A SERMON Preached before the KING AT WHITEHALL, SUNDAY January 25. 1684 / 5.  
Being the FEAST of St. Paul's Conversion.  
By HENRY DOVE, D. D. Chaplain in Ordinary to His Majesty.  

Published by the Special Command of His Late Majesty of Ever Blessed Memory.   
LONDON: Printed for Benjamin took, at the Ship in St. Pauls Church-yard. 1685.   

A SERMON Preached before the King, &c.  Acts 16. 4, 5. 
And as they went through the Cities, they delivered them the Decrees for to keep, that were ordained of the Apostles and Elders which were at Jerusalem. And so were the Churches established in the Faith, and increased in number daily.  
AMong the sundry Arguments which confirm the truth of the Gospel, the success it found in the world, and the wonderful effects it produced in the hearts and lives of the new Converts, has been always rightly judged an evident demonstration of its Divinity and Power: And indeed, had we no other evidence of its truth and efficacy, but what the instance of St. Paul affords us( for whose miraculous Conversion we this day glorify God) his zeal, and courage, and constancy in the Faith, the continual labours and sufferings of his life, from the time he was stopped in his Journey, to the last moment of it, were enough to prove it. For if we consider what a strange alteration was all of a sudden wrought in him, how the stream of his words and actions and designs, were turned quiter into another channel, and how he preached the Gospel with all boldness, which once he endeavoured to destroy with the greatest fury, we must needs conclude the efficacy of that Truth which wrought such a change in him. A little before, we red how he assisted at the shedding of the innocent blood of St. Stephen the first Martyr, and shewed his consent to his death by holding the garments of them that slay him; next what havoc he made of the Church at Jerusalem, entering into every house, and haling men and women to prison, being implacably mad against all that called on the Name of Christ: And soon after this, we find him posting to Damascus with Letters from the High Priest, breathing forth nothing but threatenings and slaughter against the Disciples of our Lord. But now of a ravening Wolf that devoured the sheep of Christ, he becomes a follower of the Lamb and a pastor of his flock; the furious Pharisee is turned into a zealous but meek Apostle, and instead of menacing death to the Christians, none more ready than he to suffer the loss of all things, and to lay down his life for the sake of Christ and them. And what could induce him to forego his Acquaintance, Kindred, and Friends, his Reputation and Interest in the World, his enjoyments and hopes, and all the outward comforts of human life together; and instead of these, to meet with nothing in exchange but troubles and dangers, persecutions and poverty, bonds and afflictions, and death itself, and to suffer all these with joy and gladness, but the conviction and light of his Conscience, through the mighty influence of that heavenly voice, which smote him down to the ground, and entred even into his Soul, and the incontestable evidence of this great Gospel-Truth, which is indeed the foundation of all the rest he preached, That that very Jesus whom he had persecuted was Christ the Lord?  
But that which is most for our present purpose, is, his unwearied diligence and zeal in the discharge of his Office, and spreading the Gospel throughout the world; by which it is manifest how resolved he was to testify his Repentance among all Nations, and to make what amends he could for his former injuries and misdoings: And here should we follow him in his travels, we might sooner be tired than relate with what winged speed he compassed sea and land to root out the Idolatry of the Nations, and to fetch in both Jews and Gentiles to the fold of Christ: what pains he took for almost forty years in planting and watering, in settling and governing the Church of God; how he laboured more abundantly in Word and Doctrine, in Journeys and Visits, in Preaching and Writing than all his Brethren; for while the other Apostles spent the chief of their time and care in some particular Country, his Province was as large as the known world: Though their power was equal, yet the pains of St. Paul were multiplied, in that he had the care of all the Churches, eonfirming the faithful, and confuting the erroneous by the soundness and power of his Doctrine wherever he came, and prescribing such rules of Discipline and Order, as were sufficient to compose the differences which might or did arise, and to keep all Christians in peace and unity to the worlds end.  
An eminent instance of which, was his care in the first place of the Church at Antioch, which was greatly divided about Circumcision and the Mosaic Rites, till St. Paul had settled it by procuring the decrees mentioned in the Text, and causing 'em to be kept throughout the Churches. And it is highly probable he was more than ordinarily inclined to begin with Antioch, that he might stop the progress of such growing errors betimes, and leave an example to after-ages how the Church should cure or prevent Schisms.  
