I can conceive to be liable to any exception and that no part of the matter of the Prayer but only a phrase or expression in the Preface viz. this Which dost make the minds of all faithful men to be of one will Now however if we should submit the phrase to the censure of some curious Criticks it might be thought better to express it otherwise yet here to contend is but a fruitless dispute about words and syllables when the thing is sound and the very thing which the Scripture requires in abundance of places as the duty of Christians and shews to be the affection of the faithful to be (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil 2.2 of one soul of the (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet 3.8 same mind to come together (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 1.14.2.1 46. 8.6.15.25 with one accord to (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2.2 3.16.4.2 mind savour or affect the same things to be perfectly joyned together in the (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 1.10 same mind and in the same judgement that they may (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15.6 with one mind and one mouth glorifie God And this do all the faithful as to the main concernments of Christianity they forget that they are Christians when they forsake that one Rule (m) Eph. 4.4 5. one Faith one Hope one Gospel which all are to be guided by They are brought by the Grace of God as to agree in one truth so to follow this (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4.15 in love (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 4.32 in answer to that promise Jer 32.39 Ezek. 11.19 with one Heart And this is all that is said here Which makest the minds of men to be of one will i.e. to be as the Scripture requires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alike affected is indeed no more nor other than if it had been expressed in those Scripture-words Which makest all the faithful to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one soul or heart and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mind savour affect and will the same thing viz. To love what God commandeth and desire what he doth promise as in the Prayer we Petition that they may So that though the words as they are expressed may not in our present English sound so well to a curious ear nor the Phrase be so exact to a Critical observer yet the thing is agreeable to the Holy Canon and therefore howsoever some may conceive a reason why the expression may be fit to be altered yet it cannot be unlawful to use it as it stands 6. The Collect for Trinity Sunday followeth viz. Sect. 13. Coll. for Trinity Sunday Almighty and Everlasting God which hast given to us thy servants grace by the confession of a true faith to acknowledge the glory of the eternal Trinity and in the power of the Divine Majesty to worship the Vnity We beseech thee that through the stedfastness of this faith we may evermore be defended from all adversity which livest and reignest c. There are two main things considerable in this short Collect Answ but in neither of them can I see any thing that should be matter of just exception Sect. 14 1. The one is in the Preface a Confession of the true faith in that principal Article of Tri-unus Deus The Trinity of Persons in the Vnity of the Godhead (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg Naz. Three yet one Three really distinct in their modus subsistendi their manner of subsisting and operations ad intra yet really one in Essence not divided but all coessential coeternal and coequal in Power Divinity and Majesty As we are taught to confess clearly in the Athanasian Creed And is a truth evident in the Scriptures (q) 1 Joh. 5.7 There are Three that bear record in heaven and these Three are one This is unquestionable among all sound Orthodox and sober Christians Sect. 15 2. The other is a Petition through this faith to be defended And this also such as I cannot well imagine where it can be accounted faulty For 1. If by this faith we understand the Doctrine of faith the Fides quam credimus which we profess concerning the Trin-Vnity it is no more but this We pray that in this Profession we may be protected and defended by God from all things which may hinder our free and open Confession or may oppose our faith or interrupt our peace or disturb that quiet and joy of our souls which in and through faith we may and hope to have Sect. 16 2. If by faith we understand the Fides quâ credimus the Grace of faith by which we (r) Joh. 1.12 receive Christ as he is tendred to us in the Gospel i.e. as (s) Col. 2.6 Christ Jesus the Lord by which we believe receive and close with the whole revelation of Gods mind with affections suitable to the several revelations viz. His Threatnings and angry dispensations with fear trembling and reforming His Promises and Mercies with joy recumbency confidence and affiance His Commands and Precepts with reverence and obedience This is the Evangelical faith this is the faith whereby (t) Rom. 11.20 Heb. 10.38 39. we stand this is the faith (u) Eph. 6.16 whereby we are enabled to conquer all difficulties to go through all streights to scorn (x) 1 Joh. 5.4 5. the enticing allurements of honours pleasures and profits of the world and to despise and contemn the terrours whereby we are (y) 1 Pet. 1.6 7 8. supported in and carried through and delivered out of all tribulations are here enabled to go on with joy and are with courage strengthened to hold out to the end and at last (z) 1 Pet. 1.5 9. attain everlasting salvation This being by God appointed the work of a true faith is that which we pray for that we may have this lively and stedfast faith and through this be so upheld and defended here until we attain the end of our Faith The Salvation of our Souls Sect. 17 7. The Collect for the Sixth Sunday after Trinity is this God which hast prepared for them that love thee Coll. for the sixth Sunday after Irinity such good things as pass all mens understandings pour into our hearts such love towards thee that we loving thee in all things may obtain thy promises which exceed all things that we can desire through Jesus Christ c. This being in the Preface so agreeable to that of the Apostle Answ Sect. 18. (a) 1 Cor. 2.9 Eye hath not seen nor ear heard neither have entred into the heart of man to conceive the things which God hath prepared for them that love him and in the Petition begging of God that we may obtain what exceedeth all that we can desire so exactly answering that of the same Apostle glorifying God as
baptized into the service of one Lord into the same faith engaged in one and the same vow and should not all this engage to the greatest charity to the strictest unity Sect. 5 There was therefore great reason for that charge of his to the Romans (a) Rom. 16.17 To mark them which cause divisions and to avoid them Even (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sc attentè diligentur quasi hostes è speculâ observare to watch them as a watchman stands upon the watch-tower to descry an enemy or a Centinel upon the guard to prevent him This is one great end why God hath set his (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 20.28 Bishops in the Church who are as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to oversee and look to the flock to teach to feed and govern them so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to watch for them to discover approaching dangers as (d) Ezek. 3.17 watchmen to the house of Israel And really the watch cannot be set too strictly nor kept too carefully against such as make divisions that such enemies to peace and love may not creep into the City of God whose grand work is to undermine the faith of the Gospel Sect. 6 They are indeed a sad generation of men who bear this character that (e) Rom. 3.17 The way of peace have they not known They will neither live quietly themselves nor let others live quietly by them and if ye look to their affections (f) Vers 18. they have no fear of God before their eyes and the issue is (g) Vers 16. Destruction and misery are in their wayes Let men pretend never so much to the Spirit to a wisdom above the rest of their brethren and to a more