THE Gospel of Reconciliation is the greatest Priviledge that was ever enjoy'd by the Children of Men, and ought to be received with ad­miring and adoring Views of God's infinite Goodness in this unspeakable Gift. By this we are distinguished from the greatest [Page 4] Part of the World, who sit in Darkness and see no Light ▪ while the Day spring from on High hath visited us, and Life and Imortality are brought to Light, among us: By this we are instructed in our Duty and Interest, and guided in all the Ways of Righteousness, Peace and Comfort. By this we are put under the best Advantages to be Favourites of Heaven, and to be the Children of God, to be happy in this World, and to be happy for ever. — How sad a Consideration therefore is it, that this glorious Priviledge should be the unhappy Occasion of Factions and Schisms, Strife and Debate, amomg those who are thereby so peculiarly dig­nified and distinguished! But thus it has always been; and thus by melancholly Experience we yet find the Case. Our Jarrs and Animo­sities are occasioned, and our Divisions and Confusions justified by that blessed Institution▪ that breaths nothing but Love, Peace, Long-suffering, Gentleness and Goodness. — This Conduct in the Beginning of Christianity, was the Cause of that heavy Complaint of the A­postle in the third Verse of our Context. For are you not carnal? For whereas there is a­mong you Envying and Strife, and Divisions; are ye not carnal and walk as Men? The Jus­tice of this Complaint is exemplified in the Words of the Text. For while one saith I am [Page 5] of Paul, another I am of Apollos, are ye not carnal? — In the Words are,

I. An implicit Accusation of these Corinthi­ans. One saith I am of Paul, another I am of Apollos. i. e. They were divided into two contending Parties, pretending to have these great and eminent Ministers of Christ their respective Heads or Leaders; the one Side be­ing denominated from the one, the other Side from the other; and each Party in such a di­stinguishing Manner preferring the one, as (comparatively at least) to despise the o­ther of these excellent Servants of Christ. — It seems indeed from the iv Chap. and 6 verse of this Epistle, That Paul and Apollos were not personally the Objects of their Factions Preference or Contempt; but there were o­ther Ministers of Christ, of less Eminence in the Church, about whom they maintained such Fewds and Debates, who are here in a Figure represented by Paul and Apollos. But who­ever were the pretended Heads of these diffe­rent Parties, they were divided into Factions, the Peace of the Church was sacrificed to these Debates, and Schism and Confusion were the sad Effects of their thus prefering one Minister of Christ to another.

II. We have in the Words, a necessary Con­sequence of their Conduct set before 'em; Are [Page 6] you not carnal? Does not this your Behaviour plainly and evidently shew, That if you are not under the Power, you are at least under the Prevalence of a carnal and unsanctified Spirit?

The Sum of the Words are contained in this Doctrine.

That a factious setting up and preferring one faithful Minister of the Gospel above another, is an Argument of a carnal Mind.

For Illustration hereof I shall endeavour to consider.

1. Who may be said factiously to set up and prefer one Minister of the Gospel above ano­ther.

2. How this appears to be an Argument of of a carnal Mind.

And conclude with some Reflections by Way of Improvement.

I am then in the first Place to consider, who may be said factiously to set up and prefer one faithful Minister of the Gospel above another.

That I may set this in a just View, and ob­viate such Prejudices as may be entertained against this Doctrine, I would first premise, That a bare Preference of one Minister to an­other, on account of his superiour Gifts, Gra­ces, or ministerial Qualifications, was not the Fault these Corinthians were charged with in [Page 7] our Text; nor is this to be considered as an Argument of Carnality. We must shut our Eyes, and act in Defiance to the clearest Dic­tates of our Reason and Observation, if we don't allow, that God has endowed some of his Servants with much brighter Capacities, and more eminent Degrees of Learning, Knowledge, Grace, and other needful Furni­ture for this sacred Trust, than some others are favoured with; and there is just Cause that we should esteem and value them accordingly. Paul for Instance, was doubtless in all these Respects preferable to Apollos and other his Contemporaries in the Work of the Ministry. It was but Justice to give him the Honour of being in Nothing behind the very chiefest A­postles. Though in this Case we are very apt to exceed in setting too high a Value upon Men's Persons; yet there is no Danger of over valu­ing the Grace of God, that is discovered in their Abilities for, or Improvement in this im­portant Work. This being premised, I pro­ceed to shew,

