Salvation from sinne by Jesus Christ: or, The doctrine of sanctification (which is the greater part of our salvation) founded upon Christ,: who is both the meritorious, and and efficient cause of sanctifying grace, purchasing it for, working & perfecting it in his people. Applied (as it was specially intended) for the better information of our judgements, and quickning of our affections in holiness, wherein our everlasting our everlasting happiness chiefly consisteth. / Preached in the weekly lecture at Evesham in the county of Worcester, by George Hopkins, M.A. minister of the Gospel there.

CHAP. IV.

IF the great work of Christ our Savi∣our be the saving of his people from their sins, then this reproves those that do what in them lies, to hinder this sa∣ving work of Jesus Christ. And they are

1. Such as hinder the salvation of their own soules.

2. Such as hinder the salvation of others.

1. Such as hinder the salvation of [unspec I] their own soules by resisting the grace of Christ, tendred in the Word, and the friendly motions of the Spirit. How doth the Lord, by his Messengers, in∣vite, intreat, perswade, and woo sinners for their good, and they refuse and hate instruction, despise his messengers, and harden their hearts against him! How do some neglect hearing, and but sel∣dome frequent the ordinances of God; others are grown carelesse in hearing, or Sermon-proof, so that the Word takes little or no impression upon them,

to the grief of our hearts, and sadding of our spirits, who behold their sottish∣nesse! And how many waies have sin∣ners, that are convinced of their evill estate, to play the Sophisters with their consciences, and delude their own souls, that they may retain their beloved sins, though to their utter ruine! when Isra∣el and Iudah sinned against the Lord, he testified against them by his Prophets, and Seers, saying, Turne ye from your evil waies, and keep my commandements and my statutes;— notwithstanding they would not hear, but hardned their necks— and they rejected his Statutes, and his Covenant that he made with their Fa∣thers, and his testimonies which he testifi∣ed against them, and they followed vanity, and became vaine; therefore the Lord was angry with them, and rejected all the seed of Israel, and delivered them into the hand of spoylers, till he had cast them out of his sight, 2 Kings 17.13, 14, 15, 18, 19, ••0. And is not God still the same? may you not expect the Lord to deale with you likewise? you have sinned against the Lord, and he hath testified against you by his Ministers: Not∣withstanding you refuse to heare, but harden your hearts against the Lord,

therefore is the Lord very angry, and that justly with you; yea, as sure as you live the Lord will deliver you into the hands of Sathan, and your own corru∣ption (the worst of spoylers) and eter∣nally cast you out of his sight, unlesse you embrace his counsell, and seek him in due time. What the Lord said of Iudah, because they refused the good way, may you take, as spoken of your selves, for refusing the message of Christ, Heare, O Earth, behold I will bring evill upon this people, even the fruit of their own thoughts, because they have not hearkned unto my words, nor to my law, but rejected it, Jerem. 16 19. and you may shortly be called with Je∣rusalem to take up a lamentation, because the Lord hath rejected and forsaken you, as the generation of his wrath, Jerem. 7.29. Yea know, that whereas the Lord is now importunate with you for your good, and you set at naught his counsel, the time may shortly come, when you shall call upon him in the bitternesse of your soul, from the depth of your di∣stresse, and he slight your cry, yea, laugh at your calamity, as you have made but a mock at his Word. O Sinners, hear, and tremble at what the Lord hath spo∣ken

against you, Prov. 1.24. to 32. Be∣cause I have called and ye refused, I have stretched out my hand and no man re∣garded, but ye have set at naught all my counsel, and would none of my reproof; I also will laugh at your calamity, I will mock when your fear cometh: when your feare cometh, as desolation, and your de∣struction cometh, as a whirlewind, when distresse and anguish cometh upon you; then shall they call upon me, but I will not answer; they shall seek me early, but they shall not finde me: For they hated know∣ledge, and did not choose the feare of the Lord: They would none of my counsel, they despised all my reproof: Therefore shall they eat of the fruit of their owne way, and be filled with their own devices.

You think it a small matter to reject the Lords Messengers, and despise their counsell, but herein you reject the Lord Christ himself, Luke 10.16 He that despiseth you despiseth me. In this, as the Lord said to Samuel, 1 Sam. 8.7. They have not rejected thee, but they have rejected me, that I should not reigne ever them: So may I truly say, you have not rejected us, who are Ministers, but you have rejected the Lord Christ our Saviour, that he should not reigne over

you: Yea, what do you lesse, than re∣sist the salvation of your owne soules, when with the Pharisees and Lawyers ye reject the counsell of God, Luke 7.30. May not I here take up the words of Steph: Act. 7.51. & say, Ye stiff-necked, & uncircumcised in heart, and eares, ye doe alwaies resist the holy Ghost. If they that resist the lawfull authority of the civill Magistrate, shall receive to themselves damnation, how just will the condemnati∣on of those be, who resist the saving counsell and authority of Jesus Christ! Who ever hardned himselfe against God, and prospered? Job 9.4.

Sinner, the great work of Christ our Saviour is to save his people from their sinnes; and how is it, that thou wilt not be saved by him? that thou wilt ha∣zard thy soule to save thy sinne? thy sinne dishonours God, and God will either destroy thy sinne, or thee, Wilt thou lose thy soule to save thy base lusts? hast thou the like passionate affection to thy sinne, as David had to his Son Absalom, when he cryed out [Would God I had died for thee?] yea, though, as Absalom, it seeks to berave thee both of thy Life and Crown? Is filthy abomi∣nable corruption so beautifull in thine

eyes? Surely thy Dalilah hath betrayed thee into the hands of thine enemies, who have put out both thine eyes, or else thou couldst not be so blindly sot∣tish; for thou hardnest thy heart against thy own soule.

[unspec II] Secondly, this reproves those, that hinder the salvation of others, and they are of divers sorts.

