A SERMON Preached at the Chapel of BRENTWOOD, IN ESSEX, October the 7th, 1693.  
AT THE VISITATION Of the Right Reverend Father in GOD, HENRY Lord Bishop of LONDON.  
Published by his Lordship's Order.  
IMPRIMATUR,  
Novemb. 2. 1693. Carolus Alston.  
By Ofsp. Blackall, Rector of South-Okendon in Essex.  
LONDON: Printed by Will. Rogers, at the Sun over-against St. Dunstan's Church in Fleetstreet. 1694.   
JOHN VI 66, 67, 68 
From that time many of his Disciples went back, and walked no more with him.— Then said Jesus unto the twelve, Will ye also go away? Then Simon Peter answered him, Lord to whom shall we go? Thou hast the words of eternal life.  
IN these words there are four things considerable.  
I. A Remarkable Accident that befell our Saviour in the Course of his Ministry, his being deserted at once by a great many of his Disciples: Many of his disciples went back, and walked no more with him.  
II. The occasion of this great Desertion, intimated in that Clause, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from that time, or upon that occasion.  
III. A Question thereupon put by our Lord to those few that still remained with him: He said unto the twelve, Will ye also go away? And,  
IU. And Lastly, The honest and discreet Answer which Simon Peter in the name of the rest returned to this question: Lord, to whom shall we go? thou hast the words of eternal life.  
Each of which Particulars will afford some useful Observations, which in the Sequel of this Discourse I shall briefly touch upon, (the time not permitting me to do more) and then make some Application of the whole. I begin with the first, viz.  

I.  
The Relation of a Remarkable Accident that befell our Saviour in the Course of his Ministry, viz. his being deserted at once by a great many of his Disciples: Many of his disciples went back, and walked no more with him. The Evangelist doth not say how many, but that we may probably collect from the former part of the Chapter: For at the 10th Verse we are told, That the number of those that were with him before, and had been miraculously fed by him with five Barly-loaves, and two small fishes, was about 5000, and that upon that they all of them acknowledged that he was the Christ, as you may see at the 14th Verse, This is of a truth (say they) that Prophet which should come into the World; and thereupon presuming (according to the Notion generally received among the Jews at that time) that the Messiah was to be a mighty Temporal Prince, they would fain then have persuaded him to take upon him the Kingdom. Nay, as the Evangelist notes at the 15th Verse, They would have taken him by force, and made him a King; which when our Saviour had avoided by conveying himself privately away, they would not however be thereby diverted from pursuing their Intention; but perceiving which way his Disciples were gone over the Sea, and supposing that he had appointed to meet them on the other side, they took Shipping the very next day to follow him; and when they had found him, knowing that he had not gone over in the same Boat with his Disciples, and that no other Boat had gone over besides, except those wherein they themselves had passed, so that consequently he must needs have conveyed himself over the Sea by a miracle; they seemed hereby still the more confirmed in that belief which they had of him before; and yet behold on a sudden, even the very same day, upon occasion of some disgust which they took at his Doctrine, they all forsook him, leaving him (as it seems) alone, only with his Twelve Apostles. Many of his disciples went back, and walked no more with him. From whence we may observe,  
1. That Infallibility its self is not sufficient to prevent Schisms and Separations in the Church. For surely they will not deny that our Blessed Lord and Saviour himself was an infallible Teacher, who believe that his pretended Vicar is so; and yet for all that, he was deserted by a great many of his Disciples; there were many more that forsook him, than there were that continued to adhere to him. Nay, indeed his Infallibility may be said in some sense to have been the occasion of this great Schism; for the reason of their forsaking him was, because he spoke to them the words of Truth; for had he but suited his Doctrine to the Carnal Palates of his Hearers, they would still have continued with him.  
And if Infallibility will not serve for this purpose, there is, manifestly, no such absolute necessity, no such great usefulness of any Infallible Guide in the Church, as the Romanists pretend; who also from thence only, without any ground from Scripture, boldly infer that there is such an one: For we have already an Infallible Rule both of Belief and Practice in the Holy Scriptures, and this Rule is sufficiently plain to, and easily enough applicable by all such as are of honest minds, and give due Attention and Regard to it. An Infallible Guide (if there were any such ) could not teach more than the Holy Scriptures do, of such things as are necessary to be known by us; neither could he teach the same things plainer than they teach them; and if men were of perverse and carnal minds, they would give no more heed to the Infallible Guide, than they do now to the Infallible Rule; that is, they would hear him no longer than while his Doctrine pleased them, or while it was for their advantage to continue in his Communion; and when either his Doctrine was ungrateful, or it was not safe to adhere to him; they would do by him, as the Disciples in the Text did by our Saviour, who was beyond all dispute an Infallible Teacher; They would go back, and walk no more with him.  
2. Another thing that may be observed from hence, is this, That it is no just Objection against any Church, that there are a great many that dislike it, and separate from it.  
Let not then our Adversaries of the Church of Rome any more object against us (as they have used to do) that their Church is at Unity within its self, that they are all of one Mind, agreeing in the same Form of Doctrine, and holding together in the same Worship; whereas no sooner did the Reformed Churches separate from them, but they were immediately divided into innumerable Sects among themselves; each pretending to greater Purity and Perfection than the other. For besides that the truth of this matter of fact might well be doubted, viz. whether there be greater Divisions among Protestants, than among Papists; which point I will not at this time dispute, This I dare boldly say, That the Unity which they boast of, is in great measure owing to the Inquisition, and such other means of holding their People in their Communion, as we neither do, nor think lawful to use.  
