'' ' ■ - 
 
 i!i 
 
 
/* 
 
* 
 
Hooker Mayor. 
 
 » 
 
 Jovis xxvii. die Aygusli, 1674. Annoq; 
 Regni Regis Caroli Secundi 
 Angli&,&c.xxvu 
 
 OT{T> B <I{ET> by this Court, That 
 Mr. Sharpe be dejiredto Vrint his 
 Sermon Treached on Sunday lajl before 
 the Lord Mayor and Aldermen of this 
 City, at the Guild-Hall Chappel. 
 
 Wagstaffe. 
 
 Imprimatur, 
 
 Sept, 1 1 . 74. 
 
 Guliel. Wigan, (fyv. in Qh, 
 Pat. ac D°. 2)°. Humf. 
 Epifc.Lond. in Sac.Dom. 
 
The Things that make for Teace. 
 
 DELIVERED IN A 
 
 SERMON 
 
 Preached before the Right Honourable 
 
 THE 
 
 Lord Mayor, 
 
 AND THE 
 
 Courc of ALDERMEN, 
 
 A T 
 
 gUlL<D-HALL CHAPPEL; 
 
 Upon the 23. of Augufl, 1674. 
 
 — ■ -■ ■ 1 -■ - ■ "mm — — — ■ — — 111 iimiiii p .111 l 
 
 By JOHN S H AR<P E, Chaplain to the <%gbt 
 
 Honourable Heneage Lord Finch, Lord Keeper of 
 
 the Great Seal of England. 
 
 LONDON, 
 
 Printed by Andrew Clark for Walter Kettilbj , at the 
 BijhopsHead in St.Pauls Church Yard, 1674. 
 

 ■ 
 
A. , v 1 1 , ■ 
 
 ' — -^— | — 
 
 To the R ight Honourable 
 
 S l William Hooker, 
 
 j 
 
 LORD MAYOR of LONDON, 
 
 And to the 
 
 COURT of ALDERMEN. 
 
 Right Honourable, 
 
 He following Difcourfe Was 
 never defined to go farther 
 than your own Chappel, 0- 
 therWiJe it had not been left 
 fo Imperfect : but fince yon 
 have thought fit to Order itfhou/d be more 
 Public ^, it Would ill become me D who 
 do in it [0 earneflly *Prefs Obedience to 
 Superiors D to difpute your Qommands. 
 Such therefore as it is I humbly Pre- 
 fern it to you, heartily Wifhing it may in 
 
 fome 
 
The Epiftle Dedicatory. 
 
 fame degree Minifler to the 'Promoting 
 Peace and Unity and Brotherly Love 
 among m, Which is the onely thing there- 
 in aimed at by 
 
 RIGHT HONORABLE, 
 
 Tom moji Humble and 
 
 Obedient Servant^ 
 
 John Sharpe. 
 
 Rom. 
 
CO 
 
 Rom. xiv. ip> 
 
 Let us therefore follow after the things 
 that make for Teace. 
 
 HE Apoflles defign in this Chapter^ 
 is toperfwade the Roman Chrifti- 
 anstolive Peaceably one with ano- 
 ther, notwithftanding all their dif- 
 ferent Perfwafions in matters of 
 (Religion. 
 
 He doth notfo muchfet himfelf to %efolve their 
 Qontrovcrfies , to Determine which Side held the 
 Trupft Opinions, as to Silence their Difputes^ to 
 allay thofe Bitterneffes and Animofities with which 
 the feveral Parties profeciifed each other, to ob- 
 lige them to embrace one another in Chriftian Cha- 
 rily ; and though there could not be an Unity of 
 Judgment among them ; (which certainly is a ch'ing 
 can never be expecled ; mens apprehenfions con- 
 cerning things being neceftarily almoft as various 
 as arc their Tempers and Complexions ;) yet never- 
 thelefe they fhould fo order the matter, that there 
 might at lead: be an Unity of Afeclion^ aiid an a- 
 micable communication one with another. 
 
 Hereprefents to them that they had nothing to F.4. &feq. 
 do to Judg or Cenfure their Brethren ; for they were 
 
 B Gods 
 
(O 
 
 Gods Servants, and to Him only they ftood or fell ; 
 that though they were mijiaken in their Notions as" 
 to the Points in Controverfie, yet neverthekfs, if 
 what was done upon thofe mijiaken Principles, was 
 done out of a pure heart, and as in obedience to 
 the Commands of God , it would be accepted of 
 him. 
 14., He is fo far from countenancing th&r (Religious- 
 Quarreh, that headvifeth even thofe that held the 
 true fide of the Queftion, to fubmit for Teace fake, 
 and rather to ucede from their right; to forbear 
 doing that which they might lawfully do, than by 
 undue ufe of their Liberty to caft a Stumbling-block. 
 before the weak uninftrufted Diffenters, and be a 
 means of their fbrfaking Chriftianity. 
 
 And the more to enforce this difcourfe, he at 
 furesthem, that however they might pretend Re- 
 ligion for their prefent differences, yet in truth 
 7/w£wasofall other things the lea ft intereffed in 
 them. They were much miftaken in the nature of 
 it, if they took it to confift in fuch fmall, incon- 
 fiderable, external things as they made the matter 
 of their Vijfenfions. Chriftianity was not much con- 
 cerned, whether they ate fuch kind of Meats, or 
 whether they did not eat them ; whether they kept 
 Sabbaths and New-moons holy to the Lord, or whe- 
 ther they efteemed every day alike. That was a 
 more inward, and a more noble thing. It was the 
 hearty practice of Right eoufnefs and Peace, and Re- 
 joycing to do good. Thefe were the things that made 
 
 a man 
 
(?) 
 
 a man a Chrifiian ; and in Theje things (faith the y e r.i8. 
 Apoftle) he that ferveth Chrijl is indeed acceptable 
 to God<> and approved of men. 
 
 And then at la ft from thefe fever al Particulars 
 he draws this general Inference by way ofExhor^ 
 tation : Let u* therefore follow after the things that 
 make for peace. 
 
 I have given you a brief account of the Apoftles 
 difcourfe in this Chapter ; and I could heartily 
 with that I had no occafion to deal any further up- 
 on this Subject. Happy were it for Ckripans, if 
 things were in that pofture among them, that they 
 were no further concerned in thefe Difcourfes of 
 Scripture, than only to be inftrufted in the knCc 
 of them. But, alas, whoever underftands any thing 
 of the Irate or Chrifiianity, now for thefe many Ages 
 in the World, will eafily fee that no one Point of 
 our <%eligion has been in all times more necetfary 
 to be daily preached, to be earneftly preffed, to be 
 loudly founded in the ears of Chriftians than this 
 of Peace and Love, and mutual fuflferance under 
 their different apprehenfions of (Religion. 
 
