THat the Psalms of David were Pen'd at seve­ral times, and designed for several occasions, is most unquestionably true. And let the con­dition of Christians, either in their publick or private capacities, be almost what it will, they may easily find out some Psalm very proper and seasonable for their relief and com­fort; and suitable enough to that their pre­sent condition. As men infested with several Diseases and Di­stempers of Body, may find some Drugs and Medicines in the Apothecarys Shop, to Purge out those different humors that do most infest their Bodies. So may Christians find out some Portion of the Psalms of David, that may Administer some ease and comfort to them, under all or most of those many troubles that are incident to Humane Life. And hence it is, as I suppose, that our Church hath so wisely proportioned the Psalms of Da­vid, that they may be read through once at least in every Month of the year, by the constant frequenters and attenders of her Service, that so, by our frequent reading and observing the same, we might readily find out some Psalm, either in the whole, or at least in the greater part of it, applicable to that our present condition.

That this Psalm, wherein my Text is, was Pen'd by Holy David, is agreed upon by most Expositors. And if you would know the time and occasion of his Writing it, it is likewise con­cluded by most to have been composed by him at such time, when the Ark of God was most happily restored, and brought back by him to Jerusalem. If you look into the 2 Sam. 6.2. you will there find, that the Ark of God was in the House of Abinadab in Gibeah, a High place in the City Baalah of Judah; and from thence it was removed and carryed by David into the [Page 2]House of Obed Edom the Gittite, who received a Blessing from God, together with all his Houshold, by reason of the presence of it, v. 10.11. of that Chapter. But as Noah's Dove, when he sent her out of the Ark, could find no resting place for the sole of her Feet, until the Waters were so abated that the dry ground appeared: So neither could the Ark of God find any rest, either in the House of Abinadab in Gibeah, or in the House of Obed Edom the Gittite, or any where else, until it was brought into Jerusalem, the City of David, and there placed. Thither it was at length brought by Israel with joy and great gladness, with shouting, and with the noise of a Trumpet, v. 15. of the same Chapter. And it is (as I told you before) the opinion of most Expositors, that David composed this Psalm, and deli­ver'd it to be sung at this solemnity. This was a time of glad­ness and great joy amongst them; the people, at it's approach, do (as it were) unanimously run to bid it welcome. And it was no sooner setled amongst them, but they do as unani­mously desire to enter therein to pay their Thanks, and to per­form their Devotions. They stay not to be invited thither by the Prophet, neither was there any need of his Exhortation to them to go, for they came on purpose to invite and exhort him to it. At which readiness and willingness of theirs, the Holy Prophet was so well pleased, that he tells us, v. 1. of this Psalm, that he was glad, I was glad (sayes he) when they said unto me, let us go into the House of the Lord. And now that the Holy Pro­phet might not fear their weariness and inconstancy in the per­formance of their Devotions, that he might not think that this their great zeal would prove like the Morning Dew, quickly scatter'd and soon gone; that he might be fully assured and per­swaded of their perseverance and constancy in it, they presently make this firm resolution, v. 2. Our feet shall stand in thy Gates, O Jerusalem. This indeed was a very good way to keep the Ark of Gods Covenant amongst them, and to secure it from be­ing again carried away Captive from them. For when any Na­tion or People do once begin to grow negligent and weary in [Page 3]the performance of Religious Duties, when once they become so backward and slack, as to be indifferent whether they come or not at all unto them; though they do not hear that very voice that was heard a little before the Destruction of Jerusalem, a voice (as some think) uttered by the Angels out of the Clouds, abe­amus hinc, let us flit and be gone, yet may they very justly fear the dreadful effects and sad consequences of it; that God will de­part, and that he will stay no longer with them; that he will take away his Word and his Gospel, his Worship and his Ser­vice, (so much slighted and abused) and all sense of Religion, and bestow it upon a people that will bring forth the Fruits there­of. This the Holy Prophet very well understood, and therefore how greatly does he rejoyce to hear their resolutions of being constant in their Devotions. He could never forget the miseries and troubles, the fears and distractions they were constantly in, while the Ark of God was under Captivity. And therefore, see­ing that it was now once again most happily restored and setled amongst them, so that they might for ever after as happily en­joy the presence of it; he puts them in mind, that in their Prayers and Devotions, they should Pray for the peace of Jeru­salem, or that they should put up their Petitions unto God, for the prosperity and safety of it.

The words of my Text then in the whole are (as you see) an Exhortation of Holy David to the people, to Pray for the Peace of Jerusalem.

In which Exhortation you may observe these Three particu­lars.

First, Here is a plain specification of the thing for which he importunes their care, and that is Jerusalem.

Secondly, Here is an indication of the action, by which they may evidence their love to it, and their care of it, and that is by Prayer. And

Thirdly, ult. Here is the Blessing which in their Prayers and Petitions they should beg and request of God for it, and that is peace. Pray for the peace of Jerusalem.

Before I come to treat of any particular point, it will be need­ful to speak briefly of a very great mistake, that is crept into the minds of many ignorant people, in reference to duties of this nature. Some there are that will tell us, that because there is mention made of Jerusalem, and of the Ark of Gods covenant, and of a Temple and the like, being things long since demoli­shed and gone, that this Exhortation therefore is of no obliga­tion at all unto them, that they are no ways concerned in it, and that it reached no further then just to those to whom it was at first made. But the Apostle St. Paul hath told us, that whatsoever things were written aforetime, were written for our learn­ing, Rom. 15.4. And again, in the 2. Tim. 3.16. That all Scripture is given by inspiration of God, and is profitable for Doctrine, for reproof, for correction, and instruction in righteousness. So that although we are not concern'd as to the literal meaning of the words, yet as to the inward import of them, we are, and so far we may conclude, that whatsoever was thus spoken unto them was spoken unto us, also, even to all Christian people that ever were before us, or that shall ever come after us, that they should pray for the peace, and unity, and safety of the holy Catholick Church, even to the end of the World. There is no question to be made (said a Reverend Prelate and Martyr of our Church) but that the eye of the Prophet was so clear, that he look'd quite through the Temple of Jerusalem, which was but a Figure or Shadow of that which was to come, and saw Christ, his Church and Kingdom at the end of it. So that this Psalm hath a great reach, and it is of a very large extent; it reaches not only to the Jew but also to the Christian, not only to the Temple, but also to the Church. So that we now, as well as they then, may and must and ought to pray for the peace of our Jerusalem.

By Jerusalem here is indeed meant, as well the State or bo­dy of the Kingdom, as the body of the Church. For after the Ark of God was placed there, it became not only the house of Religion or the House of God, verse the 1. But also the house of the State or Kingdom, because there also is the Seat of Judg­ment, [Page 5]verse the 5. And therefore it is our duty to pray for the peace of both, not only for the peace of the Church, but also for the peace of the Kingdom. But how rare a thing is it to meet with any, but what are ready, and willing enough to con­sult the good of the State, and the peace and safety of the King­dom, because the estates and lively hood both of them and theirs, doth very much depend upon it. But alas! The thing which most men are most extreamly forgetful of, is the peace of the Church, they are but little concerned at the rents and breach­es that are made in it; never considering that if the Church be disquieted and disturbed, the State or Kingdom can never be at peace.

The word here rendred, pray, is in the Septuagint [...], which signifies to ask and enquire after, to labor and endeavor the good of any thing. Some would have it read quaerite, seek it and follow hard after it. And then the sense of the exhor­tation, will be much agreable with that of the holy Apostle St. Paul, Rom. 14.19. Follow after, or most zealously attend to those things, that make for the peace of Jerusalem or the Church. By the word, peace, is here meant all kind of blessings, all manner of prosperity. Pacis nomen generaliter accipitur pro loeto & foelici statu (sayes Molle [...]s in his exposition of this Psalm) the word peace is generally taken for a joyful and most happy State, be­cause, this is that which Crowns all other blessings, and is above all others the most to be desired by us.

And now having thus lay'd open to you the meaning of these three terms here used in the Text, and thereby shew'd you what is the import of praying for the peace of Jerusalem, I shall lay down, and prosecute this following observation, which is altoge­ther agreable with it (viz.)