And then after all, the Separation of other Sects from the Reformed Churches, is not a juster Objection against them, than the Separation of the Reformed Churches themselves from the Church of Rome (with which they once held Communion) is against that Church: So that if there be any thing in this Argument, it holds every whit as strong against them, as against us.  
But the truth of it is, the Argument its self is of no force against either one or the other. But in the Case of Separation the only point to be considered, in order to the discerning where the blame lies, is for what cause the Separation was made. For if the ground of our separating from the Roman Church be, (as indeed it was) because we could not communicate with her without Sin; this justifies our Separation, and is indeed a just Objection against that Church which enjoined such unlawful terms of Communion. And on the other side, if the Doctrine that we profess and teach be Pure and Orthodox, and our Worship (to say the least of it) such as may in every part of it be lawfully joined in; if even they who descent from us, cannot fix on any one thing in our Communion which they can prove is unlawful; if consequently the ground of their Separation from us, be either because they will not endure sound Doctrine, or because they have itching Ears, which nothing will please but Novelties; they indeed are highly to blame who separate from us upon such trifling Accounts; but it is no more a just Objection against our Church, That there are some that separate from it; than it was against that Church which was at first Assembled, and governed by our Lord himself in Person, that there were some who when they had listed themselves under him as his Disciples, did afterwards (upon an unreasonable and groundless disgust) go back and walk no more with him.  
3 What may further be observed from hence in general, is this, That the Example of a Multitude is not a sufficient inducement to follow their practice, any further than the same may be justified by reason. For in the Text we are told, that many of our Lords Disciples (probably not fewer than 5000) went away from him at once, and (as far as appears by the History) there were only 12 that remained with him, a very small number in comparison with that great Multitude that went away; and yet there can be no doubt, but that these were the True Church, and that they which went away were Schismatics.  
From whence therefore (by the way) we may observe, how vain and trifling that Argument is, which they of the Church of Rome do urge in behalf of their Church, and to persuade us to return to it, taken from the great Multitude of those that are of the Roman Communion, in comparison with the Reformed Churches.  
For granting that the Roman Church is of much greater extent than the Reformed; nay, if we should grant it to be of larger extent than all the Christian Churches besides, that are not of her Communion (which yet is certainly false) this is but a very sorry Argument to prove her to be the True, and only True Christian Church.  
For if truth be always on the side of the greatest number, Which was the True Church in Abraham's time, when he was of a Religion by himself? Was it in his small Family, or amongst the Idolatrous Nations that dwelled round about him? Or which was the True Church in all that long Tract of time from Moses to our Saviour? Was it not confined to a very small spot of Land, even when it was at its largest extent? And that again contracted to a much less compass in Elijah's time, when there were not in Ten of the Tribes of Israel, above Seven thousand men who had not bowed the knee to the image of Baal. 
1 Kings 19.18.   
Again, if that be always the True Church which is the largest, time was when the Arian Heretics were the True Christian Church, and the Orthodox Professors of Christianity (who were but a very few in number, in comparison with them) were consequently miserably deluded and rank Heretics. And thus, according to this Rule given by the Romanists for finding out the True Church, truth and goodness are really nothing at all, but vary according to the Fancies and Customs of Men; and what is true and good now, may in the next Age become very false and wicked.  
But by what hath been said, it appears, that the true Worshippers of God have sometimes been but a very few, and that the True Church of Christ hath in some Ages consisted but of a very small number; and what has been once, may be again. So, that though we should grant that the Roman Church is larger than any one, or even than all the Reformed Churches together; yet, still these may be the True Churches of Christ, and that not; for why may not the True Religion, and the right Worship of God be confined to a narrow compass now, as well as it hath been in former times?  
The truth is, number or fewness, are both merely accidental and  things; sometimes a multitude may be in the right, and sometimes (probably much oftener) they are in the wrong; and whether they be in the right or no, is a thing to be inquired into, not to be taken for granted. For Truth and Goodness are always the same, but the Fancies and Opinions of men are infinitely various and uncertain. And therefore seeing God hath not left it to us to determine among ourselves by most Votes, which is the True Religion, and the Right Worship of God, but hath himself clearly stated and fully determined this matter in the Books of Scripture many hundred years ago, that Determination of his is and will ever be most undoubtedly true; 'tis that therefore that we must stick to, and abide by, let the Crowd, or the Multitude go which may it will.  
And so much for the first thing: Many of his disciples went back, and walked no more with him.   

II.  
The second thing which I took notice of in the words, was the occasion of this great Schism, intimated in that Clause, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from that time, or (as it may be rendered) upon that occasion: Many of his disciples went back.  
Now what the occasion was, we must learn from the foregoing part of the Chapter, and it was (in short) this.  
Our Saviour well knowing the Hypocrisy of that great Crowd that followed him, and that all their pretended Zeal for him was really nothing else but Interest, plainly tells them of it, v 26. Verily, verily, I say unto you, ye seek me not because ye saw the miracles, but because ye did eat of the loaves, and were filled; and thereupon takes occasion to persuade them to withdraw their Hearts and Affections from this World, and from their Temporal Interests and Concernments, and to give themselves up to be instructed by him in the way and means of Salvation, v. 27. Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the son of man shall give unto you, for him hath God the Father sealed. And this Subject he prosecutes in the remaining part of the Chapter, showing by many Arguments, that there was no way for them to attain the Blessedness of the other World, but by receiving and believing his Doctrine, and leading their Lives according to it. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, upon this occasion, many of them went back, and walked no more with him. While he fed them with the Loaves, and while they hoped he would be a Temporal King, and that they (as being the first that had declared for him) should be preferred to great Places and Dignities under him, so long he could not get rid of their Company, though he had endeavoured to do it; but when once he came to tell them plainly of their faults, and to dissuade them from minding so much as they did the Interests of this World; when he had acquainted them that his Kingdom was a Spiritual Kingdom, and that the only way for them to be made Partakers of it, was by carefully observing those strict Rules of Holiness and Virtue which he taught; at this they were greatly offended; and it was now as hard to keep them together, as it was before to dismiss them: Upon this occasion many went back, and walked no more with him.  
