SAint Paul saith, That all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for in­struction in righteousness: That the man of God may be perfect, throughly furnished unto all good works, 2 Tim. 3.16, 17.

The word of God revealed unto us in his holy Book, is, it seems, a perfect rule both of Faith, and Manners: Here we may learn, both what to believe, and how to live; what to embrace, and what to avoid; if our desire be to have the fruit in holiness, and the end everlasting life. All sorts of persons may here be taught what be­longs to their duty in their several places where­in God hath set them: and the more to en­courage [Page 2]us to perform our duties, the Precepts of God are seconded with many and precious Promises, both of the life that now is, and also of that which is to come: and his Prohibitions are backt with many and heavy Threatnings, re­lating both to souls and bodies; and to miseries, not only temporal, but also eternal: And for the better confirming of our Faith concerning both these Promises, and these Threatnings, the Book of God hath set before our eyes Examples of both kinds; the more to allure us to that which is good, and the more to affright us from that which is evil: Such as were Abel, and Noah, and Lot, Abraham, and Job, and David; with many o­thers on the one side: And Cain, and Achan, and Gehazi, and Judas, and the old world, and So­dom, and Gomorrah, on the other; amongst which also we may reckon this matter of Korah, of which and of all others of like kind, we may say as St. Paul, 1 Cor. 10.11, All these things happened unto them for ensamples, and are written for our admonition upon whom the ends of the world are come: For of Korah and his complices it is said, they become a Sign, Numb. 26.18, to warn others how they walk in their ways, lest in the end they drink of theirs, or the like cup.

And 'tis indeed what God requires at our [Page 3]hands, disobedient Apostates are call'd upon to remember Lot's Wife: And Jerusalem is bid to go to Shiloh, and see what God did to it for the wickedness of his people Israel, Jer. 7.12. And the same is expected of us concerning the matter in hand, Go to Korah, and see what was done to him and his company, lest ye be like them: So that in this Chapter we have a per­fect glass for all Seditious Schismaticks, for all Factious and Seditious persons, wherein they may see not only a discovery of their sin, but also a description of their punishment; both which are written for our instruction, that we may hear, fear, and learn to beware of doing so wickedly, Lege historiam ne fias historia.

In this Verse of my Text, we have Moses his wrath, and then the effect thereof in the pray­er that he made, when he saith to the Lord, Respect not thou their offering. But before I come to speak of these, I must crave leave to begin a little higher, that we may the better see upon what account it was that he was so displeased; And that I may not seem over­tedious, if you please but to fancy, that I have taken in the foregoing part of this Chapter for a considerable part of the matter of my dis­course, I hope I may be accounted the more excusable.

In order therefore to my Text, we must know, that Levi had three Sons, Gersham, Co­heth, and Merari: from these three came the Families of the Levites: The Sons of Coheth, were, Amram, Izhar, Hebron, and Ʋzziel: The Sons of Amram, were, Aaron and Moses: And the Sons of Izhar, were, Korah, Nepheg and Zichri, &c. Of these came the Families of the Levites, whose Names you may see, Exod. 6. And their Families and Number at large, Num. 6.3.

Moses and Aaron were the men unto whom God spake, and by whom he spake to Pharaoh, and by whom he brought them out of Egyptian bondage; after which he led his people like Sheep by the hand of Moses and Aaron.

These were two men unto whom God gave extraordinary Commissions, The one to be as a Prince, the other to be the Priest of God for the people of Israel: What Moses did, he did by Gods appointment, and his Commission was sufficiently ratify'd by variety of Miracles, e­nough to convince the most incredulous; be­sides all which, his meekness, justice, industry, prudence, care and love, manifested in those great benefits, advantages and deliverances, which they enjoy'd by his means, were enough [Page 5]to oblige them to submit quietly unto his Go­vernment, tending so much to their own good: After they were got out of Egypt, God gave that people the Law; and after that, Orders for erecting of a Tabernacle for his publick Wor­ship, every thing wherein was appointed by God himself, who communicated all to Moses, and by him to the people; according to which, every thing was accomplished by Moses his care, and the peoples voluntary and liberal contri­butions.