spiritual way yet (h) Gal. 5.20 21. Variance emulations strife seditions heresies hatred envyings are as evident and manifest works of the flesh as Adultery Fornication Drunkenness Murder c. and as much opposite to the wayes of the Gospel (i) Jam. 3.14 15. When ye have bitter envyings and sirife that wisdom is not from above but earthly sensual devilish Yea whatever mens boastings may be where there is envying strife and divisions they are really carnal and walk as men sensual men The Fruits of the Spirit have another name are another thing They are (k) Gal. 5.22 23. Love Peace Joy Long-suffering Goodness Meekness c. The wisdom from above is of another stamp (l) Jam. 3.17 Pure peaceable gentle c. The Disciples of Christ are of another spirit they bear this character (m) Joh. 13.35 By this shall all men know that ye are my Disciples if ye love one another said that Shepherd who (n) Joh. 10.3.14 best knew the mark of his own sheep even the Lord who best (o) 2 Tim. 2.19 knows who are his This was accounted the Character of the Ancient Christians in Tertullians time (p) Christiani amant paenè antequam nôrunt Tertul. alicubi that they loved one another before they knew the faces one of another and after him we are told by St. Chrysostom that (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Hom. 31. in Hebr. Love and peace are the standing marks and badges the distinguishing characters of true Christianity Read over that whole Epistle of that Beloved Disciple S. John ye will find that the whole designe of that is from the exceeding rich love of Christ to us to engage us (r) See particularly 1 Joh. 2.3 6 7 8. ch 3.11.24 4.7 to the end to love among our selves This being both the old and the new command which unless we obey we have forfeited our Christianity That we love one another declaring this to be the special commandment which we have from Christ (s) 1 Joh. 5.21 That he who loveth God love his brother also It is so indeed for our Lord Christ himself saith so (t) Joh. 15.12 This is my commandment that which I especially give in charge wherein ye shall bear the signal character of my Disciples That ye love one another Sect. 8 These are the strict charge the unquestionable unrepealable commands of the Gospel so inseparable a character and mark of a Christian that it is evident whosoever studies not this peace is not careful to maintain this union and love nor willing to lay down his own humors to gain and do his utmost to to promote it he doth hereby give to the world but too much reason to question his Christianity Sect. 9 Argum. 2. And that which may yet engage us farther is to consider this also That what is so straitly charged on us we may with much ease and no difficulty obey if we indeed will live like Christians For the controversies and things in dispute among us are not so great but as they might be easily composed were we not given to contention so notwithstanding some differences concerning them we might live in peace They are not really so great nor are are the distances so wide as through the heats and animosities of men they seem to be Let us but purge our souls of passion and prejudice and not consider persons but things we might soon be reconciled and easily agree as to the main in our practice And this Consideration will aggravate the sin of our Divisions and may justly increase our shame for contending Let us take a view of the particulars of our differences CHAP. III. Our Differences examined as to Doctrine Government Liturgy c. and none found so great as for which to divide the Church This shewed 1. in matters of Doctrine Sect. 1 THose bones of contention which the enemies of our peace have cast in among us are concerning 1. Matters of Doctrine 2. Of Government and Discipline 3. Of Liturgy Rites and Ceremonies But in none of these is there any such great difference between the learned sober men of either the Episcopal or Presbyterian perswasion For men of Fanatick spirits whose principles are purely Schism and Separation we here consider not as the world is made to believe But lay by animosities against persons interests and parties there may be very much compliance for Peace sake Sect. 2 1. As to matters of Doctrine Blessed be God we are secure for the main The 39. Articles have not yet been challenged as guilty of any error of Faith only some things have been desired to be explained some Articles to be made more full and cleer but all this amounts not to a dissent or difference in the thing Sect. 3 But one thing there is which indeed makes a great noise in the world and is matter of high debate even among learned men and managed with so much heat and exasperation as no one Controversie more that I know viz. The Doctrine of Election and Reprobation The Counsels and Eternal Decrees of God about the final estate of Angels and Men with the Appendices of this The Sufficiency and Efficacy of Grace the Vniversality of
one Glory of the Sun another of the Moone another of the Stars He that made all things of nothing made them in Order and placed them in Order being made Where Order ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is maintained the universe stands fast in its strength is preserved in its beauty This being destroyed there follow Thunders and stormes in the aire Earthquakes in the land Inundations of the Sea Seditions in Cities and houses sicknesses in the bodies sinnes in the soules of men All which are not names of Order and Peace but of Trouble and Confusion Again Order is the security of all that existeth therefore hath God so appointed in his Church that some should be Pastors some Shcep some command others obey one as the Head some as Eyes Hands Feet c. All are of the same Body yet all have not the same Place or Office The Eye goeth not but directeth the Feet see not the Tongue heares not nor doth the Eare speake but all in their own place and Order So in the Church we are one hody all joyned to the Lord by the same spirit yet is there difference in our places Governours distinguished from Subjects and the t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guides also among themselves for as much as u 1 Cor. 14.32 the spirit of the Prophets are subject to the Prophets Contend not saith he when Saint Paul tells you God hath set in his Church first Apostles secondarily Prophets then Teachers c. those distinct Orders and offices All must not be Tongue nor all Prophets as he there goes on exactly agreeable to the Apostles x 1 Cor. 12.12 31. Doctrine keep up Order sacred and inviolate in the Church and we preserve our Peace 2. § 19. Being placed in this Order let us be especially carefull of the duties and works of our own place To what purpose is Order if we will observe none To what purpose distinct places and offices if we strictly keep not to the works of those places where we are set Never expect peace while we do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y 1 Pet. 4.15 act as an over-busie Bishop in anothers Diocesse and Poly-pragmatically busie our selves in other mens matters offices and places They are noted as disorderly walkers z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thes 3.11 who are idle carelesse do nothing of their own works but are over-workers too too busie in things which do not concern them and in works to which they are not called and it will be strange if they be not found evil-workers also The Apostle a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet 4.15 puts them together as very near of kin These are the constant Seedsmen of Rebellion and Sedition in the State of Schisme and Contention in the Church This therefore is the strict charge of the Gospel that b 1 Cor. 7.20 24. every one abide in his own place and in doing the works of that place c Phil. 2.12 work out his own salvation He must bear his own d Gal. 6.4 5. burden it will be then his wisedom to employ himself in doing and proving his own works This is the way to quietnesse and peace in the Apostles account who gives this Order in the Church That all men e 1 Thes 4.11 study to be quiet and to do their own businesse 3. § 20 We must conscientiously obey our Superiours in all things where we should not sinne against God This follows upon the former If ORDER be of God as no doubt