AMong the other Texts which have been so ill used by those that maintain the Divisions of our Church, there is none more likely to be urged in the behalf of the Dissenting Preachers, nor any with greater appearance of strength than That I have now read. For, granting us all, we may possibly think we have Cause to believe, thô [Page 6] they never will, that such Pastors as they, are unsent and unqualified, all the ill and con­tentious Preachers in the World; Yet, since they preach Christ, they may press us still, that we ought to be so far from Discouraging of them, that, after the Example of St. Paul in the Text, we ought to Rejoyce that the Doctrine of Christ is any way preached. And how can such Rejoycing consist with the usu­al Prosecution of them? Or, if We thus pro­secute, or otherwise think fit to appear against them, how little do we shew of the meek and Heavenly Temper of St. Paul, whose Successors we would yet pretend our selves to be? Nay farther, they may not be want­ing to tell us, that if we do not Rejoyce in their assisting us, it is We that envy the Success of the Gospel, and must be content to take the worst Character in the Text to our selves.

For the satisfying which Plea, I shall take the whole Force of it into Consideration in the following Discourse; and the better to do it, shall propose three Inquiries:

• I. Who those were of whom St. Paul here pronounces, That they preached Christ out of Strife and Contention?
• [Page 7]II. How far we are to understand he re­joyced in their Preaching?
• III. Whether the Case of the Contenti­ous Preachers in the Text, and those of our Times, be so much the same, that the Go­vernours of our Church, should, by Virtue of this Place, or St. Paul's Example in it, be so obliged to Rejoyce in their Ministry, as not to indeavour the Suppressing of it?

And if, in managing these, any Right be done to the Sense of the Words, and the pre­sent Methods of the Government with respect to these Men, I shall hope it may be thought not altogether improper in this Assembly, since 'twill be the impleading of Preachers before Preachers; of those that say they can understand, and teach Christianity, before those that do, and rightfully do it.

We shall, First, then inquire, who Those I were of whom St. Paul here pronounces, That they preached Christ of Strife and Contention? The resolving of which, will very much de­pend upon our determining, whether they were Jews remaining still such, or Judaizing Christians, or some other Christian Con­verts, [Page 8] of which he was now speaking?

The Learned Grotius, In Loc. who would have the Jews here meant, gives this Account of them: That to put a stop to the Doctrine of Christi­anity, they every where rumoured of what sort it was, by what Arguments supported; That so the greater Recourse might be had to St. Paul, to know the whole of the matter from Himself: And all such Resort, in the Place and Circum­stances that He now was, they knew would be dangerous, and might wish Fatal to him. Which is, indeed, a very full account of the Strife and Contention with which they were acted. But, with all Submission, does not seem so fairly to answer for what the Apostle mentions no less than three times in the Text, Their preaching of Christ: For their spiteful Noising what the Christian Sect held, cannot be called, but very abusively, a Preaching of Christ. Besides that he opposes them in this very place, to Those that preached Christ out of Truth and Good Will. From which it should seem, that the Gospel on both Hands was fervently preached, and the difference only, that it was not done from the same pi­ous Principle. In short, that they were not Unbelieving Jews, I am farther confirmed from the Verse immediately foregoing, where [Page 9] St. Paul tells us, Many Brethren in the Lord, waxing confident by my Bonds, are much more bold to speak the Word without Fear; And then it fol­lows, Some indeed preach Christ even of Envy and Strife: It is evident therefore that they were Brethren, of the Family of Christ, thô none of the greatest Sincerity among them.

If next, it be said, They were Judaizing Brethren, and under these we must compre­hend the Gnosticks, 'twill be hard to say with any Propriety, that they preached Christ; for they preached Christ and Moses, and the lat­ter, Doctrines very distant from either. And if farther it be urged, that supposing they did so, the Apostle might rejoyce that they preach­ed Christ any ways, since 'twas better that the Gentiles who lived in gross Idolatry, should have some knowledg of Christ, thô with mixtures, than know nothing at all of him: 'Twill be plausibly said, but not on a sud­den so easy to reconcile this Apostles Rejoy­cing in such sort of Preachers, with the re­peated Cautions he gives against these very Men, and with the plainest Reference to them, Beware of Dogs, Beware of Evil Workers, Be­ware of the Concision: At the third Chapter of this very Epist. v. 2.