The Tabernacle being finished and erected, Almighty God, who is debtor to no man, and may freely chuse out for his Service whom he pleas'd, setled the Priesthood upon Aaron and his family, unto whom were given all the Fa­milies of the Levites in lue of the First-born; and these were offered unto God as an holy offering, and were consecrated unto God for the service of the Tabernacle; but yet between the Office of them and the Priest, there was a manifest difference; They were for the service of the Tabernacle, but they had nothing to do within in the Sanctuary, nor with offering of Sacrifice, nor with burning of Incense; That was peculiar to the Priest only.

The Tabernacle being erected, their manner [Page 6]of pitching was thus: Moses, Aaron, and the Priest, pitched on the East, the Cohathites on the South, Gershon on the West, Merari on the North: When they did march, the things of the Sanctuary were all taken down, and cove­red by the Priest: These were to be born on the shoulders of the Cohathites, after that the Priest had covered them: but they were not to touch any of these holy things: The Gersho­nites had the charge of the Hangings of the Tabernacle: The Merarites had the charge of the Boards, the Pillars, the Sockets, the Pins, &c. All things being thus setled, and every one appointed to his Place and Office, it was not long before there grew a great mutiny a­mong that stiff-neck'd, and unthankful people, of which Korah, the Son of Izhar, the Son of Cohath, the Son of Levi, was the Author, and Ringleader; the Cause, and Captain of that Conspiracy: He took men, saith verse 1. But in the Hebrew 'tis only cepit, only he took, tu­lit se ad partem, He took a misse, a spleen as we say; he took exceptions; He thought Aa­ron too much honoured, and himself too much undervalued, and so doth all he can to raise a party against him: The Septuagint read it [...], He spake, scil. He had much conference [Page 7]with other men, whereby he acquainted them with his own intentions, and took counsel how to carry on his design: The Genev. Translation reads it, went apart with Dathan and Abiram: Doubtless this was not a business done all at once; Korah had taken some time to tamper with others, to draw them into his assistance; and because he knew that he could not [...]arry on his design without the assistance of the peo­ple, He first gets in with the Princes, and with those that were most in repute for their Wis­dom and Piety.

A Wat Tyler may serve for an Idol of Clowns: but Korah is to make use of those that were more Famous, Quorum ex meliore luto finxit precor­dia Titan, and that's the readiest way to work upon the multitude: for such draw many after them, who are easily wrought upon to follow them in the simplicity of their hearts; and by an implicite Faith to conclude, that that cause must needs be good, wherein persons of such Worth and Honour are so deeply engaged.

Another way, whereby he wrought upon the people, was by Flattery: He tells them that all the Congregation was holy: he knew himself that this was false, for if he spake with refe­rence to their manners, he knew so much of [Page 8]their Murmurings, and Provocations, that he had no reason to call them holy; and if he had reference to their being set apart for the Service of the Tabernacle, he knew full well that none were Consecrated for that Service, but the Tribe of Levi: But thus violent men, to carry on a design, will dare to say that which they themselves do not believe: and do those things for the supporting of their Cause, of which they may be ashamed: Truth needs not the assistance of a lye, nor will God, that any man speak wickedly for Him; 'Tis a bad Cause doubtless that must be carried on by Ly­ing and Libelling, by Slanders and Forgeries, by Flattery and Dissimulation; which, with whomsoever they are found, will be evidence sufficient to convict such men to be Deceivers and Seducers: And yet this did Korah, who to his Falshood and Flattery, added Dissimulati­on also; for the people were perswaded to believe that, which they were never like to see; for it may well be thought, that the Le­vites intended to share the Priesthood among themselves, and to exclude the people; as in likelihood the Reubenites did the Civil Power, when once they should be successful in their undertakings; as appears by Verse 10, where [Page 9]it is not, seekest thou, as spoken to Korah only, but, seek ye, in the Plural number.

To strengthen the Party, the Reubenites must be brought in, at least some of the Chief of them; but still Korah was the Principal: for they are said to strive against Moses and Aaron in the company of Korah, Numb. 26.9. And 'tis observ'd, that the Conspiracy it self is al­ways laid to the charge of Korah, not of Da­than and Abiram, see Numb. 27.3, And Korah dealt with them, because Reuben was the eldest Son; and had he not been Disinherited, he might have claim'd the Princely Power, by ver­tue of his Primogeniture; and with whom Ko­rah might have opportunity to converse with­out suspicion, seeing they both pitched on the South-side of the Tabernacle.

