IT need not ſeeme ſtrange that Chryſoſtome ſpent ſo many pages in the high Commendation Seven Orations in the commendation of Paul. Chryſoſt. tom. 8 of Paul being hee was ſo ſuperlatively▪ abundant in the work of the Goſpel, 1 Cor. 1 • . 10. None of the Apoſtles, hath ſpoken, written, done, and ſuffered ſo much; Hee being overcome with the love of his Saviour, felt a ſweet violence conſtraining his ſpirit to ſtudy how hee might expreſſe as much zeale for him, as ever hee had ſhewed againſt him.

An Epitome of Pauls Journall concerning his Apoſtolicall peregrination, you have here drawn up in this ſixth Chapter, (which yet hee modeſtly expreſſeth in the plurall number:) ver. 3, 4, 5, 6, 7, 8, 9, 10. Giving no offence in any thing, that the Miniſtery bee not blamed, but in all thing •… oving our ſelves or the Miniſters of God in much patience, 〈…〉 in neceſſities, in diſtreſſes, &c. Hee very well knew, that the good life of a Miniſter gives new life unto his Sermons in the hearts of his hearers, and that the godly example of the leaders, is the moſt compelling Rhetorick to ingage the followers. Hereupon, having beſought the Corinthians, ver. 1. That they receive not the Grace of God in vaine, hee would have them proportion the crop to the ſeed, and anſwer Goſpel Grace appearing to them with the graces of the Goſpel ſhining in them. This counſell unto them, hee edgeth with the Summary of his own doings and ſufferings for them.

Then hee renues his importunity with profeſſion of great affection unto them, and with expectation of the like from them, ver. 11, 12, 13. uſing this as an ingaging inſinuation.

And ſo in the following verſes, the better to advance his Goſpel deſigne, that they may with improvement intertaine the Grace of God, hee puts in caveats by way of dehortation, againſt communion with the ungodly in their ſinfull wayes, and this by ſeverall arguments.

1. One drawn from the imparity that is betwixt Saints and unbeleevers, ver. 14. Bee not unequally yoked; How unmeet a match is it for you Corinthians to bee yoked with ſuch? you cannot well draw together in Goſpel wayes.

2. Another, from the high autipathy, and invincible contrarietie, that is betwixt them, ver. 14, 15. What concord? you may as well reconcile light and darkneſſe, Chriſt and Beliall, as Beleevers and Infidels.

3. The laſt, from the rich advantage they have by their intereſt in ſuch precious priviledges and promiſes, ver. 16.

That hee may make them perfect Separatiſts from evill, and the more prevailingly perſwade them to walk with God as becommeth Saints, you ſhall finde in theſe words two generall things to that purpoſe. Two generall parts of the words. Adhortation. Incouragement.

Firſt, A ſerious Adhortation to make a full Separation from unclean perſons and things, ver. 17. and this as a concluſion out of the foregoing premiſes, intimated in that particle of illation, wherefore, This 〈 in non-Latin alphabet 〉 , this wherefore carries an ingagement with it. Wherefore, come out from among them, and bee yee ſeparate, ſaith the Lord, and touch not the unclean thing.

Secondly, A quickning incouragement to act it. ver. 17, 18. And I will receive you, and will bee a Father unto 〈◊〉 and yee ſhall bee my Sonnes and Daughters, ſaith the Lord Almighty. The Spirit of God knew wee need ſtrong arguments to diſ-ingage us from our Belived evils. Nothing below God himſelfe, can bee a prevailing attractive, his love and favour is the beſt loadſtone, to draw us from ſin to himſelfe.

This Adhortation of the Apoſtle, ver. 17. is expreſſed almoſt Firſt generall Part▪ Adhortation. in the words of the Lord, by his Prophet Iſaiah, Chap. 52. 11. Depart yee, depart yee, goe yee out from thence, touch no uncleane thing, goe yee out of the middeſt of her, bee yee clean; Thus our Tranſlators following the Hebrew, wherein likewiſe they have Hierome going before them, render the words. Indeed the Seventy Interpreters, in their Greek Tranſlation, make here ſome difference. The word 〈 in non-Latin alphabet 〉 which Hierome renders mundamini, and our Tranſlators, bee yee cleane, they read it 〈 in non-Latin alphabet 〉 , bee yee ſeparate. This Paul makes uſe of by his Apoſtolicall Authority, though it ſeeme not every way ſo anſwerable to the Hebrew.

I confeſſe many have been puzzled about ſome places of Why many ſo much unſatisfied about ſome places quoted out of the Old in the New teſtament. Non verbis inhaeret, ſed ſenſum proponit, Muſc. Scripture, quoted out of the Old Teſtament in the New, as in Hebr. 2. 13. &c. partly becauſe our narrow mindes are not able to comprehend the whole wiſedome of the Spirit of God therein, as in Hebr. 5. 5. &c. partly becauſe wee doe not obſerve that Liberty which the Holy Ghoſt uſeth many times to follow the ſenſe rather then the words, as in 1 Cor. 2. 9. &c. partly becauſe wee doe not conſider that in citing ſome places out of the Old Teſtament, the Originall is not alwayes exactly followed, but ſometimes the Septuagint, even where that differs ſomewhat from the Hebrew Text. This appeares, if you compare Act. 8. 33. with Iſai. 53. 8. and alſo in divers other places. The Greek Tranſlation of the Old Teſtament, was then moſt common, and amongſt them then beſt underſtood, and when the Apoſtles made uſe of it, if they did not finde it, yet poſſibly they might make it Scripture, they being guided by the Spirit of God infallibly, what they revealed as the mind of God to the Churches, in what words ſo ever, it was Canonicall. Therefore, bee not offended at any little variation here, when you compare the words of the Apoſtle, Paul; and of the Prophet Iſaiah▪

Onely for your better direction herein, bee pleaſed to remember, that whereas the Prophet Iſa. 52. 11. exhorted the remnant of Iſrael, that they would come fully out of unclean Babylon, the Apoſtle here applies it to Chriſtians, to the Saints at Corinth, perſwading them ſo farre to renounce communion with the wicked, that they bee not polluted by them. Herein Three ſteps of renouncing communion with the wicked. they were to take three ſteppes, wherein you are to follow them.

Firſt, Come out from amongſt them. Sometimes even locally, by a perſonall withdrawing of your ſelves. The pollutions 1 Come out from amongſt them. may grow ſo generall, that you cannot dwell amongſt them, without infection from them. You may heare a voyce from Heaven, calling the people of God out of Babylon, Rev. 18. 4. when ever Rome becomes a Sodome for filthy uncleanneſſe, an Aegypt for cruell bondage, and a Babylon for Idolatry, and other R • v. 11. 8. Rev. 18. 2, 3. great abominations, it is high time for the Saints to leave it.

Secondly, Bee yee Separate; if you doe not alwayes bodily 2 Bee ye ſeparate. and locally renounce the ſociety of all wicked men, yet evermore ſpiritually, bee yee ſeparate from them, expreſſe your diſlike of their wicked courſes, bearing witneſſe againſt them. Poſſibly your Callings and Relations may oblige you to civill converſe with them, yet whilſt you are conſtrained to ſtay amongſt them, thinke, affect, ſpeak, act▪ as men of another ſpirit, maintaining an holy ſeparation from their impurity.

Thirdly, Touch not the unclean thing. Here the Apoſtle beſpeaks 3 Touch not the uncleane thing. a more ful renouncing of fellowſhip with al uncleanneſſe. Moſes Law provided againſt unclean touches; under the Goſpel Saints ſhould bee as carefull. Hee doth not only ſay, beware leſt you 〈 in non-Latin alphabet 〉 . Chryſo. Second generall part: • ncouragement. wallow in filthineſſe, not onely forbid them to act that which is evill, but diſchargeth them from touching the unclean thing. Suffer not your ſpirits and conſciences to bee defiled in any degree, no, not with the leaſt touch of wickedneſſe, by any voluntary compliance with it.

The incouragement backs the Adhortation. And I will receive you, and will bee a Father, &c. That you may bee willing to act the Adhortation, ſeparating your ſelves from all uncleanneſſe, you may finde here almoſt as many incouraging arguments, Duo Deus pro ••• tet, Receptionem. Adoptionem; Cajetan. as words.

Firſt, God promiſes receptionem, I will receive you: As if the Lord ſhould ſay, when I have called you out from amongſt the wicked, and diſcharged you from fellowſhip with the uncleane, 1. Reception. you muſt make account as you ſeparate from them, they will with ſcoffes, ſcornes, and perſecutions diſclaime you: when Saul was become a Paul, there was a change in his old friends, as well as in him, his former Patrons became his bitter perſecutors, the more zealous hee grew for his God, the more violently did they oppoſe him. In ſuch a caſe the Lord would have all Proſelytes know they ſhall exchange with advantage, Volo vos vaga •• ri, ſed exeuntes, at ſeparatos ego ſuſcipiam vo • , in mea domo ſpirituali loco tandem aete na in caelis. Cajetan. ſuppoſe by renouncing fellowſhip with their wickedneſſe, you loſe their perſonall favours, yet bee not diſcouraged, I will own you when they throw you off, I will receive you into my ſpirituall and eternall Houſe. You ſhall have communion with mee in my Church on Earth, and bee made everlaſtingly happy by the injoyment of mee in Heaven.

Secondly, God promiſes adoptionem, I will receive them as a Father doth his children. They ſhall have not onely houſe-roome, 2. Adoption. but alſo heart-roome. I will receive you, not onely into my houſe, but into my favour. Under the ſweet relation of a Father, as beloved Sonnes and Daughters, I will entertain you. I will expreſſe the affection of a Father, and you ſhall injoy the Officio paterno erga vos me • geram, amando, providendo, curam habendo, &c. Cajetan. priviledges of children. The Lord Almighty will performe this. His love as a Father will ingage his power; his power as Almighty will ſecure and advance his love. Here is the Saints Incouragement to a right Separation.

Theſe two generals will commend to your conſciences, and conſiderations two ſuitable Obſervations.

God expects the Saints ſhould make a Separation from uncleanneſſe. 1 Obſervation.