1. Such as teach corrupt doctrine. If truth be the Lords instrument for the sanctification of the soule (as it is said John 17.17. Sanctifie them with thy truth, thy word is truth) then error is a great meanes whereby soules come to be corrupted, and held under Sathans slavery. Are not many seduced soules, that formerly seemed to be in love with the waies of God, now turned to swea∣ring, cursing, blaspheming, and other like abominations; yea, and to commit these sinnes with greedinesse? And are not the duties of Piety, as hearing, pray∣ing, singing, sanctifying the Sabbath, and the like, accounted exercises unbe∣seeming Saints? Yea, what wickedness is there but some of our late errors will lead a man to in commission of it? and what course more effectuall to bring sinners to perpetuall destruction, than

when men make it their work to turne them from the truth, which is the way of salvation? The Apostle calls the do∣ctrine of the teachers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 heresies of destruction, or as our Transla∣tion renders it, damnable Heresies, 2 Pet. 2.1.

Some errors there are, that more evidently tend to hinder this work of Christ, I shall instance in one or two of them. First, that Pelagian Heresie, that denies the propagation of Origi∣nall sinne. They say [we derive sinne from our parents onely by imitation.] How shall that enemy be destroyed, that is concealed and denied? How shall a man labour to mortifie this body of sin, when he denies that we beare any such body about us? Surely Rahabs hiding the Spies, was not more effectual to their preservation, and the ruine of the city Jericho, than this Pelagian do∣ctrine is to the saving of sin, and the utter ruin of the soul. Whoso covereth his sins shall not prosper, but whoso confesseth and forsaketh them, shall have mercy, Prov. 28.13.

2. The Antinomians teach, that no man ought to doubt of Gods love, but im∣mediatly believe that his sins were eter∣nally

pardoned, and himself justified, and that whatever he doth, he need not be in care or doubt: God sees his sin no more, the Lord takes no notice of the sins of his servants, say they, abusing that Scripture to that end; Numb. 23.21. He hath not beheld ini∣quity in Jacob, neither hath he seen per∣versenesse in Israel. And repentance they affirm to be the voice of the Law, not of the Gospel.

Is not this the very way of the carnal multitude, to sin without godly sorrow, and yet perswade themselves of an interest in Gods saving mercy? What is this but to turn Faith into a meere phantasie? And whither doth this tend, but to make sinners secure in the midst of the greatest misery? O how many soules are this day poysoned in England with this damnable doctrine! and how sad will the account be of those that have so grosly deluded them! to deny the doctrine of repentance to be Gospel-doctrine, is no lesse dangerous, and de∣structive to soules, than that Popish doctrine, that denies Justification by Faith in the alone merits of Jesus Christ.

I will not now stand to confute this

presumptuous doctrine, it being impro∣per in a use of reproof, and it hath been well done already by other n hands. But I shall leave a few texts of Scri∣pture to your consideration, which you may peruse at your leisure for a suffici∣ent confutation, Exod. 4.14. 2. Sam. 11.27. ch. 12. to v. 13. Psal. 51.2 Sam. 24. 1 Kings 11.29. 2 Chron. 32.25, 26. Luke 13.3.5. Romans 2.4, 5. Acts 17.30.

And here I cannot but take notice by the way of a tenent, much applauded by some in these parts, which carries all other errors in the belly of it, and it is this, [That it is better that a hundred errors should be preached, than one truth be lost.] To which I shall give answer,

First, this supposeth, that those, who ordinarily preach Errors, have some speciall truth to reveale, that others are ignorant of. But that is strange, that a truth of God should be hid from all godly, able, and Orthodox Ministers of the Gospel, and revealed to such as ordinarily maintain a multitude of er∣rors. When the Apostle (1 John 4.1.) bids Try the spirits, whether they are of God, because many false Prophets are gone out into the world; he intimates,

that seducing spirits are not of God, & that those that preach gross Errors are of the false Prophets that are gone forth. Now that God should reveale his ex∣traordinary secrets to such as these, and hide them from his servants the Pro∣phets, is a secret indeed, such (I believe) as was never heard of.

Secondly, If this position be true, the Jesuite may come in and plead for a childs part in this toleration: for he will preach some truths with lesse than a hundred errors.

Thirdly, This is a very strange way to preserve one Truth from being lost, for if a hundred Errors be preached with one Truth, it is most like that the hearers receive many of the Errors, and lose the Truth, that can scarcely be di∣scerned in so great a crowd of falshood, especially considering how ignorant the multitude is, and how prone we are by nature to erre. And a stranger way this is to nourish souls: Truth is as wholsome food, & Error of a poysoning na∣ture; and if you cut, and set before a child a hundred bits of poyson, and but one bit of wholsome food, and bid him eat, tis a hundred to one but he poysons himself.

Fourthly, When a Preacher preacheth

Truth and Error mixed together, he presseth all upon the hearers for truth. Suppose then a hundred Errors and one Truth should be received by the peo∣ple, they lose a hundred truths for the gaining of one; for in every error recei∣ved, there is a truth lost to him that re∣ceiveth the error, because every error is contradictory to some truth. Verily he that should lose five pounds to gain a shilling, would at last be forced to cry, Fie on the winning.

Lastly, A hundred errors, such as are in our daies, were enough to make ano∣ther Gospel, or rather to pervert the Gospel of Jesus Christ, and then tell me what meanes that saying, Galat. 1.8. There be some that trouble you, and would pervert the Gospel of Christ; But though we, or an Angel from heaven, preach any other Gospel unto you than that which we have preached unto you, let him be ac∣cursed. Consider also that saying, Rom. 16.17. Now I beseech you brethren, mark them which cause divisions, and of∣fences contrary to the doctrine which ye have learned, and avoid them.

