The things that make for peace delivered in a sermon preached before the Right Honourable the Lord Mayor, and the Court of Aldermen, at Guild-Hall Chappel, upon the 23 of August, 1674 / by John Sharpe ...

ROM. xiv. 19.

Let us therefore follow after the things that make for Peace.

THE Apostles design in this Chapter, is to perswade the Roman Christi∣ans to live Peaceably one with ano∣ther, notwithstanding all their dif∣ferent Perswasions in matters of Religion.

He doth not so much set himself to Resolve their Controversies, to Determine which Side held the Truest Opinions, as to Silence their Disputes, to allay those Bitternesses and Animosities with which the several Parties prosecuted each other, to ob∣lige them to embrace one another in Christian Cha∣rity; and though there could not be an Unity of Judgment among them; (which certainly is a thing can never be expected; mens apprehensions con∣cerning things being necessarily almost as various as are their Tempers and Complexions;) yet never∣theless they should so order the matter, that there might at least be an Unity of Affection, and an a∣micable communication one with another.

He represents to them that they had nothing to do to Judg or Censure their Brethren; for they were

Gods Servants, and to Him only they stood or fell; that though they were mistaken in their Notions as to the Points in Controversie, yet nevertheless, if what was done upon those mistaken Principles, was done out of a pure heart, and as in obedience to the Commands of God, it would be accepted of him.

He is so far from countenancing their Religious Quarrels, that he adviseth even those that held the true side of the Question, to submit for Peace sake, and rather to recede from their right; to forbear doing that which they might lawfully do, than by undue use of their Liberty to cast a Stumbling-block before the weak uninstructed Dissenters, and be a means of their forsaking Christianity.

And the more to enforce this discourse, he as∣sures them, that however they might pretend Re∣ligion for their present differences, yet in truth That was of all other things the least interessed in them. They were much mistaken in the nature of it, if they took it to consist in such small, incon∣siderable, external things as they made the matter of their Dissensions. Christianity was not much con∣cerned, whether they ate such kind of Meats, or whether they did not eat them; whether they kept Sabbaths and New-moons holy to the Lord, or whe∣ther they esteemed every day alike. That was a more inward, and a more noble thing. It was the hearty practice of Righteousness and Peace, and Re∣joycing to do good. These were the things that made

a man a Christian; and in These things (saith the Apostle) he that serveth Christ is indeed acceptable to God, and approved of men.

And then at last from these several Particulars he draws this general Inference by way of Exhor∣tation: Let us therefore follow after the things that make for peace.

I have given you a brief account of the Apostles discourse in this Chapter; and I could heartily wish that I had no occasion to deal any further up∣on this Subject. Happy were it for Christians, if things were in that posture among them, that they were no further concerned in these Discourses of Scripture, than only to be instructed in the sense of them. But, alas, whoever understands any thing of the state of Christianity, now for these many Ages in the World, will easily see that no one Point of our Religion has been in all times more necessary to be daily preached, to be earnestly pressed, to be loudly sounded in the ears of Christians than this of Peace and Love, and mutual sufferance under their different apprehensions of Religion.

It has fared (as one hath observed) with Chri∣stianity in this matter as it did with the Jewish Dis∣pensation of old. The great and principal Com∣mandment which God gave the Jews, and which (as they themselves teach) was the Foundation of all their Law, was to worship the God of Israel, and Him only to serve: yet such was the sottishness and perverseness of that People, that This was the Com∣mandment,

that of all others they could never be obliged to keep; but they were continually run∣ing a whoring after the Gods of the Nations, not∣withstanding all the various ways and methods that God made use of to reclaim them from that sin. What the Worship of one God was to the Jews, that Peace, and Love, and Unity is to the Christi∣ans, even the grand distinguishing Law and Cha∣racter of their Profession: and yet with sorrow, and to our unspeakable confusion it may be spoken, There is no Religion that ever was known in the World hath given Birth to so many Heresies, hath been intituled to so many needless Disputes and Quarrels, hath been crumbled into so many Sects and Parties, hath been prosecuted by all the seve∣ral Pretenders to it with so much heat and fury, and implacable animosity, hath been made the occasion of so much Tumult, War, and Bloudshed, as this excellent, this innocent, and gall-less Re∣ligion of ours.

To go no further than our selves, and the po∣sture we stand in at this day; if ever any Society of Christians could be obliged to live in Brotherly Love and Communion with one another we certain∣ly are the Men. For besides the engagements of our Religion, common to us with other Christians, we have all the external advantages which a wise and well temper'd Settlement of Church-affairs, a mild and just Government, and excellent Laws can give to the promoting thereof.

Religion is established among us in as great Purity as ever perhaps it was since the Apostles times.

The Government we live under is neither so Lax as to defeat its own ends, nor so Severe as to ex∣ercise Tyranny over our Consciences.

The Terms of our Communion are more large, and moderate, and easie to be submitted to by men of different Perswasions, than any other Church-Society that I know of doth allow at this day. And this is so acknowledged, that there is scarce any of the several disagreeing Parties among us, but next to their own Church would prefer Ours before all Others.

