THe Text speaks of a thing that is much spoken of in the world; I would it were as well known, and as much possessed, and that's right Wisdome. The Cy­nick Philosopher walked the Market-place at noon­day, with a Candle in his hand, and all to seek a [Page 2] wise man; wise men were scarce in the judgment of Philosophers, who by the rules of Christian wis­dome, were far enough from being truly wise: Tertullian terms them, alicujus sapientiae animalia, a sort of animals wise in their kind, and whilst they professed themselves wise (saith St. Paul,) they be­came fools, Rom. 1.22.

Our Apostle James in the 13th verse of this 3d Chapt. he makes a search for a wise man, with ano­ther manner of Candle in his hand, and that among Christians, in a time of bright Gospel day-light: Who is a wise man, and endowed with knowledg among you? let him shew out of a good conversation his works with meekness of wisdome. Now because true wis­dome was so scarce, and its counterfeit so common, and consequently so hard to convince a man that wants wisdome, that he is unwise; the Apostle is forced to distinguish between wisedome, and wisdome; wisdome that is not, and wisdome that is from above; the wisdome that is not from above is earthly, sensual, and devillish, verse 15th. good for nothing, but to breed envy, strife, confusion, and every evil work, as is intimated, verse 16, Oh! how many wise men would there be in the world, were it not for a But in the 17th verse, concerning another kind of wisdome, But the wisdome that is from above is first pure, then peaceable, gentle, and easily to be intreated, full of mer­cy, and good fruits, without partiality, without hypo­crisie.

The whole verse you see is a discription of true wisdome, by an enumeration of its properties; I must [Page 3] stop at the two first, first pure, then peaceable, [...], wisedome from above, that is the thing described. There is a wild wisdome, as common as the high-way, it growes in the hedg-rows of the world; but this is only to be found in the Garden of the Lord, and it is flos inversus, a flower of admira­ble fragrancy, that hath its root in heaven, it is from above.

But what is meant by wisdome from above? 'tis not needful that I use many words about it; the strict definition of wisdome, as distinct from prudence, giuen by Philosophers, and School-men in their Ethical discourses, it don't much concern my Text, nor shall I trouble you with it; and for the va­rious acceptations of wisdome in the Book of God, it might be worth your time to hear them, had I li­berty of time to speak them. In this place 'tis evident enough, that we are not to conceive of wisdome, as distinct from prudence, but as including, yea, mainly intending it. I may term it, A Gift of God that in­ables men to a right judgment, and dictates to them such action as is according to the revealed Will of God: God's revealed Will, or the Scripture, which our Saviour in one of his Quotations calls by the name of Wisdome. (Luke 11.49. Therefore said the Wis­dome of God, that is the Scripture;) this may be tearmed, sapientia docens teaching wisdom; but then there is the gift or grace of wisdome that rules the judgments, and actions of men, according to the rule of the word, this may be tearmed sapientia utens, u­sing or practising wisdome. Now this wisdome from [Page 4] above, 'tis first pure, then peaceable; [...], pure, peaceable; there is the properties of wisdome in the matter of them: [...], first then; there is the order of them; 'tis pure, 'tis peaceble, 'tis first pure, then peaceable.

Wisdome from above is pure; the only account I shall give of this, shall be by some instances of rules, and principles tending to purity, which are the di­ctates of wisdome from above, contrary to the rules, and principles of carnal wisdome.

The first shall be this, Divine insti [...]ution is the only pure rule of religious worship; what God commands not in matter of worship, he forbids; and conse­quently, all uncommanded worship is impure wor­ship, and the wisdome that dictates it impure wisdome. As the first Commandment concerns the right object of worship, so, the second, the right manner of it; which according to known and received rules for un­derstanding the Commandments, condemns all manner of corrupt worship, under the express men­tion of one more notorious kind of it, namely the worshiping of God before an Idol. The Command­ment begins thus, Thou shalt not make to thy self. So much as there is in God's worship of mans device, and making, so much there is of impurity in it; and as there is no Commandment, that the appearing wisdome of man is more prone to make bold with than this; so the God of Heaven hath taken care to fence it accordingly against abuse: Here it is that the Lord represents himself a jealous God, jealousie saith Solomon, is the rage of a man, what is jealousie [Page 5] then in God? and jealousie you know will not only be stirr'd by gross uncleanness, but by wanton dalli­ances. And because the wisdome of man is so apt to judge its own contrivances in God's worship a fruit of love to him, the Lord names it a a hating of him. As much as you make of your right eyes, none of you can be so tender of them, as God is of his own prescriptions in his worship.

Whilst the Lord in the childhood of his Church, prescribed a numerous multitude of Ceremonies, for this reason among others (as is thought by Divines) that they might be the less under temptation to use their own devisings; during this state of the Church, they that list may easily observe how severely the Lord held his people to his own prescriptions. Were there then any meer positive inst [...]tutions mingled in God's worship, with Gods approbation, unless such as had divine authority for them, either by an express word, or clear consequence from it, or extraordinary inspiration, of extraordinary persons? If once I be convinced that there were, I shall be ready to acknow­ledg my present mistake; but sure enough, had a Priest under the law devised so much as one religious vestment more than God prescribed, he would have had little thank for it. 'Tis very observable in some Chapters of the Mosaical law, that where you have a punctual narration of God's prescriptions in one part of the Chapter, you shall have a rehearsal in the other part of the Chapter, of all over again as pra­ctised by Moses and Aaron. Hereby the Lord shews how strictly he stands upon his Sacred Authority, [Page 6] in prescribing the manner of his own worship: and this I humbly conceive is the instruction that the Lord would have us learn from it. Moses his rule was the pattern he saw in the Mount, and not the mould of his own brain.

And if the distinction of the substantials of wor­ship, and ceremonious additions to it, would salve the matter; Nadab and Abihu might have come off better with their strange fire, and the Scribes and Pharisees would not have deserved so much rebuke, for their religious washing before meat. The sin of Nadab and Abihu was not that they offered incense to a strange God, nor did they presume so far as to offer strange incense to the true God, or the right incense upon a strange Altar; they only offered strange fire before the Lord, such fire, saith the Text, As the Lord commanded them not, Levit. 10. verse 1. when the Lord gave them fire from Heaven, he did not in so many words forbid the use of any other fire, that was to be understood by his not commanding it; nor do we find that they made use of other fire more than once, or that they intended a common trade of it, and wholly to disuse that which came from Hea­ven; but strange fire at a time they used, and behold the event of it, verse 2. There went out fire from the Lord, and devoured them: and what account doth Moses give of this verse 3. This is that the Lord spake; I will be sanctified in them that come nigh me, as much as to say, he will have his authority acknowledged in what he prescribes in his worship. And as for reli­gious washing before meat, some would have thought [Page 7] that the practise of such a Ceremony upon the account of humane tradition, might have been overlooked in an age, when so many legal washings and clean­sings were in use by God's appointment; but this would not excuse it, when the Scribes and Pharisees came to our Saviour, Mat. 15. at the beginning, with this cauil, Why do thy Disciples transgress the tradition of the Elders, in not washing their hands when they eat bread. Our Saviours reply was, verse 3. Why do you trnsgress the Commandment of God by your tradition? If any think that these words of Christ have respect only to what follows concerning the consecrated gift, by which they violated the fifth Commandment, I must crave leave to dissent from them. If the third verse be not a reply to the second, then is there no answer at all made to it; and besides what appears plainly in the surface of the words, the second and third verses compared together; let me ask, did Christ approve that religious washing of hands, or not; if he approved it, why did not his Disciples practise it? or why did he not excuse their omission of it? or if they practised it, why did he not doe them right, when they were accused for not doing it? It is evident enough that whilst they objected against Christs Disciples their tradition; Christ taxeth them for transgressing the Commandments of God by fol­lowing that tradition. But what Commandment will some say was it, that was hereby transgressed? It is most certain, what ever sin is committed, there is a breach made upon some Commandment of the moral law: now the religious washing before meat, [Page 8] used by the Scribes and Pharisees; and the strange fire of Nadab, and Abihu, I can apprehend them no otherwise, than as transgressions of the second Com­mandment, where the Lord hath said, Thou shalt not make to thy self. If any think I stretch the sense of the Commandment further then God intended it, let them but consider, that our Lord Jesus in his Sermon upon the Mount, makes the least degree of anger, without just cause, a breach of the sixth Commandment, Thou shalt not do no murther; and a wanton glance of the eye, a breach of the seventh, Thou shalt not commit adultery: now why a meere in­stitution in the worship of God, may not be looked upon as a breach of the second, as well an angry thought, a breach of the sixth, or a wanton look, of the seventh Commandment, I see no reason. There­fore if any shall say, that God have left the Christian Church to a greater liberty in prescribing to its self, as to the manner of God's worship, then he did the Jewish Church; I shall not be induced to their opi­nion, unless they can produce a Divine Authority for such a grant of liberty, or make it appear that the second Commandment is of less force now than formerly, and antiquated as to some of its mora­lity.

