THE PICTURE and CHARACTER OF A SEPARATIST: Shewing That Sensuality is the Ground OF SEPARATION.

GOD threatneth the Watchmen of Israel, that if they saw the Sword come, Ezek. 33 6. and they did not blow the Trumpet, that the People might be warned, if the Sword came, and took away any person from among them, though he were taken away in his iniquity, yet [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page 1] [...] [Page 2]his blood should be required at the Watchman's hands. Our Saviour likewise informs us, that they who see the Wolf coming, Joh. 10.13. and leave the Sheep to be caught, or scattered by him, are Hirelings, and no good Shepherds; for such should give their lives for the Sheep. Now there is no Sword so dreadful, as that two­edged Sword of Division and Error, that de­stroys Bodies and Souls; no Wolves so ra­venous, as those that prey upon Christ's Flock: and should those whom God hath made his Watchmen and Shepherds, not warn the People of the approach of such, they might justly hear, what as yet hath been unjustly spoken of too many, that they are Thieves and Robbers, and dumb Dogs. For as much then as we know by sad experience, what St. Paul foretold by a Spirit of Prophecie, Acts 20.29 that grievous Wolves should enter into the Church of God, not sparing the Flock; and doth plainly describe them, to be certain Men, that should arise among our selves, speaking perverse things, (i.e.) false and forced Doctrines, to draw away Disciples after them; we should be unaccountably defective in our duty to God, and in our love to those Souls, which Christ purchased with his Bloud, not to acquaint them with their present dan­ger, Ʋnum sig­num habe­tis, quare non mane­tis in uno Ovili? Au­gust. ad plebem. and exhort them to contain themselves within the Fold of their great Shepherd, who bought them, and hath provided green Pa­stures, and set his own mark upon them; and teach them how to know and avoid those Wolves, which for the most part put on sheeps [Page 3]clothing, that with the less suspicion they may prey upon the Sheep. This I have thought fit to premise, because the iniquity of some Men, who cannot indure sound Doctrine, may ex­act an Apology for a Discourse of this na­ture.

Our Apostle in this Epistle exhibiteth the effigies of a Separatist, and in this little Tablet of the Text, I shall present to your view, both the Picture and the Character of such Men. The Picture of King Charles the First, was by an ingenious hand pourtrayed in such Lines, as did contain in express words the whole Book of the Psalmes, so that at one view, you might behold the form of his Body, and the Image of his Divine Soul. You have in this Text, First, the Picture, or external Linea­ments of a Separatist; for the better resem­bling whereof, if I use some dark colours, as shades, to represent his proper complexion and features, I shall borrow them from the Scriptures, or unquestionable Artists, by whose help I hope to strike the Original to the life; so that I shall not be troubled, as he that had drawn a Cock, to drive away all living Cocks from it, lest they should disgrace his work, but rather invite them all to use it as a Glass, to see their Faces, and correct their imperfe­ctions by it; Nor shall I need for the infor­mation of others to write under the Hiero­glyphick, These are they, &c.

2ly, I shall give you a Character of the Ge­nius, or internal disposition of a Separatist, [Page 4]and that, First, Ex ore suo, for his word is Spi­ritualis, having the Spirit; 2ly, From the A­postle, who had the gift to discern spirits, and he affixeth the word Animalis, Sensual, having not the Spirit. First, of the Picture, to which the Relative in the Text, doth only point us, and therefore I shall be inforced to imitate a piece of Art, to bring it into the Text. There was a French Nobleman, that had the Heads of his Children so graved and painted on one Table, that by the help of a Glass they reflect­ed the countenance of their Father on another. I shall in like manner collect the several Heads and qualities described in the Context, which with very little Art will so reflect the picture of a Separatist on the Text, that he that runs may read, These are they, &c.

The Romish Artists, who have very good skill in painting, will describe a Separatist in the form of an English Bishop, such as Cran­mer, or Ridley, who left the Communion of the Papacy, and retained no resemblance of his Fatherhood the Pope, or of that Step-mother the Church of Rome. Separation is indeed such a deformed and illegitimate birth, that it is never acknowledged by its own Parents, but laid at other Mens Doors; And it concerns us to enquire, who are the peccant Parties, that we may clear our selves from the charge and imputation.

First then we say, that we have no other­wise separated from the Church of Rome, than that Church hath separated from the Faith of [Page 5]our Lord Jesus Christ, and the Apostolical Go­vernment and Worship. If there be any thing truly ancient and Catholick in that Church, the same is still legible in every part of our constitution; we have forsaken the corrupti­ons and innovations, which of later Years in­vaded that Church; and the time, manner, and methods, by which strange Doctrines, and pra­ctices, like Hay and Stuble, were laid on the ancient Foundation, so that the whole Building is become another Babel, for confusion and corruption have been particularly discovered. The superfluous and unsound additions, are the only things that we have left. Bishop Jewel's Apology. And for the truth of this, we have appealed to the suffrages of the Fathers of the first Six Hundred Years, whom that Church doth yet admit of as au­thentick Witnesses, to be our Compurgators. Great corruptions there were in that Church, before the convening of the Council of Trent, which was near the time of our Reformation. The Ceremonies were (as St. Augustine com­plained) as burdensome as those of the Jewish Church. But then they imposed such new Ar­ticles of Faith to be believed as necessary to Salvation, (such as the Infallibility and Supre­macy of the Pope, the Worshipping of Images and Saints, the Doctrine of Merit and Super­erogation, Transubstantiation and half Com­munion, Pardons and Purgatory, &c.) that it grew morally impossible for us to retain any longer Communion with them, as Brethren, unless we would renounce our fellowship with [Page 6]the Father, and with his Son Jesus Christ. We do still hold and teach, that the condition of our Communion was made sinful, (viz) by pro­fessing false▪ Doctrines, believing lies, and joyning in Idolatrous Worship, and so it was unlawful and intolerable; and they who pra­ctise such things themselves, and would im­pose them on others, are actually in Separa­tion from the true Church; to which, they still adhere, who continue constantly in the Apostles Doctrine, Acts 1.42. and Fellowship, and in breaking of Bread, and Prayer. Besides, we do still pro­fess, that if the Church of Rome will not con­strain us, Calvin. Melan­cthon. Dr. Jack­son. to profess such Points of Doctrine, or to adventure on such practices, as are con­trary to the faith and love of God, we are still ready to give them the right hand of fellowship. Hitherto then we are Recti in Curiâ, the Church of England is not guilty of Separa­tion.

But we have certain Friends in a Corner, that will prove us to be altogether as guilty, as we say the Church of Rome is: And the Charge is as high. That we have Antichri­stian Bishops, and they do impose Popish, and Superstitious Ceremonies, which have no war­rant from the Word of God, and such as tender Consciences cannot comply with; and there­fore, though we abhor Idols, yet we commit Sacrilege, in forcing Thousands of the People from our Communion. This is a strong ac­cusation indeed, and prosecuted with great heat; And like the Vipor that came out of the [Page 7]Fire, on St. Paul's hand, if it should stick, nemo no­bis molesti­as exhibe­at; Sic e­nim sentit Ecclesia Dei ab ori­gine. Epiphan. in Anachor. it would argue extraordinary guilt. But you shall see it fall off, of its own accord. For (First) the Office, both name and thing, is agreeable to the Scripture, and truly Apostolical; pra­ctised in the Universal Church, and justified, even by those who only want power, and op­portunity to erect the same. (2ly,) As to the impositions, those must be either of false Do­ctrines, or sinful practices: but if our Doctrine comprehend all fundamental truths, necessary to Salvation, if we disclaim all errors destru­ctive to faith, or good manners; it is the duty of our Governors to see that we profess and own such Doctrines against all opposition. The malice of our most inveterate Enemies, hath not hitherto proved any error in our Doctrine; some of them have derided the Sons of the Church, by the name of Orthodox, but this is one mark of Separatists: they are [...], v. 18. Now if our fame be unspot­ted, as to the main part of our constitution, we may be presumed not so guilty in those dark and frivolous circumstances, that are ur­ged against us: as that our Liturgy is taken out of the Mass, whereas we agree not in any material part with that, but wherein that doth agree with the Scripture, and the Primitive Church; and we should renounce almost all our Religion, if we should disclaim all that that containeth. But in a word, if in the Church of England, we do profess a sound faith, and an holy life; if the. Word be purely [Page 8]preached, and the Sacraments rightly admini­stred, Ʋbi mihi licet in me­lius com­mutari, non licet inde separare. St. Aug. contra Cresc. l. 3. c. 36. there is no just cause of making Sepa­ration: for the pretence of imposing Ceremo­nies, where the Doctrinals are sound, is too weak a Plea to justifie Separation. And there­fore the [...], they that forsake our Communion are Separatists. The word sig­nifies, a throwing down of Bounds and Inclo­sures, like Ecclesiastical Levellers, that would lay all in common; Fideles à fidelibus separa­re (as Clemens Alexandrinus) forcing open the Church Doors, and destroying her Pale, not only to let out the Flock, but to let in Wolves and Foxes. Calvin gives the Reason of it, Extra ter­minos Ec­clesiae alios educere. Quia Disciplinae jugum ferre nequeant, they are such Sons of Belial, that though with the Pharisees, they endeavour to lay the hea­viest Yokes on other Men's Necks, they can indure none themselves. The like term is gi­ven to the disterminating Angels (the [...] quasi solùm & in universim vastatores) that having got the power of the Air, throw down Churches, and Kingdomes, and whatsoever is sacred. But this devastation is not presently made by a few Malecontents, they must first gather a Party, that if nothing else make them considerable, their Numbers may. Our Apo­stle therefore notes divers previous actions, in order to their Separation: As (first) that they are [...], Murmurers, v. 16. When a few pragmatical persons are either chastised according to their demerits, or not preferred above their deserts, they secretly whisper their [Page 9]own discontents, and cherish the prejudices of others, as Absalom did in Israel, 2 Sam. 15.3. See thy matter is good, but there is none deputed of the King to hear thee; and presently it fol­lows, O that I were King in Israel. The Pro­phet David observed this snarling humor in others, Psal. 59. and so did St. James, c. 3.9. [...], Grudge not one against another, Brethren; they could not forbear their vindictive groans even in their Assemblies, as if they were displeased with God, as well as their Brethren, that they could not be avenged on them. (2ly,) They are [...], complainers, unsatisfied with the condition, which God in his providence thought most fit for them, seeking to raise themselves upon the ruine of others; hence it is, that their discourse is for the most part of the preferment of unworthy and wicked Men, when Men of merit and prety are neglected; and where God's eye is good, theirs is evil. Thus Core and his Complices complained of Moses and Aaron, as if every one in their Faction was as holy as they; but because God had raised them to that dignity, the Scripture notes, that their murmuring was not against them, (only) but against the Lord, Exod. 16.8. From complaining, they go on (3ly,) to utter [...], great swelling words, either (first) in publick remonstrances and authoritative ad­monitions, such as were frequent in the Raign of Queen Elizabeth, a first, second, and third Admonition, to the Council and the Parlia­ment, and then they boast of their Numbers, [Page 10] (viz.) a Thousand Ministers, and an Hundred Thousand People, the greater part whereof never heard of their design, nor could the chief Agents agree, what it was that they de­sired: the pretence was a reformation of Do­ctrine, Government, and Worship; but when the particulars were inquired into, it appear­ed, it was not the Alteration of any thing that was amiss, but the subversion of all that had been with great wisdome and moderation e­stablished. When T. C. and some others had framed a new Liturgy, it was no sooner shew­ed to the Brethren, but they desired amend­ments; and when it was amended, others gave in new exceptions: So that, as Calvin observes, they are such (Quibus nunquam satisfiet, eti­amsi Probi homines benigne se impendant) no concessions will satisfie them, nor any kind­ness oblige them: of which they gave an in­stance, when some of them, having petitioned, in the days of Queen Elizabeth, that the Cross in Baptism might be dispensed with; and some of her Majestie's Council promised, that that would be granted, on condition they would conform in other things, replyed, as Men of Resolution, that they must not leave a hoof behind.

Or (2ly,) these great words, are words of Opposition and contradiction, such as Core u­sed against Moses and Aaron ( v. 11.) which our Apostle calls blasphemy, v. 10. it being a speaking evil, not only of the Persons, but the very offices and dignities, which God had ap­pointed [Page 11]in his Church. It is indeed the pro­perty of Schismaticks, like young Sophisters, (Argumento victi, calumnias meditantur, & convicti de persidiâ, ad maledicta se conferunt) When reason and argument fails, they main­tain the contest with passion, and contradicti­on, which are always an argument of a wicked Man, as well as of a weak cause. Detractio est hominis vilis, & sua quaerentis: as those Crea­tures which are most infirm, are most queru­lous, so they that first accuse others, are usu­ally most criminous themselves. It is now be­come a Principle among some Men, which surely they learnt from no other spirit, but that of contradiction; That they ought not to do many things (which they might otherwise safely do) because they are commanded. Hence it is, that when they are commanded to fast, they feast: and when the Festivals are appoin­ted, they set a-part the days for fasting. When Arch-Bishop Laud admonished the Clergy to cut their Hair shorter, those of the Faction, that had been precise enough in that respect before, suffered their Hair to grow to an im­moderate length; and who can wonder, that they should contradict others, who have so frequently both in Principles and practices contradicted themselves? of which I shall say only, as St. James doth, James 1.8. The double minded man is unstable in all his ways.

Or (3ly,) their great swelling words, are such, as that King mentioned in Daniel ( c. 11.36.) spake, That would do according to his will, [Page 12]and exalt and magnifie himself, and speak [...], marvellous things. Thus Simon Ma­gus boasted himself to be the very power of God; his Disciples said of him, and of Helena his Concubine, that they were superior to them that made the World. And all his Pro­selytes called themselves Gnosticks, Men of ex­traordinary knowledge. Thus the Montanists boasted of their Founder, that either he was the very paraclete, or at least, that the Holy Ghost did reveal, both more and greater my­steries by Montanus, than Christ had done in his Gospels. Next, the Donatists, appropriate all holiness and perfection to themselves, ex­cluding all who were not of their Number, from the Church and Salvation. In later times, one Henry Nicholas boasted that he was great­er than Moses, or Christ; for Moses (said he) brought in the Law of Hope, and Jesus the Law of Faith, but I, the Law of Love; when as in truth, he and his Family of Love, knew no other Law, but their Lust. There is scarce any Faction so mean, but they assume to themselves the title of the Elect, and pecu­liar People of God, with a scorn and contempt of others, like that of the Jews against the Gentiles; This People that knoweth not the Law, is accursed. Some talk of no less than a Fifth Monarchy, in which Christ shall Raign personally among them; of putting an end to the Pope's Vicegerency, and slaying Gog and Magog. Every ones inventions are named the Kingdome and Scepter of Christ, and [Page 13]thought worthy to have all the Scepters of the Earth to bow to them. Our Saviour foretold of these things, Matth. 24.26. and caution­eth us against them; If they shall say unto you, behold he is in the Desert, in the Cells of Monks and Hermits go not forth; he is neither in con­clavibus, nor in penetralibus, in the Conclaves of Rome, or Conventicles of Sectaries. But as St. Bernard says, In festo Michael. No man that speaks by the Spirit can call Jesus, Anathema, that is, as he interprets it, a separated Person; so there is no doubt, but the Spirit of God is departed from him, who is departed from the Unity of the Church.

4ly, Or else these swelling words, are in St. Peter's sense, words of vanity, 2 Pet. 2.18 that make a great sound, but no signification. Our Apostle com­pares them, to Clouds that flye aloft in the Air, and look black and big, as if they would a­bundantly Water the Earth, and make it fruit­ful: So do many Sectaries, presuming with the prophet Elijah, 1 King 17.1. As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these three years, but according to my word. And yet they are dry, empty Clouds, that spend themselves in noysome Va­pours and Whirlwinds, and hinder the benign influence of the Sun of Righteousness. The Apostle calls them Stars too; and no wonder, for Satan can transform himself to an Angel of light: but though they get into a higher sphere, and shine a-while with borrowed light, yet are they but wandring stars, always irre­gular, [Page 14]and excentrick in their motions, and ge­nerally of a malign aspect on sublunary things; and having blazed a-while, to the wonder of their Beholders, and not onely portended Plagues and Wars, but disposed the minds and manners of Men to them, they leave their Sphere, and expire in blackness and darkness for ever. These are they that separate, &c. Our translation reads, that separate themselves; but the Separatist will not be so limited, the old translation fits them better, These are Sect-makers, it is their Trade to compass Sea and Land, Rev. 12.4. for multiplying of Disciples; and with the Dragon, they attempt to draw even the Stars from Heaven, Mar. 13.22 and to deceive, if it be pos­sible, the very Elect. St. Paul discovereth their Methods, how They creep into Houses, and lead Captive ( [...]) silly Women, weak and wanton Girls, led away with divers lusts, that are not only ignorant, but almost unca­pable of better understanding. And thus as the great Tempter, they begin with the weak­er Vessels, and having captivated the Wife, they have a more easie access to the breasts of the Husband. Sampson himself cannot stand before the Philistines, when they plow with his Heyfer. Thus the Arians, by one Eusebius, a Chief Eunuch, first seduced the Empress, and by her the Emperor Constantius, to be of their perswasion. And the great artifice that they imploy to this end, is noted by our Apostle, to be their having Mens persons in admiration; [...], for their own profit, that is, [Page 15]by flattering insinuations, and ex­cessive praises of their Persons and parts, their Office and Authority, Delectant homines eae faccre quibus non so­lum non metuitur re­prehensor, sed laudatus operator. extolling their Vertues, and extenu­ating their Vices, they skrue them­selves into their affections, till they make merchandize of them; 2 Pet. 2.3. This is Grotius's Observation, and if you think it too severe, Calvin will avouch it. A quibus sperant aliquid commodi, As Tacitus says of Otho, Omnia servili­ter pro imperio fecit. iis sordide blandiuntur; they basely fawn upon every one, from whom they hope for a Pension. And most Men are of Micah's opinion, that the Lord will bless them, when they have such a Levite for their Priest, Judg. 17.13. though he be one of their own consecrating. Irenaeus tells us, how one Mark a Valentinian, invea­gled a Matron of good note; l. 1. c. 89. I desire (saith he) that you may partake of my grace, for there is a place for your greatness in my heart; we ought to meet, and be united in one, that you may first receive grace from me, and by me; See Josephus what power the Pharisees had upon the chief Women in Jerusa­lem, l. 17. c. 3. fit your felf therefore to receive me, as the Bride doth the Bridegroom, that you may be as I, and I as you: behold grace is descending upon you, open your Mouth and Prophesie: After this (saith our Author) she thinks her self a Prophetess, re­turns great thanks to Mark, for communica­ting his grace to her, and she studies to reward him, not only by a liberal portion of her Wealth, by which he was greatly inriched, [Page 16]but by a perpetual adhering to him, and com­municating with him, even in things not fit to be named. It is no great wonder, considering what persons they attempt, and what arts they use, 2 Pet. 2.2. if (as it was foretold) many do follow their pernicious ways, and that by reason of these the way of truth be evil spoken of. This gives occasion to our Adversaries to say of us, In Orbis Breviario. as Bertius of the Calvinists, This is proper to them, to overthrow whatever estate they are ad­mitted into, never to be at rest until they are uppermost, to be scoffers, turbulent, factious disputers, ingrateful, proud above what can be spoken, or believed. And this is another feature of the Separatists, to be mockers, deri­ding all that is sacred, and holy, in church, or State, they despise Dominions, and are not afraid to speak evil of Dignities. The Church was seldome without an Ishmael, such as mocked the Messengers of God, 2 Chron. 36.16. and abused his Pro­phets, and despised his Word, until the wrath of the Lord arose, and until there was no Re­medy. Thus Jeremy complained, that they mocked at the Sabbaths of Sion: Lament. 1.7. Mock-altars and Ordinances, and Calves were set up at Dan and Bethel, by Jeroboam, to bring con­tempt upon the Worship of God. Such mock­ings as these the Apostle calls cruel, and joyns them with scourgings; they were no small part of our Saviour's sufferings, and the Di­sciples are not above their Lord and Master. You know with what bitter terms, the Phari­sees, whose name signifies Separatists, did re­proach [Page 17]the Person, and slander the foot-steps of the Lord's anointed: it was a small matter for a Souldier, or two, to spit in his Face, their hard speeches pierced his very Soul; to be called a glutton, and wine-bibber, a friend of Publicans and sinners, was but a Prologue to the Tragedy they intended; they prosecute him as a Deceiver, as a Traytor, as one that had a Devil, and by Belzebub did cast out De­vils, as one that subverted the Law and the Prophets, all Religion and good Discipline in the Churches of God. We may not greatly wonder therefore, if in our Age the Church of God be called Babylon, and her Ministers Baal's Priests, and her Worship Antichristian. Though Michael in the heat of contention with the Devil, v. 9. brought not one railing accusa­tion against him; yet in cool blood, without any provocation these mockers cease not to load their Superiors and Governors, with hard words, shall I say, or as our Apostle adds, with ungodly deeds, such as I want words to ex­press. But this is no otherwise, than what St. Paul foretold, Act. 20.29. That grievous Wolves should enter into the Church, not sparing the Flock, and that of our own selves should Men arise speaking perverse things, to draw away Disci­ples after them; that they may as the Vipers are said to do, eat their way through the Bow­els of the Church: These are they that separate. You would think that it is from some Den of Dragons, from Tigers, or Cannibals, or some thing worse than themselves, that these do flie; [Page 18]But our Apostle gives us another description of them, that they were such as were sanctified by God the Father, and called, such as contended only for the Faith that was once delivered to the Saints, and against those only, that turned the grace of God into lasciviousness, and let the pretences be never so specious, The termi­nus à quo, denomi­nates a Se­paratist. Mr Caw­dry. the forsaking of such a Society will denominate them Sepa­ratists: And we shall need no other evidence, but what comes from their own Mouths, (for they all grant that a true Church, wherewith we may retain Communion without sin, or in­tolerable persecution, ought to be communi­cated with) to prove them guilty.

In the Preface of the Jus Divinum Regi­minis Ecclesiastici, (a Book made by the then London-Ministers) they tell ús, Ann. 1647. That Parochial Churches are received as true visible Church­es of Christ, and most convenient for edifica­tion; that gathering Churches out of Church­es, hath no foot-steps in Scripture; that it is contrary to Apostolical practice, and is the scattering of Churches, the Daughter of Schisme, the Mother of Confusion, and Step­mother to Edification: and therefore they condemn the Independents, for gathering Churches out of other true visible Churches of Christ, without any leave, or consent of Pastor, or Flock; yea against their wills, re­ceiving such as tender themselves; yea too often by themselves, or others, directly or in­directly seducing Disciples after them. Mr. Cawdry says, that they who separate, must [Page 19]prove the Church from which they depart, to be heretical and corrupt, or else they are schis­matical, for Schisme is Schisme, (saith he) though our Churches be not so pure as they ought, or would be: Again, to separate Men in judgment in a Church, is Schisme, but from a Church is much worse; and again, Schisme is a causless separation from the Communion, and Worship of a true Church: and if the National Church of England be proved a true Church, (as most grant it is) then Dr. Owen cannot be excused from Schisme. P. 60.

