THere are ſome Truths ſo clear in their own Evidence, that tho they give us light to prove other things, yet they themſelves admit of no Proof, but are to be reckoned amongſt thoſe Notices that the Mind naturally has, which ſhe can neither ſhake off, nor diſpute. Among thoſe this in my Text is to be numbred; for Union and Peace in Society, as it is the chief End and Deſign of all thoſe Combinations of Men that run together; ſo it is the main Support of every State. And tho Governments have differed in almoſt all other Maxims; ſome being founded on Vertue, others on Vice; ſome intended to carry on Juſtice, and others ſet up on Robbery and Piracy; yet all agree in this, that they muſt have Peace at home: And tho many have differed in the Premiſes, how to compaſs it; yet all agree in the Concluſion, that it muſt be purchaſed at any rate. A Government that admits of Hoſtility at home, muſt ſoon turn Felo de ſe; for this is as a Diſeaſe that conſumes the Vitals, and when they are waſted, the exhauſted Carcaſe will be expoſed to every Beaſt of Prey that ſeeks to devour it. A Man inwardly ſound can reſiſt many Accidents, and live after many Wounds, and a great Loſs of Blood and Spirits; whereas he that is vitiated within, is feeble in every thing that he undertakes, and eaſily overthrown by any Impreſſion made upon him: So the mightieſt States, when broken within themſelves, are too weak for a much leſs Power that is entire.

Theſe things are ſo plain, that it were a loſs of Time and Words to dwell upon them. And ſo our Saviour refers to them, being to anſwer the moſt malicious and unreaſonable Cavil that ever was, by which the Phariſees endeavoured to take off the Conviction which his Miracles had left on all that ſaw them, repreſenting him an Impoſtor, and in confederacy with the Prince of Darkneſs, ſo that theſe marvellous Effects followed upon that Agreement. This they at this time only whiſpered amongſt themſelves, perhaps they only thought it; but Chriſt, to give them a further diſcovery of that Divine Power that dwelt in him, ſhewed that he had another of God's Attributes communicated to him, his Omniſcience, as well as his Omnipotence, for he knew their thoughts. And being to confute this, ſo as it ſhould not be poſſible to reply upon him, he begins with the Words in my Text, as a Maxim ſo certain, that all Conſtitutions, good or bad, muſt agree in it, All that are aſſociated into any Body muſt take care not to deſtroy themſelves. And therefore ſince his whole Doctrine tended to the advancement of the Glory of God, to the bearing down of all Vice, Immorality, and Miſchief, which are the Strong-Holds of Satan, and of that ridiculous and impious Way of Worſhip, and Idolatry, which was ſet up by the Devil's means, the Inference was as certain, as any Propoſition in Euclid is, that therefore there was no ſecret Compact between them.

I ſhall ſay no more on the Occaſion that led our Saviour to ſpeak theſe Words, but ſhall come to conſider them in themſelves; I ſhall not enter into a Panegyrick of Unity, or a Declamation aganſt Diſcord, a Man may as well praiſe Light, or commend Health, or ſhew his Eloquence in diſparaging the Gout or Stone; theſe things are ſuch, that every Hearer is before hand convinced of them. I ſhall therefore handle this Subject wholly with reſpect to Religion, that ſo it may become this Place and Occaſion, and ſhall ſpeak to theſe Heads.

1. There is nothing that defeats the Ends of Religion more, and does more naturally lead to all manner of Sin, Immorality, and Vice, which muſt bring on Ruine in Concluſion, than inteſtine Heats and Diviſions. If we have a right Notion of Religion, we will not conſider it only as a Syſteme of Opinions, or a Circle of ſome Forms, much leſs as an Engine to raiſe the Credit and Intereſt of a Sort of Men that diſpenſe it; but as an internal Principle and Diſcipline, which tames and governs the Mind, and all its Motions and Appetites, and directs the Courſe of ones Life. Now the irregular Propenſities that are in every one, ſome being of one ſort, and ſome of another, are ſo violent and ſudden, that the firſt performance of Religion is to qualify and break theſe. This cannot be done without much thought, and great recollection; and in order to that a ſerene and calm Temper is the beſt Diſpoſition poſſible; of which the Philoſophers were ſo aware, that they began their Inſtructions at thoſe purgative Doctrines, before they carried on their Auditors to their ſublimer Speculations. And the Quiet of a Society is not more neceſſary to the Happineſs and Advancement of it, than quiet Thoughts are to make a Man wiſe or good. Therefore every thing that raiſes Diſturbances within is to be guarded againſt, as that which not only produces the Miſchiefs that viſibly attend it, but really puts a Man quite out of order, ſlackens the Watch he ought to have over himſelf, and ſets him on to, or at leaſt very gently excuſes him to himſelf, in many unjuſt and violent things, which ſeem often almoſt neceſſary to the ſupport of an Intereſt or Party.

Theſe Heats are bad enough, if grounded upon Civil Matters; but in thoſe there is ſtill ſome Check from the Thoughts of Religion, or the Return of a Sacrament-Day, which will in ſome meaſure bring a Man into Tune, and will at leaſt let him ſee he is out of the way. But if they are grounded on Differences of Religion, the Evil is leſs curable,Mat. 6. 23. If the Light that is in us be Darkneſs, how great is that Darkneſs! That which will moderate our other Quarrels, encreaſes this, when we imagine we are doing God good Service; and ſo the more ſtrict we are, we become the more hot and peeviſh; in which we will not only be applauding our ſelves, but inſtead of being reproved for it by thoſe, who would perhaps chide us for Animoſities in other things, we will be cheriſhed and encouraged by them, as Perſons zealous in their Matters, or as many call them, in the Concerns of Religion. In this we will by degrees become ſo corrupted, that one of the worſt Vices will carry the Name of one of the beſt Vertues, our Wrath and Malice will be called Zeal. The ill Effects that this will have on our ſelves will be, that as this Temper grows upon us, all our inward Seriouſneſs will in a great meaſure abate, and turn meerly to a Form; and with that many other Sins will creep in upon us; yea, we will perhaps grow to that degree, that we will imagine, that by our Rage and Heat we offer up ſome acceptable Sacrifice to God, to compenſate for our other Diſorders. We will bear with many ill things in others, becauſe they are of our Party, whom otherwiſe we would deteſt for their ill Lives; and by converſing much with them, we will contract at leaſt a Familiarity with their Vices. And it is very likely the Contagion will not ſtop at that, there will follow a Train of the moſt unjuſt and malicious Things poſſible; ſuch as the making and ſpreading Lies and Calumnies, and the ſupporting them by Oaths and Villanies. And if this Humor goes on, it will carry thoſe that are corrupted with it to Perſecution, if they have Power, and to Rebellion if they have not. And Oppreſſion will make a wiſe Man mad, but much more one that is weak and miſ-led.

And thus a Man ſuffers mightily in the Peace and Purity of his Mind, by admitting thoſe ſoure and ill-natured Paſſions into it. And Societies ſuffer no leſs: The private Affections of Relations, the Kindneſs of Neighbour-hoods, the Order of Corporations, and the Strength of a Nation, are diſſolved by nothing ſo much, as by thoſe peeviſh and ill-temper'd Humors: So that the Publick Peace, and the Security of the Whole, is ſacrificed to thoſe domeſtick Heats, whilſt every Party is more concerned to ruine the other, than even to preſerve themſelves by a common Defence. And thoſe Heats once kindled, burn longer, and deeper, and are apt to break out after they ſeem to be quenched, when ever a new Opportunity blows upon them.

