THE CHARACTER OF A SEPARATIST: OR, Sensuality the Ground OF SEPARATION.  
To which is Added, THE PHARISEES LESSON, On Matth. IX. xiii. AND AN EXAMINATION OF Mr. HALES TREATISE of SCHISM.  
By THOMAS LONG, B. D. and Prebendary of St. PETER'S EXON.  
I differ from my Brethren in many things of considerable moment; yet if, I should zealously press my judgement on others, so as to disturb the Peace of the Church, and separate from my Brethren, I should fear I should prove a Firebrand in Hell, for being a Fire brand in the Church— I charge you, if God should give me up to any factious Church-rending course, that you forsake me, and follow me not a step.  Mr. Baxter's Epistle Dedicatory to the Saints Rest. 
LONDON, Printed for Walter Kettilby at the Bishop's Head in St. Paul's Churchyard, 1677.   

To the Worshipful Sir THOMAS CARY Kt. RECORDER of the CITY OF EXETER: AND JUDGE of the SESSIONS FOR THE COUNTY of DEVON.  
THE Design of this Treatise being to prove, that Schism is a work of the flesh, it cannot be improper to submit it to the cognizance of a Magistrate, the Peace of the State being equally violated thereby, as the unity of the Church; and, when the Veil of the Temple is rend, there usually followeth an Earthquake through the whole Land.— Turn tua res agitur: the same persons that despise Aaron, do affront Moses: And indeed in a Church and Kingdom so knit and consolidated, as ours are, (Where the King is through God's good providence, a Nursing-father to the Church, and not only professeth himself to be of its communion, but hath graciously obliged himself by Oath, to defend the rights and privileges thereof, and to that end hath established many good Laws, not only by Statute, but by Canons Ecclesiastical (which are also the King's Laws:) and where the Church on her part, as to external peace and order, entirely acknowledgeth her dependence on the King, as Defender of the faith, which she professeth, and in all causes, and over all persons, as well Ecclesiastical as Civil, supreme Moderator and Governor, and by the indispensable Laws of God is so obliged to the duty of Allegiance, that neither she, nor any of her children ever did, nor can deny that, without denying their own Doctrine and Profession: and long and certain experience hath taught us, that whoever retained themselves in the communion of the Church, did yield due obedience to the King, and contrariwise as many as withdrew from the communion of the Church, were professed enemies to the King) It is impossible, I say, to conceive how a Schism should be maintained in such a Church, without actual Sedition in the State. In this Tertullus the Orator was right, when he called the Authors of a new Sect, Ringleaders of Sedition, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a very pest; for Schism, like the Plague of Leprosy eats into the Walls and Timber of the House; and as Optatus observes of the Schism of the Donatists, what Family is there, where either the Wife is not withdrawn from her Husband? or Children from their Parents? or Servants from their Masters? And the Divisions of private Families produce public mischiefs: for as a Family which consists of divers persons, being divided, cannot stand; so a Kingdom, which consists of divers Families, being divided, will come to ruin: as when the several twists of a Cable, which holds the Ship at Anchor, is by little Vermin eaten through, the ship is exposed to the violence of every wind and storm. When the Church loseth a Member, the King doth not only lose a subject, but gaineth an enemy: when either Laymen make use of schismatical Meetings, or Religious men of seditiòus tumults, the peace of the Church and State are equally endangered.  
Secondly, It cannot be denied, that the very act of separation, is a bidding 
* Pertinaciae Schismatis non est alia ratio quam odium fraternum. S. August. contr Parm. l. 1. c. 4.  farewell to all charitable Opinions, and amicable conversation towards those, from whom the separation is made: And when they who first separated from the Church of England, did on the very same grounds descent from the brethren of that separation, and withdrew into new Sects, they were professed enemies unto all, but that Faction to which they adhered: For no separation is held justifiable, but from such, in whose communion the dissenters do apprehend (at least) that they cannot serve God as they ought, but that they should sin in doing as the rules of that communion do require. And if so, how should they scruple to disobey the King's Laws, when they think them contrary to God's Laws? or how should they care to be at peace with them, who are in their apprehensions enemies to truth? Their hatred will rather increase, and become implacable, and they will call it Zeal, how bitter and fierce soever it be. For when Men think their opinions and passions warranted by Religion, they also think themselves bound, by their greatest hopes and fears, to prosecute them to the utmost of their power: and as the mistaken Disciples did, to call for fire from Heaven, on all those that descent from them, and that they should do God good service in slaying of them. The differences that have been raised among us about things indifferent, have caused the loss of more of the blood and spirits of this Nation, as well as of true piety, than the persecution of all its professed enemies: Long have we languished under that issue of blood, which was opened by punctilios of Religion: for our controversies did not concern the fundamentals of Religion, but only the dress and garments of external worship, and yet how great a matter did a little fire kindle, when it was blown from a coal taken from the Altar? for they who, as the Priests of God, should weep between the Porch and the Altar, Joel 2.17. and not only by their tears, but by their blood too, endeavour to extinguish the flame, did as the Priests of Mars scatter fire in every corner of the Temple, and warmed themselves at the flames, which they had kindled. What if the matters contended for were vile, and inconsiderable? they had the Art to set them off by glorious Names— The Cause and Covenant of God, the Kingdom and Sceptre of Christ; and in such a cause, they are bound, as they think, not only to leave, but in a literal sense, to hate Father and Mother: All moderation is lukewarmness, and they will be cruel, that they may not be accounted cold, as the Royal Martyr foretold, p. 69. of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Many persons do at this day look upon The Covenant, as a holy and harmless Instrument for Reformation, but who among all the Covenanters was there, that did not think himself bound to oppose the King in reforming the Church? But I am sure, says that Royal Person, The right method of reforming the Church, cannot consist with that of disturbing the State, nor can Religion be justly advanced by depressing Loyalty, which is one of the chiefest ingredients and ornaments of true Religion, for next to Fear God, is Honour the King: and yet no Artillery Yard did ever discipline more Men for War, nor any Magazine furnish them with keener Weapons, than the Tongues and Pens of some Disciplinarians have done.  
Thirdly, I would willingly be informed, what company of persons in any Age, did openly separate from an Established Church, wherein they might serve God without sinning by communicating with it, and did not also trouble and disturb the State.  
The multitude cannot look through the Vizor and see how they are acted by the ambition and covetousness of a few malcontents, who under a seeming Zeal for the Truth, have real designs against peace: and do expose the Temporal and Eternal welfare of their followers, for the accomplishing of their own ungodly Lusts: not unlike the Ape that burned the Cat's foot in the fire to pluck out her beloved Nuts.  
Fourthly, Nor can it be otherwise thought but that Schismatical persons among us do drive Seditious designs, if it be considered, that there is no pious duty or laudable exercise of piety and devotion, but it may be done more solemnly in the public Assemblies, than in any private Conventicles whatsoever. 
* Non licet ●●de sepa●are ubi ●●iect in belius ●mmuta●●g, Aug. ●●ontra ●●resc. l. 2. ●. 28. 〈◊〉 230. of schism.  And what Reason can there be, as Mr. Hales says, why they should do that secretly and suspiciously which they may do warrantably in the public Congregations, except they are afraid their Devotions will be less acceptable, when they serve God with Reverence, as well as with godly Fear? It is beyond question, that there may be such corruptions in Doctrine, and such Idolatrous practices required in Worship, as may justify a Separation; but neither of these can be pretended against our Church. The Covenanters indeed did pretend a necessity of reforming our Doctrine, but to this day have not mentioned any one Article, that needed it; but while the Covenant was warm upon their Spirits, they required, that all persons admitted into any Benefice should subscribe our Articles, having first read them publicly, and professed their consent to them, as long as the House of Lords had the Power of admission committed to them; and even now in cool blood, all parties that have any thing of Sobriety do make the Doctrine of the Church of England the Standard by which they authorise their own. And if the present Dissenters were Christians indeed, the great and uncontroverted Fundamentals of Religion wherein they agree with us in judgement, might reconcile their affections in those lesser things, wherein they differ. Opinionum diversitas & Opinantium unitas non sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hales of Schism, p. 215. How unreasonable and irreligious a thing it is to contend for Ceremonies to the neglect of the weightier matters of the Law, Judgement, Mercy and Faith, is I hope satisfactorily evinced in another discourse hereunto annexed.  
Fifthly, I shall therefore propose another Argument to prove that Schism as it is now practised among us, is inseparable from Sedition, because if men did descent purely upon the account of Judgement, and Conscience, they would descent soberly and peaceably, and as the Nonconformists in Mr. Balls days join with us in somethings which they cannot but allow, though they refused to communicate in other things which they suspected; and concerning those things also, they would in all humility and meekness seek satisfaction, and distrust their own Opinions, which they find to be contrary to the judgement of their Superiors whom they cannot but acknowledge to be very learned and good men. For as Erasmus on Romans 14. Dignitatis ratio poscit, ut imperitior peritiori obtemperet, We own so much to the Authority and wisdom of our Superiors that in things doubtful and suspected (and he instanceth in things far more obnoxious than our Ceremonies) they who have less knowledge ought to obey him that hath more; and he gives this reason, because if it be a crime of Arrogance, to despise the Superstition of the weak, and of him that erreth in Simplicity; of how much more intolerable Arrogance is it, if he that is more weak in Faith and Knowledge, do judge and condemn them, that are better than himself? according to the vulgar rule of unlearned persons, who judge all unjust which themselves do not practise: and the Apostle tells such that the Kingdom of God is not meat and drink, (i. e.) the spirit and temper of the Gospel consists not in being solicitous about such things which are left to our Christian liberty, but about the promoting of righteousness, and peace, 
Ro. 14.17.  and joy in the Holy Ghost, which are indispensably enjoined; so that sober and conscientious Dissenters, would rather according to the Will of God suffer patiently for well-doing, than studiously promote discord and division, and all those evils which the Apostle says do accompany it.  
I cannot forbear to commend that excellent advice of S. Augustine to such persons. Epistle 56. If thou art questioned (saith he) concerning points of subtlety and controversies, tell them, thou knowest not what to Answers, because thy Learning lieth not that way; if thou art urged to declare what thou knowest, and wherein thy learning lieth, Respond, to nosse, quomodo sine istis, homo possit esse beatus. Answer thou, I have learned how a man may be happy without the understanding of such points. And Mr. Hales observed that when scruples of Conscience began to be made or pretended, than Schisms began to break in. Treatise of Schism, p. 217.  