Obs. That is a duty, highly concerning and much incumbent upon all Christians, to endeavor the safety, and to pray for the peace of the Church. I might here give you a large discourse of peace, and of the several benefits of it. I might shew you at large, that peace is absolutely the greatest temporal blessing, [Page 6]that any people or nation can possibly partake of. It is a thing so good, that without it nothing can be good, with it (says So­lomon) an handful of hearbs, without it an house full of Sacri­fices is not good, Pro. 17.1. These things (which I shall anon lightly touch at) I might insist upon at large, and thereby en­gage, and perswade you all to this great and important duty, of praying for the peace of Jerusalem, or for the prosperity and safety of the Church. But I question not, but that I shall effe­ctually engage you to it, and convince you all of the great ne­cessity of endeavoring the safety, and of praying for the peace of the Church, from these following reasons and considerations. As

1st, It will appear to be a duty highly concerning, and much in­cumbent upon all Christians, to endeavor the safety, and to pray for the peace of the Church, because of those many enemies which continually lay siege against it, endeavoring to disturb it's peace, and, as much as in them lyes, utterly to overthrow it. In the 16 Chap. of St. Matthews Gospel and the 18. verse. When our Saviour Christ (upon St. Peters acknowledgment, and confessi­on of his being the true Messias, and the son of the living God) told him, thou art Peter, and upon this Rock (i. e.) upon this con­fession, which thou, whose name signifies a Rock or Stone, hast made, I will build my Church; and withal made that promise, that the Gates of Hell (i.e.) all the power and strength, wisdom and policy, authority and empire in the world, no, not the grave or Satan himself, which proverbially are said to be irresistable, should ever prevail against it, or destroy it. By this promise, I say, he does insinuate and inform us thus much, that those open Gates, and Gates of Hell, gape not wider for any thing than for it. Though the Ark of God was setled in Jerusalem, and though the people (as you have heard) were so resolvedly constant in the perfor­mance of their devotions; yet the holy Prophet knew, that the Philistines, those enemies of God and of his Church, waited only for an opportunity of taking it again Captive: And therefore up­on this account, or more especially for this reason, pray (says he) [Page 7] for the peace of Jerusalem. No sooner had the Apostles planted the Christian Church, but the Gnosticks, the followers of Simon Ma­gus, that first Priests of the Church, presently sowed their Tares of discord and dissention in it, and raised up the unbelieving Jews in every City, and in every place, where they might be suffered for to come, to disquiet and disturb it. And hence were all those pathetick exhortations laid down by the Apostles, in their several Epistles to the several Churches, of following the things that make for peace, of having peace amongst themselves, of keeping the unity of the spirit in the bond of peace, and the like. That they should by no means, hearken to any of those Sowers of discord and sedition, though they made never so fair a shew, and specious pre­tence of piety and holiness. Who came indeed (according to our Saviour's prediction) in Sheeps cloathing, as the true Pro­phets of old used to do, thereby pretending the greatest innocen­cy and meekness that could be, but inwardly they are ravenous Wolves, they design nothing in the conclusion but devouring and rapacity. Saint Paul, at that visitation of his Brethren held at Mi­letum, and recorded in the 20. Chap. of the Acts of the Apostles, after he had told them of his going up to Jerusalem, and of the bonds and afflictions, which, by the testimony of the holy Ghost, in every City, should attend him there; he commits to them the care of his flock, charges them to feed the Church of God, which he had pur­chased with his own blood, and to be the more careful and watchful over it, for this reason, because that after his departure, grievous Wolves would enter in amongst them, not sparing the flock; and men would arise, speaking perverse things to draw away Disciples after them (i. e.) because they would soon be solicited with false Teachers, seducing the faithful, and doing great mischief amongst them. The Christian Church, by reason of that false Doctrine of Si­mon Magus and the Gnosticks, which spread like leaven, or, like the Leprosie quickly overrun the whole body of the Church; and by reason of those grievious persecutions of it by the heathen Emperors, soon after the first plantation of it, may not unfitly be compared, to that Man-child of which the Woman Travelled, Revel. 12.4. Which [Page 8]was ready to be devoured as soon as ever it was born. Had it not been for the extraordinary assistance of Divine Providence, the Church of Christ could never have been planted; and when it was planted, it could never have been preserved, had not God himself most miraculously upheld it. For on the one hand, the heathen Emperors, Nero and Domitian, Maxentius and Dioclesian, and the rest of those that make up that decuplum flagellum Dei, that Ten-stringed Scourge of God, sought to batter it down by violence, and to suppress it. And on the other hand, Simon Magus and his followers, by sowing their Weeds and Tares sought to choke it, or at least, to stop the growth of that Vine planted by Gods own right hand, and by their secret workings to undermine it. The former, like the Wild Boar out of the Wood, sought to root it up; the latter, like the little but cunning Foxes, sought for to devour her Grapes. And therefore the Church of God, may a­gain be very well compared to that house (in the parable) that was built upon the Rock, Matth. 7.25. It has hitherto, and it shall for ever stand firm and unshaken, though the rain still descends, the Flouds come, and the winds do still blow and beat upon it. It's true indeed, the Church of God has ever since the time of Constan­tine the great, the first of all the Roman Emperors, that publick­ly owned and embraced Christianity, enjoyed some halcyonian days, days of peace, and of some freedom from those former bloody persecutions. But still the Devil hath other Instruments and Engines at work, either by violence to batter it down, or else by Heresie, and Schism, and Division, and other politick con­trivances, secretly to undermine it. As Saint Paul, at his first be­ing at Athens, was encountered by two different Sects of Philoso­phers, the Stoicks on the one hand, and the Epicureans on the o­ther: So is the Church of God at this time, most miserably infe­sted by two differing enemies, the Papists on the one hand, and the dissenting Sectaries amongst us on the other. And as it was heretofore, Ephraim against Manasses, and Manasses against Ephraim, but both against Judah; So the Papists make a great clamor and out-cry against our Sectaries, and our Sectaries cry out as eager­ly [Page 9]against the Papists, when as they are both of them really and truely against the true Church of God. And by this means, alas! they do contribute too much towards the growth and encrease of each other, and indeed (as might easily be made out) to the growth and encrease of Atheism, and of all manner of wicked­ness and profaneness. So that for this reason, I say, it will appear to be a duty highly concerning, and much incumbent upon all Christians, to endeavor the safety, and to pray for the peace of the Church, because of those many enemies, which continually lay feige against it, endeavoring to disturb it's peace and utterly to overthrow it.

2ly. It will appear to be a duty highly concerning &c. because the peace and safety of the State and Kingdom, does very much depend upon it. Here I may ask St. James his question; whence come wars and fightings among you? Whence have all those Wars and Broils and Bloody Massacres, which have happened within less then one Century of years, in several of our neighbor nations, proceeded, but only from diversity of opinion in Religion? Whence proceeded our own late civil, yet most uncivil and unnatural Wars, wherein some Hundreds of Thousands lost their lives, when Brother fought against Brother, Father against Son, and Son against Father, but only from the same diversity of opinion in Religion, and about the Worship and Service of God? From whence springs, that inveterate and implacable malice of the Pa­pists at this present, even to the endeavoring of the utter destructi­on of our King and Kingdom, but only from a (false) supposal of our being Hereticks in religion, and schismaticks in the Church? Ut fratrum odia sint acerrima, sic e [...]rum ferè qui consortes aliquando ejusdem religionis, says the learned Lypsius: As the hatred of Bro­thers, if once they fall out, is the most inveterate and irrecon­cileable, so none do more envy and hate one another then persons that have been, but now are not of the same opinion in matters of Religion. This indeed ought not to be, especially amongst Christians, whose Religion enjoins them, not only to bear with one another, and to be ready to do all acts of kindness one for a­nother, [Page 10]but also to love their very enemies, to do good to them that hate them, and to pray for them that do despitefully use them. But alas! this is too too little observed; and the other (viz) envy and hatred, despite and malice, evil speaking and slandering, and the like, are the most usual and ordinary effects and consequences of difference in Religion. If you look but into the 9. Chap. of St. Lukes Gospel, and compare it with the 4. Chap. of St. Johns, you will find all that I now speak of to be true. The Jews and the Samaritans, were of a different opinion as to the place of Gods Worship. The one thought Jerusalem to be the only place for it, the other Mount Gerisin. And therefore our Saviour Christ com­ing to a Village of the Samaritans, because he did but seem to them to be going towards Jerusalem, they would not so much as give him the least kind reception, and entertainment amongst them. Did any but seem to them to be Jews, or to be going to­wards Jerusalem, they shall neither have meat, nor drink, nor lodging, they may starve for any relief they are like to find from them. How is it, that thou, being a Jew, ( says the Samaritan Wo­man to our Saviour Christ) askest drink of me, who am a Woman of Samaria? For the Jews have no dealings, no communication or fami­liarity with the Samaritans. And as the Samaritans dealt thus unkindly with the Jews, meerly because of their dissenting from them in Religion; so the Jews, even James and John, two of our Saviour's immediate Disciples and Attendants, shewed as great, or rather greater malice against the Samaritans, and that too upon the same account, because of their dissenting from them in matters of Religion: What! will they not give entertainment to the Savi­our of the world, to the Lord of Life, and to the Prince of Glory? Let us call for fire to come down from Heaven to consume them. Are they Jews? let them then starve, says the one; are they Sa­maritans? Burn them, says the other. This is the fruit, and sowre fruit indeed of dissention in Religion; and this is the spi­rit, the Diabolical spirit indeed, it makes men commonly of. And now ye your selves shall judge, whether it's possible, for that State or Kingdom to continue long in peace and safety, where there is [Page 11]great difference in Religion. Certainly there can be but little peace, since it renders men thus malicious and inveterate one a­gainst another. If some of the Bells of Aaron be rung backwards, and made to jangle, it portends no less then a combustion in the Kingdom. Turbata religio politiam turbat, is another saying of the learned Lypsius; a saying which I am confident the Papists make great reckoning of; do but divide them in their opinions about Religion, and then the Kingdom must needs fall into disorder and confusion. If there be no peace in the Church, there is but little to be hoped for in the State. And therefore for this reason also, it will highly concern us all, to endeavor the safety, and to pray for the peace of the Church, because the peace and safety of the State or Kingdom doth very much depend upon it. Again