That this Temper is certainly followed with thoſe Effects, will eaſily appear to every one that has ſeriouſly obſerved the Advances it has made upon himſelf, if at any time he has given way to it. And thoſe who have looked into the Hiſtories of paſt Times, ſee almoſt in every Age the Ruins that it has made; as Rocks are known by the Wrecks that float about them.

Shall I tell you what havock this made among the Jews? what a deſperate and mad ſort of Robbers and Murderers their Zealots became? The Humor was far advanced when St. Paul was one of them; for he going under the authority of that Character, made havock of the Church, and went from City to City, to impriſon and bind all that called on the Name of Chriſt. This grew afterwards to a pitch of Madneſs that is ſcarce credible, if we had not ſo good a Voucher for it as Joſephus, who was an Eye-witneſs. When the Power of the Roman Empire, under which the whole World did bend, came againſt them, ſo that it was neceſſary for them, either to prevent their Ruine by an early Submiſſion, or to defend themſelves from it with an united Strength; the Rage that was among the ſeveral Parties ſo diſtracted their Councels, and diſordered their Deſigns, that they could neither prudently ſubmit, nor generouſly reſiſt, but they languiſhed away in Famine, or deſtroyed one another in thoſe unnatural Broils within their Walls. When God bleſs'd his Church with Peace and Protection, and after a long Trial, during three Ages and ten Perſecutions, raiſed up a Nurſing-Father to it; ſoon after that two Conteſts aroſe. One was about a perſonal thing in Cecilian, Biſhop of Carthage, Whether he, or his Ordainers, had denied the Faith, and delivered up the Sacred Writings, in the former Perſecution? The other was concerning a ſpeculative and myſterious Point of the Eternal Generation of the Word, in which it is probable the Difference at firſt was only in the manner of expreſſion. One of theſe diſtracted the beſt Portion of Chriſtendom, I mean the African Churches; and the other, with thoſe Queſtions that aroſe out of it, made ſuch havock in the Chriſtian World, for above two Ages, that it not only ſtopp'd the Progreſs of that holy Religion, and gave the Heathens the greateſt Advantages they could poſſibly have wiſh'd; but brought in a Subtilty, and Warmth concerning Speculative Points, that has in a great meaſure driven out of the World the plain Simplicity of the Goſpel.

When the Orthodox Party had Peace and Protection under Theodoſius, and were delivered from the Cruelty of the Arrian Princes, then aroſe a new Debate, Whether thoſe that had complied, and ſubmitted in that time, and were ordained by the Arrians, ſhould be continued in their Sees, Libell. Pre. Marcell. & • au •• or not? The Luciferians that oppoſed this, were ſo perſecuted by Damaſus, . and his Party at Rome, that at one time they broke into their Meeting-Houſe, and killed about ſeven or eight Score of them. God witneſſed his Diſpleaſure and Severity againſt thoſe Violences; and the Church, both in the Eaſt, and in the Weſt, was given up to be ſcourged by vaſt Swarms of cruel and barbarous Nations,Joel 1. 4. who as the Palmer-Worm, the Locuſt, the Canker-Worm, and the Caterpillar, are ſet down figuratively by the Prophet, ſucceeding one another, every one conſuming what the other had left: So theſe waſted Chriſtendom to ſuch a degree, that it was viſible thoſe aſtoniſhing Judgments were not the Puniſhments of ordinary Sins. And all the Evils that were among the Chriſtians flowing in a great meaſure from thoſe Heats about Opinions, which raiſed bitter Zeal and Strife, that brought on Confuſion, and every evil Work, I may lay the procuring Cauſe of thoſe Plagues and Deſolations, in a high degree, to the charge of their Diviſions.

When our Anceſtors, the Saxons, received firſt the Chriſtian Religion, tho as it was not of ſo pure an Alloy as formerly, but much embaſed in that Age; ſo into what Heats did they fall with the old Britains, concerning the Obſervation of Eaſter, in which we now certainly know, that neither Side underſtood the Point they debated about. But they were more ſet on that, and other Superſtitious Conceits, than on a real Converſion of the Nation. And how was this Iſland plagued after that, by the Incurſions and Depredations which the Danes made for near two Ages? The Conteſts between the Greek and Latin Church ended in the Ruine of the Eaſtern Empire; and the Triumphs of the Creſcent over the Croſs, were in a great meaſure to be aſcribed unto that moſt unhappy Breach.

I ſhall purſue this no more; the thing is plain to common Obſervation, and needs not to be fortified with much Proof.

It is as certain as any humane thing can poſſibly be, that when any Body of men are engaged againſt a Common Enemy, and yet divided among themſelves and jealous of one another, they will rather let the Enemy prevail than aſſiſt their brethren, even in the wiſeſt and beſt things, if they think the honour of ſuch actions will raiſe the credit of their Rivals. And thus if their ſtrength were ever ſo much ſuperiour to the Enemies; yet when his force is united, and theirs disjointed, they muſt become a prey to him: but this will hold more certainly if the Common Enemy is really ſtronger than they are, though united. In ſuch a caſe their heats among themſelves are ſo unaccountable, that though the World is naturally fooliſh enough, yet it is not to be ſuppoſed that meer folly could carry ſuch a madneſs ſo far; there is more reaſon to aſcribe it to the ſecret practices of corrupted and perfidious men, who are imployed, and may be hired, to be Incendiaries perhaps on both ſides. For a wiſe and watchful Enemy, when one Plot fails, will ſoon ſet up another; and will think it an extraordinary happineſs, if without the infamy of an Aſſaſſination of a Gun-powder Plot, which they would not chooſe but upon extremities, they can make their adverſaries ſo ſpend their ſtrength one againſt another, that they ſhall either deliver themſelves up to them, or be able to make a very faint reſiſtance to a vigorous impreſſion: And there is no deſign ſo certain as the inflaming of diviſions among their adverſaries; and that both in Church and State: which when they are once brought to that paſs, that both ſides have vowed revenge, either party will be ſo intent on their little deſigns, that the whole muſt periſh: And ſome will perhaps come to think it ſafer to truſt themſelves to the mercy of their adverſary, than to the reſentments of enraged Country-men. And thus will they bite and devour one another, till they are either conſumed one of another, or made an eaſie conqueſt to thoſe that both ſee and improve all their advantage. And ſo much I have adventur •• to ſay upon the Firſt head. I come now to the Secon •… ▪