The Doctrins that make up our publick Confession are expressed in such a latitude, that they have been, and are generally assented to, by most of the Dissenters from us. And that wherein We differ from others, is not our adding to the Faith new and questionable Doctrins, but our rejecting, or not imposing their Innovations.

Our Publick Service hath not a Prayer in it but what any Christian in the World may lawfully say Amen to.

Our Ceremonies are but few, and those very de∣cent, and unquestionably of Primitive Antiquity.

The Penalties which the Laws inflict upon those that separate from our Communion are so easie, and so moderate, that methinks Sober men should be ashamed to call them Persecutions; and should

rather sit down contentedly under them, than by endeavouring, or desiring any Alteration, endan∣ger the bringing the Church, and possibly them∣selves into far greater inconveniencies than those they now suffer.

In a word, so excellent is the temper of our present Settlement, that there is no Church in the World, with which men of differing Perswasions may more safely communicate; and under which, even Dissenters, if they be peaceble, may live more happily than the Church of England.

But now how do we demean our selves under this happy Constitution of affairs? What Fruits of the Gospel of Peace do we yield suitable to these great external Advantages? One might rationally expect to see Religion in quite another Face among us, than it hath in other parts of the World; and that enjoying such excellent means of Peace and Unity as we do; and especially having sufficiently experienced the Miseries of Discord; there should no such thing as Faction or Division be heard of a∣mong us, but that we should All like Brethren Christianly joyn together with our Common Mother, and in smaller matters bear with one anothers Weaknesses, and Ignorances, and Mistakes, as doubtless God himself will; and as the Church, which is principally concern'd, in many cases doth.

But alass the event doth too notoriously disco∣ver the contrary to all this, and that to the shame

of our selves, and the reproach of our Church, and the scandal of Religion, and the rejoycing of our Enemies, and the grief of all good men.

Never were our Differences higher, our Oppositi∣ons one of another more violent, our Schisms and Separations more numerous, and more obstinate than they are at this day.

We dispute eternally, we quarrel without grounds, and without measure; we stickle for every Trifle, and are as much concerned for the propagating a silly Notion, which might very well be let alone without our being a jot the worse Christians as if the Fundamentals of our Religion lay at stake.

We revile, we reproach, we bespatter one ano∣ther; and though we be extremely scrupulous in smaller matters, yet we make no scruple of sacrifi∣cing charity, and the Churches peace to every hu∣mour, and every passion. And whilest we are zealous in the matter of an Opinion, or a small Ce∣remony; we often lose all sense of Religion, and Good manners, and even Humanity it self.

What the Consequences of these unreasonable and unchristian Feuds may be, we know not. I pray God they do not end, either in a very great Corruption, or a total Subversion of Christianity a∣mong us. It was these sins, if it be lawful to guess at the reason of Gods Judgments from outward Appearances, that brought desolation upon those once flourishing Churches of Afric and Asia: and

who knows, if they be obstinately persisted in, but they may be an occasion of Gods removing his Candlestick from us also.

And now is it not needful that every Christian should use his utmost endeavour to still that Spirit of Contention that is gone forth among us? Is it not needful that every Son of Peace should bring some water to the quenching of our Flames?

Let me therefore this day take up St. Pauls ex∣hortation to you; let me beseech you, let me con∣jure you; if there be any Consolation in Christ, if any Comfort of Love, if any Fellowship of the Spirit, if any Bowels and Mercies, that now at length lay∣ing aside all bitterness and evil speaking, all variance and emulation, all needless Disputes and Conten∣tions, you would unanimously joyn together in following after the things that make for peace.

And that my Exhortation may be the more effe∣ctual to the purposes I intend it for, I shall pursue it; First by way of Direction; Secondly by way of Motive. First I shall reduce the Duty here enjoyned of Following the things that make for peace to its particular Rules and Instances, that you may know what is to be done by you in order to the perfor∣mance of it.

Secondly I shall set before you the very great Engagements and Obligations that lie upon us to follow after the things that make for peace; that you may be perswaded the more vigorously to set a∣bout it.

And both these things I shall manage as near as I can with respect to the present state and posture of Affairs among us, and withal shall alwayes remem∣ber that my business is not to prescribe Laws or Rules to my Superiors for their Carriage in these matters, but only to represent the Duty that Chri∣stians of a private capacity do owe to the Publick, and to one another.

As for the First thing, which is, to direct and in∣struct you in the performance of this duty of follow∣ing the things that make for peace, you may be plea∣sed to take notice, That this Duty hath a twofold Object, according to the two different Relations and Capacities in which we are to be considered; to wit, the Church our Mother, and Particular Chri∣stians our Brethren. In the first Relation we are considered as Subjects; in the second as Fellow-Christians. With respect to the former, the Peace we are to pursue implies Obedience, and Preserva∣tion of Communion, in opposition to Schism and Se∣paration. With respect to the latter, it implies mu∣tual Love and Charity, in opposition to Quarrels and Contentions.

My business therefore upon this first head is to shew what are the Particulars of our Duty, what are the means that conduce to Peace in both these respects.

And first of all I begin with what is due from us to the Church in order to Peace, as Peace stands in contradistinction to Schism. And this Point I shall

beg leave to discuss, very freely, and very parti∣cularly; because I fear we have generally many false Notions about it; and yet it is a matter of such consequence, that I doubt not but the right understanding of it would go a great way to the Cure of the sad Divisions that are among us.