And now let any indifferent man judge; concerning such as instead of dissenting peaceably and seeking satisfaction meekly, in such punctilios, of the nature of which they may be safely ignorant, and as the Jews say of some of their questions, refer the resolution of them until Elias come, do not only renounce all Communion in the established Worship; but contrary to the known Laws of God, and the King, disturb the public peace, rail at their Brethren, defame and resist their Superiors, are deaf to all arguments, and will not be persuaded when they are over-convinced, but instead of patiently enduring what is not in their power to amend, as S. Augustine adviseth, do with equal pride and impatience attempt the casting off of all Government, whether such are men of tender Consciences, or of carnal, and by consequence of Seditious principles.  
Sixthly, Which will yet more evidently appear, if it be considered that Schisms are ordinarily contrived, and abetted, by discontented and ambitious persons, whose seditious and Traitorous designs against the State, do want the Midwifery of Schism, to give them Birth and Maturity. The Vow at Hebron was a means to form an Army against David, 
2 Sam. 15.7.  and Come see my zeal, the Motto of Jehu's standard, 
2 Kings 10.16.  which drew many after them, who went in the simplicity of their hearts to their own destruction. And if men's practices may be judged of by their principles, the doctrines that are infused into the spirits of the people at such meetings, will sufficiently prove that their designs are seditious. For when men do extol their new Discipline as the Kingdom and Sceptre of Christ, and affirm that all the Sceptres of the Earth must bow to it, or be broken in pieces; that Dominion is founded in grace; that wicked men are Usurpers and have forfeited all that they have, and it is no more robbery to deprive them of it than for the Israelites to rob the Egyptians; when they assert the nullity of former Oaths for obedience to lawful powers by framing New Covenants, and imposing on the subjects contrary to the command of their lawful Prince; that good intentions may justify unlawful actions, and they may do evil that good may come thereof; that Christian liberty doth free the Believing wife from the unbelieving husband, the godly child from his ungodly Parents, and the faithful servant from his Infidel master; When their preaching is of cursing and lies, despising Dominions, speaking evil of Dignities, vindictive groans against their Brethren, complaints of the decay of Religion, of oppression of the Godly, cursing all Neuters that do not help them against the Lords Anointed, or that do their work negligently, and withhold their Swords from blood: How spiritual soever such men may be thought, the weapons of their warfare are carnal (i.e.) they are seditious; such men are not Ambassadors of the Gospel of Peace, but of the Evangelium Armatum, every line whereof as Draco's Laws is written in blood. When King Richard the First had taken prisoner a Bishop, that was in Arms against him, the Pope sends to him to deliver his Son, but the King sends the Pope the Bishop's Armour, and asketh him if that were his Son's coat? I would fain know of them that profess themselves the children of Peace, if these be the garments of their Ghostly Fathers that begat them. The great sorceress Medea persuaded the daughters of Peleus, that the way to recover their aged Father to youth and strength was to cut him in pieces and boil him according to her Art. None but a people that have been bewitched could be persuaded that the way to restore our Church to strength and beauty, was to divide it into so many seditious Sects.  
And now I suppose that I have given the World and you, Honoured Sir, sufficient Reason for this address to so eminent a Magistrate, seeing they that murmur against the sons of Aaron, that they take too much upon them, are found to have Rebelled against Moses also; and the same persons that renounced communion with the Church of which they were once Members, and withdrew into Conventicles, cried out, We have no part in David, 
2 Sam. 20.1.  neither have we inheritance in the son of Jesse, every man to his Tents O Israel. As St. Augustine observed of the Donatists, Quid est Imperatori cum Ecclesiâ? aut quid nobis cum regibus seculi? quos nunquam nisi invidos sensit Christianitas, August. l. 2. ad Peril. c. 92. If the Magistrate may punish murder, oppression, robbery and sedition, why may he not restrain such practices as give occasion to all these, unless we would have him do what God says he ought not (i.e.) to bear the sword in vain? Clamate si audetis, (saith St. Augustine) puniantur adulteria, puniantur homicidia, sola Sacrilegia volumus impunita. There is great reason then that the Ministers of the Gospel should apply themselves to the Ministers of the Laws. Israel will never prevail against her enemies, except Moses' hand be lifted up as well as Aaron's, those Royal Oaks must support our feeble Vines, or they will be trod under foot by unreasonable Men. You are Custodes utriusque tabulae, under God and the King, Defenders of our Faith as well as our Laws.  Sed quis custodiet ipsos Custodes? 
But who shall protect them, that should protect us against the obloquys and strive of an unruly People? even that God, who having set Joshua over the murmuring Israelites, assured him, Joshua 1.5, & 6. As I was with Moses, so I will be with thee, I will not fail thee, nor forsake thee: Be strong and of a good courage. And now, if ever, our Magistrates ought to be Men of courage, as well as fearing God, when the execution of the Laws is termed persecution, and such as will not tamely permit their Religion and Liberties to be invaded, are accounted enemies to the Godly Party. 
Chap. 4. of tumults.  But as the Royal Martyr observed, Nothing doth more portend God's displeasure against a Nation, than when he suffers the confluence and clamours of the Vulgar to pass all boundaries of Laws and reverence to Authority.  
I say not this, Honoured Sir, to provoke you to greater activity for the public welfare, who have not only done more and better than others, but have prevailed beyond expectation. I only pay a grateful acknowledgement for what you have already done, and exhibit a Noble example to others, of one who prefers the public Peace above his private interest, and doth his duty to God and the King with as much resolution, as others neglect or oppose it; and if there were but five such Magistrates in a County, they would through God's blessing, redeem an unworthy Nation from those flames which threaten a Conflagration, like that of Sodom and Gomorrha.  
I cannot omit, Great Sir, your constant respects to men of my Profession without respect of Persons; you love a Clergyman eo nomine, not only the worthy Dignitaries of our Church, but (I may say it in a better sense than a great Lawyer was wont to say) you love a poor Clergyman with all your heart, and have deservedly acquired among us, the Title of Deliciae Cleri, the Clergies delight.  
And now it is time to beg your pardon for this and many other Troubles by which I have trespassed upon your Patience, beseeching God to preserve the Peace of our Jerusalem, and that You and yours may Prosper as you Love it.  
I am Sir, Your Humblest Servant, Tho. Long. Exon April 1677.   

THE PICTURE AND CHARACTER OF A SEPARATIST: SHOWING That Sensuality is the Ground OF SEPARATION.  
 nihil aequè arguit Ingenium Spiritûs Christi, ac studium conservandae socictatis, & unionis, in quo charitas elucet; Sic etiam, nullum est evidentius argumentum pravitatis humani ingenii, (unde etiam inter carnis opera, contentiones nominantur) quàm tumultuandi & rixandi studium.  Cameron. de Ecclesiâ, Cap. de Schismate. 
I differ from my Brethren in many things of considerable moment; yet if I should zealously press my judgement on others, so as to disturb the Peace of the Church, and separate from my Brethren, I should fear I should prove a Firebrand in Hell, for being a Fire brand in the Church— I charge you, if God should give me up to any factious Church-rending course, that you forsake me, and follow me not a step.  Mr. Baxter's Epistle Dedicatory to the Saints Rest. 
LONDON, Printed for Walter Kettilby at the Bishop's Head in St. Paul's Churchyard, 1677.   

IMPRIMATUR,  
Tho. Tomkyns R. Rmo in Christo Patri ac Domino D no Gilberto Divina Providentia Archiep. Cant. à Sac. Dom. Sept. 27. 1673.   

The Picture of Schismatics, as Mr. Calvin (calls it in the Margin, and) describes it in the 4th. Book of his Institutions, Ch. 1. Section 16th.  
ALthough this Temptation (of refusing to Communicate with others, because we judge them wicked) may sometime invade good Men, through an inconsiderate zeal for Holiness; yet we shall find that this too great morosity doth arise rather from pride and disdain, and a false opinion of Sanctity, than from true Piety, or an endeavour after it: Wherefore they that are more audacious than others to make Separation from the Church, and are as Standard-bearers, they for the most part have no other reason, than that by the contempt of all, they may show themselves better than others. Wherefore Augustine says well, and prudently, Whereas the good frame and manner of Ecclesiastical Discipline ought especially to respect the Unity of the Spirit in the bond of Peace, which the Apostle commands to be mutually preserved by long-suffering, and which not being preserved, the application of Medicine is not only superfluous, but dangerous; and so can never produce the effect of a Medicine; They are wicked Children, who not so much through hatred of other Men's iniquities, as by a love of their own contentions, do affect either to withdraw, or at least to divide the weak People, whom they have ensnared by the reputation of their Names. These are swollen with pride, furious in their perverseness, treacherous in calumnies, turbulent in seditions, using a shadow of rigid severity, lest it should appear that they want the light of truth. And those things which are commanded in the Scripture to be done with all moderation, for the correction of the faults of our Brethren, (the sincerity of Love, and unity of Peace being still preserved) they make use of, for the Sacrilege of Schism, and an occasion of Separation. Wherefore to good and peaceable Men he gives this Counsel, That they mercifully correct what they may, and patiently bear with what they cannot amend, and in love bewail and lament, until God do amend and correct all, or at the Harvest do root out the Weeds, and winnow the Chaff. With these Weapons all good Men study to arm themselves, lest while they seem stout and resolute Champions of Holiness, they revolt from the Kingdom of God, which is the only Kingdom of Righteousness.  
For, because God hath chosen to have the Communion of his Church observed in this external society; He who through hatred of the wicked, shall violate the Symbol of that Society, doth enter into that Path, wherein a falling from the Communion of Saints is most obvious.  
1. Let them consider therefore, That in a great Multitude, there may be many truly holy and innocent in the eyes of God, whom they cannot discern.  
2ly, That of them that seem diseased, there are many that are not in love, or well pleased with their Vices, but being now and then awakened, by a serious fear of God, do endeavour after greater integrity.  
3ly, That we ought not to judge of Men by one fact, seeing that the most holy, sometime fall most grievously.  
4ly, That it is of more moment to unite the Church, as well by the Ministry of the Word, as by the administration of the Holy Mysteries, than that by the fault of a few, all those blessings should be frustrated.  
5ly, Let them consider, that in estimating of the Church, the Judgement of God is to be preferred to the judgement of Man.   

TO THE BRETHREN OF THE SEPARATION.  