2. The beginnings of thoſe heats are often very inconſiderable; but by a confluence of unhappy Circumſtances, they ſoon grow to be almoſt incurable. It is but a diviſion at firſt, but that will end in ruin. All our evils flow from our own ill humours; and whatever excites or provokes theſe, be it how inconſiderable ſoever in its own nature, yet its effects will grow great and remarkable. In Civil matters it is ſo. What a trifling thing was it among the Romans to be of the faction of the Veneti or Praſini, that betted for matches in the Cirque, which were diſtinguiſhed by a Livery? yet this produced great Convulſions in the Imperial City; and when the Emperour hapned to be of either ſide, that party of which he was, thought they had an authority to exerciſe great Cruelties on all the other faction. But this is much more dangerous, if the ground of the difference is any point of Religion, though ever ſo indifferent in it ſelf: What heats aroſe concerning the day on which Eaſter was to be obſerved? How little did it concern Religion, what Cecilian, or his Ordainers were, eſpecially in the age after they were dead? And yet not only a ſeparation and violent rage, but a great effuſion of blood, with the other diſmal conſequences of that blind fury, followed upon this, and the Africans continued quarrelling about it, till the Vandals came and deſtroyed both the one and the other. And ſurely many of the conteſts about myſteries, began at ſome unwary expreſſions, in which the one ſide faſtned ill ſences on the words ſpoken by the other; and the other, rather than yield ſo far for peace ſake, as to explain themſelves, chooſed rather to juſtifie their words in any ſenſe, than to retract or mollifie them: And can we think without aſtoniſhment that ſuch matters as giving the Sacrament in leavened, or unleavened bread; or an explication of the proceſſion of the Holy Ghoſt, whether it was from the Father and the Son, or from the Father by the Son, could have rent the Greek and Latine Churches ſo violently one from another, that the Latines rather than aſſiſt the other, lookt on, till they were deſtroyed by the Othoman Family, which has ever ſince been ſo terrible a Neighbour to the reſt of Europe! Oft-times one conteſt beeds another; and that which perhaps began at a ſpeculative point ends in a practical one; and that which begins in ſome Rite or Ceremony, grows at laſt to a breach in matters of Faith.

The conteſts whether Chriſt had one or two wills, being determined by the ſixth General Council againſt the Monothelites, they by their intereſt at Court, got that Aſſembly to be decried; ſo that a Picture of the Fathers that ſate there being hung up in a great Church, was removed, and thoſe that removed it ſaid to excuſe themſelves, that no Pictures or Images ought to be in Churches. Upon this thoſe of the other party did violently contend, that Images ought not only to be ſet up, but Worſhipped; and this produced great diſorders in the Eaſt, under two or three revolutions of the Court: and in concluſion, Italy ſhook off the Emperours Authority by the Popes inſtigation, becauſe he brake the Images. And this gave the riſe to another queſtion, whether the Sacrament was only the Image of Chriſt as the one party aſſerted, or was the very ſubſtance of his body. Both had Councils, which in thoſe Ages paſt for General ones, of their ſide. To what has the different explications of the preſence of Chriſt in the Sacrament made by Luther and Zuinglius, riſen, though it lies merely in ſpeculation? It has raiſed ſuch an alienation, that in many places the Lutherans are no leſs, and in ſome they are more fierce, againſt the Calviniſts; than againſt Papiſts. Like a ſtrange ſort of people among our ſelves, that are not aſhamed to own a greater averſion to any ſort of Diſſenters, than to the Church of Rome.

But to come nearer home; To what has a conteſt that began at firſt about Hoods and Surplices riſen amongſt us? Thoſe points upon which it began, have been long ago yielded up as indifferent; but new matter will ſoon be found out by thoſe who have a mind to ſearch for it. In the laſt age the heats about Divine Decrees, and the Moralitie of the Lords day, almoſt deſtroyed us. Now as there is no difference at all remaining about the one, Divines agreeing, as much to preſs the obſervation of it, as the greater part of the Nation does in profaning it; ſo in the other, the myſteriouſneſs of thoſe points being ſo very much enquired into, there have been ſuch moderate methods uſed in handling them of both ſides, that there are now no more heats concerning them: But alas, though ſome things fall off, I do not know how it comes that this Monſter ſhoots out always new heads, and there grow up new Subjects for debate and anger; and though at preſent there are no conſiderable Conteſts among us about any Doctrinal points, yet we are not a whit the nearer an agreement: the reaſon is, the alienation of our minds ſtands or rather grows ſtill, and this is of late blown up to ſuch a degree by ſome venemous Libels and Pamphlets, that in the midſt of Peace and plenty we ſeem to be in a poſture of War. And what will the end of theſe things be? if this fermentation goes on, it will burſt out at laſt, and upon the firſt unlucky Criſis it muſt produce diſmal effects.

It is not ſo much to be conſidered what are the grounds of conteſts in matters of Religion, as what is the temper with which they are managed. Things of great moment may be managed by men of prudent and calm tempers in ſo ſoft a manner, that none of their differences ſhall be able to divide them: and the inconſiderableſt things poſſible, may by the ill natured ſophiſtry of angry men, be raiſed up to ſeem matters of the greateſt moment. For it is but the faſtning an ill name, or an ill conſequence to any opinion, that will do it; and then ſince a conſequence if rightly inferred, is really involved in that upon which it follows, it is given out as the ſenſe of a whole party, which deteſts the conſequence, and would forſake the opinion if they could but be perſwaded that it really belonged to it. It is in ſtrife as in the letting out of waters, a vent to the leaſt meaſure does dilute and ſpread. Therefore the Wiſe man adviſes us to leave off contention before it be medled with. It may ſeem a contradiction to leave it off before it is medled with; but we are ſo early to retire from all contention, that as ſoon as it appears, and before we have engaged in it, we muſt break it off. For if we are once ingaged, humour, honour and other peeviſh or deſigning men will hold us to it: it is beſt to break it off in time, otherwiſe we ſhall have reaſon to cry out often with St. James, Behold how great a matter a little fire hath kindled.

3. I now go on to the Third particular, which is to ſhew how vain and unreaſonable all thoſe pretences are, that are made uſe of to ſupport this hot and bitter temper. I ſhall reduce them to theſe Four. Firſt, Zeal for truth. Secondly, A care to preſerve our ſelves. Thirdly, Authorities from the Old Teſtament. Fourthly, Authorities from the New. For the firſt,

It is true we ought to be zealouſly affected in a good thing; we ought indeed to be much concerned in every thing that relates to our eternal happineſs hereafter, and to thoſe means that diſpoſe and lead us to it here. But there is alſo a bitter zeal, which is reckoned among the works of the fleſh, and a zeal without knowledge. That zeal which is acceptable to God, muſt be ſuitable to his nature, full of goodneſs, mercy and compaſſion. If it makes us hate, defame or perſecute our brother, we are ſure this is not that zeal which will commend us to God. In a word, true zeal is, when out of an inward ſenſe of the goodneſs of God, and of the excellency of Religion, we have an earneſt concern in our minds, that other men may honour and ſerve him, and participate in thoſe joyes which we feel in Religion. A little reflection on our ſelves and our ſecret thoughts will ſoon reſolve the point, whether it is malice and revenge for ſome injury ſuppoſed or real, whether it is ſome ſecret deſign and private end that we diſguiſe with the name of zeal, or a ſincere affection to Religion and the ſouls of our brethren, that governs us. We ought alſo to be well aſſured both of the truth and importance of thoſe things on which we imploy our zeal, and not let it run out impetuouſly on every trifle, and we are ſtill to watch over our tempers, leſt our heat carry us too far. And we muſt never forget that we ought to be zealous for peace as well as truth. Can it be ſuppoſed that thoſe who live in all ſorts of debaucheries and impieties, are either zealous for the Church on the one hand, or for the Proteſtant Religion, as they pretend, on the other? If theſe things will ſcarce paſs with wiſe men, much leſs will they paſs with that God, who ſees the heart. It is certain, Zeal muſt never exclude Charity; for the love of God, and our Neighbour is the foundation of it. Whatever has not this at bottom is but the dreg of Education, the ſowrneſs of a party, and a thin diſguiſe for black deſigns.