[Page 10]Pressed therefore with these Difficulties, I shall rather conceive this Place neither re­fers to the Unconverted Jews, nor Judaizing Christians, nor, among those, to the Gnostick Teachers; But to such as indeed preached pure Christianity, thô from no pure Mind: Preach­ing Christ, but out of Strife; with Design to create Strife and Division in the Church, such as was when one said,1 Cor. 1. 12. I am of Paul, another of Apollos, and another of Cephas; And out of Envy; Envying this great Apostle of Christ, the Glory of his Success; And out of Contenti­on; Contending with him for the number of Proselytes: By this means, supposing to add Af­fliction to his Bonds; supposing, because Vain-glorious Themselves, that he might be of a Temper like Theirs, and so grieved and af­flicted to be rivalled in Fame, and to be out­vyed in the multitude of Converts.

And those Preachers, thô still Christians, who could go thus far in Envy, may not ill be supposed to advance to such a Height of That, and of Contention, as to wish St. Paul was taken out of their way; For one Vice admitted is not only an Inlet to another, but a greater; and from hence, to his Bonds they might de­sire [Page 11] the Addition of more, and of worse, and even of the last of all temporal Afflictions. So that when we departed from the excellent Grotius, it was not so much for assigning a Wrong Cause (for they certainly were bad Friends of the Apostles) as for his pitching up­on the wrong Men; The Unbelieving Jews, when the Context is so plain, They were Brethren in the Lord.

Having therefore considered who these Preachers might most probably be,

We come 2ly. to inquire, How far we are II to understand the Apostle here rejoyced in their Preaching.

In proposing of which, I cannot forbear ob­serving, by the way, that those who may urge this Passage for the countenancing the disor­derly Preachers abroad in our days, will ne­ver be able to make it appear, that it solely refers to the Subject of Preaching, which yet this Plea supposes it to do. For, if they make a Comment from the Verses preceding, to the Sense we have heard, and press that the Apo­stle more than once rejoyced that Christ was preached in any sort whatever, and that there­fore [Page 12] those that succeed him should be of the like mind: I think I may with great safety tell them, That at least some part of this Re­joycing relates to a matter of a quite different Consideration: I rejoyce, says the Apostle, yea, and will rejoyce. For, as he adds in the very next words, I know that this shall turn to my Salvation, through your Prayer, and the supply of the Spirit of Jesus Christ. So that, 'tis plain, some share of his Rejoycing is to be given to the Blessed Hopes and Assurance he had, that his patient bearing the Malice of these Enemies, would at length redound to the Augmentation of his Glory and Happiness. If therefore they press us with what went before, by way of Abate­ment, we might take in what follows; which they must allow to be no unfair way of Inter­pretation, unless they will incur the Censure of St. Chrysostome, De Pro­fect. Evarg. who observes in his time some Men perverted this very Text, Not un­derstanding what preceded, or what followed.

But omitting this, and to answer more di­rectly how far the Apostle rejoyced in the Preachers he was now speaking of, it may not be amiss to consider, what the Success of their preaching Christ Eventually proved: And what the Real and True Purpose was, from which [Page 13] they took this Office upon them. Accidentally it proved the means of propagating the Know­ledg of the Gospel; and 'twas very consistent with the Piety of St. Paul to rejoyce, that, since himself now in Bonds could not do it, others were industrious to diffuse the Doctrine of his Saviour in the World: Which still might be, without his being satisfied with the Motives of their Diligence, in which he could no more express a Complacencie, than he would have done in Strife, or Envy, or Contention it self. However, says he, whether in Pretence, or in Truth, Christ is Preached; Whether by Occasi­on, as [...] signifies, by Accident only; Or whether by Truth, from the true Design of those that undertake it, the Gospel was declared: And in this He rejoyced, yea, and would rejoyce; Not that they preached from any ill Induce­ment: But that by this means, the Provi­dence of God, bringing Good out of Evil, great numbers were brought to the Knowledg of Christ, who were before in Ignorance of Him.

From whence we now proceed in the third III place to inquire, Whether the Case of the Contentious Preachers in the Text, and Those of our Times, be so much the same, that the [Page 14] Governours of our Church should by Virtue of this Passage, or St. Paul's Example in it, be so obliged to Rejoyce in their Ministry, as not to indeavour the Suppressing of it?