And that I may discourse with more clearness, and more evidence, I shall deliver what I have to say in this matter, by way of Propositions; taking my Rise from the first Principle of Church-Society, and so regularly ascending.

The first Proposition I lay down is this; That every Christian upon the very account of his being so, is a Member of the Church of Christ, and is bound to joyn in External Communion with it where it can be had.

For the clearing of this you may be pleased to consider that the Primary Design and Intention of our Saviour in his undertaking for us was not to save particular persons without respect to a Society, but to gather to himself a Church out of Mankind, to erect and form a Body Politick, of which himself was the Head, and particular Christians the Mem∣bers: and in this method through Obedience to his Laws and Government to bring men to Salva∣tion.

And this is no more than what is the Sense and Language of the Holy Scriptures; wherein what∣ever Christ is said to have done or suffered for Man∣kind, he is said to have done for them, not as Scat∣tered

Individuals, but as Incorporated into a Church. Thus Christ loved the Church, and gave himself for it. Christ redeemed the Church with his own Bloud. Christ is the Saviour of his Body, that is to say the Church, with many passages of the like importance.

The plain Consequence from hence is, that e∣very person, so far as he is a Christian, so far he is a Member of the Church; and by virtue of that Relation to the Church it is, that he hath any re∣lation to Christ, or any Title to the Privileges of the Gospel.

And agreeably to this Notion, it is very plain, that Baptism, which is by all acknowledged to be the Ceremony of Initiating us into Christianity, is in Scripture declared to be the Rite whereby we are entred and admitted into the Church. Thus St. Paul expresly tells us, that by one Spirit we are all baptized into one Body. And again, that Christ hath sanctified, that is to say, separated his Church by the washing of Water and the Word.

Now then it being thus evident, that every Christian as a Christian is a Member of that Body of Christ which we call the Church: there will be little need of taking pains to prove, that every such person is obliged to joyn in External Com∣munion with the Church where he can do so: for the very nature of this Church-membership doth im∣ply it. Without this neither the Ends of Church-Society, nor the Benefits accruing to us therefrom can be attained.

First, not the Ends of it: The Ends of Church-Society are the more Solemn Worship of God, and the Publick Profession of our Religion, and the Mutual Edification one of another: Now how these can be in any measure attained without as∣sociating together in Publick Assemblies, and mu∣tual Offices, and other Acts of External Communion with one another cannot any ways be imagined.

And as little in the second place, can it be con∣ceived how without this we can be made partakers of the Benefits and Privileges that Christ hath made over to the Members of his Church. For we are to consider that God hath so ordered the matter, and without doubt for this very reason to unite us the more firmly in Society, that the Privileges of the Gospel, such as Pardon of Sin, and the Grace of the Holy Spirit, are not ordinarily conveyed to us so immediately by God, but that there must intervene the Ministry of Men. Gods holy Word and Sacraments are the Channels in which they are derived to us; and Those to whom he hath committed the Ministry of Reconciliation and the Power of the Keyes are the Hands that must dispence them. We have no promise of Spiritual Graces but by these means: so that in order to the partaking of them there is an absolute necessity laid upon us of joyning and communicating with the Church.

It is true indeed God doth not so tie himself up to these means, but that he can, and will in some cases confer the Benefits of them without them:

as in case of a General Apostacy of the Church; or of Persecution for Religion; or of an unjust Ex∣communication, or any other case where Commu∣nion with a true Visible Church is denied to us. But though God doth act extraordinarily in extra∣ordinary cases, where these means cannot be had; yet this doth not at all diminish, much less take a∣way the necessity of making use of them when they can be had.

From what hath been discoursed on this first Proposition, we may by the way gather these two things: I only name them. First how untrue their Position is that maintain that all our Obligation to Church Communion doth arise from a voluntary admission of our selves into some Particular Con∣gregation, and an explicit Promise or Ingagement to joyn with it in Church Ordinances.

2. How wildly and extravagantly they discourse that talk of a Christianity at large, without relati∣on to a Church, or communion with any Society of Christians.

The second Proposition is, That every one is bound to joyn in Communion with the established National Church to which he belongs, supposing there be no∣thing in the Terms of its Communion that renders it unlawful for him so to do.

For if we are bound to maintain Communion with the Catholick Church, as I have before pro∣ved, it is plain that we are bound to maintain Communion with that part of it, within whose

Verge the Divine Providence has cast us. For we cannot communicate with the Catholick Church but by communicating with some Part of it: and there is no communicating with any Part of it, but That under which we live, or where we have our Residence.

Well, but it may be said, that there may be se∣veral Distinct Churches in the Place where we live. There may be the fixed Regular Assemblies of the National Church; and there may be Separate Con∣gregations; both which are, or pretend to be Parts of the Catholick Church; so that it may be all one as to our communicating with that, which of these we joyn with, supposing we joyn but with one of them; and consequently there is no necessity from that Principle, that we should hold Communion with the Publick Assemblies of the National Church.

