c

  Ib. verse 31.
• 2 Tim 4. 5.
• Num. 4. 11.
• 2 Sam. 6. v. 6. 8.
• 2 Tim. 4. 2.
• 3. Meck and wise in their car∣riage.
• Mat. 10. 16.
• 2 Tim. 2. 24. Meek, bearing with infirmi∣ties of weake Brethren.
• Luke 15. 5.
• 2 Tim. 2. 25, 26
• Wise, not fee∣ding their weaknesse. I am. 3. 13.
• Acts 16 3.
• Gal. 2. 34.
• 1 Cor. 9. v. 19, 20, 21, 22.
• Gal. 2. 12.
• The use of the Lords Prayer A warrant for speaking a∣gainst Brow∣nists, & whom meant thereby.
• Masters Balls Answer to Master Cans Treatises, in the Answer to the Epi∣stles.
• Brownists doe more credit to Antichrist then his chiefe upholders.
• Directions for Private per∣sons.
• 1. Walke in meeknesse.
• Ephes. 4. 1, 2.
• 2. In Wisedome.
• Col. 4. 5.
• 1 Joh. 2. 19.
• Gal 1. 12, 13.
• Preservative Directions.
• Joh. 5. 14.
• For Magi∣strates.
• Keepe the way cleare from stumbling-blocks, by as∣serting Chri∣stian libertie.
• Not suffering Conscience to bee pressed with unneces∣sary Burdens. Acta. 15.
• Vers. 28. 29.
• 2. Having set up a Standard, let them make it a Standard.
• Deut. 12. 8.
• Judg. laft cap. and Verse.
• 1 King. 7. 27. 30. 37.
• Prov. 25. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Super Rotis suit Montan.
• Directions for Ministers.
• 1. Let them look, and goe right forwards. 1 Sam. 6. 12.
• Phil. 2. ••1.
• Lu••e 2. 14.
• Labour for u∣nitie amongst themselves.
• Maintaining the credit ea••h of other.
• Rom. 14. 3.
• Avoyding Pulpit-jars, & Publicke con∣tests.
• M. Hilder∣ch m. Lect. 65. upon Ioh. 4. cap.
• Acts 20. 20.
• Comment. sup. 1 Sam. in Ep. Dedicat.
• Directions for Private Persos.
• 1. Labour for Humble hearts.
• Prov. 13. 10. c. 28. v. 25.
• Rom. 12. 16.
• Not minding high things a∣bove their reach.
• Condescēding to weak Chri∣stians.
• 2 Cor. 12. 9. Rom. 14. 4. 1 Cor. 12. 22, &c.
• Not being wise in their own Conceits. Prov. 3. 7. Esay 5. 21.
• 2. Follow Holi∣nesse. Heb. 12. 14.
• Studie quiet∣nesse.
• 1 Th. 4. 11.
• 1 Tim. ••. 13.
• 1 Cor. 7. 20. 24.
• Beware of Mi∣nister-worship.
• 1 Cor. 1. 12.
• 1 Cor. 3. 5.
• 1 Tim. 5. 17.
• Heb. 13. 17.
• Ministers made Idols 4. wayes.
• See M. Hilder∣sh••m 66. Lect. upon Joh. 4.
• Distinguish betwixt a Ten∣der and Scru∣pulous Con∣science.