To which I answer;

• 1. That it would be remembred, There is nothing in this Passage that is any Approbation of such sort of Preachers, as those the Apo­stle had occasion here to mention.

  All that he does, and it is indeed with great Gentleness he does it, is, to take Notice that there were some of the Christian Name who preached Christ of Envy and Strife; and not from the true and sincere Intention which was to have bin so much wished among them: But this, however, is very far from a Com­mendation of them.In Loc. He does not, says Erasmus, encourage that any should preach Christ unsincerely, but out of things that were not well done, collects what was best; and contemns their Personal Hatred to himself, so long as it any ways promoted the Gos­pel. And how calmly soever the Apostle here reflects upon such sort of Preachers, it is mani­fest in the very next Chapter;v. 3. He exhorts the Philippians, That nothing be done by them out of [Page 15] Strife and Vainglory, which are the very Things, for which these Men are particularly mark'd.

  If therefore our Dissenters shall think fit to tell the Governours of the Church, They ought, with St. Paul, to rejoyce in their Success; they may withal consider, St. Paul expresses little Likeing to the Men, or the Principles upon which they set Themselves to work: And from his Example they can, consequently, build little Kindness to Themselves; which notwithstanding is that they are most supposed to mean. But

• 2. Were this Passage allowed to be a Tem­porary Forbearance of such Unsincere Preachers, yet 'tis no Direction to the People to hear them.

  'Tis observable to this Purpose, that those to whom the Apostle here writes, were no Hearers of such Preachers, but of St. Paul, and of those that, like Himself, preached Christ out of Truth; being planted under Bishops, as ap­pears by v. 1. Not that there were more Bi­shops than one in Philippi it self, but that there were more in the Territories of this Metropo­lis. And those under their Charge are advised, and directed in this very Chapter, as much as the most fervent Prayers in the Case could be instructive to them, That their Love might abound yet more and more in Knowledg and in all Judgment; [Page 16] that they might approve things that are excellent; that they might be sincere, (which it is evident those Preachers were not) and without Offence, till the day of Christ, at 9, and 10. vers. That they would stand fast in one Mind, striving together for the Faith of the Gospel, and in nothing terrified by their Adversaries, at 27, and 28. vers. And more particularly, he commends them in Chap. 2. As those who had always obeyed, not as in his Pre­sence only, but now much more in his Absence, v. 12. So that here are Prayers that they might, and Commendations that they did stand fast in the Doctrine he had planted among them, or of those that himself had appointed in his Absence; But not one word to recommend this other kind of Preachers to the Hearing of his Con­verts. He only tells them, such Preachers were gone abroad in the World; And safely he might tell them, as those that were not likely to be drawn aside, either from himself, or those that preached the Gospel out of Good Will, and from unfeigned Sincerity. But it must be a very odd Deduction from this, if the Dissenting Preachers among us, will from hence conclude, That our Rulers are obliged to let the World run after them, from St. Paul's Example of Not giving the People the least hint in the World to be Followers of such Preachers.

• [Page 17]

  3. 'Twould be farther added, that a great Difference is to be put between preaching the Gospel, from what Principle soever, to a People Unconverted, and gathering a Church from out of a Church already rightly setled. That those who here preached Christ of Envy and Strife, did not so much intermeddle with Persons Con­verted before, as indeavour to make new Con­verts to the Doctrine of the Gospel, seems ve­ry clear and evident from the Contentious end of their Preaching, which was to add, as the Apostle here tells us, Affliction to his Bonds. They very well knew, as St. Chrysostom observes,Ubi su­pra. that he was already obnoxious to Nero for publishing a Doctrine so contrary to his Vices; and therefore they preached the same Doctrine St. Paul did, that so this Persecutor hearing from his Enemies the vast Progress of it, might be the more exasperated against him.