For the right understanding of which, and clearing the way to the words before us, give me leave a little to state the case and open the question that was now in hand: When the Religion of Christ began to gain ground in the world, as it was first preached at Jerusalem, so the Jews were generally the first Converts; But when they perceived that God had opened the door of Faith to the Gentiles also, the Spirit which lusteth to Envy began to work afresh among 'em, and though they had given up their names to Christ, yet they retained a relish of the old Leaven, being wonderfully in love with the Rites of Moses still: and hence the Jews at Antioch, and some of the Pharisees at Jerusalem, who kept no doubt their old correspondence, declared with one consent, That except the Gentiles were circumcised as well as themselves, they could not be saved: But St. Paul, who knew their temper well by his own experience, ever since he was one of the same Sect, opposed 'em vehemently, disputing and reasoning the case with 'em; And when he saw they were deaf to Arguments, and resolved to hold the conclusion still, he proposes such an expedient, as no man in reason can or ought to refuse, that they would stand to the decision of their superiors and Governours in the Church. To this they all consented, as the most reasonable thing imaginable; and therefore St. Paul and Barnabas, and certain other of them are hastened away to Jerusalem, to consult the Apostles and Elders there about this question; they forthwith assembled to consider of it, and having heard and debated the whole matter, they gave their Sentence, and made their Decrees, and wrote their Letters to this effect: That the Jewish Converts were disturbers of their Brethren without any cause or warrant, that St. Paul and Barnabas had done what they ought in opposing their strange Doctrine; That Judas and Silas were sent to them on purpose to tell 'em at large by word of mouth, what was briefly contained in their Synodical Epistle; and in short, that the Gentiles should no more be molested about Circumcision, but that it should suffice for the present, if they observed what they professed already, namely, the Precepts of the Sons of Noah. These Decrees being made, were immediately dispersed among all the Churches depending on Antioch or Jerusalem, and particularly here by St. Paul & Silas through Syria and Cilicia, at Derbe and Lystra Cities of Lycaonia; And as they went through the Cities, & either visited the Churches they had already planted, or gathered new ones, They delivered them the Decrees for to keep, that were ordained of the Apostles and Elders which were at Jerusalem: And so were the Churches established in the Faith, and increased in number daily.  
I am not ignorant, that the words thus opened and explained, with relation to the context, would afford variety of Discourse, of Councils and Synods, of Mother-Churches and their dependencies, of Bishops and Pastours, and the Power committed to them by Christ( the great Bishop of our Souls) in things pertaining to God and his Church; of the duty of inferiors, whether Clergy or Laity, in a meek submission to their just Authority and Discipline; of calling Assemblies, managing Debates, and deciding Controversies, and the like: But seeing these are Subjects much fitter for the Schools, or a-Convocation, than for the Pulpit, I shall mention 'em no further than as they fall in with the Text, wherein we may observe these three Propositions, that express the main importance of it.  
1. That Decrees may be made for the well ordering and governing the Church of Christ. They delivered the Decrees which were ordained of the Apostles, &c.  
2. Decrees well made and promulgated ought to be kept; They delivered them the Decrees, which were sufficiently made known by being delivered, and they delivered 'em to this end, That they might be kept.  
3. Decrees well made and well kept, conduce very much to the establishment and increase of the Church. And so were the Churches established in the Faith, and increased in number daily. Of these I shall briefly speak in their order, and then apply the whole with a word I hope in season.  