Thus the Civil Power was opposed by Da­than and Abiram, as the Ecclesiastical was by Korah and his company; which plainly ap­pears by their differing arguments, whereby they seek the good-will of the people: Korah tells the people they are all holy; and herein he opposed Aaron: Dathan perswades the peo­ple that they are not well Governed, and that they might easily see, unless they would put out their eyes; and that Moses deserved to be [Page 10]called to an account by the people for not dis­charging that Trust which was committed to him: And this hath ever been the practice of Factious and Seditious persons: nor is there any thing easier, than to perswade the people to think well of themselves, and ill of their Go­vernours; nor any readier way to creep into the good-will and affection of the Common people, than by so-doing: By all which it doth ap­pear, that their aim was to change the Govern­ment, both of Church and State; and to reduce the one to a kind of Consistory, the other to a Common-wealth: For if Korah will have no Aaron, Dathan and Abiram will have no Moses, and so Prince and Priest go down together.

The design being laid, and matters being brought to some maturity, they begin now to disclose it openly; and they gathered together against Moses and Aaron, and tell them to their faces, that they took too much upon them; too much State, too much Power, too much Ho­nour, too much Authority; that they were too Arbitrary in their Gevernment; that they did what they pleased; and then fathered it upon God, and said, That he had commanded them; that they lifted up themselves above the Con­gregation, Numb. 16.3. And that Moses had [Page 11]set up Aaron without the suffrage of the peo­ple, only because he was his Brother: So Jo­sephus. Nor was there any such need of ma­king him the High-Priest, seeing all were ho­ly: Thus are they said to strive against Mo­ses and Aaron; but in so-doing they are said to strive also against the Lord, Numb. 26.9, and that deserves to be taken notice of; for thereby we may see, that, as he that despi­seth the Throne of the Magistrate, despiseth the Throne of the King; So he that despiseth the Throne of the King, despiseth the Throne of God: and he that is an enemy to the Or­der of God, is an enemy to the very God of Order.

This indeed was the nature of their sin: Pride and Ambition made them envious, and that brought forth such opposition, and such Insurrection; for being confident in their numbers, they seem resolved to win that by force, which they could not gain from Mo­ses and Aaron by any other perswasion.

The Psalmist saith, They envied Moses and Aaron, Psal. 106.16, but the root of their en­vy was their pride: Their pride made them think that they had too little, and that made them envious, because they thought others had [Page 12]too much: St. Jude calls this sin of theirs the Gain-saying of Korah, [...], which word is also read Heb. 12.3, and is there Transla­ted, contradiction of sinners, &c. And indeed Christ was contradicted every way: They con­tradicted Him in his Person, denying him to be the Son of God; In his Office, not receiving him to be the Promised Messiah; In his Doctrine, giving out that he was a Deceiver; In his Miracles, saying that he was a Conjurer, and dealt with the Devil; In his Conversation, reporting him to be a Glutton, and a Wine­bibber, &c. In his very Life and Being, in pre­ferring Barrabbas: Such was the contradiction of Korah against Moses and Aaron, like those Jews mentioned, Acts 13.45, of whom it is said, that when they saw the multitude, they were filled with envy, and spake against those things which were spoken by Paul, [...], Contradicting and Blaspheming.

Unto all which, Moses replies, and makes it appear, that they themselves were foully guil­ty of that, of which they falsly accused others; 'Tis you that take too much upon ye, In that not being contented with your own lot, you become ambitious of the Priesthood also; and having proposed a way for the discovery of [Page 13]which of the Parties God had made choice of to offer Sacrifice, and to burn Incense, to pre­vent further difference, He then sent for Da­than and Abiram, but they sent him word plain­ly, they will not obey him; and lay to his charge those things, for which they might just­ly thank their own provocations; for they thought scorn of that Pleasant Land, of which, not Moses, but their own sins had hitherto hin­dred the possessing and enjoying. All these things were so pleasing to a great part of the Common people, that they thought highly of those bold men that durst to speak so plainly to their Governours, accounting them gallant men, Partiots of their Country, and Assertors of the peoples Liberty; accounting them the Godly party, and the people of the Lord, Numb. 16.41: But the Holy Ghost hath o­ther names for them, Scil. sinners against their own souls, Verse 38. Wicked men, Verse 26. Rebells, Chap. 17.10. Ʋngodly ones, for Psal. 106, 'tis said, the flame burnt up the ungod­ly: The truth is, there can be no such thing in rerum natura, as a godly Rebel: for if Godli­ness cannot prevent Rebellion, Rebellion will over-throw their Godliness.

