It is a turbulent fancy and disquieting error of some people, to think that their presence in the assembly, and continuance with the church, doth make them guilty of the personal faults of those they join with: if so, who would ever join with any assembly in the world? Quest. But what if they be gross and scandalous sinners that are members of the church? Answ. If you be wanting in your duty to reform it, it is your sin; but if bare presence made their sins to be ours, it would also make all the sins of the assembly ours; but no word of God doth intimate any such thing. Paul never told the churches of Galatia and Corinth so, that had so many defiled members. Quest. But what if they are sins committed in the open assembly, even by the minister himself in his praying, preaching, and other administrations? and what if all this be imposed on him by a law, and so I am certain beforehand that I must join with that which is unwarrantable in God's worship? Answ. The next direction containeth those distinctions that are necessary to the answer of this.

Direct. XII. Distinguish carefully, 1. Between a minister's personal faults and his ministerial faults. 2. Between his tolerable weaknesses and his intolerable insufficiencies. 3. And between the work of the minister and of the congregation. And then you will see your doubt resolved in these following propositions.

1. A minister's personal faults (as swearing, lying, drunkenness, &c.) may damn himself, and must be matter of lamentation to the church, and they must do their best to reform them, or to get a better pastor by any lawful means.[168] But in case they cannot, his sin is none of theirs, nor doth it make his administration null or ineffectual; nor will it allow you to separate from the worship which he administereth. Though many of the priests were wicked men, the godly Jews were not thereby disobliged from God's public worship, or sacrifices which were to be offered by their hands. Otherwise how sad a case were the church in, that must answer for the sins which they never committed, nor could reform. But no Scripture chargeth this upon them.

2. It is not all ministerial faults that will allow you to separate from or disown a minister; but only those that prove him or his ministration utterly intolerable.[169] Such are, 1. An utter insufficiency in knowledge or utterance for the necessary parts of the ministerial work: as if he be not able to teach the necessary points of the christian religion, nor to administer the sacraments and other parts of public worship. 2. If he set himself to oppose the very ends of his ministry, and preach down godliness, or any part of it that is of necessity to salvation: for then he doth the devil's work, in seeking the damnation of souls, and so maketh himself the devil's minister, and is not the minister of Christ: for the end is essential to the relation. Herein I include a preacher of heresy that doth preach up any damning error, and preach down any necessary saving truth; that is, that preacheth such error as subverteth either faith or godliness, and doth more harm in the church than good. 3. If he so deprave God's public worship as to destroy the substance of it, and make it unacceptable, and offer up a public false worship to God, which he disowneth in the very matter of it. As if he put up blasphemy for praise and prayer, or commit idolatry, or set up new sacraments, and guide the people thus in public worship. As the papist priests do that adore bread with divine worship, and pray to the dead, and offer real sacrifices for them, &c.: such worship is not to be joined in. 4. Or if they impose any actual sin upon the people: as in their responds to speak any falsehood, or to adore the bread, or the like: these faults discharge us from being present with such pastors at such worship. But besides these there are many ministerial faults which warrant not our separation. As, 1. The internal vices of the pastor's mind though manifested in their ministration: as some tolerable errors of judgment, or envy and pettish opposition to others. "Some indeed preach Christ of envy and strife, and some of good will: the one preach Christ of contention, not sincerely, supposing to add affliction to my bonds; but the other of love," &c. Phil. i. 15. Here is an odious vice in the public ministry, even an endeavour to increase the sufferings of the apostle; yet it was lawful to hear such preachers; though not to prefer them before better. Most sects among christians are possessed with a tang of envy and uncharitableness against dissenters, which useth to break forth in their preaching and praying: and yet it is lawful to join with such. 2. It is not unlawful to join with a minister that hath many defects and infirmities in his ministration or manner of worship: as if he preach with some ignorance, disorder, unfit expressions or gestures, unmeet repetitions; or if he do the like in prayer, or in the sacraments, putting something last that should be first, and leaving out something that should be said, or praying coldly and formally. These and such like are faults which we should do our best to reform; and we should not prefer such a ministry before a better; but it is lawful and a duty to join with such, when we have no better. For all men are imperfect, and therefore the manner of worship as performed by them will be imperfect. Imperfect men cannot be perfect in their ministrations: we must join with a defective and imperfect mode of worship, or join with none on earth: and we must perform such or none ourselves. Which of you dare say that in your private prayers, you have no disorder, vain repetitions, flatness, or defects? 3. It is not unlawful to join with a minister that hath some material error or untruth in his preaching or praying, so be it we be not called to approve it, or make it ours, and so it be not pernicious and destructive to the ends of his ministry. For all men have some error, and they that have them may be expected sometimes to vent them. And it is not our presence that is any signification of our consent to their mistakes. If we run away from all that vent any untruth or mistake in public or private worship, we shall scarce know what church or person we may hold communion with: the reason of this followeth.

3. The sense of the church, and all its members, is to be judged of by their public professions, and not by such words of a minister which are his own, and never had their consent. I am by profession a christian, and the Scripture is the professed rule of my religion; and when I go to the assemblies, I profess to worship God according to that rule: I profess myself a hearer of a minister of the gospel, that is to preach the word of God, and that hath promised in his ordination, out of the holy Scriptures to instruct the people committed to his charge, and to teach nothing (as required of necessity to eternal salvation) but that which he shall be persuaded may be concluded and proved by the Scripture. This he professed when he was ordained, and I profess by my presence, only to hear such a preacher of the gospel, and worship God with him in those ordinances of worship, which God hath appointed. Now if this man shall drop in any mistake in preaching, or modify his prayers or administrations amiss, and do his part weakly and disorderly, the hearers are no way guilty of it by their presence. For if I must run away from God's public worship because of men's misperformance, 1. I should join with none on earth; for a small sin may no more be wilfully done or owned than a greater. 2. And then another man's weakness may disoblige me and discharge me from my duty. To order and word his prayers and preaching aright, is part of the minister's own work, and not the people's; and if he do it well, it is no commendation to me that am present, but to himself; and therefore if he do it amiss, it is no fault of mine or dispraise to me, but to himself. If the common-council of London, or the court of aldermen, agree to petition the king for the renewing of their charter, and commit the expressing of their request to their recorder, in their presence; if he petition for something else instead of that which he was intrusted with, and so betray them in the substance of his business, they are openly to contradict him and disown his treachery or mistake; but if he deliver the same petition which he undertook with stammering, disorder, defectiveness, and perhaps some mixture of untruths in his additional reasons and discourse, this is his failing in the personal performance of his duty, and no way imputable to them that sent him, and are present with him, though (in modesty) they are silent and speak not to disown it; for how can it be their fault that a man is wanting in his personal sufficiency and duty (unless it be that they choose not a better). And whether he speak ex tempore or more deliberately, in a written form or without, in words that other men taught him or wrote for him, or in words of his own devising, it altereth not their case.