Bellarmine in his dispute about Ceremonies, hath such words as these, Omnes nostrae Ceremoniae indi­cantur à Deo in genere, God hath given a general grant for all our Ceremonies; and how doth he prove it? first saith he, the Church is to see. that all things be done decently, and in order: Secondly, [Page 9] 2. We are commanded to obey them that are set over us. How zealously have I heard some urge these Scriptures for Ceremonies of humane device in the Worship of God? I would they would consider, that in this matter they serve Bellarmine's turn, as well as theirs: and if we will take up these Scrip­tures at such a randome of sense, whither is it almost that they may not lead us? If any think I speak this as a despiser of Church-governmet, they do me wrong; I could wish for an hours time, to lament the want of it: with all reverence I acknowledg the Authority of the Church, as far as may be without prejudice to Christ's Authority. There are circum­stances necessary conversant about worship, as natu­ral or civil means, and helps to it: many such cir­cumstances concerning time, place, behaviour and the like, must be attended to, and are of a nature farr different from meer instituted ceremonies: Now the institutions of Christ that concern his Worship and Ordinances, are many and weighty; and when the Church provides that Christ's institutions be ob­served decently, and orderly with due respects to due circumstances, this to be sure is a due exercise of Church-authority: aye, and a great work to see this well done; but that the Church hath power to contrive a decency of worship, by mingling with it Religious Rites, that Christ never instituted; here I must confess my self unsatisfied. Salmeron the Jesuite grants, that every rite or ceremony, used as religious in God's Worship, must have a divine au­thority for it, or it is unlawfull; but withall affirms [Page 10] that the ceremonies of their Church, are of divine authority, being appointed by the authority of the Holy Ghost in the Church. Concerning the latter assertion, all Protestants will fall out with the Jesu­ite: let us be but as honest as the Jesuite in the for­mer, and I hope we are all agreed in the matter of God's Worship. And truly it cannot enter my thoughts that any Church, or Church-members will fare ever the worse at last, for keeping close to their Bibles in the Worship of God. That sort of persons that formerly were called non-conformists, such as had due loyalty to their Prince, respect to Superiours, and withall kept clear of seperation; they are a sort of persons I shall for ever reverence: and possibly their cause, will be found as good as theirs, who most despise them, when causes shall be tryed in that Court where the Word of God shall be the rule of Judgment. I have done with this, though I am sensible I have been too short upon it, it being a matter so much in controversy; yet I wish I could have been shorter, as I must be upon the rest.

2. In the second place, take this as another dictate of wisdome from above, in order to purity. The pure rule of Gods revealed Will, is as much violated by substraction in matter of worship as by addition, & as much by impure Doctrine, as by impure Worship. Deutr. 4.2. The Spirit of God doth not say, ra­ther of the two, substract, then add; no, but ye shall not add to the Word which I Command you, neither shall ye diminish from it. And as inclinations to false wor­ship [Page 11] is called a spirit of Whordom; so the Apostle bid the Corinthians to beware of false Doctrine; That he might present them to Christ, as a chaste Virgine. 2 Cor. 11. at the beginning. Now look upon the carriage of many persons, you shall find them very angry with the Papists for their seven Sacraments, and in the mean time, they are for none at all. Some cannot endure one that useth the cross in Baptisme, but can very contentedly bear another that useth no Baptisme. Singing of Service how will they cry out of it? But the not singing of Psalmes, thats so farr from being a fault, that 'tis rather a piece of Religion with them. Should they hear one plead for Preach­ing in a Surplice, they would think him little bet­ter then a heathen, and can have no reserve of cha­rity for him: But let an other cry down all publick Preaching and Ministry; yea possibly if into the bar­gaine, he denieth the Deity and Satisfaction of Christ; yet they think it fit he should have favour, and be countenanced with Toleration.

Now with such men as these, 'tis worse to pin a bauble upon the sleeve of Religion, then to cut off an arm of it; yea it may be then to chop off the head of it. Where is the wisdom of these Men? Have they any from above? If they have, let them labour to awaken it, and to use it better.

3. The purest Worship and purest Doctrin, are of no availe to impure Worshippers and impure Practisers; that's an other dictate of wisdom from above, as pure.

To them that are defiled, (Saith the Appostle) is no­thing pure. 1 Tit. 15. Gods pure institutions, in Isaiah, [Page 12] by means of impure worshipers, were reckoned upon as vain oblations, as swines bloud, as the cutting off a dogs head. There are many souls now in Hell a­mongst unclean Devils, that went thither, from un­der pure ordinances. Nor is it meer outward purity that will salve the buisiness. Jam. 4.8. the Apostle telling what must be done in order to drawing nigh to God; Cleanse your hands ye sinners, (saith he) that must be done; but that's not all, Purifie your hearts ye double-minded; that must not be forgotten. Meer Formalities, and outside sanctities come to no more, then if men should say in complement, doth God call for worship; wee'l wash our hands and waite up­pon it: but let us not think that God will be so put off.

Nor will pure doctrine avail any thing, to an im­pure Practiser. No real benefit by the Mystery of Faith, unless it be kept in a pure Conscience. Some are of this humour, that if they conceit that their practise be good, they don't much regard what their Opinions be. Others againe, if they apprehend that they are Orthodox in judgment, they think them­selve good Christians whatever their lives be. But wisdome from above will teach us, that a Hetero­dox conversation will carry an Orthodox judgment to hell. Judas was once an Orthodox preacher, and we don't find that ever he turn'd heretick. If ye know these things, saith Christ, what then, are ye happy? Yes, if ye do them, but not upon other termes. John 13.17.

4. Pure Religion, in its fullest latitude, and strictest severities, is to be taken up and embraced, and that for Religions sake. This is an other dictate of wisdome from above, in order to purity. Such wisdome taught David, to have respect to all Gods Commandments, Psal. 119.6. And St. James to say, he that offends in one point. i. e. that lives in the wilful breach and neglect of any one Commandment, he is guilty of all, James 2.10.

One part of Gods Law cometh from above, as well as another, and it would be strange if wisdome from above should not embrace all; when Religion ends with the first table, or begins with the second, that man is a fool in his Religion. When God deli­vered the Tables of the Law to Moses, did he put one Table into one hand, and the other into an other hand, and bid him carry them unto the people, that they might take their choise which of them they would keep? No such thing, I am sure. Is Christ divided, saith the Apostle? And is the Law of God divided, may I say? The woman that was for the di­viding the child, was not the true mother of it. And they that are for a mangled, divided Law, 'tis a sign they never had any thing of Gods Law in their hearts. Oh! how happy were it, if the blustring zeal of this age, for the tenent of universal redemption, were turn'd into a Godly zeal for the practise of universal holiness.

I say a godly zeal; for it tis not a complemental correspondency with all the parts of Religion that will serve the turn; wisdome for above aimeth at the [Page 14] strictest severities of it: what is it to walk as wise, and not as fools, but to walk circumspectly, Ephes. 5.15. The life of a Christian should not be as a sentence in loose Prose, where whole words may be left out, and yet the sentence current; but as a verse that's spoiled by the [...]tting off a Syllable, or the change of a word of different quantity: Walk circumspectly, the Greek word is, [...] accurately: There are enough, with whose curious ears nothing will relish but very acurate preaching; but how few are there so wise, as to be for acurate walking: They can dub themselves good Christians, and good Protestants, but what are they by themselves in their retirements? what are they in their families, upon Lords dayes, and other dayes? How do they behave themselves, when they come amongst persons of prophane and loose carri­age? To walk acurately in these and other respects, some will account it the proper mark of an Hypocrite; but I must tell them, 'tis rather the mark of an Atheist to think so. I Too many I am afraid, whilst they think it below a man to be as bad as the worst, think likewise, that 'tis beneath a Gentleman to be as good as the best: They may think into the bar­gain, that 'tis beneath such Gentlemen to go to Hea­ven.