it is he hath commanded some to Rule some to obey then whilest we are under command a necessity of obedience is laid upon us by the same God It is not our work to examine whether our Governours discharge the duty of their places but to see that we do our own We are not called to examine what power they have in every thing to command nor doth it concern us to enquire whether all these impositions and strict injunctions of such Circumstances Rites or Formes be justly laid upon us by them they shall bear their own burden and if they have not well used their Authority they alone shall be accountable But all that we have to do is to consider how farre we may obey howsoever they may mistake in imposing yet we are to look how farre we may comply with the things when they are imposed When the Gospel hath laid such an indispensible obligation upon us to obey our lawfull Superiours in all lawfull things if we would preserve our peace let us look upon a due obedience as a thing so sacred that no lower matter than sin against the most high God may excuse us from it 4. § 21 Though we may differ in some opinions and private sentiments yet still see that peace be sacred and that with difference of opinions we maintain Love and Charity Particular judgments and the interest of an opinion especially in matters of circumstance are but private things and concern but particular persons But peace and love is the interest of the body it concernes the publick profit and the good yea the very being of the Church for it is not a Church unless united and embodied It is not possible that we should all see with the same eyes or that every thing should have the same relish and savour to every palate that all men should be of the same judgement All are not perfect yet it is not onely possible but a duty that we should all be of one heart f Jer. 32.39 Acts 4.32 Phil. 2.2 and walk in one way and bear the same affections of love one to another Some are weak others strong but let not the strong despise g Rom. 14.3 10. the weak nor the weak judge the strong so shall both together maintain a peaceable Communion There may be variety of Ceremonies and about these variety of opinions yet when love is continued that variety commendeth the unity of faith Faith is the bond that binds Christians in one body and this must be the same can be but one but variety of opinions if without pertinacy and in lower matters may well stand with unity But nothing is so contrary to the Church as schisme and division There were in the antient Churches as great differences in such matters as about Easter Fasting c. and yet they maintained love among themselves Irenaeus sharply reproving Victor for breaking peace by excommunicating the Eastern Churches over which he had no power for the only difference in a circumstance of a day It was the Character of the Christians in those dayes that h Christiani amant paene antequam norunt Tertul. alicubi They loved one another before they knew one another Though they knew not one another by face though they varied in their several Rites yet they loved one another as Christians What Basil the Great saith of i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil apud Greg.
there might be none to controll or hinder our ambitious projects And that Pious King being thrown out of His Life and Monarchy with Him out of the Kingdom How Schisms and Heresies abounded in the Church Faction and Sedition in the State heats and animosities among all How men studied malice and revenge and filled all places with blood spoil and confusion is too notorious then to be forgotten by this Age. The wounds which the poor afflicted Church received in the house of her seeming friends are not yet perfectly closed and the scars of them will be too apparent I fear to succeeding Generations Sect. 12 Now then methinks it is but time and there is a fit occasion and season for that Counsel which the (a) T. Liv. l. 40 Roman Historian telleth us that Q. Caecilius Metellus gave to those (b) M. Aemyl Lepâ—dus M. Fulvius Nobilior two great men between whom there had been often and bitter quarrels both in the Senate and before the people but now chosen Censors together That they should joyn hands and hearts and lay aside all thoughts of strife and hatred amongst the rest (c) Amicitius immortales inimicitias vero mortales â—sse debere Liv. ib. That enmity and contentions though they have arisen and possibly might again arise yet should be mortal but for a time and soon dye But Amity concord and peace immortal and be for ever Oh how happy should we be did we but follow the counsel of that Grave Senator We have disputed and contended long enough it is time now to shew that we intend not to continue these divisions for ever but to put a perpetual end to enmity and hostility and that we now will faithfully and cordially unite our hands and our hearts that it may be beyond the power of Malice yea of Hell it self to divide them that we unite our selves in such bonds of faithful amity that the powers of darkness may never break in or dissolve them In a word That we raise an Altar in our hearts to the God of Peace whence may still ascend holy flames from an immortal fire and we for ever be sacrificing to Peace and Love Sect. 13 But alas May not the sad complaint of (d) C. Tacit. Annal. l. 4. circa fin Tacitus be justly ours who speaking of that year Ap. Junio silanâ— P. silio Nerva Cose saith The year began fouly Faedum anni principium incessit It was an ancient Custom among the Romans as Lypsius observes that upon the Kalends of January they opened the Temples sent up their prayers every one for his own and the publick safety and tranquility and did account it even Piacular on that day the First day of the New Year to do any thing either publickly or privately that had any thing of sadness or matter of sorrow yea or to punish a Malefactor yet even on that day did Sejanus lay snares for and basely circumvent poor Titius Sabinus and upon slanderous accusations brought him to Prison yea to death the poor man crying out (e) Sic inchâ—aâ— annum has Sejano victimas cudere Thus begins the year these are the sacrifices offered to the malice of Sejanus Upon which the Historian concludes thus (f) Quem diem vacuum paenâ ubi inter sacra vota quo tempore verbis etiam p of anis abstineri Mos est vincula laquei inducantar Tacit. ibid. What day what time can we expect to be free from Punishment from misery and trouble when even between the sacrifices and prayers for peace and safety even at that time on that day wherein men should and are wont to abstain even from Profane harsh and bitter words bonds are brought forth and Halters those instruments of misery and death Sect. 14 May not I say the like complaint be ours The year begins fouly the Aera Redemptionis Angliae the time of our deliverance and common joy commenceth sadly When the remembrance of our past bitter calamities through our contentions together with our happiness by our present salvation should fil our hearts with a common joy and we should all (g) Psal 42.4 go together to the house of God to keep Holy-day with the voyce of joy and praise with one lip and one heart offering up joint Sacrifices of Praise and Thanksgiving and cordially begging not only for our selves but the continuance of and increase of blessings peace safety and prosperity to the whole Church and State and unanimously vowing faithful obedience to our God unstained and constant Loyalty to our King and perfect peace and love one to another What do we do what is brought forth even now at this season when we are charged by God and the King to forbear and avoid all words of reproach even all words that may revive the memory of the old contentions which we should strive to bury in perpetual oblivion I cannot say The Temple is shut up and the Prisons opened we cannot complain of such base Artifices laid to slander and circumvent or Bonds and Halte's prepared to punish sober innocent men A just Prince needs not these Tricks of usurping Tyrants nor indeed have we cause to fear any such things from our Superiours in Church or State but this we must confess to our shame Men have not yet learnt to lay by their animosities or abate their heats even in this day and time of peace we sowe