[ 1.] Decrees may be made for the well ordering and governing the Church of Christ: 'Tis evident that the Apostles and Elders here enacted such, and who doubts but they did what they ought to have done, and that they had power so to do? And if in those early days, when there were so many eminent persons qualified with extraordinary gifts and endowments, each one of which had both Wisdom and Authority sufficient to determine what was needful; If then it was judged the best expedient for composing differences in the Church, to appeal to the definitive sentence of the Church representative, and the sentence of their Governours, did finally conclude and quiet the Litigants, then doubtless 'tis a leading case for all succeeding Governours in the Church, when they are lawfully summoned and met together to do the like, and does not onely warrant their power in making such Decisions and Decrees, but is likewise the pattern of our ready compliance and submission to their just Injunctions: What was then deemed necessary for the present exigence of affairs, may without all question, upon an occasion of the like nature, be done again? And though the extraordinary gifts of those Primitive times be ceased, the work being long since done for which they were given, yet that the ordinary power of the Apostles and Elders continues still in their Successors, is plain from hence; because the work for which that power was given is still in doing, and will not be finished till the end of all things: For while Christ was yet upon Earth he appointed the Apostles, and the Seventy; when he was risen again from the dead, he confirmed and enlarged their Power; and when he was ascended up on high( says St. Paul) he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers,[ Eph. 4. 11.] Some extraordinary for those early ages, whose Calling and Office ceased when the Church was once increased; but lest we should think that the care of Christ was withdrawn from after Ages, the Apostle adds the Ordinary also, whose Errand it is to perform continually whatever is necessary For the perfecting of the Saints, for the work of the Ministry, for the edifying of the Body of Christ[ v. 12.] And further still, lest any man should think( as some of late have daringly affirmed) that their Calling also was onely Temporary, to last for a little time, till all should be taught of God, and so become their own Pastors, the Apostle seems to foresee, and provides against such Tenets, by securing the stability of their power till the end of all things; for so he concludes[ v. 13.] Till-we all come in the unity of the Faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ. As long as this world lasts, and men remain dwelling upon Earth, so long will Christ have a Church Militant here below; and as long as his Church is Militant here, so long will he maintain such a Succession and select Order of men, such Overseers of his Flock, such Pastors and Teachers of his people, as may govern and guide 'em in the ways of truth and peace, and so conduct 'em to his everlasting Kingdom. For so he assured his Apostles, when he sent 'em forth to gather Disciples of all Nations; Go( faith he) and remember that all power is given unto me in Heaven and in Earth; by that power I now sand ye, by the same power I will protect and assist you and your Successors; for, lo I am with you alway, even unto the end of the world,[ St. Matth. 28.] Not with the Apostles in person; for they all finished their course not long after, therefore with their Successors: The same power which enabled them to perform their Apostolical Function while they lived, fitted them also for the ordaining of others, and the committing of a standing power to a successive Ministry, even unto the end of the world. How far this power extends, and in what it is chiefly to be exercised, is besides my purpose to inquire here; I shall only consider it in the least and lowest degree, as it relates to things indifferent, and is used in making Decrees for the maintaining of order and peace among us; for these( it seems) were some of the things which disturbed the Church of Antioch; and these are the things which through the perverse Disputings of some that oppose themselves, and deceive the Hearts of the simplo, have sadly divided the Church of England. Now we need( I conceive) no more than this, to convince the minds of such as seek and ensue Peace,[ That the Church hath power particularly to decree Rites and Ceremonies] as our Articles express it; that either we must find every thing which respects the Worship of God already determined in the Scriptures, or we must all be left to our liberty in things that are not determined there, or there is a power inherent in the Church to determine such appendages of Worship as are not determined in the Scriptures.  
To find every thing already determined in Scripture, needs very good eyes, and they that have made the most diligent search, are forced to confess they are not there: For though the Word of God be the undoubted immovable Rule of Faith and Manners, and therein he hath also prescribed how he will be worshipped, not only with the devotion of the inward, but the reverence of the outward man; and though under the Law, the very Form and Manner, as well as the Matter, of public Worship, was punctually expressed, yet under the Gospel it is not so; for the ministration of the Spirit has given us an enlargement; and our great Law-giver having once for all secured the Substance, has left the Adjuncts and Circumstances of Christian Worship, to the pious and prudent judgement of those whom he has made the Overseers of his Church; in whose determinations we are peaceably to acquiesce, lest we discover a greater regard to our own private Fancies, than to the Duty we owe to our Governours, who are set over us in the Lord.  
And seeing we have that general Canon of the Apostle, that all things be done decently and in order; as it cannot but seem reasonable, that we conclude our superiors the fittest to judge of what is such; so being expressly enjoined to submit to every Ordinance of man for the Lords sake, and to obey them that have the rule over us in the Lord, our Obedience to such Injunctions and Decrees, must needs be thought a reasonable service.  