And being now come to the obstinacy of [Page 14] Dathan and Abiram: methinks we are come down to our days; wherein, under pretence of tenderness, we meet with so much stubborn­ness; under pretence of meekness, so much wilfulness; and under pretence of conscience, so much opposition and obstinacy: but how pleasing such things were unto Moses, we may see by his carriage, for he was exceeding wroth, saith the Text.

Some read the words, He was exceedingly grieved; and no doubt but so he was: And good reason he had so to be; not so much in his own behalf, to see himself slighted and opposed by those of whom he had so well de­served: but especially for their own sakes; to see that a people so obliged, so convinced, should be such enemies to themselves, as to court their own misery; so to despise those things that did belong to their Peace; and to run so wilfully headlong to their own Con­fusion: This could not chuse but grieve Mo­ses to the very heart: Was it, think ye, no grief to the Prophet Jeremy to hear the peo­ple say to his face, as Jer. 44.16, 17, As for the word that thou hast spoken unto us in the name of the Lord, we will not hearken unto thee: But we will certainly do whatsoever goeth forth [Page 15]out of our own mouth, &c. Was it not a grief to our Saviour, that when he would have ga­thered the people, they would not? And is it not the like to all faithful Ministers, when they shall be constrained to say, All the day long have I stretched forth my hands to a diso­bedient and a gain-saying people? When, take what pains we will, and speak what ever we can, we shall find but this answer, We will believe but what we list, and do but what we please? Verily, it were enough to make us weary of speaking any more in the name of the Lord: and were it not, that as long as we are faithful, our work will be with the Lord, tho Israel be not gathered; 'twere e­nough to make us leave all men to themselves, and to say, Si populus vult decipi decipiatur: There is in the world too much of the tem­per of that people, who are as they that strive with the people, Qui volunt veritati cedere ne victi quidem. But remember, that for those who are contentious, and obey not the Truth, &c. for such there is but a sorry portion, Rom. 2.8, 9, Thus Moses was grieved doubtless; but that was not all, for he was angry too; yea, exceeding wroth: And yet Moses was re­puted the meekest man upon earth; by which [Page 16]we may see, that wilful contempt of lawful Authority, is enough to incense, provoke and exasperate the meekest Magistrate in the world: And if they that do so provoke Au­thority, do smart for it, they may thank them­selves.

But what if a man should ask Moses, as God did Jonah, Dost thou well to be angry? I know not whether he would answer as Jonah did, I do well to be angry to the very death; but I doubt not but he would say, I do well to be angry: for there is a holy anger, a holy in­dignation, which is so far from being faulty, that it is justifiable before God.

St. Paul saith, Be angry, but sin not, Eph. 4.26. If the cause be just, and that it ex­ceed not the due measure, anger is then a duty: And Moses, as mild as he was, and as slow to wrath; yet in Gods Cause he knew how to be angry: When the people had made a Molten Calf, the anger of Moses wax­ed hot, Exod. 32.19: and here the contumacy of the people made him very angry: in such cases, not to be angry, is a sin: Quia ira Eli te­puit in fili [...]s ira Dei exarsit in illum: But then we must take heed that our passion transport us not, and carry us whither we ought not: [Page 17]he that is swift to wrath, is not like to be slow to speak; and how much there is of passion in any discourse, so much there is of nothing to the purpose; for then reason, like a bad Hound, spends upon a false scent: As meek as Moses was, when his spirit was provoked, he spake unadvisedly with his lips; of which he was sadly remembred a long time after, Psal. 10 [...], 32, 33. The tongue is but a little, but (if not bridled) 'tis an unruly mem­ber; and therefore we had need be slow to wrath: for the wrath of man worketh not the righ­teousness of God.

I proceed to the second part of these words, Moses being displeased with the carriage of the people; be takes himself unto God for shel­ter. Which words I look upon not as pro­ceeding from human frailty, but from an ho­ly indignation; not from the transport of pas­sion, but from an heavenly inspiration; not as a passionate imprecation, but as a Prophetical de­claration; not for our imitation, but for our instruction and admonition; to teach us what they must look for, that go on in such wick­ness.