Object. But if a man fail through weakness in his own performance, I know not of that beforehand; but if his faulty manner of praying be prescribed and imposed on him by a law, then I know it beforehand, and therefore am guilty of it.

Answ. To avoid confusion, fix upon that which you think is the thing sinful. 1. Either it is because the prayers are defective and faulty. 2. Or because they are imposed. 3. Or because you know the fault beforehand. But none of all these can prove your joining with them sinful. 1. Not because they are faulty; for you may join with as faulty prayers, you confess, if not imposed.[170] 2. Not because imposed, (1.) Because that is an extenuation, and not an aggravation: for it proveth the minister less voluntary of the two than those are that do it without any command, though the error of their own judgments (as most erroneous persons will). (2.) Because (though lawful things oft become unlawful when superiors forbid them, yet) no reason can be given why a lawful thing should become unlawful, because a lawful superior doth command it. Else superiors might take away all our christian liberty, and make all things unlawful to us by commanding them. You would take it for a wild conceit in your children or servants, if they say, when you bid them learn a catechism, or use a form of prayer, It was lawful to us till you commanded us to do it; but because you bid us do it, it is unlawful. If it be a duty to obey governors in all lawful things, then it is not a sin to obey them. 3. And it is not your knowing beforehand that maketh it unlawful: for, 1. I know in general beforehand, that all imperfect men will do imperfectly; and though I know not the particular, that maketh it never the lawfuller, if foreknowledge itself did make it unlawful. 2. If you know that e. g. an antinomian or some mistaken preacher would constantly drop some words for his error in prayer or preaching, that will not make it unlawful in your own judgment for you to join, if it be not a flat heresy. 3. It is another man's error or fault that you foreknow, and not your own; and therefore foreknowledge maketh it not your own. 4. God himself doth as an universal cause of nature concur with men in those acts which he foreknoweth they will sinfully do; and yet God is not to be judged either an author or approver of the sin because of such concurrence and foreknowledge: therefore our foreknowledge maketh us no approvers, or guilty of the failings of any in their sacred ministrations, unless there be some other guilt. If you say that it is no one of these that maketh it unlawful, but all together, you must give us a distinct argument to prove that the concurrence of these three will prove that unlawful, which cannot be proved so by any of them alone, for your affirmation must not serve the turn; and when we know your argument, I doubt not but it may be answered. One thing I still confess may make any defective worship to be unlawful to you; and that is, when you prefer it before better, and may (without a greater inconvenience) enjoy an abler ministry, and purer administration, but will not.

Object. But he that sitteth by in silence, in the posture as the rest of the congregation, seemeth to consent to all that is said and done: and we must avoid all appearance of evil.

Answ. The appearance of evil which is evil indeed, must be always avoided; but that appearance of evil which is indeed good, must not be avoided. We must not forsake our duty lest we seem to sin: that were but to prefer hypocrisy before sincerity, and to avoid appearances more than realities. The omission of a duty is a real sin; and that must not be done to avoid a seeming sin. And whom doth it appear so to? If it appear evil to the blind or prejudiced, it is their eyes that must be cured; but if it appear so to the wise, then it is like it is evil indeed: for a wise man should not judge that to be evil that is not. But I confess that in a case that is altogether indifferent, even the mistakes of the ignorant may oblige us to forbear: but the worship of God must not be so forborne. It is an irrational fancy to think that you must be uncivil, by contradicting, or covering your heads, or doing something offensive to the congregation, when any thing is said or done which you disallow. Your presence signifieth your consent to all that you profess, even to worship God according to his word, and not to all the human imperfections that are there expressed.

Direct. XIII. Distinguish carefully between your personal private duties, and the duty of the pastor or church with which you must concur. And do not think, that if the church or pastor do not their duty, that you are bound to do it for them. To cast out an obstinate, impenitent sinner by sentence from the communion of the church, is the pastor's or church's duty, and not yours, unless in concurrence or subserviency to the church. Therefore if it be not done, inquire whether you did your duty towards it: if you did, the sin is none of yours; for it is not in your power to cast out all that are unworthy from the church. But private familiarity is in your power to refuse; and with such know not to eat.

Direct. XIV. Take the measure of your accidental duties more from the good or hurt of the church, or of many, than from the immediate good or hurt that cometh to yourself. You are not to take that for the station of your duty, which you feel to be most to the commodity of your souls; but that in which you may do God most service. If the service of God for the good of many, require you to stay with a weaker minister, and defective administrations, you will find in the end that this was not only the place of your duty, but also of your benefit: for your life is in God's hands, and all your comforts; and that is the best way to your peace and happiness, in which you are most pleasing unto God, and have his promise of most acceptance and grace. I know the least advantage to the soul must be preferred before all earthly riches; but not before the public good. Yea, that way will prove most advantageous to us, in which we exercise most obedience.

Direct. XV. Take heed of suffering prejudice and fancy to go for reason, and raise in your minds unjustifiable distastes of any way or mode of worship. It is wonderful to see what fancy and prejudice can do! Get once a hard opinion of a thing, and your judgments will make light of all that is said for it, and will see nothing that should reconcile you to it. Partiality will carry you away from equity and truth. Abundance of things appear now false and evil, to men that once imagine them to be so, which would seem harmless, if not laudable, if they were tried by a mind that is clear from prejudice.