But then, where God does not bind us, why should we bind ourselves? Where things are not determined by Scripture, are we not all left to our own liberty, and hath not Christ made us free? This is the usual pretence and Scruple of those that separate themselves upon this score. To which I answer briefly; 1. That Christ hath freed us indeed from the Yoke of legal Observances, and from all opinion of their obligation or necessity; but then he hath withal enjoined us submission to our lawful Governours and Pastours, and we must not use our liberty as a cloak for our craftiness and disobedience: And though all things are lawful now to Christians, as if the Ceremonial Law had never been given; yet what is expedient for the furtherance of Uniformity, is left to our Governours to determine. 2. That in some things we are altogether free, yea in all, where God or Nature do not restrain us, or where authority does not interpose for the sake of Unity and Peace; but that in every thing we should be left to our liberty, is so wild a conceit, as needs no other confutation than the sad experience of the disorders and disturbances that have happened, where Tolerations have made men extravagant, and Liberty licentious: the effect of which has been as bad or worse, as the Apostle taxed the Corinthians with,[ 1 Cor. 14. 26.] While every one has a Psalm, has a Doctrine, has a Tongue, has a Revelation, has an Interpretation. A confusion so great, as gave just occasion to the Unbelievers and profane, to say they were mad[ v. 23.] and so worthy the Apostles severe reprehension, that it occasioned that standing and unalterable Rule in the Church of God, Let all things be done decently and in order; Let all things be done to edifying. To this I onely add, that there never was, nor at this day is, a constituted Church upon Earth, but what hath exercised the same power for concluding their own Members: This the Fathers declare the Councils all along have practised, according to the pattern of the Apostles themselves in this first Council at Jerusalem. And such was the meek and submissive temper of Christians in those days, that without disputing the Authority which made the Decrees, or quarreling at the lawfulness of the things enjoined, they freely acquiesced, and joyfully complied with ' em. Which leads me to the  
[ 2] Proposition, That Decrees well made and promulgated ought to be kept. I say, well made, that we may not flatter Humanity so far, unless it be inspired from above, as to count it infallible; it is sufficient in all human Constitutions, that our superiors be morally assured of the goodness or expediency of what they enjoin; and if their Decrees be delivered, or otherwise published, being first advisedly made, either agreeable to the rules of Decency and Order, or conducing to the ends of Unity and Peace, they ought to be as strictly observed as they were solemnly enacted; that is, They are  
1. To be kept and preserved, and 2. obeied and practised; for the word without any straining will bear very well both sences.  
( 1.) They are to be kept & preserved as useful Records, to which we may have recourse in case of doubt or difficulty: For, alas! we are all but of yesterday, and know( as it were) nothing; little to be sure without the information of those that have gone before us, who have left the effects of their Piety and Wisdom behind, for the benefit and example of Posterity: And if there has been a Church, and men of great Holiness and Learning have flourished in it long before we were born, how shall we be able to know the mind of former Generations, or copy out their patterns of Virtue, or converse with those of fore-going Ages, unless the Writings of Learned men, and much more the Decrees of venerable Councils be carefully preserved, that so we may first know, and then earnestly contend for the Faith which was once delivered to the Saints, then written by the will of God in the Scriptures, and has been propagated downward unto us by these means. To the Book of God we look in the first place, which is able to make us wise unto Salvation, being thoroughly furnished thence to every good word and work; and if any doubt arise in the interpretation, we refer ourselves to the first and purest Antiquity: To Christ alone, as the great author and finisher of our Faith, and the director of our Lives; To the Apostles and Evangelists, as the first Preachers and Writers of his and their own acts; To the primitive Fathers and Councils, as the best Keepers and Interpreters of the whole. This was the Rule most religiously observed by our holy Mother, in the happy reformation of her Doctrine, Discipline, and Government truly Apostolical; in her Homilies and Articles, Constitutions and Decrees, Orthodox and Godly, Pure and Peaceable. And I take the boldness to add, that this is enough under the protection of God and the King, to preserve her still in unity and peace, and to secure her always from all the innovations and corruptions of any usurping or dividing Sect. And blessed be God that we have such Helps and Writings of the Ancients in so great a measure safe and uncorrupt, that all the Monuments of Antiquity are not fallen into the hands of Goths and Vandals, nor yet enclosed within the Walls of the envious Vatican; That Providence has in all Ages raised up such persons as have been instrumental to preserve the Records of the Church as well as the Scriptures, not only from Moths and Worms, but from the more malicious corruptions of an Expurgatory Index. But is there then no better use to be made of Decrees, than Antiquaries make of dusty Monuments, who keep 'em only to look on, or to show to others? Yes without doubt, much better. For,  