John Goodwin being yet a Presbyterian, in a Letter to Tho. Goodman, says, that to forsake the true Church of Christ, and the Ministry thereof, wherein they have converted, and built up so many; setting up new Churches, without the consent of those, from which they departed, and to the scandal and grief of so many godly Ministers, and Christians, and the scandal of all the reformed Churches, and this, under a pretence of spiritual Power, and Liberty, purchased by Christ; had need of a clear and full proof, and not to be built on slight and weak grounds, flattering simili­tudes, witty allusions, remote consequences, strained and forced interpretations, from hard and much controverted Scriptures; and (in his Sion Colledge visited) he acknow­ledgeth, that strangers of all parts did con­firm, that there was more of the truth, and power of Religion in England, under the late Prelatical Government, than in all the [Page 20]reformed Churches besides. This is the Pres­byterian confession. Heart Di­visions. p. 163. Mr. Burroughs shall speak first for the Independent.— Thus, Though there be corruption in a Church, yet to ga­ther into a new Church, which may be more pure, and in some respects more comfortable, is a Schisme; For, First, We never find the Saints of God in Scripture, to have done so. 2ly, There would be no continuance in Church fellowship, if this be admitted; for what Church is so pure, and hath all things so com­fortable, but within a while another Church will be more pure, and other things more comfortable there? and the general peace of the Church should be more regarded by us, than some comfortable accommodations to our selves. 3ly, Supposing you cannot com­municate with a Church without sin, or bon­dage, yet you are not presently to withdraw, to gather into another, or joyn to another: you are bound to give so much respect to the Church, as to continue with much long-suf­fering, to seek the good of that Church, to remove the sin that is upon it, you must bear much with a Brother, much more with a Church. 4ly, Whatever things, Christians that live in the same place, do differ in, if they may stand with grace, they can have no incou­ragement from Scripture, to divide them­selves into little pieces: (& reddit ratio­nem, &c.) Christ stands much upon the U­nion of his Saints in one, in all ways, by all means, that may be. Opinionum varietas, & [Page 21]opinantium unitas non sunt [...]. So far Mr. Burroughs; And the Brethren of New- Eng­land, in their Answer to the 32d. Question, say, That where People do with common and mu­tual consent, gather into setled Congregati­ons ordinarily, every Lord's Day, to hear, and teach the Word of God, and profess their subjection thereunto, and bind themselves, and Children, as in Baptisme they do, to con­tinue therein, such Congregations are true Churches, notwithstanding sundry defects, and dangerous corruptions found in them, wherein we follow the judgment of Calvin, l. 4. c. 1. § 9, 10. and of Whitaker, De notis Ecclesiae, c. 17.

By this it appears, that the Church and Con­gregations of England, being a true Church and Congregations, to separate from them, and gather new Churches, on pretence of pu­rer Ordinances, is Schisme, or such Separation as it is reported, T. C. called the white Devil of Separation. But it may be these Men wrote thus, when their interest led them to it; and if they did believe it to be true, they would not now practise to the contrary. I shall there­fore, for farther confirmation, give you the judgment of two Persons uninteressed, and beyond exception. The first is Mr. Perkins, in his Comment on the Text; he proposeth this question, What if there be errors in the Church, or things amiss, may we not separate our selves? Answ. Things that may be a­miss in the Church, must be distinguished; [Page 22]some faults concern the matter, some the man­ner of Religion; the former respect Doctrine, the later the manners of Men. First, for things amiss in the manners of Men, we may not separate, but with Lot, have our righte­ous hearts vexed and grieved with the wick­ed conversation of those among whom we live. The Scribes and Pharisees sitting in Moses Chair, teaching Moses Doctrine, must be heard, however their manners may not be imitated, Matth. 23.1. 2ly, If the Church erre in matter of Religion, we must consider, whether the error be in a more weighty, and substantial point, or in matter of less importance: for the foundation being kept, we may not separate our selves, 1 Cor. 3.15. If the error be about the foundation, we must consider whether the Church erre through humane frailty, or obstinacy: if of frailty, we may not separate; the Church of Galatia, through frailty was quickly turned to another Gospel, and erred in the founda­tion, holding justification by works; yet St. Paul writeth to it, as to a Church of God. So the Church of Corinth overthrew the Ar­ticle of the Resurrection, yet Paul behaved himself accordingly to it. But if the Church erre obstinately in the foundation of Religi­on, then with good conscience separation may be made, 1 Tim. 4.5. Of this, we have an Example, Act. 19.9. & 1 Chron. 11.14, 16. Whence we see, that no Man may with good conscience separate himself from the Church [Page 23]of England, seeing it teacheth, believeth, and obeyeth the Doctrine of the Prophets and Apostles: So far Mr. Perkins.

The next is Cameron. Schisme (saith he) is either a rash, or an unjust separation, p. 322. upon the account of Religion. It is with Schisme, as with Error: a light Error continued in with obstinacy, becomes Heresie. So there is a Schisme which may not be called unjust, but only rash, being grounded on a light cause; but if pertinacy be added, when the levity of the cause doth appear, it becomes truly, and ( [...]) an eminent Schisme. This rash Schisme may be known, either (à priori) from its previous cause, for no Man being compel­led to it, (if we will speak the truth) it pro­ceeds from self-love, therefore also hatred follows upon it. Schismatici pastores sunt qui fratribus suis odium & invidiam conciliare student. Cameron. Nor would any rash Schism be made, if we had Charity, which is the most perfect bond, and is not easily provoked, and thinketh no evil. It is therefore a mani­fest note of hatred, which hatred may arise, either from an offence really given, or only taken; as when a Man is grieved, that another is preferred before him. Again, a Schisme is made rashly, either by the chief Authors, upon a light occasion, as if when an Ulcer doth appear upon any Member, the Chirur­gion should presently think of cutting off that Member, without applying other means, or expecting what Nature may do. But we may suppose that the Schisme be made upon the occasion of Heresie, and then the separa­tion. [Page 24]may be thought to be just, and not rash, To which I answer, that as Judges, who in too great passion, do condemn a Malefactor, that is really guilty, may be unjust, because they are acted rather by a certain ferity of mind, than by the love of Justice: so that se­paration, which proceeds from hatred, though it may have just causes, yet is unjust. Again, the rashness of separation appears, à posteri­ori, when it is made on a light occasion, (that is,) where there is not a great and intolerable Persecution, nor Heresie, nor Idolatry. For, First, If the Persecution be tolerable, that is, if it do not concern our Lives, or things ne­cessary thereunto, we may not catch at an op­portunity of departing: for as they that de­light in a Civil War, though they have the better cause, and just occasions; yet because they are glad of such occasions, they are Mur­therers and Enemies of their Country.

2ly, Separation is rash, if the Error in the Church from which he departs, be neither Heresie, nor Superstition: for if the Error be tolerable, as a Superstitious Rite may be, we may not separate; as a sick Man is not to be forsaken, unless his Disease be deadly, and con­tagious, and then not without grief. Lastly, Separation is rash, when it is made because of corruption of manners; to which purpose our Saviour said, they sit in Moses Chair, therefore do whatever they say unto you. This is the meaning of our Saviour; Where-ever the Purity of Doctrine doth remain, there [Page 25]God hath a Church, though over-spread with many scandals.

Now an unjust Schisme, is that, which is made, where there is no Persecution, or He­resie, no Error, Superstition, or Idolatry, none, or but few scandals; such was the Schisme of the Donatists. And this is the greatest degree of Schisme: and it is either negative, which is a bare departure onely, without gathering of new Congregations; or positive, when another Church is erected, which doth separately use Ecclesiastical Laws, and the administration of the Word of God and Sacraments, which the Scripture calls, setting up of Altar against Altar; for, though a peaceable departure from the Church may be lawful and just, yet if new associations be entred into, it is unjust; for this cannot be done, unless there be real hatred between Brethren, contrary to Christianity; for the end of the Commandment is charity. It must therefore be considered again and again, whether the cause of this separation be of so great moment, as that the glory of God, and Salvation depends upon it: so Cameron.

I shall add to these, that saying of Bishop Davenant, I boldly affirm, De pace, p. 24. that such as are in an Error, and yet are prepared to entertain Brotherly Communion, are more excusable before God, than they that do maintain true Opinions, (in Controversies not fundamen­tal) but refuse Communion with such true Churches as do desire it. And therefore [Page 26]when they that separate, do plead that they agree with us in the fundamentals of Faith, they do not excuse, but aggravate their Schism in violating the unity of that Church, which is sound in the Faith. St. Aug. contra Faustum. l. 20. c. 2. For 'tis not diversity of Faith, but the breach of Unity that makes a Schismatick. Yea, suppose (saith Mr. Ball, c. 10. p. 197.) They hold many of the same Ordinances, as Prayers, and Preaching, Tercul of Jovinian. Quaedam probat, quae­dam improbat. (i) Omnia improbat dum quae­dam probat. but come not to the Communion, this makes them Separatists, for they account none to be of their Communion, who joyn not with them in the Lord's Supper; Sacramentorum communione socia­mur, saith St. Aug. contra Donat. Now all these circumstances considered, (viz.) that our Church is sound in the Faith, not guilty of in­tolerable Persecution, or Idolatrous Supersti­tion, nor notoriously scandalous, I say, for Persons, not only to separate from us, but (contrary to the Apostles practice, on greater occasions, contrary to the judgment of all an­cient, and modern Divines, contrary to their own paeinciples, and the common rule of ju­stice, of doing that to others, which we would have done to our selves, contrary to the pub­lick Oaths, and protestation of Such as were or­dained by Bishops. many that practise it, and which, if it be admitted, will be the ruine of their own Churches, as well as ours) to raise new Churches, di­stinct in Ordinances and Commu­nion from ours, Bucer on Zephany, says it doth more hurt than drinking & whoring. is the greatest de­gree [Page 27]of Schisme; A sin, which no pretence of greater purity of Ordinances, or more pow­erful preaching, nor a life that is Angelical, nor Martyrdome it self can warrant or expi­ate. It may make both the Ears of those that are guilty to tingle, when they shall hear how the Ancients aggravate this sin, and what judg­ments they denounce against it. That it is a work of the flesh, contrary to the Law of Charity, and the mother of confusion, we learn from the Scripture, that it puts us out of the Commu­nion of the Church, and so of the promises, and priviledges thereunto belonging, that it is a greater scandal than corruption in man­ners, and in divers respects worse than Here­sie. These are common themes, wherein Men of all Perswasions do agree, and yet few do observe them. S. Chrysost. The contentious are worse than they that pierced the Body of Christ, for he gave his Natural Body for the preser­vation of his Mystical Body, which they rent and wound. And as our Saviour told the Pha­risees, I dare con­fidently say, a pri­vate mur­derer shall make an easier an­swer, than a publick disturber. Bishop Hall in his mischief of Schisme. the Publicans and Harlots should enter into the Kingdom of Heaven, rather than they; who were so filled with prejudice, and resol­ved upon their lusts, that they were averse from all good counsels, which he offered to them.

And if the severity of the punishment doth argue the greatness of the sin, the Woes which our Apostle threatneth to such, v. 11. and the [Page 28]blackness of darkness which is reserved for them for ever, v. 13. may convince us, how hainous the sin is. Be not deceived, (saith Ignatius) if any one follow him that maketh a Schisme, Ad Philad. he shall not inherit the Kingdome of God; and he adds a Reason, if any one walk about in a strange Opinion, he is an Enemy to the Passi­on, that is, he is a carnal Man. By this only sin, (saith St. Augustine) that a man is sepa­rated from the unity of Christ's Church, contra Do­nat. he shall not obtain eternal life. Though they be consu­med in the Flames, or devoured by Beasts, this will not be the crowning of their Faith, but a punishment of their perfidiousness, saith St. Cyprian. De Simpl. elericorum. And St. Paul saith as much, [...], to the Sons of contention, God will render indignation and wrath, Rom. 2.8. tribulation and anguish.

But it is very preposterous to condemn any Malefactor, before we have heard what he can say for himself, and therefore (though his flying for it, might argue his guiltiness, yet) we shall patiently hear all that the Separatist can plead for himself; and the crime is so great, that he knows no ordinary Plea will de­fend him, and therefore he pretends no less than a Commission from Heaven, the Autho­rity of God's own Spirit; Having the Spirit, is the pretence; having not the Spirit, is the charge; sub judice lis est. And we have our Saviour's Commission for tryal of any such pretenders, though they think themselves ex­empt from all Ecclesiastical Judicature; 1 St. John 4.1. Try the Spirits, that is, the Teach­ers, [Page 29]and their Doctrines; the Reason is, For there are many false Prophets gone abroad into the World: And if we are to try them, there is doubtless a Law and Rule by which to pro­ceed, and that is the Word of God, which be­ing written by Holy Men, as they were inspi­red by the Holy Ghost, so is it able to make the man of God perfect; seeing it was confir­med by God's own testimony in sundry Mi­racles, as the Gift of Tongues and Prophecie, of dispossessing Devils, and healing all Disea­ses; No pretence of revelation can gain equal authority with it, unless it bring an equal te­stimony, that is, the power of doing Wonders. Nobis curiositate non opus est post Christum, Tertul. de Praescript. c. 8. nec disquisitione post Evangelium. Certainly they have not the Spirit in that degree that the A­postles had, and therefore we do them no in­jury, to bring them to such an authentick Judge, as is the Word of God; wherein there is not one sentence to countenance such as se­parate from any Church of God, where the means of Salvation, the Word and Sacraments are rightly administred, although many cor­ruptions be crept into it. By the Example of Christ and his Apostles, retaining themselves within the Communion of the Jewish Church, notwithstanding their pollutions, the error of such, as in imitation of the Cathari of old, and the Anabaptists now refuse to partake of the Lord's Supper, if they see the same administred to such, as they suppose wicked Men, is for ever confuted and condemned, [Page 30]saith Contr. A­nabap. Spanhemius. To him, I add the judg­ment of Instit. l. 4. c. 1. S. 18. Mr. Calvin, If it was the religious care of the Prophets, not to alienate them­selves from the Church, notwithstanding the many and great sins, not of a few persons, but almost of all the People, We do arrogate too much to our selves, if we dare presently to withdraw from the unity of the Church, be­cause the manners of all that are in it, do not satisfie our judgments, and are not answer­able to their Christian Profession. St. John gives us three Rules for tryal of the Spirits. 1. By their confessing Christ to be come in the Flesh: The 2d. By cleaving to the Apostolical Communion, v. 6. Whosoever heareth not us, is not of God, hereby know we the spirit of truth, and the spirit of error: 3ly, By mutual love, and charity; v. 7, 8. God is love, and he that loveth not, knoweth not God. These two later testimonies utterly destroy the pretence of Se­paratists to that Spirit of God which spake by the Apostles, for as much as they do act in opposition to it: Estius in locum. And the Ancients, who ac­cording to the vulgar Edition do read, the first note thus, Omnis spiritus qui solvit Jesum, that is, Sermon of Concision. as Dr. Donne paraphraseth it, Every spirit that breaks Jesus in pieces, and makes Religion serve turnes, is not of God: in which sense Estius thinks it may also be taken, that not only they deny Christ, that deny his Humane or Divine Nature, or the Doctrine taught by him, but such as rent and divide the Church, which is his Mystical Body, by ma­king [Page 31]Sects and Divisions, these have not the Spirit of God, but of Autichrist. When the Ancient Separatists pretended to extraordina­ry Operations of the Spirit, the Plea was more plausible, for the gift of Tongues and Prophecie, of Healing, &c. was not fully cea­sed. But if our Apostle denied it to those an­cient Separatists, some of which, as Thendas and Simon Magus did very strange things, lying wonders at least, it will be a difficult task for later Separatists to prove, that Divine re­velations and immediate Inspirations of the Spirit are continued, when all the other extra­ordinary gifts are expired. Yet as Grotius observes, Jactant se miras habere Inspirationes: In locum. They still boast of wonderful operations, and inspirations of the Holy Ghost. But to joyn in issue, The gifts of the spirit are twofold; either first, for the edification of the Church; or secondly, for the sanctification of the parti­cular members, both of these are to be continued in the Church to the end of the World. nomen Spiritualis pro eo qui spiritus do­no se praedium jactat ad obeundum Prophe­tiae munus. Those for edi­fication of the Church in general are mentioned by the Apostle, E­phes. 4.8. When Christ escended up on high— He gave some Apostles, 1 Cor. 14.37. and some Prophets, and some Evan­gelists, for the edifying of the body of Christ, &c. The distinct Offices of the Ministry are those gifts, of which all are not capable. Are all Apostles, saith the Apostle? that is in effect, All are not Apostles; but those that truly suc­ceed [Page 32]the Apostles are to continue successively to the Worlds end; till we all come in the u­nity of the knowledge and faith of the Son of God, &c. So Matth. 28.20. Lo I am with you always. How is Christ present, but by his Spirit? How with his Apostles, but in their Successors? And this is the import of that phrase used by the Church, in the conse­cration of Ministers— Receive the Holy Ghost; wherein neither the power of Miracles, nor the special grace of the Spirit, but only an au­thority to administer holy things in the Church of God is to be understood. And it is strange how they who are most forward to blame the Church, for not following precisely the words of Christ in other Institutions, can quarrel as her (as they do) for observing them in this, when-as without these words, that power can­not be duly and authoritatively derived. It is true, that the Church not seeing the hearts of Men, may confer this authority on unworthy Men, but so did Christ (who knew all that was in his heart) on Judas, whose Ministry was authentick, though his Person was vile: he might be an instrument of saving others, him­self being a Cast-away. If they that separate are partakers of this Holy Calling, they are beholding to the ordinary Pastors of the Church for it, from whom they now sepa­rate, and this will but aggravate their guilt. If they have a calling extraordinary, they ought to evidence it, not by an idle pretence to Revelations and Inspirations, much less [Page 33]by swelling words of vanity, an apt and fluent cadency of words and canting expressions, but by the demonstration of the Spirit and power sutable to the pretence, that is, by the gift of Tongues and Miracles, not by praying extem­pore only, but in a strange tongue too, as the Apostles could, for so we are to understand that in 1 Cor. 14.15. I will pray with the Spi­rit; which was (Singulare linguarum Donum) in a strange Language; but then the Apostle would pray, [...], not with his understand­ing, but to the understanding of the hearers, which many Separatists do not. When the Spi­rit gave the Apostles the gift of utterance, they did [...], (not talk confidently, or impertinently, but) uttered words of truth and soberness; in short and Divine Apothegmes: as when Isaiah's Lips were touched with a Coal from the Altar, Isay 6.6. he had Linguam cruditam; so Christ assisting his Apostles, Acts 2.4. gave them not Os only, but sapientiam also, a Mouth and Wis­dome, such as their Enemies could not resist, Luk. 21.15. or gain-say in their interpretation of the my­steries of the Kingdome of God. Now, that they have a more legitimate calling to the office, or greater abilities to perform it, will be easi­ly confuted; because they generally disclaim that ordination, which from the Apostles hath been successively derived to us, by the constant order of Bishops: and this being the ordina­ry lawful calling, the blessing of God attends the Administration of Holy things by them, and no other; so that although they should be [Page 34]inferior in external Gifts and Learning to them that do separate, (the contrary whereof is notoriously known) yet the blessing of God is appropriated to the Ministry of those, whom he hath sent and commissioned thereunto: And therefore they cannot, in the second place, with the least probability pretend to a greater measure of the sanctifying graces of the Spirit, notwithstanding their talk of the personal in­dwelling of the Holy Ghost. It is true, that he that is joined to the Lord is one spirit, 1 Cor. 6.17. not essentially the same spirit with the Lord, but mystically by the influence of that spirit, which renders him humble and holy, meek and gentle, loving and obedient, which graces of the spirit being eminently in Christ, are in some good measure communicated to all his sanctified Members, Eph 4.16. that are united to his Body: which graces whether they do a­bound most in Separatists, or those that con­tain themselves in the Communion of Aposto­lical Churches, will appear anon. In the mean time, we shall prosecute our Enquiry, whether they that separate have any such extraordinary inspirations and revelations of the Spirit, as they pretend unto: For certain it is, that ge­nerally Separatists of all perswasions do boast of some such extraordinary influences, which yet keep them at as great a distance among themselves, as from the true Church of God; let them therefore agree which of them have these effects from the true Spirit of God: In the mean time we shall make it appear, that [Page 35]none of them can have any such Operations: Each Faction proclaiming the other to be, Si­ne ratione Philosophos, sine visione Prophetas, sine missione Apostolos, sine instructione didascalos.

And first, Papists ought to have the prece­dence, who challenge more than a double por­tion of such Revelations. They chain the spi­rit of infallibility to the Pope's Chair, so that whatever he pronounceth ex Cathedrâ, in mat­ters of Faith, must be received with equal au­thority and credit, as if it had been evidently commanded by the written Word. Yea, though it should differ from some plain Doctrines therein delivered; for so do many of the Trent Articles, as Purgatory, and Prayers to Saints and Angels, and Transubstantiation; which either owe their original to pretended Revelations, or at least have no better proof for the confirmation of them. But certainly, the Infallible Spirit cannot contradict it self: and when St. Peter says one thing, and his pre­tended Successors affirm the contrary; when Nicolas the 4th. defines contrary to Pope John the 22th. they were not both infallible. If such a Church can justly claim any spirit, it is the spirit of contradiction, as when it owns the Revelation of St. Bridget, that the Virgin Mary was not conceived in Original Sin, and the Revelation of St. Catharine, that she was: and institutes a Holy-day to celebrate her con­ception, upon such a fabulous contradicted re­lation. Yet not only the observation of days, the Canonization of Saints, the foundation of [Page 36]many Orders in that Church, as of the Jesuits by Ignatius, the Franciscans, Benedictines, and others, but even Articles of Faith have had their rise from such pretensions.

If any of our Sectaries that pretend to in­spiration, are willing to know their Fathers, or to find out a Church, with which they may hold Communion, now that they are departed from us, I think the very worst among them may find a Founder and Foundation in no meaner Church than the Church of Rome. And did the Pope of Rome use the same Me­thods, as the Church of England, to disclaim and discountenance all fanatick Factions, and manifest their folly to all Men, it would appear that there are more Sects, and they as errone­ous in Doctrine, and vicious in their Lives, as any in England, or Amsterdam: but as long as they own his Supremacy, and serve the interest of his Court, it is not much consider­ed, what becomes of the Gospel, and the Church of God.

It were easie to run a Parallel betwixt our Sectarie, and such as have been, or still are in the Church of Rome, who run beyond the Line of the greatest Separatists that are among us.