I might instance in divers other cor∣rupt tenents tending to root out the power of godlinesse, and that which

makes the temptation the more strong and dangerous, is, that all manner of corrupt and rotten tenents, go under the name of higher attainments: True piety is accounted but old formality, and the most wanton Opinionists are reputed for precious Saints. But when Sathan transformes himself into an Angel of light, and his Ministers into Ministers of the Gospel, no marvail if a vizour of holinesse be put upon many strange fa∣ces, even Familists, and Ranters will be re-baptized by the name of Saints, and Arius, Pelagius, Socinus, &c. must be canonized. Doubtlesse, his Holinesse, the Pope, hath much hopes of a great harvest amongst us, for by this time he may be perswaded, that many of those that were so hot against a few Ceremo∣nies, calling them the rags and remnants of Popery, were offended with the rags, because they were but rags, and reje∣cted the remnants of Popery, because they had a minde to receive it by the whole piece. What are the Doctrines of Arminius, but pieces of Popery a little more finely dressed, that they may be the more handsomely worne? or a Popish dish more finely cooked to please the palate, and so go the more

easily down. 'Tis not long since this assertion [that God did choose his E∣lect for some excellency that he foresaw to be in them] was presented to some of you, at a private meeting, in a Lordly dish. o Surely Papists are glad to see us relish so many of their dainties, and hope we will make no bones of the rest; for after we have thus feasted with them a while, they may expect us willing to fast with them too, seeing Ignorance is become the mother of our Devotion. But through the mercy of God, though many have surfeited, yet it is not be∣come an epidemicall disease. Yea, bles∣sed be his name, he hath reserved to himself, for the good of his Church, a considerable party of faithful Ministers, whom he hath furnished with ability, and courage earnestly to contend for that faith that was once delivered to them, that were Saints indeed. Yea, England is at this day furnished with a greater number of godly, able and faith∣full Ministers of the Gospel, than any of the generations of our Ancestors be∣fore us, or than is found in any other nation throughout the world.

A second sort of those, that hinder the salvation of others, are such as are

enemies to the Churches Reformation. No doubt but the keyes of Doctrine and Discipline are both Christs ordinary meanes for the saving of soules, yea, the severe censure of excommunication, called a delivering up to Sathan, is but for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus, 1 Cor. 5.5. And the sharpnesse of Discipline, as Paul likewise tells us is a power that the Lord hath given us to edification, and not to destruction. 2 Cor. 13.10. And if so, then the resisting of this work of Christ, tends to the saving of the flesh, and destroying of the spirit; directly to destruction and not to edifi∣cation. Bitter Pills, and purging Poti∣ons, are for the health of the body, though harsh to the taste; and as those that hinder the sick from the means of recovery, are plainly accessary to their death, so is it in the case of our present Church-distempers. How doe some plead the disadvantage of these times, as those that cried out The time is not come that the Lords house should be built. Hag. 1.2. others are ready to scorne and de∣ride the work, as Sanballat and Tobias, because of the weaknesse and paucity of the builders. But if the work be the

Lords (as I doubt not but it is) he will surely declare, that his strength is made perfect in weaknesse. Others, by rea∣son of their wilfull exorbitances, are bent to reject the yoke of Christ, as too heavy for them (though easie in it self) and to say in their hearts, Who is Lord over us? Oh that such would seriously consider that saying of Christ, Luke 19.27. But those mine enemies, which would not that I should reign over them, bring hither and slay them before me. Remem∣ber likewise what I lately told you, that those that would be free from the reach of Christs Discipline, are fitter to be ranked amongst Heathens and Infidells, than to be retained and priviledged as members of the Church of Christ, 1 Cor. 5.12. What have we to doe to judge them that are without? do we not judge them that are within? Those that are without, indeed are free from the rod of Church-discipline, but those that are within ought to be ruled by it.

3. A third sort of those that hinder the work of Christ, in the saving of his people from their sins, are Church-dividers such as cause divisions, and contentions in the Church of God. The Church is called Gods building, and Ministers are

called builders in Scripture, and the work of edification, or building, consists in mortizing, pinning, and firmly joyn∣ting the parts together: to which the Apostle alludes, Col. 2.2.— being knit together in love — 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is metaphoricall, and signifies to frame and fix together, as Carpenters firmely joyne beames, and other timber, for the strengthening of their building. And if so, then unmor∣tizing, unpinning, and pulling downe, (for such is the work of division) doth not raise, but raze the building, & is the ready way to the ruine and destruction of it. The materiall Temple was built by Solomon in a peaceable reigne, and by the peaceable and united endeavours of them that laboured in the Building: and when Iosiah repaired the decaies of the Temple, he gave money to buy tim∣ber for couplings, 2 Chron. 34.11. But when axes and hammers were lifted up to hew down, and knock in pieces, how fast was the beauty and strength thereof destroyed! And how like is the voice of dividers to the voice of the Sons of Edom, who at the sacking of Jerusalem, cried, Raze it, raze it, even to the founda∣tions thereof, Psal. 137.7.

The Church also being here in a mi∣litant condition, is fitly compared to an Army, an Army terrible with banners, Cant. 6.4, 10. An Army in the field, though the particular parts of it be committed to the oversight and conduct of severall Captains, and other Officers, yet are they all one Army, under one Generall, who gives them all one word, and one field-mark, whereby his Soul∣diers may know and owne each other in the Battel; and their beauty, strength, safety, and terriblenesse to the Enemy, lies in their order, unity, and cordiall cleaving each to other under their Ge∣nerall, who is Commander of all. So is the Church of Christ one body, under Christ one Lord Generall, knowne by one Word, or profession of Faith, signed by one Baptisme, and animated by one Spirit, engaging in one Cause, and encouraged with one Hope, and by intire adhering each to other, all joyntly following the conduct of Christ the faithfull Captaine Generall of their Salvation, they become beau∣tifull, strong, safe, and the more formidable to their spiritall Enemies. And aptly to our purpose the Apo∣stle exhorteth, that we stand fast in one

Spirit, p Phil. 1.27. Those that under∣stand any thing belonging to military Policy, know that it is much better to fall upon an enemy in severall Parties, than to let them draw up together in one Body; much more to take the op∣portunity when they are full of mutinies among themselves. When the Moa∣bites thought, that the Kings that came against them with their Armies, had fallen one upon another, they cryed, Ʋp Moab to the Spoile. Had it been true according to their thoughts, they could not have had a greater advan∣tage; But doubtlesse Sathan doth not mistake his opportunity of making a prey, and spoyling thousands of soules by the advantage of our late and pre∣sent distracting divisions.