That people are in a sad condition whom God forbids the Prophet to pray for, as Jer. 7.16, [Page 18] Pray thou not for this people, neither lift up cry nor prayer for them, neither make intercession to me, for I will not hear thee: For whither should we fly for refuge in the time of trou­ble, but to the Throne of Grace, by humble and hearty prayer? But if God be angry with the prayers of his people; if he compass him­self as with a Cloud, that our prayers cannot pass through; if this way be obstructed, what other way remains for consolation?

But if it be sad not to pray for them; it must needs be worse to pray against them: and yet thus did the Prophet against Idola­ters, Isa. 2.9, the mean man boweth down, and the great man humbleth himself; there­fore forgive them not: And little inferiour is this in my Text; for where God refuseth the Offering, he regards not the Offerer; and see­ing that God did what Moses desired, 'tis ma­nifest, that his desire was with Gods Approba­tion.

David accounts it a great blessing to have his prayers heard, and service accepted, Psal. 20.1, 2, 3, 4, The Lord hear thee in the day of trouble: the name of the God of Jacob defend thee, &c. And well he might, because it tends to assure us of Gods love; and that's a thing [Page 19]better than life it self: It must needs there­fore be sad to have our service rejected, and to be sent away with a curse instead of a bles­sing; and yet there are several things which will mar our best performances, and hinder our most fervent prayers from being effectual.

As for instance, All wickedness in gene­ral, is a hinderance to our prayers: thus saith David, Psal. 66.18, If I regard iniquity in my heart, the Lord will not hear me: and thus saith Solomon, Prov. 15.8, The sacrifice of the wicked is an abomination to the Lord: but the prayers of the upright is his delight: Of which truth, Cain and Abel are a sufficient evidence; for righteous Abel found favour with God; when Cain, who was of that wicked one, was sent empty away.

Besides this, there are several particulars that will enter a caveat against our prayers, and obstruct and frustrate our best Devotion; as will fully appear by these places of Scripture following, Prov. 28, 9: He that turneth away his ear from hearing the Law, even his prayer shall be an abomination. Prov. 1.24, 25, &c. They that turn the deaf ear to the counsel of wis­dom, God will not hear them when they call upon him. Prov. 21.13, Whoso stoppeth his ears at [Page 20]the cries of the poor, he also shall cry himself, but shall not be heard. And Isa. 2.15, When ye spread forth your hands I will hide mine eyes from you; yea, when ye make many prayers I will not hear: your hands are full of blood: All which I only mention, because my intent is to keep close to this matter of Korah, which is here be­fore us.

This is certain, That God heareth not such sinners as go on still in their wickedness, and hate to be reformed: But, if any man be a worshipper of God, and a doer of his will, him he heareth, Joh. 9.31. It seems by that, that without doing the will of God; our Wor­shipping of him is in vain; neither will our prayers find audience, nor our service accepta­tion, if this doing of the will of God be wan­ting.

Now it is the will of God, that if it be possi­ble, as much as lieth in us, we live peaceably with all men, Rom. 12.18. Again, It is the will of God, That we study to be quiet, and to meddle with our own business, 1 Thes. 4.11. Again, It is the will of God, that we hurt no body by word or deed, that we speak not evil one of another, Jam. 4.11. (by was of Censure, Slan­der or Reviling); especially, that we speak not [Page 21]evil of the Ruler of the people, Acts 23.5. Lastly, 'Tis the will of God, that we should submit our selves to every ordinance of man for the Lords sake, whether it be to the King as Supream, or unto Governours as unto them that are sent by him, for the punishment of evil doers, and for the praise of them that do well; for so is the will of God, that with well-doing you may put to silence the ignorance of foolish men, 1 Pet. 2.13, 14, 15. All these things are plain, express, and undeniable: In all these places the Spirit speaketh expresly; and if any erroneous perswasion can be of force to absolve men from that obligation which these plain Texts of Scripture do lay upon them, then hath the Spirit spoken them in vain: And as these Scriptures are plain, so 'tis as manifest, that Korah and his company were deeply guilty in every one of these particu­lars: And therefore well might Moses pray, Respect not thou their offerings: For

First, They were guilty of Criminal Schism, for they had made a rent in the Church, and sown discord among Brethren; they had drawn the people into Parties, and caused Divisions, even without a cause: Optatus calls them plain­ly Schismaticks: for in comparing Gods differ­ing [Page 22]dealing with bloody Cain, Sacrilegeous Nineveh, and Seditious Korah; he saith, Quod in parricidam & sacrilegos non fecit id in schis­maticos fecit: meaning Korah and his Sediti­ous company: Nay, they had not only made a rent in the Church, but they had laid a ground for the continuation of Sedition for all future Generations; for if we may judg of their Opi­nions by their Practice, their Principles will be found to be these following, viz.