It is a great peece of the Devils policy, agere 〈 in non-Latin alphabet 〉 , as much as hee can at leaſt to pretend an imitation of the wiſe God in his actions. Hereupon, as the Lord hath communicated himſelfe to his people by a Covenant, which hee publiſheth by his Miniſter • , and confirmes by his Sacraments. So the devill by way of reſemblance conveyes himſelfe by compacts, by ſorceries, by charmes; And likewiſe, as the Spirit of God gaines much upon us by names, inviting us to Piety, under the name of wiſdome, deterring us from ſinne, by calling it folly: In the ſame See booke of Solm. Proverbs method Satan indevours to ingage ſome in wayes of intemperance, under the title of good-fellowſhip; others in the wayes of covetouſneſſe, calling it good-husbandry. And withall often times doth hee moſt induſtriouſly practice to diſcourage us from that which hee knowes to bee good, by branding it with ſome bad name.

Hence evermore the beſt Perſons and things have been reproached with the worſt names. Even the ſweet and precious Act. 11 26. name of Chriſtian, given to the Diſciples at Antioch, was ſoon ſtained by blaſphemous wits and tongues. By the Jewes they were in contempt called Nazarites, by Julian ſcornfully termed Galileans, The Devil hath made much uſe of bad names to oppoſe good, both perſons and things by Ʋlpian under Severus, Impoſtors; by Demetrian, (whom Cyprian confuted) procurers of all the Plagues of God that came upon the world. This afterwards proved to bee the portion of the Waldenſes in the Lateran Councell to bee condemned as Cathariſts, Publicans, &c. They did indeed diſcover the Prelates, and Brieſts amongſt the Papiſts to bee the grand Soule-deceivers; Deeeptores animarum, Diaboli laqueos: Hereupon the Popiſh Clergie conceived themſelves concerned how to render them odious Vid. Catalog. Teſtium veritatis, l. 15. Petr▪ de Buis. to the world, under the moſt ignominious names.

The Saints in this Church have found the ſame deſigne practiced againſt them in theſe later times. Though the Scripture commands purity, and ſo highly commends it, that our Saviour makes it one of the Beatitudes; Bleſſed are the pure in heart, for they ſhall ſee God; yet under the nick-name of Puritans, the moſt gracious Chriſtians have been not a little diſparaged. At Mat. 5▪ 8. firſt indeed there were Ceremoniall Puritans onely, ſo they were traduced who would not comply heartily with Prelaticall Ceremonies; Then afterwards the iniquity of our times roſe to this height, that any Miniſters Orthodox in Judgement, and conſcientious in practice, were oppoſed as Doctrinall and morall Puritans; And at laſt ſuch Nobles and Gentry, who had but good State-principles, and were faithfull to the publick, were Many faithfull Servants of God in England cryed downe heretofore as Puritans, and now as Separatiſts. cryed down as State-puritans, and accounted 〈…〉 many the Troublers of this Iſrael.

The Devill and his agents are now acting the ſame part againſt the power of godlineſſe, though in another new dreſſe. The beauty and purity of true Chriſtianity is amongſt many in England at this time, clouded under the name of Separation, as if the word Separate, did alwayes carry a crime with it.

Wee doe not enough conſider that there is a Right deſirable inoffenſive Separation, unto which the Scripture directs; Indeed becauſe divers do runne into unhappy extremities of •• paration, (whom yet wee ſhould pity, and with meekneſſe of wiſdome ſeek to reduce, becauſe they ſeem to aime at purity therein) hence it is grown ſo common to repreſent all ſuch who conſcientiouſly endevour to ſeparate from ſinne, as guilty of a ſinfull Separation, not onely at Tables and Tavernes, but even in Pulpits too often▪ ſuch as long to ſee purity and unity meet in the Churches of Chriſt are by ſome involved in a reproach full Separation; yea, our zealous Reformers, are by intemperate tongues and pennes laſhed as odious Separatiſts. I hope therefore, it will not bee thought unſeaſonable to preſ ••• to this Noble Auditory, who have ſo farre ingaged themſelves for a pure Reformation, what that Right Separation is, which is ſo much incouraged by God himſelfe.

Two things I ſhall indevour by the helpe of Gods holy Spirit to diſcover.

Firſt, From what the Saints are to Separate:

Secondly, Why they are to make ſuch a Separation.

There is a fivefold Separation which the Lord who is glorious God expects from his Saints a fivefold Separation. 1 From unclean courſes. in holineſſe, challenges from all his Saints.

Firſt, The Saints muſt ſeparate from all unclean courſes. They ſhould all accept and act that counſell which Daniel gave Nebuchadnezzar, Dan. 4. 27. Break off thy ſinnes by righteouſneſſe. It is not enough upon a day of Humiliation, and now whileſt God is breaking us by his Judgements, to bee ſomewhat broken for our ſinnes, unleſſe wee by Reformation break off from them. They are not worthy the name of Saints, who live in any groſſe ſinfull practices, or allow themſelves in any little ones. Paul, 2. 〈◊〉 . 1. calls for this improvement of theſe gracious promiſes, that the Corintbians ſhould bee cleanſing themſelves from all filthineſſe of fleſh and ſpirit, perfecting holineſſe in the feare of God. They ſhould not ſtint themſelves with any degree of holineſſe, Gods owne purity being their Copy, 1. Joh. 3. 3. but evermore bee purging out all defilements which fall either upon their bodies or upon their ſpirits.

Secondly, The Saints muſt ſeparate from unclean company: 2 From unclean company. What ſhould Doves doe amongſt Crowes? when David did appeale to God, Pſal. 26. 4, 5. in the integrity of his heart, hee could m • ke this profeſſion, which would bee as comfortable to you as it was to him. I have not ſate with vaine perſons, neither will I goe in with diſſemblers, I have hated the congregation▪ of evill doers, and will not ſit with the wicked. Poſſibly your callings, Qui non dignoſcitur exſe, dignoſcitur exſocio. your relations may tye you to a frequent converſe with ſome unclean perſons, (which is a ſad portion where ever it falls) yet • electively, it is not agreeable to the ſpirit of a Saint, to ſingle out ſuch as your Companions, as your boſome friends, as the people of your delight, to make a league and combination with them. Wiſe Solomon adviſes, Prov. 22. 24, 25. Make no friendſhip with an angry man, and with a furious man thou ſhalt not go: leſt thou learn his wayes and get a ſnare to thy Soule. Angry men though they are very dangerous, yet not the onely dangerous companion • : All ſinfull and unclean ſocieties are infectious; You ſhould alwayes goe into bad company as a Phyſitian goes into Plague-houſes. Hee carries his Antidote with him to preſerve himſelfe, and his preſcripts for the health of others. So ſhould Saints fortifie their own Spirits againſt danger, by praying and watching; and by ſpeaking healing ſpeeches, and expreſſe ſuch exemplary actions as may helpe to cure the Soules of others. When the Sower went forth to ſow, ſome ſeeds fell by the wayes ſide, and the fowles came and devoured them up, Mat. 13. 3, 4. who are theſe fowles, but the devill and his factors? birds of this feather do build very often in Tavernes, and Alehouſes, the cages of unclean company; they are the buſhes which harbour them ordinarily, you had need beware of ſuch places. The more Saints meet in any company, the more of the Holy Ghoſt is there, the more of Chriſt, it is a little corner of Heaven. The more unclean and wicked perſons there are in any company, the more of the devill is there, who rules in the children of diſobedience, Epheſ. 2. 2. Saints muſt turn away from ſuch.

Thirdly, Saints muſt ſeparate even from the very appearance of 3. From the very appearance of uncleanneſſe. uncleanneſſe, 1 Theſſ. 5. 21. Abſtain from the appearance of evill, not onely from all kinde of ſin, (as ſome render the Greek) but from all appearance of ſin; they ſhould avoyd the ſhews as well as realities; and that both appearances of errours in Doctrine, and appearances of exorbitancy in converſation. This There are re • malae, & malae pariter ſpecies Bern. was Daniels care, who was an Oracle for wiſedome, Ezek. 28. 3. In Chap. 1. 8. Hee purpoſed in his heart that bee would not defile himſelfe with the portion of the Kings meate. Some Expoſitors V. Pembles & Eſtius his Notes. ſay, ſome of the meates might bee prohibited to the Jewes, others, for feare of ſuperſtition; the Babylonians meat being bleſſed by invocating their Idols: another conceives hee did decline it, to avoyd ſcandall, hee would not fare ſo pompouſly, whileſt his Brethren ſuffered ſuch hard things. Learned Calvin apprehends Daniel might at beſt ſee an appearance of uncleanneſſe V. Calvin in locum. in it, therefore uſeth twice that expreſſion, that hee might not defile himſelfe. This holy man ſuſpected the Court delights might prove a ſnare to him, hee might learn intemperance, and ſo loſe himſelfe and forget his God; There was to him ſuch a ſhew and danger of uncleanneſſe in it, hee would rather live with pulſe then venture upon the Kings meat. Hee well knew that any one may ſoone bee plunged into great ſinnes, who doth not ſhunne the very beginnings and appearances of the leaſt; and that hee ſcarce makes conſcience of any evill, who doth not make conſcience of all.

It is true, in ſeparating from the appearance of uncleanneſſe, the Saints ſhould wiſely conſider whether the appearance of it bee Reall, when there is an outward reſultance of ſome inward pravity; or whether it bee onely imaginary, when for want Appearance of evill, Reall. Imaginary. of knowledge, or of love, or of both, ſtanders by conceive it hath a ſhew of evill in it. To a mind not rightly informed, to an heart not charitably affected, good actions may ſometimes bee miſ-interpreted, as if they had an appearance of uncleanneſſe in them. In this caſe Chriſt himſelfe did not forbeare to converſe with ſinners, though ſome through ignorance or malice, did reproach him as a friend to Publicans and ſinners, Luke 7. 34.