2. They are made and preserved that they may be practised; for this indeed is the true keeping of 'em, and the design of making 'em: and if every thing is to be esteemed according to the value of its end, then these of all things were made to little purpose, if not to be obeyed and practised. For as bonds are not made to show that men can writ, but to carry an obligation with 'em, so are Decrees and Canons ordained, not onely to be committed to writing, but as Laws to be put in execution; not made barely as evidences of the superiors power, but as the Rule of our obedience. When a Law is made, it is always intended as a Rule of their actions to whom it is given, and hence obedience is at once the end and the perfection also of a Law; for when it takes effect by being duly observed, then and not till then it receives its final accomplishment; it is what it ought to be, when the subject executes what the giver of the Law intended. I speak not only of smaller injunctions, though these also, where the matter is good, or at least indifferent, and the Authority sufficient, oblige the inferior to obedience; but of those chiefly which after mature deliberation had, are passed into public Acts, and have received their force and obligation from the Supreme and Imperial Power; to which the people themselves have virtually given their consent beforehand, and are always supposed by the reason of the thing, to be afterwards concluded by 'em: And when such as these are once enacted and fixed for the good of the community, for men to stick, or draw back, to boggle and dispute, or else to pick and choose which they will obey and which not, what is it else, but to set up themselves as Judges of the Law, to make their own interest, or humour, or pride the Standard of the public, and even to be false to their own Acts? what is it else but tacitly at least to reproach their sovereign, as though he had done what he ought not, to make his Authority vile and contemptible among the people, to set an ill example to their fellow-Subjects, who may equally claim the like exemption, to contradict the reason and end of all Constitutions, and overthrow the foundations of all Government both in Church and State?  
But is there no allowance then to be made for private Consciences, for men that are tender, or weak, or doubtful, or erroneous? I put 'em together, because though they differ in the notion, yet they usually agree in their disobedience, and a brief answer will serve 'em all, whether the allegation be real, or onely in pretence. If Conscience be only pretended, I need not tell, what horrid things have been done in the Land under this disguise, nor yet how easy it is for every crafty or designing person to put on the same cloak: it is well known how oft it has been made the great Palladium of Sedition and Schism, of Rapine and sacrilege, of Treason and Murder, and what not? and if we wanted instances of a later date, which yet are fresh and reeking, there is a day at hand, I mean the Thirtieth of this Month, wherein they are all exemplified with horror. But admit the mans Conscience be really tender, that is, to speak properly, timorous of offending God the great Law- giver; How comes his duty to Governours to be forgotten in the case? is not this a part of the Divine Law? and can there be a greater offence against this part, as plain and sacred as the rest, than what is committed against the Parent of our Country, and Gods Vicegerent upon earth? whose Authority by his own appointment is second to his own, and must not by any means be left out in the account. Put the case again, his Conscience be weak, that is, ignorant or uninstructed in his duty; what better security can such an one have, than the Laws to direct him, and the wisdom of his Governours to instruct him? if he be so weak, that he knows not what to do for himself, who fitter to be his Guardian than he that protects and takes care of him, who more likely or able to teach him, than his lawful guides, whose lips preserve knowledge? But what if he be doubtful and unresolved, least he may probably sin, in this or that instance of obedience? How comes he to doubt of one side onely? to find faults and flaws in the Laws, and none in his own breast? Let him lay the obligations he has to obedience in one scale, and all his doubts and scruples in the other, and if Authority cannot incline the balance, 'tis a sign he makes a very light thing of it: But whether it move him or no, this is certain, that a bare probability on one hand, can never discharge him from obeying an express precept on the other: The rule of his duty is fixed, his opinion is confessed to be in suspense; let the certain duty determine the uncertain and nice opinion. And as for the case of erroneous Consciences, it scarce deserves to be considered, because Arguments or Counsel here can get no admittance; for though they be all mistaken, and sometimes as opposite to each other, as they are contrary to truth, yet none are willing to confess themselves in the wrong: were that but once acknowledged as it ought, the way would be opened for better information, and the power of reason would soon prevail. But still I confess this is the most perplexing case that a man can possibly bring himself into, since he must needs run himself into sin, whether he follows his Conscience, or goes against it: if he suffers it to led him while he continues in his error, having means sufficient to rectify his judgement, though his persuasion be never so strong, the man is nevertheless a sinner; for otherwise St. Paul before his Conversion, while he verily thought with himself, that he ought to do many things contrary to the Nome of Jesus, must be accounted innocent; though afterwards( we know) he confessed himself upon that score to be the chief of sinners: If he goes against it, though he be in an error, he is deemed notwithstanding to sin against his Conscience, because he resists the best light he has at present, & would in all probability do the same, should he happen to have better.  