And what Wisdom from above takes up in Reli­gion, it takes it up for Religions sake. Psal. 119.55,56. I have remembred thy name, O Lord, and kept thy law: this I had because I kept thy precepts. As if the Psalmist had said, I have kept thy precepts, and I lost nothing by it, but was well rewarded for my [Page 15] pains, for by keeping them I have learned to keep them better. There are too many that take up Religion, as an engine of policy, as a block to take horse at, as a step to preferment, and accordingly they shape it by the mould of the times they live in, and will change the fashion of it as the times change. Believe it, there will be a round reckoning for such an abuse of Religion. Jezabel might have murther'd Naboth at a cheaper rate, had she done it without a fast. Do the Scribes and Pharisees, whilst they de­vour Widows houses, make long prayer for a pretence? What do they get by such Prayer? they shall there­fore receive the greater damnation, Mat. 23.14. You may take this for a truth, to make use of Religion in policy, for worldly advantage sake, is the way to be damned with a vengeance for religions sake. And this ushers in.

5. A fifth Dictate of Wisdome from above as pure. Godly sincerity, and plain-hearted integrity is the best policy, Our rejoycing is this (saith the Apostle) the testimony of our conscience, that in simplicity, and Godly sincerity, not with fleshly wisdome, but by the grace of God, we have had our conversation in the world. 2 Corinth. 1.12. He that walketh uprightly, walketh surely, Prov. 10.9. As for Machiavils rules, cor­cerning the crafty mannagement of conscience, they that will not be perswaded, but that his wisdome is bet­ter then Pauls, and Solomons, may make tryal of it if they please, till they see what is to be gotten by it. As for wretched, carnal, treacherous policy, were there no other wisdome, I should think it a real mer­cy [Page 16] to be a born-fool. I may speak the less of this, because God hath done so much of late years for the illustration and proof of it. Such a Politician was certainly a fool twenty years ago; but he that drives that trade now, hee's a mad man as well as a foole.

That meer worldly policy is good for nothing but to teach men to be necis suae artifices, to catch them­selves in traps of their own making, and to ruine themselves artificially, there's nothing more evident; we have as much reason to believe it, as if God had spoken it by an audible voice from Heaven. David was a King, and Kings must have their lifeguards; what was it that David chose for his main guard? it was integrity and uprightness, Let integrity and up­rightness preserve me, Psal. 25.21. We are now in hope of a Parliament; what violent usages our Par­liaments have met with, I need not tell you. The Lord send us a Parliament of so much wisdome from above, as to say with David, let integrity and up­rightness preserve us. This shall suffice concerning the first property of wisdome, 'tis pure. I pass to the second, Wisdome from above, 'tis peaceable. Good men are sometimes called by our Saviour, Children of Wisdome, and sometimes Sons of Peace: put both together, and they come to thus much, Wisdomes children are Sons of Peace.

In handling this, I shall take the same course I did in the former, propounding several dictates of Wisdome from above in order to Peace.

1. The first shall be this; A bad man may be a law­full Magistrate. That principle Dominium fundatur in gratia, Dominion is founded in grace; 'tis well known whose it is, and what havock the Holinesses of Rome have made in the World by means of it. When Bellarmine, and others of the same fraternity cry out of Lutheran Doctrine, as that that spoiles Princes of their just Authority, and releaseth subjects from due allegiance: they make me thinke of him, that when he had robbed a house, made an escape by crying out with the loudest, stop the Thief, stop the Thief. If any amongst us fancy it a Protestant do­ctrine, that dominion is founded in grace; they be­tray their ignorance of the controversial writings, that have been between Papists and Protestants, ever since the Reformation. The more is the pity, that so many have taken it up of late, whilst they con­demn almost all the world besides themselves, as An­tichristian. My Bretheren, I am not unsensible what a blessing it is to a people to have over them a godly Magistracy: this we are to pray for, and in our places to endeavour, so farr as our lawful privi­ledglyeth in liberty of chusing, duty to God, and to our Country, to our wives and children, and to our selves; oblidge us to chuse amongst men duely fitted for Government, as good men as we can. But now to hold that no person can have a civil right to rule and government, unless he be a godly Person, 'tis a principle (notwithstanding the plausible sound of it) hot enough to set all the world on fire. If this be received as a truth, that Saints as such, and [Page 18] only such, have right to rule over others; it must needs follow, that all that think themselves to be Saints, will think withall, that the right is theirs; and consequently so many sects and factions as there be in the world, so many claimes will be laid to Do­minion.

And should it come to this, what can reasona­bly be expected, but confused Massacres, and spil­ling of bloud? Should any get a superioritie by the help of this principle, if they mean to be quiet in their dominion, they had need make a law to for­bid others to be of their judgment, in that particu­lar; unles they'l promise to be of their humor in eve­ry thing else.

But Wisdom from above, as appears by the rule of it, provides better for the peace of the world. Throughout the old Testament, whilest you meet with too great a store of ungodly. Kings and Gover­ners, you find not one instance, where Subjects were freed from allegiance upon that score. The contra­ry is apparent enough: what had become of Saul, when he passed by David in the cave, had David been infected with such a principle, that a bad man can not be a lawfufull Magistrate. Psal. 82.1. God judgeth amongst the Gods. The Gods, that is, the Magistrates. Some would take it for granted, that these were good men that were thus called: Marke what follows; immediatly, v. 2. How long will ye judge unjustly, and accept the Persons of the wicked? In the new Testa­ment, let it be minded, what severe charges the A­postles laid upon Christians for subjection, and obe­dience [Page 19] to civil Magistrates; and withall, let it be considered, what manner of Magistrates were then in the world. 1 Tim. 2. at the beginning, the Apostle exhorts, that Prayers be made for Kings, and such as be in Authority, &c. Suppose Kings and Gover­ners be bad, as generally they were, when the A­postle wrote that Epistle; yet his advice to Chri­stians, is not to take advantage to chop off their Heads, or banish them their Dominions: No, but to pray that God would make them better. 'Tis true, the unlawfull and sinfull commands of the most lawfull Magistrate must not be done; but then law­full Governors, must be acknowledged by submission to suffering. Otherwise what thinke we of Martyr­dome? 2. What thinke we of some of the primi­tive Christians, as Mauritius a noble Captaine, who together with a great band of Christian Souldiers upon the account of Christianity, were put to death by the command of the Emperor, and suffered it without resistance? According to the principle of some in our times, these were not so much Martyrs, as fools and cowards.

2. Another Dictate from above, in order to peace is this: Civil Magistracy is Gods ordinance and appointment, for the Vindication and Guardianship of both tables of his Law. A full discussion of this, with the several cases that concerne it, would be a long work, and that must not be at this time. Instances concerning Magistrates in their dealings about Reli­gion for the safegard and vindication of it, we have them in the old Testament so clear and plentifull, [Page 20] that I may the more freely gain a little time by not naming them. If any object, that Magistrates then were types of Christ in such actions, I see no reason, why they should be look't upon as types of Christ in matters of Religion, belonging to the first Table, more then in matters of Justice belonging to the second Table. And when the Jewish nation had Governors over them, which imployed their Au­thority for the furtherance of Religion, and laid re­straint upon the promoters of false Worship, and false Doctrine; was it their priviledg and happiness, or was it otherwise? If it be clear that it was their great priviledg, by what logick shall we conclude it a priviledge of gospel times, to be freed from such an exercise of Authority?

Now for the new Testament it must be granted, that it affordeth no instances of any Magistrates that used their authority in the behalf of Christian Reli­gion: and no wonder, for where were there any Christian Magistrates in the world, before the wri­tings of the new Testament were finished? But what saith the Apostle? 1 Tim. 2.1,2. Let prayers be made for Kings and all that are in Authority, that we may lead a quiet, and peaceable life, in all godliness and honesty. Godliness concerns the first Table, Ho­nesty the second. They are both mentioned heer with respect had to the office of the civil Magistrate. 'Tis true, may some say, if any will be godly, the Magistrate is to provide that they may live peaceably and quietly. But is this all that concerns the Magi­strate, in respect had to godliness? If any be of that [Page 21] mind, I would have such consider, that godliness and honesty are here coupled together in reference to the Magistrate. And sure enough, 'tis not barely the Magistrates duty to provide that men may live quietly, if they will be honest; but likewise to make lawes a­bout it, and to see to the execution of them; why then is he not to do the like about godliness, which is the concernment of the first Table? And that which comes yet closer to my purpose; this care of the Magistrate about godliness and honesty, is the means by which a People may come to live peaceably and quietly.