• 1. That Power was Originally in the peo­ple.
• 2. That the people had Power to call their Magistrates to an account, even the most Su­pream; and to Depose them from their Places of Authority, if they thought fit; and to change the Government both of Church and State.
• 3. That it was lawful to seek, by the tu­multuous Insurrection of a numerous multi­tude, to gain those things from their lawful Su­periours, which they could not obtain by any Argumentative Perswasions or Petitions:

And had not the God of Order and Peace confuted these positions, by confounding the designs, and destroying the persons of those that own'd them, these principles would have been a foun­dation, upon which any discontented spirits, or [Page 23]ambitious persons might have been encouraged to have raised Sedition from generation to ge­neration, whenever they had a mind so to do: And therefore well might Moses say, Respect not thou their offering: For they were deeply guilty of a needless Schism: and to Worship God in such a way of Schism, is to Worship him in a way of sin; and that cannot be pleasing unto God: There is but one Lord, one Faith, one Baptism, &c. Christ is not divided; There is the unity of the spirit in the bond of peace: and he that is the one God, cannot but hate cause­less Divisions, as much as the Holy One doth Impiety and Prophaness.

2dly, Korah and his Company were busy­medlers in what did not belong unto them; and so Moses tells them to their faces, saying, You take too much upon you, ye Sons of Levi: And well might he lay this to their charge; for being but Levites, they would needs en­croach upon, and intrude themselves into the Priests Office; but they paid dearly for it: God looks that every man should keep his own Sta­tion, and move within his own Sphear; and he that acts without a Commission, though he do nothing but what is materially good, he shall be called to account as an Usurper: Al­mighty [Page 24]God is not the Author of Confusion, but of Peace; but this breaking of Ranks, is the way to Confusion; and was in them so displeasing to Almighty God, that the flame burnt up the ungodly.

3dly, Korah and his Company had spoken evil of the Rulers of the people; they laid to their charge that they took too much upon them; that, in effect, they had been too Arbi­trary in their Government; that they did Do­mineer too much over their Brethren; that they had lifted up themselves above the Con­gregation of the Lord; that they had not been as good as their Words; and that they had no better than Deceived the people; that they had brought them out of Egypt to their loss; and instead of Fields and Vineyeards, and a setled condition, had brought them only to wandring up and down from one place to ano­ther in a barren Wilderness: Thus did they slander those whom God had set over them; accusing them falsly of such Crimes as they were no way guilty of: and therefore well might Moses pray, Respect not thou their offer­ing: And 'tis no more than what our Saviour hath taught us, Mat. 5.23, 24: If thou bring thy gift to the Altar, and there remembrest that [Page 25]thy Brother hath ought against thee: Leave there thy gist before the Altar, and go thy way: first be reconciled to thy Brother, and then come and of­fer thy gift: By which it appears, that where there is no seeking to be reconciled to those whom we have offended, there will be no ac­cepting of the gift that is offered.

4hly, And lastly, Korah and his Company were guilty of contumacious obstinacy against the just commands of lawful Authority; for when Moses sent for Dathan and Abiram to come up to the Tabernacle, they sent him word again, like stubborn Rebels, in plain terms, They would not come up: And this ob­stinacy will most infallibly nonsuit our most fervent Petitions; For He that resisteth the Power, resisteth the Ordinance of God; and they that resist, shall receive to themselves damnation, Rom. 13.2. So that Moses had reason enough to say as he did, Respect not thou their offering: And by all this that hath been spoken, I sup­pose it to be very plain and manifest, that they who cause or countenance needless Divisions in a Church or State; They who keep not their own Station, but meddle with things be­yond the bounds of their own proper Calling; They that slander their Betters, despise Domi­nions, [Page 26]speak evil of Dignities, and disobey those that are their lawful Governours and Magi­strates: they had need to repent of this their wickedness; which if they do not, they may justly fear that they shall one day perish in the Gain-saying of Korah: These things, as I con­ceive, are all plain by the Text; and I earnestly wish, that the Dissenters of these times would seriously think upon them, and lay them to heart, lest after all their care and cost, they come short, in the end, of their expectation.