The ſecond pretence is Safety. I am not to meddle with the publick ſecurity of government, that is a ſubject above me: I ſpeak with relation to private perſons and their deportment. All Zealots apprehend themſelves in ſome danger from thoſe againſt whom they are ſet; if their numbers are ſmall, they fear that they will become greater; and if they are great, they fear they will maſter them: and ſo they indeavour to conquer them, firſt in point of reputation in the battels of the tongue and pen, by defaming them, either diſcovering real faults, or forging calumnies to diſgrace them; and then in point of intereſt inſinuating themſelves into ſuch as they can have acceſs to, and indeavouring to work the ruine of thoſe who differ from them. If there were no other meaſures to be taken in matters of Religion, but the Maximes of humane Policy, this might paſs for tolerably prudent: But St. James tells us, the Wiſdom of that bitter zeal, is not from above, it is earthly, ſenſual and deviliſh.

The Bonds of a man, and the cords of love are thoſe, by which God uſes to draw us; and in imitation of that, the methods of reaſon, and the wayes of meekneſs are both more ſuitable to the Divine Nature, and more likely to work on the greater part of men: In following theſe which God has appointed, we may with confidence depend upon his protection and bleſſing; and if the petulancies and follies of ſome make it at any time neceſſary to puniſh them, it ſhould appear, that what they ſuffer is the correction of a Father or Brother, and not the wound of an enemy, or the laſh of a Jaylor. Extream heats if not repreſſed will carry to extream ſeverities. And perhaps no ſeverities are very prudent, except they be extream, as are the Inquiſitions of Spain; but we may ſee what the Church of Rome has gained by their cruelties in the laſt Age. Violence alienates thoſe further, whom we ought to gain upon, and likewiſe increaſes their party by the compaſſions of all good-natured people, who are thereby firſt inclined to pity them, then to love them, and perhaps in concluſion to go over to them: and ſo the ſharpneſs of rigour inſtead of being a ſecurity, often proves the ruin of thoſe who depend on it: whereas the wayes of love and meekneſs will work more univerſally and effectually, at leaſt to mollifie if not to turn thoſe with whom we deal; and it draws all people who are leſs ingaged in their affections, to adhere to thoſe who are moderate: The very appearances of a calm temper have a charm in them, but the effects of them in concurrence with other prudent methods, are almoſt irreſiſtible. In ſumm, it is better to be overrun and ruined in the wayes of meekneſs, than to conquer all the World by cruelty; in the one we bear the croſs and ſuffer for righteouſneſs ſake; in the other we triumph in the Garments of Anti-chriſt dyed red with the blood of thoſe who though in errours, yet may be good men in the main for ought we know.

The third pretence, is from the ſeverities of the old Teſtament, and that ſpirit of zeal, which was ſo much commended and ſet up for a pattern in the Inſtances of Phinehas, Elijah, and others. But our Saviour anſwered this when he was deſired to ſuffer his Apoſtles to imitate Elijah, and to call for fire from Heaven; that was becauſe they could not kindle it upon earth, otherwiſe they had begun there; but our meek and lowly Saviour rebuked them, and told them, They knew not what Spirit they were of: 〈◊〉 9. 55. And that the ſon of Man came not to deſtroy mens lives, but to ſave them. That people was fierce and untractable, and as they had the Land of Canaan by an immediate grant from Heaven; ſo the Civil Government was kept in the hand of God; and ſharp puniſhments were inflicted on thoſe that broke thoſe Laws by which they held all their poſſeſſions: But the diſpenſation of the Goſpel is wholly Spiritual upon another bottom, and to be managed in another method.

Fourthly, The laſt excuſe for theſe heats is from the practice of our Saviour, who ſeverely laid open the hypocriſies of the Phariſees; and the Apoſtles who writ warmly againſt falſe Teachers, by which a ſharpneſs in ſpeaking and writing ſeems well warranted. But if we conſider that our Saviour certainly knew the Phariſees were Hypocrites, and did by the ſhew of ſtrictneſs miſlead the people, ſo that they were in danger to periſh by their falſe Doctrines, and that no meekneſs, no reaſon, no nor the moſt wonderful miracles which he wrought, could work upon them; it was neceſſary for the good of others to expoſe them. So if we manifeſtly ſee an Hypocritical ſort of people miſleading the World in points that indanger their ſalvation; and are well aſſured that what we ſay is true, and that fairer means cannot prevail; we not only may but ought to diſcover this: But this will not excuſe thoſe who believe every ſtory, and propagate it meerly out of hatred to others, and know in their own Conſciences that their chief concern is to diſgrace thoſe they hate, and not to preſerve others, out of a principle of charity to them. There muſt be a great evidence to make us conclude a man an Hypocrite, even ſome one ill act will not amount to it: nothing but ſome very heinous crime, or an ill courſe in ſome ſin, which the common illumination of all Chriſtians diſcovers to be evil, and which they diſguiſe with a colour of Religion, ought to juſtifie the faſtning this black imputation on any: For God knows in how ill colours many would appear, if ſome of their ſecret actions were made publick, which may ſeem, and indeed are, heinous; and yet they having truly repented of them, ought not to be ſo branded. We ought to judge charitably, and to be ready alwayes to put the beſt reaſonable conſtruction on other mens actions, that upon a fair repreſentation they will bear; and make ſuch allowances for the errours and failings of others, as we know in our own conſciences we would deſire to be made for our own, if all the ſecrets of our lives were known. They are known to God, and ought to be remembred by our ſelves; and in thoſe caſes, he that ſhews no mercy in his cenſures, is to expect judgement without mercy. But the force of this whole Objection will be better taken off by the fourth particular that I propoſed,

4. Which is to conſider the methods that Chriſt and his Apoſtles have preſcribed for bringing us to Love and Unity.

The whole life of our bleſſed Saviour was a continued courſe of meekneſs, and lowlineſs of mind; and in theſe he propoſes himſelf chiefly as a pattern for our imitation;Matth. 11. 29 and it is ſcarce poſſible for men to quarrel much, that are under the influences of that happy temper: he hath made this the cogniſance, by which all the World ſhall know his Diſciples, John 13. 35. if they love one another: And has not only charged us to love our Friends, but our Enemies,Matth. 5. 44. Perſecutors and Slanderers; to bleſs them, to pray for them, and to do them all the good that is in our power. So that no excuſe of ill uſage can give us a priviledge to hate, to rail at, or revenge our ſelves of others. And we may ſee the ſenſe he had of Unity and Peace among his followers, by his interceſſion with his Father for it; ſince in that prayer of his a little before he ſuffered for us, he in five ſeveral places prays,John 17. 18, 21, 22, 23. That they might be one, as the Father and he were: That they might be one in them, and be made perfect in one. And as our Saviour delivered this to his Apoſtles, ſo they in every Epiſtle did repeat the ſame exhortations with moſt vehement and mighty obteſtations, as conſidering, That this was eſſential to the very Being and preſervation of the Chriſtian Religion.