1. That they are chargeable with this fac­tious Spirit, who prefer one, and despise and depreciate another faithful Minister of Christ. — The Feet of them that preach the Gospel of Peace and bring glad Tidings of good Things, are beautiful. They are worthy to be esteem­ed, [Page 8] that watch for our Souls; and to be ho­noured for their Work's sake, who are Ambas­sadours of Christ; and are in his Name and Stead entreating and beseeching us to be recon­ciled to God. And tho' there are Diversities of Gifts by the same Spirit, and Diversities of Administrations by the same Lord, given to the several Ministers of the Gospel, they are all to profit withal; and all (in a Person qualified for the great Work) made subservient to the In­terest of Christ's Kingdom in the World. How great is the Injustice therefore, how criminal the Injury and Indignity done to those Minis­ters of Christ, who are the Objects of Con­tempt and Abuse, for want of some particu­lar Qualifications, that some of their Hearers are pleased to admire in others. I am grieved to see so many Instances of Slights and Neg­lects on this Account, from some of our People towards their faithful and painful Ministers in these Parts of the Country. And what adds to the Grievance is. That there is nothing more common in this Case, than to admire and applaud those Qualifications in others, that are manifest Imperfections. And thus the Servants of Christ must be laded with Con­tempt, for avoiding the Mistakes of their fal­lible Brethren. But suppose it were other­wise; suppose there be indeed some peculiar [Page 9] Excellency in one Minister of Christ that an­other wants, must his Esteem and Reputation be therefore raised upon the Ruin and Destruc­tion of the others? Must one Minister be vi­lified and contemned, because God hath given superiour Gifts and Graces to another? Must Paul be despised on Account of Apollos's Elo­quence of Speech? Or Apollos be contemp­tuously treated because Paul exceeded him in all the extraordinary Gifts of the Spirit? Must the ten Apostles be treated with Disre­spect and Neglect, because Iames and Iohn were Boanerges; or these two be despised, because they had not the same calm and easy Methods of Address with the other Ten? This were to maintain perpetual Debates and Emulations, to root out vital Piety, and to make the Followers of the Prince of Peace to be literally an Army with Banners. This is what the Apostle largely argues against, throughout the xii. Chapter of the first Epistle to the Corinthians, which he concludes with this Challenge, Are all Apostles? Are all Prophets? Are all Teachers? Are all Wor­kers of Miracles? Have all the Gifts of heal­ing? Do all speak with Tongues? Do all Interpret? In Allusion to which I may say▪ Are all Men of equal Sprightliness and Saga­city? Are all equally eloquent? Have all [Page 10] the same charming Voice or winning Methods of Address? Are all Sons of Thunder? No! God has set the Members every one of them in the Body as it hath pleased him. And we are ac­cordingly to esteem and value all that are carefully discharging the awful Trust commit­ted to them of the Lord, as Ministers of Christ; and Stewards of the Mysteries of the Kingdom. And not add to their heavy Weight; and weaken their Hands in their difficult Work, by Slights and Contempts, Abuses and Indig­nities.

If it should in this Case be pretended, that we may have especial Reason to Esteem one Man's Ministry; and to despise others in Comparison of him, on Account of the pe­culiar spiritual Advantages received under his Ministrations. Perhaps others will make the same Presence and Plea, in direct Oppo­sition to ours: And thus every Minister must be both admired and despised in his Turn, ac­cording to the real or imaginary Success of his Ministry. But this Mistake lies in giving the Honour to the Instrument, which belongs only to the principal Agent; and not ascrib­bing to the Sovereignty of Gods free Grace, all the Blessings that he is pleased to afford to the means of his Grace. We should in this Case consider the Apostles Admonition, in [Page 11] the 5▪ 6; and 7 Verses of our Context. Who then is Paul or who is Apollos, but Mnisters by whom ye believed, even as the Lord gave to every Man? I have planted, Apollos watered▪ But God gave the encrease. So then, neither is he that planteth any Thing, neither is he that watereth: But God that giveth the Encrease. By which we are instructed to attend upon the Ministry God hath set over us, with a Depen­dance not upon the Means; but the God of Means, for the saving Efficacy of it. If our Minister have not such superiour Capacities or desirable Qualifications, as we see or ima­gine in some others: Yet since the Provi­dence of God hath settled us under his Mini­strations, we are in the Way of God and Duty, while we are seriously, humbly, and dilligent­ly attending upon them. And we may de­pend upon this, that if ever God bestow sa­ving Grace upon us, it will be in his own Way.

2. They are also chargeable in this Respect who endeavour to make Parties and Divisions in the Church, on Account of such Prefe­rence of one Minister of Christ to another. When once Men come under the Power of such a factious Spirit, to have Mens Persons in Administration because of Advantage, they will commonly Use their best endeavours to [Page 12] add to their Party, that they may justify that Conduct by their Numbers, which must be con­demn'd both by Religion and Reason. These will never want Pretences to palliate their dividing Practices; and to seduce others to an Imitation of their Irregularities. This is to promote the best Welfare of their Neighbours. This is to bring them under the Advantage of a more Powerful Ministry, whereby their e­ternal Interest may be best promoted. 'Tis to associate them with more serious Christians; and to bring them acquainted with more vi­tal Piety. These and such like Panegyricks upon themselves and their Party, are too commonly heard from some among us, who seem to suppose they are in the Service of Christ, when breaking in upon the Peace of the Churches, and actively endeavouring to foment Discords, Divisions and Confusions a­mong them. But let it be consider'd, that Nothing can be more contrary to the Spirit and Tenour of the Gospel, than divisive Principles and Practices. Whatever Good may be pretended to; its a clear Case, that Church Divisions are certainly Sinful and dis­pleasing to God. That Rule must therefore take Place here; That we don't do Evil, that good may come of it. Let but any serious Person consider the strong Declaratons so frequently [Page 13] found in the Word of God against Factions and Divsiions, it must make him awfully careful to avoid, what is so contrary and displeasing to the infinite Fountain of Peace and Love. I would therefore earnestly invite such Church Dividers as I have now described, to read and contemplate such Texts as these. Cor. 1.10, 12, 13. Now I beseech you Bretheren in the Name of our Lord Iesus Christ, that ye all speak the same Thing; and that there be no Divisions among you: But that ye be perfectly join'd together in the same Mind, and in the same Iudgment. — Now this I say▪ that e­very one of you saith I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. Is Christ divided? Was Paul Crucified for you? Or were ye Baptized in the Name of Paul? Rom. xvi.17, 18. Now I beseech you Bre­thren, mark them which cause Divisions and Offences, contrary to the Doctrine which ye have learned, and avoid them: For they that are such, serve not the Lord Jesus Christ; but their own Belly; and by good Words and fair. Speeches, deceive the Hearts of the Simple. Iam. iii.15, 16. But if you have bitter En­vying and Strife in your Hearts, glory not, and ly not against the Truth. This Wisdom descen­deth not from above; but is earthly, sensual, devillish. For where Envying and Strife is, [Page 14] there is Confusion and every evil Work. 1 Cor. xiv.33. God is not the Author of Confusion: But of Peace, in all the Churches of the Saints.