  But thus to exasperate him, their readiest way was, not so much to confirm the Disciples this Apostle had made, as to add more to them; and by winning over as many as they could, both of Jews and Gentiles, to spread the Gospel of our Saviour the more, that the Ad­versaries of it, might the easier be induced to [Page 18] the utmost Rage and Severity against him, as being esteemed the Head of the Party. But, all this while, they taught those who had not learned before the Gospel of Christ; which cannot be the Case of the bold and Contentious Preachers of our Times. They do not pre­tend to teach a People already untaught, or to carry the Gospel where 'twas never heard; but obtrude themselves upon those that were before instructed in the Faith, set up a Church within a Church already committed to the Care of Lawful and Competent Guides; And thus putting their Sickle into other mens Har­vest, they have so little share in St. Paul's Re­joycing, that they have his own Practice expresly against them, So have I strived, says he, to preach the Gospel, Rom. 15. 20. 21. Not where Christ was named, lest I should build upon another Mans Foundation. But as it is written, to whom he was not spoken of, they shall see, and they that have not heard, shall under­stand.

• 4. And lastly, it would farther be observed, that a vast Difference is to be made between preaching Christ from Contention, or Envy to a Particular Person, and preaching up a general Contention, in the Name of Christ.

[Page 19]It has already bin mentioned that those here took notice of, were such as preached the Gospel out of Envy to St. Paul; such as look­ed with a very ill Eye upon the glorious Suc­cess of his Ministry, and therefore out of Emu­lation and Strife contended with him for the number of Disciples, and the multiplying those, they supposed, but vainly, might add Grief of Mind to his Bodily Confinement; might add new Griefs, and fresh Dangers to him from his Enemies at Rome, where he was now set for the Defence of the Gospel, or for his having defended and maintained it.

A Design in those that carryed it on, wide­ly different from the very Spirit of Christiani­ty; But yet they preached Christianity still, for, 'twas Christ whom they preached; and when it is said, they did it not of Truth and Since­rity, it does not refer to the Matter of their Doctrine, as if they taught what was false and unfound; but to their Intention, which was not so truly to advance the Knowledg of Christ in the World, as to grieve this Blessed Apo­stle, and to create him more Hardships and ill Usage.

[Page 20] He does not, says the Father before mention­ed, and after himIn Loc. Theophylact, and both confirmed byAdvers. Marcion. lib. 5. cir­ca finem. Tertullian, andad Ju­baianum Ep. 73. vid. Fir­mil. ad Cypr. Ep. 75. St. Cypri­an, where it falls in their way to consider this place; He does not speak of such who taught He­retical Doctrines, but of those who rightly taught Christ, but did it from no right Purpose of Mind. So that whatever the Motives were to them­selves of undertaking the Ministry, it appears, what they taught was no other than Orthodox,

But as for our present Contentious Preach­ers, 'twill be difficult for them to make it ap­pear that they preach the Truth as it is in Christ Jesus. 'Twill be hard for them to show that they do not preach up a National Contention in the Name of Christ, which was more than these did. Why else do we hear from them so many Doctrines, tending not only to lessen, but destroy the very Being and Authority of that Church, which is established upon the Foundation of Prophets and Apostles! Why else do we hear from them so many Positions, de­structive of Monarchy, and so dangerous to Kings, for whom this very Apostle exhorts us, especially to make Supplications, and Prayers, and Thanksgivings? And if thus they preach ano­ther Gospel than his, whatever Favour this [Page 21] Passage may afford them, I do not know how it can relieve them from Another wherein the same Mouth pronounces, That thô he, Gal. 1. 8. or an Angel from Heaven should preach any other Gospel, than what he had preached, let him be accursed.

If therefore, upon the whole, the Preachers now such, in defiance of the Laws, instead of carrying on a Personal Contention, promote, and have effectually promoted, a most Dan­gerous, and most Universal Disturbance; I can­not but conceive, the Difference is so wide between those the Apostle refers to in this place, and those we meet with in the pre­sent Age, that if our Governours, as the Go­vernment has ever been kind to its cost, should still think it safe and prudent to forbear the suppressing of them; it is more than these Men can reasonably expect from any thing this Text can oblige them to do.

And this being done, I shall now think of closing the whole, with such Reflections up­on what has been said, as may either concern

• I. The dissenting Preachers, or
• II. Our selves of this Clergy, or
• [Page]III. The People that are Hearers of Them, or of Us. And

I To the dissenting Preachers I would from hence, with all tenderness, recommend, their impartial Considering the great Evil of preaching Christ, if they should truly preach him, from Strife and Contention, and from un­sincere Ends.