Have we some that deny the King's Supre­macy, and hold it lawful to depose and murder Kings? See Fowlis lives, &c. We owe these Tenets and practices to the Church of Rome. Have we some that will shew no respect to their Superior?? St. Ignatius would not move his Hat to the Magistrates. Have we some that play fast and loose with [Page 37]Oaths of Allegiance, and enter into holy Leagues, and contrive Massacres of their Bre­thren? this we owe to the Church of Rome. Have we some that condemn our Church as carnal, and Antichristian? The Be­guini. so had they such as called their Church, the Whore of Babylon, that they were all carnal and blind, and their Fra­ternity only the true Church, in which Salva­tion was to be had. Have we some that de­spise humane learning, and make ignorance the Mother of Devotion? so had the Church of Rome, as St. Gregory says of St. Bennet, that he hated Learning, yet was knowingly igno­rant, and wisely unlearned.

Have we some that can discern the precious from the vile, and tell who are the Elect, and who Reprobate? Philip Nereus, and St. Ca­tharine had the faculty to smell Souls, and tell as perfectly which was clean, and which un­clean, as Noah could judge of the Creatures that came into the Ark; and Juliana could dis­cover the thoughts of her Neighbours hearts.

Have we some that talk of being Godded with God, and Christed with Christ, and ha­ving the root of the matter in them? St. Bona­venture says of St. Francis, that he was wholly swallowed up in God: And Hugh Paulin de Cressay, in his Preface to S ^ta Sophia, talks of being closed in the Midhead of God, and be­ing oned with him.

Have we some, who by seeking God in Prayer, pretend to receive immediate resolu­tion of all their doubts, and direction in all [Page 38]difficult cases? Orlandinus says of Ignatius and his Followers, that in matters of debate, they were wont to joyn in Prayer to God, and af­ter that, what Opinion the most were of, that they resolved to put in practice, as being the mind of God.

Have we some that slight the Gospel of our Lord Jesus Christ, and talk of immediate im­pulses of the Spirit, to which they ought ra­ther to attend; that talk of such a state of per­fection, in which they cannot sin; of living a­bove Ordinances and Duties? The Fratricelli did the same things, and so did the Disciples of one Almarinus, a Student in Paris, who taught that the Government of Christ according to the Gospel is expired, and now the Church is to be governed by the spirit: The Word and Sacraments are to cease, and all Men to be sa­ved by immediate operations of the Spirit, without outward exercises.

Doubtless the Enthusiasts that called them­selves the Family of love, and held that God would behold no iniquity in his People; took their Principles from some in the Church of Rome, who hold that nothing is sinful, that is acted upon a principle of love, be it Fornicati­on, or Adultery: that prescribed the means to attain supernatural irradiations from God, which are to be received in the pure fund of the Soul, so that they may have a real and ex­perimental perception of the Divine presence, in the depth and center of the spirit; And when the doing, or not doing an external work, [Page 39]is proposed, either of which is lawful, they must hearken to the immediate impulses of the spirit within them; and It is the great perfection of a Christian (say the Jesuits in their spiritual exercises, printed A. D. 1574.) to keep himself indifferent to do what God shall reveal to him, and not to determine himself to do what God hath already reveal­ed, and taught in his Holy Gospel. And yet all these pretend, (and so did Mahomet too) that the spirit did reveal all these Doctrines and practices to them; But it was the same spirit, that wrought in Simon Magus and the Gnosticks, that sought the ruine of the Go­spel, and to that end disposed them to all error and uncleanness. As for the good Spirit of God, that holy, meek, obedient, humble Spi­rit; it is clear, as the Apostle says, they have it not.

Excellent is the discourse of Mr. Calvin a­gainst all such Popish and fanatick pretenders, Instit. l. 1. c. 9. to which I refer, having given the Reader a former account. But I suppose all that sepa­rate have not entertained such loose Princi­ples: Some plead only for a greater purity of Ordinances, and dare not pretend to extraor­dinary inspirations of the spirit, except it be in the gift of prayer, which (whatever the Mi­nisters may know to the contrary) the People do generally believe, and no care is taken to undeceive them: but upon this false suppositi­on, is that great clamor raised, of limiting, and quenching the spirit, and depriving the [Page 40]People of God of the benefit of their Mini­sters gifts, by injoyning them the use of a Liturgy: for the silencing of which, I desire it may be considered, that if God have given the spirit of Prayer to any particular Men, it may much more be presumed, that he hath given it to the Governors of his Church, a­greeing together in those things, Matth. 18.19. which are fit to be desired of God, for the publick welfare of his Church; and therefore the Scripture tells us, that in the exercise of such gifts, the spirit of the Prophets is subject to the Prophets, 1 Cor. 14.32. that God may not appear to be the author of con­fusion, but of peace in all his Churches. Nor can any reason be given, why the Church, that is to guide us in Doctrine, as all do agree, should not also lead us in our Devotion, and publick Prayer, which is a part of our Do­ctrine. And unless the Objectors have more extraordinary impulses of the spirit in prayer, than the Confessors and Martyrs in the Church of God have had for 1500. Years together; I see no reason why we should exchange a well composed Liturgy, (by which they were always contented to Worship God in publick) for a Licence to pray ex tempore. Doubtless the harmony of all the Churches of God, in the matter and manner of making our suppli­cations, would be a special means to make them effectual: if that may not be had, yet we that joyn with the Church in Doctrine, and other parts of Divine Worship, ought not to dissent in this. To obey is better [Page 41]than Sacrifice; this very act of o­beying our spiritual Pastors, Quanto obedientio­res sumus praepositis nostris, tanto obediet Deus Orationibus no­stris. will add Incense to our Sacrifices; for as Eusebius Emissenus says, By how much the more obedient we are to our Governors in the Church, so much the more ready will God be to hear our Prayers: Aug. ad Monachos Hom. 3. One petition of an obedient Person is sooner granted, than a thousand of those that are disobedient. Luther said that he had rather obey than work miracles: it is certainly more to the edification of the Church, in hu­mility and obedience to invocate God, in the publick Prayers of the Church, than by a use of the most excellent gifts, to draw the People, 1 Cor. 14.5. first to admiration of mens persons, then to di­vision, and separation, as it often happeneth. Sure we are, God promised his spirit, and blessing to his Church, and we may be as sure, he will not give them to those that despise his Church. Let us suppose, that some private Minister may have immediate inspirations, how can he assure his hearers of it, or what parti­cular promise is there of a blessing to such, more than to them that pray by the ordinary assistance of the spirit? The Prayers of Cor­nelius, and other devout Christians, were doubtless more acceptable to God, than the Prayers of some that had extraordinary gifts, 1 Cor. 14.17 which as the Apostle intimates, were not used to edification. It is an excellent observation of Mr. Hooker, Ecclesiasti­cal Polity. l. 5. S. 10. If every Man should follow what he imagineth the spirit to reveal to [Page 42]him, or to some other, of whom he hath an high esteem, nothing but confusion would ensue, under pretence of being guided by the Spirit. The gifts and graces whereof do so naturally tend all, to common peace, that where such singularity is, they whose hearts it possesseth, ought to suspect it the more, in as much as if it did come from God, and should for that cause prevail with others, the same God which revealeth it to them, would also give them power of confirming it to o­thers, either with miraculous operation, or with strong invincible remonstrance of sound reason, such as whereby it might appear, that God would have all Mens judgments give place unto it; whereas now the Error and insufficiency of their arguments, makes it a strong presumption against them, that God hath not moved their hearts to think such things, as he hath not inabled them to prove: But instead of God's approving the conceits of such Men by miraculous testimonies, he hath by little less than a Miracle confuted them, by suffering those Pretenders, who by the exer­cise of such gifts have disturbed the Peace and Unity of the Church, to fall into manifest im­pieties: for do not such in many of the Facti­ons, despise the Word of God, and follow ra­ther their own delusions? Do not such contemn the Prayer which our blessed Saviour taught us, as if they had more of the Spirit than he? Do not such pretend to more of the spirit, than all the Churches of God, who explode [Page 43]these pretences? Have not notorious sinners deluded the People of God in all Ages, by such dangerous suggestions? Were not the Pharisees excellent at it, and the Messalians, of whom Theodoret tells us, that they gave themselves wholly to Prayer, and had strange raptures and visions? But the Church judged them to be Hereticks, for despising their Com­munion, and neglecting other Ordinances: and this censure it appears they did deserve; for Flamianus a Bishop of Antioch, prevailed with one of their number, called Adelphius, to discover some of their mysteries to this ef­fect. They held that all Men brought an evil spirit into the World with them, which could not be cast out, but by Prayer; which being done, the good spirit takes possession, and re­stifies his presence, both by inward and visible signs; and then they need no Sacraments, nor Scriptures, nor Sermons, but only to attend their Prayers: but at last it appeared, that many of them were possessed by the Devil, who made these revelations to them. So true is that of St. Augustine, Dum sequuntur ho­mines proprium sensum, mox delabuntur ad Dae­monem. We have had sad instances in these later Ages: Of Basilides a most implacable Tyrant; Swinckfield an Antiscripturist; Hack­et a Blasphemer; Dame Oliver a Witch, and many others, led by the same spirit, who were in their several times and places, greatly admi­red for this (as they call it) inspired gift of Prayer. And it is the righteous judgment of [Page 44]God, that when Men despising the ordinary means and methods of obtaining grace and salvation in his Church, do turn aside to ways of their own choosing, he doth give them up to be punished by their own delusions: and having departed first from the unity, next they fall from the faith, and then fall into un­reasonable and damnable opinions and practices, such as may affright us all from having any Man's person in admiration, for such gifts as these: for these Reasons, the Church of God to secure the publick worship of God, from the prophanations of such presumptuous Men, hath in all Ages used a prescript form of Pray­er, which no doubt (saith Mr. Hooker) pro­ceeded from God, Li. 5. S. 25. and ought by us to be ac­knowledged a work of his singular care and providence, that the Church ever held a form of Common-prayer, though not ever­more the same, yet for the most part retain­ing the same analogy: so that if the Litur­gies of all the ancient Churches were compa­red, it might be perceived that they had all one original, and that they never used the extemporal dictates of any Man's wit in Chur­ches well setled, but publick forms, wherein all might joyn with one heart and mouth, Rom. 15.6. to glorifie God. And for these Reasons most so­ber Men have wished, that all the Churches of God might joyn in one Liturgy: And this, if any, would be to pray in the Holy Ghost. To which the Apostle exhorts us, as to a duty, in the like manner, as to build up our selves in our [Page 45]most holy faith, and keeping our selves in the love of God; all which being gifts of God, are to be obtained and improved, by the use of those means, which God hath appointed for that end, (viz.) reading, hearing, and medita­ting in his Word, attending to the matter, forms and phrases consecrated in the Scrip­tures: for the spirit doth collaborantem adju­vare, help the infirmities of the industrious, diligent and humble Christian, not of the care­less and presumptuous sinner. Two ways doth the Spirit assist us; first, in the matter of our Devotions, Rom. 8.26 & 27. directing us to pray for spiritual things, that we ask such things as be agreeable to the will of God, that is, to his revealed will; 2ly, The spirit assists us, as to the manner of praying, that we ask in faith, and go to God as our Father, in, and by Christ; v. 15. this is to cry, Abba Father. The spirit excites holy affections, by consideration of the precious promises of God, in whose favour is life, and in whose Presence there are joys for ever­more; and thus to pray for spiritual things in a spiritual manner, in faith and fervency, is to pray in the Holy Ghost, let the form be what it will; for being thus composed accor­ding to the spirits own directory, that is, the Word of God, here is no limiting of the spi­rit, but a conforming to it: and if the manner of our Prayers be such, as the spirit also di­rects, in humility and faith, in fervency and charity, such a short petition as that of the Publican, shall avail more than all the long [Page 46]prayers, and loud congratulations of the Pha­risees. I doubt not, but those Primitive Chri­stians, who did in the Congregation cast them­selves prostrate, through the apprehensions of the Divine Majesty, and answered the Collects of the Church, with an Amen, like a clap of Thunder, did pray in the spirit. And so did St. Augustine with the Congregation in his days. St. August. confess. How much did I weep (saith he) in the melodious Hymns and Songs of the Church, being mightily moved by the con­sent of Voices, which flowing through my Ears, conveyed thy truth into my Heart, and stirred up pious affections, till the tears flow­ed down. The holy People lay prostrate in the Church, being prepared to dye with their Bishop thy Servant; my Mother also thine Handmaid, being eminent for her watching and prayers, did live upon her Devotion; and we that were cold and dull, were excited and comforted by the influence of thy holy spirit. Here was humility and unity, faith and ferven­cy, watchfulness and perseverance, and these are the best signs of the spirit of prayer: but when Men ask such things, as are not consistent with the will of God, when they ask things to be consumed by their lusts, when they pray a­gainst their Governors and Brethren, instead of praying for their Enemies, and use less re­verence to the God of Heaven, than to mortal Men, it is as clear as any demonstration in Eu­clide, that they have not the spirit of God, to assist them in that duty, wherein they are most [Page 47]confident of it, & that for the reason given in the 2d. part of the Text, because they are sensual.

The se­cond part of the Character.That sensuality is the ground of separati­on, notwithstanding the pretences of the spi­rit, will be no difficult task to prove: and therefore I shall not take into the personal im­purities of some deluded Sectaries, and thence reflect upon the whole Party, (which is their own practice, but a pitiful one: for, Si inse­ctari personas sit causae deploratae indicium, eo­rum causa est deploratissima) but shall only con­sider the principles on which they act, the means which they use, and the ends, which in all Ages they have designed; all which will prove them ( [...], that is) to be sensual. The signification of which word will best ap­pear, by the Antithesis in the Text; for if they have not the spirit of God, to authorize, or act them, in what they do, it must be from some lower principle, and that is either corrupt and carnal reason, (for right reason is from God) or from meer sensuality, that is, such senti­ments and motions as are common to the Beasts with us. In this sense, Tertullian being yet a Montanist, (who called themselves Spi­rituales) used the word against the Catholicks, whom he called [...], which St. Jude more plainly expresseth by walking after their own lusts; for in such Men, v. 18. both Reason and Reli­gion are made subservient to the sensual facul­ties of the Soul, to promote worldly and car­nal interest. There is in the will and affecti­ons of such Men, a vicious inclination to make [Page 48]provision for the flesh to fulsil the lusts thereof. Now the lusts of Men, are by St. John distin­guished into three sorts, the lusts of the flesh, the lusts of the eyes, and the pride of life, the three Idols of the worldlings, under the names of Pleasure, Prosit and Honor, which, though every one cannot pursue severally at once, yet as opportunity serves, they are well-willers to them all. And certain it is (as both the Scri­pture, and Philosophy observes) our Lusts do make us degenerate into Beasts; and as the Beasts differ in their dispositions, according to their several kinds, so do sinners, according to their several lusts, resemble some beasts more than others; Quem non vincit gula vicit phi­lautia. some are like Swine, for their filthy conversation; others like Goats and Satyres for uncleanness; others like Foxes and Wolves, for subtilty and cruelty; and, in uno homine mille ferae. When Reason it self, as well as the irascible and concupiscible fa­culties of the Soul, are acted by the sensual and fleshly appetite, no Beast is more hurtful and brutish than a Man.

And now, I have but one supposition to be granted, and I hope our greatest Enemies will be so charitable as not to deny it. That in the Church of England, we do profess a sound Faith; and may lead a godly life: This I will not take pains to prove now, having spoken to it at large. I only add this, That I believe, as many Learned and Pious Men have both by their Lives and Deaths, their Pious Works and Writings, as much honoured and defended [Page 49]the Church of God Militant, and are now added to the Church Triumphant, from the Church of England, since the Reformation, as from any National Church, of the like extent, ever since the Apostles days: nor did any of the noble army of Martyrs, and Confessors, now in Heaven, hold Communion with a bet­ter established Church, while they were Mili­tant here below. We want nothing, but hum­ble, devout and thankful hearts, to make us an happy People. To which end, I recommend to you the advice of St. Augustine to Dios­corus, disswading him from curious questions. If any (saith he) shall propose to you questi­ons of subtilty, tell them, It is not your study; if they ask, What then is it, that you do study? Answer them thus, I have learnt, how, with­out the knowledge of such things, a Man may be happy.

Now if we may not only communicate with this Church without sin, but have all things necessary to a holy and happy life administred, it must be levity and inconstancy, some carnal, sensual, or worse designs, that hurry us to a Separation. I wish they that have been chief actors, would examine their Consciences, what they have added to their own inward peace, and spiritual comforts, by all the troubles and distractions, which they have occasioned to their Brethren; and where they think the ac­count of all the rapine, bloudshed and confu­sion, (besides the present hatred and fierce ani­mosities) that have so long overflown us, and [Page 50]now threaten another Deluge, will be charged at the last day. But to my purpose, which is to prove Sensuality to be the ground of Sepa­ration. De unitate Ecclesia. S. 8. Let no Man think (saith St. Cyprian) that good Men can be drawn from the bosome of the Church; the Wind cannot dissipate the solid Wheat, to which St. Augustine adds, that by the very act of separating, we shew our selves to be Chaff and no Wheat. But that I may as much as is possible, remove all prejudice against my discourse, I shall first ac­quaint you with what the Scripture says con­cerning Separatists. The first were the Pha­risees, whose Motto was, Stand off, I am holier than thou; who challenged not only the Keys of Knowledge, but of Heaven also, to let in and shut out whom they pleased; (insomuch as they said, that if but two Men of all the World were to be saved, one of them must be a Pha­risee) what painted Sepulchres doth our Sa­viour discover them to be? proving them to be guilty of greater sins, denouncing against them greater judgments, Matth. 23. and representing them at a greater distance from the Kingdom of Heaven, than Harlots and Publicans. St. Paul gives the like description of some in the Church of Rome. Rom. 16.17, 18. Mark them that cause di­visions among you. Why? what of them? they are Gnosticks, Men of more than ordina­ry Knowledge and Piety. No, says the Apo­stle, if you do inspect them narrowly, you shall find, that though they pretend the Kingdome and Scepter of Christ, they do not serve the [Page 51]Lord Jesus Christ, but their own bellies, and that by vile arts too, for with good words, and fair speeches, they deceive the hearts of the simple. The like Persons we find in the Church of Corinth, 1 Cor. 3.3. whom St. Paul chargeth with car­nality, and proves it too: There are among you envying, and strife, and divisions; and can you deny that you are carnal? No conclusion can re­sult more naturally from proper premises, than this of being carnal, where envy, strife and di­vision do abound. Yet these were not full grown Separatists, they had only laid the foun­dation of a Faction, in their partiality for some, and prejudice against other Ministers, the worst of which was too good for such an unthankful People. St. Paul tells us, Gal. 5.11. that the works of the flesh are manifest, that is, it is e­vident and undeniable, that these are the works of the flesh, as adultery, fornication, lascivious­ness; so are Idolatry, witchcraft, hatred, vari­ance, emulation, wrath, strife, seditions, here­fies, envyings, the certain issues of a carnal mind. The Apostle also acquaints Timothy upon what Principles such Men act, and what arts they use, they suppose that gain is godliness, 1 Tim. 6.5. and to compass this, they begin to teach otherwise than the Apostles did, they would not conform to the wholesome words of Christ, or the Do­ctrine preached by the Apostles, which was ac­cording to godliness, but in their pride and ig­norance, would dote about questions, and strife of words, to the stirring up of envy, strife, rail­ing, and evil surmising. And he acquaints Ti­mothy, [Page 52]that the same thing should come to pass in the later days, 2 Tim. 3.1, 2, 3, &c. when Men of corrupt minds, and reprobate concerning the faith, should under a form of godliness, See Titus 1.10. practise all manner of in­iquities, and yet draw Parties after them, re­sist the truth, and them that defend it, and lead captive silly Women, &c. and that these were lovers of pleasures more than lovers of God. St. James goes a degree beyond all this, that, if there be but envy, James 3.14, 15. and strife in our hearts, though it do not break forth into open separa­tion, all our pretences to true wisdom and pi­ety are but lies; for this wisdome is earthly, sensual, and devilish. St. Peter gives us the like description, 2 Pet. 2.10. as St. Jude doth, and it seems to be the joynt design of all the Apostles, to continue in all Churches the Picture of a Sepa­ratist, to forewarn the People of the deceit­fulness and danger, Phil. 3.18. Col. 2.18. that such Persons and pra­ctices might involve them in. And now to come nearer home, I doubt not, but many will be of the same judgment with me in this, That the defection which some learned Men, and o­thers, have made from our Church, to the Church of Rome, while the late Persecution did indure, could not be for greater purity, but in hopes of better preferment, and the re­putation of being accounted Men of Learning, and tender consciences; whereas, if the Church could have satisfied their expectation of Dig­nities and preferment, they would never have courted another Mistriss, whose Wealth, and gaudy Dresses did not so much exceed, as her [Page 53]Vertues and comeliness were inferior to the Church of England. And as for the ordinary sort of Romish Proselytes, they were doubtless possest with an opinion of an easier Religion, that would indulge them in more licentious­ness, and at easie rates grant them pardon for sins to come, as well as what were past. Most Men would choose a Religion, which they may injoy with their Lusts, and wherein they may hope to go to Heaven, without that strictness of life, and sincere and universal obedience, which is required in the Protestant Churches. And it is altogether as evident, that many who divide themselves into lesser Factions among us, (though purity, and conscience, and Chri­stian liberty be pretended) do please them­selves with some other apprehensions, than what are really consistent with the graces of the Holy Spirit: of which I shall instance in these particulars. First, They are Animalia Gloriae, so they were described by Tertullian: Qui gloriae & principatus gratia, Contr. Per. c. 3. novas & fal­sas opiniones sequuntur. Pride, and too high an opinion of their own parts and piety, hath diverted many from the unity of the Church: for this Pharisaical leven, doth not only swell them, but renders them sowre, and bitter, to contemn their Brethren, and scorn their Go­vernors, Regis quis (que) in se animum habot (as Galvin observes of such Men) they have ambi­tion to be uppermost, and to that end, will ra­ther make themselves head of a small Faction, than continue Members of the most honour­able [Page 54]Society. [...], is their design; and to that end is it, that with Core, &c. they are so troublesome to their Rulers: Spotswood's History. and as it is observed of the Scottish Clergy, although none pleaded more for purity than they, while they were under Episcopal Jurisdicti­on, yet none acted more against it, when they had shaken off that Discipline, griping, not only the Crosier, but the Scepter too, with both their hands. 'Tis not the Superiority, that they dislike, but that it is in other Mens hands; for it is true of such, what Zanchy ob­served of some Lutheran Churches, they only changed the good Greek work of Bishop, into a bad Latine one of Superintendent; and in some places, where they neither retained the good Greek, nor the bad Latine word, yet they kept the power of Bishops still. Now what greater symptomes of pride are there, than the despising of our Superiors, and contempt of our equals, the vaunting of what we have not, and a vain glorying of what we have? That description which I have formerly given out of Calvin, Instit. l. 4. c. 1. S. 16. shews, that it is not piety, but pride, that is predominant in such: to which I shall add, Ʋt omnium contem­ptu oftentent se esse a­liis moliores. that in his Book de Scandalis, St. Augustine (saith he) doth truly name pride, the Mother of all Heresies; for never was there any Master of er­ror, Ʋt sibi placeant & praepositos superbo tu­more contemnant. St. Cyprian, l. 3. Ep. 19. whom a wicked ambition did not raise up to his own ruine. We know that God is a faithful teacher [Page 55]of such as are humble; they therefore that swell with arrogance, it is no wonder that they are driven up and down with wild speculations, being banished from this School. As many, as in our Age have fallen from the pure Doctrine of the Gospel, and made themselves Authors of false Opinions, we find them all infected with the disease of pride, and from thence to have created witty torments, as well to them­selves, as others: And again, Cal. contra Labertinos. They are victo­rious by nothing but their impudence, for there is not one of them, but desireth to be uppermost.