IT was not long since, that the Sins of Rebellion and Sacrilege were so successful, that they did not only cast off their old names, but commenced Virtues; and it was dangerous to discourse, whether there were such sins or no: Prosperous wickedness hath never wanted its Apologists, who know how to call evil good, and good evil. The case is almost the same, concerning the Sin of Schism and Separation: And now men question, whether there be any such thing, as the Church of England, because they make no question of separating from it: But St. Paul assures us, that there was a Church at Corinth, that there was envying, and strife, and divisions among them, and that they were but carnal Gospelers, that were the Authors of such disorders; Yet theirs were but venial, in respect of ours, which I know not whether I may call Mortal, or Immortal discords; for when we hoped that the chief Authors being laid in their Graves, their practices would have been buried with them, and that we who had laboured in the fire of Contention, and suffered under the dismal effects of it, for Twenty Years together, would have trembled at every spark of it; Behold, how like the Infelix lolium, like Wormwood, and Hemlock, the Seeds of Dissension are grown up in every Furrow of the Field, and those sparks are blown up into such Flames, as have seized, if not upon all, yet upon the most eminent Houses of God in the Land. The Corinthians were but Children in this work; they wrangled about their Ministers, as Boys about their Masters, who was the best Teacher among them: Apollos, who (as the Scholiast observes) was their first Bishop, had a considerable Party, and if they did rob Peter, it was to cloth Paul; but with us nothing will serve, but a total extirpation of the Bishops, and Pastors of the Church, to raise a Presbytery upon their ruins: And yet Men will not be persuaded there is any such sin as Schism in the Land; or at least think themselves much injured, if it be imputed to them. If Men would descent peaceably, and (according to the Apostles rule, Rom. 14.22. Hast thou faith, (that is an opinion of the lawfulness or unlawfulness of Rites and Customs in the Church) have it to thyself before God) not propagate their private Opinions, to the disturbance of the public peace, they might deserve that indulgence, which his most Gracious Majesty hath allowed them; but when they shall practically condemn themselves, and pragmatically misguide others, in opposing those things, which themselves have allowed; the Apostle accounts them unhappy men, as having the brand of Heretics, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, visibly upon them, by continuing obstinately in that error, which themselves, as well as the Churches of God have exploded.  
As for the separated Ministers, the more learned and sober of them, did frequent our Assemblies, join with us in our Liturgies and Communion; though in the quality of lay Men; and I cannot doubt, but that they were well assured, that it was their duty so to do, and to encourage others, to the public worship of God so celebrated. If it was their duty to frequent it then, it cannot be their duty, but their sin, not only to desert, but to create a scorn and contempt of it now, and by erecting a Babel of confusion, seek to down with Zion, down with it to the ground. I have only this query to demand of such, Whether, if they did well in communicating with us themselves, they do not ill in withdrawing others from our Communion? I believe it is their own judgement, as well as mine, that if they might be dispensed with, as to the renouncing the Covenant, Reordination, Assent and Consent, the Surplice and the Cross, they might then conform to our Liturgy and Discipline, and few of them would scruple to conform, as public Ministers in all other things. Why then do those very Men, (some of which have published as much to the World, and the most part are convinced in Judgement and Conscience, that they themselves might thus conform) why do they so industriously seduce the People from their duty of communicating in their several Parishes, with their own Ministers, seeing that none of them are concerned in the things which are scrupled at, in order to the conformity of public Ministers? They are not troubled with Covenant, Reordination, etc. nor with any thing, that hath so much as a colour of justifying a Separation. I am hearty sorry, that any Persons have so entangled themselves, in Nets of their own weaving, that they cannot, without loss of their reputation, disengage themselves; but that loss is not so great, as the mischief will be, if they shall ensnare others, and seek to salve their own reputation, by the hazard of the salvation of others. Consider therefore, I beseech you, where the blame and guilt will lie; if on your principles and practices, the People whom you have separated from the Church of England, wherein they might serve God acceptably, with reverence and godly fear, shall within a short time forsake your Assemblies also, and unite themselves to other Teachers, and Conventicles, in which they think (whether right or wrong) they may serve God in purer Ordinances, and at last, to live without, and above Ordinances; if these Delusions do spring from your Principles and practices, as undoubtedly they do, Is not the guilt of all these Confusion's imputable to you, and may not the loss of those Souls be required at your hands? If therefore in some private respects, there be a Vae si non, a woe unto you, if you preach not; there may be in respect of the public, a Vae infinitely greater, if Men shall still go on in the way of Kain, and run greedily after the error of Balaam for reward, and perish in the gainsaying of Core. It is not the spot of a Servant of God, but an indelible brand, which the Spirit of God hath fixed on Jeroboam, that he made Israel to sin.  
In our Polemical Debates with the Church of Rome, it hath been our unhappiness, that as soon as we have beaten them out of one strong hold, they have fled to another, from their Universality, and constancy in the received faith, to the Spirit of Infallibility, annexed to the Succession of their Popes, either personally, or in Cathedrâ, with his Conclave, or in a Council; when these were shattered, they retreat to their invisible Fort of Traditions; but when all these have by the Canon of Scripture, and Apostolical Men, been so leveled to the ground, that scarce one stone is left upon another; we see the Grandeur, and Temporal Principality of the Court of Rome, is at the bottom, which the Sword of the Spirit, and the Weapons of Christianity, in the hands of Men, are not able to remove. It is even so, in our Controversies with Separatists: when their pretences of Idolatrous Worship, and Antichristian Government, and Superstitious Rites, an imperfect Liturgy, and scandalous Communicants, have been confuted, they retreat to other pretences, of having purer Ordinances, of preserving their Christian Liberty, and freedom of Conscience, which admit of nothing to be imposed, as to the Worship of God, but what is expressed in his Word: when the weakness of these are discovered, there is something still at the bottom, (viz.) They would be uppermost; they cannot forgo their reputation of extraordinary knowledge, and Zeal for God, which alone can bear them out in their former actions, and make the People still believe, that what they did, was according to Conscience, and not upon design and interest. The contrary whereof will by this Discourse, appear to be the ground of all Separations from any Church so duly constituted, as our Church of England is.  
If it be objected, there are great sins amongst us; we grant it, and do not only importune God, for his Names sake to pardon our iniquities, for they are great, but wish for more assistance, for amending of them: we are unwilling to recriminate, as the Prophet Oded did, 2 Chron. 28.9, 10. Are there not with you, even with you also, sins against the Lord your God? I shall rather commend to you that ancient Arabian Proverb, Deus altissimus aspicit, & tegit; Vicinus vero nilvidet, & tamen nil nisi naevos crepat. The most high God sees all our iniquities, and he covers them all; we that see nothing in comparison, are always blaming, and troubling our Neighbours. If the Contagion of sin hath invaded the Multitude, 
St. Augustine.  the severe mercy of Divine Discipline is necessary to cure us: but the counsel, and enterprise of separation is both vain and pernicious, yea sacrilegious; because, such are the effects of Pride and wickedness, as that they do ever trouble the good, which are weak, more than chastise the stubborn, which are wicked. None of us can be ignorant of the prejudices and animosities, that are raised by such practices, in the generality of the people, of what persuasion soever: Your Disciples do (ipso facto) censure them from whom they separate, as profane, carnal, cruel, and unconscionable Men. They again do suppose, that some among you are discontented and implacable, proud and ambitious; and such as deserve that black character, which St. Paul hath given, 2 Tim. 3.2, 3, 4, verses, etc. And by these contests we weaken ourselves, harden and animate our grand enemies, and give them great advantages against us.  
Let us therefore rather follow the things that make for peace, and wherewith we may edify one another, for we cannot but know, after so long and sad experience, as we have had, that these things will be bitterness in the latter end; endeavour to deserve that character, which St. Augustine gives of a peaceable man, Quisquis vel quod potest arguendo corrigit, vel quod corrigere non potest, (salvo pacis vinculo) excludit, vel quod (salvo pacis vinculo) excludere non potest, equitate improbat, firmitate supportat, hic pacificus est, Ad Parmen. l. 2. c. 1. And again, The things which are evil displease all good Men, and they hinder, and suppress them as much as they may, but when they may not, they endure, and grieve for them, and for peace's sake, laudably tolerate, what they do not think laudable but damnable; nor do they forsake the Field of Christ, because of the Weeds, nor his Floor, for the Chaff, nor the great House of God, because of some less honourable Vessels that are therein. If I seem to contend too earnestly, and rebuke too sharply, it was not my nature or indignation, but the subject that prompted me to it. Some Grounds will produce Briers and Thorns, though the Husbandman use his utmost care to prevent them. The good Samaritan used Wine, as well as Oil, on the Man that was casually wounded, going from Jerusalem to Jericho; And when the Prince of Peace dealt with the seducing and sacrilegious Pharisees, that lay in wait to divert poor souls, and would neither enter into the way of peace, nor suffer them that were entering, to go therein; he acts like a Boanerges, and denounceth Hell and Damnation, Matth. 23.33. from which the good Lord deliver us all. Amen.   

THE PICTURE and CHARACTER OF A SEPARATIST: Showing That Sensuality is the Ground OF SEPARATION.  St. Judas, v, 19 
These are they that separate themselves, sensual, having not the Spirit.  
GOD threatneth the Watchmen of Israel, that if they saw the Sword come, 
Ezek. 33 6.  and they did not blow the Trumpet, that the People might be warned, if the Sword came, and took away any person from among them, though he were taken away in his iniquity, yet his blood should be required at the Watchman's hands. Our Saviour likewise informs us, that they who see the Wolf coming, 
Joh. 10.13.  and leave the Sheep to be caught, or scattered by him, are Hirelings, and no good Shepherds; for such should give their lives for the Sheep. Now there is no Sword so dreadful, as that two-edged Sword of Division and Error, that destroys Bodies and Souls; no Wolves so ravenous, as those that prey upon Christ's Flock: and should those whom God hath made his Watchmen and Shepherds, not warn the People of the approach of such, they might justly hear, what as yet hath been unjustly spoken of too many, that they are Thiefs and Robbers, and dumb Dogs. For as much then as we know by sad experience, what St. Paul foretold by a Spirit of Prophecy, 
Acts 20.29  that grievous Wolves should enter into the Church of God, not sparing the Flock; and doth plainly describe them, to be certain Men, that should arise among ourselves, speaking perverse things, (i.e.) false and forced Doctrines, to draw away Disciples after them; we should be unaccountably defective in our duty to God, and in our love to those Souls, which Christ purchased with his Blood, not to acquaint them with their present danger, 
Vnum signum habetis, quare non manetis in uno Ovili? August. ad plebem.  and exhort them to contain themselves within the Fold of their great Shepherd, who bought them, and hath provided green Pastures, and set his own mark upon them; and teach them how to know and avoid those Wolves, which for the most part put on sheep's clothing, that with the less suspicion they may pray upon the Sheep. This I have thought fit to premise, because the iniquity of some Men, who cannot endure sound Doctrine, may exact an Apology for a Discourse of this nature.  