 It has fired (as one hath obfervedj with Chri- Mr « Ha!ei 
 fiianhj in this matter as it did with the J-wifo Dif- 
 penfation of old. The great and principal Com- 
 mandment which God gave the Jews, and which 
 (as they themfelves teach) was the Foundation of 
 ail their Law, was to worjlnp the Godoflfrael, and 
 Him only to ferve : yet fucfa was the fottiilmefs and 
 perverfenefs of tha L People, that This was the Com- 
 
 B 2 . mandment 
 
(4) 
 
 niandment, that of all others they could never be 
 obliged to keep ; but they were continually Tun- 
 ing a whoring after the Gods of the Nations? not- 
 withftanding all the various ways and methods 
 that God made ufe of to reclaim them from that 
 fin. What the Worjhip of one God was to the Jews, 
 that Peace, and Love, andVnity is to the Cbrifti- 
 ans, even the grand diftinguifliing Law And Cha- 
 racter of their Profeffion : and yet mthforrow, and 
 to our unfpeakable confufion it may be fpoken, 
 There is no (Religion that ever was known in the 
 World hath given Birth to fo many Herefies, hath 
 been intituled tofo many needlefs Difputes and 
 Quarrels, hath been crumbled intofo many Setts 
 and Parties, hath been profecuted by all the feve- 
 ral Pretenders to it with fo much heat and fury, 
 and implacable animofity , hath been made the 
 occafion of fo much Tumult, War, and Bioudilied, 
 as this excellent, this innocent, andcall-lefs^- 
 ligionof ours. 
 
 Togo no further than our felves, and the po- 
 fturewe ftand in at this day ; if ever any Society 
 of Ckrifii&m could be obliged tolive in Brotherly 
 Love and Communion with one another we certain- 
 ly are the Men. For befides the engagements of 
 our (Religion, common to us with other Qhrifiians, 
 we have all the external advantages which a wife 
 and well temper'd Settlement of Qhurch- affairs, 
 a mild and juft Government, and excellent Laws 
 can give to the promoting thereof 
 
 Religion 
 
(5) 
 
 Religion is eftablifihed among us in as great 
 Purity as ever perhaps it was fince the Jpoftles 
 times. 
 
 The Government we live under is neither fo Lax 
 as to defeat its own ends, nor fo Severe as toex- 
 ercife Tyranny over our Confciences. 
 
 The Terms of our Communion are more large, 
 and moderate, and eafie to be fubmitted to by men 
 of different Perfirafions, than any other Church- 
 Society that I know of doth allow at this day. And 
 this isfo acknowledged, that there is fcarce any 
 of the feveral difagreeing Parties among us, but 
 next to their own Chnrch would prefer Ours before 
 all Others. 
 
 The D oft r ins that make upourpublick Confeffion 
 are expreifed in fuch a latitude, that they have 
 been, and are generally affented to, by maft of the 
 T>i(f enters from us. And that wherein We differ 
 from other , is not our adding to the Faith new 
 and queftionable T)oclrins y but our rejecting, or not 
 impofmg their Innovations, 
 
 Our Publick. Service hath not a Prayer in it but 
 what' any Chriftian in the World may lawfully fay 
 Amen to. 
 
 Our Ceremonies are but/hr, and thofe very de- 
 cent, and unqueftionably of Primitive Antiquity. 
 
 The Penalties which the Laws inflicl: upon thole 
 that feparate from our Communion are fo eafie, and 
 fo moderate, that methinks Sober men fhoald be 
 afhamed to call them ferfecutions ; and fhould 
 
 rather 
 
CO 
 
 rather fit down contentedly under them, than by 
 endeavouring, 6t deffring any Alteration, endan- 
 ger the bringing the Qhurch, and poilibly -tbem- 
 felves into far greater inconveniencies than thofe 
 they now fufter. 
 
 In a word, fo excellent is the temper of our 
 prefent Settlement, that there is no Church in the 
 World, with which men of differing Perfwafions 
 may more fafely communicate ; and under which, 
 even 'Dijf enters, if they bepeaceble, may live more 
 happily than the Church of England. 
 
 But now how do we demean our felvcs under 
 this happy Conftitution of affairs ? What Fruits 
 of the Go/pel of Peace do we yield fuitable to thefe 
 great external Advantages ? One might rationally 
 expeft to fee Religion in quite another Face among 
 us, than it hath in other parts of the World ; and 
 that enjoying fuch excellent means of Peace and 
 Unity as we do ; and efpecially having fufficiently 
 experienced the Miferies of D/fcord; there flhould 
 no fuch thing as Fattion or Divifion be heard of a- 
 mong us, but that we fhould All like Brethren 
 Chriftlanly joyn together with our Qommon Mother, 
 and in fmaller matters bear with one anothers 
 Weaknefles , and Ignorances , and Miftakes , as 
 doubtlefs God himfelf will ; and as the Church, 
 which is principally concern'd, in many cafes 
 doth. 
 
 But alafs the event doth too notoriouOy difco- 
 ver the contrary to all this, and that to the -fliame 
 
 of 
 
(7) 
 
 of our felves, and the reproach of our Church, 
 and the fcandal of Religion, and the rejoycing 
 of our Enemies, and the grief of all good men. 
 
 Never were our Differences higher, our Oppofiti- 
 oris one of another more violent, our Schifms and 
 Separations more numerous, and more obftinate 
 than they are at this day. 
 
 We difpute eternally, we quarrel without 
 grounds , and without ineafure ; we ftickle for 
 every Trifle? and are as much concerned for the 
 propagating a filly Notion, which might very well 
 be let alone without our being a jot the worfe 
 Chriftians as if the Fundamentals of our (Religion 
 lay at (lake. 
 
 We revile, we reproach, we befpatter one ano- 
 ther ; and though we be extremely fcrupulout in 
 fmaller matters, yet we make no fcruple of facrifi- 
 c'mg charity? and the Qhurches peace to every hu- 
 mour? and every paffion. And whileft we are 
 zealous in the matter of an Opinion? or a fmall Ce- 
 remony ; we often Iofe all fenfe of Religion, and 
 Good manners, and even Humanity it felf. 
 
 What the Confequences of thefe unreafbnable 
 and unchriftian Feuds may bo, we know not. I 
 pray God they do not end, either in a very great 
 Corruption, or a total Subverfion of Chriflianity a- 
 mong us. It was thefey?/zs, if it be lawful toguefs 
 at the reafon of Gods Judgments from outward 
 Appearances, that brought defolation upon thofe 
 once flourishing Churches of Afric and Afla : and 
 
 who 
 
(8) 
 
 who knows, if they beobftinatelyperfiftedin, but 
 they may be an occafion of Gods removing his 
 Candlejlickftom us alfo. ' 
 
 And now is it not needful that every . Qkriftian 
 fliould life his u'tmoft endeavour to Jlill that Spirit 
 of Contention that is gone forth among us? Is it 
 not needful that every Son of Peace (hould bring 
 fome water to the quenching of our Flam:s? 
 
 Let me therefore this day take up St. Pauls ex- 
 hortation to you ; let me befeech you, let me con- 
 jure you ; if there be any Confolation in thrift 9 if 
 any Comfort of Love, if any F ellowljnp of the Spir.t ) 
 if any Bowels and Mercies \ that now at length lay- 
 ing aiide all bitternefs and evil fyeaking, all variance 
 and emulation, allneedlefs Difputesand Conten- 
 tions, you would unanimoufly joyn together in 
 following after the things that make for psa'ye. 
 