From whence we may observe (and 'tis the only thing I shall at present observe from hence) That 'tis the Duty of those who are Ministers of the Gospel boldly to speak the Truth, and reprove Vice, whatever offence may be taken at them for it.  
In other things indeed it becomes them (and it is a part of that prudence which it is their duty to exercise in their behaviour towards others) to be as compliant and complaisant as they can; 
1 Cor. 9.22.  and according to St. Paul's Example, to be made all things to all men, that they may by all means gain some; But the Truth of the Gospel is not to be parted with upon any terms, neither may they upon any consideration whatsoever sooth up their People in their Sins, and cry peace, peace, when there is no peace. Nay, if they only wink at their faults, if they only forbear to reprove them for their Sins, and to acquaint them with the danger of continuing in them, they are careless of their Charge, and unfaithful to their Trust, and while they seem tender of giving Offence, do indeed give the greatest Offence; at once exposing their Sacred Office to contempt, and hazarding the Salvation of their own Souls. For so we are plainly told, Ezek. 33.7. I have set thee a watchman unto the house of Israel, therefore thou shalt hear the word at my mouth, and warn them from me: When I say unto the wicked, O wicked man, thou shalt surely die; if thou dost not speak to warn the wicked man from his way, that wicked man shall die in his iniquity, but his blood will I require at thine hand.  
Here (my Reverend Brethren) we see our Duty and the strict Obligation that lies upon us to discharge it. And this is what we are to look to, to do our own Duty faithfully, and leave the issue and event of all to God.  
It may be that our boldness in the discharge of our Ministry, may prove a Prejudice to our worldly Interest, and many may account us their Enemies, and use us as such, only because we are their best Friends in telling them the truth; but there is no worldly Interest whatsoever so great as to be fit to stand in competition with the Interest of our own, and our People's Souls.  
Or it may be, if we will not hold our peace; if we will needs be preaching up unpopular Truths, and lashing the reigning Vices of the Age, some will take offence at our freedom, and (now especially, that they are as they think, at liberty to profess any Religion, or to be of none) will forsake our Assemblies, and either join themselves to some other Congregations, where they hope they shall hear more comfortable Doctrine, or perhaps will throw off at once all show and profession of Religion;— but be it so,— the fear or the probability of this, will not justify us in neglecting our own Duty, which is to be instant in season, 
2 Tim. 4.2.  and out of season, and to reprove, rebuke, and exhort with all long suffering and doctrine This is the Direction that St. Paul gives to Timothy, and in him to all the Ministers of the Gospel; and that too, although he foresaw that the consequence of it would sometimes be, that such plain dealing would disoblige a great many, and make them forsake the Assemblies of the Faithful; for that he had this then in his mind, seems highly probable, from what he immediately adds in the very next words; The time will come when they will not endure sound Doctrine, 
Verse 3.  but after their own lusts shall they heap to themselves teachers, having itching ears, and they shall turn away their ears from the truth.  
'Tis true indeed, we ought, as the Apostle there directs, to rebuke, and exhort with all long-suffering; i. e. to temper our reproofs with such Mildness, and Gentleness, and Prudence, as that (if it be possible) we may give no offence to any; but if it be the truth itself that gives the offence, and not the imprudent manner of its delivery, our business is not to please men but God; and we must do our Duty, and speak the Words which he hath put into our Mouth, and rebuke with all Authority, not regarding what may be the consequence of it.  
We may think, perhaps, that in case our boldness in speaking the Truth, and reproving Vice, should drive away any from our Assemblies, (especially if they be Persons of Note and Authority in the place where they live) this would be to the disadvantage of our Church and Religion.  
But no such matter; for of all those that separate from the Church upon such an account, we may truly say, as the Apostle St. John does of some Separatists in his time, 1 Epist 2.19. They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us. Such are as much the Church's Enemies before their Separation, as they can be afterwards; and of the two, she had better have them open Enemies, than secret ones. But as for all such as are of Honest minds, and sincere, and hearty in their Professions, they will like us the better for that, for which the others dislike us; whereas on the contrary, if we should be afraid to do our Duty, if we should be meally-mouthed, and not dare to speak the Truth for fear of the displeasure of such men, this would indeed be a great prejudice to our Cause, as giving just offence to the best men, and too great occasion, to such as desire occasion, to slight and despise our Office.  
In fine; What we can be only afraid of in this case, is no more than what our Saviour (who knew what was in men) certainly foreknew would happen to himself; for he knew that the greatest part of the Multitude that followed him, followed him for the Loaves, and in hope to advance their Temporal Interest by early appearing to be his Disciples; he knew consequently, that upon his declaring the Truth to them, and reproving them for their worldly-mindedness, they would forsake his Company; but though he foresaw this event, he would not be unfaithful in his Office, or neglect that business for which he came into the World, which was to bear Witness unto the Truth; 
John 18.37.  he chose rather to have but a few sincere Followers, than a great number of Hypocritical Professors; and therefore would not dissemble the Truth, although he knew that upon his declaring it, many would go back, and walk no more with him.  