Our Apostle in this Epistle exhibiteth the effigies of a Separatist, and in this little Tablet of the Text, I shall present to your view, both the Picture and the Character of such Men. The Picture of King Charles the First, was by an ingenious hand portrayed in such Lines, as did contain in express words the whole Book of the Psalms, so that at one view, you might behold the form of his Body, and the Image of his Divine Soul. You have in this Text, First, the Picture, or external Lineaments of a Separatist; for the better resembling whereof, if I use some dark colours, as shades, to represent his proper complexion and features, I shall borrow them from the Scriptures, or unquestionable Artists, by whose help I hope to strike the Original to the life; so that I shall not be troubled, as he that had drawn a Cock, to drive away all living Cocks from it, lest they should disgrace his work, but rather invite them all to use it as a Glass, to see their Faces, and correct their imperfections by it; Nor shall I need for the information of others to write under the Hieroglyphic, These are they, etc.  
2ly, I shall give you a Character of the Genius, or internal disposition of a Separatist, and that, First, Ex ore suo, for his word is Spiritualis, having the Spirit; 2ly, From the Apostle, who had the gift to discern spirits, and he affixeth the word Animalis, Sensual, having not the Spirit. First, of the Picture, to which the Relative in the Text, doth only point us, and therefore I shall be enforced to imitate a piece of Art, to bring it into the Text. There was a French Nobleman, that had the Heads of his Children so graved and painted on one Table, that by the help of a Glass they reflected the countenance of their Father on another. I shall in like manner collect the several Heads and qualities described in the Context, which with very little Art will so reflect the picture of a Separatist on the Text, that he that runs may read, These are they, etc.  
The Romish Artists, who have very good skill in painting, will describe a Separatist in the form of an English Bishop, such as Cranmer, or Ridley, who left the Communion of the Papacy, and retained no resemblance of his Fatherhood the Pope, or of that Stepmother the Church of Rome. Separation is indeed such a deformed and illegitimate birth, that it is never acknowledged by its own Parents, but laid at other men's Doors; And it concerns us to inquire, who are the peccant Parties, that we may clear ourselves from the charge and imputation.  
First then we say, that we have no otherwise separated from the Church of Rome, than that Church hath separated from the Faith of our Lord Jesus Christ, and the Apostolical Government and Worship. If there be any thing truly ancient and Catholic in that Church, the same is still legible in every part of our constitution; we have forsaken the corruptions and innovations, which of later Years invaded that Church; and the time, manner, and methods, by which strange Doctrines, and practices, like Hay and Stubble, were laid on the ancient Foundation, so that the whole Building is become another Babel, for confusion and corruption have been particularly discovered. The superfluous and unsound additions, are the only things that we have left. 
Bishop Jewel's Apology.  And for the truth of this, we have appealed to the suffrages of the Fathers of the first Six Hundred Years, whom that Church doth yet admit of as authentic Witnesses, to be our Compurgators. Great corruptions there were in that Church, before the convening of the Council of Trent, which was near the time of our Reformation. The Ceremonies were (as St. Augustine complained) as burdensome as those of the Jewish Church. But then they imposed such new Articles of Faith to be believed as necessary to Salvation, (such as the Infallibility and Supremacy of the Pope, the Worshipping of Images and Saints, the Doctrine of Merit and Supererogation, Transubstantiation and half Communion, Pardons and Purgatory, etc.) that it grew morally impossible for us to retain any longer Communion with them, as Brethren, unless we would renounce our fellowship with the Father, and with his Son Jesus Christ. We do still hold and teach, that the condition of our Communion was made sinful, (viz) by professing false▪ Doctrines, believing lies, and joining in Idolatrous Worship, and so it was unlawful and intolerable; and they who practise such things themselves, and would impose them on others, are actually in Separation from the true Church; to which, they still adhere, who continue constantly in the Apostles Doctrine, 
Acts 1.42.  and Fellowship, and in breaking of Bread, and Prayer. Besides, we do still profess, that if the Church of Rome will not constrain us, 
Calvin. Melancthon. Dr. Jackson.  to profess such Points of Doctrine, or to adventure on such practices, as are contrary to the faith and love of God, we are still ready to give them the right hand of fellowship. Hitherto than we are Recti in Curiâ, the Church of England is not guilty of Separation.  
But we have certain Friends in a Corner, that will prove us to be altogether as guilty, as we say the Church of Rome is: And the Charge is as high. That we have Antichristian Bishops, and they do impose Popish, and Superstitious Ceremonies, which have no warrant from the Word of God, and such as tender Consciences cannot comply with; and therefore, though we abhor Idols, yet we commit Sacrilege, in forcing Thousands of the People from our Communion. This is a strong accusation indeed, and prosecuted with great heat; And like the Vipor that came out of the Fire, on St. Paul's hand, if it should stick, 
nemo nobis molestias exhibeat; Sic enim sentit Ecclesia Dei ab origine. Epiphan. in Anachor.  it would argue extraordinary guilt. But you shall see it fall off, of its own accord. For (First) the Office, both name and thing, is agreeable to the Scripture, and truly Apostolical; practised in the Universal Church, and justified, even by those who only want power, and opportunity to erect the same. (2ly,) As to the impositions, those must be either of false Doctrines, or sinful practices: but if our Doctrine comprehend all fundamental truths, necessary to Salvation, if we disclaim all errors destructive to faith, or good manners; it is the duty of our Governors to see that we profess and own such Doctrines against all opposition. The malice of our most inveterate Enemies, hath not hitherto proved any error in our Doctrine; some of them have derided the Sons of the Church, by the name of Orthodox, but this is one mark of Separatists: they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 18. Now if our fame be unspotted, as to the main part of our constitution, we may be presumed not so guilty in those dark and frivolous circumstances, that are urged against us: as that our Liturgy is taken out of the Mass, whereas we agree not in any material part with that, but wherein that doth agree with the Scripture, and the Primitive Church; and we should renounce almost all our Religion, if we should disclaim all that that containeth. But in a word, if in the Church of England, we do profess a sound faith, and an holy life; if the. Word be purely preached, and the Sacraments rightly administered, 
Vbi mihi licet in melius commutari, non licet inde separare. St. Aug. contra Cresc. l. 3. c. 36.  there is no just cause of making Separation: for the pretence of imposing Ceremonies, where the Doctrinals are sound, is too weak a Plea to justify Separation. And therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that forsake our Communion are Separatists. The word signifies, a throwing down of Bounds and Enclosures, like Ecclesiastical Levellers, that would lay all in common; Fideles à fidelibus separare (as Clemens Alexandrinus) forcing open the Church Doors, and destroying her Pale, not only to let out the Flock, but to let in Wolves and Foxes. Calvin gives the Reason of it, 
Extra terminos Ecclesiae alios educere.  Quia Disciplinae jugum ferre nequeant, they are such Sons of Belial, that though with the Pharisees, they endeavour to lay the heaviest Yokes on other Men's Necks, they can endure none themselves. The like term is given to the disterminating Angels (the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi solùm & in universim vastatores) that having got the power of the Air, throw down Churches, and Kingdoms, and whatsoever is sacred. But this devastation is not presently made by a few Malcontents, they must first gather a Party, that if nothing else make them considerable, their Numbers may. Our Apostle therefore notes divers previous actions, in order to their Separation: As (first) that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Murmurers, v. 16. When a few pragmatical persons are either chastised according to their demerits, or not preferred above their deserts, they secretly whisper their own discontents, and cherish the prejudices of others, as Absalon did in Israel, 2 Sam. 15.3. See thy matter is good, but there is none deputed of the King to hear thee; and presently it follows, O that I were King in Israel. The Prophet David observed this snarling humour in others, 
Psal. 59  and so did St. James, c. 3.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Grudge not one against another, Brethren; they could not forbear their vindictive groans even in their Assemblies, as if they were displeased with God, as well as their Brethren, that they could not be avenged on them. (2ly,) They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, complainers, unsatisfied with the condition, which God in his providence thought most fit for them, seeking to raise themselves upon the ruin of others; hence it is, that their discourse is for the most part of the preferment of unworthy and wicked Men, when Men of merit and pretty are neglected; and where God's eye is good, theirs is evil. Thus Core and his Complices complained of Moses and Aaron, as if every one in their Faction was as holy as they; but because God had raised them to that dignity, the Scripture notes, that their murmuring was not against them, (only) but against the Lord, Exod. 16.8. From complaining, they go on (3ly,) to utter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, great swelling words, either (first) in public remonstrances and authoritative admonitions, such as were frequent in the Reign of Queen Elizabeth, a first, second, and third Admonition, to the Council and the Parliament, and then they boast of their Numbers, (viz.) a Thousand Ministers, and an Hundred Thousand People, the greater part whereof never heard of their design, nor could the chief Agents agree, what it was that they desired: the pretence was a reformation of Doctrine, Government, and Worship; but when the particulars were inquired into, it appeared, it was not the Alteration of any thing that was amiss, but the subversion of all that had been with great wisdom and moderation established. When T. C. and some others had framed a new Liturgy, it was no sooner showed to the Brethren, but they desired amendments; and when it was amended, others gave in new exceptions: So that, as Calvin observes, they are such (Quibus nunquam satisfiet, etiamsi Probi homines benigne se impendant) no concessions will satisfy them, nor any kindness oblige them: of which they gave an instance, when some of them, having petitioned, in the days of Queen Elizabeth, that the Cross in Baptism might be dispensed with; and some of her Majestie's Council promised, that that would be granted, on condition they would conform in other things, replied, as Men of Resolution, that they must not leave a hoof behind.  