For want of a wiſe conſideration, what is indeed an appearance of evill to bee avoyded, many may bee as eaſily, and as farre tranſported as the Jews, who did ignorantly task themſelves with needleſſe obſervances, and impoſe uncomfortable burdens upon others. Where the Lord forbad them to eate or See Godwyns Iewiſh Antiq. p. 152. drinke things ſacrificed to Idols, they prohibited all drinking with Heathens, becauſe it is doubtfull whether it were offered to Idols or no. The Lord commanding them in the time of the Paſſeover, to put away leaven out of their houſes, they would not take the name into their mouthes all the time of the Feaſt. But if there bee reall grounds, to call any thing an appearance of evill; this golden Rule of the Apoſtle, Abſtaine from the appearance of evill, will extricate you in many puzzling caſes of Conſcience. If one bee inquiſitive about the lawfulneſſe of Painting the face, patching, ſpotting, carding, dicing, about many of your habits, cuſtomes, recreations; you may reſolve diverſe ſuch queries with this Aphoriſme, In all doubtfull caſes In dubiiis elige tutiſſimum; Illa eſt pars tutior in qua non eſt periculum peccandi. Ameſ. Caſ. Confc. l. 3 c. 17. S. 26. take the ſafeſt way; That is certainly the ſafeſt, where there is no danger of ſinne; not ſo much as an appearance of evill. If you doe ſuch things, it may prove a ſin, it may bee an appearance of uncleanneſſe, there is not the leaſt ſhew or ſhadow of uncleanneſſe in forbearing ſuch habits, ſuch cuſtomes, ſuch ſports, as becommeth Saints; Therefore reſolve to ſeparate, not onely from unclean practiſes, and unclean ſocietie, but alſo from whatſoever doth indeed appeare to bee unclean.

Fourthly, Saints muſt ſeparate from communion with a falſe 4 From communion with a falſe Church, when unclean in the very ſubſtantialls. Church, being grown unclean and corrupt in the very ſubſtantials of Doctrine, Worſhip, and Government.

Learned and Godly Divines grant, that the Saints may hold ſome fellowſhip with a Church which is much corrupted.

Who knowes not that ſuch diſtempers were found in the See reverend▪ Mr. Helderſhant on John 4. p. 159, 160▪ See 1 Cor. chapters 5, 6, 11, 15. Church of Hieruſalem? yet the Apoſtles, and primitive Chriſtians, as Chriſt himſelfe had formerly done, did joyn with them in the Ordinances of God, Act. 3. 1. &c. And when many weeds had over-grown the Church of Corinth, in Doctrine, Diſcipline, and Converſation, Paul ſeriouſly perſwades them to a Reformation, and not preſently to a Separation among themſelves, but ſtill ownes them with all their defects, as the Church of God, 2 Cor. 1. 1.

And though the Church of Rome was very much degenerated, yet for a long time the true Churches of Chriſt held communion with it. Indeed when it was grown ſo abominably impure, in the very vitals & ſubſtantials of Chriſtianity, then God would ſend from Heaven to invite the Saints to make a Separation from it, Rev. 18. 4. Come out of her my people, that yee bee not partakers of her ſinnes, and that yee receive not of her Plagues.

I need not ſpend time to juſtifie the Separation of Luther and the Reformed Churches from Romiſh Babylon. The Schiſme began in Rome it ſelfe. They were the Schiſmaticks who forced Non fugimus, ſect fugamur. Vide Davenant, ad pacem eccleſ. adhort. us to fly from them.

Firſt, There was Monſtrous Hereſie in Doctrine maintained.

Secondly, Groſſe Idolatry in worſhip practiſed.

Thirdly, Intolerable Tyranny in Government owned.

Fourthly, Another may now bee added, The man of ſin is revealed to bee amongſt them, 2 Theſſ. 2. which more fully Vide Camero. de eccleſ. Tract, de Schiſmat. warrants a departure from them who now ſo clearely appeare to bee the Anti-Chriſtian-Church. Eſpecially ſeeing after much meanes uſed for their conviction, they continue to reject and blaſpheme the Truth of Chriſt. As in Act. 13. 46. and 19. 9. 5 From fellowſhip in any thing that is unclean even in the true Churches of Chriſt.

Fifthly, The Lord will have his Saints ſeparate not onely from falſe Churches, but alſo from fellomſhip in any thing that is uncleane, even in the True Churches of Chriſt.

Admit a particular Church having many corruptions in it, continue a True Church, and ſo whilſt Chriſt ownes it wee may owne it, and ſome communion may bee maintained with it, in that which is ſound and good; yet when you cannot live with them in externall communion, unleſſe you will hold fellowſhip with them in ſome ſinnes, as to approve ſome erroneous See Chilling worth in praef. Anſ. to 2 Motive Doctrine, or practice ſome ſuperſtitious worſhip; If this Church will not allow you her Communion, but upon ſuch conditions, in ſuch a caſe the Church for requiring this condition is Schiſmaticall, and not you from ſeparating from it. God will not allow you to do any evill, though you might thereby enjoy the greateſt good. Rom. 3. 8. His Saints muſt rather forbeare the ſweetneſſe of fellowſhip with others in ſomewhat that is good, then ſuffer themſelves to bee unavoydably ingaged ingaged in doing or juſtifying any thing which is unclean and ſinfull in the pure eyes of God, Epheſ. 5. 11. If they bee like to bee involved in defiling their conſciences, if in danger to bee compelled to blaſpheme, they ſhould keepe themſelves from ſinne what ever they ſuffer; better undergoe the greateſt then commit the leaſt evill; by this Compaſſe the primitive Saints ſailed, Act. 8. 1. and 11. 19.

Yet here remember Camerons diſtinction of a Schiſme into Schiſma Negativum, Poſitivū. Fide Cameron de Eccleſ. Tract. de Schiſmat. Negative and Poſitive. There may bee in the Church a negative Separation, a perſonall forbearing of any thing which will undoubtedly pollute us; when a poſitive Separation, where there is not only a denying of communion with others, but a ſudden conſociating of themſelves into diſtinct bodies, into little independent Corporations by themſelves for the worſhip and ſervice of God, will not ſo eaſily as ſome imagine bee juſtifyed to hold conſiſtency with that peace and order which is ſo deſirable in the Churches of Chriſt: But of this I ſhall ſpeak more particularly in the Application.

Having ſhewed you from what you muſt ſeparate, with the ſeverall ſteppes you are to take therein, I will indevour fully to ingage you in that neceſſary worke, by the cleere evidence of ſome arguments, either couched in the bowels of the Text, or Reaſons why the Saints ſhould ſeparate from uncleanneſſe. borrowed from the neighbouring words; They are theſe foure, which will diſcover why the Saints ſhould ſeparate from uncleanneſſe.

Firſt, The Saints ought to proportion their carriage to their 1 From the Saints priviledges. 1 Pet. 2. 9. priviledges, (they are largely expreſſed, ver. 16.) all which beſpeak a Separation from uncleanneſſe. They are the Temple of the living God. Firſt, they are new built by God himſelfe, Epheſ. 2. 10. Secondly, Set apart from profane uſes for God, Pſal. 4. 3. Thirdly, yea dedicated and conſecrated unto him in a peculiar manner, Titus 2. 14. Againe, the Saints are the Temple of the living God, therefore it is moſt incongruous for them to converſe with dead and unclean company, and to multiply dead and ſinfull workes. This is the argument which the Apoſtle Paul uſeth, 1 Cor. 6. 19. why they ſhould flye Fornication, Know yee not that your body is the Temple of the Holy Ghoſt in you? and by the ſame reaſon all other uncleanneſſe; Gods Temple ſhould have no cob-webhs, no unſwept corners in them. 〈 in non-Latin alphabet 〉 .

Further, God ſaith here, ver. 16. I will dwell in them, and walk in them, and I will bee their God, and they ſhall bee my people. Here is an high degree of owning them, and of greateſt intimacy with them; God is in the middeſt of his enemies as In Templo vis orare; in te ora; ſed prius eſto Templum Dei. Ille enim in Templo ſuo audit orantem Aug. ruling them; But hee is in his Saints as in his Houſe, as in his Temple, which is for communion, there hee dwels, there hee walks, there hee is pleaſed to communicate himſelfe to them, and heare them ſpeak to him; They have not onely his preſence, but alſo moſt ſweet diſcoveries from him; as in Joh. 14. 21. All which ſhould hold them at a diſtance from ſinne and all uncleanneſſe. 2 From the filthineſſe of ſin and ſinners.

Secondly, ſin is in the nature of it, of a polluting diſpoſition, Heb. 12. 15. One roote of bitterneſſe will defile many, it ſtaines all who doe not ſeparate from it, as being ſo directly contrary to the pure nature, holy will, bleſſed Image and glory of God. Hence it is in Scripture frequently compared to the moſt loathſome things. Sinners are Vipers, Swine, Dogges, yea, briars, Matth. 3. 7. Matth. 7. 6. Iſa. 1. 6. Eze. 24. 11, 12 Hebr: 6. 8. 2 Tim. 2. 17: 1 King 8. 38. thornes, &c. Sinne is Droſſe, ſcumme, rottenneſſe, and the worſt of diſeaſes, Leproſie, Plague, &c. all which doe proclaime a ſeparation. It defiles the body and ſoule, 2 Cor. 7. 1. It defiles the heart and conſcience, Tit. 1. 15. It puts mudde into the ſpring of all your actions, which will make the ſtreames very foule. It defiles our beſt duties, Prov. 15. 8. and it defiles our ſociety, 1 Cor. 15. 33. Whereas, the more you ſeparate from ſinne unto God, the more the ſoule is conformed to the pure law of God, which is both our rule and beauty, and the more it will bee transformed into Chriſt, which is our glory.