Direct. XVI. Judge not of doctrines and worship by persons, but rather of persons by their doctrine and worship (together with their lives). The world is all prone to be carried by respect to persons. I confess where any thing is to be taken upon trust, we must rather trust the intelligent, experienced, honest, and credible, than the ignorant and incredible; but where the word of God must be our rule, it is perverse to judge of things by the persons that hold them or oppose them: sometimes a bad man may be in the right, and a good man in the wrong. Try the way of the worst men before you reject it (in disputable things). And try the opinions and way of the best and wisest before you venture to receive them.

Direct. XVII. Enslave not yourselves to any party of men, so as to be over-desirous to please them, nor over-fearful of their censure. Have a respect to all the rest of the world as well as them. Most men that once engage themselves in a party, do think their honour and interest is involved with them, and that they stand or fall with the favour of their party, and therefore make them (before they are aware) the masters of their consciences.

Direct. XVIII. Regard more the judgment of aged, ripe, experienced men, that have seen the fruits of the various courses of professors of religion, than of the young, unripe, unexperienced, hot-headed sort. Zeal is of great use to execute the resolutions of a well-informed man: and the zeal of others is very useful to warm the hearts of such as do converse with them. But when it comes to matter of judgment once, to decide a case of difficulty, aged experience hath far the advantage; and in no cases more, than in those where peace and concord are concerned, where rash, hot-headed youth is very prone to precipitant courses, which must be afterwards repented of.

Direct. XIX. When fervent, self-conceited people would carry down all by censoriousness and passion, it is time for the pastors and the aged and riper sort of christians openly to rebuke them, and appear against them, and stand their ground, and not to comply with the misguided sort to escape their censures. Nothing hath more caused schisms in the church (except the pride and ambition of the clergy) than that the riper and more judicious sort of people, together with the ministers themselves, have been so loth to lie under the bitter censures of the unexperienced, younger, hotter sort; and to avoid such censures and keep in with them, they have followed those whom they should have led, and have been drawn quite beyond their own understandings. God hath made wisdom to be the guide of the church, and zeal to follow and diligently execute the commands of wisdom. Let ignorant, well meaning people censure you as bitterly as they please, yet keep your ground, and be not so proud or weak as to prefer their good esteem before their benefit, and before the pleasing of God. Sin not against your knowledge to escape the censure of the ignorant. If you do, God will make those men your scourges whom you so much overvalued: and they shall prove to their spiritual fathers as cockered children (like Absalom) do to their natural fathers, and perhaps be the breaking of your hearts. But if the pastors and the riper, experienced christians will stand their ground, and stick together, and rebuke the exorbitancies of the censorious younger ones, they will maintain the credit of the gospel, and keep the truth, and the church's peace, and the hotspurs will in time either repent and be sober, or be shamed and disabled to do much hurt.

Direct. XX. Take heed how you let loose your zeal against the pastors of the church, lest you bring their persons and next their office into contempt, and so break the bonds of the church's unity and peace. There is no more hope of maintaining the church's unity and concord without the ministry, than of keeping the strength or unity of the members without the nerves. If these nerves be weak or labour of a convulsion or other disease, it is curing and strengthening them, and not the cutting them asunder, that must prove to the welfare and safety of the body. Meddle with the faults of the ministry only so far as tendeth to a cure, of them or of the church, but not to bring them into disgrace, and weaken their interest in the people, and disable them from doing good. Abhor that proud, rebellious spirit, that is prone to set up itself against the officers of Christ, and under pretence of greater wisdom or holiness, to bring their guides into contempt; and is picking quarrels with them behind their back, to make them a scorn or odious to the hearers. Indeed a minister of Satan that doth more harm in the church than good, must be so detected as may best disable him from doing harm. But he that doth more good than hurt, must so be dissuaded from the hurt as not to be disabled from the good. "My brethren, be not many masters, (or teachers,) knowing that ye shall receive the greater condemnation," James iii. 1.

Direct. XXI. Look more with an eye of charity on what is good in others and their worship of God, than with an eye of malice to carp at what appeareth evil. Some men have such distempered eyes, that they can see almost nothing but faultiness in any thing of another party which they look at; envy and faction make them carp at every word and every gesture: and they make no conscience of aggravating every failing, and making idolatry of every mistake in worship, and making heresy or blasphemy of every mistake in judgment, and making apostasy of every fall; nay, perhaps the truth itself shall have no better a representation. As Dr. H. More well noteth, It would do much more good in the world, if all parties were forwarder to find out and commend what is good in the doctrine and worship of all that differ from them. This would win them to hearken to reforming advice, and would keep up the credit of the common truths and duties of religion in the world, when this envious snarling at all that others do, doth tend to bring the world to atheism, and banish all reverence of religion, together with christian charity, from the earth.

Direct. XXII. Keep not strange to those from whom you differ, but be acquainted with them, and placidly hear what they have to say for themselves: or else converse with them in christian love in all those duties in which you are agreed, and this (if you never talk of your differences) will do much to reconcile you in all the rest.[171] It is the common way of division, uncharitableness, yea, and cruelty at last, to receive hard reports of those that differ from us behind their backs, and to believe and aggravate all, and proceed to detraction and contention at a distance, and in the dark, and never be familiarly acquainted with them at all. There is something in the apprehension of places, and persons, and things, by the eye-sight, which no reports are able to match: and so there is that satisfaction about men by familiar acquaintance, which we cannot attain by hearsay from any, how judicious soever. All factions commonly converse together, and seek no familiar converse with others, but believe them to be any thing that is naught, and then report them to be so, before they ever knew the persons of whom they speak. I am persuaded this is one of the greatest feeders of enmity, uncharitableness, contention, and slanders in the world. I speak it upon great observation and experience, I have seldom heard any man bitterly oppose the servants of Christ, but either grossly wicked, or those that never had much acquaintance with them; and I see commonly, how bitter soever men were before, when once they converse together, and grow acquainted, they are more reconciled. The reason is, partly because they find less evil and more good in one another than before they did believe to be in them; and partly because uncharitableness and malice, being an ugly monster, is bolder at a distance, but ashamed of itself before your face: and therefore the pens of the champions of malice are usually more bitter than their tongues when they speak to you face to face. Of all the furious adversaries that have raged against me in the latter part of my life, I remember not one enemy that I have, or ever had, that was ever familiar or acquainted with me; and I have myself heard ill reports of many, which by personal acquaintance I have found to be all false. Keep together, and either silence your differences, or gently debate them; yea, rather chide it out, then withdraw asunder. Familiarity feedeth love and unity.