Or (2ly,) these great words, are words of Opposition and contradiction, such as Core used against Moses and Aaron (v. 11.) which our Apostle calls blasphemy, v. 10. it being a speaking evil, not only of the Persons, but the very offices and dignities, which God had appointed in his Church. It is indeed the property of Schismatics, like young Sophisters, (Argumento victi, calumnias meditantur, & convicti de persidiâ, ad maledicta se conferunt) When reason and argument fails, they maintain the contest with passion, and contradiction, which are always an argument of a wicked Man, as well as of a weak cause. Detractio est hominis vilis, & sua quaerentis: as those Creatures which are most infirm, are most querulous, so they that first accuse others, are usually most criminous themselves. It is now become a Principle among some Men, which surely they learned from no other spirit, but that of contradiction; That they ought not to do many things (which they might otherwise safely do) because they are commanded. Hence it is, that when they are commanded to fast, they feast: and when the Festivals are appointed, they set apart the days for fasting. When Archbishop Laud admonished the Clergy to cut their Hair shorter, those of the Faction, that had been precise enough in that respect before, suffered their Hair to grow to an immoderate length; and who can wonder, that they should contradict others, who have so frequently both in Principles and practices contradicted themselves? of which I shall say only, as St. James doth, 
James 1.8.  The double minded man is unstable in all his ways.  
Or (3ly,) their great swelling words, are such, as that King mentioned in Daniel (c. 11.36.) spoke, That would do according to his will, and exalt and magnify himself, and speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, marvellous things. Thus Simon Magus boasted himself to be the very power of God; his Disciples said of him, and of Helena his Concubine, that they were superior to them that made the World. And all his Proselytes called themselves Gnostics, Men of extraordinary knowledge. Thus the Montanists boasted of their Founder, that either he was the very paraclete, or at least, that the Holy Ghost did reveal, both more and greater mysteries by Montanus, than Christ had done in his Gospels. Next, the Donatists, appropriate all holiness and perfection to themselves, excluding all who were not of their Number, from the Church and Salvation. In later times, one Henry Nicholas boasted that he was greater than Moses, or Christ; for Moses (said he) brought in the Law of Hope, and Jesus the Law of Faith, but I, the Law of Love; when as in truth, he and his Family of Love, knew no other Law, but their Lust. There is scarce any Faction so mean, but they assume to themselves the title of the Elect, and peculiar People of God, with a scorn and contempt of others, like that of the Jews against the Gentiles; This People that knoweth not the Law, is accursed. Some talk of no less than a Fifth Monarchy, in which Christ shall Reign personally among them; of putting an end to the Pope's Vicegerency, and slaying Gog and Magog. Every one's inventions are named the Kingdom and Sceptre of Christ, and thought worthy to have all the Sceptres of the Earth to bow to them. Our Saviour foretold of these things, Matth. 24.26. and cautioneth us against them; If they shall say unto you, behold he is in the Desert, in the Cells of Monks and Hermits go not forth; he is neither in conclavibus, nor in penetralibus, in the Conclaves of Rome, or Conventicles of Sectaries. But as St. Bernard says, 
In festo Michael.  No man that speaks by the Spirit can call Jesus, Anathema, that is, as he interprets it, a separated Person; so there is no doubt, but the Spirit of God is departed from him, who is departed from the Unity of the Church.  
4ly, Or else these swelling words, are in St. Peter's sense, words of vanity, 
2 Pet. 2.18  that make a great sound, but no signification. Our Apostle compares them, to Clouds that fly aloft in the Air, and look black and big, as if they would abundantly Water the Earth, and make it fruitful: So do many Sectaries, presuming with the prophet Elijah, 
1 King 17.1.  As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these three years, but according to my word. And yet they are dry, empty Clouds, that spend themselves in noisome Vapours and Whirlwinds, and hinder the benign influence of the Sun of Righteousness. The Apostle calls them Stars too; and no wonder, for Satan can transform himself to an Angel of light: but though they get into a higher sphere, and shine awhile with borrowed light, yet are they but wand'ring stars, always irregular, and eccentric in their motions, and generally of a malign aspect on sublunary things; and having blazed awhile, to the wonder of their Beholders, and not only portended Plagues and Wars, but disposed the minds and manners of Men to them, they leave their Sphere, and expire in blackness and darkness for ever. These are they that separate, etc. Our translation reads, that separate themselves; but the Separatist will not be so limited, the old translation fits them better, These are Sect-makers, it is their Trade to compass Sea and Land, 
Rev. 12.4.  for multiplying of Disciples; and with the Dragon, they attempt to draw even the Stars from Heaven, 
Mar. 13.22  and to deceive, if it be possible, the very Elect. St. Paul discovereth their Methods, how They creep into Houses, and lead Captive (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) silly Women, weak and wanton Girls, led away with divers lusts, that are not only ignorant, but almost uncapable of better understanding. And thus as the great Tempter, they begin with the weaker Vessels, and having captivated the Wife, they have a more easy access to the breasts of the Husband. Samson himself cannot stand before the Philistines, when they blow with his Heifer. Thus the Arians, by one Eusebius, a Chief Eunuch, first seduced the Empress, and by her the Emperor Constantius, to be of their persuasion. And the great artifice that they employ to this end, is noted by our Apostle, to be their having men's persons in admiration; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for their own profit, that is, by flattering insinuations, and excessive praises of their Persons and parts, their Office and Authority, 
Delectant homines eae faccre quibus non solum non metuitur reprehensor, sed laudatus operator.  extolling their Virtues, and extenuating their Vices, they screw themselves into their affections, till they make merchandise of them; 
2 Pet. 2.3.  This is Grotius' Observation, and if you think it too severe, Calvin will avouch it. A quibus sperant aliquid commodi, 
As Tacitus says of Otho, Omnia serviliter pro imperio fecit.  iis sordide blandiuntur; they basely fawn upon every one, from whom they hope for a Pension. And most Men are of Micah's opinion, that the Lord will bless them, when they have such a Levite for their Priest, 
Judg. 17.13.  though he be one of their own consecrating. Irenaeus tells us, how one Mark a Valentinian, inveagled a Matron of good note; 
l. 1. c. 89.  I desire (saith he) that you may partake of my grace, for there is a place for your greatness in my heart; we ought to meet, and be united in one, that you may first receive grace from me, and by me; 
See Josephus what power the Pharisees had upon the chief Women in Jerusalem, l. 17. c. 3.  fit your  therefore to receive me, as the Bride doth the Bridegroom, that you may be as I, and I as you: behold grace is descending upon you, open your Mouth and Prophecy: After this (saith our Author) she thinks herself a Prophetess, returns great thanks to Mark, for communicating his grace to her, and she studies to reward him, not only by a liberal portion of her Wealth, by which he was greatly enriched, but by a perpetual adhering to him, and communicating with him, even in things not fit to be named. It is no great wonder, considering what persons they attempt, and what arts they use, 
2 Pet. 2.2.  if (as it was foretold) many do follow their pernicious ways, and that by reason of these the way of truth be evil spoken of. This gives occasion to our Adversaries to say of us, 
In Orbis Breviario.  as Bertius of the Calvinists, This is proper to them, to overthrow whatever estate they are admitted into, never to be at rest until they are uppermost, to be scoffers, turbulent, factious disputers, ingrateful, proud above what can be spoken, or believed. And this is another feature of the Separatists, to be mockers, deriding all that is sacred, and holy, in church, or State, they despise Dominions, and are not afraid to speak evil of Dignities. The Church was seldom without an Ishmael, such as mocked the Messengers of God, 
2 Chron. 36.16.  and abused his Prophets, and despised his Word, until the wrath of the Lord arose, and until there was no Remedy. Thus Jeremy complained, that they mocked at the Sabbaths of Zion: 
Lament. 1.7.  Mock-altars and Ordinances, and Calves were set up at Dan and Bethel, by Jeroboam, to bring contempt upon the Worship of God. Such mockings as these the Apostle calls cruel, and joins them with scourge; they were no small part of our Saviour's sufferings, and the Disciples are not above their Lord and Master. You know with what bitter terms, the Pharisees, whose name signifies Separatists, did reproach the Person, and slander the footsteps of the Lord's anointed: it was a small matter for a Soldier, or two, to spit in his Face, their hard speeches pierced his very Soul; to be called a glutton, and wine-bibber, a friend of Publicans and sinners, was but a Prologue to the Tragedy they intended; they prosecute him as a Deceiver, as a Traitor, as one that had a Devil, and by Belzebub did cast out Devils, as one that subverted the Law and the Prophets, all Religion and good Discipline in the Churches of God. We may not greatly wonder therefore, if in our Age the Church of God be called Babylon, and her Ministers Baal's Priests, and her Worship Antichristian. Though Michael in the heat of contention with the Devil, 
v. 9  brought not one railing accusation against him; yet in cool blood, without any provocation these mockers cease not to load their Superiors and Governors, with hard words, shall I say, or as our Apostle adds, with ungodly deeds, such as I want words to express. But this is no otherwise, than what St. Paul foretold, 
Act. 20.29.  That grievous Wolves should enter into the Church, not sparing the Flock, and that of our own selves should Men arise speaking perverse things, to draw away Disciples after them; that they may as the Vipers are said to do, eat their way through the Bowels of the Church: These are they that separate. You would think that it is from some Den of Dragons, from Tigers, or Cannibals, or some thing worse than themselves, that these do fly; But our Apostle gives us another description of them, that they were such as were sanctified by God the Father, and called, such as contended only for the Faith that was once delivered to the Saints, and against those only, that turned the grace of God into lasciviousness, and let the pretences be never so specious, 
The terminus à quo, denominates a Separatist. Mr Cawdry.  the forsaking of such a Society will denominate them Separatists: And we shall need no other evidence, but what comes from their own Mouths, (for they all grant that a true Church, wherewith we may retain Communion without sin, or intolerable persecution, aught to be communicated with) to prove them guilty.  
In the Preface of the Jus Divinum Regiminis Ecclesiastici, (a Book made by the then London-Ministers) they tell ús, 
Ann. 1647.  That Parochial Churches are received as true visible Churches of Christ, and most convenient for edification; that gathering Churches out of Churches, hath no footsteps in Scripture; that it is contrary to Apostolical practice, and is the scattering of Churches, the Daughter of Schism, the Mother of Confusion, and Stepmother to Edification: and therefore they condemn the Independents, for gathering Churches out of other true visible Churches of Christ, without any leave, or consent of Pastor, or Flock; yea against their wills, receiving such as tender themselves; yea too often by themselves, or others, directly or indirectly seducing Disciples after them. Mr. Cawdry says, that they who separate, must prove the Church from which they depart, to be heretical and corrupt, or else they are schismatical, for Schism is Schism, (saith he) though our Churches be not so pure as they ought, or would be: Again, to separate Men in judgement in a Church, is Schism, but from a Church is much worse; and again, Schism is a causeless separation from the Communion, and Worship of a true Church: and if the National Church of England be proved a true Church, (as most grant it is) then Dr. Owen cannot be excused from Schism. 