3ly and ult. It will appear to be a duty highly concerning, and much incumbent upon &c. because of the blessed and happy ef­fects and fruits of it. Had we but peace and unity and an ami­cable agreement amongst our selves, we need not then so much fear all the cunningst plots of the Jesuits, that are hatched in the conclave of Rome, and acted by their Emissaries here; who, as our Saviour Christ says of the Scribes and Pharisees, do compass Sea and Land to make a Proselite, and afterwards make him seven fold more the Child of the Devil than he was before. And as we need not then fear the Plots of the Jesuits, had we but unity amongst our selves; so should we most readily and willingly, and without the least compulsion and constraint, lay aside all private meetings and unlawful assemblies. We should all go to the house of God as friends, Psal. 55.5. and meet as the Apostles did at the de­scent of the holy Ghost upon them, Acts 2. with one accord in one place. Behold, how good and pleasant a thing it is (says holy David) Brethren to dwell together in unity! Certainly, were but the blessed effects of peace, and the pleasant fruits of unity, once tasted, and throughly relished by us, it would prove effe­ctual to the provoking of all men, to lay aside all those little picks and quarrels, and indeed most unreasonable complaints, which they make against our Church, and to unite against that common [Page 12]enemy, who so vigorously endeavors the ruin of it, but knows withal that there is no speedier way, whereby this can possibly be effected, then by fomenting those little differences that are a­mongst us, and by blowing up those little sparks into a flame, which we alas! of our selves are too too apt to kindle. As the concurrence of multitude of Heresies, and mutability in Religion (as a late Learned and judicious writer observes) was a means to bring in Antichrist; so the present differences and animosities a­mongst our selves, fomented by the Factors of Rome, will have no small tendency to bring back the infallible Chair. For people (as he very well goes on to prove it) will accept of a quiet har­bor, though upon hard conditions, rather then be afflicted with continual tossings in Stormy Seas. 'Tis natural to man to covet any quiet Land, rather then to dwell with the terror of a conti­nual Earth-Quake. How mightily that party hath encreased upon us of late years, I think I need not, because the former and the very late endeavors of the higher powers to suppress them, do suf­ficiently tell us. And from whence, the encrease of that party doth undoubtedly proceed, I have (according to the judgment of all our late writers) now shew'd you. And if God Almighty should again suffer that common enemy, to enter in at the breach­es we have made amongst our selves (as a just and deserved pu­nishment upon us for it) then (to use the words of the Learned Doctor Stillingfleet,) should we begin to wish, that we had soon known the difference, between the reasonable commands of our own Church, and the intollerable Tyranny of a forreign and usur­ped power, between the soft and gentle hands of a mother, and the iron sinews of an Executioner, betwixt the utmost rigor of our Laws, and the least and mildest of an inquisition. None can ever be sufficiently sensible of the blessed effects of the peace of the Church, as those that are deprived of it. Peace indeed is better known by want than use, and is thought most worthy the having by them, who have it not. Let but your fancy therefore lead you for a while, from the consideration of your own present peace, into some Kingdom rouling in Blood, and into some Church in­fested [Page 13]with Persecution. Ask them who are divided by the Sword, which are rosting at the flames, torturing upon the Rack; such as the Apostle St. Paul speaks of in the 11. Chap. of his Epistle to the Hebrews, As are forced to wander about, in Sheep-skins and goat­skins, to hide themselves in Dens and Caves of the Earth, being de­stitute, afflicted and tormented. Ask such as those, I say, what a blessed and happy a State it is, to live in the Fellowship and Communion of such a Church as ours is, wherein the word of God is truly and sincerely, not rashly and unpremeditately Preach­ed, the Sacraments rightly and duly, and not irreverently given and received, where there is nothing enjoyned or commanded, but what is altogether agreeable with the prescribed rule, and canon of holy Scripture. If you should ask them this question, I am per­swaded, that they would be ready to return you an answer in those words of holy David, Psalm. 144.15. Happy are the People that are in such a case; or else in those words of our Saviour Christ, Luke 19.42. That you did but know in this your day, the things that do belong unto your peace before it be too late, before they are hid from your eyes. And thus you see the several reasons, why it doth so highly concern us all to endeavor the safety, and to pray for the peace of the Church. 1. because of those many enemies, which lay seige against it, endeavoring to disturb it's peace and utterly to overthrow it. 2ly. because the peace and safety of the State and Kingdom doth very much depend upon it. And lastly, because of the blessed effects and happy fruits of peace.

Let us now see what uses may be made of this point.

Use 1. First then, Is it so that it is a duty of so great concern­ment to us all, to endeavor the safety and to pray for the peace of the Church? How cautious and careful should we all then be, in avoiding all such who endeavor to break the peace of it, and to sow division and dissention in it? Look upon that exhortation of the Apostle St. Paul, which I shall make use of at this time unto you all, in the 16. Chap. of his Epistle to the Romans and the 17. verse, I beseech you, Brethren, mark them which cause divisions and offences, contrary to the Doctrine ye have learned, and avoid them. [Page 14]For verse the 18. They that are such, serve not our Lord Jesus Christ, but their own belly, and by good words and fair speeches deceive the hearts of the simple. And much like unto this, is, that warning given us by our Saviour Christ, Matth. 7.15. Beware of false Prophets, which come to you in Sheeps-clothing, but inwardly they are ravenous Wolves; ye shall know them by their fruits, (i. e.) if you do but observe and weigh the Doctrines, which they will endea­vor to infuse into you (not suddenly but by degrees, and as soon as ever they are got into some power and authority with you) you may easily discover what they are. If they endeavor to infuse in­to you, higher degrees of all kind of piety towards God, and charity towards your neighbor, you may then resolve that they are sent from God; but if their design be to infuse into their fol­lowers and seeds of impiety, injustice, uncleanness, uncharita­bleness, sedition, rebellion, disobedience to Governors, and the like, be sure then that they are false Prophets, such as seek to di­sturb the peace of the Church, and to embroil the Kingdom in trouble. And therefore beware of such as these, and avoid them. And let us not only avoid them, but also pray against them, as against those that have evil will at our Sion, that they may never succeed, or prosper in their intended design of breaking and disturb­ing the peace of our Jerusalem.