Our Saviour saith, In the last days many shall come and say, Lord, Lord, &c. Mat. 7, and yet he disowns them, because workers of iniquity. There is filthiness of the Spirit, as well as of the Flesh; from which we must be cleansed, if we would perfect holiness in the fear of God.

Will it not be matter of grief, if after all which they pretend to have done, and suffer'd for Christ's sake, they shall hear, instead of a well done good and faithful servant: a who re­quired these things at your hands?

There is a pretence I know, of a purer Mode of Worship: But he that for an imaginary purer Mode, shall part with Peace, Unity and Charity, Duties of such absolute necessity to [Page 27]Salvation, that man is like to have but a hard bargain.

Are there not found with some of them, things of the same nature which Korah and his Company were guilty of? Hath not the Church of England many things against them? Are there not amongst them, that are guilty of Cri­minal Schism, in setting up Anti-Churches in opposition to our solemn Assemblies (for where we may have communion without sin, there without doubt 'tis a sin to separate)? Are there not some who take too much upon them? who adventure upon the Ministerial Office, without a Ministerial Commission? Remem­ber Ʋzzah, &c. Did ever any man safely ad­venture to be Embassadour for a King, or but a Justice of the Peace, were his abilities ne­ver so great, without a Commission? And are not we Embassadours for Christ? and shall any man take this honour to himself, without he be called to it? Surely he that cometh not in by the dore, may well be accounted a Thief and a Robber: Are there not some that have Slan­dered their own Mothers Sons? my, their Mo­ther the Church of England her Self; account­ing her little better than a Romish Harlot? And for contumacious resisting of Authority, 'tis too [Page 28]manifest to be deny'd; for they say plainly, with Dathan and Abiram, We will not come up; And after all this, must their service needs be plea­sing unto God? Why then doth Moses say, Re­spect not thou their offering?

Fain would I know, if there be any one duty of necessity to Salvation, which may not be free­ly practiced in the communion of our Church: May not a man be as good a Christian in our Communion, as flesh and blood is capable to be, whilst we are on this side Heaven? What then means the Contumacious obstinacy which is daily seen in some of those men, unless it be to carry on a design, and to keep men in a Rebellious temper, till they shall have oppor­tunity to use them?

What men of Korah's temper have done, e­ven of late years, in this our Land, we know: What they would do, if they had power, none but God knows: only this we know, That if He, in whose hands be the hearts of men, do not incline us all to Unity and Peace, we are not very like to see our Jerusalem in Prosperity, nor Peace upon our Israel: For a house, or a Kingdon divided against it self, cannot stand.

I know it is Printed in behalf of the Dissen­ters, even of this City, That if they might be [Page 29]their own judges, they are not to be accused of either Impiety towards God, Contempt of the Laws, Disloyalty to their King, or imprudence to themselves, from their present Persevering in those ways which they now walk in: But whilst they have so much of Korah in them, if this saying of theirs be generally true, I must get me a new Bible, for in that which I have already, I can find no such thing.

I know that Conscience is much pretended for the justifying of disobedience; but to no purpose: for Conscience alone can be no suf­ficient rule to walk by, because it may be igno­rant and erroneous, and prepossest with preju­dice and partiality, self-love and self-interest: 'Tis very true, that to act contrary to Consci­ence, may betray us into sin: but 'tis true with­all, that 'tis possible, that whilst a man acts according to his Conscience, he may act con­trary to his duty, and become guilty before God.

In a word, If Conscience shall be allowed a Power to make void all the Commands of Superiours, farwel all Government whatsoever, and let every servant be his own Master.

To draw to a conclusion: In that which I have spoken upon this Subject, if my own [Page 30]heart deceive me not, I have not aim'd at any man's favour, nor coveted any applause; nor design'd the exasperating of any persons: what I have done in this kind, hath been to dis­charge mine own Conscience, and out of a de­sire to do good: And whatever Entertainment these weak Endeavours of Mine may find, thus much I may say of them, They may be, Correctio, si velitis; and will be, Testimonium, etsi nolitis: They may be for the reformation of the faulty, if they will; But whether they will or no, they will be a witness against them.

The God of Peace give us all Humble and Teachable minds, together with Peaceable and Charitable hearts, that so with one mind and one mouth, we may glorifie the God and Fa­ther of our Lord Jesus Christ: To whom be glory both now and for ever. Amen.