If it be pretended, That we are bound to seek our greater Edification; and consequently to desert that Ministry under which we cannot find equal Advantage to our Souls. I answer, this Objection is founded upon a Mistake be­fore obviated; and the Objector forgets, that Paul planteth, and Apollos watereth; but it is God that giveth the Encrease, that whoever are the Dispensers of the Means of Life, the Excellency of the Power is of God, and not of Man. I will be bold to say, if we do not find spiritual Edification under a faithful Minister of Christ, whether of the most eminent Capacities or not, it is our own Fault. And I can hardly be perswaded to believe, That God will bless us with extraordinary Edification for wander­ing out of his Way, and propagating Schisms abrest to so many solemn Admonitions to the contrary. — And I would desire the Ob­jector further to consider the necessary Conse­quences of such Pretences. If one Minister may lawfully desert the Ministry and Society to which he belongs, for greater Edification, another may, and every one may desert them from the same Pretence: and thus the Soci­ety will be filled with utmost Confusion, if [Page 15] not brought to an utter Dissolution. And if this Practice be lawful in one Society, it is lawful in every Society. Every Congregation may by the same Plea, break through all the Obligations between their Minister and them­selves, desperse from Parish to Parish, and from Town to Town, to seek their greater Edi­fication, until there be no such Thing as an united Congregation left; nor any such Thing as a religious Society in the World. And how agreable to the Mind of Christ are such Prin­ciples and Practices, as directly tend to the Dissolution of his Churches, may be even left to the most prejudiced Person among us.

But perhaps some will be ready to enquire, Whether there be no Cause to separate our selves, and to encourage others to separate from the Ministry to which they sustain a special Relation; and to attend upon the Ministrations of another, more likely to serve our spiritual Interests? — To which I answer. When our Consciences are imposed upon by sinful Terms of Communion, or what we esteem to be such; when our Minister is openly vicious or immo­ral; or his Doctrines heterodox and subversive of the Fundamentals of Christianity, and of vital Piety; when the Ordinances of the Gos­pel are neglected, or corruptly administred; and the great Duties of the Ministry sloathful­ly [Page 16] omitted, or triflingly and carelesly perfor­med; and when there can be no Redress of such Grievances from the Discipline Christ has appointed in his Church; I think a Man may then have a Call to peaceably withdraw from such a Ministry, and list himself under ano­ther. But as none of my Hearers can pretend this to be their Case. The Appeal may be made to their Consciences, and to the Consci­ences of others, that are in this Church divid­ing Scheme from the same or such like Preten­ces, whither their Ministers are not sound in the Faith, regular in their Lives, and painfully diligent in the great Work committed to them of the Lord. What Foundation can there be therefore for breaking the Peace, or dividing the Communion of our religious Societies? It must certainly concern us all to hearken to that Admonition, Eph. iv.2, 3. With all Low­liness and Meekness, with Longsuffering forbear­ing one another in Love, to endeavour to keep the Unity of the Spirit, in the Bond of Peace.

3. They are also chargeable in this Respect, who are censorious and uncharitable towards some of the faithful Ministers of Christ, and those that adhere to their sacred Administra­tions, on account of such Preference of one Minister to another Men are loath to be e­steemed in the Wrong, or to be disesteemed for [Page 17] their sinful Conduct; and therefore very ready to excuse one Fault by committing another. This is commonly seen; and in no Case more common, than in this before us. Divisions are Matter of publick Observation, and some Apology must be made for them: The want of justifiable Reasons must therefore be made up with Censoriousness and uncharitable A­spersions. Whence those Pretences which are too often heard among us, That such Ministers whom any are pleased to disesteem, tho' of acknowledged Regularity in their Lives, and Diligence in their Work, are unsanctified Per­sons, destitute of spiritual Experiences; and therefore unfit to guide others in a Way where­in themselves are Strangers. They want right Views, are not influenced with a Zeal for the Cause of Christ, or with a Love to the Souls of Men. They and their Followers are dead and lifeless, of a Laodicean Indifferency; and therefore both to be forsaken. How com­mon such like, and yet more severe Imputa­tions, not fit to be mentioned, are among some Professors of Religion in these Parts, is too well known to need any particular Represen­tation, But what is the Occasion of all these Invectives and uncharitable Surmises? If there be visible Matter of Complaint that can be justified before impartial Judges.; if there [Page 18] be any Scandal in their Lives, any censurable Fault or Neglect in their Ministry; why is not a Redress sought after? Why don't these dis­satisfied Persons apply to the Discipline of the Church, to have those Causes of Complaint obviated and removed? But if the Case be the direct Reverse of these Suppo­sals; if the Objects of these Censures can safely appeal to their Hearers, in that Language. 1 Thes. ii.10. Ye are Witnesses, and God also, bow holily and justly, and unblameably we have behaved our selves among you. If they have approved themselves sound in the Faith, laborious in their Callings, and (at least visib­ly) faithful to him that sent them; by what Plea or Pretext can such Censoriousness be justified? — These Ministers don't (per­haps) imitate some peculiarities of others, that some Men are pleased to esteem; nor applaud what they can't but suppose to be Mistake and Imperfection; and are therefore thus severely judged and censured.