2. Secondly, A second use which we may make of this point may be this, is it so, that it is a duty so highly concerning, and incumbent upon all Christians, to endeavor the safety and to pray for the peace of the Church? How justly blameable then, nay? how wretchedly sinful is it in any to be disturbers of it's Peace and Unity, and to make it their main business, to make the rents and breaches of it wider? This Church of ours (like the poor Tra­veller, in the Parable, that was going down from Jerusalem to Jerico) hath had the hard fortune, to fall amongst merciless Thieves and Robbers, who have not only stript her of her Raiment, and left her too naked, but they have wounded her too, and left her (in a manner) half dead. And too many there are, who, though professedly her sons, are yet so indifferent, and cool in their affe­ctions [Page 15]towards her, that (like the Priest and the Levite) if they happen to Travel that way where she lyes, they may perchance vouchsafe to cast a look at her, but then they presently pass by on the other side. Though these can never be reckon'd amongst her friends; for can any man perswade me, that that person is my friend, who when he either sees or hears me grosly wronged and abused, will only stand and look on, as altogether unconcern­ed for me? So that, I say, although these persons can never be reckon'd amongst her friends, yet they are not her worst enemies neither, for others there are that are far more unmerciful to her still, who instead of having compassion on her, instead of coming to her (like the good Samaritan in the forenamed parable) to bind up her wounds, and to pour in Oyle and Wine, the most healing and comfortable Medicines, seek rather for salt and vinegar, the most corroding and fretting ingredients, and all on purpose to keep the wound still open, and to make the cure the harder. That there are too too many such amongst us, we find by sad and wo­ful experience. But would to God, that not only those, who pass her by so unconcerned and indifferent, would consider how unac­ceptable and unpleasing such a luke-warm, treacherous temper is to God, and whether this be any better then to be ashamed of him before men; but also those, and those especially, who do thus en­deavor to keep open at least, if not to widen her differences also, would timely consider, not only the manifest folly, but also the extream sinfulness and the inexcusable impiety of it. As for the folly of it, that has been already evinced, in that they make way by these breaches, for the common enemy to enter in amongst us, whom yet they seem the most zealously to hate and fear. And then as for the sinfulness of it, there is nothing sure that can more easily be made appear. For if our Saviour Christ hath promised the greatest blessing to those that are Peace-makers, even to be cal­led the sons of God, surely then we may from hence most reaso­nably infer and conclude, that no less then the greatest punishment and curse, shall be the reward and portion of all such, as do pro­mote and encourage discord and dissention; And sure I am, that [Page 16]there is no punishment for any thing but what is sinful. But in regard, this is a thing which many men are not so fully convin­ced of, or at least, do not so well consider, as they should and ought, I shall beg leave to enlarge a little further upon it. That this sin of dividing the Church, is a sin of a very deep dye, and of no little guilt cannot well be doubted by any man. For why should our Saviour Christ have taken so much care to prevent it, had it been but a small matter? Why should he have took so much pains (as he did) with his Apostles, to instruct them through­ly, that so they might not disagree or thwart one another in any thing, when they should come to deliver his mind unto the world, if it had not been of a dangerous and sinful consequence for them, to have fallen out, and to have divided one from another? He that considers, how ardently he prayed for them, not long before he left the world, that they might be at Unity and Peace amongst themselves, will never doubt but that it had been sinful, and dan­gerous for them to have jarr'd and fal'n out, John 17.11. Holy Father, keep through thine own name, those whom thou hast giuen me, that they may be one, as we are. And as our Saviour Christ used the greatest care, so the Apostles after him shewed no less dili­gence and circumspection to prevent it. They were earnestly industrious, to stop all beginnings of Schism in the Church, to heal all breaches, and to take away all occasion of Division from amongst their Disciples and followers. When the Apostle St. Paul heard of the divisions that were risen in the Church of Co­rinth, he sends a very sharp reproof for it. Now in this that I declare unto you, I praise you not (i. e.) I very much blame and reprove you for it; for the phrase there used is a Meiosis, and hath more in the meaning then is expressed. And what is that which he so highly reproved them for? Why it is for this, when ye come together in the Church, I hear that there be divisions among you, 1. Cor. 11.18. And if the Apostles were thus careful and cir­cumspect to prevent it, and so sharply reproved those that were guilty of it; we can never imagine, but that they looked upon those as very ill men, who fomented a Schism and Division in [Page 17]the Church. But this is not all neither. Let us consider a little further, what odious names and appellations they have bestowed upon schism and division. They call it carnality, they call it the work of the Flesh, nay! They call it the very work of the Devil. Whereas there is among you envying, and strife, and divisions, are ye not carnal? 1. Cor. 3.3. And again verse 4. While one saith, I am of Paul, and another, I am of Apollos, are ye not carnal? And if that rule be true, noscitur ex socio — we may nearly guess what a man is, by the company he usually keeps; then we may also guess of the evil of this sin, of causing variance and seditions, by those, and those no Peccadillos, with which the Apostle hath conjoyned them. Now the works of the flesh (says St Paul) are manifest, which are these, Adultery, Fornication, Uncleanness, Lasci­viousness, Idolatry, Witchcraft, Hatred, Variance, Emulations, Wrath, Strife, Seditions, Heresies, and so on, in the 5. Chap. of his Epi­stle to the Galathians 19.20. verses. And then verse the 21. he tells us what will be the punishment of this sin, of causing vari­ance and seditions, as well as of the rest, no less then an utter de­privation of the Kingdom of Heaven; of the which (says he) I tell you, as I have also told you in time past, that they which do such things shall not inherit the Kingdom of God. One of the main things which we lay to the charge of the Church of Rome, and of which I do verily believe they are guilty, is Idolatry. But I would to God, that all that lay that sin to their charge, would consider, that this sin of making a schism and divisions in the Church, is reckon'd up by the Apostle in the same Catalogue. And therefore though they may not receive that punishment, of not inheriting the Kingdom of God, as Idolaters, yet as Schisma­ticks and dividers of the Church, they may. And so to, though they renounce all communion and fellowship with them here, yet they cannot fail, if they persist in it, of being made their compa­nions in that pit of darkness hereafter: Though they seem to hate and abhorr one another so much, as to grate their teeth one a­gainst another in despite and anger; yet let them take heed, that they meet not one another in those Everlasting Burnings, where [Page 18]they shall weep and wail, and gnash their teeth too; the one for his Idolatry, the other for fomenting schism and division in the Church. Thus we see what an ill Character the Writings of ho­ly men, that were inspired from above, have given us of schism. And if we should trace the sense of the church a little further, we should find that the primitive Fathers, held this sin in no less abhorrence and detestation, and that they thought it equal with the most notorious sins, even such as were reckon'd up by the A­postle forenamed. But I shall forbear, and only remember you how evident and apparent it is, that to make a Schism in the Church of God, and to promote and encourage divisions in it, is a sin of a very deep dye; which appears both from our Saviour's care, and the diligence and circumspection of the Apostles to pre­vent it; from the odious names and appellations they have bestow­ed upon it, and the punishment which they have threatned for it. And therefore we may (with the greatest seriousness) say unto those who do promote and encourage division, and do all they can to widen the differences in the Church, to those we may say, as St. Paul and Barnabas said to the men of Lystra in another case, Acts 14.15. Sirs? why do you these things? why will ye thus make, and still foment and carry on a schism and division in the Church? But here they think to wipe of all that is thus said a­gainst them, by telling us that their departure or separation from our Church, is altogether involuntary, and that they cannot hold communion with us without sin; so that, when we say to them, why do ye these things? They are presently ready to reply, in those words of David to Eliab, 1. Sam. 17.29. What have we done? What evil is there in what we do? Is there not a cause? Have we not sufficient reason for it? Here therefore we have an occasion given, to examine their pleas and pretences for their se­paration, and to see, if they can in the least justifie or excuse them­selves in it. I shall not wast so much time, or, trouble your pa­tience so far, as to speak particularly, to every little exception they make against our Church, for they are generally so weak and senseless, that they themselves are become almost ashamed to [Page 19]insist any longer upon them. I shall therefore pass all such by, I shall not stay so long as to tyth their mint and cummin, for it will scarce be worth the while; but come directly to the weighti­er matters, which (they themselves say) they have to object a­gainst us. And because they are so well known to take all occa­sions and opportunities, to infuse such things into the heads of their Disciples and followers, not only in their meetings and con­venticles; but to creep into private families, and to infect them also; it will be more necessary to speak somewhat to them, by way of prevention to such as are not yet infected, and by way of cure (if possible) to such as are.

The very strength of all their objections against our Church, and their greatest pleas for their separating and dividing from it, may briefly be drawn up under two heads, which I shall first lay down, and then return as brief an answer as the subject is capable of.

First, they say, that this Church doth too nearly comply with the Church of Rome, and is not wholly cleansed from it's super­stitions. And

Secondly, that this Church commands and enjoins those ceremo­nies in it's worship and service, which are no where commanded by God, and therefore it is meerly will worship, which is condemned by the Apostle, and therefore cannot be comply'd with without sin.