seeds of Division and men publish to the World that beginning of mischief Fears and Jealousies When can we expect peace when in such a season as this which if any thing would make us in love with peace we yet neither seek it nor endeavour to preserve it but still retain the seeds of malice and revenge or contempt one of another in heart and give way to the reproaches and slanders uncharitable and unchristian censures of the tongue Sect. 15 It was the great expectation and hope of all that wished well to the Church that now the (h) Isa 40.2 Messengers of peace should speak comfortably to her and tell her that her warfare is accomplshed the (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred Militia tempus statutum See Job 7.1 14.14 time appointed of her affliction is expired the time appointed of her peace come and that (k) Lament 4.22 her iniquity is pardoned and she absolved and her punishment ended But alas we (l) Horat. Carm. l. 1. od 3 Coelum ipsum petimus stultitiâ neque Per nostrum patimnr scelus Iracunda Jovem ponere fulmina We live as if we were resolved to assault Heaven it self not with that holy (m) Mat. 11.12 violence which the Scripture speaks of when the hearts of men are inflamed with an holy fire and ravished with the contemplations of the grace and love of Christ and they run with as much earnestness and zeal (n) Isa 60.4 8 11. in Troops together as Souldiers to get the spoile of a
besieged and taken City to embrace the Gospel the Gospel of peace and love and by all sedulity in the practice of righteousness and diligence in the wayes of the Gospel viz. Humility Meekness Holiness and Devotion Piety and Peace Patience and Obedience with all earnest endeavours (o) Luk. 13.24 strive to enter in at the strait Gate and contend who shall get first into the possession of those joyes which (p) 1 Cor. 2.9 neither eye hath seen nor ear heard nor can the heart of man conceive which God hath prepared for them that love him but with that wicked violence wherewith (q) Ovid. Metam l. 1. Affectâsse ferunt regnum Coeleste Gigantes Altaque congestos struxisse ad sidera montes As if we were of the posterity of those Gyants mentioned in (r) Genes 6.4 Scripture who had not only corrupted themselves for so had the (s) Vers 5. sons of God the children of the Church done also but quite revolted from all Religion and Piety from all Peace and Humanity such who were mighty in Power and fierce in Nature (t) a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. Defectores sc a Deo Desectores sc hominum Irruptores â—c in hominem fallen from God and falling with violence upon those who were weaker than themselves (u) Ovid. ibid. Sâ—d illa propago Contemptrix supe ûm saevaeque avidissima caedis Etviolenta fuit scires è sanguine natam Sect. 16 Doth not that Poet make a perfect Anatomy of our hearts Are not we the persons and this the Age who have despised the Lawes of our God who breath nothing but violence one against another Victa jecet pietas Piety and holiness peace and love lie trodden down but sin and profaness is rampant (x) Mat 24.12 iniquity aboundeth and love is cold as if what with our rebellions against Heaven and what with our contentions among our selves we were resolved not to suffer the Almighty to put up his anger and lay down the arrows of his indignation yea that God himself should not give us peace for When even the season calleth us jointly to (y) Hag. 1.8 go up to the Mountain and bring wood to build the house of God to repair the breaches of the Temple and again to set up the walls of Jerusalem the Holy Government and Discipline that is broken down We on the contrary take several wayes to fetch Coals and throw in fire to destroy the remnant to burn up the Gates and devour even the foundations of our Church and peace We provide materials but such as they in (z) Gen 11.3 4 9. the Holy Story Brick and Slime to raise a Tower in defiance to Heaven as if our whole design were to get our selves a name though but to be famous for our Rebellion against the Lawes of God and the Land to all succeeding Generations when the issue of all can be nothing but Babel Division and Confusion Should we like (a) Gen. 11.16 Hebâ—r now give names to our children according to the times how would all our Regist's be filled with (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Division Pelegs For how are we divided in tongue shall I say yes we study a new canting language as if we feared we could not separate far enough one from another if we cloathed the old Truths of Religion in the known expressions as if we must still have a (c) Judg. 12.6 Schibboleth to distinguish parties but especially in heads and hearts and hands Our judgments differ and our hearts are divided in our affections and our actions are all levelled to nothing else but the interest of that side and the support of the quarrel of that party which we have espoused Sect. 17 Let me take leave a little to vent that passion and grief of heart that boyles within me (d) Jer. 4.19 20. My bowels my bowels I am pained at the very heart my heart maketh a noise dolefully lamenting within me for division upon division and consequently destruction upon destruction is cryed (e) Lam 2.11 Mine eyes could even fail with tears my bowels are troubled my liver is poured out or gall cast up through extremity of grief and indignation for the destruction yea for the (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fregit breach of the daughter of my people A breach now not made upon us by a Forrain Invader but a fraction made among us and within us by our own froward and petulant contentions Since (g) Luk. 6.45 out of the abundance of the heart the mouth speaketh marvel not where such sorrows for and tender compassions to this poor afflicted Church have taken such possessions of and make such deep impressions upon my soul when mine heart is so deeply affected to see the (h) Lam. 2.10 Virgins of Jerusalem hang down their heads for shame and confusion and the Elders of Sion which should sit on their seats of Judgment in splendor and beauty even to sit on the ground in sorrow and sadnesse because her children unnaturally teare out the bowels of their mother and will not yet learn that great lesson of the Gospel Peace and Love marvel not I say that now these floods seek a vent and open the sluces of the eyes and force away the barres that were upon the lips Sect. 18 Memorable is the story of the son of Craesus dumb from his birth yet when Sardis the royal seat was taken by the Persians and the sword of the insolent Souldier was lift up against the life of the King his Father then the strength of natural affection and piety to his Father loos ned the tongue of the dumb child and he who never spake before could then find a tongue to plead for his Fathers life anâ—ery out (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He odot ex eo Valer. Marc l. 5 c. 4. O Sir kill not Craesus There is as great danâ—er now to our dear Mother the Church of England from these bitter Divisions of her children as from the violence of unruly Souldiers if these continue she must expire Piety and pity would make even the dumb to speak and plead her cause And indeed who can keep silence at such a time as this Who can write and not mingle his tears with his inke or speak and not mix bitter sighs and sobs with his words (k) Jer 9 1. were our eyes waters and our heads fountains of teares here is occasion enough to spend all for the Divisions of the daughter of England Divisions not now of (l) Judg 5.15 Ruber one single Tribe but of all the Tribes of our Israel even among Priests and people too Nor are these only single Divisions and Breaches but Division upon Division and we are subdivided into as many Factions and Schismes as there are opinions or interests among men And which is more sad these heats and hateful contentions reciprocated among men who