But as to this I desire it may be considered, that That that lays an Obligation upon us to joyn in Communion with the Church (to wit our being Members of that one Body of Christ) doth also lay an Obligation upon us, as much as in us lies to preserve the Unity of that Body, (for this both the Fundamental Laws of Society, and the express Precepts of Christianity do require of every Mem∣ber:) But now to make a Rent in, or separate from any Part of the Body of Christ, with which we may lawfully communicate (and such we now suppose the Established Assemblies of the Nation to be) is

directly contrary to the preserving the Unity of that Body: And therefore certainly such a Rent or Separation must be unlawful. And if so, then it must be unlawful also to joyn with any Congrega∣tion of men among us that have made such a Rent or Separation.

So that let our Pretences be what they will, so long as the Fixed Regular Assemblies of the Nation wherein we live, do truly belong to the Catholick Church, and we can lawfully joyn with them, it is certain we are bound so to do, and not to joyn with those Congregations that have withdrawn themselves from them; for to do this would be to joyn in Society with Separatists, would be a par∣taking with their Sin, and a breach of the Apostles Precept of Avoiding those that cause Divisions.

The third Proposition is, That the being a Mem∣ber of any Church doth oblige a man to submit to all the Laws and Constitutions of that Church.

This Proposition is in the General so unquesti∣onable, that no sober man will deny it. And in∣deed it is the Basis upon which all Societies are founded, and by which they do subsist. For to suppose a Society, and yet to suppose the Members of it not under an Obligation to obey its Laws and Government, is to make Ropes of Sand, to suppose a Body without Sinews and Ligaments to hold its parts together.

So that all the question here is concerning the nature and extent of the Churches Power over her

Members, How far, and in what instances she hath Authority to oblige them. Which is a question not difficult to be answered if men would come to it without passion and prejudice.

For it must be acknowledged, in the first place, that the Church must, as all other Societies, be en∣trusted with at least so much power over her Sub∣jects, as is necessary for the securing her own Wel∣fare and Preservation: For to think otherwise, is to suppose God to have founded a Church, and in∣tended the Well-being and Continuance of it; which are things that every one must grant: And yet to suppose that he hath denied her the use of the Means without which that Well-being and Continu∣ance cannot be attained: which is monstrous and contradictious.

Furthermore it must be granted, that the Wel∣fare and Preservation of the Church cannot be secu∣red but upon these two Suppositions. First, That Provision be made for the due and orderly perfor∣mance of the Worship of God. Secondly, That there be means of maintaining Peace and Unity among its Members. This latter is necessary to the Welfare and Preservation of a Church, as a Society, the for∣mer is necessary to it as a Religious Society.

Now then this being admitted, it follows in the general, that what ever Power over her Subjects is necessary in order to either of these things, all that at least must be supposed to be lodged in the Church, that is to say, in Those that have the Go∣vernment of it.

So that from hence it is plain, in the first place, that the Church hath power so far to restrain the exercise of her Subjects Liberty, as to oblige them to all such Laws, Rules, Orders, and Ceremonies as She shall establish for the more Solemn, Regu∣lar, Decent, and Convenient Administration of Religious Affairs. And if it be questioned whether her Appointments do indeed conduce to that end, of that She her self is to be the Judge; Her Mem∣bers being no farther concern'd therein, than one∣ly before they obey her Impositions to see that they be not repugnant to the known Laws of God. This Power the Church must be supposed to have, other∣wise She will not be enabled to make Provision for the first thing whereon her Welfare doth depend: viz. the Performance of Gods Worship and Service in a due and orderly manner.

Secondly, from hence also it is plain, that the Church must be furnished with a Power to end and determine Controversies of Religion that arise a∣mong its Members: that is to say, to give such an Authoritative decision of them, as that all Parties are bound to acquiesce in it: for without this she would be defective in the second thing required to her Welfare and Preservation, viz. Maintaining her self in Peace and Unity.

But here it may be taken notice that this Power of Ending Controversies, which we ascribe to the Church, doth not imply any Authority over our Judgments; or that in vertue thereof she can ob∣lige

us to give an inward assent to her Determinati∣ons, any further than she gives us evidence for the Truth of them: (which is that extravagant Power the Church of Rome doth challenge to her self) but onely an Authority over our Practices, that she can oblige us to submit so far to her Definitions, as not to act any thing contrary to them. A Power in the former sense is not necessary to the Churches peace; and the reason is, because our Judgments and Opinions, so long as we keep them to our selves, cannot possibly cause any disturbance in, or do a∣ny injury to Society. But a Power in the latter sense is absolutely necessary; for if men may be allow∣ed to vent and publish what ever fancies come into their heads, and the Church have no Authority to impose silence upon them, it cannot be avoided but she will be overrun with Heresies, and embroil∣ed in infinite Quarrels and Controversies, to the de∣struction of her Publick Peace.

The fourth Proposition is, That we can have no just cause of with-drawing our Communion from the Church whereof we are Members, but when we cannot communicate with it without the Commission of a Sin.

For if we are bound to Communicate with the Church when we can lawfully do so; as hath been before proved, it is plain we are bound so long to continue our Communion with the Church, till it be unlawful to continue in it any longer: But it can∣not be unlawful to continue in her Communion,

till she require something as a Condition of her Communion that is a Sin.