First then, they say, that this Church doth too nearly comply with the Church of Rome, and is not wholly cleansed from it's superstitions. The charge indeed is great, and were it as true, as it is utterly false and malicious, it would not only justifie their separation from it, but also most justly exasperate the minds of all men against it. But it is most certain that all is not popery, that is in use and practice in the Roman Church; and if we should once resolve, to follow nothing that is used and practised there, we must then resolve not only to for bear to say our prayers, and to lift up our eyes to Heaven, but also to lay aside the very pro­fession of Christianity its self, as (I remember I have read) that Renowned and Learned Prince, King James, long since observed [Page 20]somewhat to this purpose. And therefore so long as there are no other things used in our Church, but such as were generally re­ceived by all Christian Churches, and by the Romans too, but long before she left her first love, and so became vitiated and cor­rupted; this charge of Popery is very unjust and utterly unreaso­nable. But not to dwell overlong in answering this objection; let but any person seriously consider these two things, and then he will most readily acquit her from this charge, and save both my self and all others any further trouble. 1st. Let him consider, that if this Church were any ways affianced to that of Rome, I mean as to any thing that is truely superstitious and sinful, cer­tainly there had not been a man of all those pious, Learned and conscientious Divines, in Queen Mary's days, that would have Sacrificed their estates and lives, in testimony of the purity and uncorruptness of it. The Devil, though he was a lyar from the beginning, yet in this he spake truth, skin for skin, and all that a man hath will he give for his life, Job. 2.4. And the Apo­stle St. Paul, speaking of the extraordinary love of Christ, in lay­ing down his life for us sinners, tells us, Rom. 5.7. That scarce­ly for a righteous man will one dye, yet peradventure for a good man some would even dare to dye, intimating thereby that none will go so far, as to lay down their lives, for any thing but what they are strongly opinionated to be good and holy. If therefore this Church, in it's first reformation, and from whence she hath never deviated, save only in some few things, in meer condescention to our weak Brethren, and I hope they will easily forgive her that wrong; I say, if this Church had then retained any thing sinful, Surely we can never imagine that Cranmer, Ridley, and Latimer, and divers others should have been so prodigal of their blood, as to pour it out in testimony of the goodness and purity of it. To say that we have greater light now, and that we do espy those deformi­ties in it, which they, at that time, were not aware of, is to charge those holy men with ignorance and blindness (which is but an ill requital) who were as quicksighted, as holy and con­scientious as any of our greatest zealots and pretenders now. But [Page 21]Secondly, if there be any person that entertains any such suspition of our Church, as that it complyes too nearly with that of Rome, let him tell me, in the next place, why those of the Romish Church should not only withdraw themselves from ours, as any one that doth not wilfully shut his eyes may plainly see they do, but also bear the most implacable spite and spleen against it; greater in­deed, far greater, then against any sect or party whatsoever. If ye were of the world (says our Saviour Christ to his Disciples) the world would love his own, but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you, John 15.19. And so may we argue much af­ter the same manner here, if this Church was any ways of the Church of Rome, the Church of Rome would rather love then hate it, but because this Church is not of the Church of Rome, there­fore doth the Church of Rome so greatly hate it. This very con­sideration, I say, together with the former, will most clearly vin­dicate and acquit it, in the judgment of every honest and unpre­judiced person, from that first objection which is so commonly made against it, (viz) it's too near complyance with the Church of Rome, and it's superstitions. Again

Secondly, their second objection is this, That this Church com­mands, and enjoyns those ceremonies in her worship and service, which are no where commanded by God, and therefore it is meer­ly will-worship, which is condemned by the Apostle, and cannot be comply'd with without sin.

Before I can return any answer to this objection, I must take it in pieces, and shew what it is we own, and what we utterly dis­own and deny. That this Church doth enjoyn some ceremonies in her service, which God hath no where particularly and precise­ly commanded, that we own, but that she is therefore guilty of that will-worship, which is condemned by the Apostle, that we deny. But why, I wonder, should they lay so great stress upon this objection, as they commonly do? What can be more easily answered? What though God hath not particularly and precisely commanded such ceremonies? What is all this to their purpose, [Page 22]since he hath commanded by his Apostle, in the 1. Cor. 14. ult. That all things should be done decently and in order? And therefore so long as the Church enjoynes, no other then such as tend meerly to the preservation of decency and order, What fault can any man justly find with her for it? It is altoge­ther impossible to perform any worship to God without some ce­remonies. He that goes to his devotions, though but in his clo­set, must use the ceremony either of sitting, or standing, or kneeling; and one of these is as much a ceremony as the other. He that stands as stiff as the Pharisee is as ceremonious, as he that kneels with the Apostle, or, lyes prostrate with our Saviour. And therefore these persons that exclaim so much, against a cere­mony must needs be [...], not only accusers but condemn­ers of themselves too, if ever they say their prayers. Seing there­fore that the worship of God cannot be performed without some ce­remonies, and since any of them is in itsself as lawful as the other, the superior surely may appoint, which he in reason and conscience thinks most fitting, and in so doing he commands nothing unlawful; And he that doth disobey any of these things, after it is so command­ed and appointed, can never excuse himself from that sin of disobedi­ence to Governors. And if he be punished for it, he hath no reason to think that he suffers for doing well, for he is but buffeted for his faults, and what glory is it (says the Apostle) though he takes it pa­tiently? 1. Pet. 2.20. But to make short of the business; Let us but take the same course with these people as Nathan did with David, 2. Sam. 12. or, as our Saviour did with the Priests and Elders, in the 21. Chap. of St. Matth. Gospel (i.e.) Let us but state the case to them un­der a disguise, and I am perswaded, that they will readily enough acquit their governors from all faults, in enjoyning some harm­less and indifferent ceremonies, and condemn themselves for not obeying the same. Let us (when ever opportunity serves) put the case thus unto them. Suppose that you, that are masters of families, should command your children and houshold, to appear before you at such a time, and at such a place, and there to joyn with you to worship God in such a posture, and by the use of [Page 23]such a prayer, which you have composed in consideration of their weakness, and that they might all speak the same things. This you have given sufficient notice of, and none can pretend igno­rance of it. Suppose now that some of them should come and tell you, that you exceed your bounds, that you take too much upon you, in restraining them thus of their liberty, and in tying them up so strictly to the use of such things, as God has no where commanded, but hath left them altogether free. Suppose one, that is a little more sawcy and confident than the rest, should venture to tell you, that if you intend to have his company at your pray­ers, they shall then be at such an hour, and not at that time which you have appointed. A second, encourag'd by the example of the other, tells you that your Prayers shall be in such a Room, and not where you have ordered. Another comes and asks you, what you have to do to appoint the posture or the habit, in which their Prayers shall be performed; he is resolv'd to come in what dress he pleases, and there either to sit, or stand, or loll at his pleasure; not so much for his ease, as meerly to cross you, and to shew that he will not do, as you order and prescribe. What, I pray, would you now think of these people? What would you, their Masters and Governors, do to such servants? Would you think that you your selves had done any thing amiss herein, or that you had done more then you could justifie, and so beg their pardon; or, would you not rather look upon them as a compa­ny of unmannerly servants, would you not handle them a little ruffly for such sauciness, and put them out of your houses, as per­sons unfit to live in any civilised families? sure enough they would. And then we may presently come upon them with a, ye are the men; you are these very sawcy, refractory servants. For a king­dom is but a larger family, over which the Prince is the Govern­or and master. And therefore when he hath by his Laws enjoyn­ed such and such ceremonies, as are no ways contrary to the com­mands of God, you that disobey your Prince in these things, do justifie your own children and servants in their disobedience to your selves. But come, and let us reason together a little further; [Page 24]why may not Christian Kings use the same authority, as the Kings of Israel and Judah did? Produce your cause, bring forth your strongest reasons. Shew us when and where, and how they lost such authority. This seems to be no less a right then what is founded in nature, and approved of by God himself. Abraham shall become a great and mighty Nation (says God) and then it fol­lows, I know that he will command his children and his houshold after him, to keep the way of the Lord, Gen. 18.18.19. There is no­thing more plain, then that the Governors and Princes of Judah did exercise such power, and that it did of right belong unto them. And this is a thing that hath been often proved beyond all contradiction; especially in a late piece called, the modern pleas for comprehension, toleration &c. To which I shall refer my reader. Thus you see, that this objection against our Church, of enjoyning some ceremonies, which are no where particularly and precisely commanded by God, is of no validity at all. And that in regard the worship of God cannot be performed without some ceremonie, and who so fit (in order to the avoiding of confusion) to determine in this case as our Governors, to whom God hath enjoyned obedience, and told us that we must submit to every ordinance of man for his sake? In regard, the Church doth no more then what every Master of a family doth expect, from his children and servants. And in regard too, that it is no more then what hath been done by Kings and Princes in the Old Testament. And I am sure, that they can never prove, that they have been divested of this power in the new. And that we may not pass the least part of the objection unanswered, I shall, in a few words, shew you, that this is not that will-worship which is condemned by St. Paul, and therefore they cannot have the least shadow of reason, to separate from our Church upon this account, and so disturb the peace of our Jerusalem. If you look into the 2. Chap. of St. Pauls Epistle to the Colos. you will find, verse 18. That the Apostle forbids the worshipping of Angels, as a bold in­vention of men, for which there was no revelation. From thence he proceeds to speak against such superstitious people, as did for­bid [Page 25]marriage, and the eating of some sorts of meat, as in them­selves utterly unlawful. And those that were of this humor, he directly charges (verse 23) with will-worship. So that it is ve­ry plain, that those persons whom he charges with will-worship, are such as do enjoyn or command any thing to be done or not done, as if it were the will and command of God, he should be so served, when it is but a meer constitution of the will of man, and enjoyned for some prudent considerations. Now all the world must needs acquit our Church from this, when she hath plainly declared (as it is in the preface to the Common Prayer-Book) that none of these ceremonies are imposed, under the notion of necessary or religious, but are of an indifferent nature, and only used, as decent and comely in the judgment of the present Go­vernors, who may alter these things, and constitute others in their stead when they see fit, which they could not do, did they look upon them as things in themselves necessary. And thus have we fully answered the main objections, which are commonly made against our Church; and shewed, that it hath no affiance at all with the Church of Rome, in any thing that is sinful. And that the enjoyning some ceremonies, which God hath not particular­ly and precisely commanded, is not that will-worship which is condemned by the Apostle; and therefore we may reassume what we did at first lay down, and say, that to separate and divide from this Church, upon such accounts, is highly blameable in any, nay! Extreamly sinful.