 And that my Exhortation may be the more efte- 
 ftual to the purpofes I intend it for, I fliall purfue 
 it ; Firji by way of Direction ; Secondly by way of 
 Motive, Firft 1 (hall reduce the Duty here enjoyned 
 of Following the things that makg for peace to its 
 particular Rules and Injlances, that you may know 
 what is to be done by you in order to the perfor- 
 mance of it. 
 
 Secondly I fhall fet before you the very great 
 
 Engagements and Obligations that lie upon us to 
 
 follow after the things that make for peace ; that you 
 
 may be perfwaded the more vigoroufly to fet a^ 
 
 bout it. 
 
 And 
 
(9) 
 
 And both thcfe things I (hall manage as near as 
 Icanwkhrefpeft to theprefent/foiteand pojiureof 
 Affairs among us , and wirhal (hall alwayes remem- 
 ber that my bufinefs is nor to prefcribe Laws or 
 Rules to my Superiors for their Carriage in thefe 
 matters, but only to reprefenc the Duty that Chri- 
 ftians of a private capacity do owe to the Publicly? 
 and to one another. 
 
 > As for the Firji thing, which is, to direct and in- 
 firutl you in the performance of this duty of follow- 
 ing the things that make for peace? you may be plea- 
 fed to take notice, That this Duty hath a twofold 
 ObjecT, according to the two different Relations 
 and Capacities in which we are to be considered ; 
 to wit, the Qhurch our Mother? and Particular Cbri- 
 ftians our brethren. In the firji Relation we are 
 conlidered as Subjeols ; in the fecond as Fellovr- 
 Qhrifiians. With refped: to the former? the Peace 
 we are to purfue implies Obedience? zndTreferva- 
 tion of Communion, in oppofition to Schifin and Se- 
 paration. With refpeft to the latter? it implies mu- 
 tual Love and Qharity, in oppofition to Quarrels 
 and Contentions. 
 
 My bufinefs therefore upon t\\\sfirfl head is to 
 lhew what are the Particulars of our Duty? what 
 are the means that conduce to Peace in both thefe 
 refpecls. 
 
 Andfirftofalll begin with what is due from ius 
 to the Church in order to Peace? as Peace ftands in 
 contradiftinclion to Schifm. And this Point I (hall 
 
 C beg 
 
(IO) 
 
 beg ieaveco difcufs, very freely, and very parti- 
 cularly ; becauie I fear we have generally many 
 falfe Notions about it ; and yet it is a matter of 
 fuch confequence, that I doubt not but the right 
 understanding of it v/onld go a great way to the 
 Cure of the fad Vivifions that are among us. 
 
 And that I may difcourfe with more c learn efs, 
 and more evidence, I (hall deliver what I have to 
 fay in this matter, by way of Proportions-; taking 
 my Rife from the firft Principle of Ch wch ^-Society y 
 and fo regularly afcending. 
 
 The firft Tropofition I lay down is this ; That 
 every Chriftian upon the very account of his being fo, 
 ps a Member of the Church c/Chrift, and k bound 
 tojovn in External Communion with it where it can 
 be had. 
 
 For the clearing of this you may be pleafed to 
 confider that the Primary Defign and Intention of 
 our Saviour in his undertaking for us was not to 
 lave particular perfons without refpecl: to a Society, 
 but to gather tohimfelfa Church out of Mankind, 
 to erecl and form a Body Politick^ of which himfelf 
 was the Head, and particular Chriftians the Mem- 
 hers : and in this method through Obedience to his 
 Laws and Government to bring men to Salva- 
 tion. 
 
 And this is no more than what is the Senfe and 
 Language of the Holy Scriptures ; wherein what- 
 ever Chrift is faid to have done or fuff ere d for Man- 
 kind, he is faid to have done for them, not as Scat- 
 tered 
 
(II) 
 
 tered Individuals, but as Incorpotated into a Church. 
 Thus Chrijl loved the Church, and gave himfelf for E P h, 5- 2 * 
 it. Chrifl redeemed the Church with hi* own Bloud. A&s 20. 28. 
 Chrifl k the Saviour of his Body, thac is to fay the Eph. 5 . 23. 
 Church, with many paflages of the like importance. 
 The plain Confequence from hence is, that e- 
 very perfon, fo far as he is a Ckriftian, fo far he 
 is a Member of the Church ; and by virtue of that 
 Relation to the Church it is, that he hath any re- 
 lation to Chrifl, or any Title to the Privileges of 
 the Goffel. 
 
 And agreeably to this Notion, it is very plain, 
 that Baptifm, which is by all acknowledged to be 
 the Ceremony of Initiating us mtoChrifiianity, is in 
 Scripture declared to be the $(ite whereby we are 
 entred and admitted into the Qhurch. Thus St. 
 Paul exprefly tells us, that by one Spirit we are all 1 Cor. 12, 
 baptised into one Body. And again, that Qhrifthath i*j 
 fantlified, that is to fay, feparated his Church by the P *' 
 waflring of Water and the Word. 
 
 Now then it being thus evident, that every 
 Chriftian as a Chrifiian is a Member of that Body 
 of Ctri ft which we call the Church : there will be 
 little need of taking pains to prove, that every 
 fuch perfon is obliged to joyn in External Com- 
 munion with the Church where he can do fo : for 
 the very nature of this Church-memberjhip doth im- 
 ply it. Wichout this neither the Ends of Church- 
 Society, nor the Benefits accruing to us therefrom 
 can He attained. 
 
 C 2 Firfl, 
 
Firft, not the Ends of it : The Ends of Ckirch- 
 Society are the more Solemn Worjhip of God, and 
 the Publick Profeffion of our Religion , and the 
 Mutual Edification one of another : Now how 
 thefecan be in any meafure attained without af- 
 fociating together in Publick, Ajfemblies, and mu- 
 tual Office S, and other Acls of Extcm.il Communion 
 with one another cannot anyways be imagined. 
 
 And as little in the fecond place, can it be con- 
 ceived how without this we can be made partakers 
 of the Benefits and Privileges that Chrift hath made 
 over to the Members of his Church. For we are to 
 qonfider that God hath fo ordered the matter, and 
 without doubt for this very reafon to unite us the 
 more firmly in Society , that the Privileges of the 
 Gofpel, fuch as Pardon of Sin, and the Grace 
 of the Holy Spirit, are not ordinarily conveyed 
 to us fo immediately by God^ but that there muft 
 intervene the Miniftry of Men. Gods holy Word 
 and Sacraments are the Channels in which they 
 are derived to us ; and Ihofe to whom he hath 
 committed the Miniftry of Reconciliation and the 
 Power of the Keyes are the Hands that mull: difpence 
 them. We have no promife of Spiritual Graces but 
 by thefe means : fothat in order to the partaking 
 of them there is an abfolute neceffity laid upon us 
 of joyning and communicating with the Church. 
 
 It is true indeed God doth not fo tie himfclf up 
 to thefe weans } but that he can, and will In fome 
 cafes confer the Benefits of them without them :, 
 
 as 
 
03) 
 
 as in cafe of a General Apoftacy of the Church; or 
 of Perfecntion for Religion ; or of an unjuft £x- 
 communication^ or any other cafe where Commu- 
 nion with a true Vifible Church is denied to us. 
 But though God doth aft extraordinarily in ex/r.7- 
 ordinary cafes, where thefe wetf/w cannot be had ; 
 yet this doth not at all diminifh, much lefs take a- 
 way the neceffity of making ufe of them when they 
 can be had. 
 