But who are these that judge another Man's Servant, who to his own Master must stand or fall? Whence is this Spirit of Discerning? Whence are these Men Masters of the inward Sentiments. Principles or Views of others? By what Warrant do they invade his preroga­tive, who alone is the Searcher of the Hearts and [Page 19] of the Reins? Is it a light Thing to depre­ciate the Ministry of a Servant of Christ and to do what we can to render it unsuccessful to the Souls of his Hearers? Do these Men take no Notice of all the Admonitions given them on that Account in the Word of God? Have they no Regard to such Taxes as that, in Mat vii.1▪ 2. Iudge not, that you be not judged. For with what Iudgment ye judge ye shall be judged. Or that in Rom. xiv▪10, 13. But why dost thou judge thy Brother? Or why dost thou set at nought thy Brother? For we shall all stand before the Iudgment Seat of Christ. Let us not therefore judge one another any more. Whatever Views such Men may have of rais­ing their own Reputation for Piety, by such uncharitable Reflections, they would do it more effectually in the Esteem of all serious and ju­dicious Persons, by Humility and Lowliness of Mind, and by esteeming others better than themselves, according to the Apostolick Di­rection, Phil. ii.3. But while they are say­ing, as Isaj lxv.5. Stand by thy self, come not near me, for I am holier than thou. They are a Smoke in God's Nostrils; and their Conduct cannot but be very unacceptable to him, who resisteth the Proud, and giveth Grace to the Humble.

[Page 20]I am aware what Answers may be made to all this. It will probably be urged, by such to whom this Discourse is more directly point­ed, That those Ministers and their Adherents who are thus censured by them, have not ex­perienced those Convictions and Humiliations as are necessary Preparations to a saving Con­version to God; nor such Evidences of the Love of God, or such Ioy and Peace in believ­ing, as those that are the true Children of God have experienced, — Besides, they find Fault with those that have had these Ex­periences, and are evidently sanctified Persons, which is a black Mark upon them, that they are Strangers, who cannot intermeddle with these Ioys. These seem to be the chief Argu­ments used to justify the uncharitable Invec­tives that are so often heard, and so much complained of among us.

To the first of these I answer. How do these Men know what have been the religious Expe­riences of others; or what Intercourse there has been between God and their Souls? The most humble, and therefore the most serious Christians are the least ostentatious; and least likely to boast of their own Attainments; and he only that pondereth the Heart, is capable to determine what their State is, what Change has passed upon their Souls; or what Experi­ences [Page 21] they have had, or have not had, of a Work of Grace in their Hearts. To us belongs Charity and Hope, where an irregular Con­versation don't give us Cause to the contrary. But suppose that these Objects of Censure have not experienced just the same Kind or Degree of Conviction or Humiliation, that some others have passed through, of whose good Estate there is the greatest Confidence. Is it there­fore good Evidence of their Unregeneracy? Shall we limit the holy one of Israel? Or con­fine the Operations of divine Grace to any special or particular Methods? Don't conti­nual Observation convince us, That the Spirit of God doth in a Variety of Ways, Means and Degrees awaken Sinners to a Sense of their Guilt and Danger; and bring them from a State of carnal Security to the Footstool of his Mercy.

To the second (and perhaps the chief) Plea for this uncharitableness, I would observe, That it is one Thing to find Fault with Men's Conduct, and another to censure their State. I hope those Ministers that are most loudly complained of as unregenerate, do not run into the same Mistake which they condemn in others; and judge all those to be Hypocrites, by whom they themselves are so severely judg­ed. No! we would hope well of many of [Page 22] these our Brethren, tho' we cannot justify their Conduct.

We would charitably conclude some of them to be sincere Christians, tho' we find Fault with their factious divisive and censorious Principles and Practices, which we cannot but Esteem at the best as a dead Fly in the A­pothecaries Oyntment. And must we call Dark­ness Light; and Light Darkness. Must we sooth and flatter Men in their manifest Faults; and join with them in the Subversion of the Peace and Prosperity of our Churches; or be thus abusively treated? To the righteous Judge do we submit our Cause, to him who knows our Work, and our Labour, and Patience, from whom we hope for Acceptance in our sincere Desires and Endeavours to serve him; and have therefore no Reason to fear the severest Censures of our most uncharitable Brethren.