So that there are but Two cases, wherein it can be lawful to withdraw our Communion from a Church, because there are but two cases wherein Communion with her can be sinful. One is, when the Church requires of us as a Condition of her Communion, an Acknowledgment and Profession of that for a Truth, which we know to be an Error. The other is, when the Church requires of us as a Condition of her Communion, the joyning with her in some Practises which we know to be against the Laws of God. In these two Cases to withdraw our Obedience to the Church is so far from being a Sin, that it is a necessary Duty; because we have an obligation to the Laws of God antecedent to that we have to those of the Church; and we are bound to obey these no further than they are con∣sonant or agreeable to those.

But now from this discourse it will appear how insufficient those Causes, how unwarrantable those Grounds are, upon which many among us have proceeded to Separation from our Church.

For, first if what I have laid down be true, it cannot be true that Unscriptural Impositions can be a warrantable cause of separation from a Church; supposing that by Unscriptural be meant no more than onely what is neither Commanded nor Forbid in the Scriptures. For the Actions required by these Unscriptural Impositions are either in them∣selves

lawful to be done, or not lawful to be done. If they be in themselves▪ unlawful to be done, then they do not fall under that notion of Unscriptural we here speak of; they are down-right Sins, and so either particularly or in the general forbid in the Scripture. If they be in themselves lawful to be done, then it cannot be imagined how their being commanded can make them unlawful: So that in this case there is no sin in yielding obedience to the Church, and consequently no cause of with∣drawing our Communion from it.

Nor secondly can it be true, that the Church re∣quiring from us any doubtful or suspected practices as Conditions of her Communion, is a just cause of Separation: for we must have at least as much certainty of the unlawfulness of the actions enjoyned as we have of our Obligation to the Authority that enjoyns them, before we withdraw our Obedience to it, otherwise we do not proceed upon safe grounds; but now we are absolutely certain that God hath commanded us to obey them that have the rule over us, but we are not certain that the acti∣ons we here speak of are any where forbid by him; for if we were, they would be no longer doubtful or suspected, they would be certain sins: so that if we will follow the surer side, as all Christians in these cases are bound to do, we must continue our Obe∣dience to the Church, notwithstanding we suspect or doubt of the lawfulness of her Commands.

Neither thirdly can it be true, that Errors in a Church as to matter of Doctrins, or Corruptions as to matter of Practice, so long as those Errors and Corruptions are onely suffered, but not imposed, can be a sufficient cause of Separation; the reason is, because these things are not sins in us, so long as we do not joyn with the Church in them. So that so long as we can Communicate with a Church, without either professing her Errors, or partaking in her sinful Practices, as in the present case it is supposed we may do; so long we are bound upon the Principle before laid down not to separate from her.

Neither in the fourth and last place, is the en∣joying a more profitable Ministry, or living under a more pure Discipline in another Church, a just cause of forsaking the Communion of that whereof we are now Members. The reason is, because we are not to commit the least crime for the attaining the greatest good in the World: Now it is a crime to forsake the Communion of the Church whereof we are Members, so long as her Communion is not sin∣ful: But the enjoyment of a less profitable Ministry, or a less pure Discipline doth not make her Commu∣nion sinful; therefore the enjoyment of a more pro∣fitable Ministry, or a more pure Discipline cannot make a Separation from her lawful.

The fifth and last Proposition is, That though we have a just cause to refuse Communion with the Church whereof we are Members in some instances,

yet we are not therefore to proceed to so total a Sepa∣ration from it as to erect New Churches in contra∣distinction to it, or to joyn with those that do.

The reason is clear from the foregoing Princi∣ples; viz. because we are bound to obey as far as we can, and where we cannot to suffer; but at no hand to disturb the Peace, or break the Unity of the Church.

Though we cannot comply with all that the Church requires of us, yet still we must joyn with Her in those other things where we lawfully can.

Nay, though the Church should require those things as Conditions of her Communion so that un∣less we conform to them we cannot at all commu∣nicate with her; yet still there is a Passive Obedi∣ence due from us: We must sit still and suffer, and not make a Rent in the Church by setting up one Altar against another.

This is like the setting up a new and a distinct Government in the Bowels of the State.

Nothing can justify such a degree of departure as this but onely one thing; to wit, so great and general a Corruption of the Church both in Doctrin and Practice, that the Salvation of all that commu∣nicate with her is thereby endangered: Which though it be the condition of the Members of the present Church of Rome, yet I dare say few among us will affirm to be the case of them that commu∣nicate with the Church of England.

Thus have I as briefly as I could represented to you the Particulars of that Duty we owe to our common Mother in the preservation of her Unity and Communion. And I hope I have not been so zea∣lous for Peace as to have been at all injurious to Truth.

I am confident I have said nothing but what is very agreeable to Scripture and Reason, and the sense of the Best and Ancientest Christians. And I am certain I have not intrenched upon any of those Grounds upon which our Ancestors proceed∣ed to the Reformation of Religion among us. And for most of the things here delivered we have also the suffrage of several, and those the most learned and moderate of our dissenting Brethren.