And now I proceed to the third Thing observable in the Text, viz.   

III.  
The Question which our Lord (upon the occasion of this great Desertion) puts to those that still remained with him, Jesus said unto the twelve, Will ye also go away?  
And with what design this Question was put, might have been doubted, if it had been put by another; but it is certain, that our Saviour did not put it to the Twelve, to know their minds, for as the Evangelist says, He knew all men, 
John 2.24.  and needed not that any should testify of man, for he knew what was in man.  
These words therefore, Will ye also go away? are not so much a Question put to them, to know whether they would stay or go, as an Option given them, a leaving it to their Will and Choice, whether they would do one or the other;— as if he had said,— You see how many there are that have taken offence at my doctrine, and have upon that account all at once deserted me; but I am not at all concerned at their departure, for I desire no subjects but such as are willing to be so, and will be obedient to my words. If therefore you are of the same mind with them, if my doctrine does not relish with you, if your hearts (as theirs) are wholly set upon this World, and the interests of this Life, and you value not the having a portion in my Spiritual Kingdom, or dislike the Conditions of attaining it, 'tis to no purpose for you to stay any longer with me; for this is all the reward that I promise to my disciples: You are at your own liberty therefore to go or stay as you please; freely and willingly you gave up yourselves at first to be my Disciples, and freely and willingly you shall continue so, or not at all; as I did not force you to follow me, so neither will I compel you to stay with me; Do what you think best for yourselves; If you like the terms of my Discipleship, and think the reward that I propose, a sufficient encouragement, and are persuaded that I am able to make good what I promise, then stay with me; but if not, you also may follow the five thousand that are already gone away: I will not detain you against your minds.— Will ye also go away?  
From whence we may observe these two Things.  
1. That it is not agreeable to the Nature of the Gospel to force or compel men to the Profession of it.  
If indeed Salvation were annexed to the outward Profession of Christianity, and every Visible Member of the Church, were also a Member of Christ's Spiritual Kingdom, it would be such a great deed of Charity to entitle men to these benefits, as would be sufficient to compensate for any hardship that they were put to in order to it; and if men were, or could be forced to be saved, even although it were by Fire and Faggot, they would have no more reason to cry out of Persecution, or to complain of any injury that was done them, than a man that was just ready to be drowned would have, if he that pulled him out of the Water and saved his Life, should do it by the spraining of his Arm.  
But the Case here is otherwise; for the Spiritual Kingdom of Christ is made up only of such as willingly submit to it; and though force may make many Hypocrites, it cannot make one true Christian; for no outward force can compel the Will to consent, though it may compel the Mouth to speak, or the Body to act.  
Not but that after all, it is most undoubtedly the Duty of Christian Magistrates to endeavour that all their Subjects may be brought both to the Profession and Belief of the True Christian Faith; and to this end they ought to set up, and establish in their Dominions the True Christian Worship, and to take care that their Subjects may be instructed in it, and also to give them all reasonable Encouragement in the Profession and Exercise of it.  
Nay, I will not say that they may not, (for I am fully persuaded that they may) make use of the Sword wherewith God has entrusted them, for the correcting and restraining the Exorbitances of a misguided and ungovernable Zeal, and the outrages of a mistaken Religion; and for the cutting off of all such workers of iniquity, as turn Religion into Rebellion, and Faith into Faction.  
But in what cases it is proper to make use of the Temporal Sword in Matters of Religion; what Temporal Encouragements are proper to be given to the Profession of the True Religion, and what Discouragements to Error and Schism, being Subjects needful to be enquired into only by them that have the power of making or executing Laws, are not so proper to be discoursed of here.  
But in general, That no man can, or aught to be compelled to be a Christian, I think is very plain from our Saviour's Example; for though his Kingdom was Spiritual, i. e. though he was pleased to use only Spiritual Means and Motives to engage men to be his Disciples, he could have used other means if he had pleased; for as he himself tells us, Matth. 28.18. All power in heaven and earth was given unto him; and therefore, if External Force and Compulsion had been a proper means to enlarge his Kingdom, and propagate his Religion, he would, doubtless, have made use of it; or at least have commissioned and impower'd his Apostles to use it; and not have only said to them (as he does in the words immediately following those aforecited) go ye therefore, and teach all nations: He would not certainly (as he does in the Text) have left it to the Choice and Option of his own Disciples, whether they would continue in the Profession of his Religion or no; Will ye also go away?  
2. Another thing that may be observed from hence, is this, That no Licence given, no Toleration granted, no Exemption from Temporal Penalties in case of Separation allowed by men, is sufficient to excuse from the guilt of Schism those that separate from the True Christian Church whereof they were Members, or to render their Schism no Sin.  
For what think you, if the Twelve Apostles, upon this leave given them by Christ, had gone back with the Five thousand, would they not by our Saviour himself (at the great day) have been judged Schismatics or Apostates for their so deserting him?  
And yet (as Man) he gave them leave to forsake him; he left it to their choice, whether they would stay with him or no; he used no Force or Compulsion to keep them against their Wills; so that here was truly Liberty of Conscience granted them: They might be Christians if they would; if not, they might return back to the Synagogue, or go whither else they pleased: Here were no worldly Motives offered to them to induce them either to stay or to go, but the whole matter was left to their own Conscience.  
But notwithstanding this Toleration, (as it may be called) it was most certainly their Duty still to adhere to that Profession of Christianity, which they had taken upon themselves; and if they had forsaken it, they would have been guilty of a most inexcusable Sin before God.  