If they say they have considered this alrea­dy, and do not take themselves to be concern­ed in it; I would pray them, as Casuists, to resolve us, whether, supposing a third sort of Men should begin a Separation in the Church, without any just Cause; afterwards, refuse all reasonable Terms of Accommodation; and far­ther, take all the Courses they could think of to perpetuate the Difference, they would not be­lieve they were something influenced by a Spi­rit of Contention?

They must thus pronounce, if they think there are such things as Contention, or Strife in the World; and if they do so, at the very same time, they pronounce against themselves.

[Page 23]For, that they begun the Breach without a­ny just Cause, there can nothing be more evi­dent than their separating from us, not as we did from Rome, from the ever justifiable Cause of its having corrupted the Substantials of Re­ligion; But for Things, in their own Nature, Harmless and Indifferent; For the sake of things, which they never did, and never will be able to oppose, but by so many Cavils as will argue more plainly a Desire of Contention, than any just Exception they have to them.

That they refuse all reasonable Terms of Accommodation, they have put beyond all Question since the little fruit of all Conferences held with them, and the absolute Stiffness with which they insist to this very day, that the Government should yield all to them, with­out any due Complyance on their Parts.

And that they indeavour to perpetuate the Difference, as much as in them lies, what more convincing Arguments can we have, than their raising new Academies? For by this they do not mean the Controversie shall die with them: What more convincing Arguments can we have, than the Universal Cry of their [Page 24] Leaders, till then never heard of, against the very Doctrines of our Church for some time before the Expiration of the Act for renounc­ing the Covenant? By which, what could they mean, but that this which at first they said to be so great a Snare to their Consciences, being now taken away, they must either ho­nestly come over to our Church, or start some new Difference to keep on foot their Separa­tion from it?

But leaving this with them, from a Conten­tious, I am next to pass to an Unsincere End of preaching the Gospel. And here again, I would calmly ask them, if themselves were to assign the marks of Sincerity in the serving of Christ, whether one would not be, a pro­posing at first to serve him aright, so that men should not run before they were sent, or serve the God of Order in disorderly ways? Which yet they must give us leave to fear themselves do, till we have from them a better account, than has hitherto been given, of the lawfulness of their Call to the Work of the Ministry.

I would have them ask themselves, if they preach so sincerely as they pretend, what they mean by their designed and affected clouding [Page 25] the simplicity of the Gospel with mysterious and set Phrases? Whether they do not justly give occasion to think they have some bad Ends to serve upon their Hearers, when they thus ar­tificially cast a Mist before their Eyes, create Depths where there are none, and obscuring plain Truths, amuse and confound, instead of instructing, or enlightning their Followers?

I would have them ask themselves, if they only mean the Honour and Success of the Gospel of Christ, why they chuse, so observably, to preach in such Places where there are great Presumptions they may rather consult their own Profit and Advantage? Why in Market-Towns, in populous and rich Places, but to get more Proselytes, that is, more Benefactors, rather than in Finland, or the steril parts of Norway, where Preaching is more scarce, and the Main­tenance more low? For, I cannot imagine but that were their zeal for the Glory of God, the yearning of their Bowels for the Souls of Men, so great as they say, they would give their first Care to the Souls that most need it, and ex­ercise their zeal in a barren and dry Land, as well as that which flows with Milk and with Honey; And since they don't do this, I know not how to name the Principle that guides them, but [Page 26] I am not very sure that it is the Sincerity, from which this Apostle told the Corinthians, I seek not yours, but you. 2 Cor. 12. 14.

If therefore these amount to Proofs of their Contention, and Unsincerity in preaching the Gospel, it is plain they live in two as ill Vices as can belong to any Christian Preachers. If they only amount to so many strong and ve­hement Presumptions, it is yet a mighty scan­dal they give to Christianity; and if they are the Ingenious, the Knowing and Conscientious Per­sons they would be taken for, they cannot but consider the Advantages they give by this means to the common Enemies of all Religion: Not omitting, that whatever turbulent Practi­ces their Followers may be guilty of, are very justly to be charged upon themselves, whose very preaching contrary to Law, first brought the Law in Contempt with their Hearers; and if afterwards they run into greater Enormities, it is but Proficiency still in that Contempt of Go­vernment, which the Example, as well as the Doctrines of their Leaders had taught them.