And now if after this any one be offended, as indeed these kind of discourses are seldom very acceptable; all I can say, is this, That the Truths here delivered are really of so great importance to Religion and the Public Peace, that they ought not to be dissembled or suppressed, for any bad re∣ception they may meet with from some men: but as for the manner of delivering them, I have taken all the care I could, not to give offence to any.

I now pass on to the second part of my Task upon this Head, which is to consider the Duty re∣commended in the Text with relation to particular Christians our Brethren.

And here my business is to direct you to the

Pursuit of those things that make for Peace; as Peace signifies mutual Love and Charity in opposition to Strife and Bitterness and Contentions.

The things that make for Peace, in this sense are more especially these that follow, which I shall de∣liver by way of Rules and Advices.

The first Rule is to distinguish carefully between matters of Faith, and matters of Opinion; and as to these latter, to be willing that every one should enjoy the liberty of judging for himself.

This is one thing that would help very much to the extinguishing of those unnatural Heats and Animosities, which have long been the Reproach of Christians. If men would set no greater value up∣on their Notions and Opinions than they do deserve; if they would make a difference between necessary points, and those that are not so: and in those things that are not necessary, would not rigo∣rously tie up others to their measures, but would allow every man to abound in his own sense, so long as the Churches Peace is not thereby injured, we should not have so manny bitter Quarrels and Heart-burnings among us. But alass whilst every one will frame a Systeme of Divinity of his own head, and every puny Notion of that Systeme must be Christen'd by the name of an Article of Faith; and every man that doth not believe just as he doth, must straight be a Heretick for doing so: How can it be expected but we must wrangle eternally?

It were heartily to be wished that Christians would consider, that the Articles of Faith, those things that God hath made necessary by every one to be believed in order to his Salvation, are but very few, and they are all of them so plainly and clearly set down in the Scripture, that it is impos∣sible for any sincere honest-minded man to miss of the true sense of them. And they have further this Badg to distinguish them from all other Truths, that they have an immediate influence upon mens Lives, a direct Tendency to make men Better; whereas most of those things that make the▪ matter of our Controversies, and about which we make such a noise and clamour, and for which we so bitterly censure and anathematize one another, are quite of another nature: They are neither so clearly revealed or propounded in the Scripture, but that even good men through the great difference of their Parts, Learning, and Education may after their best endeavours vary in their sentiments a∣bout them. Nor do they at all concern a Christian Life, but are matters of pure notion and speculation. So that it cannot with any reason be pretended that they are points upon which Mens Salvation doth depend. It cannot be thought that God will be offended with any man for his Ignorance or Mi∣stakes concerning them. And, if not, if a man may be a Good Christian, and go to Heaven whether he holds the right or the wrong side in these matters; for Gods sake why should we be angry with any

one for having other opinions about them than we have? Why should we not rather permit men to use their Understandings as well as they can, and where they fail of the Truth to bear with them, as God himself without question will; then by stick∣ling for every impertinent unnecessary Truth de∣stroy that Peace, and Love, and Amity that ought to be among Christians.

The second thing I would recommend, is a great simplicity and purity of Intention in the pur∣suit of Truth; and at no hand to let passion or in∣terest, or any self-end be ingredient into our Re∣ligion.

The practice of this would not more conduce to the discovery of Truth, than it would to the pro∣moting of Peace. For it is easie to observe that it is not always a pure concernment for the Truth, in the points in Controversie, that makes us so zea∣lous, so fierce and so obstinate in our Disputes for or against them; but something of which that is onely the Mask and Pretence, some By-ends that must be served, some Secular Interest that we have espoused, which must be carried on.

We have either engaged our selves to some Party, and so its Interests right or wrong must be promoted: or we have taken up an opinion in∣considerately at the first, and appeared in the fa∣vour of it, and afterward our own credit doth ob∣lige us to defend it: or we have received some slight or disappointment from the Men of one way,

and so in pure pet and revenge we pass over to their Adversaries. Or it is for our gain and ad∣vantage, that the Differences among us be still kept afoot; or we desire to get our selves a name by some great Atchievments in the Noble Science of Controversies; or we are possessed with a spirit of Contradiction; or we delight in Novelties; or we love to be singular.

These are the things that too often both give birth to our Controversies, and also nourish and foment them.

If we would but cast these Beams out of our eyes, we should both see more clearly, and certain∣ly live more peaceably. But whilest we pursue base and sordid ends under the pretence of maintaining Truth, we shall always be in error, and always in contention.

Let us therefore quit our selves of all our pre∣possessions; let us mortify all our Pride and Vain∣glory, our Passion and Emulation, our Covetousness and Revenge; and bring nothing in the world to our Debates about Religion but onely the pure love of Truth: and then our Controversies will not be so long; and they will be more calmly and peace∣ably managed, and they will redound to the grea∣ter good of all Parties.

And this I dare say further to encourage you to labour after this temper of mind, That he that comes thus qualified to the study of Religion, though he may not have the luck always to light

on the Truth, yet with all his errors be they what they will, he is more acceptable to God than the Man that hath Truth on his side, yet takes it up or maintains it to serve a turn. He that believes a Falsehood, after he hath used his sincere endea∣vours to find the Truth, is not half so much a He∣ritick as he that professeth a Truth out of Evil Prin∣ciples, and prostituteth it to unworthy ends.