The temper of a holy Man is known by this, (saith Cameron) He indures injuries, Cameron. de Schisma­te. to the loss of his Name and Reputation, that the Church may not be divided; whereas wicked and mercenary Men, if any touch them but with his little finger, or in any respect dimi­nisheth their fame, presently, either under pre­tence of severity in the Ecclesiastical Discipline, or of preserving the purity of Doctrine, (whereas in truth they study only their own interest) they dare to stir up Tu­mults, and bring all to confusion, A Doctore glorioso. Pastore contentioso & inuttlibus quaestionibus liberet Ecclesiam Do­minus. lest forsooth they should abate any thing of their reputation. Methinks I see them represented in that reply of Naaman the Leper, when he was advised to wash in Jordan, 2 King. 5.12 that he might be whole; Are not Abana and Pharphar Rivers of Damascus, better than all the Waters of Is­rael? May I not wash in them and be clean? [Page 56]So do they contend for their own inventions against the institutions of God: Are not our own Discipline and Ordinances better, not as good only? Jordan is but a standing Water, to these Rivers: put all the Waters in Israel together, Abana and Pharphar, their Govern­ment and Discipline exceeds them all. But though he turned away in a rage, yet was he not to be cured, until he was washt in Jordan. And this pride, and desire of vain glory, be­gets that obstinacy, which Alphonsus à Castro observes to make them inflexible, so that though they be foiled never so often, they will still contend. How often and irrefragably did St. Augustine confute the Donatists, yet could he not silence them, but being puft up with a furious pride, did still boast that they alone were the Church of God, when as there was not any one Doctrine in the Catholick Church that they could justly cavil at. The same pride is observed in our Adversaries of Rome, who though there be not any Doctrine maintained in our Church, but some famous Doctors of their own have defended; nor any refused by us, but some very learned Men of their own have confuted the same: yet do they still con­demn us for Hereticks, and notwithstanding the infinite contradictions among themselves, pretend still to a spirit of infallibility. And if it be considered by impartial, and uninteres­led Persons, how many eminent Men in our Church, for learning, piety, and moderation, have been causlesly, impudently, and uncessant­ly [Page 57]vexed, reviled and opposed, by fierce, im­placable and unreasonable Men; it will appear, they are acted by no other spirit, but that of contradiction and perversness, which manifests it self in all their practices and writings, and proves them professed enemies to all good go­vernment and order. I cannot think Abailar­dus was a wise Man, that resolved to persist in his Opinion, when he was convinced that all the Fathers were against him; Qui custo­de remoto, Gaudet e­quis cani­busque. nor that such Boys as Horace speaks of, that cast off their Tutors, and become ungovernable, will ever make wise or good Men.

From this Pride, proceed emulation and en­vy, not only a secret grudging, but an open discontent, at the deserved advancement of o­thers, as if all that honour which is granted to such, were taken from themselves. They are indeed unsatisfied not only with their own, but with other Mens conditions. Thus as our A­postle observes, they go in the way of Cain, who envyed his Brother on no other account, but because his person and services were better ac­cepted. Thus Aerius being denied a Bishop­rick, for which he was Competitor with a more worthy Person, vented his Opinion, that a Bishop and Presbyter did differ in nothing; St. August. de Haeres. ad Quod vult Deuxe, 69. hoping that though he could not raise himself to that dignity, he might degrade it to his own quality. The like did Donatus: Cecilian was preferred to the Bishoprick of Carthage, for which he was a Candidate, and upon his dis­appointment he presently breaks out into a [Page 58]Schisme, and adds Heresie to it. When ambi­tious Men meet with a repulse, and their pride hath not that vent, and airy applause, which it expected, it spends it self in envious and mali­cious thoughts; and as Cowards when they are desperate, grow valiant, so are discontented persons, to their own ruine, if not of the Church, that they may, if it be possible, do as Sampson did, bury their Adversaries under the same ruine that they draw upon them­selves.

And hence ariseth hatred, another manifest fruit of the flesh: Contra Do­nat. l. 1. c. 11 for, as St. Augustine notes, none will make Schisms in the Church of God, but such as are blinded with the hatred of their Brethren: and the School-men observe that Schisme is a Vice wholly opposite to, and in­consistent with Charity. The same I have quo­ted from Cameron. The very act of separati­on, is an accusation of those, from whom we depart, of some raigning sins, as Idolatry, and gross superstition, or intolerable Persecution: For as much as no other pretence can warrant that separation; and then what charitable thoughts can they entertain of such? They that forsake the Assemblies, do provoke to somewhat else, than to love and good works. And how dwelleth the love of God in them, 1 Joh. 4.20. that profess such contempt and hatred of their Brethren? These have been the effects of for­mer separations, and God alone that can bring light out of darkness, can turn our present con­fusions to peace and establishment.

But Pride doth not alway go without profit. Our Apostle tells us more than once, that they design reward and advantage to themselves: So, they have gone in the way of Balaam for re­ward: v. 11. And v. 16. [...], St. Peter 2.2.14. says, — they have their hearts exercised with covetous practices. How did Balaam, under the Name of a Prophet, travel up and down from Country to Country, from Altar to Altar, to curse those whom God had blessed, and to bless those whom God had cursed; and all for that which he seemed to scorn, a Reward? How inflexible so-ever such are to others, they'l cringe and fawn upon their Be­nefactors, and have not their persons only, but sometime their Vices too in admiration for ad­vantage. We know who had many such Chap­lains, and what it was made Demas forsakes St. Paul, and others, to make shipwrack of Faith and a good Conscience: we know also who they were, that devoured Widows houses; and they that first make them Widows, and then devour their Houses, and when oppor­tunity serves, can take the Houses of God in­to their possession too, are no better. This is the business of Hereticks, saith Tertullian, Non Ethnicos convertendi sed nostra evertendi; De Prae­script. no­stra suffodiunt ut sua aedificent. St. Cyprian saith of Novatian, that he was Avaritiae inex­plebili rapacitate furibundus, even mad with an insatiable appetite of covetousness: 2 Pet. 2. And Doctor Ames, that Avaritia plerun (que) est haere­fe [...] comes, & fomes, mater & nutrix.

And who is there that hath in these later days prevaricated from the Church, but in hopes at least to mend his condition? which whether it were designed by those that now set up new Churches, they best know, and we are sure, it is effected, to such a degree, that now Simeon and Levi have gotten the Portion of Benjamin in this place; and I believe in many others, they have double to the fixed Mi­nisters. And as to the meaner sort of People, they make merchandize too, though not of such precious Ware as their Leaders, yet gain is a principal ingredient to their godliness. Which of them hath not made some improve­ment of Trade from the Faction to which he adheres, with whom he deals with the less su­spicion, as well as to the greater advantage? So that it is obvious to every observer, that the Conventicles are generally made a Sanctu­ary for such idle and discontented Men, as have justly exposed themselves to poverty, infamy, and contempt among their more sober and in­dustrious Neighbours. As it is in the case of Sedition in the State; Such as are in distress, and in debt, and discontented, gather themselves to the Rebel party, in hope to mend their for­tunes; so certain it is, that the hopes of sha­ring the Churches Patrimony, hath invited many desperate Persons to make her a Sacri­fice, that they might feast themselves upon her Substance. It was gain that caused Demetrius and the Craftsmen, to decry St. Paul, and to be so loud in their Acclamations, Acts 19.28 Great is Diana of the Ephesians.

The next instance of Sensuality, is pleasure; and this is seated either in the Soul or Body: for there are pleasures intellectual, which do hugely transport carnal Men, when they reflect upon their parts and endowments, what ap­plause they have gotten from the People, with whom they are the only Rabbies, nos nume­rus sumus & magno dominamut Atridae. and every ipse dixit, is as authentick as the Gospel; when as the Flye on the Wheel, they conceit what a dust they can raise, and are able to overthrow in a few days all those constitutions, which ma­ny wise Men have been establishing for many Ages. Doubtless Themistocles's Son did glo­ry much among his Mates, when he told them, how he could rule all Athens: For, I rule my Mother, (says he) and my Mother rules my Father, and my Father rules the City; thus can they model the Women, and the Women the Men, and so whole Cities and Churches have been new modelled after their inventions. Certainly Children please themselves in coun­terfeited Diamonds, as much as Men in those that are true; and so do some persons in their feigned graces, and the estimation they get by them: and such delight they take in being ho­noured among the People, that neither life it self, nor all the concernments of Body and Soul, have been so dear unto them. Every Faction will boast of their Martyrs, and those Martyrs certainly did please themselves with some strange conceits, which did harden them to undergo so great torments; though it be most true, that it is not the punishment, nor [Page 62]the patience of him that suffers, makes a Martyr, non est inferior glo­ria sustincre Marty­rium ne scindatur Ec­clesia, quam ne idolis immoletur. St. Aug. de Ver. Rel. c. 5. but the cause. And Dionysius Alexandrinus, St. Augu­stine, and other Fathers have deter­mined, that they who suffer Martyr­dome, to preserve the Church of God from being rent by Schismes, are more acceptable to God, than they who choose to dye rather than to worship Idols; because these suffer only to save their own Souls, the other to save the whole Church: And on the contrary to them that raise con­tentions, and acquiesce not in the truth, there is for the same Reason a greater measure of Wrath reserved, than for other Sinners, of whom St. Cyprian says, Occidi possunt, Coronari non possunt, for they are the Devil's Martyrs. Now although these pleasures be originally intellectual, yet as Rivers partake both of the name, and nature of the grounds through which they run, so (because both Reason and Religion are made subservient to carnal ends, and lusts, and the vertues of these Men, as those of Epicurus, are but the Hand-maids of plea­sure) the end may denominate the Actions. Belshazzar's sin was not the less sensual, for causing the Vessels of the Sanctuary to mini­ster to his excess. Nor are they less sensual, who make their reputation, reason and religi­on, to serve their passions and carnal interests. A Man (says Lactantius) would choose to dye rather than to have the shape and body of a Beast, though he should retain a humane Soul [Page 63]still. How much more should we abhor, to have our Bodies (which are not meerly hu­mane, for we are the temple of God) to be as the Egyptian Temples possest and fill'd with Crocodiles, and Serpents, and destructive Spi­rits? If in Pride, Envy, and Revenge, there be any thing that is less sensual, it is the more devilish. It was a happiness to have the Devil cast out of the Men, though he presently en­tred into the Herd of Swine: but when the un­clean Spirit, shall by a few counterfeit formali­ties, be exorcised out of the Body, that he may the more freely debauch the Soul, this is by Belzebub to cast out Devils.

Obj. But what Pride or pleasure can there be in being persecuted? in forsaking Houses, and Lands, and Callings, and many convenien­ces, for Religions sake?

Ans. 1. I might answer this Objection, as St. Augustine did the Donatists, when they ur­ged it. When a distempered sick Man railes at his Keepers and Physicians, and seeks by all means to hurt them, and they cause him to be bound, who is the Persecutor? This St. Au­gustine resolves, Non persequitur medicus Phre­neticum sed Phreneticus medicum: The distra­cted Man, that would do mischief to his Phy­sician and Friends too, is the Persecutor, though he be in Bonds.

2. But secondly, if Men be once thoroughly possest of a good opinion of the Religion in which they have been educated, or the Faction which they have espoused▪ such of them as are [Page 64]of bold and zealous Spirits, will even dare to dye for it, be it never so false and impious. Do not some Men that are possessed by their Lusts, sacrifice their estates, health and life, as really, though not as solemnly as the Heathen did to Ceres, Bacchus and Venus, that is, to Gluttony, Drunkenness and Uncleanness, to each of which there fall a Thousand Sacrifices to one that offers up himself to the true God: and yet how do these sinners, like Baal's Priests, not only Sacrifice their Cattle and substance, 1 King. 18.28. but their very Souls too, and cut, and lance their Bodies, imbrace diseases and rottenness? So in things Civil, as well as impious, few Ro­man spirits, but would dare to dye for the reputation, of being lovers of their Country, and Gods. And the Turks, at the command of their Emperor, expose themselves to all dangers. We may not wonder then, if Men that are perswaded (as in all Factions there may be some) that they know more of the will of God, and injoy more of the love, and of the spirit of God, than others do, think it their duty, to act more for the glory of God, as well in suppressing the perswasions of o­thers, as in propagating their own, and then act as violently as Saul, or any of the Phari­sees ever did. Nor can the Heathen do, or suffer more for the service of their Idols, than some Christians have in the worship of their fond and false imaginations.

But all the active Zealots in a Faction, are not really perswaded, that their Religion is the [Page 65]best, there are some, that with the Pharisees, make it only a pretence to other designs of Pride and Vain-glory, Avarice and Luxury, Malice and Revenge. They fast, and pray, and pay tithes, and give almes, and all, as our Savi­our observes, to be seen of men: and they have their reward; (that is) the vain applause which they aimed at. And as those that are dexte­rous in deluding others by a cunning and nimble turn of their hands, are greatly plea­sed, not only with the gain that they get, but with the easie methods and activity, by which they cause the common People to admire them: So many Impostors do greatly please themselves, to see by what sleights, Eph. 4.14. and cun­ning craftiness, as by divers Winds of Do­ctrine, they can carry some weak Christians to and fro, whithersoever it pleaseth them.

What is pleasure, but the satisfying and en­joying of those Lusts, Opinions and Humors, to which we devote our selves, and which have gotten a Dominion and Power over us? And this makes that variety and difference of pleasure, that is in the World, answerable to the constitutions, education, custome, and per­swasions of Men. It would be a torment to a sober, as well as to a pious Man, to wallow in such unclean and beastly Lusts, wherein o­thers think themselves very happy. Those that are Sanguine and Jovial, are delighted with fleshly lusts, chambering, and wantonness, an Hawk, or Hound, or what is worse: The [Page 66] Cholerick take pleasure in doing mischief, vexing and disquieting of others, though to their own great trouble; and they that are melancholy, in growing froward, and discon­tented at every supposed fault, that agrees not with their fancies. Now of what Reli­gion soever these Men be, if they have not true grace, and the power of godliness, to mortifie these Lusts, and change their Natures, all their religious exercises will be made but a pretence, and an Engine the better to com­pass their sensual designs. And like some platted Pictures, which at your first entrance to a Room, present you with the face of a Man, by that time that you have walkt about it, you see nothing but a Beast or a Serpent. A famous painter was once desired to describe an Horse and his Rider, tumbling on the Ground together. He draws the Horse stretching himself in a full career, the Rider sitting close, bowing himself to the very Mane, forcing him on with all his might, and scarce Man or Horse to be seen, for the Cloud of Dust which they raised, at the sight whereof, he was told, that he had mistaken the design: No, says the Painter, and with a turn of his hand, reversing the picture, there appeared the Man and Horse grovelling on the Ground, wallowing in the Dust, and the Beast uppermost. He that would describe a sensual Person, needs not borrow from the History of the Rich Glutton, nor the Prodi­gal [Page 67]Son, seeding with the Swine; I suppose it may be better done, by the History of Jehu the Son of Nimshi, a Person known by his furious marching. The Trumpet by which he gathered and animated his Troops, was his own Mouth, Come see my zeal for the Lord, whereas the Kingdome was in his Eye. And to that he is resolved to wade through the Bloud-Royal of the Kings of Israel and Ju­dah. To this end, as he prevents all addresses to King Joram, so he is deaf to all the Messa­ges of Peace, and imbrues his hands, not only in the Blood of his Soveraign, but cau­seth the Heads of Seventy of the Sons of A­hab, to be cut off; and all his great Men, 2 Kings 10.1. and his Kinsmen, and his priests, v. 11. and Two and Forty Brethren of Ahaziah King of Judah, to be slain: And to strengthen his Party, v. 14. joyns with Jehonadah the Son of Rechab, and pro­claims, Ahab served Baal a little, but Jehu shall serve him much: v. 18. He appoints Sacrifices and solemn Assemblies, until he had gotten them under his Power, and then destroys them all. Was not he a sensual Man, v. 25. whose very Sword was drunk with such Royal blood, and glutted with the Flesh of Priests and Nobles, and all under a pretence of Zeal for the Lord? Yet this is the Character which the Scripture gives him, From the Sins of Jeroboam, the Son of Nebat, v. 29. who made Is­rael to sin, Jehu departed not, to wit, the Gol­den Calves, that were in Bethel, and that were [Page 68]in Dan, but took no heed to walk in the ways of the Lord.

Though the Swine be an unclean Creature, and now and then wallows in the Mire, yet it only defiles it self, and is soon surfeited with a few Acorns: But the ravenous Wolf, that knows how to put on Sheeps clothing, and hunts up and down, from one Flock to ano­ther, and devours the Younglings, and Weak­lings of the Flock, and is nourished by rapine and blood, and incessantly troubleth, and in­jures the good Shepheard, is doubtless the most sensual and pernicious Beast. And for these Reasons it was, that the Ancients have deservedly declaimed against this Sin of ma­king Sects and Divisions, as the greatest evil, Quovis bello externo gravius malum. Constan­tine, vide Euseb. in ejus vitâ. Though War be as the opening of Pandora's Box, that gives Licence to all Plagues, against our Bo­dies, and Estates, this is more dangerous, as tolerating those evils, that will destroy Souls and Bodies: as that Italian Murtherer, that forced his Enemy to renounce his Religion first, and slew him afterward.

Now as to the pleasures of the Body, which Bishop Taylor distinguisheth, to be either of the upper, or the lower Belly, that is, of in­temperance, or incontinence: They that sepa­rate, have been no great strangers to either of them; for they turn the grace of God into las­civiousness. Why did Balaam rove up and down, v. 4. from one Country and City to another, [Page 69]but for the variety of entertainment he met with? and by his Doctrine you may learn what his practice was; numb. 23.1. as he taught Balac to raise new Altars, so he taught him to commit for­nication too. Rev. 2.14. And this was the Doctrine and practice of the Nicolaitans in the 15 Verse. 'Tis Tertullian's observation of Hermogenes, that he was Totus adulter, & praedicationis, Adv [...]rsus Hermog. c. 1. & carnis: That he was an Adulterer, both of the Word, and of the Flesh. A large Catalogue we have of such Persons, from the Ancients, Simon Magus and his Helena, Montanus and his Maximilla, Carpocrates and his Mar­cellina, Apelles and his Philumena, Donatus and his Lucilia, Priscillian and his Galla. And among the Popes, we read of Sergius his Marozia, Gregory the 7th. his Matilda, A­lexander the 6th. his Lucretia, She go­verned the Church, ab Anno 1644. ad Annum 1655. Leo the 10th. his Magdalena, Paul the Third his Constan­tia, and Innocent 10th. his Donna Olympia. No wonder then if the Stews have a Tolera­tion under such Masters, or that John of Ley­den allowed community of Wives, having 13. to his own share; the Principles of Separa­tion led them to it: for they held there could be no Adultery among them, Gastius de Anabap. having but one spirit, which united them to one Body. How far our late Generation went in this way of Balaam, is too well known, and farther they were going, as appears by a Book of one of the greatest Scholars among them, pleading for the lawfulness of Divorces, and marrying [Page 70]again, on very small occasions. In a word, he that reads Epiphanius, of the impurities of the Gnosticks, and Clemens Alexandrinus of the Carpocratians, or later Writers of the A­nabaptists, and the Family of Love, will think them Votaries to Venus, rather than Disci­ples of the Holy Jesus: It is for Love of such Carcasses, that the Crow leaves the Ark. And if such sensual Persons could but peace­ably forsake our Communion, I might with the more confidence affirm, that they have left the best reformed Church in the World. But St. Jude takes notice of their intempe­rance also, v. 12. These are spots in your Feasts of Charity, when they feast with you, [or upon you] feeding themselves without fear. The Christians kept their Love-feasts, for the maintenance of Unity among them­selves, and to make provision for the Poor; among whom the Gnosticks thrust themselves, that they might Sacrifice Ventri & Veneri, counting it pleasure to riot in the Day time, saith St. Peter, 2 Pet 2.13, 14. seeking occasion to deceive silly Women, as Oecumenius observes, and there­fore to their Feasting, St. Peter joynes, ha­ving eyes full of Adultery. Of some of them St. Paul notes, 1 Cor. 11.21. that they would be drunken, even at the Lord's Supper. And though glut­tony be not so visible, yet doubtless it is as great a sin, especially when it is made a de­sign, and Men serve not the Lord Jesus, as much as their own hellies: Phil. 3. of such the Apostle [Page 71]could not speak without weeping, because they made their Bellies their God. St. Augustine confesseth he was far from drunkenness, but Gluttony did sometimes creep upon him: This sin brings not that present shame and punishment, which the other makes us ob­noxious to, and therefore Men do more free­ly indulge to it; they can feast without fear. Calvin observes of Quintine, and others in his Age (who from a mean condition, Cubicula­rii & Osti­arii p. 436. became Teachers and Doctors, for this reason, that they might live the more plentifully and de­licately, and not labour so servilely in their Callings, for a bare maintenance) they saw how luxuriously the Monks and Friers lived by singing, 2 Sam. 1.36. Put me I pray thee into one of the Priest's Offices, that I may eat a morset of Bread. and begging from Door to Door, and if they could do so by prating, it was better than hard working. Be­sides, such Persons have a conceit, that they only have a right to the Creatures, and can­not offend in the use of them; and hence it is, that the same measures of Meat, Drink, and Apparel, which they condemn as superfluity and excess in others, they can without scruple indulge to themselves, as if God did love them so well, that they could never love themselves, or despise others enough: So that our Ecclesiastical, as well as Secular Wars, come from the same Fountain, which St. James hath observed, James 4.1. Even our Lusts that war in our Members.