And now, if after all, the dissenting Preach­ers will shift this from themselves, and say we have taken all along for granted their being [Page 27] Contentious and Unsincere Preachers, which is more than they think they have reason to ac­knowledg themselves to have bin, I shall on­ly add, that they cannot, notwithstanding, say this urged improperly to them, since both they and we agree that the Faulty and the Criminal may be pressed with Considerations suitable to their Case, thô we are not sure we shall always convince them.

We pass next to the second general Infe­rence II to our selves, who have the Honour of being of this Clergy: And under this I would first humbly offer the great Care we ought to take, as at the first Entrance upon our Ho­ly Office, so thrô the whole course of it, to preach the Gospel in Truth and Sincerity. For, we see, the best things, eaven the preaching of Christ, is not to be undertaken but from a Pure and Sincere Mind. We are therefore not only to deliver what is Truth, but to do it from a True and Unfeigned Intention of pro­moting the Glory of God in the World, and setting forward the Salvation of Men; in com­parison of this despising the other considera­tions of worldly Advantage, Honour, or Re­spect; which yet are due to us for our Work­sake: and much more detesting the Exercise [Page 28] of so Holy a Function as ours, from the Un­holy Ends of Strife, Vainglory, Envy, or Ambiti­on. It will be hard to convince Gainsayers that we preach the Gospel out of Good will, if we give them cause to think that we only preach it from Good will to our selves; and be­sides the great fitness that a pure Religion should be taught from a pure Principle, there is this Advantage in it, which I shall ever think very Considerable, that when we sin­cerely and principally mean the Glory of God, and good of Souls by it, 'twill be that which will secure us in the course of our Ministry, from those mean Complyances, those unmanly Arts, and little Condescensions, which make any Man, for Interest, cheap and contemptible, but of all Men, a Clergyman most.

2. From hence I infer, the great Diligence we should use in our several Stations, lest those that preach Christ out of Strife and Con­tention should out-watch and out-labour us. If we will not take Care of our Province, we are sen­sibly convinced that others are ready at hand to invade it; they will tell our Charge, out of Charity to them: and thô we know well enough, 'tis the Charity of our Charge they expect again; yet the very Pretence would be taken away [Page 29] from them, the very Reproach be taken away from us, who ought so well to fill our seve­ral Places, as to leave no room for any Intru­der: But room would be left, and Advantages taken, and the People stray more from us, and our own Sincerity be called into question, if we were remiss in the work of the Ministry; and the Consequence of this, as well as the Guilt of so great a Neglect, are too well known, and I hope so well precautioned, as not to need any farther enlargement, where I now am.

3. From hence I infer, the great reason we our selves have, not to give any Countenance to Contentious Preachers, by Uncanonical Practi­ces, or Complyances. For so much as we recede, in any Point whatever, from the stated Disci­pline of the Church, so much Encouragement we manifestly give to those who preach in di­rect Opposition to it. If, to gratify any one, we will administer the Sacrament sitting, bap­tize without Sureties, or the sign of the Cross, or marry without Banns or Licence, or on any occasion, wilfully omit the Prayers of the Church, it is to do what themselves could wish; and with this further Circumstance, that they have it in their Power to say of us; [Page 30] we our selves as to these things, and the need­lessness of them, are of the same Opinion with them: And what is this, but to strengthen their Obstinacy, and, by our own Example, to confirm them in the Contempt of that very Church, the Authority of which we have ob­liged our selves to preserve?

4. And lastly, From hence I infer, the vast Obligation under which we all are, to avoid Contention one with another. For, why should we, who have had both the Honour and Blessing of the same Episcopal Imposition of Hands, have the same great Concern of Souls to advance, and do it by preaching the same Gospel of Peace, why, of all Men, should we have Variance with each other? It is too much occasion of Contest our Enemies give us; and with them 'tis a noble Contention, because it is a Contending for the Truth. But if to the Breaches they make upon us, we will open more of our own Accord, and divide that Force with which we should oppose them; they may in all probability succeed, but it will be little Credit either to our Courage, or to our Integrity. In two words, could so monstrous a thing be supposed, as that any of our own Body could fly in the Face of their lawful Su­periours, [Page 31] betray the Peace and Settlement of the Church of which they are Members, and Preach, or Act out of Envy and Strife; the mild­est thing to be said of them is, that the great­est Kindness they can shew to our Church, next to that of publick Retractation and A­mendment, would be publickly to Renounce it: For the same Reason, that it would be better for the Obstinate and Scandalous to renounce their Baptism, than under the Pretence of it to fall into such Practices as cause the Name of Christ to be blasphemed.