But what, if after all this, we should undertake to shew that these are but meer pretences, and that the great maintainers of a separation from our Church, have not really any such thoughts of her; but yet, least the people should suspect their separation from her to be causeless, they are willing that they should think so of her. Alas! how commonly hath the world been deluded by specious pretences? When Mary anointed our Saviours feet with a pound of Spikenard, which (says the Text) was very cost­ly; Judas cryes out of a wast, tells them that the Ointment might have been sold for an hundred pence, and given to the poor. Here [Page 26]indeed was a fair pretence (viz) charity to the Poor. But St. John the Evangelist tells us, that this was but a meer out-side, a meer pretence, and that covetousness was the true cause of his muttering against it; for this he said (says St. John) not that he cared for the poor; but because he was a Thief, and had the bag, and bare what was put therein, John 12.6. And so too, we have a great deal of reason to think, that the real causes of the separati­on from our Church, and of the clamor that is made against it, are quite otherwise then what is commonly pretended. It will be worth a while therefore, to search a little into the true cau­ses of our divisions, because we shall thereby discover the true i­mages of things, through those dark mists, which cunning but ungodly men, have endeavored to cast before the eyes of the vul­gar; we shall hereby discern how sadly the ignorant, but well-meaning, vulgar, are deluded with meer pretences, and that while their teachers cry, conscience, conscience; it is meer­ly their own lusts that promote and carry on divisions in the Church.

But because those that separate and divide from our Church, are commonly distinguished into a two-fold rank and order, the teaching and leading men, and the silly and deluded vulgar; we shall therefore reckon up the causes under a two-fold head, and shew, that some of them are to be appropriated to the one, and some to the other. And least those leading men, who think them­selves some body in their own conceit, should take it in great dudgen, if they should be put off to the last, and that we may not offend them in this, we shall therefore speak to them in the first place.

1. First then, the first cause or reason of these persons separating from the Church, and consequently disturbing the peace and u­nity of it, may be an ambitious and aspiring spirit: There is no question to be made, but that there have been, and are still ma­ny such men in the world, who, viewing themselves in a false glass, do ( Pigmalion like) fall in love with their own parts; and from an overweening conceit of them, they will not only adore [Page 27]them themselves, but expect that all the world should adore them too; and those that do not see as much in them as they do in themselves, they conclude that all such are blinded by emulation and envy. From this over-weaning conceit of themselves comes a fancy, that none are so worthily deserving of the more hono­rable places in the Church, as they. And when they come to make suit and claim for such places, if they happen to be put by, and others (perhaps more deserving) to be preferred before them. This very thing shall presently put them into a rage, they will forthwith bethink themselves of a revenge, they will hereupon study, how to make themselves considerable at the cost of those, who, they judged, did consider them too little. And hereupon they will contrive some fair pretence to draw a party after them, and make a faction. Thus we are told, how that Arrius missing of a prelation to the order and dignity of a Bishop ( Alexander be­ing preferr'd before him) he broatch'd, and troubled the Church with an heretical opinion, whereby he denyed the Divinity of our Saviour Christ. And some conceive, that the occasion of Ter­tullian's defection from the true Faith, and of his fall to Monta­nism was, because that after the death of Agrippinus, he sufferr'd a repulse, and was put by the Bishoprick of Carthage. I could produce divers instances of the like kind, were it at all needful. But it is much to be thought, that our present age will afford too many; that it would turn us out too many persons, who have chose to set up a party against the Church, and to be leaders of a faction, meerly because they might not be Governors of it, and could not satisfie or content themselves with what their Govern­ors thought them deserving. But what a sad thing is it, and how unchristian too, for men (who pretend to be holyer and more conscientious then others) to abuse and delude the world so grosly, as to pretend that their separating from the Church, is upon the account of conscience; when it is meerly from an over-weaning conceit of their abilities, that they are wiser and better then others, and will therefore disturb the peace of the Church, if they are not preferred before others. Is this humor in the least [Page 28]answerable to our Saviours Command, of Learning of him, who was lowly in heart? Matth. 11.29. Or doth it any ways an­swer his Apostles charge, that in lowliness of mind we esteem o­thers better then our selves? Phillip. 2.3. Certainly had they not quite laid aside, and forgotten some of the weightier precepts of the Gospel, they would quickly lay aside that vain fondness they have for themselves, they would cast an eye upon their de­formities, as well as upon their excellencies; and then they would begin a little to contract their plumes, and think others as good, if not better then themselves; and no longer disturb the peace of the Church, upon this account, because they have not those ho­norable places in it, which they vainly and groundlesly think they do deserve.