Jerusalem was a type of the true Church under the Gospel. When Da∣vid had conquered the Jebusites, taken the castle of Sion, and the whole city was united under his government, and in one way of worship (he himselfe being a type of Christ, the King of his Church) then was that Psal. 122. com∣posed, wherein we have an Encomium

of their happy condition. If it was Je∣rusalems happinesse then to be so united, is it not her misery to be so divided? If it were a lovely sight then, to see the tribes of the Lord going up together, to give thanks to the Lord, how sad a sight is it now to see the Tribes going some one way, some another, building Temple against Temple, and rearing Altar against Al∣tar?

The Souldiers that parted the Gar∣ment of Christ, would rather cast lots, than divide his seamlesse Coat, but those that cause division and contention in the Church, spare not to rend, not the coat, but the mysticall body of Christ. The Jews that crucified, pierced Christ his hands and his feet; but those that cause divisions in the Church, set him upon the rack, to rend limb from limb, and member from member, as is intima∣ted in the words of Paul to the Church of Corinth, when they were full of facti∣ons and schismes, 1 Cor. 1.13. Is Christ divided? If Christ cried out, Saul, Saul, why persecutest thou me? when he per∣secuted his Church, and made havock of it, and accounted it as an intole∣rable injury done unto himself, not onely because he hath a sympathising

affection with his Church, but also be∣cause his Church is his Body, and is called Christ, to wit, Christ mysticall, 1 Cor. 12.12. Verily Christ might take up a greater complaint against those, who by their divisions & subdivisions, would teare him limb-meale; and if Paul were smitten down unto the earth, when he heard the voice of Christ from heaven, methinks those that are Dividers in the Church should be pierced to the heart, if they did but consider, and minde the many affectionate calls of Christ in his Word for unity and peace: and the sad complaints by reason of divisions and contentions, and his judgements threat∣ned against the authors and promoters of them. Consider but that one threat∣ning, Rom. 2.8, 9, But to them that are contentious— indignation and wrath, tribulation and anguish.

We live in times wherein we have great expectation of the fulfilling of glorious Gospell-prophecies, and promises; and (I doubt not, but) those that concerne the unity and peace of the Church, are to be numbred amongst them. Zeph. 3.9. For then will I turn to the people a pure language, that they may call upon the name of the Lord to

serve him with one consent. Jer 32.39. And I will give them one heart, and one way, that they may feare me for ever. Neither will these be esteeemed the meanest Gospel-mercies, for it is said in the latter end of that verse, For the good of them, and their children after them. But how farre are we from the accom∣plishment of these things? yea, what probability is there of it in our daies? q If one heart and one way be for the good of a people and their children after them (as that fore-mentioned text tells us) then our heart-divisions, and diffe∣rent waies are to be looked upon as a sore evil, both to us, and our children after us. And 'tis much to be feared, that the children that are yet unborne, will fare the worse for our present breaches.

Think not that the dislike of any one party alone, or sinister respects lead me to speak thus much against dividing practises. Judge not my reproof and complaint to be superfluous, neither plead for this, as Lot did for Zoar, say not 'tis a little one; but heare a little (besides what is already spoken) what

further aggravations of this evill, are found in Scripture.

[unspec I] 1. Consider, how plain are the words of Paul, Rom 16.17, 18. Now I beseech you brethren, mark them which cause di∣visions, and offences contrary to the do∣ctrine which ye have learned, and avoid them: For they that are such, serve not our Lord Jesus Christ, but their owne belly, and by good words and faire speeches, deceive the hearts of the simple. When the Apostle bids us mark, and avoid them, doth he not rank them with pro∣fane and grosse sinners? we are com∣manded to withdraw from every brother that walks disorderly, 2 Thes. 3.6. And saith Paul, 1 Cor. 5 11. If any man that is called a brother, be a fornicator, or co∣vetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such an one eate not. If the command of with∣drawing from such, and the prohibition of eating with such, is because they are scandalous, the argument is of force to prove Church dividers to be scandalous also: for the Apostle enjoyns us to avoid them, as he commands us to avoid fornicators, &c. therefore are Church-dividers equall (yea, I might adde, and justly too) more dangerous sinners. For∣nicators,

Swearers, Drunkards, and such like, are accounted grosse Sinners, and so they are, and unfit for Christian communion, because their abiding with∣in unreformed, tends to the ruine of the Church: but how is it, that they that are of rending and dividing principles and practises are not esteemed scandalous also, when Scripture speaks so much against them, and their practises tend more immediately to the Churches over∣throw? Breaches in the roof and walls of an house, by which raine beats in, and rots the timber-work, will cause a decay, and ruine of the whole in time, if not repaired: But pulling beam from beam, post from post, and rafter from rafter, is the most speedy way to ruine the house. Godly persons are, or ought to be, carefull to avoid communion with grosse sinners; and some judge it necessarily infectious, if they communi∣cate at the Lords table with a scanda∣lous person. Whosoever is of that minde and judgement, should be as fearfull to receive the Sacrament with a wilfull Church-divider, as with a common Drunkard.

But when the Apostle saith, [Obj.] marke them that cause divisions, and offences,

contrary to the doctrine ye have learned, and avoid them; we must understand it of those that divide by some hereticall and false doctrine onely, and not of those that dissent in some smaller matters about Discipline, or the like.

[Answ.] 1. Whatever the Apostle particu∣larly intended, I am sure the doctrine of Unity, Peace, and Love, is none of the least of what our Saviour Christ and his Apostles taught; and those, then, that cause divisions and offences, teach and act expresly contrary to so great a truth, and a most necessary duty.

2. If there be an unity in the truth with those from whom they divide, how will they justifie their practice, when they make a causelesse breach? Nay, will it not aggravate their sinne? Impium enim, & sacrilegum est divorti∣um, quo in Christi veritate consentiunt distrahere, For it is a wicked and sa∣crilegious divorce, to pull those asun∣der, who consent in the truth of Christ. r If there be one Body, one Spirit, one Lord, one Faith, one Baptisme, one God and Father of all, can those that break all these bonds asunder, and cast these cords away from them, be easily excu∣sed?

2. Consider how expresly contrary to [unspec II] the command of Christ this practice is, John 13.34. A new commandement give I unto you, that ye love one another, as I loved you, that ye also love one ano∣ther.