The Grand Scripture that is insisted on, for bind­ing up the Authority of the Civil Magistrate from laying restraint upon Hereticks, is the parable of the Tares mingled with the good Seed, Mat. 13. from the 24. to the 30th verse. As far as I can apprehend, the Patrons of unbounded. Toleration are quite be­side our Saviours purpose in the parable, which was to quiet the hearts of real Christians in the providence of God, laying out their lot and portion in this world amidst ungodly men: This may give them occasion of much exercise and trouble, but they must be content with it. And should any in a froward discontent at this carriage of divine providence, be­gin to meditate the extirpation of the wicked of the World, that so the Saints may have it to themselves in possession, and be the only Lords of it, the scope of the whole parable will lye full in their way, and particularly the admonition of the 30th. verse. Let both grow together until the Harvest; The reason of [Page 22] which we have in the verse before, least whilst ye ga­ther up the Tares, ye root up also the Wheat with them. A reason that hath a world of reason in it: for should men of such spirits and principles as the Germane Anabaptists were of, whom Luther tearmed, vesanes sanctos, the mad Saints; should such (I say) ever gain an opportunity for plucking up (as they pretend) the Tares, sure enough 'twould be a woful day for most of the Wheat, that God hath in the World. But if the parable be pleaded, as an Argument against co­ercive power towards Hereticks, in laying just re­straints upon them; I see no reason why the drun­kards and the adulterers plea for liberty and exempti­on from the Magistrates Power, should not upon the account of this parable be every whit as good. I pray, give Christ leave to expound his own parable, and he will tell you, that by the Tares he intends the children of the wicked one. v. 18. All things that of­fend, and do iniquity, v. 41. The Tares and Wheat in this parable are they that shall divide the whole World at the last day. The Tares are they that shall then be bound up in bundles and burnt. Now doth not this concern drunkards and adulterers as much as Hereticks? Unless then men will deny the power of the Magistrate in the concernment of the second Ta­ble (which is in effect, a beheading of the whole World, by renouncing all Magistracy) let them be ashamed to urge this parable against his Authority, in the vindication of the first table.

I speak not this as if I thought that Church-go­vernment were swallow'd up in the Civil Magistrate. I [Page 23] am not for a [...]. The Church of God by Gods appointment and ordinance hath its Govern­ment proper to it, distinct from Civil Government: And both of them have their work, though different work, about Religion. And if duly discharged, no great fear but peace will flourish. That any should commend a full Toleration in Religion upon the ac­count of peace and peacemaking; 'tis much such a riddle to me as if one should undertake to keep a house from burning by putting fire to it. I know unbounded Toleration, sub nomine libertatis prophe­tandi under the goodly name of liberty of prophesie, hath been highly commended to the World, as a rare expedient for peace. This was done by the Re­monstrants, a sort of men that created sufficient trou­ble to the Church. But they that will read Learned Vedelius, de arcanis Arminianismi, will find how ef­fectually he deals with Princes and Magistrates to convince them of the destructiveness of such Tole­ration, to the Peace of Church and State whereever it obtains. Odia religionum sunt acerbissima, 'twas e­ver a truth, and will be to the worlds end. No ha­tred to compare with such as is founded in diver­sities of Religion. What woful experience have we had of it, as the miserable effect of our late Tole­rations? We have learn't that not libertas prophetan­di according to the Remonstrants, but libertas per­ditionis according to St. Austin, is Latine for Tole­ration.

3. Another Dictate of Wisdome from above in order to Peace is this. What may be left at liberty [Page 24] without apparent prejudice to purity, peace, and order, that ought to be so left for peace sake. Rigorous im­positions in these cases are unreasonable severities; and if the forbearing of one another in love, required in the 4th. to the Ephes. 2. v. may not take place here, I cannot apprehend to what purpose that precept is in our Bible. I have already intimated some circum­stances, necessary to be attended to as natural or civil helps to worship; and 'tis the duty of the Church, as to take care for the observation of Christs Ordi­nances, so to see this done with a due respect to due circumstances. 'Tis not my intention now to unsay what I have said, but to confirm and clear it. There are circumstances, I say, about Gods Worship which are commanded in general by God himself, either in Scripture or Nature: but pro hìc & Nunc are left by him undetermined, and committed to humane determi­nation.

I shall give an instance or two. And first for the circumstance of time (where by the way, I do not at all intend the Lords day or Christian Sabbath; that I take to be of another nature) but there are circumstan­ces of time, that are left to humane determination. Such as are in authority by Gods command, are to see that his publick worship be observ'd in due season. But whether the publick Assemblies shall be, at eight, or nine, or ten of the Clock, &c. the determination of this is left to the Wisdome of Authority. And necessary it is, that some time be determined: for if all be left at liberty, some to take one hour, others an other, what inevitable confusion would follow upon [Page 25] this? Again; the Lord hath given a general rule for dayes of Humiliation and Thanksgiving, but for the determination of these services, to this or that par­ticular day, is left to the Wisdome of Authority. So for the circumstance of place, when God requires his publick worship, to be sure, it must be in some place; now if particular places be not determined by man, what order can be expected in Gods Wor­ship? But now, for such circumstances, as may be left at liberty without wrong to Gods Worship, and breach of order; I humbly conceive 'twill more then a little conduce to the peace of the Church, if they be so left.

As for religious Ceremonies, that depend meerly upon the arbitrary pleasure, and institution of man, these are matters of another nature. Let us for this present suppose them to be meer indifferencies, and thus much was acknowledged long ago, by the Church of England in the 34th. Article, which be­gins thus: It is not necessary that Traditions and Ce­remonies be in all places one, or utterly like; for at all times they have been divers, and changed according to the diversity of Countries, Times, and mens Man­ners, &c. The same Article ends thus. Every par­ticular or national Church hath authority to ordain, change, and abolish ceremonies, or rites of the Church, ordained only by mans authority, so that all things be done to edifying. By this 'tis evident, that Cere­monies long ago were lookt upon by the Church of England, as meer indifferences that might be chang'd or abolished without sin. For governors then, that [Page 26] are thus perswaded of them, to impose them with rigour upon such as think in conscience they are sin­ful, it seems to me a harshness of carriage, ill becom­ing the meekness of Wisdome.

But what do you talk of conscience, will some say? 'Tis an easie matter to cover a peevish refractory hu­mour with a pretence of conscience. Let them lookt too't (say I,) that incur such a guilt. But for those that are real; put case that they be mistaken, and that Ceremonies are indifferent things, yet if they refuse them whilst in conscience they think them sin­ful, I cannot imagine but their plea will be much better at Christs tribunal, then their's who rigorously impose them, whilst they think them indifferent. If it be pleaded upon supposition of the indifferency of Ceremonies in themselves, that the injunctions of authority take away this indifferency, and make the omission of them to become a sin; according to this principle, there still rests a power in authority to a­bolish them; and withall, I hope I may say without presumption, it concerns authority to be very caute­lous how they make injunctions that may occasion sins, which would not be, were it not for those in­junctions; can any be offended with me for this, that considereth, how manifold the precepts and instituti­ons of Christ are? and how much the world groans under the weight of that guilt, that is contracted by not observing them?

And as for peace, I cannot imagine that ever the Church got so much by Ceremonies, as will pay for the peace it hath lost by them: I must confess my [Page 27] self hard to be perswaded, that England would have had so much cause to complain of division and sepe­ration, that have rent and torn the Church into many pieces, had there not been so much ceremoni­ousness in former times. Not, that I justifie sepera­tion upon this account, as will appear by that that followeth.

4. In the fourth place I take this to be another Dictate of Wisdome in order to Peace. Seperation is not to be made from a Church, upon any other ground, then that which makes a seperation between God and that Church. If any demand what that is, I answer, either the Apostasie of a Church into gross and right down Idolatry, or in point of Doctrine, into damna­ble Heresie; either of these will cause a seperation of God from a Church, and much more both of them.

But by all that I can learn by my Bible, we can be assured of nothing else. I readily acknowledg, that the Lord may be highly offended with a Church for other miscarriages. And a wanton dal­lying with him in matters of a lighter nature, may provoke him to give up a Church by degrees, 'till at last it falls into the dreggs of grossest Apostasie. As the City of Rome was not built, so the Church of Rome did not fall in a day. Let us hear and fear, and not do presumptuously. But still I know nothing that proves the Lords divorcing from, and utter forsaking of a Church, 'till it's Apostasie come to such a height, as I have already mentioned. Now for a­ny person willingly to seperate, and refuse Commu­nion [Page 28] with a Church, so long as God vouchsafes Communion; how this can be justified, or how it will be answered, I know not?