Redemption the Liberty of the Will the Perseverance or Falling away of the Faithful Doctrines of an high nature and rightly understood and explained of great use both as to manifesting the Glory of the Goodness and Justice of God and to the strengthening of faith exciting the hope quickening the obedience and encouraging the perseverance of the Saints Yet through the blindness of mans finite understanding who indeed is not able to fathom the abyss of Gods counsels and the bold presumptions of some men who will dare to determine of that which no mortal man dares say he understands it hath been the unhappy fate of this Doctrine to be the matter of the highest contention in the Church a Controversie of the longest continuance and managed with the sharpest bitterness Sect. 4 And as if men when they enter into this dispute were engaged to deny Christianity and to lay aside all meekness of spirit and all soft and smooth language On the one side we are affrighted with the names of Arminians Damned Arminians at least half Jesuites Pelagians Semipelagians Proud men that dare presume to overthrow the Soveraignty and dethrone the glorious Grace of God to exalt the Handmaid above the Mistress setting the insolent Will of Man in the throne and making the Grace of God truckle under it And abundance more ejusdem furfuris Sect. 5 On the other side we are accosted with Calvinists Supralapsarians Sublapsarians Men that set up a Saturn for a God who devours his own children who to glorifie his own power without any respect at all to goodness or justice but only to declare his own uncontrollable soveraignty hath made the greatest part of the world to destroy it and decreed the tortures the eternal torments of so many thousand innocent souls meerly for his own pleasure and that he might destroy them with justice first to make them sinners that then they might be fit fewel for his indignation And that men have nothing to do but to wait for the execution of Gods will upon them yea if they do any thing to sin as fast and as high as they can that God may have the more glory of his grace if he save them or of his justice if he condemn them for all must be meerly according to his pleasure And a great deal more of this horrid representation charged upon this side Sect 6 I am confident to a considering man the charges as to the main on both sides are equally unjust I am sure uncharitable and unchristian But here is the mischief Men have espoused a quarrel interest and are resolved to maintain it Therefore rather than abate an inch to maintain a supposed reputation to themselves they break all the mounds of Charity and Christianity to raise the foulest slanders and draw the most odious consequences from the doctrines of their adversaries How agreeable this is to the Christian and Evangelical temper let the world judge Sect. 7 But may we not yet have peace and live in love notwithstanding a dissent in these Doctrines without doubt we may Or is there any such thing in the nature of these Doctrines that they cannot amicably be disputed without these heats or dissented in without breach of charity Certainly there is not For Sect. 8 1. It is not a thing of yesterday nor will this day end it I am much troubled to see that Arminian and Calvinist are made and used as the great Name to distinguish Professions as if Arminius and Calvin were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the men of the several perswasions were bound jurare in verba and owned either of them as their Master when both parties owne no Master but Christ and glory in no name but that of Christians their first appellation or because there may be some necessity to distinguish the Reformed from the Pseudo-Catholicks Protestants Sect. 9 Sure I am this Controversie is not peculiar to our Church the Romanists do as much dispute it there Those who have read the books of Alvarez or for why should I name any one when there are so many the Dominicans the Thomists and of the Jesuites will be able to witness this Are not the (r) See a large discovery of this in the Author of the Provincial letters or Mystery of Jesuitism Let. 1.2 3. disputes about the Next power to act the general sufficiency of Grace given to all that as one side pleads men need no other addition of any efficacious Grace to determine the Will and the necessity of efficacious Grace without which say the other no man hath power to act as much ventilated between the Molinists and the Jansenists The Dominicans or New Thomists as they are called upon a base designe closing with the Jesuite in words but agreeing with the Jansenists in the thing Sect. 10 Nor is it peculiar to this Age for was not the like dispute always in the Schools of the Philosophers about the Irrevocabile inevitabile and immobile fatum though I confess the rigidest Maintainers of the Absolute Decrees do as much decry the Stoical fatality as the contrary-minded but especially about the Determination of the Will whether the Will doth determine it self or whether any thing else and what that is that doth determine it Sect. 11 Yea was the Church almost ever free Infallibly these Disputes were in the Church long before either Calvin or Arminius were born and will be when possibly their names may be forgotten Both sides we know plead the sense of Antiquity and the concurrence of the Ancients in the same judgment The one pleading that they have the Vote of the whole Church in all the first ages before S. Austin and a many of the great Lights of the Church also after him Yet withall yielding to the other part that at least S. Austin was of their mind for the main And this other side pleading S. Austin ex professo disputing these points and citing the judgments of many before him as Cyprian Ambrose Greg. Nazianz. c. and after him they call in the testimonies of Prosper Fulgentius and abundance of later times both Papists and Protestants Sect. 12 Yea beyond all these do not both sides provoke (x) Isa 8.20 to the Law and to the Testimony to the Sacred Scriptures and strongly conceive those Sacred Oracles to determine for their perswasions The one building on those many Parables of the Gospel especially that of the Sower (y) Luk. 18.11.16 wherein the reason of the success or non success of the Word as to the fruits of righteousness is founded not in any such Decree of God but in the goodness or badness of the ground in the probity or improbity of the heart that receives it And those many texts in which God evidently dealeth with man as a Rational creature drawing him by (z) Hos 11.4 the cords of a man and bonds of love convincing the judgment by the clearest demonstrations wooing the affections by the sweetest and most
acknowledge an infallibility of the event which is only necessitas consequentis ex hypothesi all things being necessary when they exist and what is future being present and existing to the all-seeing eye of God there being no priority or posteriority in eternity 4. Though there be not this necessitation yet it is agreed That God worketh by his Grace I confesse about the Resistibility or irresistibility they differ irresistibly saith one not irresistibly say the other yet even these agree thus far that God worketh so effectually on those whom he hath ex beneplacito appointed to salvation in ordering the means occasions and opportunities with such congruity to that end as that (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 5. Sect. 9. de facto it is not finally resisted o that though it be possible for the free will of man to resist the calls of God yet in those that believe and are saved the Grace of God works so sweetly and effectually that the will doth not resist but freely and willingly closeth with it 5. That the whole of what we do amisse must be left unto ourselves our sin and condemnation is from our selves and the glory of all the good we do and of all the blessings we receive both in this life and that to come must be given only to Gods grace and love Sect. 21 Yet again Consider the whole series of the acting and Providence of God in reference to man from his creation to his final conclusion see if there be not a perfect accord in all these things 1. That God did create man after his own image in perfect righteousnesse and holinesse and full liberty of will as a Rational creature either to obey God and continue as he was created or to sin and fall away having a power to either and by this we conclude that God decreed to make him so Sect. 22 2. That man thus created and left to himself did yield to the temptations of Satan and by perfectly voluntary disobedience fall away from God and cast