P. 60.   
John Goodwin being yet a Presbyterian, in a Letter to Tho. Goodman, says, that to forsake the true Church of Christ, and the Ministry thereof, wherein they have converted, and built up so many; setting up new Churches, without the consent of those, from which they departed, and to the scandal and grief of so many godly Ministers, and Christians, and the scandal of all the reformed Churches, and this, under a pretence of spiritual Power, and Liberty, purchased by Christ; had need of a clear and full proof, and not to be built on slight and weak grounds, flattering similitudes, witty allusions, remote consequences, strained and forced interpretations, from hard and much controverted Scriptures; and (in his Zion College visited) he acknowledgeth, that strangers of all parts did confirm, that there was more of the truth, and power of Religion in England, under the late Prelatical Government, than in all the reformed Churches besides. This is the Presbyterian confession. 
Heart Divisions. p. 163.  Mr. Burroughs shall speak first for the Independent.— Thus, Though there be corruption in a Church, yet to gather into a new Church, which may be more pure, and in some respects more comfortable, is a Schism; For, First, We never find the Saints of God in Scripture, to have done so. 2ly, There would be no continuance in Church fellowship, if this be admitted; for what Church is so pure, and hath all things so comfortable, but within a while another Church will be more pure, and other things more comfortable there? and the general peace of the Church should be more regarded by us, than some comfortable accommodations to ourselves. 3ly, Supposing you cannot communicate with a Church without sin, or bondage, yet you are not presently to withdraw, to gather into another, or join to another: you are bound to give so much respect to the Church, as to continue with much long-suffering, to seek the good of that Church, to remove the sin that is upon it, you must bear much with a Brother, much more with a Church. 4ly, Whatever things, Christians that live in the same place, do differ in, if they may stand with grace, they can have no encouragement from Scripture, to divide themselves into little pieces: (& reddit rationem, etc.) Christ stands much upon the Union of his Saints in one, in all ways, by all means, that may be. Opinionum varietas, & opinantium unitas non sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So far Mr. Burroughs; And the Brethren of New- England, in their Answer to the 32d. Question, say, That where People do with common and mutual consent, gather into settled Congregations ordinarily, every Lord's Day, to hear, and teach the Word of God, and profess their subjection thereunto, and bind themselves, and Children, as in Baptism they do, to continue therein, such Congregations are true Churches, notwithstanding sundry defects, and dangerous corruptions found in them, wherein we follow the judgement of Calvin, l. 4. c. 1. § 9, 10. and of Whitaker, De notis Ecclesiae, c. 17.  
By this it appears, that the Church and Congregations of England, being a true Church and Congregations, to separate from them, and gather new Churches, on pretence of purer Ordinances, is Schism, or such Separation as it is reported, T. C. called the white Devil of Separation. But it may be these Men wrote thus, when their interest led them to it; and if they did believe it to be true, they would not now practise to the contrary. I shall therefore, for farther confirmation, give you the judgement of two Persons uninteressed, and beyond exception. The first is Mr. Perkins, in his Comment on the Text; he proposeth this question, What if there be errors in the Church, or things amiss, may we not separate ourselves? Answ. Things that may be amiss in the Church, must be distinguished; some faults concern the matter, some the manner of Religion; the former respect Doctrine, the later the manners of Men. First, for things amiss in the manners of Men, we may not separate, but with Lot, have our righteous hearts vexed and grieved with the wicked conversation of those among whom we live. The Scribes and Pharisees sitting in Moses Chair, teaching Moses Doctrine, must be heard, however their manners may not be imitated, Matth. 23.1. 2ly, If the Church err in matter of Religion, we must consider, whether the error be in a more weighty, and substantial point, or in matter of less importance: for the foundation being kept, we may not separate ourselves, 1 Cor. 3.15. If the error be about the foundation, we must consider whether the Church err through humane frailty, or obstinacy: if of frailty, we may not separate; the Church of Galatia, through frailty was quickly turned to another Gospel, and erred in the foundation, holding justification by works; yet St. Paul writeth to it, as to a Church of God. So the Church of Corinth overthrew the Article of the Resurrection, yet Paul behaved himself accordingly to it. But if the Church err obstinately in the foundation of Religion, then with good conscience separation may be made, 1 Tim. 4.5. Of this, we have an Example, Act. 19.9. & 1 Chron. 11.14, 16. Whence we see, that no Man may with good conscience separate himself from the Church of England, seeing it teacheth, believeth, and obeyeth the Doctrine of the Prophets and Apostles: So far Mr. Perkins.  
The next is Cameron. Schism (saith he) is either a rash, or an unjust separation, 
p. 322.  upon the account of Religion. It is with Schism, as with Error: a light Error continued in with obstinacy, becomes Heresy. So there is a Schism which may not be called unjust, but only rash, being grounded on a light cause; but if pertinacy be added, when the levity of the cause doth appear, it becomes truly, and (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) an eminent Schism. This rash Schism may be known, either (à priori) from its previous cause, for no Man being compelled to it, (if we will speak the truth) it proceeds from self-love, therefore also hatred follows upon it. 
Schismatici pastores sunt qui fratribus suis odium & invidiam conciliare student. Cameron.  Nor would any rash Schism be made, if we had Charity, which is the most perfect bond, and is not easily provoked, and thinketh no evil. It is therefore a manifest note of hatred, which hatred may arise, either from an offence really given, or only taken; as when a Man is grieved, that another is preferred before him. Again, a Schism is made rashly, either by the chief Authors, upon a light occasion, as if when an Ulcer doth appear upon any Member, the Chirurgeon should presently think of cutting off that Member, without applying other means, or expecting what Nature may do. But we may suppose that the Schism be made upon the occasion of Heresy, and then the separation. may be thought to be just, and not rash, To which I answer, that as Judges, who in too great passion, do condemn a Malefactor, that is really guilty, may be unjust, because they are acted rather by a certain freity of mind, than by the love of Justice: so that separation, which proceeds from hatred, though it may have just causes, yet is unjust. Again, the rashness of separation appears, à posteriori, when it is made on a light occasion, (that is,) where there is not a great and intolerable Persecution, nor Heresy, nor Idolatry. For, First, If the Persecution be tolerable, that is, if it do not concern our Lives, or things necessary thereunto, we may not catch at an opportunity of departing: for as they that delight in a Civil War, though they have the better cause, and just occasions; yet because they are glad of such occasions, they are Murderers and Enemies of their Country.  
2ly, Separation is rash, if the Error in the Church from which he departs, be neither Heresy, nor Superstition: for if the Error be tolerable, as a Superstitious Rite may be, we may not separate; as a sick Man is not to be forsaken, unless his Disease be deadly, and contagious, and then not without grief. Lastly, Separation is rash, when it is made because of corruption of manners; to which purpose our Saviour said, they sit in Moses Chair, therefore do whatever they say unto you. This is the meaning of our Saviour;  the Purity of Doctrine doth remain, there God hath a Church, though overspread with many scandals.  
Now an unjust Schism, is that, which is made, where there is no Persecution, or Heresy, no Error, Superstition, or Idolatry, none, or but few scandals; such was the Schism of the Donatists. And this is the greatest degree of Schism: and it is either negative, which is a bare departure only, without gathering of new Congregations; or positive, when another Church is erected, which doth separately use Ecclesiastical Laws, and the administration of the Word of God and Sacraments, which the Scripture calls, setting up of Altar against Altar; for, though a peaceable departure from the Church may be lawful and just, yet if new associations be entered into, it is unjust; for this cannot be done, unless there be real hatred between Brethren, contrary to Christianity; for the end of the Commandment is charity. It must therefore be considered again and again, whether the cause of this separation be of so great moment, as that the glory of God, and Salvation depends upon it: so Cameron.  
I shall add to these, that saying of Bishop Davenant, I boldly affirm, 
De pace, p. 24.  that such as are in an Error, and yet are prepared to entertain Brotherly Communion, are more excusable before God, than they that do maintain true Opinions, (in Controversies not fundamental) but refuse Communion with such true Churches as do desire it. And therefore when they that separate, do plead that they agree with us in the fundamentals of Faith, they do not excuse, but aggravate their Schism in violating the unity of that Church, which is sound in the Faith. 
St. Aug. contra Faustum. l. 20. c. 2.  For 'tis not diversity of Faith, but the breach of Unity that makes a Schismatic. Yea, suppose (saith Mr. Ball, c. 10. p. 197.) They hold many of the same Ordinances, as Prayers, and Preaching, 
Tercul of Jovinian. Quaedam probat, quaedam improbat. (i) Omnia improbat dum quaedam probat.  but come not to the Communion, this makes them Separatists, for they account none to be of their Communion, who join not with them in the Lord's Supper; Sacramentorum communione sociamur, saith St. Aug. contra Donat. Now all these circumstances considered, (viz.) that our Church is sound in the Faith, not guilty of intolerable Persecution, or Idolatrous Superstition, nor notoriously scandalous, I say, for Persons, not only to separate from us, but (contrary to the Apostles practice, on greater occasions, contrary to the judgement of all ancient, and modern Divines, contrary to their own paeinciples, and the common rule of justice, of doing that to others, which we would have done to ourselves, contrary to the public Oaths, and protestation of 
* Such as were ordained by Bishops.  many that practise it, and which, if it be admitted, will be the ruin of their own Churches, as well as ours) to raise new Churches, distinct in Ordinances and Communion from ours, 
Bucer on Zephany, says it doth more hurt than drinking & whoring.  is the greatest degree of Schism; A sin, which no pretence of greater purity of Ordinances, or more powerful preaching, nor a life that is Angelical, nor Martyrdom itself can warrant or expiate. It may make both the Ears of those that are guilty to tingle, when they shall hear how the Ancients aggravate this sin, and what judgements they denounce against it. That it is a work of the flesh, contrary to the Law of Charity, and the mother of confusion, we learn from the Scripture, that it puts us out of the Communion of the Church, and so of the promises, and privileges thereunto belonging, that it is a greater scandal than corruption in manners, and in divers respects worse than Heresy. These are common themes, wherein Men of all Persuasions do agree, and yet few do observe them. 