4 They are also chargeable with a factious setting up and preferring one Minister of the Gospel above another, who limit the Success of Gospel Ordinances to particular Dispensers of them. As there is a great variety of Gifts a­mong the the several Dispensers of the Gospel of Christ, so is there a like variety of Taste and Sentiment among their Hearers, differently esteeming and applauding the several Prea­chers, [Page 23] according as their Ministry is suited to their Disposition, Genius, or Circumstance. And how apt are Men to run into Extreams in this Case: How ready to conclude, that because they have, or suppose they have ex­perienced peculiar Advantage, by a Particu­lar Ministry, that therefore no spiritual Bene­fit is to be hoped for from any such, who don't use the same Methods of Address. From such like Pretexts, the Ministry of all those that han't the same Manner of Preaching, which they think so well of, must be condem­ned, as dead and lifeless, useless and unprofi­table. And the Hearers must be admonished to betake themselves to better means of Edi­fication, as they would hope for a Conver­sion to God; and Salvation for their Souls. My Hearers are generally sensible, that I am not proposing to 'em an unexampled and fictitious Case. We need not go far to find numerous Instances of this Kind.

We too often hear of Ministers being mag­nified above measure for their Success, as tho' by their own Power and Holiness they could convert Men to God. And others perhaps equally pain­ful and faithful decry'd as unsuccessful and therefore culpable, for not having as they imagine so many converted to Christ by their Ministry. And if this be really so, upon whom does the [Page 24] Reflection terminate? Unto whom does it belong to give the Encrease? It is not suffici­ent Matter of Distress and Grief to a faithful Servant of Christ, to Labour in vain and spend his Strength for nought, that there must be Weight added to a burthen, that is of it self too heavy to bear?

But it will be said perhaps that the Case is self evident. We see by Experience, that the most thundring and terrifying Methods of address have Success; and that others have not. If this were true would you argue from thence, that Gods Grace is limited to the Gifts or peculiar Dispositions as a particular Preacher? — But who are the Ministers among us, that neglect to let in Sinners View their Dreadful Misery and Danger; and their last necessity of fleeing from the Wrath to come? Who are they that don't affectionately display the Terrors of the Lord before the Eyes of careless secure Sin­ners, in the same Methods and Words that they are found in the Scripture; tho' it may be not with the same Elevations of Voice, as some others are capable of? — If we were rocking Sinners to Sleep in their carnal Secu­rity, by crying Peace Peace, when God says there is no Peace; if we were so cruel to the Souls of our Hearers, as to leave 'em in their [Page 25] Stupidity and Sinful Pursuits, without war­ning them of their Guilt and approaching Misery; or were prophesying smooth Things and Deceit to 'em: There would then be just Cause of Complaint. But when we may appeal to the Consciences of our Hearers, that we have with all awful Care and Dilli­gence endeavour'd to stop their Career for Destruction; and even travailed in Birth to see Christ formed in them; how hard is our Case, to be censured as unfaithful for want of Success.

And I would further Observe to these Ob­jectors, that they may mistake in their Con­clusion, and pretended Experience or Obser­vation. There may be a great many conver­ted to God that they know nothing of, under that Ministry which they so causelesly slight and reject. I hope they won't▪ all be found unconverted and unsanctified Persons, whose Humility and Modesty restrains them from frequent and open Discourse about their Con­victions and other spiritual Experiences.

And I trust we have (these Censures not­withstanding) many Seals of our Ministry, that will be our Crown and Reioycing in the Day of the Lord Iesus. Tho' we have nothing to boast of; but have great Cause to be humbled for [Page 26] Unfruitfulness and Unsuccessfulness in our great Work: (yet blessed be God) we have also Cause to adore the Riches of that free Grace, that has made us Instruments of saving Advan­tage to so many precious Souls. And this we ac­knowledge to the Praise and Glory of God, notwithstanding all the Censures of our un­charitable Brethren.

And I would further Observe on the other Hand, that tho' I am far from envying the Ministers of Christ their Success; (the Lord greatly multiply the Number of sincere Converts, who ever he will please to improve as the Instruments of their Conversion) and as far am I from censuring as unsincere any that have hopeful Evidences of Sanctification: Yet it must be remembered, that there is a great Difference between sudden Terrors, and a saving Conversion to God; and that we may not conclude all such to be converted, as are alarum'd by an awakening Sermon.

But after all, if the whole be granted, the Success of any particular Minister can be no Warrant to any Man to leave his Station, and follow him: For this is to go out of God's Way, and consequently out of the Way of his Blessing. Nor can it be a Warrant to censure any faithful Minister of Christ, for want of Success: For these shall be found a sweet Sa­vour [Page 27] of Christ▪ both in them that are saved; and in them that perish. 2 Cor. ii.15. And notwithstanding all the Abuses and unkind Treatment they may meet with from ungrate­ful or uncharitable Men, they may claim the gracious Promise, that Christ will be with them always, even to the End of the World.

