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, Acts 26.18 O­pening their eyes, 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. Laertius in vitá 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 mercy, 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: 1 Cor. 1.17. So St. Paul says, Christ sent me not to baptize, 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, 1 Cor. 6.20. requires that we should glorifie him in our Souls and in our Bodies which are his, and that we may serve him acceptably, 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 eare 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, 1 Cor. 14.33. When God says Miserioordiam volo, He doth not exclude Justice, 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, Gal 5.12. I wish they were even cut off that trouble you, 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. Psal 59.5. God himself will not be merciful to them that offend of malicious wickedness, 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 forgce 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 Institution, 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; 1 Kings 8.63. If they should have invented more costly ones, 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, ver. 19, 20. Psal. 50. that gave their mouths to evil, 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 solemnity at 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.) I do­latry, 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 & vitandas offensiones, 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 Canons, 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, Camcron. in loc. which Subjects are wont to yield to their Princes: 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, Grotius in loc. sed quod longe late (que) receptum, 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. 2 ly, 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 bumanitate 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, c. 6.6. to instruct us in the mercifulness of God, 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, See Jer. 9.24. as if he were such as our selves, as the Indians being black, 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. Jain. 3.15. But such black thoughts are fruits of the spirit of Darkness; the fruits of the best spirit, are love, joy, peace, Gal. 5.22. long-suf­fering, gentleness, goodness, &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, Eph. 4.5. one Lord, one Faith, 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. Instit. l. 4. c. 10. n. 30. Calvin says) that the same Rites would not agree with the several Na­tions, 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. 2 ly. 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, Rom. 13. and otherwise the Magistrate should have no authority at all, 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, Gal. 5.2. if ye be circumcised ( i.e. with an opinion of the legal necessity of it) Christ shall profit you nothing: 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, L. 7. c. 19. it was ever e­steemed an unreasonable thing for those that agreed in the Substantials of Religion, [...], 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 Daugh­ [...]er from their Parents. And my Optatus. Author sets down the Method which those Seducers used, Cai Sei! or Caia Scia! 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, Tanta est imperitiae morositas ut vel in rebus pro­batissimis habeat sem­per quid reprehen­dat. Cal. there can never be a firm peace in any Church, seeing that ignorance, and interest, 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 Da­rand ( 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.

Remember the Blessing pronounced to the Peace-ma­kers by our Saviour, and the Cu [...]se 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, Deterior est qui recedit ab Ec­clesiae concordiâ, & in haeresin aut Schisma demigrat, quam qui impurè vivit salvis dog­matibus. Eral. de Eccl. con­cordiâ, p. 113. of Mer­cy and good Works, 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 Robbens? 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 god­liness 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, James 1.20. that do as much hinder the righteousness of God, 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, they 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, Gal. 5.15. as to bite & devour one another till we be utterly consumed. 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. for by the Gospel we must be judged, and that assures us that with what judgment we judge we shall be judg­ed; and, Mat. 7.2. 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 righteousness: 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.