From whence, in the last place, I proceed III to the Deductions which may concern the People that are either Hearers of the Contenti­ous Preachers among us, or of our selves. And here I would pray their Permission to mind them.

• 1. That they would not think the worse of Christianity, for the Jarrs and Contentions of the Preachers of it. Indeed, if all who pretend to teach, did but truly follow this Doctrine, we should hear of no Divisions: The sweet and peaceable Genius of it, would either prevent, or cure Animosities; and Love and Unity would be, as of old, its Honourable Badges: [Page 32] But if instead of this, some will propagate more of Contention than Christ; and we, as it is our Duty, withstand them, the People from hence, would very ill collect, that Christianity ten­ded to Variance, without considering that it lies more in the Temper of these Men: They would much worse collect, that because the Preachers of it do not always agree, Christia­nity it self is nothing at the Bottom; For our very differing about the Superstructure sup­poses on all hands the Foundation to be Real. They cannot therefore, in reason, admit any Prejudice against Religion for the sake of its Ministers; but ought, on the contrary, to dis­criminate those Ministers who do so much Dis­service to Religion.
• 2. From hence I would likewise mind them how great Care they ought to take, what Spiritual Guides they commit themselves to. For, if they follow Contentious Preachers, it is very great odds but that they themselves will in a short time be as perverse and contenti­ous as they; their Nature will be sowred by the Principles of their Leaders, and the visible signs of their profiting by their Ministry will be, their being more Sowr, and more Froward still. So that to the Ease and Innocence of their [Page 33] Lives, it is necessary they consider, who it is that they take for the Conduct of them. Not that I mean they are left at large to chuse or to follow what Preachers they will; For God, and the Government have determined that for them, and the same Providence which made them In­habitants of such a Place, has fixed such a one as the Preacher of it, from whom they are not, without the most weighty Causes, to depart: But before they depart from a lawful Ministry, it concerns them to be well satisfied what other Ministry they put themselves under; to try the Spirits, and examin whether Doctrines, in their natural Consequence, tending to Strife, the Subversion, or Disturbance of all Order and good Government, rellish more of pure and uncorrupt Christianity, than the quiet Sub­mission to God and to Magistrates, which our Church has ever taught, and which cannot be left, upon any Exceptions, for any other Church, against which there will not more, and more just Exceptions be readily found.
• 3. And to conclude, From the whole I in­fer, the great Obligation upon those of the Laity, whose Office requires it, to use all lawful Means of putting a stop to this sort of Preach­ers. If they will not, as one would think by [Page 34] this time they should, in Conscience desist; I shall think it no hard Conclusion to say, it is you that ought in Conscience, to suppress them; the Places you are in, and the Oaths you have taken, will press you more to it, than I shall now do: I shall only tell you, if they have no Right to the Apostles Rejoycing, they have less to your Favour and if they tell us, this is preaching Persecution, 'twill be very difficult for them to prove, that any are Persecuted but for Righteous­ness sake; which can never be their Case, as matters now stand, unless, by a very soft Fi­gure, we will call those the Schools of Righ­teousness, which have so lately, and more than once appeared the Nurseries of Rebellion. I would not say this in the manner I do, but that the whole Being of our Church is at Stake, These the Men that boldly undermine it, and you that are set as the Guardians of it. All they can have to plead for themselves, your Ministers, you need not fear, will be able to answer; But after all, 'tis you will soonest convince them, I mean, you that are in Office, and will faith­fully execute it. Which that you may do, and we with like Sincerity perform our Parts, and both so successfully as to secure the Peace of Christ's Church, Let us in the humblest manner beseech the Prince of Peace, and great Bishop of [Page 35] our Souls, even the Lord Christ Jesus, to whom with the Father, and the Blessed and Eternal Spi­rit, be all Honour and Praise, and Might and Dominion, now and evermore,

Amen.