 From what hath been difcourfed on t\\\s firjl 
 Propofition, we may by the way gather thefe two 
 things : I only name them. Firft how untrue their 
 Pofition is that maintain that all our Obligation to 
 Church Communion doth arife from a voluntary 
 admiflion of our felves intofome Particular Con- 
 gregation, and an explicit Promife or Ingagemenc 
 to joy n with it in Church Ordinances. 
 
 2. How wildly and extravagantly they difcourfe 
 that talk of a Chrijiianity at large, without relati- 
 on to a Church, or communion with any Society 
 of Chrijiians. 
 
 The fecond Proportion is , That every one is bound 
 to joyn in Communion with the eftablifbed National 
 Church to which he belongs, fuppofing there be no- 
 thing in the Terms of its Communion that renders 
 it unlawful for him Jo' to do. 
 
 For if we ^re bound to maintain Communion 
 with the Catholick Church, as I have before pro- 
 ved, k is plain that we are bound to maintain 
 Communion with that part of it, within whofe 
 
 Verge 
 
Cm) 
 
 Verge the Divine Providence has caft us. For we 
 cannot communicate with the Catholick Church 
 but by communicating with fome Part of it : and 
 there is no communicating with any Part of it, 
 but That under which we live, or where we have 
 our Refidence. 
 
 Well, but it may be faid, that there may be fe- 
 veral DiftinS Churches in the Place where we live. 
 There may be the fixed Regular AlTemblies of the 
 National Church ; and there may be Separate Con- 
 gregations ; both which are, or pretend to be Parts 
 of the Catholick Church \ fo that it may be all one 
 as to our communicating with that, which of theft 
 we joyn with, fuppofing we joyn but with one of 
 them ; and confequently there is no neceffity from 
 that Principle, that we fhould hold Communion 
 with the <Publick Ajfwblies of the National 
 Church. 
 
 But as to this I defire it may be considered, 
 thac That that lays an Obligation upon us to joyn 
 in Communion with the Church (to wit our being 
 Membtrs of that one Body of Chrift) doth alfo lay 
 an Obligation upon us, as much as in us lies to 
 prcferve the Unity of that Body*, (for this both the 
 Fundamental Laws of Society, and the expre/s 
 Precepts of Chriflianity do require of every Mem- 
 b&j) But now to make a Rent in, ov^par ate from 
 any Part of the Body of Chrifi, with which we may 
 lawfully communicate (and fuch we now fuppofe 
 *the Eftablified AJfemblies of the Ration to be) is 
 
 dire&ly 
 
(i5> 
 
 WW" 
 
 dire&ly contrary to the prcferving the Unity of 
 that Body : And therefore certainly fuch a ^ent or 
 Separation muft be unlawful. And if fo, then it 
 muft be unlawful alfo to joyn with any Congrega- 
 tion of men among us that have made fuch a ^ent 
 or Separation. 
 
 So that let our Pretences be what they will, fo 
 long as the Fixed Regular Ajfemblies of the Nation 
 wherein we live, do truly belong to the Qatholick. 
 Church, and we can lawfully joyn with them, it is 
 certain we are bound fo to do, and not to joyn 
 with thofe Congregations that have withdrawn 
 chemfelves from them ; for to do this would be to 
 joyn in Society with Separates, would be a par- 
 taking with their Sin, and a breach of the Apoftles 
 Precept of Avoiding thofe that caufe Dhifions. Rom.i5.i-/. 
 
 The third Proposition is, That the being a Mem- 
 ber of any Church doth oblige a man tofubmit to all 
 the Laws and Conftitutions of that Church. 
 
 This Proposition is in the General fo unquefti- 
 onable, that no fiber man will deny it. And in-' 
 deed it is the (Bafts upon which all Societies are 
 founded, and by which they do fubfift. For to 
 fuppofe a Society, and yet to fuppofe the Members 
 of it not under an Obligation to obey its Laws 
 and Government, is to make Ropes of Sand, to 
 fuppofe a 'Body without Sinews and Ligaments to 
 hold its parts together. 
 
 So that all the queftion here is concerning the 
 nature and extent of the Churches Power over her 
 
 Mem 
 
htembcrSy How far, and in what inftancesihehath 
 Authority to oblige them. Which is a queftion not 
 difficult to be anfwered if men would come to it 
 without paffion and prejudice. 
 
 For it muft be acknowledged, in the firft place, 
 that the Church muft, as all other Societies, be en- 
 trufted with at leaft fo much power over her Sub- 
 jells, as is neceflary for the fecaring her own Wel- 
 fare and prefervation : For to think otherwife, is 
 ro fuppofe G^toli4ve founded a Church, and in- 
 tended the Well-being and Continuance of it ; which 
 are things that every one muft grant : And yet to 
 fuppofe that he hath denied her the ufe of the 
 Means without which that Well-being and Continu- 
 ance cannot be attained : which is monftrous and 
 contradiftious. 
 
 Furthermore it muft be granted, that the Wel- 
 fare and Prefervation of the Church cannot be fecu- 
 red but upon thefe two Suppofitions. Firft, That 
 Provilion be made for the due and orderly perfor- 
 mance of the Worjbip of Go J. Secondly, That there 
 be means of maintaining (Peace and Vnity among 
 its Members. This latter is neceflary to the Welfare 
 and Prefervation of a Qmrch, as a Society , the for- 
 mer is neceflary to it as a Religious Society. 
 
 Now then this being admitted, it follows in the 
 general, that whatever <Power over hev Subjebls is 
 neceflary in order to either of thefe things, all that 
 at leaft muft be fuppofed to . be lodged in the 
 Church, that is to fay, in Thofe that have the Go- 
 vernment of 'it. So 
 
So that from hence it is plain, in the firfi place, 
 that the Church hath power fo far to reftrain the 
 exercife of her Subjetls Liberty, as to oblige them 
 to all fuch Laws, Rules, Orders, and Ceremonies 
 as She (hall eftablifh for the more Solemn, Regu- 
 lar, Decent , and Convenient Adminiftration of 
 Religious Affairs. And if it be qncftioned whether 
 her Appointments do indeed conduce to that end, 
 of that She her felfis to be the Judge ; Her Mem- 
 bers being no farther concern 'd therein, than one- 
 ly before they obey her Impofitions to fee that they 
 be not repugnant to the known Laws of God. This 
 Power the Church muff be fuppofed to have, other- 
 wife She will not be enabled to make Provifion for 
 the fir ft thing whereon her Welfare doth depend : 
 viz^ the Performance ofGods Worfhip and Service 
 in a due and orderly manner. 
 
 Secondly, from hence alfo it is plain, that the 
 Church muftbe furnifhed with a Power to end and 
 determine Controverfies of (Religion that arife a- 
 mong its Members : that is to fay, to give fuch an 
 Authoritative decifionof them, as that all Parties 
 are bound to acquiefce in it : for without this (he 
 would be defective in xhtfecond thing required to 
 her Welfare and Prefervation, z/i^. Maintaining her 
 felf in Peace and Vnity. 
 