The third Rule is, Never to quarrel about Words and Phrases, but so long as other men mean much what the same that we do, let us be content though they have not the luck to express them∣selves so well.

I do not know how it comes to pass, whether through too much heat and eagerness of disputing, that we do not mind one anothers Sense; or, whe∣ther through too much love to our own manner of Thinking or Speaking, that we will not endure any thing but what is conveyed to us in our own Methods: But, really, it often happens that most bitter Quarrels do commence, not so much from the different Sense of the contending Parties, con∣cerning the things they contend about, as from their different Terms expressing the same Sense, and the different Grounds they proceed upon, or Ar∣guments they make use of for the proof of it.

For my part I verily believe that this is the Case of several of those Disputes, in which we Pro∣testants do often engage at this day. I do not think, in many points, our Differences are near so

wide as they are sometimes represented, but that they might easily be made up with a little allowance to mens Words and Phrases, and the different Me∣thods of deducing their Notions.

It would be perhaps no hard matter to make this appear in those Controversies that are so much agitated among us concerning Faith and Justifica∣tion, and the necessity of good works to Salvation, and Imputed Righteousness, and the difference be∣tween Virtue and Grace; with some others, if this were a fit place for it. The difference that is a∣mong us as to these Points is possibly not much greater than this, that some men in these matters speak more clearly and fully; others more imper∣fectly and obscurely. Some men convey their sense in plain and proper words; others delight in Me∣taphors, and do perhaps too far extend the Figu∣rative expressions of Scripture: Some reason more closely and upon more certain Principles; others possibly may proceed upon weaker grounds, and misapplyed Texts of Scripture and discourse more loosely. But both Parties (especially the more moderate of both seem to drive at much what the same thing, though by different ways, as ap∣pears from this, that being interrogated con∣cerning the Consequences of their several Opinions, they generally agree in admitting or rejecting the same.

But fourthly, another thing that would make for peace is this; Never to charge upon men the

Consequences of their Opinions when they expresly disown them.

This is another thing that doth hugely tend to widen our Differences, and to exasperate mens spirits one against another; when having examin∣ed some Opinion of a Man, or Party of Men, and finding very great absurdities and evil consequences necessarily to flow from it, we presently throw all those into the dish of them that hold the Opinion, as if they could not own the one, but they must ne∣cessarily own the other: whereas indeed the men we thus charge, may be so innocent in this matter, that they do not in the least dream of such Conse∣quences; or if they did, they would be so far from owning them, that they would abhor the Opinion for their sakes.

To give you an instance or two in this matter: It is a Doctrin maintained by some, That Gods Will is the Rule of Justice; or that every thing is therefore just or good because God wills it. Those that are con∣cerned to oppose this Doctrin do contend that if this Doctrin be true, it will necessarily follow, that no man can have any certainty of the Truth of any one Proposition that God hath revealed in Scrip∣ture. Granting now that this can by just conse∣quence be made out, yet I dare say those that hold the foresaid Doctrin would be very angry, and had good reason so to be, if they were told that they did not, no nor could not, upon their Principles certainly believe the Scripture.

Some Men think that they can with demonstra∣tive evidence make out, that the Doctrin of Gods irrespective Decrees doth in its Consequences over∣throw the whole Gospel, that it doth destroy the nature of Rewards and Punishments, cuts the very Sinews of mens Endeavours after virtue; makes all Laws, Promises, Exhortations perfectly idle and insignificant things; and renders God the most unlovely Being in the world. Now supposing all this to be true, yet it would be a most unjust and uncharitable thing to affirm of any that believe that Doctrin (many of whom are certainly pious and good men) that they do maintain any such impious and blasphemous Opinions as those that are now mentioned.

The sum of all is, that a man may believe a Proposition, and not believe all that follows from it: not, but that all the deductions from a Proposi∣tion are equally true, and equally credible with the Proposition from whence they are deduced: But a man may not so clearly see through the Proposi∣tion as to discern that such Consequences are really deducible from it: So that we are at no hand to charge them upon him unless he do explicitly own them.

If this Rule was observed our Differences would not make so great a noise, nor would the Errors and Heterodoxies maintained among us appear so monstrous and extravagant; and we should spare a great many hard words and odious appellations,

which we now too prodigally bestow upon those that differ from us.

The fifth Rule is, to abstract mens Persons from their Opinions; and in examining or opposing these, never to make any reflections upon those.

This is a thing so highly reasonable, that me∣thinks no pretender to ingenuity should ever need to be called upon to observe it. For it seems very absurd and ridiculous in any Argument to meddle with that, that nothing concerns the Question. But what do Personal Reflections concern the Cause of Religion? what ever it may be to the Reputation of an Opinion, I am sure it is nothing to the Truth of it, that such or such a man holds it.

And truly if men would leave this imperti∣nence we might hope for a better issue of our Re∣ligious Debates: but whilest men will forsake the Merits of the Cause, and unmanly fall to railing, and disparaging Mens Persons, and scraping toge∣ther all the ill that can be said of them, they blow the Coals of Contention, they so imbitter and en∣venom the Dispute, that it rankles into incurable distasts and heart-burnings.