Secondly, a second cause or reason of these persons separating from the Church, and consequently disturbing the peace and uni­ty of it, is interest, or, the desire of gaining riches and money, what sin is there indeed that the charming force of these will not perswade some men to? Judas betrayed his Master for Thirty Pie­ces of Silver; and the Husbandmen (in the parable) instigate and prompt each other to murder, and to kill the heir, to get the inheritance to themselves. The love of money (says the Apostle) is the root of all evil, 1. Tim. 6.10. And therefore, why may it not be supposed to be the root of this evil we are now speaking of (viz) of the disturbance of the peace of the Church? Nay! he that reads but the next words following, in the Text forenamed, will find that the Apostle hath asserted as much himself. The love of money (says he) is the root of all evil; which while some have coveted after, they have erred from the Faith. And the same Apostle, St. Paul, hath left an instance of it upon record, 2. Tim. 4.10. Demas hath forsaken me, having loved this present world. There is no question, but that some of those Doctrines, which make the partition wall betwixt us and the Church of Rome some­what higher, and which they are so zealous to maintain, are owe­ing meerly to interest, and to the profit they get by them. As I could instance in their Doctrines about purgatory, about par­dons [Page 29]and indulgences, their Praying for the Dead, and such like; which would certainly fall to the ground, were it not for their interest and profit to uphold them. And there is as little questi­on to be made, but that most of the zealous Preachers in the se­parated congregations, would soon return to that Church, which they have causlesly left and forsaken, were it not for the profit and advantage they reap by it. They find a more fruitful crop, as to temporal advantage, by sowing in those by-fields and unlaw­ful enclosures, then they could expect by laboring in Gods Vine­yard, where alone they ought to have been true Laborers and work-men. Though I will not say, that the Disciples and fol­lowers of these men do so highly affect them, as to pluck out their eyes for their sakes, as St. Paul tells us the Galathians, once would have done for his; yet it is easy to be observed, by any that will but a little inquire into it, that their liberality and boun­ty is so great towards them, that many of them will almost starve themselves and their families, to feed and to cloth their admired teachers; they will leave themselves neither scrip, nor shooes, nor purse, rather then not be contributers towards filling the purses of those, whom they look upon to be the only soul-saving teach­ers. They make but little conscience to rob their Parish Ministers of their Dues, to bestow them upon these House Preachers. Like the wicked sons of Athaliah the usurper, they take away the de­dicated things from the house of God, to bestow them upon Baa­lim, 2. Chro. 24.7. And while they find their admirers so boun­tiful to them, it's no wonder if they continue their separation from the Church, and use their utmost endeavors to keep up a faction, which (it's well known) affords more profit to the greater part of them, then those livings which the best of them held, during the sad times of confusion. So long as they can, by this craft, get such a plentiful livelyhood, it's no wonder; if (like the Silver-smiths at Ephesus) they decry Apostolical Doctrine and Govern­ment it's self, and cry up their own fancies, as the only Diana's to be worshipped. But would to God these persons would time­ly consider, what is like to be the issue of this; whether this be [Page 30]any better then to make gain their godliness, and what it can profit, though they should gain the whole world, and lose their own souls at least, if not the souls of others too thereby at the last. Would they would consider how much alike they are, to the Priests and Prophets of Israel, spoken of by the Prophet Micah, Chap. 3.11. Who did teach for hire, and Divine for money (i. e.) they taught such Doctrines as they knew to be most pleasing to their hearers, not regarding the truth, and that too meerly for the sake of profit. And yet will these too (as well as they) lean upon the Lord and say, is not the Lord amongst us? None evil can come upon us. But let them read the next verse, and see what is like to be the issue and event of this: Therefore shall Sion for your sakes be plowed like a field, and Jerusalem shall become heaps. But

3ly. ult. A third cause or reason of these persons separating from our Church, and consequently disturbing the peace and uni­ty of it, is a fond and unjustifiable desire of preserving their repu­tation and credit. I do not design hereby to blame any man, for using his utmost care to keep a good name, because it is a thing so tender, that (like a glass that is broken and shatter'd in pieces) if it be once lost, it is very hardly recovered. A good name is rather to be chosen then great riches, says Solomon. It is a pearl of such inestimable value, that there is no man that truly weighs it, but would (with the Merchant in the parable) part with all he hath rather then go without it. It is not this, I say, that I do in the least design to speak against. But there are a sort of per­sons in the world that are much to be blamed, who having once espoused an opinion, having once been patrons of a cause, and a­bettors of a faction, and having thereby procured the name of zealous and holy men, we may as soon remove mountains as per­swade them to renounce that cause, though never so much convin­ced of the unjustifiableness of it; and all because (as they phrase it) they shall thereby give scandal to the world, but, in plain terms, it is because they shall for ever lose that name, and reputation they have gotten for it. That this is the plain English of the bu­siness, [Page 31]whatever is pretended to the contrary, will most evidently appear, if we may but look a little back to what hath heretofore passed. Time was, when most of our dissenting teachers, might have kept their livings upon their conformity. This favor was offerr'd to them (though but little deserving it) by our gracious Prince upon his return to his undoubted rights. Upon this, how notorious is it, that they met together to consult and debate upon it. They perswaded the people, that they spent their time in fasting and seeking God to direct their consciences, but we have more reason to think, that they were consulting their own credit, and whether, upon their conformity, the people would not only deride them but hate them too, for setting up those things upon deliberation, which they before had rashly and unadvisedly pull'd down. We can never imagine that they could be strangers to the Government and Discipline of the Church, unless we will make them of the number of those, who spoke evil of those things they understood not. We can never imagine, that they could be ignorant of what would be required of them, before they could be admitted into it. And therefore, if it was so plain a business that there consciences would not suffer them to conform, why did they not at very first profess it openly, and tell the world as much without any more ado? and without so many meetings and de­bates about it? No! no! they then thought (what some of them have plainly enough declared since) that they did not scruple what we do, but only they thought it unhandsome (i. e.) not for their credit for them to do it. But surely, if it be better for a man, that hath been overtaken in a fault to confess it, and to do so no more, as I suppose they will none of them deny; then is it better too for them to renounce those erroneous tenets, which occasion'd their former dislike of our Church, and to evidence that they were mistaken by their free and open complyance with it. And this would be so farr from procuring shame, in the thoughts of all sober and considering men, that it would be very much their glory. Let them call to mind the many examples of this kind that have gone before them. Let them but peruse St. [Page 32] Austine's retractations, and there they'l find a copy which I could with they would imitate and write after. Let them consider, whe­ther a little false glory be of weight enough, to be put in the scale against the peace of the Church. If they have not an infallibility amongst them equal with that of Rome, they will think, that they might be mistaken and deceived. Let them view that place of St. Paul, and apply it to themselves, 1. Cor. 13.11. When I was a Child, I spake as a Child, I understood as a Child, I thought as a Child, but when I became a man, I put away Childish things. If these and such like considerations will not work upon them, to renounce and forsake their former errors, for fear of losing their reputation, of being called wavering men, and time-servers and the like; certainly they are of a quite different strain from the Apostles, who rejoyced that they were counted worthy to suf­fer shame for Gods sake, Acts 5.41. and are to be ranked amongst those timerous rulers of the Jews, ( John 12) Who believed on our Saviour Christ, but because of the Pharisees, they did not confess him, being lovers of the praise of men more then of the praise of God. And thus have I now shew'd you what are the true causes and reasons of the separation from our Church, and consequently of the distur­bance of it's peace and unity, as to the teaching and leading part of our dissenters.

I proceed now to speak of the second sort of our dissenters, those that forsake the publick assemblies, and so disturb the unity and peace of the Church (viz) the well meaning, but ignorant and deluded vulgar.

As first of all, the first cause or reason of these persons dislike of our Church, and consequently of their separation from it, is prejudice; whereby I mean that which proceeds from education. It is certainly true, that nothing makes a deeper impression upon us, nothing is more hardly routed out, then those documents and instructions which we receive in our infancy and Child-hood.

Quo semel est imbuta recens servabit odorem testa diu

The vessel retains a gust or tincture of that liquor that was first put into it. The first principles we imbibe are not commonly [Page 33]written in sand, to be defaced by every blast of wind; but they are commonly as durable, as if they were engraved with an iron pen in brass or marble. It is a common expression amongst us, that possession is an eleven points of the Law. But sure enough, that person that hath the education and training up of Children in any Religion, hath odds enough against any other that shall come after him; for while the wax was warm and soft, he clapt his seal upon it, and that impression, we know, cannot easily be altered. Prejudice is so sore an evil, that it will render the most convincing testimonies ineffectual. And of this the Jews, in re­jecting the Messias, is an everlasting instance. There was not so much as one single circumstance, either of time or place, of lineage or descent, of Doctrine or miracles, which their own writings had foretold him by, but he answer'd it exactly. But they hav­ing imbibed an opinion, that the Messias was to be a great tem­poral Prince, that should fight their Battels and free them from all slavery; because they could not discover this in him, they therefore became blind as to all other Characters. If then it fared so ill with our Saviour himself upon the account of preju­dice, what wonder is it, if the Church of England be despised and rejected too upon the same score? How commonly hath this Church (which is absolutely the best reformed Church through­out the whole world) been branded with the odious names, of superstition and Popery, from which (as I have shewed) she is the most innocent and free? How commonly have persons, in our late sad times, been trained up in an utter abhorrence of her? How frequently have we found some persons so prejudiced and in­censed against her, that, if we go about to undeceive them, and to give them better information, they will look upon us as their utter enemies, and they are ready to cry out to us (as the posses­sed did to our Saviour in the Gospel) what have we to do with you? Are you come to torment us? altogether forgetting that caution of St. John, 1. John 4.1. Of trying the spirits, whether they be of God or no; and that for a very good reason which he hath there laid down, because there are many false Prophets that [Page 34]are gone out into the world. Most sad it is to think that poor Souls should be so obstinate, and so resolutely unwilling to hear good instructions, and that they should be thus afraid of those that mean nothing but their good. They have been taught from their cradle to think ill of this Church, and in that they think themselves wise enough, and who is he that can be admitted to instruct them? But alas! this is that which will highly aggravate their fault, and make it indelible. For upon this account it was, that our Saviour told the Pharisees, John 9.41. If ye were blind, ye should have no sin, but now ye say, we see, therefore your sin re­maineth. This then, Isay, is the first cause or reason of these per­sons dislike of our Church, and consequently of their separation from it (viz) prejudice.