 But here it may be taken notice that this Power 
 of Ending Qontr over fie s, which weafcribe to the 
 Church, doth not imply any Authority over our 
 Judgments ; or that in vertue thereof (he can ob- 
 
 D lige 
 
OS) 
 
 lige us to give an inward affent to her Determinate 
 ens, any further than (he gives us evidence for the 
 Truth of them : (which is that extravagant Power 
 the Church of <t(pme doth challenge to her felf) but 
 onely an Authority over our Practices, that (he can 
 oblige us to fubmit fo far to her Definitions^ as not 
 to all any thing contrary to them. A Power in the 
 former fenfe is not neceffary to the Churches peace ; 
 and the reafon is, becaufe our Judgments and 
 Opinions, fo long as we keep them to our felves, 
 cannot poffibly caufe any difturbance in, or do a- 
 ny injury to Society. But a Power in the latter fenfe 
 is absolutely neceffary ; for if men may be allow- 
 ed to vent and publifh what ever fancies come into 
 their heads, and the Church have no Authority to 
 impofe (ilence upon them, it cannot be avoided 
 but fhe will be overrun with Herefies, and embroil- 
 ed in infinite Quarrels and Contr over fie s, to the de- 
 ftruftion of her Publick Peace. 
 
 The fourth Propofition is, That we can have no 
 jufl caufe of with-drawing our Communion from the 
 Church whereof we are Members, hut when we cannot 
 communicate with it without the Commiflion of a 
 
 Sin. 
 
 For if we are bound to Communicate with the 
 Church when we can lawfully dofo ; as hath been 
 before proved, it is plain we are bound fo long to 
 continue our Communion with the Church, till it be 
 unlawful to continue in it any longer : But it can- 
 not be unlawful to continue in her Communion, 
 
 till 
 
(IP) 
 
 till (he require fomething as a Condition of her 
 Communion that is a Sin. 
 
 So that there are but Two cafes, wherein it can 
 be lawful to withdraw our Communion from a 
 Church , becaufe there are but two cafes wherein 
 Communion with her can be finfuL One is, when 
 the Church requires of us as a Condition of her 
 Communion, an Acknowledgment and Profeffion of 
 that for a Truth, which we know to be an Error. 
 The other is, when the Church requires of us as a 
 Condition of her Communion, the joyning with 
 her in fome Praftifes which we know tobeagainfl 
 the Laws of God* In thefe two Cafes to withdraw 
 our Obedience to the Church is fofar from being 
 a Sin, that it is a neceflary 'Duty ; becaufe we have 
 an obligation to the Laws of God antecedent to 
 that we have to thofe of the Church ; and we are 
 bound to obey thefe no further than they are con- 
 fonantor agreeable to thofe. 
 
 But now from this difcoutfe it will appear how 
 inefficient thofe Caufes, how unwarrantable thofe 
 Grounds are, upon which many among us have 
 proceeded to Separation from our Church. 
 
 For, firji if what I have laid down be true, it 
 cannot be true that Vnfcriptural Impofitions can be 
 a warrantable caufe of feparation from a Churchy 
 fuppofing that by Vnfcriptural be meant no more 
 thanonely what is neither Commanded 'nor Forbid 
 in the Scriptures. For the Aftions required by 
 thefe Vnfcriptural Impofitions are either in them- 
 
 D 2 felves 
 
(20) 
 
 felves lawful to be done, or not lawful to be done . 
 If they be in themfelves unlawful to be done, then 
 they do not fall under that notion of Vnferiptural 
 we here fpeak of ; they are down-right Simj and 
 fo either particularly or in the general forbid in 
 the Scripture. If they be in themfelves lawful to be 
 done, then ic cannot be imagined how their being 
 commanded can make them unlawful : So that in 
 this cafe there is no fin in yielding obedience to 
 the Church? and confequently no caufe of with- 
 drawing our Communion from it. 
 
 Nor fecondly can it be true, that the Church re- 
 quiring from us any doubtful or fufpecledpra&'ices 
 as Conditions of her Communion, is a juft caufe 
 of Separation : for we muft have at leafl: as much 
 certainty of the unlawfulnefs of the aclions enjoyned 
 as we have of our Obligation to the Authority that 
 enjoyns them, before we withdraw our Obedience 
 to it, otherwife we do not proceed upon fafe 
 grounds ; but now we are absolutely certain that 
 God hath commanded us to obey them that have 
 the rule over us, but we are not certain that the acli- 
 ons we here fpeak of are any where forbid by him ; 
 for if we were, they would be no longer doubtful or 
 fufpecled, they would be certain fins : fo that if we 
 will follow the furer fide, as all Chriilians in thefe 
 cafes are bound to do, we muft continue our Obe- 
 dience to the Qhurch-, notwithftanding wcfufpecl or 
 doubt of the lawfulnefs of her Commands. 
 
 Neither 
 
Neither thirdly can it be true, that Errors iaa 
 Church as to matter of Doftrins, or Corruptions as 
 to matter of Praflice, fo long as thofe Errors and 
 Corruptions are oneiy fuffered, but not impofed, can 
 be a fufficient caufe of Separation ; the reafon is, 
 becaufe thefe things are not fins in us, fo long as 
 we do not joynwith the Church in them. So that 
 fo long as we can Communicate with a Church , 
 without either profeffing her Errors, or partaking 
 in her finful Practices, as in the prefent cafe it is 
 fuppofed we may do ; fo long we are bound upon 
 the Principle before laid down not to feparate 
 from her. 
 
 Neither in the fourth and laft place, is the en- 
 joying a more profitable Minijiry, or living under 
 a more pure Difcipline in another Church a juft 
 caufe of forfaking the Communion of that whereof 
 we are now Members. The reafon is, becaufe we 
 are not to commit the lead crime for the attaining 
 the greateft good in the World : Now it is a crime 
 to forfake the Communion of the Church whereof we 
 are Members, fo long as her Communion is not fin- 
 ful : But the enjoyment of a hfs profitable Miniftry, 
 or a lefs pure Difcipline doth not make her Commu- 
 nion finful ; therefore the enjoyment of a more pro- 
 fitable Miniftry , or a more pure Difcipline cannot 
 make a Separation from her lawful 
 
 The fifth and laft Propofition is, That though we 
 have a juft caufe to refufe Communion wit/j the 
 Church whereof we are Members in fome inftances, 
 
 yet 
 
O) 
 
 yet xpt art not therefore to proceed to fo total a Sepa- 
 ration from it a* to erett New Churches in contra- 
 diftintlion to it, ortojoyn with thofe that do. 
 
 The reafon is clear from the foregoing Princi- 
 ples ; viz,- becaufe we are bound to obey as far as 
 we can, and where we cannot to fuffer ; but at no 
 hand to difturb the Peace, or break the Vnity of 
 the Church. . 
 
 Though we cannot comply with all that the 
 Church requires of us, yet ftill we muft joy n with 
 Her in thofe other things where we lawfully can. 
 