Thirdly, there is no poſſibility of reconciling Chriſt and ſin, 3 No reconciliation with Chriſt, but by ſeparation from ſin. therefore the Saints have great reaſon to fall out with ſinne, that ſo they may bee in ſome capacity of falling in with Chriſt. They can expect no communion with him, unleſſe there bee a ſeparation from ſinne. When once they have waſhed and made themſelves clean, put away the evill of their doings from before Gods eyes, ceaſed to do evill, Iſa. 1. 16. then they are invited to a ſweet familiarity with him, ver. 18. Come now, let us reaſon together. Then, and not till then they ſhall have communion with him to ſoule-ſaving purpoſes. The ſame language James ſpeaks Chap. 4. 8. Draw nigh to God, and hee will draw nigh to you, cleanſe your hands you ſinners, and purifie your hearts you double minded. You cannot meet and injoy fellowſhip with God, but in paths of purity. Jeſus Chriſt would not ingage himſelfe to ſup with any of the Laodiceans till they had ſeparated from their lukewarmeneſſe, Rev. 3. 20. Here in verſ. 14, 15, 16. the Spirit of God makes choyce of five emphaticall words in the Greeke, and 〈 in non-Latin alphabet 〉 ? expreſſes it by way of interrogation, which containes a vehement negation in it. What fellowſhip? what communion? what concord? what part? what agreement have the Saints of God with uncleanneſſe. As if Paul ſhould have ſaid five times over, the Saints who are in Chriſt, and have Chriſt in them, muſt not, cannot reconcile themſelves, to any compliance with ſinne and ſinners, no more then reconcile Chriſt with Beliall.

Fourthly, unleſſe the Saints make a ſeparation from uncleanneſſe and fellowſhip with wicked men therein, as they 4 Inevitable danger of communicating with ſin and ſinners. come to ſhare in their ſins, ſo will they bee involved in their calamities. If Iſrael had not ſeparated themſelves from Aegypt, by the blood of the Paſchall Lambe, but had communicated with them in their Idolatry, they might have felt the ſword of the deſtroying Angell in their houſes, as well as the Aegyptians. It did coſt them very deare afterwards, that they had ſuch fellowſhip with Achans offence, for his act they ſmarted, indeed becauſe Joſh. 7. 1. The children of Iſrael committed a treſpaſſe in the accurſed thing, they were not carefull to keepe themſelves and one another from that evill as God had charged them, Joſh. 6. 18.

It was a ſeaſonable prayer of that man of God; Lord deliver mee from my other mens ſinnes; God knowes wee have perſonall finnes enow ſtanding upon our ſcore to undoe our ſoules eternally; the greater reaſon have wee to renounce all communion with other mens uncleanneſſe. Hence Paul calls upon the Saints in Epheſus, Epheſ. 5. 11, Have no fellowſhip with the unfruitfull workes of darkneſſe, but reprove them rather; make them not your ſinnes, by command, counſell, conſent, connivence, nor any other way; but rather beare witneſſe againſt them, at leaſt by a checking ſilence, if not by a ſeaſonable ſpeech, by lookes, by geſtures, by ſome rebuking actions, if not by downeright reproofes; If you joyne hearts in ſinning againſt God, expect Revel. 18. 4. to goe hand in hand under puniſhments from him.

If God lookes that all his Saints ſhould make ſuch a ſeparation Ʋſe 1. Inſtruction. as not to touch any uncleanneſſe, then behold how much worke you have this day for deepe humiliation!

So farre are you from anſwering Gods expectation herein, that many of you are drenched in great defilements, and wallow in groſſe impurity. The Lord helpe you to behold it with weeping eyes over your ſelves and this unclean Nation. May not the Lord ſend his Prophet to you, as once hee did Ezekiel to Hieruſalem, Ezek. 22. 24. &c. Son of man, ſay unto her, Thou Conſider ſadly with reference to England, Eze. 22. 24, 25, 26, 27, 28, 29, 30, 31. art the Land that is not cleanſed, nor rained upon in the day of Indignation? (ſometimes raine waters and makes a barren Land fruitfull, ſometimes there is a raine of righteouſneſſe which waſheth away unrighteouſneſſe, Hoſ. 10. 12.)

25 There is a conſpiracy of her Prophets in the midſt thereof like a roaring Lyon, ravening the prey; They have devoured ſoules, they have taken the Treaſure and pretious things: they have made her many Widowes in the midſt thereof.

26 Her Prieſts have violated my Law, and have profaned my holy things, they have put no difference between the holy and profane, neither have they ſhewed difference between the unclean and the clean, and have hid their eyes from my Sabbaths, and I am profaned among them.

27 Her Princes in the midſt thereof are like wolves ravening the prey, to ſhed blood and to deſtroy ſoules, to get diſ-honeſt gaine.

28 And her Prophets have daubed them with untempered morter, ſeeing vanity and divining lies unto them, ſaying, Thus ſaith the Lord God, when the Lord hath not ſpoken.

29 The people of the Land have uſed oppreſſion, and exerciſed robbery, and have vexed the poore and needy, yea, they have oppreſſed the ſtranger wrongfully.

It concernes you wiſely to conſider that the complaint in the 30 verſe, bee not as juſtly taken up againſt you.

30 And I ſought for a man among them, that ſhould make up the hedge, and ſtand in the gap before mee for the Land, that I ſhould not deſtroy it, but I found none.

What, no mourners? none that ſigh and groan for Englands filthineſſe? then the ſad portion in the 31 verſe may prove yours:

31 Therefore I have powred out my indignation upon them, I have conſumed them with the fire of my wrath, their owne way have I recompenſed upon their heads, ſaith the Lord.

May you not heare God ſpeaking to this polluted Kingdom, as once to his Hieruſalem, Jer. 13. 27. I have ſeen thy adulteries, and thy neighings, the lewdneſſe of thy whoredome, and thine abominations on the hills in the field; Woe unto thee, O Jeruſalem, wilt thou not bee made clean? when ſhall it once bee? What not after ſo many yeeres purifying Sermons? not after ſo many melting mercies, which ſhould have led thee to repentance? not after ſo many purging judgements? What not yet cleanſed by all theſe rivers of teares upon ſo many praying dayes, by all theſe ſtreames of blood, in ſo many cruell fights? Oh when ſhall it once bee? What? England never cleanſed from her old abominations? Doubtleſſe, if wee ſtill tread in Hieruſalems ſteps, wee muſt expect her cup of Trembling to bee put into our hands, till wee bee utterly overturned.

Hiſtorians make a ſad relation of the Deſolation of Hieruſalem, twelve ſeverall times the heavy judgements of God fell upon them, Jeroſolyma duodecies in univerſum expugnata. Vide Perelium, Mellif. biſt p. 24 as the wofull fruites of their abominations: So as at laſt it became the Jews priſon, and then their grave, and after an heape of carkaſſes, then of ſtones, Luk. 19. 41, 42, 43, 44.

I hope you will (Right Honourable and Beloved) ſeriouſly humble your ſelves before God this day, for that you have in many things walked ſo unbecomming Saints. Inſtead of Separating from all Impurity, the All-ſeeing God knows, you have You may divers ways help to fill up the meaſure of Englands uncleanneſſe. contributed very much to make England more unclean.

Firſt, Every one of you hath an unclean ſpring within, in your own corrupt natures, which bubbles up daily in many impure thoughts, deſires, &c. Jer. 4. 14. O Jeruſalem waſh thine heart from wickedneſſe, that thou mayeſt bee ſaved; how long ſhall 1 When an unclean ſpring is within you. thy vaine thoughts lodge within thee? And in Matth. 15. 19. 20. For out of the heart proceed evill thoughts, murders, adulteries, fornications, thefts, falſe witneſſe, blaſphemies, theſe are the things which defile a man. The heart is the Fountain, which is full of filth, many carnall principles, ſinfull inclination, &c. hence ſo many unclean ſtreames in our polluting actions.

Secondly, You defile both your ſelves and others by corrupt 2 When by your converſe you defile others. Heb. 12. 15. ſpeeches, and ſinfull converſing together, Epheſ. 4. 29. Let no corrupt communication proceed out of your mouth, but that which is good, to the uſe of edifying, that it may miniſter grace to the hearers. Sometimes one rotten hearted perſon in a family, like one rotten apple upon an heape, corrupts many others; they little know what it is to ſpeak to edify profitably, but rather at a Table in a 〈 in non-Latin alphabet 〉 . with-drawing roome, pull down that in one houres diſcourſe, which a faithfull Miniſter hath been building up by many Sermons, ver. 30. And grieve not the holy Spirit of God; ſuch ſinfull diſcourſing doth not onely ſad the ſpirits of the Saints, but even grieve the Spirit of God himſelfe, ver. 31. Let all bitterneſſe and wrath, and angor, and clamour, and evills ſpeaking bee put away from you with all malice. One paſſionate word begets another, and ſo you doe mutually helpe to defile one anothers ſoules.

Thirdly, You adde much to the common pollution, even 3 By the iniquity of your holy things. by the iniquity of your holy things. If you pleaſe to conſult with Exod. 28. 38. you ſhall finde there a courſe preſcribed how Aaron was to beare the iniquity of the holy things, among the children of Iſrael, that they may bee accepted before the Lord. Which cleerly intimates that there are not onely evill doings, but alſo evill of our good doings, there are Sermon ſinnes, Prayer ſinnes, Communion ſinnes, Humiliation ſinnes, many Sanctuary ſins, which doe defile both our ſpirits and performances, and caſt more mudde into Englands unclean ſtreames, whereby wee become more obnoxious to the diſpleaſure of the Holy God: Hence you may obſerve, Ezek. 9. 6. God gave commiſſion to the deſtroyers, to begin at the Sanctuary. For the moſt part pollution beginnes at the Sanctuary, and there ſhould they beginne deſtruction.

Fourthly, Poſſibly beſides all your owne perſonall ſinnes, whereby the Land is ſo much defiled, you may by compliance 4 By making the filth of other mens ſins your own. owne them, yea, and helpe to make the Kingdome guilty of all the ſinnes that are committed by any in the Kingdome; Hereby you who are advanced to ſuch authority in the State, may make thoſe ſinnes which were too common before, in ſome kind to become Nationall, and leave a deſtructive guilt upon the Kingdome. As Miniſters by not reproving their flock, ſo Magiſtrates by not puniſhing the offenders, ſt • nd charged with their ſinnes: The Lord teach you wiſely to conſider how angry hee was with Eli for his connivence, 1 Sam. 3. 13. God would ruine his houſe, becauſe his Sonnes made themſelves vile, and hee reſtrained them not. It is high time to looke about you, leſt your indulgence to any other mens ſinnes multiply ſo much uncleanneſſe, as may both ruine your own-houſes, and hazzard the whole Kingdome.