The Lords words, Isaiah 52.11. (which with a small variation are cited by the Apostle, 2 Cor. 6.17.) Come out from amongst them, and be ye seperate, saith the Lord, and touch not the unclean thing, and I will receive you. 'Tis not unknown, how much these words have been abused for the encouragement of of seperation from the publick Assemblies of the Church of England. I say, abused; for who is it, but such as are forlornly void of all christian charity, that dare say concerning the hundred years past, that the Assemb [...]ies of the Church of England have had nothing of the Lords gracious presence with them? That Ordinances have been empty things, and the publick Ministry a meer sound of words? He that affirms this, bears false witness against thousands of glorifyed souls in Heaven, and gracious souls on Earth, who have found to their everlasting comfort, the presence of God in his Ordinances amongst us. Now suppose there have been miscarriages in the mannage­ment of Gods Worship, and Ordinances; yet if they be not such as drive God away, I see no reason why they should drive us away. And had the Lord ever intended (which cannot be imagined) to send any going, whilst he affordeth his own presence, Come from amongst them, would have been improper lan­guage, in such a case; It must have been, Go from a­mong them, not, Come. As for touching no unclean thing, I grant it concerns us neerly in all times, and [Page 29] places; as much as to say, we must beware of sin; and that not only by forbearing the acting of it, but likewise by taking heed, that we partake not of other mens sins. But now let us put the case, that our lot be cast in a Church, that hath its corruptions and miscarriages too much remarkable, whilst it holdeth to the substantials of true Doctrine and Worship: Do any think that in this case, a person cannot hold Communion with such a Church without being ac­cessary to its miscarriages, and incurring the guilt of it's corruptions? I am clearly of another judgment. And am confirm'd in it by the practise of our Lord and Master, who was a Member of the Jewish Church, whilst it was corrupt enough in Doctrine, Worship, and Conversation. 'Tis true, he was far from owning its corruptions; he lamented and re­prov'd them, and labour'd a redress, but still held Communion with it, as a member of it. And, I hope, none will say that in so doing he became accessary to the guilt of its corruptions.

And after his ascention; when he was about to write by his Amanuensis St. John, his Epistles to the seven Churches, he represents himself as walking amongst the seven Candlesticks. Some of them were sufficiently besmear'd, but yet favour'd with Christs presence, and acknowledg'd for golden Can­dle sticks. He sharply reproves some of them for what was amiss, and severely threatneth them, if there were no amendment: But all this while, not the least blame laid upon any Member of those Churches, for not withdrawing or suspending their [Page 30] Communion. Revel. 3. We find that the Church of Sardis had dirt enough in it to defile the Garments of all its Members, except a very few. Thou hast a few names even in Sardis which have not defil'd their Garment, v. 4. By this it appeareth, that these few were in actual Communion with that Church. Now, did their Communion, barely confider'd, render them accessory to the defilements of it? How then could our Saviour have truly said of them, that they had not defiled their Garments?

The like we may observe in St. Paul his dealings with the Church of Corinth; what sharp rebukes doth he give that Church for miscarriages, and that ve­ry notorious both in the matter of Gods Ordinances, and in point of Conversation? 'Tis true, he would have every one lament what was amiss, and in his place endeavour a reformation; but where doth he hint the least encouragement to a separation? doth he not on the contrary severely reprove what ever tended to it? In a word, would any man take it well, to have a Plague-mark clapt upon his door, because of some uncleanness in his House? This is the usage that Christ meets withall, when any seperate from a Church as Antichristian, upon any grounds short of such gross Apostasie, as I mentioned in the beginning of this head.

5. Fifthly, another dictate of wisdome in order to Peace is this. The interests of parties and private con­cornments must give place to publick Interest, 2 Tim. 3. At the beginning, the Apostle in giving an account of the Perilous Times that were to come in the last [Page 31] dayes he begins with this, men shall be lovers of them­selves. An inordinate, ravenous self-love, 'tis in the world an abomination making desolate; it throws firebrands, arrowes, and death. Such lovers of themselves, they must needs be covetous, they'l quickly appear without natural affection, truce breakers, false accusers, fierce, despisers of those that are good, traitors, heady, high-minded, and what not? what the Apostle saith of him that provides not for his Family, may it not fit that sort of men, that raise their Fa­milies by the ruines of the publick? They have de­nyed the Faith, and are worse then Infidels. And the World was ever too full of such cruel, Hodmandods, that care not though they suck a Commonwealth to death, so they fill their own shells with juice. Well might one say, That next to their repentance and re­formation, the best that one can wish concerning this gang of men, is, that God would give them little wit, and less authority. All that are Sons of Peace may say, Amen to it.

In the natural body, had every Member a distinct appetite, alwayes coveting and drawing greedily to it self, what a strange confusion and tumult would there be in the body? It would be no wonder in such a case, to see one foot spurning, or one hand chopping off another: but one common appetite craving for the whole body, that so every Member may have its due proportion, this is it that keeps the members of the body in peace. The Application of this to Politick bodies is easily made, I shall leave it to you to do it. The Apostle Paul exhorting to love [Page 32] and unity. Phil. 2.2. Fulfil my joy, that ye be like­minded, having the same love, being of one accord, of one mind; and in the 3d. vers, Let nothing be done through strife, or vain-glory. Now as an effectual means to further this, mark what followeth in the fourth verse: Look not every man on his own things, but every man also on the things of others. Were but this well digested in the Nation, its work were more then three quarters done, as to the establishment of Peace. 'Tis base self-interest, and party interest, that undoeth our Peace.

Where shall we meet a Moses, who being largely proffered, if the Israelitish Nation were destroy'd, to become a great Nation himself, chose rather to be nothing, then to be made a great Nation upon such tearms? Exod. 32.10,11. Where shall we find a true Mordecai, seeking the wealth of his People? Ester 10.3. A Nehemiah, that left the pomp and pleasure of the greatest Princes Court then on Earth, and took a tedious and hazardous journey, that he might seek the welfare of the children of Israel, Nehemiah 2.10. Where shall we find a Nanianzen, that would not grutch Jonas-like, to be cast into the Sea, so that all might be calm in the publick? And if the heathen was as good as his words, when he said, Ne immortalitatem contrà Remp. acciperem, I would not be hired with immortality to wrong the Common-wealth; How rare is it to find amongst Christians a man so bravely spirited? The Parlia­ment-house filled with suuh spirited men, would be one of the rarest sights that could be seen in the Eeg­lish [Page 33] Nation: And how quickly may a self-seeking Par­liament lose itsself and the Nation too?

6. Sixthly, Another dictate of Wisdom in order to peace, is this; A malitious desire of revenge is so much beneath a Christian, that 'tis the baseness of a Man. Doth any trespass against me? let him look to that; he hath the worst on't: thus much could a heathen say. Vengeance is mine: these are the Lords words, and alledg'd by the Appostle as a reason why we should not avenge our selves, Rom. 12.19. Thou canst not execute a private revenge without wronging the Lord infinitely more then 'tis possible for any creature to wrong thee; for herein thou invadest one of Gods prerogatives, namely, Vengeance. The Lord vouches it as his; and in effect thou tellest him to his face, 'tis thine.

There is a proverb concerning the Lion; That he is not so fierce as men paint him. But as for this sin of malicious revenge, no tongue can paint it so foul as it is: I may well term it profundam nequitiam, one of the profoundest depths of Satan, that can be ima­gin'd to be in the heart of man. If we consider it abstractly in its naked self, we find the very quintes­sence of sin abounding in it. Would we take a true measure of the goodness or badness of actions, one of the surest rules we go by is, to observe how much there is of the Will in the Action, as closing more entirely and immediately with good or evill for its own sake. So far as credit and profit, and such like sensual accessaries attending the practice of holiness and vertue, are influential upon the will to alure it, [Page 34] so much is the action blended; there's so much the less of pure goodness in it. But now, when holiness stript of such accessaries obtains the consent and em­brace of the will for the sake of its naked self, this argueth an eminent sincerity and heighth of Grace. It holds proportionably in evil habits and practises; and what is malice, but a meer ulcer or gangreen of a depraved will? It argues a person so much debauch'd into a greedy compliance with sin, that he swallows the bare hook. St. John tels us, 1 John 3. He that hateth his brother is a murtherer; and he that murthers another meerly for evil wills sake, is worse in the sight of God, then he that doth it for moneys sake. And may it not be for a lamentation, that so cursed a thing should fill the hearts of so many as it doth?