 Nay, though the Church mould require thofe 
 things as Conditions of her Communion fo thatun- 
 lefs we conform to them we cannot at all commu- 
 nicate with her ; yet ftill there is a Paffive Obedi- 
 ence due from us : We muft fit ftill and fuffer, and 
 not make a Rent in the Church by fetting up one 
 Altar againft another. 
 
 This is like the fetting up a new and a diftinft 
 Government in the Bowels of the State. 
 
 Nothing can juftify fucli a degree of departure 
 as this but onely one thing ; to wit, fo great and 
 general a Corruption of the Qhurch both in Doclrin 
 and (Praclice, that the Salvation of all that commu- 
 nicate, with her is thereby endangered ; Which 
 though it be the condition of the Members of the 
 prefent Church of (Rome, yet I dare fay few among 
 us will affirm to be the cafe of them that commu- 
 nicate with the Qhurch of England. 
 
 Thus 
 
(*3> 
 
 Thus have I as briefly as I could reprefented to 
 you the Particulars of that Duty we owe to our 
 common Mother in the prefervation of her Unity and 
 Communion. And I hope I have not been fo zea- 
 lous for Peace as to have been at all injurious to 
 Truth. 
 
 I am confident I have faid nothing but what is 
 very agreeable to Scripture and Reafon, and the 
 fenfe of the Bed and Ancienteft Qhriftians. And 
 I am certain I have not intrenched upon any of 
 thofe Grounds upon which our Anceflors proceed- 
 ed to the (Reformation of Religion among us. And 
 for mod of the things here delivered we have alfo 
 the fuffrage of feveral, and thofe the moft learned 
 and moderate of our diffenting Brethren. 
 
 And now if after this any one be offended, as 
 indeed thefe kind of difcourfes are feldom very 
 acceptable ; all I can fay, is this, That the Truths 
 here delivered are really offo great importance to 
 (Religion and the 9ublk Peace, that they ought not 
 to be diflembled or fupprefled , for any bad re- 
 ception they may meet with from fomemen : but as 
 for the manmr of delivering them, I have taken all . 
 the care I could, not to give offence to any. 
 
 I now pafs on to the fecond part of my Task. 
 upon this Head, which is to confiderthe Duty res 
 commended in the Text with relation to particular 
 Chrijlhns our Brethren. 
 
 And here my bufinefe is to direft you to the 
 
 Purfuit. 
 
Purfuit of tbofe things that make for Peace ; as Peace 
 fignifies mutual Love and Charity in oppofition to 
 Strife and Bitternefs and Contentions. 
 
 The things that make for Pfcitt, in this fenfe are 
 more efpecially thefe that follow, which I (hall de- 
 liver by way of titles and Advices. 
 
 The fir ft Rule is to diftinguilh carefully between 
 matters of Faith^ and matters of Opinion ; and as 
 to thefe latter, to be willing that every onelhould 
 enjoy the liberty of judging for himfelf. 
 
 This is one thing that would help very much to 
 the extinguifhing of thofe unnatural Heats and 
 Animofities^ which have long been the Reproach of 
 Chriftians. If men would fet no greater value up- 
 on their Notions and Opinions than they do deferve; 
 if they would make a difference between neceJJ^ary 
 points, and thofe that are not fo : and in thofe 
 things that are not necejfary , would not rigo- 
 roufly tie up others to their meafures, but would 
 allow every man to abound in his own fenfe, fo 
 long as the Qhurches Peace is not thereby injured , 
 we fhould not have fo manny bitter Quarrels and 
 Heart-burnings among us. But alafs whilft every 
 one will frame a Syfieme of Divinity of his own head, 
 and every puny Notion of that Syfieme muft be 
 Chrifiend by the name of an Article of Faith ; and 
 every man that doth not believe juft as he doth, 
 muft ftraight be a Htretick. for doing fo : How can 
 it be expefl: ed but we muft wrangle eternally ? 
 
 It 
 
It were heartily to be wifhed that Chriftians 
 would confider, that the Articles of F aith , thofe 
 things that God hath made neceffary by every one 
 to be believed in order to his Salvation, are but 
 \ try few y and they are all of them te plainly and 
 clearly (ct down in the Scripture, that it is impof- 
 fible for any fincere honeft-minded man to mifs of 
 the true fenfe of them. And they have further this 
 Badg to diftinguifh them from all other Truths, 
 that they have an immediate influence upon mens 
 Lives, a direQ: Tendency to make men Better; 
 whereas mod of thofe things that make the matter 
 of our Controversies, and about which we make 
 fuch a noife and clamour , and for which we fo 
 bitterly cenfure and anathematize one another, 
 are quite of another nature : They are neither fo 
 dearly revealed or propounded mine Scripture, but 
 that even crood men through the great difference of 
 their Parts, Learning , and Education may after 
 their beft endeavours vary in their fentiments a- 
 bout them. Nor do they at all concern a Qhriftian 
 Life, but are matters of pure notion and /peculation. 
 So that it cannot with any reafon be pretended 
 that they are points upon which Mens Salvation 
 doth depend, it cannot be thought that God will 
 be offended with any man for his Ignorance or Mi- 
 flakes concerning them. And, if not, if a man may 
 be a OoodChriftian, and go to Heaven whether he 
 holds the right or the wrong iide in thefe matters ; 
 for Gods lake why ihould we be angry with any 
 
 E one 
 
one for having other opinions about them than 
 we have? Why fhould we not rather permit men 
 to ufe their Vnderftandings as well as they can, and 
 where they fail of the Truth to bear with them, as 
 God himfelf without queftion will ; then by ftick- 
 lingfor every impertinent unneceflary Truth de- 
 ftroy that Peace? and Love? and Amity that ought 
 to be among Qhriftia?is. 
 
 The fecond thing I would recommend, is a 
 great fimphcity and purity of Intention in the pur- 
 lin t of Truth ; and at no hand to let paffion or in- 
 terest? or any [elf-end he ingredient into our (Re- 
 ligion. 
 
 The pnaSice of this would not more conduce 
 to the difcovery of Truth? than it would to the pro- 
 moting of Peace. For it iseafie to obferve that it 
 is not always a pure concernment for the Truth, 
 in the points in Controverfie, that makes us fo zea- 
 lous, fo fierce and fo obftinate in our Difputes for 
 or againft them ; but fomething of which that is 
 onely the Mzs^and Pretence? fome By-ends that 
 muft be ferved, fome Secular Inter eft that we have 
 efpoufed, which muft be carried on. 
 
 We have either engaged our felves to fome 
 Party? and fo its Interefts right or wrong muft be 
 promoted : or we have taken up an opinion in- 
 considerately at the firft, and appeared in the fa- 
 vour of it, and afterward our own credit doth ob- 
 lige us to defend it : or we have received fome 
 flight or difappointment from the Men of one way? 
 
 and 
 
(*7) 
 
 and fo in pure pet ahd revenge we pafs over to 
 their Adverfaries. Or it is for our gain and ad- 
 vantage, that the Differences among us be (till 
 kept afoot; or we defireto get our felves a name 
 by fome great Atfhievments in the Noble Science 
 or Controverfies ; or we are poffeffed with a fpirit 
 of Contradi&ion ; or we delight in Novelties ; or 
 we love to be Angular. 
 