If God expects his Saints ſhould ſeparate, then give mee leave here to enter a Caveat againſt raſh cenſuring, and condemning Ʋſe 2. Caution againſt raſh cenſuring of al ſeparation of all Separation. God himſelfe by his Word, and by his practice teacheth there may, there muſt bee ſome Separation.

Firſt, in his owne eternall counſels hee makes a ſeparation, his electing love ſingles out ſome, chuſing them to grace and glory, Rom. 9. 13. paſſing by others.

Secondly, his Spirit in the Miniſtery of the Goſpel makes a ſeparation, picking out here and there one, drawing them to 1 Cor. 1 9. communion with Chriſt.

Thirdly, when the Son of man ſhall come in his glory, with all the holy Angels, hee will ſeparate the ſheep from the goates, the ſheep on his right hand, the goates on the left. And here Paul Matth. 25. 31, 32, 33. invites you to a ſeparation, and therefore doubtleſſe there is no reaſon you ſhould bee offended at the Name or Thing, when it is rightly ſtated and practiſed: This I ſhall indevour to repreſent in theſe two following Concluſions.

There muſt bee no Separation made from fellowſhip with the Catholick Church. 1 Concluſion.

Such a ſeparation would rend the very body of Chriſt himſelfe. Hee is pleaſed to call the Church his body, the fulneſſe of him that filleth all in all, Epheſ. 1. 23. This would diſ-joynt that ſweet Harmony, which is the beauty and ſtrength of that body, Epheſ. 4. 16.

The improvement of the Goſpel is the advancing of Saints to this honour and happineſſe, Heb. 12. 22, 23. But yee are come unto Mount Sion, and unto the City of the living God, &c. To the Generall Aſſembly, and Church of the firſt-borne; In this your pilgrimage you muſt ſtill bee comming to this Church, but never ſeparating from it, becauſe in comming hither, you come to Jeſus the Mediator of the new Covenant, ver. 24.

You need not make a ſeparation from a particular Church, becauſe 2 Concluſion. there are ſome defects found in it.

If you are bound to ſeparate becauſe of defects, to what particular Church will you aſſociate, which ſhall not bee defective? Onely the Church Triumphant in Heaven is abſolutely perfect, weeds will inceſſantly bee ſpringing up in all Gods Gardens here on earth. This hath evermore been taken for granted amongſt all ſober ſpirits, that imperfections doe not preſently unchurch a True Church, and ſo though they cry for a Reformation, yet doe not warrant a Separation.

Queſt. But what if ſome wicked perſons continue in Church Society, doth not that give a juſt occaſion of ſeparation unto Reaſons why ſeparation not ſuddainly to be made from a Church though ſome wicked perſons be tolerated in it. See Ameſ. Caſe conſc. l. 4. c. 24. ſect. 15. others?

Anſw. Such Divines to whom God hath revealed much of his minde concerning Church-affaires, give divers reaſons why the tolerating of ſome wicked perſons in a Church, is not a ſufficient ground for others to ſeparate ſuddenly from it.

Firſt, becauſe, that tolerating may bee onely an errour or infirmity of the Church, wherein you are to beare with it, and not thereupon to ſeparate from it.

Secondly, Patience is to bee uſed towards a particular Brother, when hee is overtaken, Gal. 6. 1. Much more muſt you in ſuch a caſe expreſſe it towards a Church.

Thirdly, The ſuddain ſeparating of the godly, is not the beſt method to cure a ſick Church, but rather puts it into a more deſperate condition, &c.

Queſt. Doth not the fellowſhip of wicked perſons in the Ordinances make them ineffectuall?

Anſw. Their wickedneſſe may make the precious Ordinances of God ineffectuall to themſelves, yet not to ſuch others whom the Lord invited and for whom he prepared theſe Goſpel-dainties; Will a loving Father deny his owne children their bread, becauſe ſome dogges creep under the Tables? Indeed as in Hag. 2. 13. If one that is unclean by a dead body, touch any of theſe, ſhall it bee unclean? And the Prieſts anſwered and ſaid, It ſhall bee unclean. To whom was this uncleanneſſe contracted, not to others, but to themſelves? And hence, 1 Cor. 11. 28. Let a man examine Himſelf, and ſo let him eate. Hee doth not ſay, let him examine all others that come.

It is indeed a very deſirable and beautifull thing, which would much increaſe our Communion comforts, to ſee none but Chriſts Members at his own Table. Yet how can the very being of an ungodly perſon there, enervate the power of the Ordinances unto thy ſoule? It is moſt true, A little leaven leaveneth the whole lump, 1 Cor. 5. 6. That inceſtuous perſon, (and ſo How a little leaven leaveneth the whole lump: others) leaven a Church Phyſically, not by their preſence, ſimply, becauſe they are there; Then the being of an Hypocrite in Church fellowſhip, (however hee creep in,) would leaven all, if bare preſence did it; But Morally by his Impurity, hee being ſuffered without cenſure for ſo great an offence, doth imbolden and harden others in ſin, whereby the whole Congregation might in time bee ſowred with ſuch leaven. The preſence of an unclean perſon cannot hurt you, further then you make his uncleanneſſe yours, by not doing your duty againſt it.

What though 1 Cor. 10. 17. they being many, are one bread? If an unclean, unworthy perſon, by creeping unto Gods Ordinances, and enjoying communion with the Saints therein, doe obtain this advantage, ſo as by profeſſion to ſeem one bread with them; yet this doth not imply, that the Saints are thereby made one with him in his wickedneſſe. If an unclean perſon challenge more then belongs to him, this doth not deveſt the Saints of what is their due, and their priviledge, nor muſt it hinder them in performing that ſervice, they owe to their Saviour, Incommoda faciunt aliquando ut praeceptum affirmativum deſinat obligare, quod alias non poſſit non obſervari ſine peccato. Ameſ. Caſ. l. 4. c. 24. ſect. 15: Si ex ſeparatione vel ſchiſma metuendum, vel contagio peccandi multitudinem invaſerit, divinae diſciplinae ſevera miſericordia neceſſaria▪ eſt: conſilia ſeparationis tunc inania plus perturbant infirmos bonos, quam corrigant animoſos malos, Aug. contra Parmen l. 3. c. 2. Matth. 18. 15, 16, 17. being called to it. They muſt remember Chriſt & his death, though others forget him, and their duty towards him.

Queſt. But I cannot do any duty (as it is expreſſed, Matth. 18. 15, 16. &c.) remaining in Communion with ſuch a particular Church, may I not then ſeparate?

Anſw. Firſt, in this caſe a man had need bee cleerly ſatisfyed, that to doe ſuch things (ſoil. to admoniſh, to excommunicate, as in Matth. 18.) bee his duty, pro hic & nunc, in ſuch and ſuch circumſtances. Affirmative precepts, though they do ſemper obligare, yet not ad ſemper. They do not binde mee to act in every juncture of things. In Morals, in matters of this nature, circumſtances have ſuch an influence, that what was my duty in one poſture of things, may ceaſe to bee my duty, when it is otherwiſe circumſtantiated. I am not in all circumſtances equally obliged to reprove offences, or to proceed to Church cenſures. Sometimes the diſeaſe hath ſo far prevailed, the body will not beare phyſick.

Secondly, a man likewiſe, before hee ſeparate from a Church becauſe hee cannot do his duty therein, had need bee ſure that his not being in a capacity to do his duty to the full, bee a ſufficient ground of Separation. The order in Mat. 18. is to caſt off the offender, if he heare not the Church, not to caſt off the Church if ſhee heare not him.

Qu. But may we not deſire communion with the pureſt Church?

Anſw. You may; yet withall obſerve how this may bee ſought, and obtained by you with the peace, order, and edification of the Churches. It is poſſible to remove to another Church, without a ſeparation from your owne. Onely I wiſh theſe two things were remembred by ſuch as thinke of ſeparating.

Firſt, Try to gather purity into your own Church, and to ſeparate all impurity from it, before you ſeparate to another, or gather a Church out of other Churches. Endevour to ſeparate the droſſe from among you, before you ſeparate your ſelves from the gold.

Secondly, If at laſt you will ſeparate, doe not uncharitably condemn the true Church, whoſe fell owſhip you leave. There is too often an errour on both hands, to cry up every thing wee like, as Jus Divinum, and what wee diſlike, to blaſt it as Antichriſtian.

When the Saints doe ſeparate, let it bee; If you ſeparate let it bee▪

Firſt, A prudent Separation, from evill, not from good; from the vile, not from the pretious: Poſſibly they may ſometimes 1 Prudently. bee neceſſitated to ſuſpend communion from ſome particular Church, in ſomewhat that is good, becauſe then unhappily much evill was incorporated into that Church, and yet not excommunicate themſelves, but ſtill own, and approve, what is good therein, Rom. 12. 9. abhor that which is evil, cleave to that which is good.

Secondly, A pious ſeparation; from evill unto good, not from one evill to another, not from extremity to extremity, not from 2 Piouſly. Tyranny to Anarchy, not from Prelaticall uſurpation to popular licentiouſneſſe. So farre as you concurre with them▪ and bid them God ſpeed in any of their errors, you are partaker of their evill deeds, 2 Joh. ver. 11.

Thirdly, A peaceable ſeparation. Separate from the unclean, 3 Peaceably. without a ſebiſme, (that is) without an unwarrantable rent, not raſhly condemning all who come not up to your height; not as one affecting a proud ſingularity, but as one who is neceſſitated to withdraw out of pure tenderneſſe of conſcience; not out of any paſſionate ſelfiſhneſſe, but as one who labours to pleaſe his neighbour for good to edification, Rom. 15. 1, 2.

Fourthly, A loving ſeparation. Though ſome Saints ſhould differ and have a kinde of ſeparation in ſome opinions and practices, 4 Lovingly. wherein the holy Scripture allowes a latitude, yet ſtill united in affection, (which the Devill moſt oppoſes) one ſoule though in divers bodies, though in divers Churches, ſtill ſtriving together for the Faith of the Goſpel, Phil. 1. 27.