Direct. XXIII. Whenever you look at any corruption in the church, look also at the contrary extreme, and see and avoid the danger of one as well as of the other. Be sure every error and church corruption hath its extreme, and if you do not see it, and the danger of it, you are the liker to run into it. Look well on both sides if you would be safe.

Direct. XXIV. Worship God yourselves in the purest manner, and under the most edifying ministry that lawfully you can attain; but be not too forward to condemn others that reach not to your measure, or attain not so much happiness; and deny not personal communion sometimes, with churches that are more blemished, and less fit for communion. And when you cannot join locally with them, let them have the communion of your hearts, in faith and charity, and prayer for each other. I fear not here openly to tell the world, that if I were turned loose to my own liberty, I would ordinarily worship God in that manner that I thought most pure and agreeable to his will and word; but I would sometimes go to the churches of other christians, that were fit for christian communion, if there were such about me; sometimes to the independents, sometimes to the moderate anabaptists, sometimes to such as had a liturgy as faulty as that of the Greek or the Ethiopian churches; to show by my practice, what communion my heart hath with them all.

Direct. XXV. Take heed that you interest not religion or the church in civil differences.[172] This error hath divided and ruined many famous churches, and most injuriously made the holy truth and worship of God to be a reproach and infamy among selfish, partial, carnal men. When princes and states fall out among themselves, they will needs draw the ministers to their sides, and then one side will certainly condemn them, and call them all that self-interest and malice can invent; and commonly when the controversy is only in point of law or politics, it is religion that bears the blame of all: and the differences of lawyers and statesmen must be charged upon divines, that the devil may be able to make them useless, as to the good of all that party that is against them, and may make religion itself be called rebellion. And oh that God would maintain the peace of kingdoms; and kings and subjects were all lovers of peace, the rather because the differences in states do cause so commonly divisions in the church. It would make a man wonder (and a lover of history to lament) to observe in the differences between the pope and Henry the fourth, and other emperors, how the historians are divided, one half commending him that the other half condemneth; and how the bishops and churches were one half for the pope, and the other for the emperor; and one half still accounted rebels or schismatics by the other, though they were all of one religion. It is more to ruin the church, than kingdoms, that Satan laboureth so much to kindle wars, and breed civil differences in the world; and therefore let him that loveth the church's peace, be an obedient subject, and an enemy of sedition, and a lover and defender of the civil peace and government in the place that God hath set him in: for this is pleasing unto God.

I know there are some, that with too bloody and calamitous success, have in most ages given other kind of directions for the extirpation of error, heresy, and schism, than I have here given:[173] but God hath still caused the most wise, and holy, and charitable, and experienced christians to bear their testimony against them. And he hath ever caused their way of cruelty to turn to their own shame: and though (like treasons and robberies) it seem for the time present to serve their turn, it is bitterness in the end, and leaveth a stinking memorial of their names and actions to posterity. And the treatises of reconcilers, (such as our Halls, Ushers, Bergius, Burroughs, and many other,) by the delectable savour of unity and charity, are sweet and acceptable to prudent and peaceable persons, though usually unsuccessful with the violent that needed them.

Besides the forecited witness of Sir Francis Bacon, &c. I will here add one of the most ancient, and one or two of this age, whom the contrary-minded do mention with the greatest honour. Justin Martyr, Dial. cum Tryph. doth at large give his judgment, that a judaizing christian, who thinketh it best to be circumcised and keep the law of Moses, be suffered in his opinion and practice, and admitted to the communion and privileges of the church, and loved as one that may be saved in that way, so be it he do not make it his business to persuade others to his way, and teach it as necessary to salvation or communion; for such he doth condemn.

King James by the pen of Is. Casaubon telleth Cardinal du Perron, that "His Majesty thinketh, that for concord there is no nearer way, than diligently to separate things necessary from the unnecessary, and to bestow all our labour that we may agree in the things necessary, and that in things unnecessary there may be place given for christian liberty. The king calleth these things simply necessary, which either the word of God expressly commandeth to be believed or done, or which the ancient church did gather from the word of God by necessary consequence.——"

Grotius Annot. in Matt. xiii. 41, is so full and large upon it, that I must entreat the reader to peruse his own words; where by arguments and authority he vehemently rebuketh the spirit of fury, cruelty, and uncharitableness, which under pretence of government, discipline, and zeal, denieth that liberty and forbearance, even to heretics and offenders, (much more when to the faithful ministers of Christ,) which human frailty hath made necessary, and Christ hath commanded his servants to grant. Concluding, Ubi solitudinem fecerant, pacem appellabant (as Tertul.). Et his omnibus obtendi solet studium divini nominis; sed plerumque obtendi tantum. Nam Deus dedignatur coacta servitia; nec placere illi potest quod vi humana exprimitur. Reipsa solent qui id faciunt non nomini divino, sed suis honoribus, suis commodis et tranquillitati consulere; quod scit ille qui mentes introspicit. Atque ita fit, ut lolium evellatur cum tritico, innocentes cum nocentibus: immo ut triticum sæpe sumatur pro lolio: non enim tam bene agitur cum rebus humanis, ut semper meliora pluribus aut validioribus placeant: sed ut in grege taurus, ita inter homines, qui viribus est editior, imbecilliorem cædit: et iidem sæpe quæ pati se quærebantur, mox in alios audent.—Lege cætera.

Again, I entreat those that would escape the sin of schism, to read seriously the foresaid Treatises of peacemakers; especially Bishop Hall's "Peacemaker;" Bishop Usher's "Sermon on Ephes. iv. 3;" and Mr. Jeremy Burroughs' "Irenicum:" to which I may add Mr. Stillingfleet's "Irenicum," for the hot contenders about church government; though I believe all the substance of church order to be of divine institution: and Jac. Acontii "Stratag. Satanæ."