Were ye to deal with some in order to peace and reconciliation, ye would be ready to imagine that to be true of malice, which Flaccius Illyricus conceited of Original sin, That 'tis no accident or quality, but the very essence and substance of the man. You would find it as easy work to remove a mountain, as to remove a grudge out of some mens hearts. In­stead of being rooted and grounded in Love, Eph. 3. they are rooted and grounded in Malice; instead of being stedfast and unmoveable in Grace, 1 Cor. 15. ult. always abounding in the work of the Lord, they are stedfast and unmove­able in wrath, as if they were under an oath to a­bound always in this work of the Devil. When Nilus over floweth, it leaves a slime, in which some say Crecodiles breed; a malicious spirit of revenge is the Crecodile that hath bred in the shine of our [Page 35] wars and troubles: the Lord send us well [...]id of it. Are there any that study more how to do an opposite par­ty a mischiefe, then to further the publick good? Pray God keep such out of the Parliament! Should such a spirit as this be in the Parliament, 'twould be a hundred times worse then 36 barrels of gunpow­der under it; I hope God will keep them clear of this. Where there is but the ingenuity of a well-bred Gen­tleman, I do not much fear it. To wrong the com­munity for self-advantage sake, 'tis the spirit of a Wolf rather then a Christian; but to disturb peace for revenge sake, 'tis the spirit of a Devil, rather then a Gentleman. The Lord give the Parliament, Gentry and People of this Nation a holy spite in their hearts, against the sin of Malice.

7. Seventhly, Another dictate of Wisdome in or­der to Peace is this, 'Tis every mans duty to abide in the duties of his place and station, and the use of just and lawful means, and therein to wait upon God for e­vents and issues. The Apostles were once accused for preaching such Doctrin as this, Let us de evil that good may come, Rom. 3.8. But see with what vehemen­cy this is defied of St. Paul; [...], We ( [...]aith he) be slanderously reported, and some affirm that we say, Let us do evil that good may come: And mark what followeth, whose damnation is just. Whether this be to be understood of them that rais'd this slan­der, or of them which held and practis'd this prin­ciple, 'tis hard to determine; but take it which way you will, it sufficiently argues the notorious villany of such a principle.

Had some in our times, been alive with their princi­ples in Davids time, how would they have laughed at him, for being so tender of Sauls life, when he had him at an advantage in the Cave? Saul was a bad man, a vi­olent oppressor; and David had the Kingdome in his eye, and that justly; well, be it so; David will waite Gods time and way for Sauls remove, and his own set­tlement: He was in no such hast for a Kingdom, as to sin for it Nor will wisdome from above onely teach us in our persuits of good ends, to keep clear of such means and courses as are simply unlawfull, in all per­sons & at all times: It teacheth not only to keep clear of blood-guiltiness, by illegal proceedings against the lives of men that stand in our way; not only to abhor dispensing with Oathes lawfully taken, and such perfi­dious dealings, as the honester sort of heathens would blush to own, but will likewiseteach us, that whilst we transgress the bounds of our stations, we become deeply guilty, even in such actions as are important duties, and precious fruits of righteousnes in other men; as Uzzah died for touching the Arke; had he been a Priest or a Levite, all had been well.

The good man in the first Psalm, bringeth forth fruit, not only good in general, but his fruit; his, as a man in such a calling and station. In books and writings the same words that make a learned Treatise, may be made monstrous nonsense, by false pointing; turning some words into one sentance, which pro­perly belongs to another. The very Bible, should it be thus abus'd, might be made to speak blasphemy. Thus in societies of people, such actions as will make [Page 37] a rare systeme and composition of Christianity, if rightly pointed and bounded, according to the rule that God hath given for the different stations and callings of men, there need no more to turn such a­ctions in a destructive confusion, then meerly to misplace and jumble them together, whilst one man takes upon him the work that properly belong to a­nother. Should a man study to mischief both him­self and another, he could not find a readier way then this; Prov. 27.8. As a bird that wandereth from her nest, so is a man from his place. God had pro­vided amongst the Jews, that a bird should not be hurt in her nest, but wandring she might quickly meet with a mischief. Thus 'tis with a man, he is never so safe as in his station and place; and alwayes in dan­ger when out of it. And St. Paul, 1 Thes. 4.11. layeth a strict charge upon Christians, that they do their own bu­siness; and mark what goes along with this, Study to be quiet, saith the Apostle, and to do your own business.

Put case that men according to their principles and apprehensions of things, be possest with thoughts that present affairs may tend to an impure setlement; do they think that hereupon they may raise tumults, and wage a war without the call and warrant of a lawfull. Authority? The Lord bless my soul from the guilt of such divinity. Do any disturb peace by un­warrantable wayes? let them not deceive themselves and think (though they propound the most pure ends) that the order of wisdoms properties in the text, first pure, and then peaceable, will bear them out. A man that attends the duty of his station, and thus [Page 38] doing commits the events and issues of things to God; this is the man that behaveth himself as be­commeth the Gospel of Christ. There have been too many principles abetted and practised, that plain­ly come to thus much, That a good end sanctifies all kind of means; The Lord deliver us from the mer­cy of such principles! they are fire mingled with bloud.

I have done with the properties of wisdom con­sidered in the Matter of them: I pass now to the Order of these properties.

As wisdom from above is Pure and Peaceable; so 'tis first Pure, and then Peaceable: These notes of order are of no light import: the word of God is such pure gold, that the least filings of it are more worth then both the Indies. The truth is, a Scrip­ture particle, an and, a wherefore, or therefore, or as in the text a first and then, may afford more instru­ction, then a whole library of other writings. The notes of order used in the text, import two things.

1. That true wisdome in its persuits of Purity and Peace, hath a primary respect to Purity: as much as it desireth peace, 'twill rather fall out with the whole World in discharge of duty, then offend God by the neglect of it. There is an impure Peaceableness; a cour­ting of the worlds favour by unjust compliances, and ungodly companionship in sin: wisdom from above will have none of this. Satans Kingdom is not divided against it self; a multitude of Devils were so united in mischief, that they spake of themselves as if they were but one: Not our name, but my name is Legion, [Page 39] for we are many, Mark. 5.9. The wisdom that is Devilish in a sence may be peaceable; but far e­nough from being, first Pure, then Peaceable. So­lomon tels us of hand joyn'd to hand in ways of Sin; but wisdome from above will rather chuse to have a hand cut off, then to shake hands upon such terms.

In this sence must Luther be understood, in an E­pistle to Erasmus; Inter caetera dona Christi hoc habes, quòd multis displices; amongst other gifts and favors of God towards you, this is one, that you have the heart to displease many. I am saith Jeremiah, a man of contention to the whole Earth. Jer. 15.10. He had no doubt the wisdom from above that is peaceable, and yet a man of contention. The thing was this; he could not be at peace with men, unless he fell out with God. Jam. 4.4. Know ye not that the friendship of the world is enmity with God? That is, such friendship as justleth out Purity: For a Minister and his people to live peaceably, is a most defireable blessing to both: But put case a Minister, to gain favour with the Gentlemen of the place, and quiet life amongst his neighbours, should be partial in Gods Law, and not deal plainly with the souls and consciences of his People, 'twere infinitely better for such a Minister, that he had been born without a tongue in his head, or brought up to sweep Chimneys, or scrape Trenchers. Wisdom from a­bove will teach a Minister, Jeremiah like, to be a man of contention to Town and Country, rather then to be peaceable upon such termes. And should [Page 40] men invested with authority, and put into places of publick trust, to gain the affections of their neigh­bours, or the good will of a party, dissemble their consciences in the neglect of their duty: though this may pass with some for wisdom, 'twill one day be found such wisdom as never came from above; and if men be not aware of it, it may carry them thi­ther, from whence it came. And as for that wis­dom, that pleads for a full an unlimitted Toleration in Religion, were it as peaceable as it pretends to be, yet would it pose me to find, how it can be first pure, and then peaceable.