Then, as you deſire to approve your ſelves Saints, ſtudy how you may anſwer Gods expectation, Minde purity in the whole Ʋſe 3. Direction. Exod. 15. 11. Hab. 1. 13. Col. 1. 12. courſe of your lives. Your God is an holy and pure God; Heaven is a pure place; never expect communion with him in his Church here, or in heaven hereafter, without purity and holineſſe. As you muſt bee viſible Saints, to make you fit members of particular Churches here, ſo muſt you bee reall Saints, that you may bee members of the Church myſticall, Heb. 12. 14. Follow holineſſe, without which no man ſhall ſee God.

Many indeed will eaſily bee perſwaded to pretend to purity, and have gotten their tongues tipt, in theſe times of Reformation, with ſome pure Goſpel Language, yet in concluſion will bee aſhamed, becauſe their hearts are not ſound in Gods Statutes, according to Davids prayer, Pſal. 119. 80. But tell mee thou Hypocrite, (ſaith hee) If it bee a good thing to ſeeme good Chryſoſt. Aut ergo eſto quad appares, aut appare quod es. why wilt thou not bee that which thou wouldeſt appeare to bee? for that which is a ſhame for a man to appeare to bee, is it not much more ſhame for him to bee indeed? And if it bee good to bee a gilt Profeſſor, is it not much better to bee a pure golden Chriſtian? Means and method how ſpirituall purity is promoted in the Saints. I watch againſt the leaſt evill.

Firſt, Watch againſt every evill, the occaſions, the beginnings of it; whatſoever defileth, though it bee thy beloved, gainfull, pleaſing ſinne, away with it, Pſal. 97. 10. Maintain conſtantly thy fortifications againſt all aſſaults: If there bee a traine of importunate ſollicitations laid to overcome thee, blow up all with Joſephs holy defiance, Gen. 39. 9. How then can I do this great wickedneſſe, and ſin againſt God?

Secondly, Breathe after inward purity of ſpirit and conſcience, Tit. 1. 15. Ʋnto the pure all things are pure, in their actions, 2 Labour after inward purity. as well as in their injoyments. A chaſte minde will keepe you undefiled in the way. A pure Fountain in your Garden will helpe to make all cleane. Pray for your ſelves, as Paul for his Theſſalonians, 1 Pheſt. 5. 23. And the very God of Peace ſanctifie you wholly, and I pray God your whole ſpirit, ſoule and body, bee preſerved blameleſſe unto the comming of the Lord Jeſus.

Thirdly, Reach after pure Ordinances, that you may ſee and taſte the ſimplicity of Chriſt, in all divine adminiſtrations. The 3 Prize pure Ordinances. more of Chriſt in any Ordinance, the more ſweetneſſe and the more purifying influence it hath upon our ſoules: Humane inventions will ſtain and formalize; Divine Inſtitutions, when they are kept pure, have a moſt ſoveraigne healing, cleanſing vertue. Hence Paul reduces all to the firſt inſtitution, as hee received it of the Lord, 1 Cor. 11. 23. 4 Make choyce of pure company.

Fourthly, Single out pure company; mingle not your ſelves in intimate familiarity with ſuch whoſe converſes carry defilements with them. Remember what incouragements Solomon Diſcamus ex hac parte ſanctam ſuperbiam, ſciamus nos eſſe illis meliores, Hieron. ep. gives to cloſe with holy ſociety, Prov. 10. ver. 11. The mouth of a righteous man is a well of life. ver. 20. The tongue of the juſt is as choyce ſilver, ver. 21. The lips of the righteous feed many. Shun ſuch acquaintance, where you can expect no good, and can hardly eſcape without receiving ſome hurt. David made this one Character of a Citizen of Sion, Pſal. 15. 4. In whoſe eyes a vile perſon is contemned, but hee honoureth them that feare God. 5 Get pure affections in the uſe of lawfull comforts.

Fifthly, Keepe pure affections in the uſe of lawfull comforts. It is not enough for Saints to have a lawfull uſe of temporall bleſſings, unleſſe they gain an holy uſe of them, that they may bee ſpiritualized unto them, Col. 3. 1, 2. Saints ſhould proportion their carriage to their hopes. Seek high things, if you bee highly born. If you would bee great perſons indeed, minde the great things which are above.

Sixthly, Maintain pure aimes in all your undertakings. The 6 Keep pureaimes in all your affaires. laſt end hath a great Influence upon mens actions. Such men are, as their ends are. Doe not look aſquint at carnall ſelfe, that will miſ-leade you into uncleane wayes, looke at the ſanctifying of Gods name, the comming of his Kingdom, the doing of his will with a ſingle eye. It kept Paul very even, and gave him much occaſion of glorying, that his aimes were ſo pure, ſo full of ſimplicity and godly ſincerity, that hee could with confidence appeale to a threefold Tribunall. In 2 Cor. 1. 12. There was the Throne of his owne Conſcience, and in ver. 13. The Throne of the Corinthians knowledge, and then ver. 14. The higheſt Throne of all in the day of the Lord Jeſus.

Having thus diſpatched the Adhortation, let us now look into the ſecond generall part of the words, and ſee what incouragement wee can thence gather to ingage you in a ſeparation from all uncleanneſſe.

The Lord Almighty will undoubtedly as a Father receive all thoſe 2 Obſervation who are ſuch Right Separatiſts indeed, that they renounce communion with any impurity.

The pollution of ſinne made the firſt breach betwixt God and man, leaving him unfit for communion▪ with ſo glorious a Majeſty; there is no recovering fellowſhip with the Lord, unleſſe the great obſtruction bee removed, unleſſe wee renounce ſinne, which provoked him to withdraw from us. Indeed when once the ſoule bethinks it ſelfe, and beginnes to looke after God, hee is r • ady to meet her with deale imbraces, Luk. 15. 20. But when hee was yet a great way off, his Father ſaw him, and had compaſſion, and ran and fell on his neck and kiſſed him. Yea, this whole 15. Chapter of Luke is ſpent in three incouraging Parables to this purpoſe, diſcovering that no Shepherd is more deſirous to ſeek his loſt ſheep, no woman more inquiſiti •• after her loſt groat; no Father more carefull of the returne of his 〈…〉 , then the Lord into entertain ſuch as unfainedly diſclaim all impurity.

Here you have two particulars fit to bee conſidered, in the proſecuting of this obſervation:

Firſt, Gods readineſſe to receive them. 1 Gods readineſſe to receive ſuch as 〈…〉

Secondly, • he kinde entertainment hee gives them. Hee receives them as a Father.

Two Arguments may bee produced which will evidence Gods readineſſe to receive all ſuch as ſeparate from uncleanneſſe.

1. The firſt is drawn from the gracious •• ſpoſition and inclination 1 Argument. of our good God: He ſaith, Iſa. 30, 〈◊〉 profeſſed that hee waites 〈…〉 also pronounceth them 〈…〉 for him. You can not 〈◊〉 more ready to forſake ſinne, then hee is ready 〈…〉 Iſa. 55. 7. Let the wicked forſake his way, and 〈…〉 thoughts, and let him return 〈…〉 the Lord, 〈…〉 him, and to our God, for hee will abundantly pardon, as in the Hebrew. Hee knows how to multiply pardons as 〈◊〉 multiply ſin • . Though thou bee a man of iniquity, as it is in the Heb. v. 7. 〈…〉 .

2. The ſecond Argument is taken from the Lords ingagement 2 Argument. to all 〈◊〉 as come to him, renouncing all their impurity. Hee hath condeſcended to make himſelfe their debton by his unchangeable promiſes, Matth. 5. 3. Bleſſed are the pure in heart, for they ſhall ſee God, and the more purity of heart they have, the more they ſhall ſee in God, and injoy the more of God.

Chriſt ingages himſelfe to the uncleane Laodiceans, that if they will heare his voyce and open the doore, Rev. 3. 20. Hee will come in and ſup with them, and they with him; whatever lukewarmneſſe they have been ſtained with before, yet now upon ſuch termes, hee promiſes they ſhall enjoy a ſweet and intimate communion with him. Yea, here lies a threefold ingagement.

Firſt, this is ſuitable to the Tenour of the Covenant of Gods Free Grace, Ezek. 36. 25. Whom hee cleanſes hee owns as his people.

Secondly, this is agreeable to the intention of Chriſts death, who laid down his life that hee might purifie a peculiar people unto himſelfe, Tit. 2. 14.

And, Thirdly, this is the method of the Spirit of God, in the execution of his eternall Counſels for the ſalvation of our Soules, it is in a way of Sanctification, and cleanſing us from the filth of fin, 2 Theſſ. 2. 13. that ſo wee may bee meet to bee partakers of the inheritance of the Saints in light.

And as for the Lords entertaining ſuch as ſeparate themſelves from all uncleanneſſe, it is moſt like a tender Father. 2 The kind entertainment God gives them as a Father.

Firſt, Hee welcomes them at their firſt return home to his houſe with joyfull imbraces, Luk. 15. 23. There is great triumph in Heaven at the recovery of a loſt ſinner.

Secondly, Hee will kindly own them, and with candid interpretation, accept of weak prayers, and ſmall endevours from them, Mal. 3. 16, 17. The liſping, the ſtammering of a childe is pleaſing to the love of a Father.

Thirdly, Hee can indulgently overlook great weakneſſes in them, Pſal. 103. 13. forbearing their frowardneſſe, their evill manners, expecting no more from children then their ſtrength will beare.

Fourthly, Hee takes care to ſecure them in time of dangers, and troubles: If hee bee provoked to ſend a deluge of calamities, yet hee will provide an Arke for them againſt a ſtorme, as for his Noah, Gen. 6. 18.

Fifthly, Hee will helpe them at plunges, carrying them through difficult ſervices; A father will, when his children come to a ſlippery bridge, or a dangerous ſtile, lead them over by his own hand: As in Deut. 32. 10, 11, 12.