3. How expresly contrary it is to that [unspec III] mark, whereby the Disciples of Christ are to be known unto all men. John 13.35. Hereby shall all men know, that ye are my Disciples, if ye love one ano∣ther.

4. How expresly it is contrary to that [unspec IV] Gospel-frame of Spirit, promised in that great Gospel-promise, called the New covenant. Ezek. 11.19. I will give them one heart, and I will put a new spirit within you— where onenesse of heart, and newnesse of spirit, are joyned toge∣ther.

5. Doe not selfe-will'd dividers as [unspec V] plainly reject and slight the most affe∣ctionate beseechings & wooings of the spirit of Christ, as other grosse hard-hearted sinners, who stop their eares against the invitations of the Gospel. See 1 Corinth. 1.10. Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same things, & that there be no divisions among you, but

that ye be perfectly joyned together in the same minde, and in the same judgement. Phil. 2.1, 2. If there be any consolation in Christ, if any comfort of Love, if any fellowship of the Spirit, if any bowels and mercies, fulfill ye my joy, that ye be like minded, having the same love, being of one accord, and of one minde. May we not out of these words have divers pa∣theticall arguments? but, for brevity sake, I shall take that [if any bowels and mercies] as another argument for our consideration.

[unspec VI] 6. Consider then whether these words doe not imply, that those have cast off bowels and mercies, who by rending and dividing, spare not to pull out the very bowels of the Church? And when Peter saith, 1 Pet. 3.8. Finally be ye all of one minde, having compassion one of ano∣ther, love as brethren, be pitifull and courteous: Doth not he so joyne, being of one minde, and having compassion one of another, so together, and loving as brethren, and being pitifull, that we may conclude, that true pitty and compassion are banished away, where division and contention possess the heart.

[unspec VII] 7. Those that rend and divide in, or

from the Church, pretend usually that they would have all things reduced to the primitive pattern; and most neces∣sary, indeed, it is, that we write after that copy: But how unlike is a Church divided, rent and torne, to that Church that continued with one accord in the Temple, praising God, being of one heart, and of one soule?

8. As the Primitive church was the [unspec VIII] best pattern for a Church, so is the ex∣ample of Christ the best president for our imitation. Christ came to recon∣cile God and man, and brake down the partition wall between Jew & Gentile, making both one, and (being the chief sheepherd) seeks the reducing of all his sheep into one sheepfold. But how unlike unto his example is the pra∣ctise of those that build up walls of parti∣tion and separation between Christian and Christian, sow discord among bre∣thren, and spare not to smite the Lords sheepherds, that the sheep may be scat∣tered? Will the Lord account this an acceptable piece of service? nay, is it not an abomination to him? See Prov. 6.16, 17, 18, 19. These six things doth the Lord hate, yea, seven are an abomination unto him, a proud look, a lying tongue

and hands that shed innocent blood, an heart that deviseth wicked imaginations, feet that be swift in running to mischiefe, a false witnesse that speaketh lies, and him that soweth discord among brethren. The last is not the least of these evils, and he that is guilty of the seventh, can∣not well be free from most of the six forementioned abominations.

Obj. But it is hard charging so much evil upon this one miscarriage; for it is to be feared, that many godly men, espe∣cially in these times, are guilty of it.

Answ. The sinne is never the lesse in its own nature, because godly men (be they of one party or other) are guilty of it: Murther and Adultery are not a whit the lesse evil, because David, so eminent a Saint, was guilty of them; nor Idolatry the more to be pleaded for, because Solomon fell to the commis∣sion of it; nor is Polygamie to be ac∣counted a small sin, because many of the godly Fathers under the Law, lived in it: Yea, 'tis a greater sin, for such as are godly to commit, than such as have no feare of God before their eyes. The worth of the person will but adde to the weight of the sin; and the Lord

aggravates the crimes of David, Solo∣mon, and other of his servants, because they were committed against greater mercies, grace, and light.

Upon these considerations, as I can∣not but judge this a necessary reproof, so I am bound highly to prize (and say, blessed be) the labours, studies, and endeavours of those, who seriously minde and trace out the way of peace, so little known. And the Church shall reap more benefit, and they themselves more comfort by such endeavours, than ever any shall receive by all their ran∣glings, and perverse disputings for things that are of sevenfold lesse conse∣quence than the Church's unity and peace. And I doubt not (my brethren in the work of the Gospel) but your late and continued prayers, and endea∣vours for unity and concord, in the Chur∣ches of Christ, will yeild you more comfort and peace in the day of your account, than all that ever you read, or shall read of our novel controversies. Let us go on then I beseech you, and be as zealous for unity and peace, as others are for strife and contention; and if there be no remedy but we must strive, let us strive and pray for the peace of

Jerusalem, yea, let us strive with God in prayer, that her walls may be built up, and that peace may be within her walls, and prosperity within her palaces, for they shall prosper that love her.

[unspec 4] A fourth fort of those that hinder the salvation of others from their sinnes, are such as are men of evil practises, who by their bad examples, doe mischief to many. Man is of an imitating nature, especially in things that are evil; spiri∣tuall diseases are infectious, and this is one maine reason, why admonition is required, in case of disorderly walking, and excommunication enjoyned in case of obstinate scandall, because sinfull ex∣amples are of a leavening, and infectious nature. A little leaven leaveneth the whole lump, examples of evil are more effectuall for mischief, than all the ar∣guments we can use for good upon the soules of men; for one that is saved by good instruction from the Word of God, a hundred perish by evil example.

As evil examples are dangerous in all, so more especially in these four sorts of persons following: 1. Ministers. 2. Ma∣gistrates, and other persons of note. 3. Superiors of neer relation. 4. Emi∣nent Professors.