A Controverſy aroſe then which raiſed great heats concerning the obligation which the converted Gentiles lay under to obſerve the Law of Moſes: and there were ſome zealous Jews, who though they believed in Chriſt, as the true Meſſias, yet they adhered ſo fiercely to the Law, that they not only ſeparated from the Apoſtles, but perſecuted them, becauſe they were for freeing the Gentiles from that yoke. This was a queſtion of far greater conſequence than thoſe are about which we contend ſo earneſtly: but in this we ſhall obſerve the gentleneſs of the Apoſtles, even towards thoſe that did obſtinately diſſent from the determination which they made, though it proceeded from an infallible Authority. St. Paul writing to the Romans, Rom. 9. 3. as he expreſſes his love to the Jews in ſo high a ſtrain, that he was willing to be accurſed, that is, caſt out of the Communion of Chriſtians, if that would have induced them to come into it, (a very high pitch of Charity, which needs not be raiſed higher, as ſome fanciful people have done:) he likewiſe gives his ſenſe of their conteſts in thoſe matters concerning the obſervation of their cuſtomes in two ſpeculative Maximes; and in two practical rules, which are of general uſe, and on which he inlarges copiouſly. He firſt tells them, That on both ſides ſincere men might ſo follow their perſwaſions as to be accepted of God. • om. 14. 6. He that regardeth a day, regardeth it to the Lord: And he that regardeth not a day, to the Lord he doth not regard it: He further ſayes, That Religion lay not in ſuch trivial things; The Kingdom of God, 17. v. that is the diſpenſation of the Goſpel, conſiſted not in meats or drinks, (that is, in queſtions about clean or unclean meats) but in righteouſneſs and peace, and joy in the Holy Ghoſt: and that he who in theſe things ſerved Chriſt, was acceptable to God and approved of men, whatever he might think of other matters. Upon theſe two concluſions he grafts two rules;5, 21, 22. the one is, That every one ſhould follow the cleareſt light he could have, and be fully perſwaded in his own mind, and to do what he did upon an inward aſſurance, and without doubting: the other is, That men ought not to judge, or ſet at nought their Brethren; 3, 4, 10. v. that the weaker ought not to judge the ſtronger, nor the ſtronger to deſpiſe the weaker; and that all ſhould follow after the things which made for peace, 19. v. by which they might edifie one another. All this is plain and deciſive.

When he writ to the Corinthians, he expreſſes great grief for what he had heard of their diviſions:1 Cor. 1. 10, 11, 12. Some were for Paul, that is thoſe of the uncircumciſion: Some for Cephas or Peter, that is, thoſe of the Circumciſion: Some were for Apollo, that is, thoſe of St. John's baptiſm: And ſome were for Chriſt, who perhaps received Chriſt as the Meſſias and yet rejected the Apoſtles: Upon which he argues, That by this it appeared they were carnal and walkt as men. 13. v. And that they might not think he was partial to thoſe that ſet up for himſelf, he particularly ſets himſelf againſt them. He alſo by an excellent Simile taken from the ſeveral uſes of the members of the natural body,12. Ch. exhorts them all, not to deſpiſe one another, but that every one in his ſtation ſhould be uſeful to the whole body, and to every member in it: and runs out into one of the greateſt raptures that is in the whole Scripture in commendation of charity,13. Ch. which he calls not only, a more excellent thing than all the extraordinary gifts that were then in the Church; without which, doing miracles, ſuffering Martyrdom, or the giving all one had to the poor was nothing; but preferres it both to faith and hope.

Writing to the Galatians, though he incourages them with more than ordinary earneſtneſs not to yield to the Judaizers, yet he gives them this neceſſary caution, That they ſhould by love ſerve one another, Gal. 5. 13, 14. for all the Law was comprehended in this one word, Thou ſhalt love thy neighbour as thy ſelf: 15. v. And he adds theſe weighty words, on which we ſhould all reflect much, If ye bite and devour one another, take heed ye be not conſumed one of another. And giving an enumeration of the fruits of the ſpirit, he begins with theſe,22. v. love, joy, peace, long-ſuffering, gentleneſs and goodneſs. He alſo exhorts the Epheſians to this, as that by which they ſhould approve themſelves as worthy of their holy calling,Epheſ. 4. 2, 3, 4, 5. that They ſhould walk with all lowlineſs, meekneſs, long-ſuffering, forbearing one another in love, indeavouring to keep the unity of the Spirit in the bond of peace: And the reaſons he gives for it are eternally ſtrong and binding: There is one Lord, Phil. 1. 15, 16, 17▪ 18. one faith, one Baptiſm, and one God, and Father of all. In his Epiſtle to the Philippians it appears, how exactly he himſelf followed thoſe rules, which he gave to others; for he being then a priſoner, ſome that envied his labours in the Goſpel, and intended to add affliction to his bonds, preached Chriſt not ſincerely, but in pretence; yet he rejoyced that good was done by any perſon whatſoever, and upon what motives ſoever. And though men that ſuffer, are apt to be more touched with inſultings and ill uſage from their own friends, than they can be for any thing that their Enemies do to them; yet this did no way diſorder him, nor did he thunder againſt thoſe Hypocritical and inſolent teachers. Upon this he goes on to recommend that temper to others which appeared ſo eminently in himſelf, and in the moſt tender ſtrains of a true but moving Rhetorick he obteſts them,Phil. 2. 1, 2, 3. If there was any Conſolation in Chriſt, if any comforts of Love, if any fellowſhip of the Spirit, if any bowels and mercies, that they would fulfill his joy, and be like minded, having the ſame love, being of one accord, and of one mind: and that nothing ſhould be done through ſtrife and vain glory, but that in lowlineſs of mind, every one ſhould eſteem others better than themſelves. And in order to this he propoſes to them the wonderful pattern of the humility and love of Chriſt.

How effectually does he exhort the Coloſſians to put off all anger,Col. 3. 8, 12, 13, 14, 15. wrath, malice and Blaſphemy, that is, reviling and reproachful words, and to put on as the elect of God holy and beloved, bowels of mercies, kindneſs, humbleneſs of mind, meekneſs and long-ſuffering, forbearing one another, and forgiving one another: If any man have a quarrel againſt any, even as Chriſt forgave you, ſo alſo do you; and above all things put on Charity, which is the bond of perfection; and let the peace of God rule in your hearts, to the which ye are called in one body. He heard the Theſſalonianswere eminent for their mutual love,1 Theſ. 4. v. 9, 10, 11. ſo that it was needleſs to exhort them to it, yet he beſeeches themto encreaſe in it more and more; and ſince much medling or the running about, are the chief occaſions by which contentions ariſe, or ſpread;5. 13, 14. he charges them to ſtudy to be quiet, and to do their own buſineſs: to be at peace among themſelves, to warn them that were unruly, to be patient to all men, and not to render evil for evil, but ever to follow that which was good. 1 Tim. 6. 3, 4, 5. And in his Epiſtles to Timothyhe gives us the Characters both of falſe and true teachers in relation to theſe things. Of the former he ſaies, They were proud knowing nothing, but doting about queſtions and ſtrifes of words,2 Tim. 2. 24, 25, 26. of which came envy, ſtrife, railings, evil ſurmiſings, and perverſe diſputings of men of corrupt minds; but the reverſe of this is, the ſervant of the Lord muſt not ſtrive, but be gentle unto all men, apt to teach, patient in meekneſs, inſtructing thoſe that oppoſe themſelves, if God peradventure will give them repentance to the acknowledgment of the truth. Inſinuating, that inſtruction given in the ſpirit of meekneſs, was the likelieſt way to bring this about. He alſo exhorts Titus to put the Cretians in mind,Titus 2. 1, 2. to be ſubject to Principalities and Powers, to obey Magiſtrates, to be ready to every good work, to ſpeak evil of no man, not to be brawlers but gentle, ſhewing all meekneſs to all men. The chief ſcope of his Epiſtle to Philemon, is to perſwade him to be reconciled to Oneſimus, who being his ſervant had robbed him, and run away from him. He exhorts theHebrews to provoke one another to love and to good works;Heb. 10. 24, 25. and in order to that,Heb. 12. 14, 15. not to forſake the aſſembling themſelves together as the manner of ſome was, and to follow peace with all men: And to take care that no root of bitterneſs might ſpring up and trouble them, by which many might be defiled. For Diſſenſions are the buddings of bitterneſs in the mind, and do both diſturb and corrupt thoſe in whom they grow up.