And the Case is the same now; Humane Lawgivers may give leave to their Subjects to be of any Religion, or to be of no Religion; but if they do, they can't make it lawful in its self, either to be Atheists, or to profess a false Religion, or to forsake the Communion of the True Church; for to believe a God, and to Worship him Publicly, and to Worship him in the Assemblies of the Faithful, are Duties that are laid upon us by a higher than any Humane Authority; and therefore no Humane Authority can discharge us from them.  
The Law can take away and discharge us from no Obligation, but that which its self laid upon us; so that all the meaning of the largest and most unlimited Toleration that the Law can grant, is no more than this, viz. a Declaration that men shall not be liable to any Temporal Mulcts or Penalties, or be any ways punished by the Civil Power, upon the account of any Differences in Religion, or for being of no Religion at all; but if antecedently to the Establishment of any Church by the Civil Power, and if antecedently to the enacting of any Penal Laws to oblige Men to hold its Communion, it was a Schism to separate without cause, from that Christian Church whereof we were Members, and such Schismatical Separation was a Sin before God, then so it will be still, notwithstanding any Licence or Toleration that can be granted by the Secular Power.  
But now, That before any Civil Laws were enacted in savour of the Church, it was unlawful for any man to separate from that Church, whereof he was a Member, without cause; and that such Separation rendered men guilty of the Sin of Schism, and that Schism was a damnable Sin, is clearly evident from Holy Scripture.  
For in the Apostles days, there was no Civil Establishment of any Church, all the Civil Powers then in being were either Jewish or Heathen, and Judaisme or Paganism were the only established Religions; and all Profession of the Christian Religion was strictly prohibited under the severest Penalties; but for all that, there was a Christian Church even in those days, with which all Christians were obliged to hold Communion, and from which it was a Sin to separate: They continued steadfastly in the Apostles doctrine and fellowship, saith St. Luke, declaring the Practice of the first Converted Christians; Acts 2.42. Even than it was a Sin to forsake the assembling themselves together, as you may see, Heb. 10.25. Even than it was a Duty to mark them that caused Divisions and Offences, contrary to the Doctrine which they had learned, [from Christ and his Apostles] and to avoid them; Rom. 16.17. Even than Strifes and Divisions were Acts of Carnality, as we are told, 1 Cor. 3.3. and Heresy was then one of those Works of the Flesh, of which the Apostle says, That they which do such things shall not inherit the kingdom of God, Gal. 5.20.  
In a word; There was a Christian Church before there was any Christian State; and long before there were any Acts of Uniformity made, it was an Apostolical Canon, Let all things be done decently and in order; 
1 Cor. 14.40.  which obliged both the Bishops and Governors of the Church to ordain such Constitutions as were requisite for the decent and orderly Celebration of the Public Worship, and the People to submit thereunto. From the very beginning of Christianity, it was a Duty incumbent on all Christians to endeavour to keep the unity of the Spirit in the bond of peace; 
Eph. 4.3. Rom. 15.6.  and with one mind, and one mouth to glorify God, even the Father of our Lord Jesus Christ: And it was always against the Nature and Constitution of the Christian Church, that there should be Divisions in it, or Separations from it.  
Seeing therefore Church-Communion is a Duty laid upon us by God; it plainly follows, That no Human Authority can release us from our Obligation to it; and consequently that these words,— Will ye go away?— Or you may go away if you will; by what man soever they are pronounced, cannot make it lawful for us to forsake the Assemblies of the Faithful, and to leave the Communion of that Christian Church in which we were baptised, and of which we are Members, so long as the terms of her Communion are lawful.— And so much for the third thing.— I proceed now to the Fourth and Last thing observable in the Text; viz.   

iv  
The honest and discreet Answer that was made by Simon Peter, in the Name of himself, and the other Apostles, when this Option was put to them, Will ye also go away? says our Saviour; Lord, says he, to whom shall we go? Thou hast the words of eternal life.  
From whence we may briefly observe these three things.  
1. That 'tis indispensibly necessary to be of some Church or other; this is clearly intimated in the Apostles answer, Lord, to whom shall we go? He takes it for granted, as a matter of which there could be no reasonable doubt, that in case they had left our Lord, they must have betaken themselves to some other guide; and that if they had forsaken his Communion, they must have gone over to some other Communion; he supposes it as a most evident and undeniable Truth (as indeed it is) That it is not enough for a man to have Faith to himself, to adore God only in his heart, or to Worship him only in his Closet, but that it is also necessary to make a public Profession of that Religion which he is of, and to hold Communion with others of the same Faith and Profession, in the Common Acts of Worship and Devotion. And this is a Point very needful, and well worthy to be considered by a great many that  do forsake our Churches, not to go to any other Religious Assemblies, but to spend their time in sleeping or dozing at home, or in tippling at the Alehouse. If we go from thee, to whom shall we go?  
2. Therefore, what may be further observed from hence is this, That seeing it is necessary to be of some Church or other, it is highly unreasonable to separate from the Church whereof we are Members, till we have found out a better Church to join ourselves to.  
Quite contrary to which is the practice of many Separatists, who first desert their own Church, while as yet they are to seek what Religion to be of, and what Church to go to; they first throw off upon some foolish disgust or fanciful dislike, the Religion they were bred up in, and then under a pretence that they are making enquiry which is the best Religion, spend all the rest of their Lives without any Religion at all.  
It is indeed St. Paul's Direction, 1 Thes. 5.21. That we should prove all things; and this is a Text often cited by these men in justification of themselves; and they value themselves at no small rate, for their having (as they think) the Scripture its self on their side.  