5 They likewise come under the Imputation in our Text and Doctrine, who neglect to sup­port the Minister God has set over them, from a higher Esteem to some other. There is no Duty of Christianity more fully and plainly enjoined in the Scripture, than giving an ho­nourable Support to the Ministers of the Gos­pel. Read to this Purpose, 1 Cor. ix.11, 13, 14. If we have sown unto you spiritual Things, is it a great Thing, if we shall reap your carnal Things? Do you not know, that they which minister about Holy Things, live of the Things of the Temple; and they which wait at the Al­tar are Partakers with the Altar? Even so hath the Lord ordained, that they which preach the Gospel, should live of the Gospel. And Gal. vi.6. Let him that is taught in the Word com­municate to him that teacheth, in all good Things. I have often wondered how Men could have Peace in their own Consciences, in the Neglect of such a plain and manifest Duty. Don't they know, that they live in an open [Page 28] Violation of the Law of God, in Ways of highest Injustice to their Minister, and Injury to themselves, both Souls and Bodies? Have they not Reason to expect the Curse of God upon all they possess, when guilty of such a robbing him of what he challenges from their Estates for his immediate Service? Is it not equally true under the Gospel Dispensation, as under the legal Oeconomy, that they rob God ▪ and are cursed with a Curse for it, that withold from, and refuse to contribute their Proportion to the Support of his Ministers and Ordinances, according to that in Mal. iii.8, 9? Had they rather forfeit God's promised Blessing upon their Substance, and their Interest in his Favour, than part with a small Portion of their worldly Goods, for his Honour and their own Welfare.

But perhaps in answer to all this, they have an Excuse at Hand. They have but a low E­steem for their Minister, his Method of Preach­ing is not to their Taste. Tho' he be a Man of Piety, Capacity and Diligence; yet his Man­ner of Address is not agreeable to them, nor so likely (as they imagine) to promote the Inte­rest of their Souls, as the Ministry of another Man, which they therefore choose to attend, and think themselves excused from this Part of their Duty. The true Meaning of which A­pology [Page 29] is plainly this. If one is pleased to say he is for Paul, and another he is for Apollos, God will dispence with his Law, and excuse them from their commanded Duty. But should it not be considered, that Christians are not only under the Obligation of a divine Pre­cept to this Part of their Duty; but that there is also a mutual Covenant between a Minister and his Congregation, whereby they are as well obliged to his Support, as he to the Dis­charge of his important Trust; that he de­pends only upon the Congregation to which he is immediately related, for his Subsistence; and is necessarily reduced to Indigency and Want, thro' their parsimonious witholding his Due. No Apology can therefore be made for this Conduct, no Pretence can justify it before God and the World, from being a Contempt of God's Law, a Neglect of a plain manifest Duty and a Fraud of the worst Kind to him that is set over them in the Lord.

I am next to consider the Evidence of our Doctrine, and and to shew how this appears to be an Argument of a carnal Mind. And.

1 This is evident, because if we had not a carnal Mind, we should love and esteem all the faithful Ministers of Christ for his Sake. We should honour their Character, prize and value their Labours; and welcome the Mes­sage [Page 30] they bring us in the Name of the Lord, as well for his Sake that sent them, as for our own. We should not be one for Paul; and a­nother for Apollos. We should not propagate Factions and Divisions, disturb the Order, destroy the Peace, and subvert the Edification of the Church of Christ, by factiously prefer­ing one of the Servants of the same Lord to another; if we were under a suitable Influence of a Love to Christ and to his Interest and Kingdom, and were not too carnally minded. Our Lord tells us, Luk. x.16. He that hear­eth you heareth me; and he that despiseth you despiseth me; and he that despiseth me, despi­seth him that sent me. The Ministers of the Gospel are called Ambassadors of Christ, and Stewards of the Mysteries of the Kingdom. 2 Cor. v.20. 1 Cor. iv.1. To which of the Ministers of the Gospel do these Characters be­long? Which of them represent the Person and act in the Name of the Lord Jesus Christ, in the faithful Discharge of their Work? Is it Paul only; or only Apollos; or Cephas; or is it each faithful Minister indifferently? Whence then is this Disrepect to any of the Servants of our common Lord; whom each of them repre­sents in discharging the Service he has ap­pointed them, if we have any just value for him that sends them? Whence can arise these [Page 31] Abuses and Contempts of those whose Cha­racter and Services deserve our Honor and E­steem, but from the Actings of a carnal Mind? Moreover;

2. This is also evident, because whatever directly tends to propagate Divisions, flows from Carnality. Tho' I understand that some among us, from Pretences to I know not what Religion, justify their divisive Practices; and speak favourably of Contentions and Confu­sions, as Signs of the Progress of a Work of Grace: Yet in God's Account, such Divisi­ons are yet to be numbered among the Works of the Flesh; and the Authors of them to be esteemed under the Influence of a fleshly Mind. Now the Works of the Flesh are these — Hatred, Variance, Emulations, Wrath, Strife, Seditions. &c. Gal. v.19, 20: This Wisdom descendeth not from above; but is earthly, sensu­al▪ devillish. For where Envying and Strife is, there is Confusion, and every evil Work. Iam iii.15, 16.