1. Ministers, who are of scandalous conversation. The example of a Minister in evill, is very pernicious, because he is sent to teach the way of Salvation; and people will thinke, that if those, whose calling it is to study, and teach the way of Salvation, doe these things, they may much more doe the same. Is it not found by sad experience, that where people have lived under prophane, and superstitious Ministers, they are gene∣rally so wickedly, and superstitiously bent, that it is a hard matter for a godly Minister, succeeding in such a place, to win a little upon them in much time with the most serious and sedulous en∣deavours. Such evill Ministers may preach, as long as they live, and doe but little good, unlesse they amend their manners. Let their Sermons be never so finely spun, they will be but like Pe∣nelope's thred, no sooner done, but un∣done againe. To preach holinesse, and practice wickednesse, is but to doe, and undoe: a good Sermon is soon ravelled by the bad life of the preacher. Ministers are Gods builders, and Gods building re∣quires both hands to the worke: but ill-living Ministers, pull down more with the one hand, then they build with the

other. They spend an houre or two in teaching people the way to salvation, and the whole week besides in leading them the way to utter destruction. If that saying be true, Longum iter ad do∣ctrinam per praecepta, per exempla vero breve, It is a long way to learn by pre∣cept, but short by example; Then such Ministers teach their people the farthest way to heaven, but the neerest way to hell: It is said of Plato, an ancient Phi∣losopher, that he was crook-back'd, and his Schollers strove to imitate him in that deformity. So doe people readily imitate the crooked and defor∣med practises of their teachers.

Such Ministers are they, that harden the wicked in their wickednesse, grieve the godly, open the mouths of those that vilifie and reproach our Ministry, and turn the weak and infirm out of the way, like the Sons of Eli, who by their wretched wickednesse, caused the people to abhorre the offering of the Lord. O that the judgement of God upon the house of Eli, were well considered by such scandalous wretches! yea, the judgement in part is already executed upon some of them, who are sequestred from their livings, outed from their

service, and reduced to a needy craving condition for some small employment. To such may be applyed the woe de∣nounced against the wicked Scribes and Pharisees. Mat. 23.13. Woe unto you Scribes and Pharisees, Hypocrites, for ye shut up the kingdome of heaven against men; for ye neither goe in your selves, neither suffer ye them that are entring to go in. O how sad and dreadfull will that saying be unto them one day! Their blood will I require at thy hand.

2. Magistrates, who are of bad con∣versation, do much hurt. Magistrates are set to be a terrour to evil doers; but when they give bad example, they are teachers of evil doers. A Magistrate's practise is taken for an authentick exam∣ple: If a Magistrate go to the Alehouse, no marvell if the profane rabble run: if a Magistrate sit idly there an houre, in∣feriour drunkards will take leave to sit by it all night: if a Magistrate sweare now and then, the common swearer will think himself secure. And no wonder, that some Magistrates are so slow to punish wickednesse in others, when they themselves stand guilty of the same crimes. The evil examples, as well as the remissnesse of many of the Magi∣stracy

in England, have been a great cause of swarming wickednesse in all parts of the Land: and the more emi∣nent the person in rule and authority is, the more pernicious is his evil exam∣ple; the open sins of great persons (there∣fore) are not small: the higher the moun∣tain is, the farther it is seen: the bad examples of wicked Kings in Israel pro∣ved infectious to all Israel generally; they are said to sin & to make Israel to sin. Yea, so great was the contagion of this disease, that following generations were infected by it: 'Tis no new thing for men to imitate the vices of their ance∣stors, long after they are dead and gone. How was Jeroboams Idolatry imitated by divers succeeding Kings? 1 Kings 15.26. Nadab, the son of Jeroboam did evil in the sight of the Lord, and walked in the way of his father, and in his sinne, wherewith he made Israel to sin. Verse 33.34. And Baasha did evil in the sight of the Lord, and walked in the way of Jeroboam, and in his sin wherewith he made Israel to sinne. Thus we see how great and dangerous the influence of evil example is in great persons: The Lord grant that succeeding generations may not imitate the horrible sins, that

have been committed in our daies. The outing of scandalous Ministers was judged necessary as a mean of refor∣mation; I wonder how the outing of sacandlous Magistrates came to be neg∣lected.

3. The evil example of superiours of neer relation, is very hurtfull, as of Pa∣rents and Masters. If Masters be wic∣ked, their Servants will sooner learne their wickednesse, than their trades: Seven years are accounted little enough to learn a trade; but the trade of sin is soon learned with little teaching, for there is an aptitude in nature to it. If Parents be ungodly, what more to be expected, than that their Children tread in their steps? how sad is it little children babble out oaths and curses, before they are able to speak plain; but what is lesse to be looked for? Is it any won∣der that children of Welch parents speak Welch, that children of Irish parents speak Irish, and that every child speaks the language of his parents, that educate him? Is not our native language there∣fore called our mother tongue, because we learnt it in the very lap? When we therefore heare children swearing, and cursing in the streets, it is easie to guess

what language their parents speak. Children naturally grow like their pa∣rents in person and feature; but most of all do they resemble them in their ill-favoured conditions and practises: and when we see and hear the profanenesse of children, we may soon know of what breed they are of. Alas, how sad is the account of such parents, who have re∣ceived command from God to traine up their children in the nurture and admoni∣tion of the Lord, but lead them on in waies of ungodlinesse. If so heavy a judgement befell Eli, and his house, because his sons were vile, and he restrain∣ed them not, what a curse abides upon the persons and families of such parents, who daily teach their children to sinne against God, their own wicked lives being the copies their children write after. I doubt not but Eli gave his sons good example; and when he heard of their miscarriages, he rebuked them plainly, as you may read 1 Sam. 2.23, 24.25. And yet if notwithstanding this, the Lord brought so heavy a judgement upon Eli and his house, because he did no more to restrain them; What judgement (then) do such parents bring upon themselves & their families, who are lea∣ders

of their children by example to sin.

4. Evill example in those that are eminent professors, is very injurious to many soules. Their bad examples are of two sorts: 1. In matters of Practise. 2. In matters of Opinion. First, in matters of practice, which is also of two sorts: First more grosse, and seldome miscar∣riages. Secondly, more light and fre∣quent. First, their more gross (though seldome) miscarriages, do much evill to divers. 1. Wicked men are hardned in their wickenesse, and more prejudiced against the waies of God, whereby their salvation from sin is the more difficult. 2. They are emboldned the more to reproach and vilifie the waies and ser∣vants of God. 2 Sam. 12.14. By this deed thou hast given great occasion to the enemies of the Lord to blaspheme, said the Lord by Nathan to David, when he had fallen into those sins of Adultery and Murther.