2. Secondly, As wisdom from above in its per­suits of Purity and Peace, hath a primary respect to Purity, as the best of the two; so, it judgeth of Purity as the best means for the obtainment of desireable peace, and persueth it to that end. And this I take to be another thing intended by these notes of order, first Pure, then Peaceable. In Christs Sermon upon the Mount, the Peacemakers immediately follow the pure in heart. Were not the Gospel of Christ a Gospel of purity, 'twould not be a Gospel of Peace. That promise, Mich. 4.3. They shall beat their swords into plough-shares, and their spears into pruning­hooks, &c. Hic spectanda est mensura profectus Evan­gelii, saith Calvin upon the place; 'tis to be under­stood in proportion to the progress and effect of the Gospel: Look in what proportion it obtaineth up­on the hearts, and gets Mastery over the lusts of men, in the same propotion it will be an effectual means of peace. An excellent and safe rule for the [Page 41] understanding of this, and the like passages in the Prophets. The Apostle telleth us that the Gospel teacheth, That denying of ungodliness, and worldly lusts, we should live soberly, righteously, and godly in this present world. Were but this lesson of the Gospel well learn'd and practised, what a quiet world would this present world be?

That Philosophical opinion, That the whole world is informed and animated by one universal Physical soul, I apprehend it a meer fancy; but that ordo est forma mundi, that order in a moral sence is the form and soul of the World, there's nothing more real. Now what is it that ruffleth the Creation, and puts all things out of course and order, but sin? what is it but sin, that sets the world together by the ears? Sin is a meer violence, it had certainly run the world off its legs long ago, had not the Lord clapt some chains of restraint upon this mad bedlam. Some would fain make the disorder of the world an Argu­ment for their Atheisme, but 'tis to me no slender Argument of a Deity and a Divine Providence, that there is so much order and constancy, in a world that lyeth in so much wickedness. 1 John 5. As for the trouble that falleth upon the world, if it be thank-worthy, we may thank that for it, that the greatest part of the world love most, and that is sin; were there nothing of holiness for sin to quarrel at, it could not long a­gree with it self. Scelera dissident, saith Seneca; and lusts are divers, saith the Apostle; Tit. 3.2. when ambitious and worldly-designing men enter a confederacy, 'tis but a fooling, in order to a falling out. Ungodly, lust­ful [Page 42] Interests may for a while travel together very peaceably, but it cannot possibly be long before they part. And observe it when you will, instead of sha­king of hands, you shall find drawing of Swords at such a parting. Wickedness, saith the Prophet, it burn­eth like a fire, Isa. 9.18. It setteth Nations, Cities, Towns and Families on fire.

In this juncture of Time, some fear one thing, and some another; for my part, I am more afraid of sin, least that should ruine us, then of all the world be­side. Give me leave to describe the true Malignant; He's the greatest Malignant this day in England, that is the most notorious God-provoking-sinner in it; when a people wearied with Wars and Troubles, begin to think of following Peace, but still without Holiness, they may follow it till their hearts ake, but are never like to overtake it. Do we bless our selves in unholy and unjust wayes, Deut. 29. and say, we shall have Peace? We had as good say, we are resolv'd we will have Peace, whether God will or no. 'Tis the fruit of righteousness, that is sown in Peace, of them that make Peace. Jam. 3.18. the verse immedi­ately following my Text. The real purity and power of Religion, so far as it obtaineth, it harmonizeth the world, keeping every man in his rank and file, and sweetly bindeth him to his good behaviour towards God and man. Calvin in one of his Epistles men­tioneth a Letter that he received from a Prince to this purpose: That Religion, and mens zeal for it, and forwardness in it, was the main thing that put Nations and Kingdomes into confusion and disorder. [Page 43] The World affordeth too many that are like minded; But the Lord send England Princes and Parliaments better informed and perswaded concerning Reli­gion. Let all that love Englands Peace, say, A­men.

I pass now to Application, in which I must be brief; what I have prepared, was intended for the solemn business of yesterday: I call it solemn, the chusing of Parliament-men being at any time one of the things of Englands Peace: But if ever the Nation were concerned in a Parliament, it is like to be in this; if once it sits, ye may tearm the time of its Session, the critical day of England. What the hurts and bruises of the Nation have been, I need not tell ye: there is humane likelihood enough, as to this Parliament, that the Nation may either mend by it, or end with it.

What I intended to speak to the Country, in re­ference to the choice they were to make, I must omit it, as being now out of date: it remains only, that I commend my Text, as an excellent Compa­panion and Counsellor, to such worthy Gentlemen as are the choice, whether of the County, or of Incorporations, to sit in Parliament, as the Heads of their Tribes, the Trustees of God and their Coun­try.

And first of all, Honoured Sirs, I cannot but thankfully acknowledg the Lords Mercies both to­wards ye and us, that such an opportunity of service is put into your hands; what would ye and we have given many times over, within this half year, for such [Page 44] an overture? And I beseech ye, bestow some seri­ous thoughts upon what is past; think upon the vio­lations of Parliaments, the Catastrophes of Noble Families, the picks, and perils that the Nation hath gone through: and then tell me, if the Exhortation of the Psalmist, to wisdome from above, be not sea­sonable for ye; Be wise and instructed, ye judges of the earth; serve the Lord with fear, and rejoice with trembling; kiss the Son, least he be angry, and ye pe­rish from the way, when his wrath is kindled. Be wise for God, and we shall hope, if not be confident, that God will honour ye in doing us good by ye; but shall ye neglect the wisdome that is from above, ye may quickly fall low enough, and the whole Nation with ye.

For the Lord's sake study, and practise the wisdome that is pure; this will make your eyes to be, like Da­vids, upon them that are faithful in the Land; one of the great advantages, that the Devil hath made, of politick and jugling pretences to godliness, hath been to render real godliness, and godly men odious to the world: The Lord give them repentance, by whom the offence come, and keep you from the woe of them that take the offence. Remember, it hath been a time of exquisite temptation: the ingenuity of a Gentle­man, and much more the charity of a Christian, may well suggest thoughts, that some that belong to God, and are dear to him, have been sadly miscarried, in the simplicity of their hearts by others more crafty then themselves; shew all possible kindness to such, that will consist with Peace and order in [Page 45] Church and State, and I am confident to say, That the God of heaven will take it kindly at your hands.

Remember what I have told ye concerning Reli­gion, that Magistrates, by the Ordinance of God, are appointed to the vin [...]ication and guardian-ship of it. Let the concernments of it, have the prehe­minence in your aimes and actions; every person among us is made up of soul and body; now though the Law of God, and Nature, obligeth to a care of both, yet the excellency of the Soul requires the chief care: and what will it advantage a man, if he get the whole world, and loose his soul? Thus is the publick Interest of Nations, that own Christia­nity, compounded as it were of soul and body, of religious and civil Interests: A true publick spirit will have an eye at both, but more especially at the Interest of the Gospel, and Religion; let him go like an Atheist as he is, that thinks not this, the life and soul of the body politick. We may well say, What wil it advantage us, should we gain the Lordship of both the Judges, and have the whole world at our command, if we loose the Soul of our Nation, the soul of our publick welfare?

Let it be seen, Honoured Patriots, that the preci­ous concernments of Religion, purity of Doctrine, and purity of worship, are truly precious in your eyes. As for Government in the Church, I am as far from presuming punctually to prescribe, as such a presumption would be from becoming me: thus much I say, A tender regard to such a Government [Page 46] in the Church, as will most conduce to purity of Doctrine, in the encouragement of a learned and faithful Ministry, and suppression of Heresie; and to purity of worship, in the prevention of supersti­tion, I could heartily afford to beg it of every Par­liament-man, upon my bended knees, for the Lord's sake.

And let not second Table purity be left out; do justly, and love mercy, or ye do nothing. As for particular cases, that may nearly concern the civil state of the Nation, the mention of them will be fitter for a Parliament, than a Pulpit: This only I shall say, as ye are intrusted for the whole Nation, so it behooveth ye, in all good and righteous wayes, to take care for the body of it, from head to foot; how glad a people should we be, to see judgment, that hath sprung up as hemlock, at length to return to righteous­ness; and where ye find the vowes and oaths of God upon the Nation, let the world see that ye are men that fear an oath.

In a word, be pure, and no great fear but ye will be peaceable; did I know, that any of ye would so much as offer to dream of Peace, in contrary wayes, and upon other tearms: I should make bold, as a messenger of God to say, What have ye to do with Peace? and to tell ye, that my God saith, there is no Peace to the wicked. Unless the God of Heaven layes aside his pure nature, or be shortned in the power of his wrath, what Peace can be expected in impure wayes? I have already hinted concerning sin, that should the Lord leave it to it self, and not follow it [Page 47] with any other punishment then what is the genuine off-spring and product of it, we should find it as na­tural for sin to breed disturbance and trouble, as for a Dunghill to breed Nettles and Vermine: In the times of our late troubles, whence came the Wars and strifes of the Nation, but from the lusts of men? whence came the beginning of latter separations, but from former superstitions? and whence came the zealous inclinations of many to old superstitions, but from the miserable effects of late separations? and should God punish us with a Parliament that would cherish these inclinations, what could be ex­pected, but more separations? and thus one ex­tream, by a most unhappy antiperistasis, would beget another in infinitum.