And it must be carefully noted, that one way by which Satan tempteth men into church divisions, is by an over-vehement zeal against dividers; and so he would draw the rulers of the world, under pretence of a zeal for unity and peace, to raise persecutions against all that are guilty of any excess of scrupulosity about church communion, or of any principles or practices which a little swerve from true catholicism: and so by the cruelty of their penalties, silencing ministers, and vexing the people, they much increase the divisions which they would heal: for when Satan cannot do his work barefaced and directly, he useth to be the forwardest in seeming to do good, and to take part with Christ, and truth, and godliness; and then his way is to over-do: he will be over-orthodox, and over-godly, and over-peaceable, that he hug the church and truth to death, by his too hard embracements. As in families and neighbourhoods, some cross words must be passed over if we would have peace; and he that for every provoking, unpeaceable word of another, will raise a storm, shall be himself the most unpeaceable: so is it in the church; he that cannot bear with the weaknesses of the younger sort of christians, who are too much inclined by their zeal against sin, to dividing ways, but will presently let fly at them as schismatics, and make them odious, and excommunicate or punish them according to his wrath, shall increase the zeal and the number of dividers, and prove himself the greatest divider.

And by this violence and destroying zeal of orthodox rulers, against the real faults and infirmities of some separating, well meaning men, a far greater number of heterodox rulers are encouraged to persecute the most learned, sober, and peaceable ministers, and the most godly and faithful of their subjects, who dare not conform to all their unrighteous edicts, and ecclesiastical laws, in things forbidden by the law of Christ: and all this is done upon pretence of promoting unity and peace, and suppressing heresy and schism. And so persecution becometh the devil's engine to keep out the gospel and godliness from the infidel world, and to keep them under in the christian world.

Sed tamen sive illud (Origenis de Redemptione futura diabolorum) error est, ut ego sentio; sive hæresis ut putatur, non solum reprimi non potuit multis animadversionibus sacerdotum, sed nequaquam tam late se potuisset effundere, nisi contentione crevisset: inquit Posthumianus in Sulp. Severi Dialog. i.

Sed non fuit animus ibi consistere, ubi recens fraternæ cladis fervebat invidia. Nam etsi fortasse videantur parere episcopis debuisse, non ob hanc tamen causam multitudinem tantam sub Christi confessione viventem, præsertim ab episcopis oportuisset affligi. Id. ibid. speaking of the bishops provoking the secular power to afflict the monks of Alexandria for defending Origen.

When the emperor Constantius would by violence force the orthodox to hold communion with the Arians, he did but make the breach the wider. Read Lucifer Calaritanus de non conveniendo cum hæreticis (in Biblioth. Patr. tom. ix. p. 1045, &c.). The emperor saith, that the orthodox were enemies to peace, and unity, and brotherly love, and that he was resolved to have unity and peace in his dominions: therefore he imprisoned the orthodox and banished them. Propterea odis nos, quia concilium vestrum malignantium execremur; propterea in exilio sumus; propterea in carcere necamur; propterea nobis solis prohibetur conspectus; idcirco reclusi in tenebras custodimur ingenti custodia: hujus rei causa nullus ad nos visendos admittitur hominum; quia videlicet noluerimus vobiscum impiis sacrilegis ullam scelerum vestrorum habere societatem. Ibid. p. 1050. Which stirred up this bishop in particular to go too far from free communion even with the penitent Arians, and heap up more scriptures against that communion which the emperor commanded, than any had done before. Nobis dicebas, Pacem volo fieri; et in corde tuo manens adversarius religionis nostræ, cogitabat per te facere nos idololatras, &c. p. 1051. Consilia vestra contra suam prolata ecclesiam reprobat Deus: nec enim potest odire populum suum, hæreditatem suam, et amare vos filios pestilentiæ, vos persecutores servorum suorum: dixisti, Facite pacem cum episcopis sectæ meæ Arrianis, et estote in unum; et dicit Dei Spiritus, vias impiorum noli exequi, neque æmuleris viam iniquorum. &c.——Dulce quibusdam videtur, quo tibi regi in amicitias jungantur suscipiendo hæresin tuam: sed amarius felle sensuri cum tecum in perpetuum cœperint in perpetua gehenna sentire, qui tecum esse deligerunt, tunc dicturi, Væ nobis, qui Constantium Imperatorem Deo præposuerimus. Abundance more he writeth to prove that the emperor being a heretic, they must have no communion with him or his bishops. And when the emperor complained hereupon, that they wronged and dishonoured him whom they should honour, the said Lucifer wrote his next book, de non parcendo in Deum delinquentibus; which beginneth, Superatum te, Imperator, a Dei servis ex omni cum conspexisses parte, dixisti passum te ac pati a nobis contra monita sacrarum Scripturarum contumeliam: dicis nos insolentes extitisse, circa te quem honorari decuerit. Si quisquam Dei cultorum pepercit apostatis, sint vera quæ dicis de nobis; and so he heapeth up as many texts for rough dealing with offending kings; I give this one instance to show the fruits of violence, as pretended for peace and unity.

Of the persecutions of the faithful in most ages, even by professed christians themselves, and God's disowning that spirit of cruelty by his special providences, all church history maketh mention: and how the names of such persecuting hypocrites have stunk in the nostrils of all sober men when their tragedy was fully acted and understood. Especially the poor churches called Waldenses, Picards, and Albigenses, have felt the grievousest effects of this tyranny, and yet have the testimony of the best and wisest men, to have been the purest and the nearest to the apostolic simplicity in all the world; and the memory of their enemies and persecutors is an abhorrence to the sons of charity and peace. Read Lasitius and Commenius of their discipline, and Bishop Usher de Eccles. succes. et statu. I will recite one notable passage mentioned by Thuanus and Commenius, the one Hist. lib. xxxvi. the other de bono Unit. et Ord. Discipl. p. 59. Maximilian, that good and moderate emperor, being one day in the coach with Joh. Crato only, (his chief physician and a learned protestant), lamenting the divisions of christians, asked Crato, which sort he thought came nearest to the apostolic simplicity: he answered, He thought that honour belonged to the brethren called Picards. The emperor said, He thought so too: which Crato acquainting them with, encouraged them to dedicate to him a book of part of their devotions; for the year before God had thus marvellously saved him from having a hand in their blood. Joachimus a Nova Domo, chancellor of Bohemia, went to Vienna, and gave the emperor no rest, till he had procured him to subscribe a mandate for the reviving of a former persecuting mandate against them: having got his commission, and passing just out of the gates of Vienna, as he was upon the bridge over the Danubius, the bridge brake under him, and he and all his retinue fell into that great and terrible water; and all were drowned except six horsemen, and one young nobleman, who, seeing his lord in the waves, catched hold of his gold chain, and held him till some fishermen came in boats, but found him dead, and his box with the commission sunk past recovery. This nobleman who survived, was sensible of God's judgment, and turned to the brethren in religion, and the mandate was no further prosecuted. (Such another story Bishop Usher was wont to tell how Ireland was saved from persecution in Queen Mary's days.)