himself and so was all mankind brought into a state of sin and misery under the bondage of Satan without all power or possibility yea or so much as desire to recover himself out of that wretched condition This it is evident God did permit for he could have hindred it if he pleased and therefore from all eternity decreed to permit a purposing to make use thereof for the further manifestation of his power wisdom justice and goodness Sect. 23 3. That God out of his infinite compassion to miserable man which he shewed not to fallen Angels that Satan might not finally triumph in such a Conquest if all Mankind should perish did immediatly after the Fall promise a Saviour and in due time did send and therefore from all eternity decreed to send his dearly beloved and only begotten Son Jesus Christ into the World to undertake our Redemption to satisfie Divine Justice for our sin and to make peace by the blood of his Cross and to deliver us from that state of sin and misery Sect. 24 4. That all Mankind which was lost by the fall of the first Adam is restored to a capacity and possibility of salvation through the mercy of God and merits of Jesus Christ the second Adam The merits of the second Adam being as fully sufficient to save the World as the sin of the first to destroy the World So that it is not any want of mercy in God or of merit in Christ if any particular person perish or that the whole Mass of Mankind is not saved and this being so evidenceth the eternal Decree that it should be so Sect. 25 5. That the way for us actually to partake of this salvation of which through Christ all Mankind is made capable is the performance of the conditions of the New and Evangelical Covenant which expresly are sincere repentance from dead works a lively faith in Christ new and holy obedience and perseverance in the same This being the only way wherein God hath expresly said in the Gospel that he will infallibly save men This is that Doctrine which he sends forth his Ministers to preach (d) Mark 16.15 16. Luk. 13.3 5. Acts 3.19 Rom. 2.7 8 9 10. and many more his Heralds to proclaim remission of sins and everlasting life upon the performance and only upon the performance of these conditions So that whether we say or say not there was an intuition or foresight of these things in this or that man antecedent to the Decree to save him yet here is an evident agreement as to the event That God did decree to give salvation to none but such as should persevere in faith and obedience and to deny it to none but the finally impenitent and disobedient There was no Decree ever to save any that should not or to condemn any that should so repent believe and continue obedient That howsoever with God the number of all the saved and damned be infallibly and unchangeably certain yet it is unquestionably true and may and ought to be assured to this to that to any to every particular man that though now he be sinful rebellious a child of wrath and in a state of damnation yet if he repent return and sincerely believe and receive Christ as he is offered to us in the Gospel viz. as his Lord and Saviour he shall be saved Or though now he do believe and be righteous and so in state of salvation yet if he Apostatize to Infidelity or Disobedience and continue in that Apostacy and Rebellion in his sin he shall dye and perish for ever Sect. 26 6. That God in the Gospel doth make real tenders and offers of this remission of sin and eternal life to all and doth seriously exhort all men to whom this Evangelical Covenant or Gospel is made known to accept the proffer to perform the conditions And this he doth sincerely cordially without all fraud or collusion wooing with the most compassionate love and most endearing expressions perswading by the most pathetical Motives and convincing by most demonstrative Arguments and calling heaven and earth to witness the sincerity of his intentions towards them and his earnest desire to shew them mercy and has no delight in their destruction and that he hath done all on his part that now they need not perish if they are willing to be saved From hence it followeth also and herein all sides agree That Sect. 27 7. There is in the Gospel a sufficiency of grace given to all to whom the Gospel is given for I speak not now of the Heathens or Pagans designing in these papers only peace among our selves to leave them inexcusable and whereby they might have been saved were it not for their own voluntary putting off life from themselves so that none can make an excuse for his disobedience by pleading a want of power to obey there being still with the Word and the outward tender of grace by the Word
learning and so able to judge and of a pious sober humble and peaceable spirit I say it was this learned and grave persons profession in a private discourse with me That he had seriously set himself for several years to the study of this Controversie and had read the most and chief of the writings and arguments of either side But in all that time in all those studies he could not out of any thing wherein they differed pick one Note which he was able to make use of in the Pulpit though in the doctrines wherein they agreed he could find enough And now can that become Christians or men that profess the Gospel of peace to contend about and break peace for those things which are confessedly of so little use of so inconsiderable a profit as to the direction of the lives and to the concerns the great concerns of the souls of men I think not Sect. 51 I am astonished at the heats and exasperations of men in these unprofitable Disputes To see how men who have espoused the quarrel of either extreme are still like a bottle that must have vent or break or as the pregnant womb that longeth to be delivered of its conceptions That every Pulpit where such men come rings aloud with the noise and almost every Sermon is filled with the hard names of Absolute Irrespective or Conditionate Decrees Resistibility or Irresistibility of Grace Supra-lapsarian Sublapsarian Arminian Socinian Calvinist Remonstrant Contra-remonstrant and a many invented School-terms even before popular Auditories by which when all is done the people are as wise as if they had heard a Sermon in Greek or Latine except that they have been stirred up to make a party and to account all the matter of their duty to lie in being of such a side and to affix terms of reproach unto or at least to be full of evil surmisings against the contrary-minded And how baneful this hath been to that brotherly love which the Gospel requires and the peaceable communion of Christians our eyes have seen and our woful experience doth sufficiently testifie and the world can judge Sect. 52 This I speak and write not with reflexion on either part but it is too much the fault and extravagance of men of each extreme wherein the young and least experienced Preachers are most (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confident as if it were not their design to edifie the plain ignorant people by instructing them in the necessary points of the Gospel and building them up in (r) Jude 20. their most holy faith and obedience but to get themselves a name of acuteness in the parts of abstruser learning and highest controversies And those are commonly full of the most confidence who are guilty of the least learning boldly determining where they least understand even then when they pretend to admire the inscrutable abyss of Gods unsearchable counsels boldly presuming to determine and define them Sect. 53 I am fully convinced that would men confine their sentiments to the clear expressions of the Sacred text and conform themselves to the same moderation in defining in these points as our Church hath shewed in her Articles Would all men conscionably comply with that Declaration of His late Majesty of blessed memory to silence these debates and lay aside all further curious search and inquiry and content themselves and shut up these Disputes in the general Promises of God as they are declared in the Scriptures making the Revealed will of God in his Word the onely rule to go by both in Doctrine and Practice all of either side being equally silenced from all medling with especially from all positive defining in any particular of those