The next instance of Sensuality, which dis­poseth Men to a Separation, is a Supine lazi­ness, and neglect to enquire into the Princi­ples of Religion; and this makes them fit matter for Seducers to work upon: For as they that attempt them, are described to be crafty and deceitful workers; 2 Cor. 11.13. Eph. 4.14. so they that are seduced, are observed to be ignorant, unwary Christians. Thus, Rom. 16.18. they beguile the hearts of the simple: And again, 2 Tim. 3.6. they lead captive silly Women laden with iniquity, ever learning, but never able to come to the knowledge of the truth. Now such Per­ssons are affected with shews, as much as sub­stance; and as in a Fabrick where the foun­dation is not well laid, the whole Building easily falls asunder, so where Persons were never well catechized, and built upon sound Principles of Religion, they must needs be unstable, and so, easily drawn into separation. In all Religions, the Multitude take up their Perswasions from the Country, and Parents, of whom they are born, and educated; and had the most of us been born, and instructed by Turkish, or Popish Parents, we had been of the same Religion, without doubting of, or inquiring into the grounds of it: and in all those Religions, as we see also in our own, some Persons are more disposed, by the con­stitutions of their Bodies, to fervour and zeal in the Religion which they do profess, Perit judi­cium cum res transit in affectum. above others; or if they be not naturally inclined [Page 73]to more devotion, yet being brought up un­der strict Discipline, and receiving early im­pressions, of fears and hopes, of great privi­ledges and advantages in the mode of Wor­ship, which their Parents and Teachers com­mend unto them, they are so rooted in a good Opinion of their own, and so prejudiced a­gainst all others, that little less than a Miracle can remove them. We have an instance in St. Paul, bred up at the Feet of Gamaliel, and according to the strictest Sect of the Pharisees; his natural temper inclined him to a fervency and diligence in what he did, and accordingly he breathed out threatnings and slaughter a­gainst the Disciples of the Lord: Acts 9.1. He begged the employment, Acts 26.9. and haled Men and Women to Prison; And in all this, he acted according to a good Conscience, as he thought, until in a miraculous manner, it pleased God to shew him the error of his ways. Thus in the Pa­pacy, where the people from their infancy, are perswaded of the great Holiness, Infalli­bility, and Power of the Pope, and are awed with the story of Purgatory, and relieved again by cheap Pardons and Indulgences, and are also kept from the use of such means, as might better inform them, they are not only ignorant of their own, but also so prejudiced against another Religion, never inquiring into the grounds of either, that it must be an act of more than ordinary grace, to convert such Persons. It is even so among us, where [Page 74]there are several Modes of Worship, or per­haps only prejudices in our Parents, or Tea­chers, against the publick Worship professed among us, and such Parents inform their Chil­dren, of Profaneness in the generality of the People, of Superstition in the administration of holy things, of Antichristianisme in the Government, what good Men they are, that cannot in point of Conscience conform to them, but choose rather to lose all they have, how Devout they are in their Prayers, Powerful in their Preaching, Holy in their Lives; How hard a task is it to Undeceive such People, who are verily perswaded, that all that hath been told them is true, and ha­ving never doubted, and inquired into the truth of them, have continued in their pre­judices against the one, and in Communion with the other, and (as they believe) are greatly edified in knowledge and grace, and as St. Paul, acting zealously according to his knowledge and Conscience, before his Con­version, thought verily, Acts 26.9. that he ought to do all those things against the Name of Jesus of Nazareth; and that he did God good ser­vice in it. Now, what is the most probable means to convert such a one? Should any of the Apostles have gone to Saul, and upbrai­ded him with hypocrisie, and dissimulation, Saul was guilty of no such thing: he acted according to his knowledge and Conscience, and such a Method would have confirmed him [Page 75]in his present perswasion, that he acted for, and they against the truth. The same Method therefore, that our Saviour used in Saul's conversion, is the most probable for the un­deceiving of such prejudiced Persons, To convince them, It is Jesus whom they perse­cute, that the Pharisees, under whom they were educated, made Religion only a Cloak to hide their gross impieties, that their pre­ciseness about Ceremonies, and tithing Mint, Annise, and Cummin, was but a pretence to blind Men from charging them with the neg­lect of the weightier matters of the Law, and there needs no other help to discover false Teachers, than that of our Saviour; by their fruits ye shall know them: for as when we see a Wolf, though in Sheeps clothing, begin to scatter and worrey the Flock, we may con­clude him to be a Wolf; so when we see Men live in Envy and Malice, and to be the Au­thors of Confusion, and every Evil thing, we may conclude they have not the Spirit which they pretend to. And as for the Mul­titude, Christ instructs them in plain and ea­sie Precepts of Repentance, faith, and new obedience, and vindicates the Law of God, from the gross and false interpretations of the Pharisees, who, notwithstanding the good Opinion that the People had of them, were indeed grand Hypocrites, proud, censorious, malicious: And therefore they ought to shake off that heavy Yoke, that was impo­sed [Page 76]upon their Consciences, and to be of a meek and teachable Spirit, to search the Scri­ptures, and consider what was written in the Law and the Prophets, of doing justly, lo­ving mercy, Micah 6.8, and walking humbly with God. To these our Saviour recalls the deceived People, Matth. 5. in that most Heavenly Sermon on the Mount, and that great Commandment, of loving the Lord our God with all our Heart, Matth. 22.37. and with all our Soul, and with all our Mind; and in the other, which is like unto it, to love our Neighbours as our selves, and doing to all Men, as we would, they should do unto us: on which Golden Rule, hang all the Law, and the Prophets. I doubt not, but as among the Pharisees of old, so among the Papists, and other Sectaries now, there are many chief Leaders, that know themselves to be in Error, and that, if they should acquaint the People with their own convictions, they should retain very few Pro­selytes; and therefore it was, and is their constant care, to keep the People under ig­norance and prejudice still, either wholly to deny the use of the Scriptures, and o­ther good works, or so to wrest the one, and defame the other, that it is almost the same thing, as if they were wholly denyed to them. We read in the 2d. of Sam. 15. how Absalom under pretence of a Vow, and with fair speeches, stole the hearts of the People, and led them into Rebellion a­gainst [Page 77]his own Father; he carries out at once, Two Hundred Men from Jerusalem, who as the Text says, went in the simplicity of their hearts, not knowing any thing. Ca­meron doth excuse such Persons, as are un­awares seduced, by the instance of one, that unwittingly marries his own Sister; which though it be really Incest, yet relatè, in re­spect that he did it ignorantly, it is not so to him, unless he continues in it after full information. How far they were excusable from Rebellion and Separation, that inga­ged in the first unhappy Wars, is by this time known to most of them. But as they were rank Rebels that continued with Ab­salom, when they saw him to be guided by the Counsel of Achitophel, to form Armies, and fight pitcht Battails, against his Father David, whom he so pursued, that ( v. 30.) you find David, and the Men that were with him, going up to the Mount Olivet, bare-footed, and weeping; in which distress Shimei perpetually curseth him, (v. 7.) Come out thou bloody Man, and thou Man of Be­lial, Ch. 16.7. and v. 13. cast dust and stones at him: So they, that having been Spectators, and for the most part Agents, or Patients, in the horrid effects of our late most unhappy Divisions, which were begun on pretence of reforming Church-affairs, and introducing a better Discipline, shall again ingage in the like Divisions, and [Page 78]foment Discord and Separation, which (St. James tells us, as well as our own experi­ence) will bring in confusion, and every evil thing, are Separatists in the highest degree. Besides, the generality of the People, who are now separated, were reconciled to the Communion of our Church, which was done, either upon good information and sound knowledge of the lawfulness of hold­ing Communion with us, or in a way of dissimulation and hypocrisie: If upon the account of a right information, then they sin in the Separation, that is now made; If upon the consideration of other vile ends, and secular motives, they were hypo­crites in so doing, and such in all proba­bility they continue still. It was undoubt­edly their duty before they departed, to have consulted with those spiritual Guides, under whose Ministry they were, for the resolution of their doubts, and trial of the Grounds of their intended Separation, which being wholly neglected, it argues, at least, great rashness, and supine negligence, and consequently that Sensuality, and not Piety, was the ground of their Separation.

And as the Religion of some Men, is fra­med according to their Natural constituti­ons and continual education; so bodily Di­stempers, and accidental infirmities and af­flictions, have a great influence to the per­swasions of others. Thus a discontented [Page 79]spirit, disappointment of hopes, decay of Trade, a Sedentary calling, and labouring in the Fire, may raise such melancholy fan­cies, and so strongly imprint them on the Spirits of Men, as to make them really be­lieve absurd and impossible things, as if they were real truths: for Melancholy is of the nature of Wine; if sends up hot and flatulent Vapours into the Brain, and there creates strange Imaginations, and inableth Men with confident and eloquent Language, to express their fancies; and this temper, as it disposeth Men mostly to tamper with matters of Religion, so the vehemence wherewith they are acted, makes them be­lieve themselves (as hath been commonly supposed of eminent Poets and Orators, and as the Turks at this day do think of distracted Men) to be inspired. Some Per­sons, overcome with the passion of jealou­sie, do believe and act, as if all their ima­ginations and suspicions were true, and will not be convinced by the most demonstra­tive Arguments to the contrary. So in Me­lancholy Distempers, as many have thought themselves Kings and Emperors, so others have fancied themselves great Prophets, sent from God to reform the World, and they declaim against the Corruptions of the Churches, and contrive new Models for re­ctifying of all that they fancy amiss: For, though Mahomet, and some other Politi­cians, [Page 80]were meer Impostors, and pretend­ed to inspirations meerly upon design; yet doubtless others, who have imagined very strange things (as that they were the Mes­sias sent from God, that they were the ve­ry Spirit of God, or at least had that Spirit dwelling personally in them) have been fully perswaded that these apprehensions were true, and have both acted and suffered, li­ved and dyed in the attestation of them. As that Learned Doctor of Divinity, Francis. de la Cruz. Acosta de Noviss. Temporibus l. 2. c. 11. of whom Acosta gives us this memorable Hi­story. That by familiarity with a mean Wo­man, who pretended to Trances and Visi­ons, he was so seduced, as to refer the most weighty Points of Divinity to her determination, and to receive all her An­swers as Oracles; though she a simple Woman, and he a Learned and religious Man: at last, this Man would take upon him to do Mi­racles, So Commenius was deceived by Daubri­tius: See Baxter's Cure. p. 164. and vented strange Opini­ons, and Prophecies; pretending, not only that he had an Angel, but GOD himself familiar with him; he affirmed that he should be a King, and a Pope too, that the Apostolick See should be translated to Peru, where he li­ved, that Holiness was granted to him a­bove all the Apostles, and Angels, that as Christ was the Redeemer of the World, as to sufficiency, so he must redeem it as [Page 81]to efficacy. That GOD had offered him Hypostatical Union; and an Hundred such Vagaries, he firmly held; and yet this Man (our Author says) was as perfect in his Senses, as to soundness of Brain, as he him­self, when he wrote of him; wherefore the Bishop of Quinto, with Acosta, and other Divines, were appointed to dispute with him, concerning his Opinions. Who began to alledge, that his Doctrine being above Humane Reason, could not be pro­ved, but by Scripture, and Miracles. As for Scripture, I have proved it (saith he) by more clear and pregnant Testimonies, than those, by which ever Paul did prove Jesus the true Messias. As for Miracles, he had done some so great, (as he preten­ded) that the Resurrection of Christ was not greater, in as much as he had been verily, and truly dead, and was raised a­gain. And in the Conference for two days time, though he had not had any Book in the Prison, where he was five Years, his very Breviary being taken from him, yet did he quote places of Scripture out of the Prophets, the Psalms, Apocalypse, and other Books, so many and so long, that his ve­ry Memory caused Admiration: As for Miracles, he told them (as by Prophecie) that John of Austria was vanquished by the Turks: That Philip King of Spain had lost most part of his Kingdome: That Pope [Page 82] Gregory was deposed by a Council, and a­nother to be chosen at Rome; all which he affirmed, not onely to be true, but to be known to them to be so, though indeed they knew them all to be false. And when for these things, he was condemned to be bur­ned, and led out as a publick Spectacle, he ceased not to look up to Heaven, expect­ing (as it seems the Devil had promised him) that fire would come from thence to consume his Adversaries.

From this History we may argue, con­cerning imaginations and perswasions less wild and strange, and yet such as we know to be truly and really believed by them upon whom they are wrought; and I need not instance in the Paroxysmes and perswa­sions of Enthusiasts, and Quakers, whether proceeding from Melancholy Distempers, (which may go very far) or from Diaboli­cal suggestions, who are yet so confident of the truth and Divinity of them, as that ma­ny of them would dye for that belief, but in the confidence of other more sober per­sons, who believe themselves the Elect Peo­ple of God, and to be as well assured of their Salvation, as if they had read their Names written in the Book of Life, who yet live in such manifest contradiction to the Doctrine of Jesus Christ, in Envy, Ha­tred, Malice, Disobedience, Lying, Slander­ing, and are Implacable, Unnatural, Unholy, [Page 83]that if the Scriptures be true, their presum­ptions must needs be false.

The miscarriages of such as have preten­ded to extraordinary impulses of the Spirit, have been so notoriously impious, that it is easie to fill a Volume with such Relations; I shall only give an instance or two, in our own Countrey. And whereas it hath been pleaded to the prejudice of the Magistrates, who have exemplarily punished such Enthu­siasts, that they were distracted Persons, and therefore deserved pity, rather than such se­vere Penalties; I do confess, that in some of them, as it is said of Swinckfield, there wanted Caput regulatum, a staid Head, but in the most there was wanting Cor bonum, a good Heart, and a humble Spirit: As in Coppinger, and Arthington, who came into Cheap-side, and getting up into a Cart, pro­claimed, that they had News from Heaven, which was, That Hacket their Prophet did represent Christ, and was partaker of his glorious Body, in his principal Spirit; and that they two were his Prophets, the one of Mercy, the other of Judgment, being call'd and sent of God, to assist him in his great work; when they were apprehended, and examined by Persons of Honor, and of great Learning, they gave ready and pertinent answers to every question, upon which they were examined; by which it appear'd, they were under no other distraction, than what [Page 84]a violent Prosecution of the Discipline, which they contended for, had betrayed them into. About the same time, one Pe­ter Bourchet was possest with an Opinion, that it was lawful to slay any, that did op­pose the Evangelical truth, (as he called his own fancy) and because Sir Christopher Hat­ton, one of the Privy Council, was adjudg­ed an Adversary thereunto, he resolved to murther him, but by a mistake, meeting with the famous Sir John Hawkins, he struck at him, for which he was committed to the Tower, and being there, finds an oppor­tunity, with a Fire-brand taken from the Hearth, to knock out the Brains of one of his Keepers, for which being condemned of Murther, he had his right Hand cut off, and dyed on the Gallows, in a sullen and silent humor. See Cambden's Annals, p. 242.

You see then, that there were just and necessary causes, of making severe Laws a­gainst such practices, and by an Act of Par­liament, for restraining the Queen's Maje­sties Subjects in obedience, it was forbid­den, under the Penalty of Banishment, that any Person should be present at, or per­swade others to those unlawful Meetings or Conventicles. The Primitive Church did the like, as in the Canons of the Apostles it was ordained: Can. 30. That if any Presbyter contemning his own Bishop, shall make a separate Congregation, and erect another [Page 85]Altar, his own Bishop not being condem­ned of any irreligion, or injustice, let him be deposed, as one that is an ambitious, and a tyrannical Person, and in like man­ner, all that adhere to him; and let the lay People be excommunicated after the Bishop's third Admonition.

When Eusebius Bishop of Sebastia, cast off the Discipline of the Church, and con­temned the Presbyters, because they were married, and under pretence of greater strictness of life, fasted on the Lord, days, and kept private Meetings, drawing away Women from their Husbands, and both Men and Women to greater impurities, the Bishops met in the Council of Gangra, Anno 325. and there agreed, That if any one should teach, that the House of God is to be despised, and the Assemblies that are held in it, Let him be accursed; If any shall take upon him, to teach private­ly at home, and making light of the Church, shall do those things, which be­long only to the Church, without the pre­sence of the Priest, and approbation of the Bishop, let him be accursed. And as all good Men cannot but bewail those great mischiefs and desolations, which by the pra­ctices of such outragious and disorderly Persons, have in all Ages invaded the Church of God; so they ought highly to commend, and submit unto such wholesome Laws, as [Page 86]have been made by their pious and prudent Governors, to stop the beginnings of such evils; seeing as the Scripture, and experi­ence do teach us, Wicked Men and Sedu­cers do wax worse and worse. And thus I have in some measure proved my Position. That Sensuality is the Ground of Separation. And now that you know the Men and their communication; I shall apply all in the words of St. Peter: Ye therefore beloved, seeing ye know these things before, 1 Pet. 3.17. beware lest ye also, being led away with the error of the wick­ed, fall from your own stedfastness. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ: In which words you have first a Caution, then a Direction.

The Caution, to beware of being seduced by the Errors of wicked Men. And your knowledge of the sin, and danger of such Errors, will certainly be a preservative a­gainst them; for as Solomon says, in vain is a snare laid in the sight of any Bird, and you will easily baffle all the arguments and ex­pectations of such Sophisters, if you consi­der what conclusions must necessarily follow upon their premises: They tempt you to Division and Separation, (that is) without any just or warrantable cause to leave a Church of Christ, rightly established in all Points of Faith and a Holy Life, wherein you have all, and only that allowed for [Page 87]Doctrine, which the Scripture approveth, and for Government and Worship, nothing but what in the judgment, and by the pra­ctice of the Church of God in all Ages, hath been determined to be agreeable to the Scripture. I demand therefore, First, What real evil shall you avoid by leaving the Church, and adhering to Conventicles? Is there less pride and contention, less hy­pocrisie and dissimulation, less censuring and slandering, less lying and defrauding amongst them, than amongst us? Or (Se­condly) What real grace or vertue is pra­ctised by them more, than by the Confor­mists, if at least they conform in heart and life, as well as in profession, to the Do­ctrine and Discipline of the Church, under which we may be as piously devout towards God, as just and righteous to Men, as so­ber and temperate in respect of our selves, as liberal in works of Charity, as our Hu­mane infirmities will permit; and in a word, Whatsoever things are true, honest, just, pure, lovely, and of good report, Phil. 4.8. what­ever is vertuous and praise worthy, these things you may both learn, and receive, and hear, and see in all the Doctrines, Consti­tutions and Offices of the Church. If you respect the means of saving knowledge, where are the Scriptures more frequently read? more plainly and solidly expounded? more rationally and affectionately applyed, [Page 88]than by the Ministers of the Church, whose works praise them in all the Churches of God?

Now as there is no real good to be ob­tained, or evil to be avoided by deserting the Church: So in the next place, consider the many real evils that will necessarily fol­low upon Separation. First, The great scan­dal we bring upon our Religion. 2ly, The great advantages we give to the enemes of it. 3ly, The hard censures and evil thoughts of the whole Church which we desert. 4ly, Our own great sin: for in the words of Irenaeus, l. 4. c. 62. It is to rent and wound the Great and Glorious Body of Christ, and as much as in us lyeth, to de­stroy it; and while we pretend Peace, to maintain War; to strain at a Gnat, and swallow Camels. Nor can any Reformation that may be hoped for, expiate the sin, Mr. Edwards reck­oneth 180. Errors. or out-weigh the mischief of Schism. The experience which the Assembly noted on Philippians 1.1. in the Preface to their An­notations, 1645. should perswade us; And Mr. Case tells the Parliament, That the Errors in the Bi­shops Days were but trifles, but now the Nation is filled with the Doctrine of De­vils. for when Religion is by choice or force propagated in cor­ners, (then say they) Many He­retical Doctrines are hatched and preached, and printed too, which had not been conceived or publi­shed, if the Authors had continu­ed [Page 89]in the Publick Assemblies: And every one knows it to be a truth, which Master Cawdrey observes, Cawdrey contra Ow­en, p. 14. that Toleration had done more hurt in Seven Years, than was done under Conformity in Seventy Years before. The Rule which the Spirit of God gives us for finding out a false Prophet, will be of very good use to discover a Separatist: If there arise among you a Prophet, or a Dreamer of Dreams, and giveth thee a sign, Deutr. 13. 1, 2, 3. or a wonder: and the sign or the wonder come to pass, whereof he spake unto thee, saying, let us go after other Gods, which thou hast not known, and let us serve them: Thou shalt not hearken to the words of that Pro­phet, or that Dreamer of Dreams, for the Lord your God proveth you to know whether you love the Lord your God, with all your Heart, and with all your Soul. If the end be Idolatry, or any certain impiety, to which false Prophets do intice you, al­though they appear as Angels of Light, Men of wonderful knowledge and holiness, yet are they but Messengers of Satan, by whom God doth prove you, whether you are well rooted and grounded in the true faith and love of God and his Command­ments, and are not with every blast of wind to be turned out of the way which the Lord thy God commanded thee to walk in, v. 5. The ways of God are ways of Peace and Holiness, but to despise the Churches of [Page 90]God, to disobey our Governors, the Bi­shops and Pastors of the Church, to hate and slander our Brethren, to slight the Dis­cipline, and neglect the Prayers of the Church, and our Lord's Prayer too, hath been ever in the Church of God accoun­ted Schisme, and that Schisme Damnable.

And because it is a Rule among the An­cients, that to reduce Schismes and Heresies to their beginning is a means to refute them; I entreat you but to look so far back, as the Year 1640. before which time our U­nion at home made us a terror to our E­nemies, and the glory of the Protestant Churches abroad; and to give me your im­partial Opinion of those Men, who under pretence of reforming us in Doctrine and Worship, and taking off evil Councellors from the King, (than whom, if any Chri­stian Prince had fewer, yet none was less influenced by them, to the prejudice either of the Church or State) did involve us un­der such a Deluge of Confusion and Blood­shed, Rebellion and Irreligion, for Twenty Years together. I grant that many of them might be Men of good affections, that ne­ver thought of the events that would fol­low, but then they should have thought of those Duties that were incumbent on them; To fear God and the King, and not to meddle with them that were given to change: espe­cially when they saw they were actually [Page 91]engaged in a most Unnatural War. Let the Histories of Presbytery and Independen­cy be read over, and then tell me, if the same things were to be acted over again, Could you with a good Conscience be A­ctors in such a Tragedy? Let me tell you then, that it is your duty to beware of such Agents and Counsels, as do tend to the like Disorders and Confusions, lest not­withstanding the fair pretences of Men of the same spirit, (and it may be of some of the same Men) notwithstanding the good intentions that you now profess, which may make you abhor such practices, as much as Hazael did, ( Is thy Servant a Dog, 2 Kings 8.13. that he should do such things?) you be by degrees drawn to the like impieties. For Schisme is a fruitful evil; it is always la­bouring in the birth of other mischiefs: they that separate, flye from the Church, as the Parthians from their Enemies, still shooting back their Arrows, and maintain­ing War against them: but they fight a­gainst a Rock, under which they shall one day fall and perish. The Heathen had this Notion of their Jupiter, Quos perdere vult dementat prius. Spiritual infatuation is the fore-runner of Destruction: He that is per­verse in his way despiseth the Lord; Pro. 14.2. for as much as he despiseth that reproof and in­struction, which God sends him for his a­mendment: This is a Brand of the Sons of [Page 92] Belial, that are marked out for destruction, as the Sons of Eli, They hearkned not to the voice of their Father, 1 Sam. 2.25 because the Lord would stay them.