2. In miscarriages lesse, and more frequent. Herein the examples of emi∣nent Christians are a snare to many; as for example, Some that have been long, and some noted in the profession of Religion, allow themselves much liber∣ty of vain talking, unseemly jesting,

and sometimes too far complying in evill company: Now how doth this 1. tend to confirm carnal Persons in the like vanity? They will be ready to say such and such, that are good men, and know more than we, do thus and thus; why may not we do so too? 2. Weak Christians are brought to allow them∣selves more liberty than formerly they did, when they see professors, far more eminent than themselves, not to be so strict, I doubt not but divers Christians can, by experience say, the examples of good men in evil practises, have done them much wrong; and their lighter miscarriages, in this respect, do more injury than their soule falls. There was little danger of godly mens being incli∣nable to imitate David in his Adultery and Murther: it would be matter of caution and lamentation, rather, because the offences were foul and notorious, and conscience would much resist such temptations at the first thought of them; but vain talking, idle jesting, and the like, are looked on as small, and no evils, and many are inclinable to think they may possibly be allowed, yet have some scruple and hesitancy, and will forbear such vanity for feare of offen∣ding:

But when they heare an eminent Christian taking liberty in the way they formerly feared, flesh and blood will be ready to say, How needlesse were such feares and doubts? taking such a mans example to be a resolution of the doubt.

Eminent and ancient professors had great need to look to their wayes, and set a narrow watch before the dore of their lips.

2. In matters of Opinion, examples of eminent Professors do much mischief in these times. When a Cedar falls, it beats down many shrubs under it: when a noted person for parts and piety receiveth an opinion, how many are swayed by his example? And the tem∣ptation in this is more dangerous, than in most practicall miscarriages; for weak Christians ordinarily know what is good or evill, in things of common con∣versation and importance; but they want judgement to weigh controver∣ted doctrines; and therefore follow the example of such as they best esteem. The proof of this is too full by the sad experience of these times.

A fift way of hindring the salva∣tion of people from their sins, is by evill enticements, counsels and perswasions.

Sinners, who are Satans agents, have their crafty allurements; hence Solomon gives warning, Prov. 1.10. If sinners entice thee, consent thou not. Solomon describes the manner how Harlots entice young men to commit folly; you may read it at your leisure, Prov. 7.6. to 24. Drun∣kards have likewise their enticements to gain their companions, and when they are intangled, they have their various artifices to draw them in to excesse. Ale-sellers also have their fetches to bring in customers to throw away their money, and precious time in swinish swilling. 'Tis a sad complaint that I have heard of some of the wives of poor labourers, that their husbands can hard∣ly passe with a penny in their pockets, but they are drawne into one Alehouse or another to spend it, while their wives and children want bread at home. (This the Magistrate may do well to look to.) But it is farre more sad to consider the wickednesse and mischief of such inti∣cers, to the soules of those that are intangled by them: they plead they cannot live and thrive, unlesse they use such means to draw their beer. But alas, what a living is it to live by the sins of men, to destroy souls for a little gain!

The Jewes refused to put Judas his thirty pieces of Silver into the Treasury, because it was the price of blood; but these inticers make a treasury by the blood of souls, mean while treasuring up to themselves wrath against the d••y of wrath I doubt not but the calling in it self is both lawfull and necessary; but there are few that use it lawfully.

Well, whosoever thou art, that art an inticing sinner, that hast made it thy practise to draw others to sin; consider how many soules have perished, and are like to perish eternally by thy intice∣ments. Thou that art an inticing drunkard, are not some, whom thou madest thy roaring companions now roa∣ring in hell for the sins that were of thy procurement? When Cain had killed his brother Abel, said God, Where is thy brother Abel— the voice of thy bro∣thers blood crieth unto me from the ground: And now art thou cursed from the earth, which hath opened her mouth to receive thy brothers blood from thy hand. So may the Lord say to thee, where are thy companions thy brethren? the voice of the blood of their ruined soules, crieth to me from hell: And how art thou cursed from hell, which hath opened her

mouth to receive thy companions souls at thy hand! What if thou hadst wil∣fully murthered thy Neighbour, by stabbing, or cutting his throa, would not thy conscience terrifie thee, and all men cry out of thee, as a most de∣sperate and wicked wretch, unfit to live upon the earth? O the blood of souls is most precious blood; the destroying of one soule is more than the killing of a hun∣dred innocent persons, and this is the sin, even soule murther, that thou art guilty of; and if the judgement of Cain be sevenfold, surely thy judgement must be seventy times sevenfold.

The Danger is greater, when the In∣ticement is from a special s friend, or one of neere relation. The enticement of a wife is strong with a husband, and the enticement of a husband is strong with a wife: Sathan can do more by such instruments, than by his immediate tem∣ptations, or by the threats of an enemy: therefore when Sathan had overcome Eve, he makes use of her to tempt her husband, as being a more likely way to prevaile, than to treat with him himself. Thus he made use of Solomons wives to draw him to Idolatry. For this cause the Lord forbad the Israelits to make marri∣ages

with Idolaters. Deut. 7.3, 4. Nei∣ther shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son: For they will turne away thy son from following me, that they may serve other Gods. And Paul giveth the like admonition to the Corinthians, 2 Cor. 6.14. Be not unequally yoked together with unbelievers. And, as the Lord warned the Israelites of the danger that would insue upon the making of such Marriages; so accordingly it befell them, when they transgressed this com∣mand, Their strange wives became a snare to them. Judges 3.5, 6. And the children of Israel dwelt among the Cana∣anites, Hittites, Amorites, Perisites, Hivites, and Jebusites; And they tooke their daughters to be their wives, and they gave their daughters to their sons, & ser∣ved their gods. It was Sampsons De∣lilah that betrayed him into the hands of the Philistims. And how is it found by sad experience, that such as yoke themselves unequally for carnall advan∣tages, are much insnared in their spiri∣tuall condition. When Marriages are made, the infidelity or prophanenesse of the one party is not sufficient to make

a necessary divorce; but the believing and spirituall are to do what they can to win the unbelieving and carnall: yet when persons are free, they had best take heed how they intangle them∣selves. And wo to that person that be∣comes a snare.