Sixthly, Hee will bee ſure to make rich proviſion for their ſpirituall, temporall, and eternall welfare. Hee knows what they have need of, and what is beſt for them, Matth. 6. 31. 32. Having given them Chriſt, hee will withhold no good thing elſe from them, Rom. 8. 32. Yea, being children of God, they ſhall bee joynt heires with Chriſt himſelfe, Rom. 8. 17. Thus honourably doth the Lord receive all them, who come unto him upon his own termes, leaving their impurity behinde them, they ſhall underſtand and taſte the loving kindneſſe of the Lord.

If the Lord bee pleaſed ſo farre to ingage himſelfe as a Father, Ʋſe 1. Information. to receive all ſuch as make a Right ſeparation from uncleanneſſe: Then, when God ſtill denies to receive our requeſts, and ſuſpends his Fatherly compaſſions in our extremity, wee have Wee may ſcare England is not yet cleanſed. great reaſon to ſuſpect our ſelves; and yet to make more exact inquiry what impure things, and perſons there are amongſt us. Wee in England may powre out Joſhuahs complaint, Joſh. 7. 8. O Lord what ſhall I ſay, when Iſrael turneth their backs before their enemies? and expect the Lords anſwer to him, ver. 10, 11. And the Lord ſaid unto Joſhuah, Get thee up; wherefore lyeſt thou thus upon thy face? Iſrael hath ſinned, and they have alſo tranſgreſſed my Covenant which I commanded them. Now is a proper ſeaſon to conſider whether there bee no Achan in the camp, whether no Jonahs ſtill aſleepe in a corner, which occaſions the ſtorme, and indangers the ſhip. This were moſt ſuitable work for a day of Humiliation. You may have many Praying dayes, yet if they bee not cleanſing and ſcouring dayes, your Prayers will ſtill miſcarry, your Counſels bee ſhattered, and your grand undertakings bee diſappointed. Remember Judg. 10. 10. The children of Iſrael cryed unto the Lord, yet to little purpoſe, till they ſwept away the unclean things. The Lord repulſed their prayers, and bade them, ver. 14. Goe and cry unto the Gods which yee have choſen, let them deliver you in the time of your tribulation. Indeed when they ſaid, ver. 15. Wee have ſinned, and when, ver. 16. They put away the ſtrange Gods from among them, and ſerved the Lord. Then, His ſoule was grieved England muſt bee cleanſed, elſe not delivered. for the miſery of Iſrael. Could wee in England act our prayers, not onely bemoane our uncleanneſſe, but put it away from among us, renounce all our impurity, wee might hope to find our Heavenly Father, ſo farre grieved with our miſeries, that our ſorrows might bee turned into rejoycings.

Then, let all the Saints who have indevoured to ſeparate themſelves from all uncleanneſſe, learn hence, with all humble Ʋſe 2. Incouragement. Let the Saints fly to God as to a Father. Abba Father found 3 times, Rom. 8. 15. Mark. 14. 36. Gal. 4. 6. Abba Syr. Chryſoſt. vocat verbū. puerorum legitimorum quo parentes ſuos appellant. boldneſſe, to improve this bleſſed priviledge, make uſe of this ſweet Relation you have unto God, runne to the Throne of Grace, and cry Abba Father. Rom. 8. 15. If hee hath bound himſelfe to receive you as a Father, doe you follow him as children, doe not onely ſay, Abba Father, but cry, Abba Father; Sometimes a childe can ſay or doe nothing to helpe it ſelfe, but cry after his Father; Though hee bee ſtuck faſt in the mire, yet looking after the Father overtakes him, crying after him overcomes him. Oftentimes [Ah Father] proves an effectuall prayer, there is prevailing Oratory in the Name, in the Relation. Therefore, if thou canſt do nothing elſe in the behalf of poore England, yet put thy finger in thine eye and complain to thy Father, tell him how ill it fares with thy poore Brethren and Siſters in gaſping Ireland, in unſettled Scotland, in bleeding England, and what a bitter cup of trembling, Germany, and the Palatinate, have had in their hands for above twenty yeeres together. As Mary and Martha ſent to Chriſt, Joh. 11. 3. ſaving, Lord, behold hee whom thou loveſt is ſick: Repreſent by thy Prayers, the ſick and ſad condition of many of thoſe whom the Lord dearly loveth amongſt us. Poſſibly thou mayeſt heare the ſame gracious anſwer, concerning the cauſe and people of God here, as in ver. 4. Jeſus ſaid, This ſickneſſe is not unto death, but for the glory of God, that the Sonne of God might bee glorifyed thereby. Onely hee will have us to bee brought ſo low, that the ſentence of death being paſſed upon us hee may bee magnifyed in our Reſurrection. O therefore ſuffer not your ſelves to bee diſcouraged from wonted importunity in Prayer.

You have here two excellent props of Faith; Gods power, Two props for faith in Prayer. and Gods will; The Lord Almighty is your Father; As hee is Almighty, hee is abundantly able, as hee is a Father, hee is as cheerefully willing. Hee who is Almighty can work, without meanes, as well as with meanes, by weak meanes as well as by ſtrong, contrary to meanes, as well as according unto meanes. Hee who is a Father will help, when you may think your ſelves at loſſes, and in the dark, as hee hath promiſed, Iſa. 42. 16. And I will bring the blinde by a way that they know not, I will lead them in path that they have not known, I will make darkneſſe light before them, and crocked things ſtreight, theſe things will I doe unto them, and not forſake them.

It the Lord Almighty will receive all Right Separatiſts, as Ʋſe 3. Direction. Let the Saints love as Brethrē as children of the ſame Father 〈 in non-Latin alphabet 〉 a Father, this may oblige all the Saints in their moving towards a pure Separation from uncleanneſſe to imbrace one another as Brethren. It is moſt wholeſome counſell, 1 Pet. 2. 17. love the Brother-hood, not onely love this or that Brother, which may bee done upon politick reſpects, becauſe hee is learned, diſcreet, or uſefull, but love the brotherhood, the fraternity, the whole corporation of Saints; Yea, 1 Pet. 1. 2. See that yee love one another with a pure heart fervently.

Firſt, It muſt bee hearty love, not lip love onely.

Secondly, From a pure heart, not out of carnall ſelfe-ſeeking.

Thirdly, It muſt have fervency as well as purity, ſuch love as will not bee quenched by ſome paſſions, diſcourteſies, differences, &c. O this were moſt becomming Saints, like children of the ſame heavenly Father, to joyne hearts, heads, and hands with all Brotherly affection.

This State were not in ſo much danger to bee broken by enemies, if wee did not give them advantage by breaches amongſt our ſelves: And this makes our preſent Church differences the more ſad, becauſe many of them are amongſt Brethren; who are indeed going from Aegypt to Canaan, from Babylon to Hieruſalem, but they forget their Relation to God and one another, and moſt unhappily fall out and quarrell in the way.

In King Henry the eighths dayes, there was a ſtrange temper of things, both Proteſtants and Papiſts were perſecuted. About Anno 1540. At one time three were burned for not ſubſcribing the ſix Articles, and three hanged for denying the Kings Supremacy; the ſight whereof made a Frenchman cry out: Deus bone quomodo hic vivunt Gentes, ſuſpenduntur Papiſtae, comburuntur anti-papiſtae! What a place is this, where Papiſts are hanged, and antipapiſts are burned! Is it not more prodigiouſly ſtrange to ſee Brethren, under the names of Independents and Presbyterians, not onely perſecuted by others, but even condemning and doing ſevere execution upon one another? I doubt you doe not often enough remember that of Moſes, Act. 7. 26. Sirs, yee are Brethren, why doe yee wrong one to another?

They who have ſweetly agreed in the deſtructive part of Reformation Since the preaching of this Sermon our hope of agreement is much incouraged. On the 4 of Ianuary 1644. when the Arch biſhop of Cant. was condemned, the Directory paſſed both Houſes of Parliament, with the removall of Common Prayer book, Ceremonies &c. And on the 10 of Ian. when his head was taken off, the chiefe head of our Diviſions in the Aſſembly about Excommunication was chopped off by Accommodation. for the pulling downe Popiſh ſuperſtitions, and Prelaticall uſurpations; They who have joyned like Brethren in one practicall Directory, for publike Worſhip, by a prudent moderation, ſettling ſuch an order therein, as may prevent confuſion in Church-Adminiſtrations, and withall leaving ſuch liberty as may relieve tender conſciences; They who have taken divers ſteppes towards an happy accord in the doctrinall part, in one Confeſſion of Faith; and form of Catechiſme; why ſhould not they alſo as children of one Father, as Subjects of the ſame King, (by the help of your Prayers and indevours) bee brought to ſhake hands in leſſer things, harmoniouſly concurring in matters of Church-government?

The Devill hath a great plot, a dangerous deſign upon us herein, (the Lord make us more vigilant againſt it) when other attempts proſper not, hee indevours, by dividing our ſpirits, to weaken our Counſels of Reformation, hee knows how by the affixing of exaſperating names, Presbyterians, Independents, &c. to blow the coale, and inflame the differences in things. Come into ſome companies, you ſhall heare people talk themſelves and one another into a paſſion againſt Independents; others will draw as ugly a picture of Presbyterians, (and through both theſe names too many ſtrike at the power of godlineſſe) yea, and by the words heighten the differences themſelves more then needs. Whereas, if there were ſuch prudent love as the relation of Brethren beſpeaks, they might reaſon themſelves into an hopefull agreement. Presbyterians would appeare in ſo many things Independents, and Independents in ſo many Presbyterian, or rather Claſſicall Divines will bee ſo farre Congregationall, and Congregationall ones, ſo farre Claſſicall, (for indeed the word Independent ſeemes not ſo comely, either for creatures or Churches, the very law of Nature will not allow the ſame perſons to bee parties and Judges without an appeale) that both might bee much ſatisfyed. The meekneſſe of wiſdome, in much love ſtudying the Word of God, might poſſibly diſcover ſuch a reconciling way, wherein the Preſbytery ſhall have ſo much power as will helpe to bound the Liberty of the People, and withall the intereſt of the People bee maintained in ſuch a manner, as may beſt ballance the power of the Presbytery. Whereas, if the differences bee fomented, remember the Apoſtles doome, Gal. 5. 15. But if yee bit and devoure one another, take heed that yee bee not conſumed one of another.