Nor was this a ſtile peculiar to St. Paul; though it may be ſuppoſed that one reaſon, which made him inſiſt ſo vehemently on it, & repeat this exhortation ſo frequently, was, That he reflecting on his own temper, when he was a Jewiſh Zealot, knew that it was a venom which might by degrees creep even into a ſincere mind, and leaven and corrupt it under the colour of the being active in the cauſe of Religion, and ſo transform a man, and an honeſt man too, into an enraged fury, as himſelf was when under the power of thoſe ill principles; though what he did, was the effect not of deſigned wickedneſs, but of Ignorance. St. James writes in the ſame ſtrain againſt all furious Zealots, who were apt to boaſt of their zeal, and to face down the truth with their impudence, and pretended to great wiſdom for the juſtifying what they did. He tells them,James 3. 13, 14, &c. that wiſdom was not from above, but was earthly, ſenſual and Deviliſh: and that where bitter zeal and ſtrife was, there was confuſion and every evil work; but the wiſdom that was from above, was firſt pure, then peaceable, gentle and eaſie to beintreated, full of mercy and good fruits, without partiality, and without Hypocriſie; and that the fruits of righteouſneſs were ſown in peace, of them that made peace. St. Peter keeps in the ſame path. He had formerly been under the ſudden tranſports of ill tempered zeal, when he ſmote with the Sword thoſe that came to ſeize on our Saviour, which he ought not to have done, ſince they were ſent out by thoſe who had a lawful authority; but it then appeared in him, that the rages of indiſcreet heat do not agree with that diſpoſition of mind ſo indiſpenſably neceſſary to a Chriſtian, which is a readineſs to confeſs the truth, though the danger in doing it were ever ſo apparent: He therefore exhorts thoſe, to whom he wrote, to lay aſide all malice and guile, 1 Pet. 2. 1. and Hypocriſies, envies and evil ſpeakings; that they would be all of one mind, having compaſſion one of another; C 3. v. 8, • . that they would love as brethren, be pitiful and courteous, not rendring evil for evil, nor railing for railing, but contrariwiſe a bleſſing; and that above all things they would have fervent charity among themſelves, which would cover a multitude of ſins; 2 S. Pet. 1 • . and he exhorts all to add to their godlineſs, brotherly kindneſs and charity, as if godlineſs could not be compleat without theſe. St. John in all his Epiſtles ſeems to have had nothing more in his thoughts, than to perſwade thoſe to whom he wrote to love one another, which he does with the higheſt and moſt earneſt Exhortations to it poſſible:1 S Joh. 4. 15. God is love, and he that dwelleth in love, Ch. 2. V. 10, 11. dwelleth in God, and God in him; he that loves his brother, abideth in the light, and there is no occaſion of ſtumbling; he has a ſerene and calm mind, and is not hurried unto violent Tranſports: Whereas he that hates his brother, is in darkneſs, and walks in it, for it hath blinded his eyes; it runs him on blindly to many Precipices, it carries him to exceſſive Heats, and makes him act like a mad man: And no wonder if it end in bloud and confuſion;1 S. Joh. 3. 15. for he that hates his brother is a murderer; he murders him in his wiſhes, and will not fail to put theſe in execution upon the firſt opportunity; and to ſum up all,Ch 3. v. 14. By this we know, ſays he, that we have paſs'd from death to life, from the death of ſin to the life of God,Jude v. 19, 16. if we love the brethren. St. Jude gives a Character of the Incendiaries that were then in the Church, who did ſeparate themſelves, pretending to greater ſanctity and ſtrictneſs, and yet were ſenſual, and had not the Spirit, which appeared in theſe Inſtances, They were murmurers, complainers, who ſpoke great ſwelling words, and had mens perſons in admiration for advantage; that is, were given to Canting, and did blindly follow their Leaders. But as he exhorts the Chriſtians to contend earneſtly for the faith, V. 3. v. 22, 23. ſo in relation even to thoſe groſly deluded and unruly dividers, he charges them to have compaſſion of ſome, and to endeavour to gain upon them in the mildeſt manner; others whoſe tempers were rougher, were to be reſcued by ſharper methods, like the pulling one out of the fire; and theſe different methods were to be applied diſcreetly, as the condition of the perſon might require it.

And thus we ſee the Apoſtles in all their Epiſtles repeat theſe Exhortations with ſo much earneſtneſs, that upon the whole matter it muſt be concluded, either this is not the Goſpel, or thoſe that differ ſo much from theſe Rules are not true Goſpellers. I have enlarged on theſe things the more fully, becauſe I muſt conclude, that if the Authority of ſuch words does not prevail, it is a vain thing to go about to perſwade any to theſe duties by other Topicks. Nor were theſe only Leſſons given to Chriſtians as political Precepts, in that Infancy and weakneſs of this Religion, which as their numbers increaſed, and their power grew, they might ſuperſede: But we clearly ſee the ancient Chriſtians thought they were as much bound by them, after the Emperors became Chriſtian, as they were before.

When the laſt Perſecution ceaſed, and the Calm and Protection of Constantine's Reign ſucceeded, the Christians, tho' many of them carried ſtill the marks of the Cruelty of their Perſecutions, in the loſs of their Eyes or Limbs, yet endeavoured no Revenge on their Perſecutors, no not in Egypt, where ſo many thouſands of them had ſuffered; and the Heathens, for above an Age after that, continued to be in the chief Imployments, both Civil and Military. And tho' this had made it eaſier for the Empire again to turn to Heatheniſm under Julian, yet upon his death no Cruelties nor Violences were imployed; nor did they think the Diſturbance given by Arius, and the ſmall Party he then had, was to be proſecuted with a higher ſeverity than Baniſhment. And tho' the Arians became cruel Perſecutors, when the Court was governed by their Councels, acting more politically under Conſtantius, but violently under Valens, yet the Orthodox, who had complained of thoſe Severities, did not retaliate, when the Empire fell into the hands of one that was ſo zealous for them as Theodoſius was: and when Nazianzen ſaw ſome too much inclined to it, in the beginnings of his Reign, how earneſtly did he ſtudy to moderate their Heats and Reſentments? And tho' the Donatists were after many renewed Hearings condemned in Constantine's time, in every one of them, yet the Orthodox Party ſtudied ſtill to gain upon them, by the ways of love and meekneſs, till at laſt they grew inſupportable, and fell upon the others, and robbed and wounded them, committing ſuch Outrages, that the Biſhops in Africk were forced to implore the Emperor's protection for their own ſafety; and yet the ſeverity went no higher than Baniſhment, or fining of the moſt outragious. And as St. Austin was not eaſily brought to conſent even to ſo much, ſo afterwards when the Governors were puniſhing the Donatiſts for their Inſolences, he was always interpoſing to mitigate the ſharpneſs of the Law, and the rigor of their Proceedings. It is true, there were too great Heats in the Church, even then in the management of their Debates, yet till Damaſus begun that mad proſecution of the Luciferians at Rome, theſe were not carried to violent degrees.