 Thefe are the things that too often both give 
 birth to our Controverfies, and alio nouiifhand 
 foment them, 
 
 If we would but caft thefe Beams out of our 
 eyes, we fhould both fee more clearly, and certain- 
 ly live more peaceably. But whileft we purfue bafe 
 and fordid ends under the pretence ofmaintaining 
 Truth, we (hall always be in error, and always in 
 contention. 
 
 Let us therefore quit our felves of all out pre- 
 poifeihons ; let us mortify all our fride and Vain- 
 glory, our Pajjion and Emulation, our Covetoufnefs 
 and (Revenge ; and bring nothing in the world to 
 our Debates about Religion but onely the pure love 
 of Truth : and then our Controverfies will not be 
 lb long; and they will be more calmly and peace- 
 ably managed, and they will redound to the grea- 
 ter good* of all Parties. 
 
 Ami this I dare fay furtfret to encourage ybu 
 to labour after th is temper of mind, That he that 
 comes thus qualified to the ftudy of Religion , 
 though he may not have the luck always to light 
 
 E 2 on 
 
on the Truths yet with all his errors be they what 
 they will, he is more acceptable to God than the 
 Man that hath Truth on his fide, yet takes it up 
 or maintains it to ferve a turn. He that believes 
 a Falfebood, after he hath ufed his fincere endea- 
 vours to find xheTruth, is not half fo much a He- 
 rhick. as he that profeffeth a Truth our of Evil Prin- 
 ciples, and proftituteth it to unworthy ends. 
 
 The third Rule is, Never to quarrel about 
 Words and Phrafes, but (b long as other men mean 
 much what the fame that we do, let us be content 
 though they have not the luck to exprefs them- 
 felves fo well. 
 
 I do not know how it comes to pafs, whether 
 through too much heat and eagernefs of difputing, 
 that we do not mind one anothers Senfe ; or, whe- 
 ther through too much love to our own manner 
 of Thinking or Speaking*, that we will not endure 
 any thing but what is conveyed to us in our own 
 Methods,:, But, really, it often happens that mod: 
 bitter Quarrels do commence, not fo much from 
 the different Senfe of the contending Parties, con- 
 cerning the things they contend; about , as from 
 their different Terms expreffing the fame Senfe, and 
 the different Grounds they proceed upon, or Ar- 
 guments they make ufe of for the proof of it. 
 
 For my part 1 verily believe that this is the 
 Cafe of feveral of thofe Difyutes y In which we Pro- 
 teflants do often engage at this day. I do not 
 think, in many points, our. Differences arc nearfo 
 
 wide 
 
(2.9) 
 
 wide as they are fometimes reprefented, but that 
 they might eafily be made up with a little allowance 
 to mens Words andPhrafes^ and the different Me- 
 thods of deducing their Notions. 
 
 It would be perhaps no hard matter to make 
 this appear in thofe Qontroverfies that are fo much 
 agitated among us concerning Faith and Juflifica- 
 tion, and the mceffity of good works to Salvation-, 
 and Imputed Righteonfnefs , and the difference be- 
 tween Virtue and Grace ; with fome others, if this 
 were a fit place for it. The difference chat is a- 
 mong us as tothefe Points is poffibly not much 
 greater than this, that fome men in thefe matters 
 fpeak more clearly and fully ; others more imper- 
 feftly and obfcurely. Some men convey their fenfe 
 in plain and proper words ; others delight in Me- 
 taphor s^' and do perhaps too far extend the Figu- 
 rative expreffions of Scripture : Some reafon more 
 clofely and upon more certain Principles ; others 
 poffibly may proceed upon weaker grounds, and 
 mifapplyed Texts of Scripture and difcourfe more 
 loofely. But both Parties (efpecially the more 
 moderate of both feem to drive at much what the 
 fame thing, though by different ways , as ap- 
 pears from this, that being interrogated con- 
 cerning the Qonfequences of their feveral Opinions^ 
 they generally agree in admitting or rej.ecling the 
 fame. 
 
 But fourthly,- another thing that would make 
 for peace is this ; Never to charge upon men the 
 
 Confe- 
 
Ccnfequences of their Opinions when they exprefly 
 clifown them. 
 
 This is another thing that doth hugely tend to 
 widen our Differences, and to exafperate* mens 
 fpirics one againft another ; when having examin- 
 ed fome Opinion of a Man, or Party of Men, and 
 finding very great ahfurdities and evil confequences 
 neceffarily to liowfromit, weprefently throw all 
 thofe into the dip of them that hold the Opinion, 
 as if they could not own the one, but they muft ne- 
 ceffarily own the other : whereas indeed the men 
 we thus charge, may be fo innocent in this matter, 
 that they do not in the leaft dream of fuch Qonfe- 
 quences ; or if they did, they would be fo far from 
 owning them, that they would abhor the Opinion for 
 their fakes. 
 
 To give you an inftance or two in this matter : 
 It is a Doftrin maintained by fome, That Gods Will 
 is the Rule ofjuflice ; or that every thing is therefore 
 juji or good becauft God wills it. Thofe that are con- 
 cerned tooppofe this Doftrin do contend that if 
 this Dotlrin be true, it will neceffarily follow, that 
 no man can have any certainty of the Truth of any 
 one Proportion that God hath revealed in Scrip- 
 ture. Granting now that this can by juft confe- 
 quencebemade out, yet I dare fay thofe that hold 
 the forefaid Dotlrin would be very angry, and had 
 goodreaion fotobe, if they were told that they 
 did not, no nor could not, upon their Frincip 1 
 certainly believe the Scripture. 
 
 Some 
 
(30 
 
 Some Men think that they can with demonftra- 
 tive evidence make out, that the DoOrinofGods 
 irre/peclive Decrees doth in its Confluences over- 
 throw the whole Gofpel, that it doth deftroy the 
 nature of Rewards zn&<Punifhinents, cuts the very 
 Sinews of mens Endeavours after virtue; makes 
 all Laws.Promifes^ Exhortations perfectly idle and 
 infignificant things ; and renders God the molt 
 unlovely Being in the world. Now fuppofing all 
 this to be true, yet it would be a moft unjuft and 
 uncharitable thing to affirm of any that believe 
 thatDoctrin (many of whom are certainly pious 
 and good men ) that they do maintain any fuch 
 impious and blafphemous Opinions as thofe that 
 are now mentioned. 
 
 The fum of all is, that a roan may believe a 
 Propofition^ and not believe all that follows from 
 it ; not, but that all the deductions from a Propor- 
 tion are equally true, and equally credible with 
 the Propofition from whence they are deduced : But 
 a man may not fo clearly fee through the Propor- 
 tion as to difcern that fuch Confequences are really 
 deducible from it : So that we are at no hand to 
 charge them upon him unlefs he do explicitly own 
 them. 
 
 If this Rule was obferved our Differences would 
 not make fo great a noife, nor would the Errors 
 and Heterodoxies maintained among us appear fo 
 monftrous and extravagant ; and we fhould fpare 
 a great many hard words and odious appellations. 
 
 which 
 
(JO 
 
 which we now too prodigally beftow upon thofe 
 that differ from us. 
 
 The fifth Rule is, to abftraQ: mens Perfons From 
 their Opinions ; and in examining or oppofing tbefe, 
 never to make any reflections upon thofe. 
 