It is true, we may be the innocent Occasions of some Divisions by doing our Duty, while the Lusts of our Opposers are the immediate Cause of them; in which Sence our Lord him­self was said not to send Peace upon Earth, but a Sword. Mat. x.34. But this no Way affects the present Case, which is setting up [Page 32] Altar against Altar, dividing the Communion and Peace of the Church, promoting Schisms and Debates, meerly because the Contenders are pleased to vilify such Ministers of the Go­spel, against whose Faithfulness they can find no justifiable Objection. And if this be doing of their Duty, they must find some new Law to direct their Duty, very opposite to the Gospel of Peace; and a new Rule of Duty, not yet re­ceived by the Disciples of the Prince of Peace. Nor will it do in this Case, to call the Sincerity of such Ministers into Question▪ this were to add to their Fault, by their Censoriousness and Uncharitablness. Or in other Words, it would but give clearer Evidences of their Car­nality.

3. This is further Evident; because the im­pleaded Practice directly tends to destroy the Interests of Religion, and to subvert the King­dom of Christ in the World. The Apostle tells us, Rom. xiv.17. That the Kingdom of God is Righteousness, Peace, and Ioy in the Holy Ghost. Whatever therefore tends to destroy these, doth so far tend to destroy the Kingdom of God. This is a clear Case, and needs no Remarks. And I think I need not endeavour to prove, That to [...] subvert the Kingdom of God in the World is a Work of the Flesh. I wish therefore, that Church-di­viders [Page 33] would duly consider, that they are serv­ing the Interests of an opposite Kingdom to that of our Lord Jesus Christ, while they are thus sowing the Seeds of Strife and Debate, Contention and Confusion among us. Upon the whole it is no Censoriousness to conclude with Respect to these Destroyers of our Peace and Love, Ye are yet carnal: For whereas there is among you envyings and Strife and Di­visions, are ye not carnal; and walk as Men?

But it's Time to make some Reflections up­on what we have heard.—I presume my Hea­rers have generally considered whether this Dis­course tends; and will therefore bear with me, if I make a particular Application of it to such as have a special Call to apply it to them­selves.

Bear with me, my Brethren, if I am con­strained to address you in the Language of the great Apostle, 1 Cor. xi.18. I hear that there be Divisions among you, and I partly believe it. The great Infractions of the Peace and Order of this Congregation; and thereby the sinking Interest of Religion there­in, is a Lamentation, and shall be for a Lamen­tation. And what justifiable Cause can you assign for the Schisms that have so long pre­vailed in this Place? Will any of your pre­tended [Page 34] Reasons of these dividing Practices stand the Tryal of indifferent Judges, or of that Judge who has required you to obey them that have the Rule over you, to submit your selves to them that Watch for your Souls; and to be at Peace among your selves? There is verily, my Brethren, a Fault among you, that de­serves your most serious Consideration and so­lemn Repentance before God, whatever you may think of it. How confident soever you may be, that your Ways are right before God, by whomsoever you may be encouraged and supported in your dividing Practices, I am greatly mistaken, if they will stand the Tryal of the great Day, when all Disguises will be removed; and you and I must be judged ac­cording to what is written in the Book of God. It therefore certainly concerns you, to weigh your behaviour impartially in the Ballances of the Sanctuary; and to consider it, as it must be considered at the Bar of Christ. This be­ing an Affair of everlasting Consequence, I would most earnestly invite and entreat you in the Name and Fear of God, seriously to hear­ken to, and lay to Heart these following Con­siderations.

1. Are you equally certain, That you have a justifiable Plea for your so frequently turning your Back upon the Ordinances of Christ here [Page 35] dispenced; and for your Gadding about to change your Way; as you are, that Christ re­quires of you not to forsake the Assembling yourselves together; to honour and esteem him that is set over you in the Lord, to walk charitably; and to study the Things that make for Peace, and those Things whereby you may edify one an­other? Or if you falsly imagine you have such Certainty, what will be the Consequence, if the Lord Jesus Christ in the great Day shall disown your Conduct, silence all your Pleas and Excuses; and say to your Minister, as in Luk. x.16. He that hath despised you hath de­spised me; and that hath despised me, hath de­spised him that sent me?

Is it a light Matter for you to do what you can, to prevent the Success of the Ordinances of the Gospel in this Place? Don't these Di­visions tend to weaken the Hands of your Mi­nister; and to bring others into a low Esteem of, and Disregard for his Ministrations; and thereby into infinite Danger of being barren and unfruitful under them? And is this a small Thing in your Esteem? Consider how many precious Souls there are, whose eternal Welfare very much depends upon the Success of the Ministry here; and would you be the Instruments of their eternal Ruin? Can you be content that any of these should curse you to [Page 36] all Eternity, as the sad Occasions of their Dis­regard to the Things of their Peace, so often inculcated upon them from this Desk? O! take heed that you lay not a stumbling Block in the Way of the everlasting Happiness, of the im­mortal Souls of your Neighbours.

3. Are the Offences that are raised among you a small Matter in your Eyes? As you are causelesly taking Offence with your Minister, and other Christian Brethren, with whom you should take sweet Council together; and walk to the House of God in Company; so are they likewise justly and necessarily taking Offence with you. And thus that Union and Commu­nion which becomes Saints is interrupted, your Spirits too much sowred, and your Affections too much alienated from one another. God is dishonoured, Piety and Charity wounded in the House of their professed Friends. This is visibly your Case, the sad Consequences where­of are open to the World. Tho' you may make light of these Offences, our Lord Jesus Christ does not so. The Estimate he makes of them, you may learn from his own Mouth, in Mat. xiii.6, 7. But who so shall offend one of these little Ones which believe in me, it were better for him that a Millstone were hanged about his Neck; and that he were drowned in the depth of the Sea. Wo unto the World because of Of­fences: [Page 37] for it must needs be, That Offences come: But wo to that Man by whom the Of­fence cometh.