2ly, For Counsel and Direction, St. Peter exhorts us to grow in grace, and in the know­ledge of our Lord and Saviour Jesus Christ. It is Sensuality that is the cause of Separa­tion, (viz) pride and Ambition, Envy and Uncharitableness, ignorance and negligence to be well informed concerning our duties. Mortifie therefore these and all other flesh­ly lusts: study Christ and him crucified, that you may, Phil. 3.9, 10. as St. Paul did, know him and the power of his Resurrection, and the fel­lowship of his sufferings, being made confor­mable to his death. No such charm against Separation as a true mortification of fleshly lusts and desires. Study therefore to exceed others in Humility and Charity, in a meek and quiet spirit, which in the sight of God, is of more esteem, than all those furious Zealots, that know not what spirit they are of. And in the words of St. Jude, build up your selves on your most holy faith; the Do­ctrine of Christ dying for your sins, and rising for your Justification, and still ma­king Intercession for you: In his Name pray unto God, with such fervour and hope, faith, humility, and perseverance, that you may be kept in the love of GOD, and a comfortable expectation of the mercy of [Page 93]our Lord Jesus Christ unto Eternal Life.

The wifest and best of us are but Men, compassed about with many infirmities, what through ignorance and interest, passion and prejudice, in many things we offend all; and all the means and diligence we can use, without the special grace of God, will be too little to undeceive us, and set us in the right way, which grace he hath promised only to the humble and meek: Psal. 25.9. The meek he will guide in judgment, and the meek he will teach his way. 'Tis the first Lesson that Christ teacheth his Disciples, and that by his Example, as well as Precept; Learn of me, for I am meek and lowly; Mat. 11.29 and ye shall find rest unto your Souls. I conclude with those Pathetical perswasions of Saint Paul, which I beseech God to imprint up­on all our hearts: If there be any conso­lation in Christ, if any comfort of love, Phil. 2.3. if any fellowship of the spirit, if any bowels and mercies, fulfill ye my joy, that ye be like minded, having the same love, being of one accord, of one mind; Let nothing be done through strife and vain glory, but in lowli­ness of mind, let each esteem other better than themselves. And again, Put on, Col. 3.12. as the Elect of God, holy and beloved bowels of mercies, kindness, humbleness of mind, meek­ness, long-suffering, forbearing one another, and forgiving one another; if any man have a quarrel against any, even as Christ forgave [Page 94]you, so also do ye; And, above all things put on Charity, which is the bond of perfect­ness, and let the peace of God rule in your hearts, to the which also ye are called in one body, and be ye thankful.

MISERICORDIAM VOLO: OR THE PHARISEES LESSON.

TO find the genuine sense of these words, it will be con­venient to consult the Con­text, from v. 9. where our Saviour calls Matthew, a Publican of no small reputa­tion and wealth, to follow him who had not a house where to rest his head. A strange ef­fect (by virtue of two words) wrought on [Page 2]such a Subject; of which we are obliged to say something, Ne arreptitiam & enthysiasti­cam conversionem expectemus, (saith Jansenius in Locum) lest we also should expect (what too many pretend unto) an instantaneous and impulsive power to work irresistibly upon us for our Conversion. Julian and Porphyry do both object this very instance, to overthrow the credit of the Gospel, as if the whole Hi­story of it were fictitious and false, or at least to prove that they were no other than giddy and fanatick persons, that followed our Savi­our: In locum. Of this S. Hierome takes notice, and an­swers thus, Fulgor ipse & Majestas Divini­tatis occultae, quae etiam in humanâ facie reluce­bat, ex primo ad se videntes trahere poterat a­spectu. Si enim in magnete, &c.

But this reply is not thought sufficient by learned Men, to silence the objection, to which it is answered more satisfactorily, as followeth. That S. Matthew was brought up in the Jewish Religion, wherein that he was a good proficient, appears, as from many passages in that Gospel, so especially by the Hebrew Tongue, wherein he wrote it. In his time the coming of the Messias was generally ex­pected by that Nation, and our Saviour ha­ving entred on his publick Office, proclaims himself to be that Messias, and proves it, not only by the Divine Doctrine which he taught, but by the Miracles wrought by him, such as no other Man did. One was newly effected on the Paralytick Man, v. 2d. whose bodily Dis­ease [Page 3]being cured by two words, Arise, and walk, was applyed by our Saviour to per­swade the People, that he could as easily and graciously pardon their sins. Now St. Mat­thew living in Capernaum where this was done, could not be ignorant of the fact, nor can we probably suppose him negligent, to certifie himself of the real truth of that and other Mi­racles, which our Saviour wrought in Caper­naum; and comparing the predictions of the Prophets, (with which he was well acquainted) with the several circumstances of the time and place, and the mighty deeds of the promised Messias, he was perswaded to believe him to be the Christ; of which (it is also probable that) our Saviour more fully convinced him by some particular arguments, besides the ge­neral Doctrine which he taught in that City, although only the close of that Discourse be recorded; so that he was not converted as St. Paul was, by a Miracle from Heaven, but by the ordinary rational method, by which it plea­seth God to draw other sinners to himself, O­pening their eyes, Acts 26.18. and turning them from dark­ness unto light, and from the power of Satan un­to God. It is no Thus we find that Xenophon became the Disciple of Socrates; for meeting him in a narrow pas­sage, Xenophon asked him this short question, [...]; (i.) How the necessaries of life might be obtained? to which having answered satisfactorily, he demand­ed again, [...]: (i.) Where Men might be made good and virtuous? Socrates answered, [...], (i.) Come and learn, whereupon Xenophon follow­ed him, and became his Disciple. Diog, Lacrtias in vitâ Xeno­phont. wonder then, that Saint [Page 4] Matthew follows such an effectual call, and without farther consultation with flesh and bloud, leaves all and follows his Saviour. We say not then that our Conversion is the work of an instant, nor that it comes with such ob­servation, that we can ordinarily point at the time and place, and say, Lo here, or loe there it was; the work is done gradually, and not in a moment, rationally and not violently, in a soft calm voice, and not in a Whirlwind, that carries us irresistibly, and in a manner unac­countable, to an estate of grace. Whatever impulses some Men may have on their spirits, to believe themselves thus sanctified, they will find at last that God was not in that Wind, for although it be violent, it is not long, and though it might shake the heart, yet it doth not sweep it, it is a work of time and Chri­stian circumspection, to make our calling and election sure. St. Matthew having found the Messias, and become his Disciple, partly in gratitude to his Saviour, and partly in charity to his neighbours, that they might partake of the same grace with himself, invites them to his House, where, as St. Mark says, Ch. 2.15. As Jesus sate at meat, many publicans and sinners sate also with Jesus, and his Disciples. The Pharisees observing our Saviour too fa­miliar (as they thought) with Publicans and sinners, insinuate this objection to his Disci­ples, Why eateth your Master with Publicans and Sinners? v. 11. To this our Saviour re­plyeth by a three-fold Argument; The first of [Page 5]Reason, in a proverbial speech, The whole need not the Physician, but they that are sick: The 2d. from Scripture, I will have mercy, and not sacrifice: The 3d. from the end of his coming, which was, not to call the Righteous, but Sinners to repentance. The Text is the se­cond of these Arguments, and I cannot omit a short remark upon our Saviour's Preface; for, whereas he conversed in a familiar manner with the Publicans and Sinners, he turns off the Pharisees, who pretended to more know­ledge and piety than others, with an imputati­on of Ignorance, and Uncharitableness, faces­site, Get you home, and study your own duty to God, and your neighbours, and trouble not your selves or others about such niceties of the Law. Go learn what that meaneth, &c. By Mercy we are to understand, Quicquid humanitatis fratri debemus, all those offices of Humanity, or Christianity, which we owe to our selves or Brethren, whether in respect of their Souls, or Bodies, goods, or good names; and by Sacrifice (which being the chief part of God's publick Worship among the Jews, is put for the whole) Totum externum cultum, all the Paedagogy of the Jewish Discipline, of which only the Pharisees were zealous, to the neglect of the weightier matters of the Law, Judgment, Mercy, and Faith: And now I shall need onely to intreat you to read over the whole Verse in Hosea 6.6. from whence the Text is taken, for a full exposition of it, where it is thus written, I desired meroy, and not sa­crifice, [Page 6]and the knowledge of God, more than burnt-offerings; the latter part whereof, be­ing exegetical of the former gives us this sense, I desired mercy, more than sacrifice, for the Hebrews wanting the termes of comparison, do use the negative, [...] and [...] or the pre­position [...] which signifieth prae, as in Pro­verbs 8.10. I desired instruction, [...] and not silver; and knowledge [...] rather than fine gold: where the negative is not ex­clusive, but comparative, for when two things come into comparison, it is usual with the He­brews, to deny of that which is less, and to affirm of that which is more excellent. And this may help us to understand many places of Scripture, which without this knowledge of the Hebrew Idiom, seem very difficult, as Je­remy 7.22. I spake not to your Fathers concer­ning burnt-offerings and sacrifices, but this thing commanded I them, saying, Obey my voice, and I will be your God, and ye shall be my People, which cannot be understood, as if God had not commanded them concerning Sacrifices, but that he did not require them chiefly, or principally; Obedience being the duty which was most aimed at: So in the New Testament, John 7.16. My Doctrine is not mine, but his that sent me: So St. Paul says, Christ sent me not to baptize, 1 Cor. 1.17. but to preach the Gospel; and Rom. 9.16. It is not in him that willeth, nor in him that runneth, but in God that sheweth mer­cy; where our endeavours are not excluded, but the grace of God preferred. Sacrifice [Page 7]then, as it imports the publick worship of God, is not excluded. God that made our Souls and Bodies, requires that we should glorifie him in our Souls and in our Bodies which are his, and that we may serve him acceptably, 1 Cor. 6, 20. he requireth outward reverence, Heb. 12▪ 28. as well as inward fear; and therefore to forsake the as­sembling of our selves, or in our Assemblies not to use that solemn Unity and reverence which may manifest our awful apprehensions of that great Majesty, with whom we have to do, and which may add a beauty to holiness, is a gloss besides this Text, as if God had said, Sacrificium nolo, I care not whether ye worship me publickly or no, whether it be at Jerusalem, or on mount Gerizim, whether ye keep my Sabbaths, and reverence my San­ctuary, whether ye agree in those things which ye shall ask, or pray pro and con, or whether ye pray sitting or standing by your selves apart, as the Pharisee did, as if God were indeed the Author of confusion, and not of Peace and Order.

Secondly, When God says Misericordiam volo, He doth not exclude Justice, 1 Cor. 14.33. for though his tender Mercy be over all his works, yet the Judge of all the earth will do right. Mer­cy and Judgment were the two great strings that sounded so harmoniously in Davids Harp, Psal. 101.1. God requireth of us, first to do justice, and then to love mercy, Micah 6.8. If private persons may defend their just rights, without violation of the rules of Charity, [Page 8]much more may such as are publick persons, who may not shew mercy, but with a Salvo to the publick peace and truth. By the Laws of God and man we are to give the precedence to acts of Justice, before the works of Mercy. He doth not hate his flesh, that suffers a gan­green'd member to be cut off, I wish they were even cut off that trouble you, Gal. 5.12. says the meekest Apostle. When particular offenders grow obstinate, and incorrigible, it is an act of Mercy to make them a Sacrifice to the pub­lick justice. If the offence be not capital, his punishment may be a means to reclaim him; if it be, the example of his sufferings may de­ter others from the like sins, when they shall hear, Deutr. 13.11. and fear and do no more so wickedly: and so it may prove a means of preventing the judgments of God from falling down upon the Land. God himself will not be merciful to them that offend of malicious wickedness, Psal. 59.5. though he have said Misericordiam volo, I will have mercy, &c. Which words commend unto us this seasonable and necessary instructi­on, that

Doctr. To be busie and scrupulous about the ex­ternal worship of God, to the neglect of mo­ral duties to God and our Brethren, is a Pha­risaical temper, contrary to the Will of God.

For the proof of which position, I shall weigh Mercy and Sacrifice in the ballance of the Sanctuary, that you may clearly see of what different esteems they are in the sight of [Page 9]God. And first, of Sacrifice, whose Anti­quity might justly gain a great veneration among that people; for though I do not think it as ancient, as the state of Innocency, (as Bel­larmine and Greg. de Valentia (the better to countenance their Sacrifice of the Mass) do affirm, Bellar. de missâ l. 1. c. 20. Valent. de missae Sacrif. l. 1. c. 4.) yet it is almost as old as Adam, who taught his Sons to offer both of the fruits of the earth, and the fatlings of the Flock, which was done, as some learned men affirm, immediately upon that Covenant made to the promised seed, which was solem­nized by Sacrifices, as the Apostle intimates. Hebr. 9.18. & 22. And the Skins wherewith we find Adam and Eve clothed, shortly after the fall, and which were afterward made the Priests portion, Levit. 8.8. were given them by God, (he having first had the flesh in Sa­crifice) to be Symbolum propitiationis a sign of that Propitiation by which their sins were covered.

Secondly, Sacrifices were of greater esteem for their Institution, than their Antiquity, God himself having commanded the several sorts of them, and the particular circumstan­ces concerning them. As first the Peace-offering, for the fruits of the earth. Se­condly, the Sin-offering, for Atonement and pardon of Transgressions. Thirdly, the Burnt-offering, as an acknowledgment of Homage to God the Soveraign Lord of all. The book of Leviticus is but a Directory for these.

Thirdly, They were very considerable for their usefulness. First, as they were to be Signa innocentiae, testimonies and declarations of Innocency. For as the creatures offered unto God ought to be only such as were clean for their kind, so particularly they ought to be without spot or blemish; and no beasts or birds of prey, but the Ox and the Lamb; the Tur­tle and the Dove, harmless and useful crea­tures only, must be brought to the Altar, and the offerer was to lay his hands on the beast, either to profess his innocence, that he was not guilty of bribes or of bloud, of fraud or vio­lence, or if he were, then to confess his sins, and deprecate the wrath of God by virtue of that Covenant, whereof the Sacrifice was a testi­mony, and so it was propitiatory. They were, Secondly, Eucharistical pledges, and earnests of their gratitude, expressing their readiness to forgoe all, or to return it to him from whom they received it. Thirdly, they were Admonitions to the guilty persons, to repent of their sins, or else that they must perish as those beasts did.

Fourthly, By external Sacrifices they were minded of their internal duties, as mactare propriam voluntatem, to mortifie all beastly lusts and affections.

Fifthly, They were fences and boundaries to the Religion, God commanding the Jews to Sacrifice those very beasts which their Ido­latrous neighbours did worship (as the Ox, the Sheep, and Dove, which were worshipped [Page 11]as Gods, among the Egyptians and Zabii) to maintain a greater detestation of Idolatry in their hearts.

Sixthly, They were as so many penalties, and forfeitures, taken on that people upon every trespass, which also served, not only as a present punishment, but a future terror, minding them that they had forfeited their own lives and Souls, which God was pleased to spare, expecting better obedience, even a living Sacrifice.

And yet all this notwithstanding, though Sacrifices were venerable for their Antiquity, more for their usefulness, as well to the Re­ligion in general, as to the Reformation of particular persons, but most of all, for its divine Instution, the Levitical Law being but a Rubrick or directory for the Sacrifices, Misericordiam volo, &c. I will have mercy.

For if hypocritical Jews should have amas­sed all these Sacrifices in one, as the Prophet Jer. 7.21. speaks, Put your burnt-offerings to your Sacrifices and eat flesh; If they should go with their Flocks, and heards to seek the Lord, Hos. 5.6. If they should have presented a Sacrifice as magnificent as that of Solomon, 22000 Oxen, and 120000 Sheep; If they should have invented more costly ones, 1 Kings 8.63. thousands of Rams, and ten thousand rivers of Oil, their first-born for their transgression, the fruit of their bodies, for the sin of their Souls; yet to do justice, and to love mercy, is preferred to them all, Mic. 6.8.

For though Sacrifices were commanded, yet not for any intrinsical goodness in them, but with respect to some greater good. Eze. 20.25. I gave them Statutes that were not good, and judgments whereby they should not live, they were not originally good, as the duties of the Moral Law, these were commanded because they were good, the other good only be­cause they were commanded, they did not make the Offerer, but he made them accepta­ble, as in the case of Cain and Abel. Thus God speaks to wicked men, Psal. 50. that gave their mouths to evil, ver. 19, 20. and did sit and speak against their Brother and slander their own mothers son, I will not reprove thee for thy Sacrifices, or burnt-offerings, Offer to God Thanksgiving, &c. And Psal. 51.16. Thou desirest not Sacrifice, else would I give it thee. The Sacrifices of God, are a broken Spirit, a broken and a contrite heart, O God, thou wilt not despise. Solomon tells us [after that he had presented that costly Sacrifice] To do justice and judgment, is more acceptable to the Lord than Sacrifice, Prov. 21.3. for it is true of the house of God, what he says of ours, Better is a dry morsel with quietness, than a house full of Sacrifices with strife, Prov. 17.1. In this therefore, the young Scribe was better in­structed than these Pharisees, for he consented with our Saviour, Mark 12.33. That to love the Lord, with all our heart, &c. and our neighbours as our selves, is more than all whole burnt-offerings, and Sacrifice, In a word, our [Page 13]Saviour hath told us, that whatever our gift be that we bring to the Altar, if we remem­ber, that our Brother hath ought against us, (i.) if we are conscious of any injury, or unkindness, wherewith he may charge us, it is our duty to go first, and be reconciled to our Brother, before we presume to offer our gift, though it be of prayer, or praise; God will never accept of a peace-offering, from them that live in enmity with their Brethren.

And now if I should put into this scale, the whole Oeconomy of the Jewish discipline, their Oblations and Incense, their New Moons and Sabbaths, their calling of Assem­blies (for Feasts or Fasts,) and their Prayers too, as Isai. 1.11. they would for want of mercy be found too light. To what purpose are they? saith God, v. 11. Who hath required this at your hands? v. 12. Bring no more vain Oblations, incense is an abomination to me, I cannot away with it, it is iniquity even your solemn meetings, ver. 13. they were esteemed but mock services by God, for want of mercy to their Brethren.

Two other instances I shall add, because they seem of great weight.

First, That of Circumcision, which is cal­led Gods Covenant with Abraham by which he promised to be his God and the God of his seed, Gen. 17.10. and the Apostle-calls it a Seal of the Righteousness of Faith, Rom. 4.11. And as God instituted it, so he commanded the observation of it by a severe Sanction. The Ʋncircumcised was to be cut off, Gen. 17.14. [Page 14]And the Rabbies tell us, that as God appoin­ted destroying Angels to that end, so he assign­ed guardian Angels to every one that was Cir­cumcised. Certain it is, that they bearing the marks and tokens of Gods Covenant in their flesh, did boast themselves to be Gods pecu­liar people. And as our Apostle intimates, they preferred it to the Cross of Christ which the Apostle, though he himself was Circum­cised, abhors with an absit, Gal. 6. ver. 14. But it was a saying among the Jews, that Cir­cumcision was equal to the keeping of the whole Law, and that Heaven & Earth could not stand if Circumcision were omitted, therefore they made the eight days before Circumcision to be a preparation for that solemnityat which they invited their friends as witnesses and Sponsors for the child, that he should observe the Sta­tutes of the God of Israel, and in the later times, had always an empty Chair set for Elias, expecting that he should descend from Heaven to be a witness of the Circumcision; and yet in truth it was as the Apostle saith, a a burthen which neither they nor their Fathers could bear, and therefore God himself dispen­sed with the use of it to this people forty years together in the wilderness; Acts 15.10. and though St. Paul was Circumcised, and to make his own and Timothy's ministry the more acceptable to that people, Acts 16.1. took Timothy and Circumcised him, yet he teacheth them that if they were Circum­cised (i. e.) with an intention to obtain Sal­vation by the works of the Law, Christ should [Page 15]profit them nothing: And Galatians 6.15. (to them that were) in Christ Jesus, neither circumcision availed any thing, neither uncir­cumcision, but a new creature; by which he understands, Gal. 5.6. faith which worketh by love: And in the 1 Cor. 7.19. a keeping the Commandments of God: so that circumcision was not to be contended for, when the propa­gation of the Gospel, or Charity came into competition with it.

A second instance shall be that of the Jewish Sabbath, of the profanation whereof the Pha­risees complained to Christ of his Disciples, Matth. 12.2. and for whose vindication our Saviour urgeth again the right understanding of this Text, v. 7. If ye had known what this meaneth, I will have mercy and not sacrifice, ye would not have condemned the guiltless. Ma­ny of Christ's Disciples (as well as himself) were circumcised, and so obliged to sanctifie the Sabbath according to the Commandment, and great were the punishments which God threatned and inflicted on the transgressors, such as struck a terror to them, which made them run into superstition, insomuch that they would not go out of their places, nor dress their meat, nor carry a stick, nor defend them­selves against their enemies on that day. And the crime for which the Disciples were com­plained of, was rather for transgressing their tradition, than any precept of God; for if the fault was their walking through the Corn­fields, it doth not appear that they exceeded [Page 16]2000. Cubits, which was allowed by them for a Sabbath-days Journey; if plucking the ears of Corn, that was approved by the Law, Deut. 23.25. If for eating (which seemeth most probable, because our Saviour answered the objection by the instance of David's eating the shew-bread) yet being hungry, their ne­cessity might excuse them, nor was this for­bidden (though perhaps contrary to a super­stitious practice of theirs, for which the Hea­then upbraided them, (i.e.) their Sabbath­days Fasts) therefore Christ vindicates, them, as guiltless upon the plea in the Text, I will have mercy, &c. As if he had said, You Pha­risees do not understand the substantial and spiritual part of your own Law, for as long as there is not contumacy or contempt in the neglect of Ceremonial Precepts, but the ex­cuse of a just necessity, or the rational consi­deration of a greater good to out-weigh that neglect, God will not impute it as a sin. Of this our Saviour convinceth them by the in­stance of David, v. 4. and of the Priests in the Temple, profaning the Sabbath by dressing the Sacrifices, for they were wont to say— In the Temple there is no Sabbath. If then the service of the Temple excused the Priests for profaning the Sabbath; the service of Christ who tells them of himself, that he was greater than the Temple, v. 6. might excuse his Dis­ciples, who being Prophets and Preachers of the Kingdom of Heaven, were greater than the Priests of the Law, as our Saviour said of John the Baptist, Matth. 11.11.