But they should do well to read the whole Verse throughout, and then they would see clearly how little this Text makes for them: Prove all things, saith the Apostle, and then he immedately adds, and hold fast that which is good. The meaning of which last Clause is at least thus much; That when we are satisfied of the goodness of our own way, we should stick to it, and hold fast the Profession of our Faith without wavering; it being then both unreasonable and endless to make further trials.  
But suppose we are not fully satisfied in this point; suppose we have some little Doubts and Scruples in our minds, whether that Religion and way of Worship that we have been bred up in, be the best or no? do they think that the Apostle would have us be of all Religions one after another, that so at last we may be able to judge which is best? This would be just as if a man in his Journey meeting with several cross ways, should go a little in one, and a little in another, and a little in a third, and so on; the certain consequence of which would be, that having spent his whole day in making these trials of the several ways that presented themselves, he would be no nearer his Journeys end at Night, than he was in the Morning.  
Or do they think that he would have us be of no Religion, till we had first carefully examined into the Grounds and Reasons of all; this would be every whit as ill as the other: For there are very few that by their Parts and Learning are qualified to undertake, and fewer yet (if any at all) that have leisure enough from the necessary avocations of Life, to go through with such a difficult and tedious Work as this would be; so that for a man to take this method, would be just as if the travailing-man before-spoken of, meeting with several cross ways, should spend his whole day in sitting still and considering which of them to choose, but should go in none of them; how should he ever come to his Journeys end?  
But the course that a wise man in such a case would take, is this; If he were lest wholly to himself to judge, he would according to the best of his skill, and as the time and exigence would permit, choose that Road which appeared to him to be the right; or if he had a Guide with him, on whose skill and judgement he might with prudence rely, rather than on his own, he would take that way which he directed him to; and when he was once entered into it, he would go on steadily in it, never stopping or staying in the least, unless by some evident Tokens he should be clearly convinced that he was in the wrong; and never leaving that way for another, unless he were fully assured that the other was much better: A man that takes this course may arrive to the place whither he designs, which it is certain neither of the other can do: Or if after all he should be in a mistake, yet having done his best, and taken the prudentest method that he could, his mistake would be pitiable and pardonable.  
And I dare be bold to say, That that man, who according to the best of his knowledge, serves God faithfully, and worships him with a sincere and devout heart, although in a mistaken way, shall find more favour with God, and far better in the other World, than he that is ever learning, but is never able to come to the knowledge of the truth; or who under a pretence that he is quite at a loss, and in a great uncertainty, in what way God would be worshipped, passes his days without making profession of any Religion, and never worships God at all.  
And therefore before we leave that way which we have been bred up, and educated in, we should be fully convinced that we are in an error, and fix upon some other way to take, and be certainly assured that the way we take, is better than that we leave. Lord, to whom shall we go? We know not whither else to go, and therefore why should we go from thee? But,  
3. And lastly. Another thing that may be observed from this Answer of the Apostles, is this: That there can be no sufficient reason to separate from a Church, which has the words of eternal life: Lord, to whom shall we go? thou hast the words of eternal life. As if he had said,  
We know that thou art true, 
Matt. 22.16.  and teachest the way of God in truth: We are sure that we are safe in following thee; so that should we forsake thee, and follow another, 'tis impossible we should get by the change: On a worse Guide we may easily happen, but a better we cannot have: To whom then shall we go, if we go from thee? or upon what account should we leave thee for any other, seeing thou hast the words of eternal life?  
And this is a Point that many of our dissenting Brethren should do well to consider seriously of; What reason they have to forsake the Communion of the Established Church.  
Some, perhaps, will say, That the Terms of her Communion are unlawful, and that they can't with a good Conscience join in her Worship. Now whether or no they say true in this, God will judge; but if they do speak the truth, and are really persuaded, as they say, here is a reasonable Plea for separation.  
But the far greatest part of those that separate from the Church, do not pretend this; They think our Worship lawful, and occasionally (especially to qualify themselves for an Office) they can and do join in it; and her Doctrine they likewise own to be true and agreeable to the Scriptures. They grant there is nothing necessary to Salvation wanting in our Church, and nothing destructive to Salvation enjoined: Nay, they say farther, (and that they think will fully justify them from the charge of Schism) that the Congregations which they join themselves to, and do ordinarily communicate with, own the same Scriptures, profess the same Creed, worship the same God, and are in all respects of the same Religion that we are of.  
But if it be so, then why do they go from us? If they believe that we have the words of eternal life, what need they go elsewhere? what can they hope for more in the Communion of any other Church, than they might have in their own? If they are really of the same Religion with us, why do they break our Communion? why do they make a rent and a Schism in the Church for nothing?  
They indeed that forsake a Corrupt Church, or an Idolatrous Worship; they that leave the Communion of a Church, in which they think they could not be saved, act prudently and wisely; but to forsake a Church, and at the same time to profess that they are still of the same Religion with that Church which they have forsaken, is a practice which I think no account can be given of. This is certainly to break the Unity of the Church for nothing, and needlessly to make a rent and a Schism in the Body of Christ; and that very thing which they plead in excuse for their Schism, does to my apprehension render it altogether inexcusable: For if ever Schism be a sin, it is certainly so, when there is no cause for it; and there can be no just cause to leave that Church which we were bred in, and are Members of, and to go over to another which professes the same Faith, teaches the same Doctrines, and agrees in all the Essentials of Worship with that Church which we leave. For why should a man leave the Established Church, and go to another, or set up another against it, when by his own confession he does not mend himself by the change, but might have been saved as well in that Church which he leaves, as in that which he goes to?  