 This is a thing fo highly reafonable, that me- 
 thinks no pretender to ingenuity fhould ever need 
 to be called upon to obferve it. For it feems very 
 abfurd and ridiculous in any Argument to meddle 
 with that, that nothing concerns the Queftion. But 
 what do Perfonal (Reflections concern the Caufe of 
 Religion ? what ever it may be to the Reputation of 
 an Opinion, I am fure it is nothing to the Truth of 
 it, that fuch or fuch a man holds it. 
 
 And truly if men would leave this imperti- 
 nence we might hope for a better iffue of our Re- 
 ligious Debates •• but whileft men will forfake the 
 Merits of the Qaufe, and unmanly fall to railing, 
 and d ifpa raging Mens Perfons, and fcraping toge- 
 ther all the ill that can be faid of them, they blow 
 the Coals of Contention, they fo im bitter and ens 
 venom the Difpute, that it rankles into incurable 
 diftafts and heart-burnings. 
 
 Chriftians would do well to confider, that thefe 
 mean arts of expofing Mens Perfons to difcredit 
 their Opinions, are very much unworthy the Dig- 
 nity of their Profeffion> and molt of all misbecom- 
 ing the Sacrednefs and Venerablenefs of the Truth 
 they contend for . And befides, no Caufe ftands in 
 r e ;d of them but fuch an one as is extremely baffled 
 
 and 
 
(33) 
 
 and defperafe ; and even then they are the worft 
 Arguments in the world to fupport it : For quick- 
 fighted men will eafily fee through the Duft we en- 
 deavour to raife ; and thofe that are duller will be 
 apt to fufpeft from our being fo angry and fo waf. 
 pifh, that we have but a bad matter to manage. 
 
 We fhould confider that Mens Perfons are Sa- 
 cred things, that what ever power we have to judg 
 of their Opinions, we have no authority to judg or 
 cenfure Them. That to bring Them upon the Stage, 
 and there throw dirt on them is highly rude and 
 uncivil, and an affront to Human Society , and the 
 mod contrary thing in the world to Qhriftian Cha- 
 rity ', which is fo far from enduring Reproaches and 
 EviJ (peaking, that it obliges us to cover as much 
 we can all the Faults, and even the very Indifcre- 
 tions of others. 
 
 The fixth and lad: thing Ifhall recommend to 
 you as an Expedient of Peace, is a vigorous pur- 
 iuit of Ho line fs. 
 
 Do but ferioufly fet your felves to be good: Do 
 but get your Hearts deeply affe&edwith Religion 
 as well as your Heads, and then there is no fear 
 but you will be all the Sons of Peace. 
 
 We may talk what we will ; but really it is our 
 not Pra&ifing our (Religion that makes us fo Con- 
 tentious and DiJputatiou6 about it. It is our Empti- 
 nefs of the Divine Life that makes us (6 full of Spe- 
 culation and Controverfie : was but That once 
 firmly rooted in us, thefe Weeds and Excrefcencies 
 
 F of 
 
(34) 
 
 of Religion would prefently dry up and wither ; we 
 {hould loath any longer to feed upon fuch Huskj-> 
 after we once came to ha ye a Relifli of that SrW. 
 
 Ah how little fatisfa&ion can all our pretty 
 Notions and fine-fpun Controverfies yield to a Soul 
 that truly hungers and thirfts after Righceoufnefs ? 
 How pitifully flatly and infipidly will they tafte, in 
 comparifon of the Divine Entertainments of the 
 Spiritual Life. 
 
 Were we but ferioufly taken up with the 
 Subjlantiah of our (Religion, we (hould not have 
 leifure for the Talking Difputing Divinity; we 
 fhould have greater matters to take up our 
 Thoughts, and more Profitable Arguments to fur- 
 nifh out our Difcourfes. So long as we could bufy 
 our felves in working out our S 'a lv at ion, and fur- 
 thering the Salvation of others, we fhould think it 
 but a mean Employment to fpend our time in fpin- 
 rimgfine Nets for the catching of Flies. 
 
 Befides this Divine Life, if it once took place 
 in us, would ftrangely dilate and enlarge our 
 hearts in Charity towards our Brethren; it would 
 make us open our arms wide to the whole Creati- 
 on ; it would perfectly workout of us all thatPee- 
 vifhnefs and Sowrnefs, and Penurioufnefs of fpirit 
 which we do too often contraft by being addi&ed 
 to zSett, and would make us Sweet and Benign ? 
 and Obliging, and ready to receive and embrace 
 all Conditions of men. In a word, it would quite 
 fwallow up all Dijiwftions of Parties ; and what 
 
 ever 
 
(30 
 
 ever did but bear upon it the Image of God and 
 the Superfcription of the Holy Jefws 4 would need 
 no other Commendatories to our Affeftion, but 
 would upon that alone account be infinitely dear 
 andpretious to us. 
 
 Let us all therefore carneftly contend after this 
 Divine Principle of Holinefs ; let us bring down 
 Religion from our Heads to our Hearts ; from Spe- 
 culation to Praftice : Let us make it our bufinefs 
 heartily to love God and do his will, and then we 
 may hope to fee Peace in our days. 
 
 This, this is that that will reftore to the World 
 the Golden Age of 'Primitive Chriftianity, when the 
 Love and Unity of the Difciples of Jefus was lb 
 confpicuous and remarkable that it became into 
 a Proverb, Sec how the Chriflians love one another. 
 This, this is that that will bring in the Accom- 
 plishment of all thofe glorious Promifes of Peace 
 and Tranquillity that Chrifl hath made to his Church: 
 Then (hall the ^^fdwell with the Lamb, and the 
 Leopard lie down with the Kid : Then flhall not 
 Ephraimenvy Judah, nor Judah vex Bphraim ; but 
 we lhallturn our Swords into Plough-pares, and 
 our Spears into Pruning-hooks ; and there will be 
 no more confuming or devouring in all Gods Holy 
 Mountain. 
 
 I fhould now proceed to the fecond General 
 Point in my propofed Method of handling this 
 Text ; viz^ To fet before you the very great En- 
 gagements j 
 
WO 
 
 gagements and Obligations we have upon us to fol- 
 low after the Things that make for Peace ; and 
 
 that 
 
 i . From the Nature and Contrivance of our fl^- 
 
 ligion. 
 
 2. From the great weight the Scripture lays upon 
 this Duty. 
 
 3. From the great Vnreafonabk?iefs of our Re- 
 ligious Differences. 
 
 4. From the very evil Conferences that attend 
 them ; as 1. In that they are great Hinderan- 
 ces of a good Life* 2. They are very perni- 
 cious to the Civil Peace of the State. 3. They 
 are highly Opprobrious to Chriftianity in 
 general. And 4. and laftly, Very dangerous 
 to the Protefiant Religion, as giving too ma- 
 ny advantages, and too much encouragement 
 to the Fattors of the Papacy. 
 
 But I have I fear already exceeded the Limits 
 of a Sermon, and therefore (hall add no more. 
 
 God open our eyes, that we may in this our day un- 
 derhand the Things that belong to Peace be- 
 fore they be hid from our eyes. 
 
 FINIS,