Now a Prophet even under the Law, was above the Law of the Temple, and might sa­crifice in any place, as Elias did, and therefore it could not be unlawful for Christ's Disciples, so earnestly attending his work, that they be­came hungry, having no other provision, to eat a few grains of Corn for their present re­lief. Again, our Saviour tells them, v. 8. that the Son of Man is Lord of the Sabbath, which that he speaks of himself as the Messias (who had power to abrogate and alter the Sab­bath) is the opinion of some, though not so clear, because Matth. 16.20. he would not have it yet known that he was the Messias, and if our Saviour had made this his argument he needed not to have used any other. Others therefore think that by the Son of Man is meant every Son of Man, for Christ himself was not blamed but his Disciples, whom he pronounceth guiltless for this reason, The Son of Man is Lord of the Sabbath, which S. Mark expresseth more plainly to this purpose, Mark 2.27. The Sabbath was made for man: and so the argument stands thus, That which was made for another thing is to give place to that for which it was made, but the Sabbath was made for man, ergo, &c. Now though the Jews were so superstitious, that even in the time of the Maccabees, they would not defend them­selves against their enemies on the Sabbath­day, yet shortly after they began to grow wi­ser, and would not only desend their own Lives, but assault their enemies, and do any [Page 18]necessary work; for they had dearly been taught this Maxime, Periculum vitae dissolvit Sabbatum, that the danger of losing Life did dissolve the Sabbath: And as Selden, de Jure Gentium, l. 2. c. 10. they held that in case of sickness, a Jew might not only eat forbidden Meats, but for recovery of health, or avoid­ance of any great danger, he might break any commandment, except these three, (viz.) Ido­latry, Murther, and Incest; and I have heard from the mouth of a modern Jew, an odd in­terpretation of that Text, Pro. 4.4. which he interpreting the copulative, by a discretive, reads, Keep the commandments, but live; i. e. so keep the commandments, as to be careful of preserving thy life in keeping of them. But to return in our Saviour's time, it was practi­sed by them, as a thing lawful on the Sabbath­day, Luk. 13.15. to pluck an Oxe or an Ass out of a Ditch, or to lead them to Water, and to permit Merchants and Carriers to travel about their necessary affairs on that Day. So that the sum of all is this, that when two Laws seemed to interfere, so as both could not be kept, the les­ser must yield to the greater, the ritual and ceremonial, to the moral or evangelical, which is the sense of the Text: I will have mercy, and not sacrifice.

But it may be objected, What is this of the contention of the Jews for Ceremonies, to the contending of Christians against them, when they are imposed contrary to their Chri­stian liberty?

Answ. These Objectors do no more un­derstand their Christian liberty, than the Pha­risees did the right meaning of the Text, which equally concludes against them that contend a­gainst Ceremonies, as them that contend for them, to the breach of Charity, Obedience, and Publick Peace, which as I have already proved against the Jews out of their Law, so I shall prove it (contra Gentes) against conten­tious Christians out of the Gospel.—Chri­stian liberty is the restoring of Mankind by Christ to such an estate as it was in, before the Ceremonial Law was imposed, so that now every Creature of God is good, 1 Tim. 4.4. nothing is of it self unclean, Titus 1.15. but all things are lawful, 1 Cor. 6.11. (i.e.) it is lawful for a Christian to do those things, a­gainst which nothing of moment can be alledg­ed from the Scriptures, or right reason, to prove them unlawful. Those Men therefore go the wrong way, and puzle their own and other Mens consciences, who argue, It is not commanded, therefore I may not do it; where­as they ought to argue, It is not forbidden, therefore I may do it without prejudice to my Christian liberty: although it may be truly said, that it is commanded of God (in genere) from 1 Cor. 14.40. and (in specie) by autho­rity, to which we are bound to yield obedi­ence for conscience sake, not as if the com­mands of our Superiors did immediately bind the conscience in such cases, but by vertue of God's commands for obedience to the higher [Page 20]powers. The truth of all this will appear, from the Apostles own practice, Acts 15.28. who imposed on the Primitive Christians such things as were in their nature indifferent, to be observed as necessary, bono pacis, so Piscator, Non semper & ubi (que), nec per se & simpliciter ad salutem necessaria, sed ad pacem Ecclesiae & witandas offenfiones, ut aleretur mutua benevo­lentia inter Judaeos & Gentiles: The sense whereof I shall give you from the English An­notations on the place, The word necessary is not referred to the Ceremonies, but the pre­sent occasion, and persons whose Salvation and Unity was necessary. Now who dares say, they were not bound to observe those Canons, when the Apostles say, it seemed good to the Holy Ghost, as well as to them, to lay these things upon them, as necessary to be observed for the time and ends above mentioned?

Again, we find St. Paul commending the Co­rinthians, 1 Epistle, Ch. 11. v. 2. for keeping the Ordinances which he delivered them, that is, say our Annotators, particular Ordinances for comeliness and good order, which belong­ed to Ecclesiastical Polity, and were afterward called Canous, against which, if any but only seemed to be contentious by disputing against them, the Apostle silenced them by that, in Vers. 16. We have no such custome, neither the Churches of God, that is, say the same Anno­tators, to contend about matters of this na­ture; but willingly and cheerfully to obey those that have the over-sight of us in the Lord. And [Page 21]it is fit to consider the nature of the matter treated of, which was, how Men and Women ought to behave themselves at publick Prayers, which behaviour the Apostle would have to agree with those signs and gestures of reve­rence, which Subjects are wont to yield to their Princes: Cameron. in loc. and although the Jews worship­ped with their Heads covered, which was e­steemed a sign of reverence among them, as also do the Turks to this day sit covered, and bowing their Bodies at their Devotions, as they are wont to do in the presence of their Rulers; yet the Apostle being to plant the Church among the Romans, and Grecians, with whom the uncovering of the Head was a to­ken of reverence, he appoints the same beha­viour in the Worship of God. And this was practised by the Christians in Tertullian's days, Apologet. who prayed Capite nudo, expansis manibus, with bare Heads, and Hands lifted up, and this Tertullian calls legem Dei, God's Law, Quae­ris legem Dei? habes communem istam in publico mundi & in naturalibus tabulis ad quas & A­postolus provocare solet cùm in velamine faciei, inquit, Non natura vos docet? For by Nature here, as Grotius observes, such general cu­stomes as had obtained among the Gentiles are intended, Non est hoc plane Naturale, sed quod longe late (que) receptum, Grotius in loc. ut Jurisconsulti dant no­men Juris Naturalis, Juri Gentium. Our Apostle then in this place doth, as with a two­edged Sword, cut off all disputations, conten­tions, against decent Ceremonies in the Wor­ship [Page 22]of God, 1. By his Apostolical injuncti­on. 2ly, By the custome of the Churches of God: and to contend about such things, and disturb the peace of the Church is as unrea­sonable, as irreligious a thing, which is my second argument, The unreasonableness of contending for Ceremonies, to the neglect of Moral duties.

1. For it agrees with the sentiments of Man­kind, as Plato discovers them, [...]. The Gods respect not our Sacrifices, but our Souls: And we our selves acknowledge not them for our Friends, or Servants, who only complement us, or put us off with eye-service, or a little lip-labour, Quin demus Superis — Composi­tum Jus, fas (que) animi, sanctos (que) recessus — Mentis; & incoctum Generoso pectus honesto: Haec cedo ut admoveam templis, & farre li­tabo.

2. Because the works of Mercy are [...], the resemblances of the Divine nature, and life: Be ye merciful, saith our Saviour, Luke 6.36. as your Heavenly Father is merciful. In Divini­tate nil di­vinius, in humanitate nil huma­nius. Lactantius▪ tells us, Sum­ma Religionis est eum imitari quem colis, it is the perfection of Religion, to be like him, whom we worship. Now God is love, and he that dwelleth in love, dwelleth in God, and God in him, 1 Joh. 4.16. And he that loveth not his Brother, whom he hath seen, how can he, (i. e.) he cannot, love his God whom he hath [Page 23]not seen, 1 Joh. 4.20. God hath made our charity, and our peace, as well as our holiness, Heb. 12.14 conditions, without which we shall not see God: The Prophet Hosea, to instruct us in the mercifulness of God, c. 6.6. commends to us the knowledge of God; did we know God better, we would love our Brethren more; 1 Joh. 4.8. He that loveth not, knoweth not God, for God is love. It is spoken of Josiah, that he judged the cause of the poor and needy, was not this to know me, saith the Lord? Jer. 22.16.

We are mostly prepossest with unreasonable and uncharitable Opinions, and passions, which do not only dispose us to think amiss of our Brethren, but of God also, as if he were such as our selves, as the Indians being black, See Jer. 9.24. paint their Gods so too. That Man must needs be very unmerciful, that can think his God to be so, and sure it is, that if God should be as unmerciful towards others, as we fancy him, or as we are, there are but few that would be saved, except those of the same fraternity with our selves. Jam. 3.15. But such black thoughts are fruits of the spirit of Darkness; the fruits of the best spirit, are love, joy, peace, long-suf­fering, gentleness, goodness, Gal. 5.22. &c. I shall ever suspect that Religion, that teacheth Men to love God, and hate their Brethren with all their heart.

It is no wonder if the Stoicks, that deny the [Page 24]Deity, and ascribe all to an inexorable fate, do also unman Humanity, and unbowel Virtue, teaching that a wise Man ought to cast away all compassion, and making that a defect of the Soul, viz. bearing one anothers burthens, which a better Philosopher says, Gal. 6.2. is to fulfill the Law of Christ. Well might Cicero reject them; (neque enim audiendi sunt, qui virtu­tem duram, & ferream esse volunt) as not fit to be heard, who would transform Virtue, which is of a gentle, tender, tractable, and yielding quality, into a rigid, stupid, implaca­ble, and unsociable constitution: Such wise Men have as little brains, as bowels, seeing St. James tells us, that the wisdom that is from above, is first pure, then peaceable, gentle, and easie to be intreated, full of mercy and good fruits, without partiality and without hypocri­sie. And thus, though I have but casually let fall some drops of Mercy into the other scale, you may perceive how much they do out­weigh the whole Jewish Discipline and Sacri­fices. The treasures of Mercy are as bound­less as the Ocean, and therefore I shall not at­tempt to contract them within this scale. My thoughts are not your thoughts, Is. 55.8. neither are my ways your ways; for as the Heavens are higher than the Earth, so are my ways higher than your ways, and my thoughts than your thoughts, saith the Lord. What great things the mercy of God will effect for such as love him, may part­ly appear by the things he works in them, and by them, whom he causeth to partake of his [Page 25]own spirit, and so sheds abroad his love into their hearts, that they can extend it again throughout the whole World, and be merci­ful, as their Heavenly Father is merciful, even in that great instance of making (as instru­ments) the sun of righteousness to shine, and the Dew of Heaven to fall upon the just and the unjust, and by their compassionate desires, and faithful prayers, their tender mercies are over all the works of God. How gladly could I cast my self into this Ocean, as Ari­stotle to Euripus, and say, Quoniam ego non Comprehendam te, tu Comprehendes me; be­cause I cannot comprehend thy mercies, Lord, let me be comprehended of them!

But as every dust of Gold is Gold, so every act of mercy is precious, and therefore I shall not need to mention the infinite perfections of Divine mercy, nor those Heroick deeds of merciful Men, whose love hath been more strong than Death; but confine my self within those ordinary bounds of Charity, wherein e­very Christian may and ought to converse with other, such as the Apostle names, 1 Cor. 13.4. To be long-suffering, and kind, not to envy, or vaunt themselves, not to be puffed up, and seek their own, not to be easily pro­voked, not to think or speak evil: any of these defects will, as the want of Salt to the Sacri­fice, make it corrupt, and become unsavory. Every malicious thought will be as so much fire, to make them evaporate into smoke. So the Apostle assures us, 1 Cor. 13. Though I spake with [Page 26]the tongue of men and Angels, though I had the gift of Prophecie, and understand all My­steries, and knowledge, and had all Faith, and have not Charity, it profiteth me nothing. The bare omission of the meanest acts of Cha­rity, such as our Saviour mentioneth, Mat­thew 25.25. is sufficient to exclude our Souls as well as our Services from Heaven. The Pharisees then, had little reason to insist so exactly on a Levitical Ceremony of touch­ing and accompanying with unclean persons; when they admitted that pride and contempt of their brethren, that envy against Christ, which rendred them by far the more unclean. A principle which hath much troubled the Church of God in all ages, when Pharisaical men, first censure and condemn their Bre­thren, and then separate from them, and grow in hatred against them, when they have no other reason to think ill of their Brethren, but because they think too well of themselves; and by their zeal for the externals of Religi­on, seek to palliate their neglect of the most es­sential duties. To these our Saviour com­mends the Lesson in the Text (as well as to those ancient Pharisees) Go learn what that meaneth, &c.

Having endeavoured to convince your un­derstanding of the truth of the proposition in general, I shall apply it as effectually as I can for the cure of our present distempers, for we also do trouble our selves, and others, about many-inconsiderable circumstances of exter­nal [Page 27]Worship, to the neglect of those moral duties of Humility, Charity and peace, which are of the very Essence of Religion. And I doubt not but if we would lay aside our pride, prejudice, and carnal interest, and as new-born Babes, desire the sincere Milk of the Word, that we might grow thereby, this plain Lesson of our Saviour, touching the Love of Mer­cy, would more edifie us as well in holiness, as in peace and love, than all the publick de­clamations or private insinuations of conten­tious persons, whose zeal (like the little im­potent heat in Insects, which not being suffi­cient to form sound vitals within, runs out into many weak and useless members and pro­duceth (an Ephemeron) an Animal that en­dureth but for a day) running out into many nice circumstances, may have something of the shew, but very little of the substance and life of Religion. To such I do in the fear of God propose this method of learning the Lesson in the Text.

First, That our Agreement in the Substan­tials of Religion, and the liberty to profess and practise all things necessary to Godliness and Salvation, ought to be an indissoluble bond of peace and unity to us all. As the lower Sphears, though they have a proper tendency of their own, yet yield to the mo­tion of the higher Orb; so though we have some fond conceits, and small concerns of our own, we should forsake them to comply with the great ends of Religion, Mercy, and Peace. [Page 28]We agree in the substance of the Gospel, in the Creed, and Commandments, in the Mi­nistry, and the Sacraments; we are built on the Foundation of the Prophets, and Apostles, Jesus Christ himself being the chief Corner­stone, Eph. 2.20. and on this Foundation we may build as high as Heaven, why should our Pride and Contention pull down the Judgment of Babel upon us? Methinks there should be no place left for discord among Brethren that are united by so many Obligations, one Lord, one Faith, Eph. 4.5. one Baptism, one God, one Fa­ther of all: but though we all pretend to meet in the same Center, yet the Leaders in every Faction (as the Lines that are protracted to the greatest length) are farthest from recon­ciliation.

Though others murmur and will not be con­tent with Manna except they may have their flesh-pots too, Let us bless God, that he hath established truth and righteousness among us by a Law. Ps. 127.20 He hath not dealt so with other Nations, nor was it so with us of late days, and we may justly fear that our ingratitude and contentions may reduce us to the like confusion.

Secondly, If God himself will dispense with all the externals of his Worship, to shew us mercy, we need not fear his displeasure, if we either omit some things that please us, or admit some other things that displease us in the outward administrations, for the freer ex­ercise of mercy and peace: better it is to sub­mit to a doubtful inconvenience, than to run [Page 29]into a certain mischief. And it will never be accounted among our infirmities, that we were not more careful of the publick Worship of God, than he himself.

Thirdly, Neither the external circumstan­ces of Worship which are injoyned, nor those which are contended for, in opposition to them, have any positive command from God, or our Saviour; for our Saviour hath not pre­scribed the circumstances of Divine Worship, foreseeing (as Mr. Calvin says) that the same Rites would not agree with the several Na­tions, Instit. l. 4. c. 10. n. 30. and Ages, wherein the Church should be planted; and if we consider that whereas the Two Sacraments only are positively instituted in the New Testament, there have been so great controversies moved about them; that many large Volumes have been written, and many bloudy Battles fought by men of con­trary minds, it will appear a great mercy, that other things did not come under precept; for then, greater pretences for maintaining differences would have been pleaded; which now have no colour, for as much as the mat­ters in dispute fall not under any command, and if there be no command, it follows that they are left at liberty, but by offending a­gainst plain Commands, for obedience and peace, our sin and condemnation are the greater.

Fourthly, This shall be a Fourth considera­tion, that whatever cannot be referred to Faith or good manners, and is neither com­manded [Page 30]nor forbidden, that may be done or o­mitted, as is most conducible to the great ends of peace, Charity, and Unity. To evince the indiffe­rency of an action, these things are sufficient, First, that there be no command injoyning or forbidding it. 2ly. That it be declared by the Magistrate imposing it, that it is not intended as a part of Divine Worship, as having an an­tecedent necessity, (and so becomes an indis­pensable duty,) but for Order, Decency and Unity, and therefore as the Casuists say, ex­tra contemptum & scandalum, if the Superiors authority be not despised, nor our Brethren scandalized, the practice of such things may be omitted, as you know the Ceremonies may be, in case of necessity, and in private duties, which could not be if they were not things indifferent. So that, that part of the Churches declaration, that says, she hath power to add, alter, or abrogate such Rites, manifestly de­clares their indifferency, as Calvin also af­firms, speaking of the Sacramental Bread, whether it be Levened or unlevened, and the Wine, whether Red or White, whether de­livered into every mans hand by the Deacon, or not. Haec indifferentia sunt & in Ecclesiae libertate posita. The Institutions and practice of the Church are a sufficient rule for such practices. The not prescribing them in Scri­pture, argueth that it was as unnecessary as impossible to be done: for as to that rule of the Apostle, Ro. 14.23 that whatsoever is not of Faith is Sin, it imports not, that we either should [Page 31]have a command for every action in the Word of God, or that the thing done, is in it self pleasing to God, but, if it be not forbidden, nor really evil, but is in order to other good ends, it may or may not be done, (without a Superstitious fear of offending God,) by ver­tue of our Christian liberty.

Fifthly, In all things not determined by the Word of God, we are bound to obey the Ma­gistrate, by virtue of the general Commands of God, and otherwise the Magistrate should have no authority at all, Rom. 13. for those things which are good in their own nature, are commanded by God, and therefore the Magistrate must have power in things not commanded, or he hath none at all: and so in things forbidden, which will more plainly appear by what followeth,

For, Sixthly, If I may do, or not do things in their nature indifferent, rather than offend a weak Brother, (which is the Nonconfor­mists Plea to the Conformists) much more ought I so to do, or not do, rather than offend a Christian Magistrate, or disturb the publick peace, because publick offences are more carefully to be avoided than private, and when the Magistrates command is added (whether he be Civil or Ecclesiastical) that which was but lawful before, becomes, pro hic & nunc, necessary, as a means to peace or edifi­cation, Acts 15.20. It is certainly more sin­ful, to oppose the command of many wise men (and such perhaps as are intrusted by us) or which is the same thing to go against their [Page 32]judgment, and offend their Consciences, than to go against the judgment, and offend the Consciences of a few weak Brethren, who neither have the advantages to inform them­selves of the nature of things, nor that autho­rity, or concern, to provide for the publick peace, as their Superiours have, but may be easily imposed on, by crafty men that lay in wait to deceive. Judge in your selves Bre­thren how intolerable would that Servant be in your Family that should be always quarrel­ling at his Masters habit, or the directions given him for his work; and though he have good and wholsom food in plenty, yet dislikes the Cookery, and being reproved for his pride and curiosity, is obstinate and instigates his fellow-servants to desert the Family. But herein the Apostles example may direct us better how far we may, or may not do things indifferent, (and such as have some appea­rance of evil in them to others) rather than to give offence to a Brother, as in the case of meats, which had been declared unclean by the Law, (but that difference was by the Gospel abrogated) and were much more accounted pol­luted by having been offered unto Idols, yet the Apostle says, 1 Cor. 8.8. meat commendeth us not to God, for neither if we eat are we the better, neither if we eat not are we the worse, it is grace and not meat by which the heart is established; our Christian liberty is an Amulet against any corruption in such things, for though the practice be determi­ned, the judgment is free, there is libertas ad op­positum. [Page 33]So in the case of Circumcision before mentioned, which was so abrogated, that S. Paul says, if ye be circumcised (i. e. with an opinion says, if ye be circumcised (i. e. with an opinion of the legal necessity of it) Christ shall profit you nothing: Gal. 5.2. Yet to the Jews, that he might win them, he became as a Jew, and then used Circumcision, Acts 16.3. and to them that were without the Law, as without Law, that he might win the Gentiles, and then he would not Circumcise, and in all this he was Christs Free­man, though he made himself a servant to all.

The Apostle knew that his Christian liberty was founded in freedom of Judgment and not of practice, and that neither Circumcision nor Ʋncircumcision were any thing, 1 Cor. 7.19. but the keep­ing of the Commandments. Now no actions of ours that are required in obedience to our Superiours about the Publick Worship, are so obnoxious to censure and scandal, as these were, but are under our Christian liberty. And as we ought to serve one another in love, in obedience to Gods commands; so ought we in obedience of the same, to submit our selves to every Ordinance of man for the Lords sake, and not use our liberty as a Cloke of Malici­ousness, or an occasion to the flesh, to cast off either our Love to our Brethren or Obedience to Magistrates. For to what end hath God, according to his promise, raised up Kings, to be Nursing Fathers to his Church, or what possibility is there, that they should provide for its peace, if they have not power in these External things? If therefore the things com­manded [Page 34]be indifferent, it is certain that obe­dience to the Magistrate is no indifferent thing, but as necessary, as peace and unity, which can­not otherwise be preserved.

Seventhly, The means are alway, as subser­vient, so inferior to the end: Now the end of the Commandment is Charity, as the Apo­stle saith, Col. 3.14. and therefore both he, and St. Peter require charity above all things, 1 Pet. 4.8. When therefore these externals of religion, be­come apples of contention, they are forbid­den fruit, which cannot be injoyed without the breach of the great Commandment: and if they had each of them a particular precept; yet when lesser duties come in competition with greater, they cease to oblige. Private Laws yield to publick, humane Laws to the Laws of God; and among God's Laws, Po­sitive Precepts yield to those that are moral and natural; A Vow, or an Oath concerning a thing lawful, if it hinder Majus bonum Na­turale, ceaseth to oblige. The Corban might not be pleaded in Bar, to the relieving of Pa­rents; much less may any Covenant oblige, against the Peace of the Church, and the Pub­lick Parent (as some still plead, for that which they call the National Covenant.) Those things therefore which are matters of Disci­pline, and external order, how precisely so­ever injoyned, ought to give place to those that are the more substantial parts of Religi­on, such as mercy and obedience to Magi­strates, charity, peace, and unity among Chri­stians; [Page 35]and as we may disuse some things which have been generally received in the Church of God, (as were the kiss of charity, the love-feasts, and anointing of the Sick) so certainly we may use some other things, which are injoyned by our Superiors, for the sake of Order, and Unity. When St. Paul had e­stablished the Doctrine of Faith in the Church of Corinth, he tells them, 1 Cor. 11.16. that if about rites and ceremonies, Any man seem to be contenti­ous, we have no such custome, neither the Chur­ches of God: that is, the custom of the Church is a sufficient Plea against such contentious persons. Thus when the Council of Nice had composed the Articles of Faith in that Creed, they all with one consent approved of the Ancient rites and customes: [...]. And Sozomen says, it was ever e­steemed an unreasonable thing for those that agreed in the Substantials of Religion, L. 7. c. 19. [...], to separate from each other, for customes, and matters of doubt­ful disputation.