But I know it is pleaded by this sort of Separatists, That though they agree with us in the Substantials of Religion, they differ from us in the Circumstantials, and therefore go for the most part to other Religious Assemblies, because there they think God is worshipped after a purer manner than he is amongst us; That though there be in the Established Church all things necessary to Salvation, and she has the words of eternal life; yet she has also some unnecessary Observances, some Rites and Ceremonies which they think might be better omitted, and which are not used in those Religious Meetings which they join themselves to.  
But to this the answer is easy: Either these Circumstantials of our Worship, these Rites and Ceremonies are lawful to be used, or not; now if they be not lawful to be used; if (for instance) it be unlawful to be present at, and to join in those Prayers which the Minister puts up while he is clothed with a white Garment; or if it be unlawful to receive the Sacrament upon the Knee, why do they ever do these things at all? why do they do that to qualify themselves for an Office, which if it be a sin, they ought not to do to gain the whole world? But if these things be lawful, and the only thing they have to say against them, is, that they are in their opinion, needless and superfluous Observances; what a small reason is this to make a Schism and Division in the Church? There can be no end of Separations and Divisions if they may be justified by such fanciful dislikes as these; for the Fancies of men are so infinitely different as to such things, that 'tis impossible that the same should please all people; so that either Church-communion is no duty, or else such dislikes of the Fancy only cannot be a sufficient ground of a Separation; for there is no Congregation where the Minister is not clothed with some Garment or other, and where the Sacrament is not received in some posture or other; and there is no Garment or posture, which some may not have a fancy against, as well as against these, and with as good reason. Nay, not only the Fancies of divers men, but even of the same men at divers times, are so very different as to such things, that what they like one day, they oftentimes dislike as much the next; so that he who goes from a Pure and Orthodox Church, upon such trivial accounts, cannot tell himself whither he shall go at last; but it is most probable, that if he goes on thus indulging his Fancy, he will be one day of this Sect, another of another, and a third of a third, till at last having tried all Sects, and found in every one something that he disliked, he will come to be of no Religion at all. Or if not so; yet 'tis highly probable, that while he thus busies himself about the Ceremonies and Circumstantials of Religion, he will neglect the substance of it, and omit the weightier matters of the law, judgement, mercy and faith, without which all his zeal for the external Purity of the Divine Worship will avail him nothing.   

Thus having, as briefly as I could, run through all those Particulars which the Text offered to our meditation; I proceed in a few words to apply what hath been said; and indeed the Application is so easy, that I shall not need to be long in it.  
For as it happened to our Saviour in the 1st verse of the Text, so it hath happened to this Church whereof we are Members; many that formerly joined in her Communion, and seemed as hearty and zealous in it as any, have of late forsaken her.  
I will not make the application so near, as to say that they then followed her for the Loaves, and for their temporal Interest; though their leaving her just at this time, might well enough make that be suspected; neither will I say that the true reason of their leaving her, is, because her Doctrine is too pure, and too good for them.  
But whatever was the motive of their separation, 'tis matter of fact that there are many now gone away (though God be thanked not near so many, as it was bragged there would be, if ever a Toleration were granted) many there are that are gone back, and will now walk no more with us.  
But the number of Separatists from any Church, is not (as I have showed) a just objection against it; neither ought it to be any inducement to others to follow their Example; for what hath now happened to our Church, is not near so much as befell our Lord himself, who had 5000 Disciples that deserted him at once, while only twelve remained with him.  
And what he said to them, I may say to you that still continue in our Communion; If you are disposed to follow the Example that these have set you, you have now free liberty to do it: You also may go away if you please; there is no restraint now laid upon you by the Laws; the whole matter is between God and yourselves.  
But nevertheless, let me tell you, you are still as much obliged in conscience to hold communion with us, as ever you were; and if we have the words of eternal life; if the Doctrine which we profess and teach, be pure and orthodox; if the Holy Sacraments are duly and rightly administered amongst us; and if our Worship be such as you may lawfully join in; here is no just ground for a separation; and if you separate without just ground from the Established Church, in which you were born and bred, and with which you ought to hold communion in sacred things, you rend the Body of Christ, and are Schismatics before God, although you are not guilty of any State-crime, nor incur any legal Penalties.  
Consider well then what you do; If we have the words of eternal life, why should you leave us? what can you hope for more in any other Communion?  
Consider at least, before you go away from us, whither you will go when you have left us; and forsake not this Church, till you are sure you have found out a better, to join yourselves to.  
It was very reasonably put by Joshua to the Children of Israel, Josh. 24.15. If it seem evil unto you to serve the Lord, choose you this day whom you will serve; whether the gods that your fathers served, that were on the other side of the flood, or the gods of the Amorites in whose land ye dwell: And 'tis no less reasonable in this case. Some Religion you must be of, or else you can have no hope of Salvation; and whatsoever Religion you are of, it must needs be your duty to make a public profession of it; so that if you forsake the Established Church, you must go to some other; Choose you then, before you forsake the Religion and Communion that you were brought up in, (choose you, I say) what Religion you will be of, what Communion you will adhere to.  