Thou that art an inticing husband, canst thou not be content to perish alone, but thou must needs draw thy wife to the same eternall ruine with thee? Thou that art an inticing wife, canst thou not be satisfied to perish alone, but thou must draw thy husband to the same everlasting torment with thee? must you needs go to hell by couples? As those that have been hap∣py instruments in saving their yoke-fellows, shall reap the everlasting com∣fort of it: So, on the contrary, it will be an everlasting torment to those hus∣bands and wives, who have been Sathans instruments in destroying each others soules. O consider this and lay it to heart before it be too late.

The last way I shall mention, of hin∣dring the saving of people from their sins, is by persecution. Although now there is not (blessed be God) such open persecution with violence, as in the

dayes of Popish Kings and Rulers with fire and faggot, and other waies of tor∣ture: Yet, the scornes, decisions, and abuses, that have been offered to the waies and servants of God, have been a great means to hinder some, by discou∣raging them in the way & to turn others out of the good way, wherein they were going. In these times (I confess) a slight forme of godlinesse, and some smooth words, About matters of Religi∣on especially the arguing of controver∣sies in divers opinions, is in great credit, and much in fashion, and the upper garment of Saint ship, is the very li∣very of the times we live in. But the power of godlinesse is but here and there found, and serious Christian pra∣ctice hath little savour and acceptance. He that will be a Christian indeed, shall be reviled by the profane party on the one hand for his precisenesse and scorned and vilified by our Novelists on the other hand, as a Legallist and Forma∣list, as one that trusts to, and hopes to be saved by his duties. Is not ancient serious christian practice every where spoken against by the wantons of our age, who account old stedfast professors no better than Pharisees, and Selfe-justitiaries?

It was a cruell practice of Paul, before his conversion, that he persecuted the Saints, shutting many of them up in prison, and gave his voyce against them when they were to be put to death, and that he punished them oft in every Synagogue, and being excee∣dingly mad against them, persecuted them even to strong cities; but the most mischievous of all was that he compel∣led them to blaspheme, Acts 26 10, 11. The other were but temporal sufferings, this a spirituall mischief. So now may we say, it was a murtherous practice in Bonner, and others, that burned the Saints in the daies of Queen Mary: but of far more evil consequence is the sin of those, that by scoffs, and scornes at the power of godlinesse, under specious pretences, have deluded many simple soules, causing them to blaspheme the ancient, tried, and approved wayes of God, and rejoice in it, as if they had done God good service. O how doth this confirm the ungodly in the midst of their wickednesse! and cause many, that began to minde Religion, to take up with a slight Antinomian profession, and go no further! And how sad is it to heare many talk of Gospel liberty, and

Saints priviledges applying all to them∣selves, while they are in the gall of bit∣ternesse, and bond of iniquity; their lives & conversations plainly declaring, that they are as great strangers to the worth of Regeneration, as ever Nichodemus was; And while they promise liberty, they bring themselves into real bondage. 2 Pet. 2.18, 19.

Whosoever thou art, that hast had a hand in managing this will of the De∣vil, to secure poor Soules in the midst of their sins, as it were bidding them sleep on, and take their rest, crying peace, peace, where there is no peace; know, that a fearfull woe belongs to thee, the blood of those soules which thou hast de∣stroyed, will be required at thy hands. Suppose thou hadst seen the vision of John, in the opening of the fifth Seal, Rev. 6.9, 10. and hadst beheld under the Altar, the Soules of them that were slain for the Word of God, and for the Testimony which they held: and hadst heard them crying with a loud voyce, saying, How long (O Lord) holy, and true, dost thou not judge, and avenge our blood on them that dwel on the Earth; wouldst thou not have blessed thy selfe from being of the number of them, that

should have a hand in their blood? But there will a louder, and more direfull cry from poor damned soules in hell be lifted up for vengeance against thee, even those, whom thou hast destroyed, by tea∣ching them to spurn at the power of godlinesse. The Martyrs, that were slain, died but temporally to live eternally; but those poor Soules, whom thou hast taught to score at holinesse indeed, must die eternally and without recovery.

O that all these sorts of hinderers of the work of Christ in saving people from their sinnes, had but this reproof set home upon their hearts! O that sedu∣cing Teachers, mischievous Dividers, scandalous Ministers, and others exem∣plary for wickednesse, that enticing Sinners, and self-admiring Scorners at Godlinesse, had but the loud cry of dying souls, that by their means perish in their wickedness, continually ringing in their eares, that it might be a means to recover them out of their sin before they be also condemned to the same pit of hellish howling.

Notes

• Use of Reproof.
• Rom. 13.2
• n

  By Mr. Gataker, Mr. Anth: Burgess & others.
• o

  By an Officer of the Army, who quar∣tered in town.
• p

  Sat ho∣stiū exter∣norum ha∣bemus: Sa∣tis digladia∣tum & pu∣gnatum est à nostris, nonne gra∣vissimo vulnere Ecclesiarum nostrarum, & caetera∣rum Chri∣sti. Tempus esse ut illud Pauli recte perpendere∣mus: Quid si invicem mordetis, videte ne invicem consumamini Joan. Pistorii Ep. ad Joan: Sturm. Zanch. Ep l. 1.
• q

  O mise∣ram Chri∣sti Ecclesi∣am, quae subinde ve∣teribus, & optimis pa∣tribus ac doctoribus orbatur: ae novis verō imperitis ac furiosis hominibus invaditur, dilaniatur. Zanch. ep. ad Bul∣ling.
• r

  Scisma∣ticos facit non diversa fides, sed communio∣nis disrupta societas. Aug.
• Eph. 6.4.
• s

  Omnis inimica amicitia, seductio mentis in∣vestigabi∣lis, &c. Aug Con. l. 1. c. 9.