abstruser points in controversie I say were all this done and yielded to as with how much ease content and satisfaction may it be done by all sober and peaceable men I am confident a very great progress would be made to the securing of the peace of the Church and to the suspending of that turmoil and heat of contention and the preventing of those envyings reproaches and evil surmisings which do so much interrupt that peace Sect. 54 Well then to conclude this Chapter we see in matters of Doctrine there are no differences so wide as by the heats of Contenders they seem to be and such as they are may well be composed among sober and humble men (t) 2. Pap. of Propos to His Maj. p. 24. We dissent not say the Presbyterian Divines from the Doctrine of the Church of England expressed in the Articles and Homilies onely say they some by-passages or phrases are scrupled Notwithstanding these then we may live in peace CHAP. IV. The Differences about Ecclesiastical Government examined And that there is nothing in the Episcopacy established with us but may be submitted to proved Sect. 1 THAT which we shall next consider is the business of Ecclesiastical Government and Discipline This also is made a matter of great dispute and hath been an occasion of as great a Rent in this Age as I think the Christian Church can ever shew and we cannot be strangers to the eager contendings and multitude of writings which have been published on either side with passion and bitterness more than enough Some being confident of an Apostolical Institution of a Prelacy others as confident of the same Institution of a Parity The one for the Jus Divinum and Necessarium of a Paternal and Despotical Episcopacy The other as eager and with heat enough for the same jus of a sole Presbytery yea in some of a Lay-Presbytery too Both sides contending for their own way and that no other Government can be lawful in the Church Both laying a stiffe claim to Antiquity yea the highest Antiquity the primitive pattern The Apostolical Canon and Practice Here we see Sect. 2 1. One contending and pleading for the Bishop in a strict peculiar sense as the only standing Officer in the Church at first superiour to the Deacon and affixed to a City-Church or Metropolis and having all the adjacent places and dependants upon that City for his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for these among the Ancients signified the same thing his Diocess or Parish And the Church increasing in number and extent so as it became a burden too great for one mans shoulders this Bishop taking in and ordaining others out of the Deacons to be Presbyters that might bear part of the charge and burden And thus the Presbyter will appear to be a later Officer introduced for the necessity of the Church Sect. 3 2. On the contrary The others plead as high for the Presbyter only to be that standing Officer and the Colledge of Presbyters the only Judicatory of the Church for the first Age and the Bishop brought in afterwards as a constant Moderator or Praeses in the Assembly and then by degrees with some superintendency over the rest to keep them in peace among themselves for the
conveniency of the Church and a remedy against Schism Sect. 4 Here indeed appears and is a vast difference even a diametrical opposition and maintained with so much eagerness That though I know none so high of the one side as to deny the Presbyter his Institution and Sacred Order and some interest in the Acts of Government in the Church yet I could name some and to this the World is no stranger of the other side who have been so violent as to deny the lawfulness of the being of any such Officer as a Bishop above a Presbyter and to plead a necessity of throwing him out of the Church as a Plant not of Gods planting but wholly Antichristian and abominable And if any abuses have crept in or corruptions prevailed in the Church the very existence of the Bishop as such must bear the blame and be esteemed the cause of all The popular fury thinking corruptions cannot be restrained nor the Church reformed until her Bishops and Govenrours yea the Government it self be ejected and abolished Sect. 5 3. But in the mean time many sober pious learned and peaceable men even of both perswasions weep in secret and mourn heavily for the bitter divisions and high animosities of some violent contenders Some not only submitting to but desiring and rejoycing in the establishment of Episcopacy and Prelacy as that Order which is not only best for the Church but hath also the clearest claims to and evidences of Antiquity yea the first and purest the Apostles themselves who yet for peace-sake though it would be their affliction would submit to a Presbytery without a Prelacy where that Government should be legally established and might be submitted to without Schism because they judge this way of Government though not the best nor so good as they could wish nor to have those evidences which Episcopacy hath yet not to be so manifestly repugnant to the Word of God but that it may be submitted to without sin On the other side there are also many peaceable spirits who indeed judge the Presbyterial way the most agreeable to the primitive pattern and therefore would choose such a Presbytery Yet for the peace of the Church will also quietly submit to the Episcopacy established because though in their judgments it be not so evidently founded in yet neither is it so contrary to the Scriptures but that without sin they may obey it Sect 6 Now for men of such sober spirits as these to agree and live in peace it is no difficult matter to effect The established Laws shall oblige their Conformity though in their judgments they may not be the best and they have learn't to submit themselves to be ruled by the publick establishments and to make their private judgments strike Sail and give place to peace and obedience Sect. 7 But is the distance so great between the others that there is no hope of an amicable composure or at least that they may live together in peace I think not altogether It is true indeed while men keep those judgments One for the absolute necessity of the one the other for the indispensible necessity of the other way and condemning the contrary as an unlawful Usurpation and Antichristian it is no more possible to make them agree than to reconcile both parts of a contradiction And I confess further while men bear those heats in their spirits and look upon Episcopacy as such an Usurpation that it is not lawful to own it or submit to it and think the Church can never be happy till it be cast out There is very little likelihood to prevail upon such men for a patient submission or a peaceable compliance But is there any thing in the nature of the Government in dispute which must needs be the cause of a perpetual Schism Or is there any thing of such a nature in Episcopacy which a pious Christian may not submit to or at east for peace-sake comply with without sin I think not and no such thing hath ever been proved that I have seen Sect. 8 That even in this there may be I say not a concurrence of judgment in the thing in controversie but an union of hearts in love and affection and much of peace and compliance even here I need not do more than consider how much learned and sober men even of the Presbyterian perswasion have declared themselves willing to submit to in the point of Episcopacy and how far their Judgments do concur and agree with their Episcopal Brethren And by this give a Judgment whether they may not without sin do somewhat more and whether they are not at least for peace-sake obliged to comply with and submit to the established Government as far as it is established Sect. 9 Here it will be needless to fill Pages with names and writings of several men when this one thing will give us light enough viz. Those learned Divines of the Presbyterial judgment joyned Commissioners with the Reverend Bishops and others for an amicable Conference about the things in dispute in their Petition for peace prefixed to their Form of prayer and in the Papers of Proposal to His Majesty have declared publickly 1. That they are for Episcopacy 2. That they desired the establishment of Episcopacy according to the Primate of Ireland B. Ushers Reduction Yea 3. A thankful