But it is the most heinous cruelty, when, as in Daniel's case, there are laws of impiety or iniquity, made of purpose to entrap the innocent, by them that confess, We shall find no fault against this Daniel, except it be concerning the law of his God: and then men must be taken in these spiders' webs, and accused as schismatical, or what the contrivers please. And especially when it is real holiness which is hated, and order, unity, concord, peace, or obedience to our pastors, is made the pretence, for the malicious oppression of it. Gildas and Salvian have told church governors of this at large: and many of the persecuted protestants have more largely told the Roman clergy of it.

It is a smart complaint of him that wrote the Epist. de malus Doctoribus, ascribed to Pope Sixtus III. Hujus doctrinæ causa (pro sanctitate scilicet) paucos amicos conquirunt, et plures inimicos, necesse est enim eos qui peccatorum vitia condemnant, tantos habere contrarios, quantos exercere vitia delectat: inde est etiam quod iniquis et impiis factionibus opprimuntur: quod criminibus falsis appetuntur, quod hæresis etiam perfunduntur infamia: quod hic omnis inimicorum suorum sermo ab ipsorum sumit obtrectatione materiam. Sed quid mirum ut flagitiosis hæresis videatur doctrina justitiæ? Quibus tamen hæresis? Ipsorum secretum patet tantum inimicis, cum si fides dictis inesset, amici illud potius scire potuissent, &c.

The cause is, saith Prosper de vit. Contempl. lib. i. cap. 20. et ex eo Hilitgarius Camarac. lib. v. cap. 19. Sed nos præsentibus delectati, dum in hac vita commoda nostra et honores inquirimus, non ut meliores sed ut ditiores, non ut sanctiores, sed ut honoratiores simus, cæteris festinamus. Nec gregem Domini qui nobis pascendus, tuendusque commissus est, sed nostras voluntates, dominationem, divitias, et cætera blandimenta carnaliter cogitamus. Pastores dici volumus, nec tamen esse contendimus. Officii non vitamus laborem, appetimus dignitatem; immundorum spirituum feras a grege dilacerando non pellimus; et quod eis remanserat, ipsi consumimus: quando peccantes divites vel potentes non solum non arguimus, sed etiam veneramur; ne nobis aut munera solita offensi non dirigant, aut obsequia desiderata subducant: ac sic muneribus eorum et obsequiis capti, immo per hæc illis addicti, loqui eis de peccato suo aut de futuro judicio formidamus; ad hoc tantum potentes effecti, ut nobis in subjectos dominationem tyrannicam vindicemus; non ut afflictos contra violentiam potentum qui in eos ferarum more sæviunt, defendamus. Inde est quod tam a potentibus hujus mundi, quam a nobis, quod pejus est, nonnulli graviter fatigati deperiunt, quos se de manu nostra Dominus requisiturum terribiliter comminatur——

Sulp. Severus also toucheth the sore when he saith, Hist. lib. ii. Certatim gloriosa in certamina ruebatur, multoque avidius tum martyria gloriosis mortibus quærebantur, quam nunc episcopatus pravis ambitionibus appetuntur.

But when he saith, ibid. after Constantine's delivery of the church, Neque ulterius persecutionem fore credimus, nisi eam quam sub fine jam sæculi antichristus exercebit, either he was grossly mistaken, or else those are the instruments of antichrist that are not thought so.

It is a most notable instance to our purpose which Severus ends his history with, of the mischievous zeal of orthodox Ithacius and Idacius against Priscillian and his gnostics; and worthy of the study of the prelates of the church: Idacius sine modo et ultra quam oportuit Istantium sociosque ejus lacessens, facem nascenti incendio subdidit: ut exasperaverit malos potius quam compresserit. In sum, they got the magistrate to interpose and banish the gnostics, who quickly learned, by bribing court officers, to turn the emperor against the orthodox for themselves; till the zeal of Idacius and Ithacius grew so hot as to accuse even the best men, yea, St. Martin himself, of favouring the gnostics: and at last got another tyrannical emperor to put Priscillian and many other gnostics to death, though they withdrew from the accusation, as tending to their own confusion. And Severus saith, Certe Ithacium nihil pensi, nihil sancti habuisse definio: fuit enim audax, loquax, impudens, sumptuosus, veneri et gulæ plurimum impertiens. Hic stultitiæ eo usque processerat, ut omnes etiam sanctos viros, quibus aut studium inerat iectionis, aut propositum erat certare jejuniis, tanquam Priscilliani socios et discipulos, in crimen arcesseret. Ausus etiam miser est, Martino episcopo, viro plane apostolis conferendo, palam objectare hæresis infamiam:——quia non desinebat increpare Ithacium, ut ab accusatione desisteret. And when the leaders were put to death, the heresy increased more, and honoured Priscillian as a martyr, and reproached the orthodox as wicked persecutors: and the end was, that the church was filled by it with divisions and manifold mischiefs, and all the most godly made the common scorn. Inter hæc plebs Dei et optimus quisque, probro atque ludibrio habebatur. They are the last words of Severus's History; and changing the names are calculated for another meridian, and for later years.

CHAPTER IX.

HOW TO BEHAVE OURSELVES IN THE PUBLIC ASSEMBLIES, AND THE WORSHIP THERE PERFORMED, AND AFTER THEM.

I have purposely given such particular directions in part ii. on this subject, and written so many books about it,[174] and said so much also in the Cases of Conscience, that I shall here only cast in a few common directions, lest the reader think I make a balk.