Christians would do well to consider, that these mean arts of exposing Mens Persons to discredit their Opinions, are very much unworthy the Dig∣nity of their Profession, and most of all misbecom∣ing the Sacredness and Venerableness of the Truth they contend for. And besides, no Cause stands in need of them but such an one as is extremely baffled

and desperate; and even then they are the worst Arguments in the world to support it: For quick∣sighted men will easily see through the Dust we en∣deavour to raise; and those that are duller will be apt to suspect from our being so angry and so was∣pish, that we have but a bad matter to manage.

We should consider that Mens Persons are Sa∣cred things, that what ever power we have to judg of their Opinions, we have no authority to judg or censure Them. That to bring Them upon the Stage, and there throw dirt on them is highly rude and uncivil, and an affront to Human Society, and the most contrary thing in the world to Christian Cha∣rity, which is so far from enduring Reproaches and Evil speaking, that it obliges us to cover as much we can all the Faults, and even the very Indiscre∣tions of others.

The sixth and last thing I shall recommend to you as an Expedient of Peace, is a vigorous pur∣suit of Holiness.

Do but seriously set your selves to be good: Do but get your Hearts deeply affected with Religion as well as your Heads, and then there is no fear but you will be all the Sons of Peace.

We may talk what we will; but really it is our not Practising our Religion that makes us so Con∣tentious and Disputatious about it. It is our Empti∣ness of the Divine Life that makes us so full of Spe∣culation and Controversie: was but That once firmly rooted in us, these Weeds and Excrescencies

of Religion would presently dry up and wither; we should loath any longer to seed upon such Husks, after we once came to have a Relish of that Bread.

Ah how little satisfaction can all our pretty Notions and fine-spun Controversies yield to a Soul that truly hungers and thirsts after Righteousness? How pitifully flatly and insipidly will they taste, in comparison of the Divine Entertainments of the Spiritual Life.

Were we but seriously taken up with the Substantials of our Religion, we should not have leisure for the Talking Disputing Divinity; we should have greater matters to take up our Thoughts, and more Profitable Arguments to fur∣nish out our Discourses. So long as we could busy our selves in working out our Salvation, and fur∣thering the Salvation of others, we should think it but a mean Employment to spend our time in spin∣ning fine Nets for the catching of Flies.

Besides this Divine Life, if it once took place in us, would strangely dilate and enlarge our hearts in Charity towards our Brethren; it would make us open our arms wide to the whole Creati∣on; it would perfectly work out of us all that Pee∣vishness and Sowrness, and Penuriousness of spirit which we do too often contract by being addicted to a Sect, and would make us Sweet and Benign, and Obliging, and ready to receive and embrace all Conditions of men. In a word, it would quite swallow up all Distinctions of Parties; and what

ever did but bear upon it the Image of God and the Superscription of the Holy Jesus, would need no other Commendatories to our Affection, but would upon that alone account be infinitely dear and pretious to us.

Let us all therefore earnestly contend after this Divine Principle of Holiness; let us bring down Religion from our Heads to our Hearts; from Spe∣culation to Practice: Let us make it our business heartily to love God and do his will, and then we may hope to see Peace in our days.

This, this is that that will restore to the World the Golden Age of Primitive Christianity, when the Love and Unity of the Disciples of Jesus was so conspicuous and remarkable that it became into a Proverb, See how the Christians love one another. This, this is that that will bring in the Accom∣plishment of all those glorious Promises of Peace and Tranquillity that Christ hath made to his Church: Then shall the Wolf dwell with the Lamb, and the Leopard lie down with the Kid: Then shall not Ephraim envy Judah, nor Judah vex Ephraim; but we shall turn our Swords into Plough-shares, and our Spears into Pruning-hooks; and there will be no more consuming or devouring in all Gods Holy Mountain.

I should now proceed to the second General Point in my proposed Method of handling this Text; viz. To set before you the very great En∣gagements

and Obligations we have upon us to fol∣low after the Things that make for Peace; and that

• 1. From the Nature and Contrivance of our Re∣ligion.
• 2. From the great weight the Scripture lays upon this Duty.
• 3. From the great Unreasonableness of our Re∣ligious Differences.
• 4. From the very evil Consequences that attend them; as 1. In that they are great Hinderan∣ces of a good Life. 2. They are very perni∣cious to the Civil Peace of the State. 3. They are highly Opprobrious to Christianity in general. And 4. and lastly, Very dangerous to the Protestant Religion, as giving too ma∣ny advantages, and too much encouragement to the Factors of the Papacy.

But I have I fear already exceeded the Limits of a Sermon, and therefore shall add no more.

God open our eyes, that we may in this our day un∣derstand the Things that belong to Peace be∣fore they be hid from our eyes.

FINIS.

Notes

• V. 4. & seq.
• Ver. 13, 14, 15.
• Ver. 17.
• Ver. 18.
• Mr. Hales.
• Eph. 5. 25.
• Acts 20. 28.
• Eph. 5. 23.
• 1 Cor. 12. 13. Eph. 5. 26.
• Rom. 16. 17.