Secondly, A second cause or reason of these persons dislike of our Church, and consequently of their separation from it, is the want of Christian charity, I mean charity for their Governors; which if it could once be received and entertained amongst those many Gospel-graces, which they think themselves to be the only possessors of, we might then have some hopes of seeing them come into our Churches, and there to profess and hold, the same faith with us in the unity of the spirit and in the bond of peace. Sure I am, that if we should go into any of the separated congregati­ons and confused assemblies, a great part of that multitude could give us no good account of that concourse; if we should question them about it: And if some of them should tell us, that they are there met together to worship God, yet I am confident, that (like that uproar that was stirred up by the Silver-smiths at Ephe­sus, Acts 19) the more part of them could not tell, wherefore they should come to worship God here rather then in the pub­lick and solemn assemblies. Perhaps some of them might tell us, that there they have pure ordinances, and a true Gospel-worship, and that in our Churches there is nothing but superstition and Popery, a mixt worship, and a serving of God after the Com­mandments of men. But then, if we ask them further, what they mean by superstition, and will-worship, and by serving God [Page 35]after the Commandments of men, and the like; they are as lit­tle able to give us any good account, as the Child that is yet to learn his A. B. C. Like Parrots, they have only learnt the expres­sion and the found, but as for the true sense and meaning of the words, that they are altogether strangers to. And to many of them, God knows! are like to continue so; for their Rabbi's and Teachers will never instruct them in it, for that would utterly spoil their trade; and they will not learn it of others. And there­fore could we but once press them to a reception of that super­excellent, and truely-gospel grace, charity, how much would it tend to the abating at least, if not to the utter eradicating all hard conceits, either of our Church, or, of the Governors of it, out of their minds. St. Paul the Apostle in the 13. Chap. of his 1. Epistle to the Cor. gives us a very larg description, and a very high Encomium of charity; and amongst divers others, tells us, that these are its properties; to suffer long and to be kind, not to behave it's self unseemly, not to be overhasty to think any evil, to bear all things, to believe all things, to hope all things, and to endure all things. And were it not, I say, for want of this, they would not thus despise Government, and speak evil of those things which they so little understand. The forenamed Apostle hath taken all the care imaginable to prevent any such thing. He hath strictly commanded us, Heb. 13.17. To obey them that have the rule o­ver us, and to submit our selves. And as if he had foreseen, that men would be ready to withhold their obedience to the com­mands of their Governors, under a pretence, that the things they command are not plain and clear to them, and therefore, for ought they know, may be unlawful. As if he had foreseen, I say, this pretence, he hath annexed a very strong reason, to enforce their obedience to all things of this nature, which is this, for they watch for your Souls (says he) as they that must give account. Which is as much as if he had said more at large thus. If your Superiors do command and enjoyn any thing that is lawful, nay! suppose that it be in some measure doubtful whether it be lawful or no, yet in all things of this nature you must be obedient. It [Page 36]is not a bare conceit and fancy, that the thing commanded may be unlawful, that will excuse your disobedience; for there is no­thing less then a plain command of God to the contrary, that can supersede the commands of your Governors. And because many of you may be apt to be overmistrustful of the wisdom, of the sincerity and integrity of your Governors, and so may be as apt to suspend your obedience to them, till you your selves shall see a very good reason for the thing commanded; do but consider that your Governors are placed over you by God himself, that they watch for your Souls, their main business is to see that you lead your lives in all godliness and honesty; Nay! consider further, that they must all give an account unto God at the great and ge­neral audit, when the secrets of all hearts shall be revealed, how they have acquitted themselves in such offices and employments. And therefore you may not without the plainest reason suspect their good intentions; whatsoever they define and lay down, they define not only for you but for themselves too, they do not only teach others but themselves also. And therefore if you had but common Christian charity for your Governors, you would never thus deny obedience to their commands, nor withdraw your selves from the communion of our Church, in which there is no­thing at all enjoyned or commanded, but what is altogether a­greeable with, or, at least, no ways contrary to, the word of God. Again.

Thirdly, ult. Another cause or reason of those persons dislike of our Church, and consequently of their separation from it, is (if I may so express it) for want of a due use of their Christian li­berty. This perhaps may seem a little strange to some persons at first, because this is one of their great pleas, for their not yielding obedience to their Governors in things indifferent (viz) that their commanding and enjoyning such things, doth too much intrench upon their Christian liberty, and would again entangle them in the yoke of Bondage. But yet I question not but to make it good. And if they would but impartially consult the true meaning of that Text, which they so commonly have recourse [Page 37]to, Gall. 5.1. They would find that the liberty which the A­postle there speaks of, is not that liberty which they challenge to themselves. That freedom which our Saviour Christ purchas'd for us, is a freedom from sin, freedom from the curse of the law, freedom from the ceremonial Law of Moses, as Circumcision and Sacrifices, and the like, and not in the least any freedom from paying our obedience, to the commands of our Governors in all lawful and indifferent things. And it is a wonder to me, that a­ny man should be so much besides himself as to think, that the least drop of Christs Blood was so vainly spent, as to purchase freedom for us in things absolutely indifferent (i. e.) in such things as were in their own nature indifferent, concerning which there was no command. For these were free before, and there­fore free to be performed before and after they are commanded, only the command is necessarily to be obeyed. Their great scru­pulosity and timerousness as to the use of such indifferent and harm­less ceremonies, and which God hath no where forbidden, will rank them amongst those nice Jewish Christians, of which the Apostle St. Paul speaks, Colos. 2.21. Who cry'd out, touch not, tast not, handle not, and that too upon the same account, after the Doctrines and Commandments of men. For God, I say, hath no where prohibited the use of them, and they have no other rea­son for their not using them, but because those teachers which they have heaped up unto themselves, do tell them, that they must not use them. And therefore we may apply that saying of our Saviour to the Jews, John. 5.43. unto these people, and say, though your Governors come to you in the name of God, who hath entrusted them with the care of these things, and there­fore they may very lawfully enjoyn them, yet these you will not hear; but if another come in his own name, and tells you with­out any reason at all, that you may not use them, him you will receive and hear. Thus they can suffer fools gladly; if another man bring them into bondage, they can suffer it patiently enough; but if their Governors command no more then what they may safely comply with, then they kick and fling and will by no means [Page 38]endure it, then they cry out of a restraint of their Christian liberty, whilst alas! they are the greatest slaves to the Doctrines and com­mandments of other men. And thus I say, it is for want of a due use of their Christian liberty, that makes them out of conceit with our Church, and consequently to separate and divide from it. And now I have done with my Text; and shew'd you (which was the main point of it) that it is a duty highly concerning and much in­cumbent upon all Christians to endeavor the safety, and to pray for the peace of the Church. And therefore, let us all, in the conclusi­on, be perswaded, in our several places and stations, to use the ut­most of our endeavors thereunto. If I forget thee, O Jerusalem, let my right hand forget her cunning (says holy David) and if I do not re­member thee, let my tongue cleave to the roof of my mouth, Psalm. 137.5.6. verses. Let us not forget her many enemies, especially those Edomites (be they Papists or others) that cry out down with her, down with her, even to the ground. And as for such as these, let us pray unto God, that he would abate their pride, asswage their malice, and confound all their devices. And as for others, who may possibly mean well, but are most miserably misled and deluded, let us pray unto God, that it would please him to bring into the way of truth all such as have erred and are deceived. And let us not forget to pray for our Governors too, let us pray unto God, that it would please him to bless and keep the Magistrates, giving them grace to execute justice and to maintain truth. And by so doing, we may the better expect and hope for the preservation of our religion, and for the prosperity and safety and peace of our Jerusalem, even so long till we shall all come to the enjoyment of the heavenly Jerusalem, and to associate with an innumerable company of Angels; till we shall come to the general assembly and Church of the first born, which are writ­ten in Heaven, and to God the judg of all, and to the spirits of just men made perfect. Which that we all of us may, God of his infinite mercy grant for the merits sake of his Son Jesus Christ, to whom with the Father and the holy spirit, be all honor and glory and praise now and for ever. Amen.