Direct. I. Let your preparations in secret and in your family on the beginning of the Lord's days, be such as conduce to fit you for the public worship.[175] Run not to church as ungodly people do, with a carnal heart, that never sought God before you went, nor considered what you go about; as if all your religion were to make up the number of the auditors; and you thought God must not be worshipped and obeyed at home, but only in the church. God may in mercy meet with an unprepared heart, and open his eyes and heart, and save him; but he hath made no promise of it to any such. He that goeth to worship that God at church, whom he forgetteth and despiseth in his heart and house, may expect to be despised by him. O consider what it is for a sinner that must shortly die, to go with the servants of God to worship him; to pray for his salvation, and to hear what God hath to say to him by his minister, for the life of his immortal soul!

Direct. II. Enter not into the holy assembly either superstitiously or unreverently. Not as if the bending of the knee, and mumbling over a few words with a careless, ignorant mind, and spending an hour there as carelessly, would save your souls: nor yet as if the relation which the worship, the worshippers, and the dedicated place have unto God, deserved not a special honour and regard. Though God be ever with us, every where; yet every time, and place, and person, and business is not equally related to God. And holiness is no unfit attribution, for that company or that place, which is related to God, though but by the lawful separation and dedication of man. To be uncovered in those countries where uncovering signifieth reverence, is very well becoming a reverent soul; except when the danger of cold forbids it. It is an unhappy effect of our contentions, that many that seem most reverent and holy, in their high regard of holy things, do yet carry themselves with more unreverent deportment, than those that themselves account profane. God is the God of soul and body, and must be worshipped by both; and while they are united, the actions of one are helpful to the other, as well as due and decent.

Direct. III. If you can, come at the beginning, that you may show your attendance upon God, and your esteem of all his worship. Especially in our assemblies, where so great a part of the duty, (as confession, praises, reading the Scriptures,) are all at the beginning. And it is meet that you thereby show that you prefer public worship before private, and that needless businesses keep you not away.

Direct. IV. If you are free, and can do it lawfully, choose the most able, holy teacher that you can have, and be not indifferent whom you hear. For oh how great is the difference; and how bad are our hearts; and how great our necessity of the clearest doctrine, and the liveliest helps! Nor be you indifferent what manner of people you join with, nor what manner of worship is there performed; but in all choose the best when you are free. But where you are not free, or can have no better, refuse not to make use of weaker teachers, or to communicate with faulty congregations in a defective, faulty manner of worship, sobeit you are not compelled to sin. And think not that all the faults of the prayers, or communicants, are imputed to all that join with them in that worship. For then we should join with none in all the world.

Direct. V. When the minister is weak, be the more watchful against prejudice and sluggishness of heart, lest you lose all. Mark that word of God which he readeth to you, and reverence, and love, and lay up that. It was the law, read and meditated on, which David saith the godly do delight in.[176] The sacred Scriptures are not so obscure and useless as the papists do pretend, but convert the soul, and are able to make us wise unto salvation. Christ went ordinarily to the synagogues, where even bad men did read Moses and the prophets every sabbath day. There are thousands that cannot read themselves, who must come to the assembly to hear that word read, which they cannot read or hear at home. Every sentence of Scripture hath a divine excellency, and therefore had we nothing but the reading of it, and that by a bad man, a holy soul may profit by it.

Direct. VI. Mind not so much the case of others present as yourselves; and think not so much how bad such and such a one is, and unworthy to be there, as how bad you are yourselves, and unworthy of communion with the people of the Lord, and what a mercy it is that you have admittance, and are not cast out from those holy opportunities.

Direct. VII. Take heed of a peevish, quarrelsome humour, that disposeth you to carp at all that is said and done, and to find fault with every mode and circumstance, and to affect a causeless singularity, as thinking that your own ways, and words, and orders, are far more excellent than other men's: think ill of nothing out of a quarrelsome disposition, but only as evidence constraineth you to dissent. And then remember that we are all imperfect, and faulty men must needs perform a faulty worship, if any, for it cannot be better than the agent.

Direct. VIII. When you meet with a word in a sermon or prayer, which you do not like, let it not stop you, and hinder your fervent and peaceable proceeding in the rest; as if you must not join in that which is good, if there be any faulty mixture in it. But go on in that which you approve, and thank God that pardoneth the infirmities of others as well as your own.

Direct. IX. Conform yourselves to all the lawful gestures and customs of the church with which you join. You come not hither proudly to show the congregation, that you are wiser in the circumstances of worship than they, nor needlessly to differ from them, much less to harden men into a scorn of strictness, by seeing you place religion in singularities in lawful and indifferent things. But you come to exercise love, peace, and concord, and with one mind and mouth to glorify God. Stand when the church standeth; sit when the church sitteth; kneel when the church kneeleth, in cases where God doth not forbid it.

Direct. X. Take heed of a customary, formal, senseless heart, that tolerateth itself from day to day, to do holy things in a common manner, and with a common, dull, and careless mind: for that is to profane them. Call in your thoughts when they attempt to wander; stir up your hearts when you feel them dull. Remember what you are about, and with whom it is that you have to do, and that you tread on the dust of them who had such opportunities before you which are now all gone, and so will yours. You hear and pray for more than your lives; therefore do it not as in jest or as asleep.

Direct. XI. Do all in faith and hope. Believe what you may get of God in prayer, and by an obedient hearing of his word. Would you not go cheerfully to the king, if he had promised you to grant whatever you ask? Hath not God promised you more than kings can give you? Oh it is an unbelieving and a despairing heart, that turneth all into dead formality! Did you but hope that God would do all that for you which he hath told you he will do, and that you might get more by prayer than by your trades, or projects, or all your friends, you would go to God with more earnestness and more delight.

Direct. XII. Apply all the word of God to yourselves according to its usefulness. Ask as you go, How doth this concern me? this reproof, this mark, this counsel, this comfort, this exhortation, this direction? Remember as much as you can, but especially the most practical, useful parts. Get it home so deep upon your hearts, that it may not easily slide away. Root it by close application as you go, that affection may constrain you to remember it.