An hard case indeed, for which he may thank his false Teachers or himself, or both together: And this one would think were enough to make a man jealous over the importunities of his Conscience with a godly jealousy when ever it tempts him to gainsay the Established Laws; to root out of his mind prejudice and passion, and by respects, and to open his ear to the charitable instruction of his superiors; to make him sit down and calmly consider what a sad condition he is in, and by what evil principles he came to be seduced into it; for here he may assuredly conclude, this is none of the ways of God, but some corruption of his own heart or life; for God cannot be the Author of sin, much less necessitate his Creature to run into it. But since there is no end of asking Questions, and raising Scruples, it is time we hasten to consider,  
The benefit that accrues to the Church, by the due making and keeping of Decrees, which is the Third Proposition from the Text, and is here expressed in a double instance.  
[ 1.] In the confirmation of such as are already Believers. And  
[ 2.] In gaining new Converts to the Faith, And so were the Churches, &c. Of which I shall speak as briefly as may be, that I may leave a little room for as short an Application of the whole.  
The mind of man in Religion, before it is well instructed and grounded, is a very uncertain thing, doubtful which way to incline, and what it should most adhere to; and as in matters of Faith, there are divers and strange winds of Doctrine, whereby they that are unlearned and unstable are tossed to and fro; so in matters of practise, there are numberless Rites and usages, which as all cannot be observed, so neither can all be omitted; and therefore to determine what are needful and becoming, no better satisfaction to a sincere Christian, than there to acquiesce where his superiors have interposed their Wisdom and Authority, as fittest to judge, and most likely to know what may lawfully be done in such cases, and what is at once most agreeable both to the purity and peaceableness of our holy Religion.  
And while the scrupulous Dissenter trifles away his zeal, and mispends his spirits in contending about the Rites and Circumstantials of Religion, the humble and peaceable person, that with a meek submission performs what he finds enjoined, which he is sure can never be sinful, being no way repugnant to the Law of God, feels more of the life and power of inward Christianity, and discovers more of that blessed temper of the Primitive Saints, who were so far from disobeying or repining at the Decrees of their superiors, that they rejoiced at the consolation[ c. 15. 31.] they were glad at their hearts to have their differences thus composed, that so they might live in peace, and serve God together as one man. That was one happy effect of their Superious decision, the Churches thereby were established in the Faith.  
[ 2.] In gaining new Converts, and winning men over to the true Religion; they increased in number daily. As no greater scandal to Religion than dissensions and Differences among them that pretend to it, especially when men boggle at things which the Church declares to be indifferent in themselves, and necessary only as to use for peace and comliness-sake; so no greater impediment to the gaining of proselytes, since that profession may justly be suspected by strangers, where they that should adorn it by the meekness and submission of their tempers, are either quarreling with their fellows, or murmuring at their Governours: But where unity and agreement appear in the life, it brings credit and votaries to the Doctrine, and makes men honour the profession; and then does Religion appear in the beauty of holiness, when righteousness and peace, obedience & charity do kiss each other. So much does order and unity promote our common profession, so much does the making and keeping Decrees for that end, conduce to the establishment and increase of the Church.  
I shut up all with two or three inferences, and so commend you to the grace of God.  