acceptation of His Majesties Declaration about Ecclesiastical Affairs And though they are not fully satisfied with that establishment of Episcopacy Yet they seem to rest in that expression of His Majesty That the essence and foundation of Episcopacy may be preserved though the extent of the Jurisdiction may be altered Desiring an alteration only in such alterable points as the extending or straitning the limits of their Jurisdiction preserving still the essence and foundation of the Government from all which concessions and professions it appears that their judgments concur with their Episcopal Brethren in these things 1. That there is or at least may be an imparity among the Ministers of the Gospel and that lawfully and 2. In the lawfulness of a Superiority and Jurisdiction in the Bishop over other Presbyters both as to Ordination and Censures for both these as well in the Primates Reduction as in His Majesties Declaration are evidently reserved to the Bishop Sect. 10 And besides these I could name many learned and sober men who will acknowledge the Bishop to be though not in their judgment superior ordo a superiour order from or over other Presbyters yet superior gradus in eodem ordine an higher degree and so a superiour in the same order they conceiving this to be also the publick sense of our Church which advancing a person to a Bishoprick calleth him not by a new Ordination as into another Order of Ministry but only gives him a solemn Consecration as to an higher Office Employment or Degree And these acknowledge such an imparity and superiority in the Bishop distinct from the Presbyter in Ignatius his time and
should our Governours be guilty yet it will be a greater error and sin in us of an higher nature to break the peace of the Church for such inconsiderable things For though the things are light in themselves and the use or not use of an indifferent ceremony be of no weight in it self yet obedience in a duty disobedience to a lawfull Authority where we might without sin obey is a crime and it will be our sin that we put a light ceremony in the scale against our obedience and duty together with the peace of the Church therein concerned Let us then learne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put a due distinction and discerne between things that differ and accordingly walke be zealous where only we should be zealous and in things of a lower nature bear with and forbeare one another and not contend and we shall have peace 4. § 15 If we carefully avoide all profane janglings needlesse and unprofitable disputes about questions of little or no concernment It was a tart motto which that Learned a Sr. H Wâ—tton Knight gave Pruritus disputandi est scabies Ecclesiae but it is true enough For Cui bono to what purpose but to fill the braine with notions and empty speculations and so to fit men for wrangling I never knew any other fruit of such aiery disputes about questions of Rites Habits Formes c. than that while the head is warmed by the heate of of these contentions the heart and affections grow cold in their love to God zeal for piety and the Power of Godlinesse Such questions are the bones which the Devill throwes in to divert the souls of men from those truly Divine studies and spirituall speculations that should inflame them with an holy zeal for the glory of God and the sober and faithfull practice of Christian duties This effect we find in the b Joh. 4.18 woman of Samaria when Christ is convincing her of sin and shewing her adultery she presently finds a way to divert the discourse to circumstance of the place of worship whether it be tyed to Jerusalem or may not as well be in that mountaine The like we see in our daies let Ministers presse the duties of Repentance and Mortification of Piety and Peace and go about to convince men of their sin of Rebellion Schisme and uncharitablenesse presently men have a way to put off these discourses Questions and disputes shall be started about Church-Government Liturgy Ceremonies and Rites circumstances and things of so low a consideration that a good Christian may believe either way and not prejudice his salvation and were it not for the publicke constitutions and matter of Scandall might practice either way without sin These are Questions and disputes which the Devill scatters among us to interrupt our peace to fill the Church with divisions that he may rule more freely among us They are at the best as they are managed but as those questions mentioned by the c 1 Tim. 4 5 6. Apostle which tend not to Godly edifying but make men turn aside to vaine janglings and to swerve from that Christian charity which is the great duty of the Gospell and the whole end of the Commandement Let us avoide such Questions silence such disputes whose product is Strife whose fruit is contention and we shall have Peace If we would seriously set our selves to practice that Apostolicall rule d 2 Tim. 2.22.23 Flee youthfull lusts and follow after Righteousnesse Faith Charity Peace with them that call on the Lord out of a pure heart but foolish and unlearned or e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unsavoury and undefying questions avoid for they gender strife Then should we soone see f Jsa 66.12 our Peace run like a river and our glory as a following streame Then shall all places of the Church be no longer as a barren wildernesse but abound in Grace and Goodnesse Righteousnesse and uprightnesse * Jsa 32.15.16 17. Then shall judgement dwell in the wildernesse and Righteousnesse in the fruitfull field Then shall the fruit be Peace Joy Prosperity and Tranquillity The worke of Righteousnesse shall be Peace and the effect of Righteousnesse quietnesse and assurance for ever 5. § 16 If we seriously study that Christian Grace of Humility and conscionably make it our worke g Mic. 6.8 to walke humbly with our God For really the Originall and source of all our contentions is cheifly the Pride and Presumption in man that some are so conceited of themselves and their own spirituall parts that they can content themselves with their own private devotions and suppose they can as well yea better and more holily sanctifie a Sabbath by Reading Praying Meditating apart by themselves and in their own way than by being present at the Publick worship which they like not or joyning with the Publick Assembles of Gods people whom they proudly censure as Formall Superstitious worshippers a Prophane mixture at least not h Isa 65.5 so holy as themselves A spirit far different from that truly Pious inlightned heavenly yet Humble spirit of David though i 1 Sam. 13.14 a man after Gods own heart and had the word of God not only dwelling plentifully in him the k Col. 3.16 Apostles phrase is but flowing abundantly from him as l Joh. 7.38 Christ promised his Saints Able not only m Psal 16.7 to admonish himself but n Psal 32.8 34.11 5.13 to instruct direct and edifie others also not to sing only but himself to make and compose Hymnes of Prayer and praise for the use of the Church being the o 2 Sam. 23.1 sweet Psalmist or songster of Israel Yet it was the p Psal 122.1 joy of his heart when he was at home to repaire to the Temple to the publick assemblies there held q Psal 42.4 to go to the house of God with the voice of joy and praise among those who kept holy day and nothing made his Banishment and exile more bitter than that he was deprived of the opportunity of those publick devotions and kept from joyning with the Church in those holy duties and services there performed Those Psalmes r Psal 27.4 Psa 42. 63. 84. penned by him during those restraints shew how bitterly he bewailes this his great unhappynesse and instantly sueth to God for his freedome and liberty to returne to those Assemblies It is the Pride of man that fills him with a delight in and applause of his own conceptions and will not suffer him to admit that another may be more intelligent judicious and holier than he and having now entertained notions though never so strange or paradoxall and of never so light moment yet they shall be maintained Hence arise those eager contentions and oppositions though this knowledg which they so much pretend to and are Å¿ 1 Cor. 8.1 2. puffed up with is no true genuine sound knowledge not properly but t 1