Direct. XIII. Above all, resolve to obey what God shall make known to be his will; take heed lest any wilful sin should escape the power of the word; and should ordinarily go away with you as it came. Careless hearing and careless living tend most dangerously to a hardened heart and a forsaken state. If you regard iniquity in your heart, God will not hear your prayers. The sacrifice of the wicked is abominable to him. The foolish shall not stand in his sight, he hateth all the workers of iniquity.[177] He that turneth away his ear from hearing (that is, obeying) the law, even his prayer is abominable. To the wicked saith God, What hast thou to do to take my covenant into thy mouth, seeing thou hatest instruction, and hast cast my words behind thee? Obedience is better than sacrifice. He that nameth the name of Christ must depart from iniquity, or else God will not find his mark upon him, nor take him to be one of his. Christ's sheep know his voice and follow him, and to them he will give eternal life. But if you had preached or done miracles in his name, he will say to you, "Depart from me, I know you not," if ye be workers of iniquity. Look therefore to your foot (to your heart and life) when you go to the house of God, and be more ready to hear (his law that must govern you, that you may know his will and do it) than to offer the sacrifice of fools, (that is, disobedient sinners,) that think by sacrifices and outside worship to get pardon for an unholy life, and to reconcile God to them in their sins, not knowing that thus they add sin to sin.[178] If you seek God daily, and delight to know his ways, as a nation that did righteousness and forsook not the ordinance of their God; if you ask of him the ordinances of justice, (sound doctrine, regular worship, strict discipline,) and take delight in approaching to God; if you humble your souls with frequent fasts; and yet live in a course of wilful disobedience, you labour in vain, and aggravate your sins, and preachers had need to lift up their voices and be louder trumpets to tell you of your sins, than to other men.[179] But if ye will wash you, and make you clean, and put away the evil of your doings, cease to do evil, learn to do well, seek judgment, relieve the oppressed, &c.; you may then come with boldness and confidence unto God. Otherwise to what purpose is the multitude of your sacrifices? your oblations will be vain, and your incense abominable. If ye be willing and obedient, you shall be blessed; but if ye refuse and rebel you shall be destroyed, for the mouth of the Lord hath spoken it.[180] If you do well shall you not be accepted? but if ye do evil, sin lieth at the door. Let your profession be never so great, and your parts and expressions never so seraphical, sin is a reproach to any people; and if you would hide yourselves from justice in the purest church, among the holiest people, and the most numerous and longest prayers, be sure that your sin will find you out.[181] Your secret lust, your covetous over-reaching, your secret gluttony or tippling, much more your crimson sins, will surely find you out.[182]

Alas! what then will those miscreants do, whose sins are scarlet, bloody persecutions, under pretence of promoting unity, and obedience, and the catholic church, while the cloak or cover of it is but the thin, transparent spider-web of human traditions, and numerous ceremonies, and childish complimenting with God; and when they have nothing but the prayers of a long liturgy, to cover the effects of their earthly, sensual, and diabolical zeal and wisdom, (as St. James calls it, chap. iii. 15, 16,) and to concoct the widows' houses which they devour, and to put a reverence upon the office and work, which they labour all the week to render reproachful, by a sensual, luxurious, idle life, and by perfidious making merchandise of souls.[183]

As ever you care what becometh of your souls, take heed lest sin grow bold under prayers, and grow familiar and contemptuous of sermons and holy speeches, and lest you keep a custom of religious exercises and wilful sins. For oh, how doth this harden now, and wound hereafter! He is the best hearer, that is the holiest liver, and faithfullest obeyer.

Direct. XIV. Be not a bare hearer of the prayers of the pastor, whether it be by liturgy or without. For that is but hypocrisy, and a sin of omission; you come not thither only to hear prayers, but to pray; and kneeling is not praying; but it is a profession that you pray. And will you be prayerless even in the house of prayer, and when you profess and seem to pray, and so add hypocrisy to impiety? I fear many that seem religious, and would have those kept from the sacrament that pray not in their families, do very ordinarily tolerate themselves in this gross omission, and mocking of God, and are prayerless themselves even when they seem to pray.

Direct. XV. Stir up your hearts in an especial manner to the greatest alacrity and joy, in speaking and singing the praises of God. The Lord's day is a day of joy and thanksgiving, and the praises of God are the highest and holiest employment upon earth. And if ever you should do any thing with all your might, and with a joyful and triumphing frame of soul, it is this. Be glad that you may join with the sacred assemblies, in heart and voice, in so heavenly a work. And do not as some humoursome, peevish persons (that know not the danger of that proud disease) fall to quarrelling with David's Psalms, as unsuitable to some of the hearers, or to nauseate every failing in the metre, so as to turn so holy a duty into neglect or scorn; (for alas! such there are near me where I dwell;) nor let prejudice against melody, or church music (if you dwell where it is used) possess you with a splenetic disgust of that which should be your most joyful work. And if you know how much the incorporate soul must make use of the body in harmony, and in the joyful praises of Jehovah, do not then quarrel with lawful helps, because they are sensible and corporeal.

Direct. XVI. Be very considerate and serious in sacramental renewings of your covenant with God.[184] O think what great things you come thither to receive! And think what a holy work you have to do! And think what a life it is that you must promise! So solemn a covenanting with God, and of so great importance, requireth a most holy, reverent, and serious frame of soul. But yet let not the unwarrantable differencing this ordinance from God's praises and the rest, seduce you into the common errors of the times: I mean, 1. Of those that hence are brought to think that the sacrament should never be received without a preparatory day of humiliation, above the preparation for an ordinary Lord's day's work. 2. And therefore receive it seldom; whereas the primitive churches never spent a Lord's day together without it. 3. Those that turn it into a perplexing, terrifying thing, for fear of being unprepared, when it should be their greatest comfort, and when they are not so perplexed about their unpreparedness to any other duty. 4. Those that make so great a difference betwixt this and church prayers, praises, and other church worship, as that they take this sacrament only for the proper work and privilege of church members; and thereupon turn it into an occasion of our great contentions and divisions, while they fly from sacramental communion with others, more than from communion in the other church worship. Oh what hath our subtle enemy done against the love, peace, and unity of christians, especially in England, under pretence of sacramental purity!