1. If Decrees may be made for the well governing and ordering of the Church of Christ, how unreasonable then are they who separate themselves from the Communion of the Established Church, because she makes such Decrees for the regulating and edifying her own Members; nay who allege this as the chief, if not the onely reason why they forsake her, because she makes such Decrees to be kept? If they might be left to their own choice, perhaps they would observe the things which she enjoins; but the very enjoining 'em( it seems) is that which troubles 'em, and which makes 'em cry out of burdens laid upon their Consciences which they are not able to bear. To these I have many things to say, which I shall briefly comprise in this short disjunction. If our Governours have not power to choose and enjoin such indifferent things as they judge most convenient for Order and Unity, then they have no power at all to enjoin any thing: for what is commanded of God in his Word, they cannot forbid; what is forbidden there, they cannot command; their power extends not to these things, nor can the worst of their enemies say they ever claimed it: Wherefore one of these two must needs follow, either that their power extends to those things which are neither commanded nor forbidden, or that it extends to none at all: If any man be so hardy as to say, that his Governours have no power at all, the Magistrate is fitter to decide that point than the Minister; if he allows 'em to have any, then he must needs confess 'tis in those things which are of an indifferent nature according to the rules of decent Order and godly Discipline, such as are generally laid down in the Scripture, and sufficient for any sober and peaceable Christian to warrant his practise of ' em.  
2. If Decrees well made ought to be kept, then let those who allow the principle be exhorted seriously to consider what obligation they are under to show their conformity to such Decrees, for the sake of their own and the Churches peace, and for the benefit of others, that so they may be induced to follow their good example. We have seen by a long and lamentable experience how much Religion has suffered since the Discipline and Decrees of the Church lost their esteem, not onely by the open quarrels of those that reject 'em, but also by the coldness or negligence, or indifferency of some that pretend to approve ' em. I cannot stay to name all the particulars, but shall onely instance in those orders which concern our public Prayers: If we carelessly absent ourselves from 'em, or when we are present behave ourselves irreverently as though we were no ways concerned in 'em, what do we else but put a new Objection into the mouths of deserters, and alienate their affections so much the more from our Communion? For this is a natural consequence, and it turns with some force upon us, if these people that pretend so much to love the Orders and Prayers of the Church make so light of 'em, we cannot but judge, that while they neglect 'em themselves or perfunctorily perform 'em, they confirm us in our Opinion, that there is no great benefit to be obtained by 'em: Wherefore that we lend 'em no such Objection nor scandalise the Church whereof we are Members, let us constantly frequent 'em, and Religiously join our Devotion in 'em, with the hearty affection of the inward, and the reverend behaviour of the outward man; and in both let us keep the Derees and Rules which the Church hath ordained, that God in all things may be glorified in ours as in all the Churchees of the Saints.  
3. If the keeping Decrees conduce so much to the good and welfare of the Church, then hence we learn once for all, which is the best expedient either for curing divisions, or for restoring and establishing Peace among us; even the same which the Apostles themselves put it practise, of the same age and prescription with Christianity itself. And while divers men for some little ends are pleasing themselves with divers schemes and models of their own devising, which are too well known to be here recited, we have reason to bless God who hath put it into the heart of our Governours to show 'em all a more excellent way, not to let down the Laws to the humours of the people, which at first hearing sounds absurdly, but to bring up the people, to the measure of the Laws, which needs no proving, and speaks for itself.  
And as we doubt not but God is pleased with the enforcement of those Laws in particular, which provide for the solemnity and decency of his own worship; as we are well assured that God hears the Prayers which are daily made before him with the uniform devotion of all the good Christians throughout the Realm, since he hath so often answered 'em with a most remarkable blessing, in giving deliverance to his Church, protection and strength and safety to his Anointed; so we are hence encouraged to hope that they will find but few, who shall presume to oppose 'em any longer, when the Supreme Pleasure upon Earth is likewise generally known, and that it shall be so and so done to the Cause and to the Church, to the Persons and the Interest, which the King himself is resolved to maintain, and thus delighteth to Honour.  
Now the God of Patience and Consolation grant you to be like minded one towards another according to Christ Jesus: That ye may with one mind and one mouth glorify God even the Father of our Lord Jesus Christ. And I beseech you( Brethren) by the same prevailing Name, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind, and in the same judgement. 'Tis the Prayer and the Exhortation of St. Paul, the one for the Romans, the other to the Corinthians; and I cannot conclude better than in Praying again as our Church hath prescribed, That we may show forth our thankfulness unto God for his wonderful Conversion, by following the Counsel and holy Doctrine which he taught, through Jesus Christ our Lord.  
FINIS.