But as the purity of the Chriſtian Religion grew corrupted, and iniquity did abound, then did love wax cold, and rage grew hot, till at laſt it flamed out in moſt terrible Perſecutions, ſet on in the 12th. Century againſt the Albigenſes at firſt. And that theſe might be managed with all the advantages poſſible, for the deſtruction of poor Innocents, new Courts were ſet up, and unheard of Methods were found out, for facilitating Proceſſes, making a ſlight proof ſerve, and forcing the Party to accuſe himſelf by an Oath ex Officio; theſe Courts did alſo proceed upon ſecret Information, without Indictments or Accuſers. In a word: Forms of Procedure were invented, ſuch as even Tyrants had not uſed for the Crimes of Treaſon; and all this to deſtroy ſuch as could not ſubmit to every unreaſonable Doctrine, or ridiculous piece of Worſhip then ſet up. And they were not only ſatisfied with the Cruelties then practiſed, but they made Laws and Canons, (then eſteemed more binding than Laws) by which all Princes were for ever bound to extirpate Hereticks. And becauſe ſome might be better natured than eaſily to become the Inquiſitors Hangmen, they were declared to have forfeited their Dominions, if they ſhould be guilty of any lenity, which upon that fell to the diſpoſal of the Pope. And leſt ſome good natured Biſhops might be backward and ſlow in it, they were likewiſe bound by the Oath which they took at their Conſecration, to proſecute Hereticks to the utmoſt of their power. So the Biſhops being thus ſworn to condemn them, and Princes threatned with Depoſition if their Sentences were not executed, it was ſcarce poſſible for theſe poor men to eſcape.

But we have not ſo learned Chriſt: We ſee clearly what Rules the Goſpel gives in this Matter; we ought to love one another as Brethren, and not to ſuffer our Zeal to degenerate into Rage or Barbarity, but muſt ſtudy to gain upon thoſe who differ from us in the ſpirit of meekneſs, by which we may in time conquer their Miſtakes, and at leaſt bring them to a greater temper, through the gentleneſs of our deportment towards them, and incline them to have better thoughts of us, and that may prove an effectual mean to make them think the better of the Truth for our ſakes. For the greateſt part mens Affections do inſenſibly govern their Opinions, ſince few examine ſpeculative Points as they lye before them, in the Arguments uſed about them, but conſider them in the lump, and generally judge of them by ſome prejudices which incline them to like or diſlike ſuch a ſort of men.

One thing is to be ſaid for Moderation, that it is the conſtant Plea of the unfortunate: all People when depreſſed, take Sanctuary in it, as a common place, upon which it is eaſie to ſay many popular things. But alas, how commonly is it forgotten by the very ſame Perſons when the Wind and Tide turns? We hear even the Papists, for all their Inquiſitions and Burnings, Plead for gentleneſs and favor, though in them it is ſcarce reconcileable to common Modeſty. If there were nothing but opinion in the caſe, if they had not ſuch a mixture of cruel Principles, with a blind dependence on a Forrain Power, that is bound by their own Rules, never to relent till Hereſie is extirpated, and all Hereticks deſtroyed, I ſhould be as earneſt to ſtir up Compaſſion for them as for others: and as it is, I am ſure we ought to carry ſo towards them, that it may appear we do not hate their Perſons, and do nothing againſt them but as we are compelled to it for ſelf-preſervation, and even in the hardeſt things that a prudent care of our own quiet and ſafety may force us to do, all perſonal ſoftneſs and gentleneſs towards them, is indiſpenſably neceſſary to ſuch as would ſhew themſelves to be truly Reformed Chriſtians.

Others Plead now for Moderation, though they have forgot it ſhamefully where they have Power, as the Congregations do now in New-England, and the Presbytery did in Scotland. The one impoſe under the pains of Baniſhment and Death in caſe of return; not only the Religion of their State, but many ſpeculative points of Opinion, and other things that are certainly indifferent. The Presbytery in Scotland impoſed the Covenant under the pains of Excommunication, upon which followed a Forfeiture of the perſonal Eſtate, and a Sequeſtration of the real Eſtate, and this all perſons Men and Women were forced to Swear, though few could underſtand it; and one particular was not far from an Inquiſition, that every one ſhould diſcover all Malignants and Enemies to their Cauſe,4. Article. in order to the bringing them to condign puniſhment, by which every man was Sworn to be a Spy and an Informer. Theſe are ill Patterns, and as we ought not to imitate them, ſo we muſt govern our ſelves by very different methods, if we come under the Diſcipline of the Goſpel.

4. And now I come to the laſt Particular, to make ſome Application of all this to this time, and the occaſion you are now met about. We are now brought under one of the unhappieſt Circumſtances that a Nation or a City can be in. There have ariſen amongſt us ſuch heats, ſo much bitterneſs, ſo violent an Averſion to one another, that it muſt needs beget great grief and ſad apprehenſions in all that look on, and judge Impartially. Thoſe Animoſities, which no wonder if, at the end of a long War, when our Wounds were bleeding, and our Sores were tender, did tranſport, eſpecially the unhappy but worthy Sufferers a little, and were by a happy revolution, and a Gracious Oblivion, wiſely buried and ſeemed quite extinguiſhed, are now breaking out again with a violence almoſt as great as was during the War it ſelf: and though we are ſtill in Peace, yet ſuch a temper appearing among us, we have no reaſon to expect it ſhall continue long. Tinder will catch fire from a ſpark. Theſe heats are kept up by Libels and defamations, and all the methods that can blow upon them to kindle the fire the faſter, and to make it flame out the more vehemently: and what muſt the end of theſe things be? All that we now feel is but the beginning of ſorrows, if we are not ſo wiſe, as in time to know the things which belong to our Peace.

This were an unhappineſs much to be lamented at any time: but what ſhall be ſaid, when we are as it were called upon from Heaven, by ſuch awak'ning Providences, to lay down our Conteſts, and to unite, for the preſervation of our Holy Religion? Sure none believe themſelves, when they ſay, we are not in danger of Popery: and none can think it but they who deſire it, and ſo apprehend no danger in it; and if we come under the power of that Religion, none but Fools can hope that they ſhall eſcape the Severities they muſt fall under, if they do not intend to change with the Tide, and even ſuch muſt reſolve ſtill to be ſuſpected. Old Stories will be often remembred. What can reaſonably preſerve us from this, or that ſtorm, which a mighty Potentate is ready to diſcharge on ſome of his neighbors, but our joyning together in mutual Unity and Brotherly love? England is a Body ſo vaſt and ſtrong, that if it is united both in Church and State, it cannot only defend it ſelf, but ſo ſteadily hold the ballance, as to preſerve as well its other Allies, as the Forraign Churches, ſome of which are now expoſed to the rage of their Perſecutors, if we do not continue diſ-joynted at home till, all falls into one Scale.