If the Almighty Lord give ſuch incouraging entertainment Ʋſe 4. Exhortation. to the generation of Right Separatiſts, then, I hope, you will eaſily bee perſwaded, both as patternes, and Patrons of purity, to cheriſh and promote it in your ſelves and others. In theſe times of Reformation, ſo manage all your counſels, that the Reſult may bee a pure Separation from all uncleanneſſe.

Never had any generation of Nobles in England, a more rich price put into their hands: The Lord fill your ſpirits with that wiſdome which is firſt pure, then peaceable, and full Jam. 3. 17. of good fruites, that you may with all your might improve it. Some of your Anceſtors had thirſty deſires for the purging of England, but they wanted opportunity. The ſet time for God to favour this Sion was not come. His good hand hath Pſal. 102. 13. caſt you into that juncture of things, lets you ſee ſuch a concurrence of providences, enemies as well as friends helping forward the work, Miniſters Preaching, the people petitioning for purity; O where (Right Honourable) are your hearts, where are your proportionable affections to welcome ſuch a ſeaſon! God forbid that this ſhould lye at your doore, that ſuch and ſuch Nobles in England had a great price put into their hands, but they wanted hearts to improve it.

In former dayes it was accounted a great matter, that a Commiſſion was granted to ſome perſons to do ſomewhat towards the cleanſing of England; following Parliaments in Queen Elizabeths A Commiſſion granted to 32 perſons, in Edward the 6 days time, cleanſed ſome of the ciſterns, but ſtill left much mud in the Fountaine. God hath reſerved you to have an honourable ſhare in this ſervice; you will allow mee the liberty to ſay to yo • as Mordecai to Eſther, Chap. 4. 14. Who knoweth whither thou a •• come to the Kingdom for ſuch a time as this? Whether God hath raiſed you to ſuch a high ſtation for this very ſervice to help to purify England? Let it bee the everlaſting honour of this Parliament, and of you Noble Senators herein, to pluck up all our weeds, take away all our droſſe, to remove all our 〈◊〉 , yea, to doe your utmoſt to advance a pure Separation from all uncleanneſſe.

If any ask, (as I hope divers of you are ſo truely Noble, that you will inquire) What ſhould wee doe that wee may advance Directions for the advancing a pure Reformation in England 1 Begin with your ſelves. a pure Reformation in England?

Bee pleaſed to obſerve and improve theſe few directions.

Firſt, Begin with your ſelves, bee cleanſing your ſelves from all perſonall 〈◊〉 of fleſh and ſpirit, 2 Cor. 7. 1. O that all our Reformers were indeed ſelf-reformers! O that all our great Counſellor • would often keepe a become Committee in their own Conſciences, to examine and diſcover their own errours and exorbitancies. You have many to humour, to flatter, and adore you, but few will admoniſh, few dare reprove you, leſt your ſmiles become frownes. You have the more need to bee ſearching and cleanſing your ſelves according to the Word of God, Pſal. 〈…〉 . You ſhould wiſely conſider your Greatneſſe hath an influence 〈◊〉 wayer. If you are good, your goodneſſe will bee the more glorious, being ioyned with greatneſſe; but if 〈◊〉 , your greatneſſe grea •• ns your ſins, your height makes you the more notoriouſly▪ evill. Wee expect Oracles in Noblemens Much good expected from great-men. ſpeeches, 〈…〉 by their action • , coppies from their converſations; wee looked at Judges ſhould firſt judge themſelves, and remember to condemn that in their own pract • es which they ſentence in other mens.

You may paſſe good • ills, and Ordinances againſt ſwearing, and Sabbath-breaking, yet if you continue to blaſpheme his Name, and prophane his day, even our Law-makers, by their unhappy examples, will teach others to bee Law-breakers; O bee ſweeping every day before your own doores! God forbid, that whilſt you condemn the Antinomians Doctrine, any of you ſhould bee found Antinomians in practice.

Secondly, As friends to purity have a ſpeciall eye upon the 2 Take care to cleanſe the ſprings. chiefe ſprings: never expect pure ſtreames, whilſt the Fountains continue full of mud.

There are three ſprings in England, the cleanſing of which is of great conſequence. Ʋniverſities, Innes of Court, Noble mens Families. Three ſpeciall Springs to bee cleanſed. 1 Univerſities.

1. The main Spring is the Ʋniverſity: There your Sonnes, the hopes of your Family, are bred; If they ſuck in unwholeſome aire thence, that may breed ſuch diſeaſes as prove incurable. If thoſe Nurceries bee not well pruned, you may receive ſuch Chaplains thence, as may ſtudy to corrupt you and yours, flattering you into everlaſting miſery.

2. Another Spring is the Innes of Court: Thoſe Honourable 2 Innes of Court. Societies, where the young Nobles and Gentry ſhould bee faſhioned and ſhaped for the ſervice of their God and of their Country. As the Ʋniverſity breed Miniſters for the Church, ſo the Innes of Court breeds Magiſtrates and Parliament men for the State. If filth bee tolerated there for want of cleanſing preaching, and purging Government, the whole Kingdome will bee in danger to derive pollution thence.

3. A third Spring, much to bee conſidered, is, Noblemens Families. 3 Noble Mens Families. If there ſhould bee found Chappels to the Devill, in regard of ignorance, profaneneſſe, and ſuperſtition, rather then Churches in their houſes, maintaining Family Religion, worſhipping God purely, and walking in holineſſe of converſation. If there a Mercenary Chaplain bee entertained, who is like one of Baals, or Jeroboams Prieſts, rather then like a Timothy or a Titus, who ſhould learne in all things to ſhow himſelfe a pattern of good workes; in Doctrine, uncorruptneſſe, gravity, ſincerity. Tit. 2. 7. If there bee nouriſhed a ſet of vicious Servants, who are ſlaves to the luſts of their Lords or Ladies (beſides the ſad experience of the poyſoning of many young Nobles by ſuch Chaplaines and ſervants,) what a dangerous Influence will all this have upon the Tenants and Neighbours? and ſo by this one muddy Spring, many uncleane ſtreames ſhall bee fed abroad in the Country.

Thirdly, As you deſire to perfect a pure Reformation, extirpate 3 Leave no filthy weeds growing in the Church. Matth. 15. 13. all noyſome weeds. Pluck up every plant which is not of Gods planting, whether perſons or things, whether Offices, Ceremonies, Innovations, &c. A few weeds, when rooted, and ſeeding, will ſoon over-runne a great deale of ground. To this purpoſe it is good to conſider where our defilements chiefely began. It was a notable hint that Caſſander gave, who by two ſeverall Emperours, Maximilian and Ferdinand, was ſet on work as a Reconciler, to compoſe the quarrels of the Church. The Principall cauſe (ſaid hee) of the calamity and diſtraction Caſſander Conſultat. Miſericorditer corripiat homo quod poteſt, quod autem non poteſt patienter ferat, & cum dilectione gemat atque lugeat, donec aut ille deſuper emendet & corrigat, aut uſque ad meſſem differat eradicare zizania & paleam ventilare: & tamen ſecuri de ſalute ſua bonae ſpei Chriſti ani inter deſperatos, quos corripere non valent, in unitate verſentur, Auguſt. 4 Advance a pure Miniſtry in England. of the Church is to bee laid on thoſe, which being puffed up with a vaine inſolent conceite of their Eccleſiaſticall power, proudly, and ſcornfully contemned and rejected them which did rightly and modeſtly admoniſh their Reformation. Wherefore my opinion is, that the Church can never hope for any firme peace, unleſſe they make the beginning which have given the cauſe of the diſtraction. There is the ſame reaſon for purity. Wee cannot expect a good and ſound peace in the Church of England without purity. Our pollutions being many, occaſioned amongſt us great ſeparation; (in divers places tender conſciences were neceſſitated, at leaſt in regard of ſome perſonall acts, to ſuſpend communion with their Congregations where they lived) Beginne your cleanſing work there. Wee have great hope that ſuch a pure Reformation as might ſatisfie godly ſpirits, would produce an happy Reconciliation amongſt ſober mindes, and poſſibly would recover many who have incogitantly runne into great extremities. However doe your duty, put forth your utmoſt indevours, and humbly wait upon God till hee appeare in his glory, for the compleat purging of this Sion.

Fourthly, Imploy your power to advance the Miniſtery of the Goſpel in the purity of it, ſo will you much promote a pure Separation from all uncleanneſſe; Joh. 15. 3. Through the word yee are clean. Where are the filthy ſinkes in this Kingdome, but in ſuch corners as have wanted a faithfull Miniſter? This made Cathedrall aire (for the moſt part) ſo impure, where they had ſo much empty externall pompe, in ſtead of the purity and ſimplicity of Chriſt. When a Miniſter preacheth in the evidence and demonſtration of the Spirit of God, which is a moſt pure Spirit, 1 Cor. 2. 4. there the Sunne of righteouſneſſe ſhines, and ſuch light will purifie: There the Holy Ghoſt breathes, and ſuch Goſpel aire is purgging; it will not indure fogges of errors, or miſts of ſuperſtition, where a man of God Preaches, his Doctrine drops as the rain, his ſpeech diſtils as the dew, as the ſmall rain, upon the tender herb, Deut. 32. 2. and as the ſhowers upon the graſſe, this will purify as well as ſanctify. Yea, by the Miniſtery of the Goſpel, ſinners are directed unto Jeſus Chriſt, in whom there is a full and overflowing fountaine, for the waſhing away all their pollutions. This was his Soule-cleanſing method, Epheſ. 5. 25, 26, 27. Out of love to his Church, Chriſt gave himſelfe for it, that hee might ſanctify and cleanſe it with the waſhing of water, by the word, that hee might preſent it glorious without ſpot or wrinkle, &c.

If you would indeed befriend the Church in England, and make us an unſpotted people, concurre with your great Lord and Maſter, in opening the paſſages for a cleanſing Miniſtery of the Word, all the Kingdome over. The Lord Almighty act your Counſels, and proſper your undertakings, to make England ſo pure that it may bee glorious, Amen.