4 Don't you think that the Lord Jesus will in the Day of his appearing and Kingdom, stand by that Word of his, whereby he has so strict­ly forbidden Contentions, Divisions, and Confusions among his Disiples? You seem to have little or no regard to the Sinfulness of your divisive Courses; but even seem to justi­fy them as lawful and laudable; and by your Practices to commend them as your Duty and Interest. But what saith the Scriptures? Do not you your selves know how these Things are every where forbidden and condemned in the Oracles of God? Some View of this has now been laid before you in this present Dis­course. And what can you say to it? Can you yet be upright in your own Eyes? Will you yet justify your Divisions, when God him­self so severely condemns them? But whose Word must stand in the great Account, his or yours? How will these Things appear, when you must answer for them before your Judge? What will you do when God riseth up, when he visits what will you answer?

5. Will not your glorious Judge at his com­ing justify that Word of his, whereby he has required you to honourably support and main­tain [Page 38] your Minister? Your Duty in this Re­spect is plainly legible. You cannot by any Umbrage evade the Force of the clear and plain Manifestations of God's Will in this Re­spect. But yet you live in open Violations and a seeming Defiance of those Divine In­junctions, and seem to have Peace in so doing. Indeed, Sirs, it is Time to consider, that how secure soever you may now be in this Matter, there will be an after Reckoning. And what Plea will you then have to make? How will you answer the Demands of your Judge, when he calls you to Account for this Part of your Duty.

And now I would further improve this Discourse, by a particular Address to my Bre­thren in the Ministry. If it be an Argument of Carnality in our People, to factiously set up and prefer one Minister to another, it certain­ly concerns us to take Care, that we are not the Instruments and Occasions of these Divi­sions. It would be sad indeed for any of our Order, to abet and encourage these Factions and Confusions. Nothing could be more con­trary to the great Ends of our Ministry, No­thing could more directly tend to subvert the Interest of Christ's Kingdom among us, which we are bound by such sacred and awful Obli­gations to endeavour to promote and advance; [Page 39] than for us to excite and [...], or even to countenance these unchristian Animosities and Emulations. Are we Servants of the Prince of Peace, let us approve ourselves such, by using our utmost Essays to promote vital Piety among our Hearers; and to procure Peace on Earth, and good Will among Men. Let us with ear­nest Diligence, fervent Prayerfulness; and as­siduous Application to our Great Work, en­deavour if possible to unite our People to our Ministry, and to one another. Tho' we may meet with unworthy and ungrateful Treat­ment from some of our Hearers, whose eternal Welfare we have so earnestly consulted and pursued, tho' our Prayers and Labour of Love for their Souls be so evilly requited with Reproach and Censure; we are not to sit still in a Melancholly Dejection under our hard Lot; but consider these Abuses and Calum­nies, as a spur to greater Seriousness, Activity, and Diligence, in our sacred Calling.

If we are wrongfully censured, it should be improved as a Caution and Warning; if just­ly, as a loud Call to Humiliation and Reforma­tion. If upon an impartial Examination we can justify our own Sincerity: Yet we can­not but condemn our many Imperfections, which the censorious Treatment we meet with, should awaken us to repent of, and reform. [Page] This is the best Method to quiet the Clamours of our Accusers; or at least to wipe off their Reproaches. — In a Word, let us in all Things approve our selves as the Ministers of God in much Patience, tho' in Afflictions, Ne­cessities and Distresses, by Pureness by Know­ledges▪ by Long suffering, by Kindness, by the Holy Ghost by Love unfeigned, by Honour and Dishonours, by evil Report and good Report. — Let us strive with all earnest Application to pluck Sinners out of the Snares of Death; and to see Christ formed in the People of our Charge. If God denies us Success, let that also quicken our Diligence and Prayerfulness; if he grant us Success, we shall not repent our greatest Care and Pains: but find Cause to praise him for ever.

Finally▪ let me earnestly exhort and en­treat you all, to endeavour to live in the Love of God, and in Love with one another, to let the Peace of God rule in your Hearts, to be perfect, to be of good Comfort, to be of one Mind, to live in Peace, that the God of Love and Peace may be with you. And I would par­ticularly exhort those of this Congregation that have so long been fomenting Divisions and Factions here, to seriously lay to Heart, the Iniquity of their dividing Courses; and not to presevere in Practices so displeasing to [Page] God, and [...]to themselves. I would implore them in the Name and Fear of God, to consider those Things; and not to drive the Ordinances of God from them; and pro­voke him to bring upon them a Famine, not of Bread; nor a Thirst for Water: But of hearing the Word of the Lord. — I conclude with that pathetick Expostulation of the Apostle Phil. ii. begining. If there be therefore any Conso­lation in Christ, if any Comfort of Love, if any Fellowship of the Spirit, if any Bowels of Mer­cy, fulfil ye my joy, that ye he like minded, ha­ving the same Hope, of one Accord, of one Mind. Let nothing be done through Strife or vain Glory: but in lowliness of Mind, let each esteem others better than themselves.