Upon this occaſion I cannot forbear to ſet before you the deplorable State of our Perſecuted Brethren in France, whom neither the ſecurity of Irrevocable Edicts, nor the great Services done the Crown, and that not only in the laſt Age, but during the preſent King's Reign in the Wars of Paris, nor their peaceable ſubmiſſion and patience amidſt all the oppreſſions they have groaned under for ſeveral years, which has not provoked them to the leaſt undutiful behaviour, nor their great numbers and induſtry, can preſerve from thoſe Cruelties they now ſuffer meerly for their Religion; for their carriage has been ſuch, that their Enemies have not a colour for their Proceedings but that only. And now the laſt priviledge of the miſerable, liberty to complain, is denied them. Thus we ſee what all Promiſes, yea and Laws, backed with great merit, do ſignifie, where that Religion once takes place.

I muſt acknowledge, that among the many ſad Symptomes we are under, this is one good Sign, I am ſorry to ſay it is almoſt the only good one, that God has raiſed up in us ſuch a Spirit of Compaſſion for the poor Exiles, that come and ſeek ſhelter here: that the King does ſo graciouſly receive and encourage them, and the People do ſo bountifully relieve them: And among the other Glories of this Great City, the largeneſs of your Charities, and the tenderneſs of your Care on this Occaſion, will be added to your Honour here on Earth, and to your Rewards hereafter in Heaven; and I hope what you have already given, is but the Earneſt of what you will do, if the numbers of thoſe that fly hither, continue to increaſe.

But tho' your Charity on this Occaſion is a thing that well becomes ſuch a Reformed Church, yet it is not all the Uſe that we are to make of ſo ſad a Calamity. We know not how ſoon we may be reduced to the like Straits, and be brought under a Famine of the Word of the Lord, and be expoſed to the fury of that bloudy Religion. Let us therefore look up to God, that he may be merciful to us, and may pour out on us a Spirit of Repentance, to turn to him, and to forſake all our abominations, by which we have ſo highly provoked him, and diſhonoured our holy Profeſſion; and alſo a Spirit of Love and Charity, to unite us one to another. I ſhall not adventure to offer at any thing towards this, which belongs to the Government, or is to be the Subject of publick Conſultations, but ſhall only ſay this to private Perſons; If every one will endeavour to diſpoſſeſs himſelf of Heat and Rancor, and will reſolve to do all he can towards an Agreement; and if we all pray earneſtly for it, there will be no ſuch difficulty in it as may be imagined. Hatred ſtirreth up ſtrife, but Love covers a multitude of ſins. If a better temper did poſſeſs us, we would either find out Expedients to accommodate our Differences; or if we could not agree them, yet we might enjoy our Opinions, and ſtill love one another; and then there would be no great danger in the continuance of ſome different Speculations or Practices.

But if we will ſtill look backwards, and be always reflecting on every thing that may exaſperate more and more, and will not look forwards to that Precipice of ruine that is ſo near us, and to the only Mean that can ſave us from it; I mean, a Reformation of our Manners, and a Compoſing of our Heats: If Libelling, and the defaming one another; if the ſpreading of Lyes and Scandals, with deſign to make the breach wider, is ſtill continued and encouraged among us, what is to be ſaid? This is of the Lord, and is a puniſhment for our other ſins, and the forerunner of moſt terrible Judgments, which will come on us like an Armed man; and then when it is too late for the Publick, we will be all of us ready to accuſe our ſelves, and to condemn one another. God avert this and make us wiſe in time.

To conclude, I ſhall now propoſe a few things wherein we ought above all things to ſtudy to be united among our ſelves.

In the firſt place, Let us joyn in calling upon God earneſtly, and directing our aims chieſly to his Glory, for the preſervation of that Holy Religion, which by his Grace is ſetled amongſt us. Let us not, by our ill Lives, provoke him to deprive us of ſo great a Bleſſing, and let us all reſolve to ſpend ſome portion of our time, at leaſt an hour every Week, in earneſt Prayers to him for the Peace of his Jeruſalem amongſt us, and for continuing our Religion ſtill with us. It is his Cauſe, and we ought chiefly to offer it up to him for his protection and defence: and if our ſins do not defeat the deſign of our Prayers, we may hope that a conſiderable number of ſuch Interceſſors will procure great Bleſſings to us, eſpecially we having the aſſiſtance of the prayers of thoſe who have taken ſanctuary among us; towards whom your bowels have been ſo opened, that we know we have many prayers put up by them which are ſet to our account.

In the next place let us joyn together in all dutiful expreſſions of ſincere loyalty to our King; in an obedience to the Laws, and a reverent ſubmiſſion to his Government: that our Enemies may not have the leaſt pretence to ſay, that the zeal we expreſs for him, and our deteſtation of their Conſpiracies, is only a diſguiſe to as bad deſigns: let us go on in the wayes of ſubmiſſion and loyalty, and by theſe put to ſilence the ignorance of fooliſh men. Let all Inſolent Libels and reproachful Diſcourſes be held in deteſtation, and let us earneſtly pray to God, the God of peace and love, to turn the hearts of the Fathers to the Children, and of the Children to the Fathers, and the Diſobedient to the wiſdom of the Juſt; and that the happy day of an entire Settlement, and the burying of all Fears and Jealouſies may come quickly, that ſo one ſpirit may animate both the King and his Subjects, and the Court and the Country. Let this be a part of our daily prayers, and let every one do all in his power towards it, and then we may hope to ſee again ſerene and quiet times.

Let us alſo conſider one another as brethren: Let us bear with one anothers Infirmities: Let us give ſome allowances to the weakneſs of thoſe that are miſled, to the force of Education, and the biaſs of vulgar prejudices. Let us ſtudy to gain upon one another by gentleneſs and meekneſs. Let us have the danger of Inquiſitions, Fires, and forreign Conqueſt more in our thoughts, and not contend ſtill about ſome leſs eſſential or important points. Let not every triffling excuſe be ſought out to make or keep up diviſions. Let not thoſe that differ from us think, that becauſe of ſome hard things which they may meet with, they are excuſed from all Reverence to their Superiours, or a diſpoſition to be reconciled to thoſe who may have uſed them ill in their Opinion. Let us not aggravate matters beyond meaſure, but judge of all things with candour and charity. In a word, let us endeavour if we can to be of one mind, and at leaſt to have one heart, to love one another, and to keep the unity of the ſpirit in the bond of peace.

And in the laſt place, and in relation to our preſent Aſſembling, I humbly exhort you to proceed to the Election you are now to make, with a ſpirit of love and brotherly kindneſs, without faction or animoſity, clamour and confuſion, that ſo in the Choice of this great Magiſtrate, the Head of ſo great Body under the King, you may agree in a man that fears God, that honours the King, that may be an Example of a good Life, an Aſſertor of the true eſtabliſhed Religion, a Maintainer of Juſtice, and a Promoter of Peace and Order amongſt you. In which let us all pray to God to bleſs and direct you, and to make you ſtill carry in your minds theſe words of our Saviour. Every Kingdom divided against it ſelf is brought into deſolation, and every City or Houſe divided againſt it ſelf ſhall not stand.