Will you return back again into Egypt; or (in the words of Joshua) will you serve the gods that your fathers served, that were on the other side of the flood? I mean, will you go over to the Church of Rome? i.e. will you go to a Church that has most notoriously corrupted the Faith of Christ? To a Church that takes away the key of knowledge from her people, not suffering them to look into the Holy Scriptures, which are the Oracles of God, and the words of life? To a Church that has enlarged her Creed to double that of the Apostles; and enjoins as necessary to Salvation, the belief not only of the greatest Falsities, but of the most evident Contradictions? To a Church, whose public Service is not understood by her Members, and which makes her Children say, Amen, to they know not what? In fine; Will you go to that Church, whose Worship and Service you cannot join in, without being guilty of Idolatry?  
What is there in this Church that can charm or tempt you to her Communion, unless perhaps it be the very easy terms on which she promises you Salvation?  
And this indeed is a reasonable Inducement to such as would fain go to Heaven, and yet are resolved not to part with their beloved Sins; But in a matter of such great importance to us, as this is, 'tis good to go upon sure grounds, and not to try an experiment, that if it fails, will be fatal to us.  
Now, that Faith and Obedience will carry us to Heaven, is agreed on all hands; and the Scripture itself plainly assures us; but that any thing less will do it, we have no good ground to believe. And particularly, That Confession, with the Priest's Absolution, will do as well as a Holy Life; That those that want Good Works of their own, may for Money, or by some slight Penances, purchase as much as they want, of those who abound in merit: And that they who take little or no care of themselves while they live, may have sufficient care taken of them by their Friends when they are dead; these are very comfortable Doctrines indeed, but they are not where taught in Scripture, or grounded upon Reason; they are Doctrines, for the truth of which we have only their word, whose gain in teaching them is is so evident, as may justly render their Testimony suspected.  
But without entering upon a particular Examination of them; this one thing alone is a sufficient prejudice against all such easy Methods of Salvation, by whomsoever proposed; That they are clearly contrary to that Account which our Blessed Saviour, who is Truth its self, hath given us of the way to Heaven; and to that advice which he grounds thereupon, in Matth. 7.13, 14. Enter ye in at the straight gate; for wide is the gate, and broad is the way that leadeth to destruction, and many there be that go in thereat; Because straight is the gate, and narrow is the way that leadeth unto life, and few there be that find it.  
Well then; If you will not go over to the Church of Rome; whither is it that you'll go when you leave us? Will you go and join yourselves to any of the Separate Assemblies here at home? But if so, To which of them will ye go? For here is such variety of ways at once offered to you, as is enough perfectly to confound and distract you.  
I have not time now to tell you how many several Sects there are of Dissenters from the Church, and much less to give you a just and complete Character of them, that you may consider which of them to choose; but in general they may be reduced to these Four Sorts.  
1. Some of these Sects there are, that have either no Creed, or no Sacraments, or no Orders, or no Rule to guide them by, but the Light within them; Will you go to any of these? But if you do, can you tell what Religion you shall be of, or whether you shall be of any at all?  
2. Others of them there are, that positively deny the most Fundamental Articles of the Christian Faith, as the Doctrine of the Ever Blessed Trinity, the Incarnation of the Son of God, the Satisfaction of our Saviour, and the like; Will ye go to them? But if you do, this is to add heresy to your Schism, and to multiply your Iniquity.  
3. Others again there are that teach such Doctrines, as either directly, or in their immediate consequences, give too great Encouragement to Vice, by rendering a good Life unnecessary; But I hope I have already mentioned a sufficient prejudice against all such easy Religions, so that you will not so much as once think of going to them.  
4. Lastly, Others there are that profess the same Faith with the Church, and are (as they themselves say) of the same Religion that we are of; and differ from us only in some External Modes and Rites of Worship. Will you go over to these?  
But why should you make a Schism in the Church for nothing? Only because her Rites and Ceremonies are not exactly suited to your fancy: Why should you break the Unity of that Church whereof you are Members, and with which you agree in all the Essentials of Doctrine and Worship, only for the sake of two or three harmless Ceremonies? which she uses indeed in her Public Worship for decency and order sake; but which she enjoins not as any parts of Religion, or as things necessary in themselves, and which being no where forbidden in Scripture, cannot, to be sure, be unlawful to be used; 
Rom. 4.15.  for where there is no law, there is no transgression.  
If then the Sect you design to go to, be of the same Religion with the Church that you leave, why should you leave her, seeing by your own confession, she has the words of eternal life, as well as they? And if she has, to what purpose should you go elsewhere?  
Is it (first) for better Prayers that you go thither? That can hardly be; However, 'tis what you can't be sure of, not knowing what their Prayers will be, till you have heard them.  
Our Prayers indeed are known what they are; they are free to be read and examined by all: You may (if you will) satisfy yourselves before you join in them, that they are directed to the right Object of our Worship; that they are composed of such Petitions as are proper to be put up in Public; and that they are grave and serious, and fitted to excite Devotion; whereas, if you go to the Separate Assemblies, you know not what God you shall worship, at least, you know not with what you shall serve God till you come thither; you are much like a man that subscribes a Paper or Petition to his Prince without reading it.  
Or (secondly) is it for better Preaching that you go thither? That's e'en as it happens, and you may as easily be disappointed in this, as in the other case.  
And without magnifying ourselves too much, this I'm sure I may safely say, That many that have gone from their own Church, to a Separate Assembly, to hear a better Sermon, have heard a worse.  
But however that be, so long as the Doctrine that is preached in both places, is the same, (as you grant it is) there cannot be so much difference in the Words and Phrases wherein it is expressed, or in the manner of its delivery, as will serve to justify a Schism.  
And besides, what the Apostle says, is most undoubtedly true, Paul may plant, and Apollo may water, but it is God that giveth the increase: If the Seeds be both of the same