And it is generally agreed, that the Church­es, which are sui Juris, agreeing in the same Faith, may differ in Rites and Ceremonies, which they have power to alter, or abrogate, and therefore Calvin says, they are Mali filii, wicked Sons, that will disturb the Peace of the Church, their Mother, for such external rites, and as the Pharisees in the Text seek to with­draw the Disciples by such objections against their Master, Why eateth your Master with [Page 36]Publicans and Sinners? And yet certain it is, that the Authors of Sects and Divisions among us, have no better grounds for all the disor­ders and confusion, the proud contempt, and unchristian censures, the slander and vexation, that have been as so many evil spirits raised among us; and I desire, that such as are yet in the fault, would not only consider the insuffi­ciency of the grounds, but also the mischie­vous consequences of our divisions, how di­rectly opposite to our Saviour's rule in the Text, I will have mercy, &c.

Now, that there are Divisions among us, may be proved by the same arguments, that the Apostle useth to prove, that there were Divisions in the Church of Corinth, 1 Cor. 3.4. (viz.) when one saith, I am of Paul, and another, I am of Apollos, &c. which Divisions, as they cannot be warranted, but on a supposition of some great corruption in our Doctrine, or Worship, or some grand profaneness in our Members; so are they not raised without such thoughts in the hearts of those that do sepa­rate from us, as Mr. Newcomen observed in his Sermon at St. Pauls, Febr. 8. 1646. p. 40. Who are they that brand their Brethren with the title of Proud, Time-servers, Prelatical, Tyrannical, Antichristian, but such as sepa­rate? Who will say that they are of the same opinion in Fundamentals, and that their dif­ferences are, but in minutioribus; but, Why do they in matters of lesser moment trans­gress the Apostles rule? Why do they not [Page 37]keep their opinions private, and have their faith to themselves before God? Why do they upon so small differences, withdraw from Communion with us, and gather them­selves into distinct and separate Churches? This is certainly a pharisaical leaven, that fer­ments and imbitters our spirits, and though the effects of it may be hid for a time, yet on every heat and agitation it spreads through the whole lump, and swells Men with Pride, and an unsociable sowrness of Spirit.

And though the things wherein we differ, seem to be but small, and have a shew of pie­ty, yet the consequences are so notoriously and really evil, that the most zealous preten­ces for the Discipline of Christ, are too nar­row a Plaister to cover or cure the festred rancor and malice towards his members. Ce­remonies are no fit matter to exercise our zeal and contention, but obedience and cha­rity. Yet as the Ordinances and Rites that were retained by the believing Jews and Gen­tiles, were still a Wall of separation between them, and the Apostle calls it the enmity, Eph. 2.15. so is it with us: The Jews and Samaritans dif­fered chiefly about the place wherein they ought to Worship, upon which there grew a mortal hatred between them, so as that there was no commerce between them, they would not salute one another.— Nec monstrare vias eadem nisi Sacra colenti; and it was accounted all one to be a Samaritan, and to have a De­vil. So when once Men swerve from the cen­ter [Page 38]and basis of charity, there is no consisten­cy, but Men fall, first to vain jangling, and that increaseth to more ungodliness, for where bitter envying, or (as the original word is) zeal is, there is confusion, and every evil thing. Behold, saith St. James, how great a matter a little fire kindleth; if Men snatch a Coal from the Altar, it is blown up and down by popu­lar breath, until it be raised into a flame, and hath this property at least of the fire of the Sanctuary, that the busie Levites will not per­mit it to go out.

I know it will be troublesome to others, for it is a terror to my self to recount, what cataracts and inundations of blood, our Church-divisions, that at first, as the Prophets Cloud, were but as a hand-breadth, have rained down upon the whole Land. I shall give it you there­fore in a Foreign instance, namely of the Do­natists in Africa: who, because Cecilian their Bishop had admitted some to his Communion, whom they accused for Traditors, first with­drew from the Church, which as they preten­ded ought to consist of such only as were [...], holy, and without blemish: and be­cause they had read in the Canticles, that Christ caused his Flock to rest sub meridie, they con­cluded, that their Party in the South of Africa, was that Flock; and hereupon they are very industrious to gather Congregations, and pick up one of a Family, and two or three of a Village, which, as Optatus observes, were ge­nerally of the weaker sort. Aut exivit Ʋxor [Page 39]& resedit Maritus, &c. The Wife is with­drawn from her Husband, the Son or Daugh­ter from their Parents. And my Optatus. Author sets down the Method which those Seducers used, Cai Sei! or Caia Seia! bonus homo, sed tradi­tor, libera animam tuam: Thou good Man, or good Woman, thou art among Idolaters, and Superstitious persons, thou hast good affecti­ons, but they are not rightly placed, come out of Babylon, and deliver thy Soul: When they had thus increased their Party, they built Basilicas non necessarias, more Churches than were necessary, and their Sermons were gene­rally Satyrs against the Catholicks, and though they were frequently confuted in private dis­putations, and condemned by many Synods at home, and several Councils abroad, and di­vers Edicts of the Emperors, yet never would they acquiesce, or be reconciled, but vexed the Churches of Africa for more than a Hun­dred Years, increasing their Numbers, and subdividing into Factions, as the Primianists and Maximianists, the Rogatians and Callidi­ans, Luciferians and Circumcellians, and all of them Donatists; and the Circumcellians were a Generation of Zealots, so fierce and impla­cable, that Domitian himself did not use more cruelty in shedding Christians bloud, nor Ju­lian, who was in Rempublicam Christianam in­geniose nequam, could ever contrive more mis­chievous Instruments to destroy Christianity withall, than these Donatists were, and there­fore he countenanced them against the Catho­licks. [Page 40]And when at last their grievances, and the grounds of the Schisme came to be inqui­red into, in the Conference of Carthage, they could object nothing against the Catholicks, but what here the Pharisees did against Christ, Why eateth your Master with Publicans and Sinners? And can any Christian Spirit think, that this Plea for a Levitical Ceremony, will justifie such barbarous cruelties and bloody Sacrifices before him, who hath said, I will have Mercy and not Sacrifice? For let it be considered, that we live in a Church, which is established on the foundation of the Prophets and Apostles, Jesus Christ himself being the chief corner-stone; a Church, wherein no­thing is forbidden which the Word of God commands, nor any thing commanded, which that forbids; a Church, whose Constitutions are truly Ancient and Apostolical, for which it is envied by her Adversaries, though bla­med by those that should be her Friends. In a word, a Church, wherein we may be as ho­ly, devout, and charitable, as flesh and bloud will permit us. This Church is protected by a Gracious King, setled on the Throne of his Fathers by many miracles of Providence, rea­dy to gratifie the just desires of all good Men. And what sufficient reason can be given, to di­sturb the peace of such a Church, or to disobey the commands of such a King, for the preser­vation of peace and unity, under whom all things are lawful, except (libertas pereundi) a licence to undo our selves and others?

That there are some such imperfections in the Church, as discontented Persons may quar­rel at, is no strange thing, and if causless and frivolous objections may be a ground for Se­paration, there can never be a firm peace in any Church, seeing that ignorance, and interest, Tanta est imperitiae morositas ut vel in rebus pro­batissimis habeat sem­per quid reprehen­dat. Cal. and malice will still prevail in the hearts of some Men: but that such things may be tole­rated, and submitted to, rather than to de­stroy the foundations of peace and unity, and rent the Body of Christ, is the judgment of all sober Christians. Our Saviour did not with­draw himself and his Disciples from the Jew­ish Synagogues, because there was a High-Priest, and the Scribes and Pharisees sate in Moses Chair: A tolera­ble Sore is better than a danger­ous reme­dy. Mr. Hooker. Nor did the Apostle perswade the Christians to forsake the Church of Co­rinth, wherein were many profane Persons, and great abuses, but he disswaded them from their divisions, which had given occasion to those scandals. And if the Church in imitati­on of her Master, do retain some sinful per­sons in her Communion, in hope to reform them, it is no charitable course to seduce her Disciples, as here the Pharisees did, Why eat­eth your Master with Publicans and Sinners?

If the Church did impose such Sacrifices, as the Church of Rome doth, for the Living, and the Dead; a few Pence at the Pope's shrine, for Sins past, present, and to come; if it did require that daily Mock-sacrifice of the Bo­dy and Bloud of Christ, in the Mass, of which they themselves can have no great esteem, see­ing [Page 42]they order it to give place to the [...] or Worship of the Cross, on a certain day set apart for that end, on which, (saith Du­rand ( Rationale l. 6. c. 77.) Horâ nonâ convenit ad adorandam crucem vacare,) they must be wholly intent upon the Worshipping of the Cross, as if that were indeed the Altar that did Sanctifie the Sacrifice; or if they did impose such gaudy and numerous Ceremonies as should quite hide and obscure the substance of Worship and Devotion, that it might be said of the Church as the Poet says of his gaudy Girl— Pars minima est ipsa puella sui; Then we might have cause not only to recede, but to re­sist, as the Martyrs did: but to contend as Hugh Broughton, and Mr. Ainsworth did, to Se­paration and enmity upon a needless controver­sie, whether Aarons Ephod were of a Blew colour, or Sea-water-green, and Tragoedias agere in nugis, to act Tragedies upon no other ground than our own fears or jealousies, and to use our Christian Brethren, as the Heathen did their Predecessors, wrap them up in the skins of Wolves or Bears by defaming, slandering and condemning them, as Profane and Anti­christian persons, and then bait and devour them; this is to deal worse with them than the Pharisees did with Christ.

Suppose there were a better Government and discipline revealed than ever yet was known, or practised in the Church; suppose the Presbytery were agreeable to the pattern in the Mount, as some phrase it, (and if they had [Page 43]said to the pattern of the air, it had been alike intelligible) yet if it could not be erected without Rebellion and Rapine, with­out the effusion of Christian bloud, and rasing the foundations of Churches and Kingdoms, that were well established in the truth, and peace of Christ, the Text doth warrant the rejection of it, I will have mercy and not Sa­crifice.

But wherein, I pray, doth the Discipline opposed by Presbyterians, &c. to the Peace and Unity of the Church, exceed or parallel that which is already established? or is it as venerable for antiquity as the Jewish Sacrifi­ces were? is there any thing of such beauty as the Temple, and the several Orders of the Priesthood? is it such a prop to the Royal Tribe as the Priesthood was, or doth it serve the Ends of Religion, as the Sacrifices did? Alas very little of all this will appear, it is but an invention of yesterday, that like Jonah's gourd sprung up in a night, and hath a worm alwayes gnawing at the root, and yet men think they do well to be angry, and to con­tend for it, even to the death of their Bre­thren.

Hath not God said I hate robbery though it be for burnt-offerings? will God be well-pleased with such as sacrifice their Loyalty and Charity, and all moral virtues, to a pre­tended Reformation of Ceremonies? This Mask is so worn out that a Pharisee would be a­shamed of it, and yet a late Gentleman hath [Page 44]taken it up, and though his business was to cast fire into the several parts of the Nation, especially into the Churches, yet makes him­self very merry, and tells us in his Rehearsal, that the good Old Cause was (not only good enough but) too good to be fought for: but God forbid, that others should be of his mind, to think only so well of it, as to fight for it again, for it is so impossible, that any Cause fought for with such horrid circumstan­ces as that was, should be good, that if an Angel from Heaven, Gal. 1.8. (much less when only one transformed into an Angel of light) should assert it, I have warrant enough not to be­lieve him.

The Sacrifices and Discipline of the Law were termed by the Apostle [...], 2 Cor. 3.7. the ministration of death, because without shedding of bloud ( [...]) there was no remission. Heb. 9.22. And if in this, the Discipline contended for do resemble the Jewish Sacrifices, in the shedding the bloud, not of Beasts, but of Christians, and cutting and dividing the very body of Christ, in fire and smoke, and making whole Kingdoms burnt-offerings, we may be assured the God of Mercy cannot be well-pleased with such Sa­crifices.

The Honour of God, the Success of the Gospel, and Salvation of Souls, is not con­cerned in the erecting of such a Discipline, nor in contending about Ceremonies, which are not otherwise hurtful to those great ends, [Page 45]but by our needless contentions about them. If we could order our Conversations according to the Doctrine of the Church, we need not fear of displeasing God by Conforming our Devotions to the Liturgy of the Church, for the Kingdom of God is not meat and drink, but Righteousness and Peace, and Joy in the Holy Ghost: he that in these things serveth Christ, is acceptable to God, and approved of men.

There is no Reason we should be thus dis­joyned and mutually branded. By. Hall in a Serm. of the mis­chief of Faction, p. 83. This man is right (ye say) that man is not right, this sound, that rotten; and how so, dear Chri­stians, what for Ceremonies and circumstan­ces, for Rotchets, or Rounds, or Squares? Let me tell you he is right that hath a right heart to his God what Form soever he is for. The Kingdom of God doth not stand in meats or drinks, in stuffs or colours or fashions, in noises or gestures, it stands in Holiness and Righteousness, in Godliness and Charity, in Peace and Obedience, and if we have happily attained unto these, God doth not stand upon trifles and niceties of indifferency, and why should we? Away then with all false jealousies and uncharitable glosses of each others actions and estates. Let us all in the fear of God be intreated in the bowels of our Dear Redeemer, as we Love our Selves, our Land, our Church, the Gospel, to combine our counsels and en­deavours to the holding of the Unity of the Spirit in the bond of peace, and labour and [Page 46]study, not how to widen, and gall, and ran­kle, but how to salve and heal these unhappy sores of the Church and State. And as Mr. Calvin saith, Epist. ad Catech. Genev. When we shall come to that great Tribunal, where we are to render an ac­count of our Ministery, There shall be no question concerning Ceremonies, neither shall this conformity in outward things be brought to examination, but the lawful use of our li­berty, and that shall be adjudged lawful that conduceth most to edification. Let therefore all our care, circumspection and diligence tend to this, which we may know so far to succeed, as we become Proficients in the se­rious fear of God, in sincere piety, and un­feigned Sanctity of manners.

I know you will all joyn with me, to con­demn those pitiful pretences which are still to be heard from the mouths of some profane persons, to excuse their not frequenting of the Lords Supper, a Sacrament which may assure them of infinite comfort, and blessings, if they did not obicem ponere, make themselves uncapable. They pretend a grudge against a neighbour, on a punctilio of profit or reputa­tion, or perhaps a pet against their Minister, for demanding his Dues, or reproving their Vices, and therefore they cannot come. It is the very same that is pleaded against the Com­munion of the Church, in whose Peace and Communion they might have Peace and Sal­vation; they have some perverse Opinions of their Brethren, or Minister, some point of [Page 47]Reputation, profit, or trade lies in the way, or some strange reports have been whispered in their ears, by Schismatical persons, the truth whereof they had never time to examine, nor discretion to judge of; and yet there are such invincible prejudices created within them, that they cannot be reconciled, Non amo te, nec possum dicere quare, that is they must keep at a distance, and live in hatred and malice, though they have no reason for it. But when God shall call us to an account for our ignorance, and uncharitableness, and make inquisition for the Authors and grounds of all those divisions, that obstinacy and cruelty that hath been practised among us, what shall we answer him? can we say as Saul did except it be falsly, I have kept the Commandments of the Lord? it will be replyed then, what mean­eth the lowing of the Oxen, and the bleating of the Sheep that are gone astray? if it be pretended that they are set a-part for a more solemn Sacrifice, the Prophet demands, hath the Lord as great delight in Sa­crifice, and burnt-offerings, as in obeying the Voice of the Lord? Behold to obey (the Commands of God for Peace and Charity) is better than Sacrifice, and to hearken than the fat of Rams. Shall we say all our di­visions were occasioned by misinformation, that the Cause of God and the Kingdom of Christ were con­cerned, or that it was done in opposition to a Ceremo­ny, because we would not receive the Sacrament on our Knees, or see our Minister wear a Surplice, or because we would not submit to the injunctions of our Rulers in matters of Decency, Ʋbi ad summum illud Tribunal ventum fuerit ubi reddenda erit olim functionis nostrae ratio, mi­nima erit de Ceremoniis quaestio. Cal. Epist, in Catech. Genev. or which is as much as any of the rest, because we would not eat with Publicans and [Page 48]sinners? Consider, if this be not contrary to our Sa­viours rule, of preferring Mercy above Sacrifice, when we sacrifice Mercy and Peace, and Charity, which are so strictly commanded, to our own ignorance or inter­est, or to the discontent and maliciousness of wicked men, which are so peremptorily forbidden.

Remernber the Blessing pronounced to the Peace-ma­kers by our Saviour, and the Curse against them that are Contentious, and obey not the Gospel, and then think, whether true Comfort and Piety, do lye most in being instruments of Peace, of Mer­cy and good Works, Deterior est qui recedit ab Ec­clesiae concordiâ, & in baeresin aut Schisma demigrat, quam qui impurè vivit salvis dog­matibus. Eras. de Eccl. con­cordiâ, p. 113. or in being Fire-brands in the Church of God, instruments of Satan, accusers of the Bre­thren, enemies of Peace, and authors of Confusion. And think often, that God hath made our following of Peace, a condition of Salvation, as well as of Holiness. Follow peace with all men, (with all our Christian Brethren more especially) without which no man shall see the Lord.

The Plea of Templum Domini, will but ag­gravate the guilt of such as do steal, Jer. 7.4. and murther, and commit Adultery, and swear falsly, Is this House which is called by my Name become a den of Robbers? What greater dishonour can we do the Church of God than under pretence of Zeal for Re­formation of things inconsiderable and doubtful, to open a gap for the greatest impiety, such as Rebellion, and Schism, a contempt of things Sacred and Civil, which have been after mature deliberation and Primitive custom legally established in the Church of God?

If men do indeed desire the honour and safety of Re­ligion, [Page 49]and the whole Nation, there is no better method of effecting it, than by a hearty endeavour, that we may all speak, and mind the same things, and keep the unity of the spirit, in the bond of peace: by this the power of god­linefs will appear, as well as the form of it, when that Dove-like spirit shall possess our Souls, and banish all those proud and wrathful dispositions, that do as much hinder the righteousness of God, James 1.20. as love and charity to our Brethren. What an honour is it to be a Repairer of the breaches of Sion, to settle the Ark of God, that hath been so long in a wandring condition, to convert Thousands of Souls from the error of their ways, and as the good Samari­tan, pour in Wine and Oyl to their wounds, that have fal­len among Thieves, in their journeying from Jerusalem to Jericho? If Christ will so graciously reward at the last day, all those temporal and bodily supplies, that we be­stow on his distressed Members, as himself hath expressed, Matth. 25.34. much more bountifully will he recompense all that labour of love, which we manifest for the preser­vation of those Souls, which he redeemed with his pre­cious bloud, to reduce a sinner from the error of his ways, by a mild reproof, a seasonable instruction, a peace­able and pious example. This is to be as Moses was to Aa­ron, ( Exod. 4.16.) instead of a God and a Saviour unto them. Great is the advantage and opportunity that those Men have, who by their parts and reputation have an in­fluence upon the spirits and consciences of their misguid­ed Brethren, if they would instruct them in this plain les­son of preferring works of mercy and charity above all external services whatsoever; if they would convince them, how hateful to God a Pharisaical temper is, that disposeth Men to quarrel about external circumstances, [Page 50]wherein they are not at all concerned, and to neglect the most necessary duties of the Gospel, Judgment, Mercy, and Faith, which are of Eternal concernment to their Souls. In so doing, the may save themselves, and perhaps thousands of those that know them, and are ready to follow them, And if there be a pleasure in doing good, there is no plea­sure like that, which will arise, from being instrumental in so publick a blessing, wherein the very being of Religion, the peace of the Nation, & the salvation of souls are bound together, especially in this juncture of affairs, when for want of exercising mercy to one another, we expose our selves as a Sacrifice to our common enemies. Misericor­diam volo, is God's voice to us, and may it ever be heard in our Land. If he should have dealt with us, as we do one with another, & lay hold of every provocation to destroy us, the whole Land might have been a sacrifice to his Ju­stice: but he hath in the midst of judgment remembred mer­cy, and seeing it is his mercy that we are not consumed, let us not be so unmerciful to our selves, as to bite & devour one another till we be utterly consumed. Gal. 5.15. Misericordiam volo, is the Kings Motto, as well as God's; He hath sometime graciously manifested his readiness, to dispense with the use of those established forms of worship, which himself retains as most agreeable to the Word of God, and in which, the Arguments and Sufferings of his Royal Father have con­firmed him (next to a Jus Divinum) against all doubt­ings or contradictions: yet to shew that he also loves mer­cy, rather than sacrifice, he indulged the omission of them, as long as the peace and welfare of the Nation could bear it; how ill do they requite this great condescension, that will not recede one step from their pretended holy, but really unpeaceable Discipline, to follow such a Divine and [Page 51]Royal example, as both God and the King do propose to them? Misericordiam volo, should be our Petition to the King to pardon all that obstinacy and peevishness of spirit, that keeps us still in disobedience and contradiction to those good and wholesome Laws, whereby we might lead quiet and peaceable lives, in all godliness and honesty, 1 Tim. 2.2. Sure I am Misericordiam volo will one day be our Petition to God, that he would not enter into judgment with us; and we may know what our sentence will be then, Rom. 2.16. sor by the Gospel we must be judged, and that assures us that with what judgment we judge we shall be judg­ed; Mat. 7.2. and, he shall have judgment without mer­cy, that sheweth no mercy. James 2.13. Voluit Deus ut quis (que) sit sibi mensura misericordiae. And now Misericor­diam volo, shall be my Plea also, that you would pardon my trespassing on your patience, and that you would suf­fer a word of Exhortation. God hath planted us in his own Vineyard, Isay 5. hedged us about with his Almighty providence, and been at the ex­pence of Miracles of Mercy, to restore and establish us on foundations of peace and rightcousness: And now that he expects Grapes, let us not bring forth wild grapes, he looketh for judgment, let us not bring forth oppression, and when he expects righteousness, let us not bring forth a cry of our own sins and divisions, and the sufferings of our brethren, lest he take away our hedge, and we be eaten up, and lest he break down our wall, and we be trodden down of them, that bear evil will to Sion, and watch opportunities to lay us wast.

If there be any fanatick principle among us, (and there are certainly very many) this is one, to think that purity of Ordinances will commute for the impurity of our [Page 52]lives, or that we are either better, or safer, for being of this, or that Party: Lot and Noah are commended for being righteous in a wicked, and perverse Generation; their condemnation will be the greater, that are wicked and unrighteous in a holy Nation, and Schismatical in the Communion of a Church truly Catholick and Apostoli­cal: Let none of us be as the Sons of Eli, Sons of Belial, that snatched at the flesh while it was raw, and served themselves before the Lord, whereby they made the of­ferings of the Lord to be abhorred of the People: Let none of us be like the Proud and Hypocritical Pharisees, who thought to cloke their real impieties, in neglecting works of mercy and peace, by a pretence of zeal for the minute circumstances of external Worship and Disciplin; but let us offer to God the sacrifices of a humble and contrite heart, and not forget to do good and communicate, Heb. 13.16. for with such sacrifices God is well pleased: and then he will accept our praises, and answer our Prayers with a Misericordiam volo: I will have mercy upon you, and heal your Land. Which God grant for the sake of Jesus Christ, Amen.