And may I take the boldness to speak freely, I cannot but tell ye, that I find a great deal of liberty taken by some, to suspect that this is the time in which we are like to return to our old extremities. I hope better things, things that accompany mode­ration, and the peace of the Church. I am not un­sensible, that worthy Gentlemen may meet with tempters and temptations enough, to court them to a zealous love of Ceremonies, by the plausible mention of the Fathers, and the ancient Church; so far am I from reflecting disparagement upon them, that I really account the Histories we have of the an­cient Church, and the Writings of the Fathers, one of the richest treasuries of the Christian World. And a rare accomplishment it is, not only for a Di­vine, but for a Christian Gentleman, to be well stu­died [Page 48] in them; a great deal of excellent Instruction they afford not only in matters of Doctrine, and Conversation, but likewise concerning the prudent management of Church affairs; witness that rare Tractate of Vedelius; de prudentiâ veteris Ecclesiae. But to take them up as a determining rule, in matters of Doctrine or Worship, this is plainly to set them as a check-mate to the Bible. It is true, the Fathers are ignorant of us; but could they see us in such an action, and speak to us from Heaven, they would say as the Angels to John, We are your fellow ser­vants, why do ye worship us?

And as I think it unreasonable in them, that slight almost every thing in God's Worship that is not new; so on the other hand I cannot assent to them that will take up any thing, meerly because it is ancient; if truth and error be compared, I readily grant, that truth is the most ancient: But who can say, that truth is of one whole dayes longer standing in the world than error? and doth not St. Paul say of his time, the mistery of iniquity doth already work? Don't we read of several carriages of divers Churches, even in the Apostles time, that were far from being apo­stolical? Had the carriage of the Church of Corinth, about the Communion, been brought to our know­ledg any other way but by Scripture, and without the rebuke of the Apostle, some, no doubt, would have thought it a great impiety not to have imi­tated the practise of a Church so ancient. Nor is it inconsiderable in this matter, that we have so uncer­tain and imperfect notice of the customes and pra­ctises [Page 49] of the Church, for the first 300 years after Christ; and especially of the times, that more im­mediately succeeded the Apostolical age. As if the Lord foreseeing an abuse, resolved by such a pro­vidence to admonish us, that we cleave the closer to our Bibles.

And for the multitude of Ceremonies that were in St. Austin's time, they that will please to read his 119 Epistle, may find his thoughts of them, and what complaint he makes of the burthen that lay up­on the Church by that meanes. That I may not be thought to wrong him, I shall give you some of his words.

Omnia ita (que) talia, quae neque sanctarum Scripturatum autori­tatibus continentur, nec in con­siliis Episcoporum Statuta inve­niuntur, nec consuetudine Uni­versae Ecclesiae roborata sunt; sed diversorum locorum, diversis moribus innumerabiliter varian­tur; ita aut vix, aut omnino nun­quam inveniri possint causae, quas, in iis instituendis, homi­nes sequuti sunt: ubi facultas tribuiter, [...] omni dubitatione resecanda existimo. All such things as are neither autho­rised by holy Scripture, nor found to be the injunctions of the Councils of the Bishops, nor are confirmed by the cu­stome and practice of the universal Church; but are varied according to the divers manners of divers places, so that the causes of their institution can scarcely be found out: I am not at all doubtfull, but that they are to be aboli­shed by authority, if there be opportunity for it.

By the Councils of the Bishops, I humbly con­ceive, the Father intends only such as were general, and Oecumenical; and not particular Councils, con­vened upon the account of some particular Church or Churches. This I collect from that which fol­lows, concerning the confirmation that he speaks [Page 50] of, by the custome and practice of the Universal Church, which comprises the whole body of the Christian Church, in the several ages and places of its being. Now whether there be any religious Rites thus enjoyned for Gods worship by the con­curring votes of Oecumenical Councils, and thus confirmed by the custome and practice of the Uni­versal Church, but what are likewise warranted by the authority of the holy Scripture, I leave it to con­sideration; The Church of England long since affir­med the negative in a passage before cited out of the 34 Article: where it is plainly declared, that Tra­ditions and Ceremonies meerly Ecclesiastical, have at all times been divers, and changed, according to the diversity of Countreys, Times, and Mens manners. Now for ceremonies of this nature, let but Austins judgment (sine omni dubitatione resecanda existimo) take place, and the controversie is at an end.

But to follow the Father, who concerning Cere­monies proceeds thus.

Quamvis enim ne (que) hoc inve­niri possit, commodo contra fi­dem sint: ipsam tamen religio­nem, quam paucissimis & ma­nifestissimis celebrationum sa­cramentis miserecordia Dei esse liberam voluit, servilibus one­ribus premunt, ut tolerabilior sit conditio Judaeor [...]m, qui e­tiamfi tempus libertatis non ag­noverint, legalibus tamen sar­cinis non humanis praesumptio­nibus subjiciuntur. Though it cannot be found how they are contrary to the faith: yet Beligion, which the mercy of God would have at freedome, with very few and very ma­nifest religious Rites in the celebrations of it, this they load with such servile burdens, that the condition of the Jews may be lookt upon as more tolerable; for though the Jews understood not the time of their liberty, yet they are subjected to such heavy carriages as were of legal appointment, and not to humane presumptions.

And here by the way, Bellarmines evasion is to no purpose; he would have us believe, that Austin aimes at such Ceremonies as were practised by private persons, and especially women, without the warrant of Ecclesiastical Authority. I marvail what colou­red Spectacles Bellarmine used, whilst he read Austins words to such a sense: Is it not plain enough, that the Father speakes of such Ceremonies as oppressed Re­ligion, and made it subject to humane presumptions? and doth he not plainly compare these burdens, with the heavy carriages that lay upon the back of the Jewish Church? and were not these publick, and not private Ceremonies?

As for what the Father saith concerning very few, and very manifest Religious Rites or Ceremonies, which God would have used in the Celebrations of Religion; I freely assent to it: What are the Sacra­mental elements and actions in Baptism and the Supper of the Lord, but Sacred Ceremonies? These are Christ's appointments, and with all reve­rence to be attended; and concerning these, there hath ever been the harmonious concurrence of gene­ral Councils in the true Christian Church, to pro­vide for their due observation: and the universal Church in all times and places, hath commended them to us by its practise. But Austin proceeds yet further, in such words as these, Sed Ecclesia Dei inter multam pale­am, multaque zizania, con­stituta multa tolerat [...] & tamen quae sunt contra fidem, vel bonam vitam, non ap­probat, nec tacet, nec facit. The Church of God, among a great deal of chaff and cockle, tolerateth ma­ny constitutions; whilst it approves not of, nor connives [Page 52] at any thing that overthroweth the faith; [...] is contrary to a good life, If Ceremonies that were [...]sed in the Church, in Austins Time, were not the things that he intends by chaffe and cockle, I freely confess my­self unable to understand him.

But to say no more in this matter; if there be any meer humane ceremony contended for upon the account of the authority of any of the Fathers, o [...] the practise of the ancient Church; I humbly con­ceive, I may without presumption undertake to pro­duce some other thing every whit as ancient, which I take for granted, that all of us would be unwilling with; but if any desired to be further resolved in the truth concerning the authority of the Ancients, let them read the truly learned tractate of Daille a French Divine, concerning the right use of the Fa­thers; you will find that Author a true reverencer of them, and throughly acquainted with their writings: The proper intent of his work is to prove, that the Authority of the Fathers is not decisive in points of controverted Doctrine; but if we weigh his Argu­ments with reflections upon the matter of worship, we shall find them for the most part not beside the purpose for which I mentioned him.

But no longer to presume upon your patience; that which hath been spoken in order to the purity of Divine Worship, my aime in it I hope hath been at the Honour of God, and the peace of the Church. England hath tried extreams already, and hath felt to some purpose the mischiefs that have attended them: 'tis not a politick, but (if I mistake not) a [Page 53] scriptural moderation that hath been pleaded for; I am encouraged to hope that it will find acceptance as a word in season. The Lord give us a right un­derstanding in all things, and teach our Senators such Wisdome, as is first pure, then peaceable.