S. Chrysost.  The contentious are worse than they that pierced the Body of Christ, for he gave his Natural Body for the preservation of his Mystical Body, which they rend and wound. And as our Saviour told the Pharisees, 
I dare confidently say, a private murderer shall make an easier answer, than a public disturber. Bishop Hall in his mischief of Schism.  the Publicans and Harlots should enter into the Kingdom of Heaven, rather than they; who were so filled with prejudice, and resolved upon their lusts, that they were averse from all good counsels, which he offered to them.  
And if the severity of the punishment doth argue the greatness of the sin, the Woes which our Apostle threatneth to such, v. 11. and the blackness of darkness which is reserved for them for ever, v. 13. may convince us, how heinous the sin is. Be not deceived, (saith Ignatius) if any one follow him that maketh a Schism, 
Ad Philad.  he shall not inherit the Kingdom of God; and he adds a Reason, if any one walk about in a strange Opinion, he is an Enemy to the Passion, that is, he is a carnal Man. By this only sin, (saith St. Augustine) that a man is separated from the unity of Christ's Church, 
contra Donat.  he shall not obtain eternal life. Though they be consumed in the Flames, or devoured by Beasts, this will not be the crowning of their Faith, but a punishment of their perfidiousness, saith St. Cyprian. 
De Simpl. elericorum.  And St. Paul saith as much, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the Sons of contention, God will render indignation and wrath, 
Rom. 2.8.  tribulation and anguish.  
But it is very preposterous to condemn any Malefactor, before we have heard what he can say for himself, and therefore (though his flying for it, might argue his guiltiness, yet) we shall patiently hear all that the Separatist can plead for himself; and the crime is so great, that he knows no ordinary Plea will defend him, and therefore he pretends no less than a Commission from Heaven, the Authority of God's own Spirit; Having the Spirit, is the pretence; having not the Spirit, is the charge; sub judice lis est. And we have our Saviour's Commission for trial of any such pretenders, though they think themselves exempt from all Ecclesiastical Judicature; 1 St. John 4.1. Try the Spirits, that is, the Teachers, and their Doctrines; the Reason is, For there are many false Prophets gone abroad into the World: And if we are to try them, there is doubtless a Law and Rule by which to proceed, and that is the Word of God, which being written by Holy Men, as they were inspired by the Holy Ghost, so is it able to make the man of God perfect; seeing it was confirmed by God's own testimony in sundry Miracles, as the Gift of Tongues and Prophecy, of dispossessing Devils, and healing all Diseases; No pretence of revelation can gain equal authority with it, unless it bring an equal testimony, that is, the power of doing Wonders. Nobis curiositate non opus est post Christum, 
Tertul. de Prescript. c. 8.  nec disquisitione post Evangelium. Certainly they have not the Spirit in that degree that the Apostles had, and therefore we do them no injury, to bring them to such an authentic Judge, as is the Word of God; wherein there is not one sentence to countenance such as separate from any Church of God, where the means of Salvation, the Word and Sacraments are rightly administered, although many corruptions be crept into it. By the Example of Christ and his Apostles, retaining themselves within the Communion of the Jewish Church, notwithstanding their pollutions, the error of such, as in imitation of the Cathari of old, and the Anabaptists now refuse to partake of the Lord's Supper, if they see the same administered to such, as they suppose wicked Men, is for ever confuted and condemned, saith 
* Contr. Anabap.  Spanhemius. To him, I add the judgement of 
‖ Instit. l. 4. c. 1. S. 18.  Mr. Calvin, If it was the religious care of the Prophets, not to alienate themselves from the Church, notwithstanding the many and great sins, not of a few persons, but almost of all the People, We do arrogate too much to ourselves, if we dare presently to withdraw from the unity of the Church, because the manners of all that are in it, do not satisfy our judgements, and are not answerable to their Christian Profession. St. John gives us three Rules for trial of the Spirits. 1. By their confessing Christ to be come in the Flesh: The 2d. By cleaving to the Apostolical Communion, v. 6. Whosoever heareth not us, is not of God, hereby know we the spirit of truth, and the spirit of error: 3ly, By mutual love, and charity; v. 7, 8. God is love, and he that loveth not, knoweth not God. These two later testimonies utterly destroy the pretence of Separatists to that Spirit of God which spoke by the Apostles, for as much as they do act in opposition to it: 
Estius in locum.  And the Ancients, who according to the vulgar Edition do read, the first note thus, Omnis spiritus qui solvit Jesum, that is, 
Sermon of Concision.  as Dr. Donne paraphraseth it, Every spirit that breaks Jesus in pieces, and makes Religion serve turns, is not of God: in which sense Estius thinks it may also be taken, that not only they deny Christ, that deny his Humane or Divine Nature, or the Doctrine taught by him, but such as rend and divide the Church, which is his Mystical Body, by making Sects and Divisions, these have not the Spirit of God, but of Autichrist. When the Ancient Separatists pretended to extraordinary Operations of the Spirit, the Plea was more plausible, for the gift of Tongues and Prophecy, of Healing, etc. was not fully ceased. But if our Apostle denied it to those ancient Separatists, some of which, as Thendas and Simon Magus did very strange things, lying wonders at least, it will be a difficult task for later Separatists to prove, that Divine revelations and immediate Inspirations of the Spirit are continued, when all the other extraordinary gifts are expired. Yet as Grotius observes, Jactant se miras habere Inspirationes: 
In locum.  They still boast of wonderful operations, and inspirations of the Holy Ghost. But to join in issue, The gifts of the spirit are twofold; either first, for the edification of the Church; or secondly, for the sanctification of the particular members, both of these are to be continued in the Church to the end of the World. 
nomen Spiritualis pro eo qui spiritus dono se praedium jactat ad obeundum Prophetiae munus.  Those for edification of the Church in general are mentioned by the Apostle, Ephes. 4.8. When Christ escended up on high— He gave some Apostles, 
1 Cor. 14.37.  and some Prophets, and some Evangelists, for the edifying of the body of Christ, etc. The distinct Offices of the Ministry are those gifts, of which all are not capable. Are all Apostles, saith the Apostle? that is in effect, All are not Apostles; but those that truly succeed the Apostles are to continue successively to the World's end; till we all come in the unity of the knowledge and faith of the Son of God, etc. So Matth. 28.20. Lo I am with you always. How is Christ present, but by his Spirit? How with his Apostles, but in their Successors? And this is the import of that phrase used by the Church, in the consecration of Ministers— Receive the Holy Ghost; wherein neither the power of Miracles, nor the special grace of the Spirit, but only an authority to administer holy things in the Church of God is to be understood. And it is strange how they who are most forward to blame the Church, for not following precisely the words of Christ in other Institutions, can quarrel as her (as they do) for observing them in this, when-as without these words, that power cannot be duly and authoritatively derived. It is true, that the Church not seeing the hearts of Men, may confer this authority on unworthy Men, but so did Christ (who knew all that was in his heart) on Judas, whose Ministry was authentic, though his Person was vile: he might be an instrument of saving others, himself being a Castaway. If they that separate are partakers of this Holy Calling, they are beholding to the ordinary Pastors of the Church for it, from whom they now separate, and this will but aggravate their guilt. If they have a calling extraordinary, they ought to evidence it, not by an idle pretence to Revelations and Inspirations, much less by swelling words of vanity, an apt and fluent cadency of words and canting expressions, but by the demonstration of the Spirit and power suitable to the pretence, that is, by the gift of Tongues and Miracles, not by praying extempore only, but in a strange tongue too, as the Apostles could, for so we are to understand that in 1 Cor. 14.15. I will pray with the Spirit; which was (Singular linguarum Donum) in a strange Language; but then the Apostle would pray, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not with his understanding, but to the understanding of the hearers, which many Separatists do not. When the Spirit gave the Apostles the gift of utterance, they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (not talk confidently, or impertinently, but) uttered words of truth and soberness; in short and Divine Apothegms: as when Isaiah's Lips were touched with a Coal from the Altar, 
Isay 6.6.  he had Linguam cruditam; so Christ assisting his Apostles, 
Acts 2.4.  gave them not Os only, but sapientiam also, a Mouth and Wisdom, such as their Enemies could not resist, 
Luk. 21.15.  or gainsay in their interpretation of the mysteries of the Kingdom of God. Now, that they have a more legitimate calling to the office, or greater abilities to perform it, will be easily confuted; because they generally disclaim that ordination, which from the Apostles hath been successively derived to us, by the constant order of Bishops: and this being the ordinary lawful calling, the blessing of God attends the Administration of Holy things by them, and no other; so that although they should be inferior in external Gifts and Learning to them that do separate, (the contrary whereof is notoriously known) yet the blessing of God is appropriated to the Ministry of those, whom he hath sent and commissioned thereunto: And therefore they cannot, in the second place, with the least probability pretend to a greater measure of the sanctifying graces of the Spirit, notwithstanding their talk of the personal indwelling of the Holy Ghost. It is true, that he that is joined to the Lord is one spirit, 1 Cor. 6.17. not essentially the same spirit with the Lord, but mystically by the influence of that spirit, which renders him humble and holy, meek and gentle, loving and obedient, which graces of the spirit being eminently in Christ, are in some good measure communicated to all his sanctified Members, 
Eph 4.16.  that are united to his Body: which graces whether they do abound most in Separatists, or those that contain themselves in the Communion of Apostolical Churches, will appear anon. In the mean time, we shall prosecute our Enquiry, whether they that separate have any such extraordinary inspirations and revelations of the Spirit, as they pretend unto: For certain it is, that generally Separatists of all persuasions do boast of some such extraordinary influences, which yet keep them at as great a distance among themselves, as from the true Church of God; let them therefore agree which of them have these effects from the true Spirit of God: In the mean time we shall make it appear, that none of them can have any such Operations: Each Faction proclaiming the other to be, Sine ratione Philosophos, sine visione Prophetas, sine missione Apostolos, sine instructione didascalos.  
And first, Papists ought to have the precedence, who challenge more than a double portion of such Revelations. They chain the spirit of infallibility to the Pope's Chair, so that whatever he pronounceth ex Cathedrâ, in matters of Faith, must be received with equal authority and credit, as if it had been evidently commanded by the written Word. Yea, though it should differ from some plain Doctrines therein delivered; for so do many of the Trent Articles, as Purgatory, and Prayers to Saints and Angels, and Transubstantiation; which either own their original to pretended Revelations, or at least have no better proof for the confirmation of them. But certainly, the Infallible Spirit cannot contradict itself: and when St. Peter says one thing, and his pretended Successors affirm the contrary; when Nicolas the 4th. defines contrary to Pope John the 22th. they were not both infallible. If such a Church can justly claim any spirit, it is the spirit of contradiction, as when it owns the Revelation of St. Bridget, that the Virgin Mary was not conceived in Original Sin, and the Revelation of St. Catharine, that she was: and institutes a Holiday to celebrate her conception, upon such a fabulous contradicted relation. Yet not only the observation of days, the Canonization of Saints, the foundation of many Orders in that Church, as of the Jesuits by Ignatius, the Franciscans, Benedictines, and others, but even Articles of Faith have had their rise from such pretensions.  
If any of our Sectaries that pretend to inspiration, are willing to know their Fathers, or to find out a Church, with which they may hold Communion, now that they are departed from us, I think the very worst among them may find a Founder and Foundation in no meaner Church than the Church of Rome. And did the Pope of Rome use the same Methods, as the Church of England, to disclaim and discountenance all fanatic Factions, and manifest their folly to all Men, it would appear that there are more Sects, and they as erroneous in Doctrine, and vicious in their Lives, as any in England, or Amsterdam: but as long as they own his Supremacy, and serve the interest of his Court, it is not much considered, what becomes of the Gospel, and the Church of God.  
It were easy to run a Parallel betwixt our Sectary, and such as have been, or still are in the Church of Rome, who run beyond the Line of the greatest Separatists that are among us.  
Have we some that deny the King's Supremacy, and hold it lawful to depose and murder Kings? 
See Fowlis lives, etc.  We own these Tenets and practices to the Church of Rome. Have we some that will show no respect to their Superior?? St. Ignatius would not move his Hat to the Magistrates. Have we some that play fast and lose with Oaths of Allegiance, and enter into holy Leagues, and contrive Massacres of their Brethren? this we own to the Church of Rome. Have we some that condemn our Church as carnal, and Antichristian? 
The Beguinis.  so had they such as called their Church, the Whore of Babylon, that they were all carnal and blind, and their Fraternity only the true Church, in which Salvation was to be had. Have we some that despise humane learning, and make ignorance the Mother of Devotion? so had the Church of Rome, as St. Gregory says of St. Bennet, that he hated Learning, yet was knowingly ignorant, and wisely unlearned.  
Have we some that can discern the precious from the vile, and tell who are the Elect, and who Reprobate? Philip Nereus, and St. Catharine had the faculty to smell Souls, and tell as perfectly which was clean, and which unclean, as Noah could judge of the Creatures that came into the Ark; and Juliana could discover the thoughts of her Neighbours hearts.  
Have we some that talk of being Godded with God, and Christed with Christ, and having the root of the matter in them? St. Bonaventure says of St. Francis, that he was wholly swallowed up in God: And Hugh Paulin de Cressay, in his Preface to S ta Sophia, talks of being closed in the Midhead of God, and being oned with him.  
Have we some, who by seeking God in Prayer, pretend to receive immediate resolution of all their doubts, and direction in all difficult cases? Orlandinus says of Ignatius and his Followers, that in matters of debate, they were wont to join in Prayer to God, and after that, what Opinion the most were of, that they resolved to put in practice, as being the mind of God.  
Have we some that slight the Gospel of our Lord Jesus Christ, and talk of immediate impulses of the Spirit, to which they ought rather to attend; that talk of such a state of perfection, in which they cannot sin; of living above Ordinances and Duties? The Fratricelli did the same things, and so did the Disciples of one Almarinus, a Student in Paris, who taught that the Government of Christ according to the Gospel is expired, and now the Church is to be governed by the spirit: The Word and Sacraments are to cease, and all Men to be saved by immediate operations of the Spirit, without outward exercises.  
Doubtless the Enthusiasts that called themselves the Family of love, and held that God would behold no iniquity in his People; took their Principles from some in the Church of Rome, who hold that nothing is sinful, that is acted upon a principle of love, be it Fornication, or Adultery: that prescribed the means to attain supernatural irradiations from God, which are to be received in the pure fund of the Soul, so that they may have a real and experimental perception of the Divine presence, in the depth and centre of the spirit; And when the doing, or not doing an external work, is proposed, either of which is lawful, they must hearken to the immediate impulses of the spirit within them; and It is the great perfection of a Christian (say the Jesuits in their spiritual exercises, printed A. D. 1574.) to keep himself indifferent to do what God shall reveal to him, and not to determine himself to do what God hath already revealed, and taught in his Holy Gospel. And yet all these pretend, (and so did Mahomet too) that the spirit did reveal all these Doctrines and practices to them; But it was the same spirit, that wrought in Simon Magus and the Gnostics, that sought the ruin of the Gospel, and to that end disposed them to all error and uncleanness. As for the good Spirit of God, that holy, meek, obedient, humble Spirit; it is clear, as the Apostle says, they have it not.  
Excellent is the discourse of Mr. Calvin against all such Popish and fanatic pretenders, 
Instit. l. 1. c. 9  to which I refer, having given the Reader a former account. But I suppose all that separate have not entertained such lose Principles: Some plead only for a greater purity of Ordinances, and dare not pretend to extraordinary inspirations of the spirit, except it be in the gift of prayer, which (whatever the Ministers may know to the contrary) the People do generally believe, and no care is taken to undeceive them: but upon this false supposition, is that great clamour raised, of limiting, and quenching the spirit, and depriving the People of God of the benefit of their Ministers gifts, by enjoining them the use of a Liturgy: for the silencing of which, I desire it may be considered, that if God have given the spirit of Prayer to any particular Men, it may much more be presumed, that he hath given it to the Governors of his Church, agreeing together in those things, 
Matth. 18.19.  which are fit to be desired of God, for the public welfare of his Church; and therefore the Scripture tells us, that in the exercise of such gifts, the spirit of the Prophets is subject to the Prophets, 
1 Cor. 14.32.  that God may not appear to be the author of confusion, but of peace in all his Churches. Nor can any reason be given, why the Church, that is to guide us in Doctrine, as all do agree, should not also lead us in our Devotion, and public Prayer, which is a part of our Doctrine. And unless the Objectors have more extraordinary impulses of the spirit in prayer, than the Confessors and Martyrs in the Church of God have had for 1500. Years together; I see no reason why we should exchange a well composed Liturgy, (by which they were always contented to Worship God in public) for a Licence to pray ex tempore. Doubtless the harmony of all the Churches of God, in the matter and manner of making our supplications, would be a special means to make them effectual: if that may not be had, yet we that join with the Church in Doctrine, and other parts of Divine Worship, ought not to descent in this. To obey is better than Sacrifice; this very act of obeying our spiritual Pastors, 
Quanto obedientiores sumus praepositis nostris, tanto obediet Deus Orationibus nostris.  will add Incense to our Sacrifices; for as Eusebius Emissenus says, By how much the more obedient we are to our Governors in the Church, so much the more ready will God be to hear our Prayers: 
Aug. ad Monachos Hom. 3.  One petition of an obedient Person is sooner granted, than a thousand of those that are disobedient. Luther said that he had rather obey than work miracles: it is certainly more to the edification of the Church, in humility and obedience to invocate God, in the public Prayers of the Church, than by a use of the most excellent gifts, to draw the People, 
1 Cor. 14.5.  first to admiration of men's persons, then to division, and separation, as it often happeneth. Sure we are, God promised his spirit, and blessing to his Church, and we may be as sure, he will not give them to those that despise his Church. Let us suppose, that some private Minister may have immediate inspirations, how can he assure his hearers of it, or what particular promise is there of a blessing to such, more than to them that pray by the ordinary assistance of the spirit? The Prayers of Cornelius, and other devout Christians, were doubtless more acceptable to God, than the Prayers of some that had extraordinary gifts, 
1 Cor. 14.17  which as the Apostle intimates, were not used to edification. It is an excellent observation of Mr. Hooker, 
Ecclesiastical Polity. l. 5. S. 10.  If every Man should follow what he imagineth the spirit to reveal to him, or to some other, of whom he hath an high esteem, nothing but confusion would ensue, under pretence of being guided by the Spirit. The gifts and graces whereof do so naturally tend all, to common peace, that where such singularity is, they whose hearts it possesseth, aught to suspect it the more, in as much as if it did come from God, and should for that cause prevail with others, the same God which revealeth it to them, would also give them power of confirming it to others, either with miraculous operation, or with strong invincible remonstrance of sound reason, such as whereby it might appear, that God would have all men's judgements give place unto it; whereas now the Error and insufficiency of their arguments, makes it a strong presumption against them, that God hath not moved their hearts to think such things, as he hath not enabled them to prove: But instead of God's approving the conceits of such Men by miraculous testimonies, he hath by little less than a Miracle confuted them, by suffering those Pretenders, who by the exercise of such gifts have disturbed the Peace and Unity of the Church, to fall into manifest impieties: for do not such in many of the Factions, despise the Word of God, and follow rather their own delusions? Do not such contemn the Prayer which our blessed Saviour taught us, as if they had more of the Spirit than he? Do not such pretend to more of the spirit, than all the Churches of God, who explode these pretences? Have not notorious sinners deluded the People of God in all Ages, by such dangerous suggestions? Were not the Pharisees excellent at it, and the Messalians, of whom Theodoret tells us, that they gave themselves wholly to Prayer, and had strange raptures and visions? But the Church judged them to be Heretics, for despising their Communion, and neglecting other Ordinances: and this censure it appears they did deserve; for Flamianus a Bishop of Antioch, prevailed with one of their number, called Adelphius, to discover some of their mysteries to this effect. They held that all Men brought an evil spirit into the World with them, which could not be cast out, but by Prayer; which being done, the good spirit takes possession, and testifies his presence, both by inward and visible signs; and then they need no Sacraments, nor Scriptures, nor Sermons, but only to attend their Prayers: but at last it appeared, that many of them were possessed by the Devil, who made these revelations to them. So true is that of St. Augustine, Dum sequuntur homines proprium sensum, mox delabuntur ad Daemonem. We have had sad instances in these later Ages: Of Basilides a most implacable Tyrant; Swinckfield an Antiscripturist; Hacket a Blasphemer; Dame Oliver a Witch, and many others, led by the same spirit, who were in their several times and places, greatly admired for this (as they call it) inspired gift of Prayer. And it is the righteous judgement of God, that when Men despising the ordinary means and methods of obtaining grace and salvation in his Church, do turn aside to ways of their own choosing, he doth give them up to be punished by their own delusions: and having departed first from the unity, next they fall from the faith, and then fall into unreasonable and damnable opinions and practices, such as may affright us all from having any Man's person in admiration, for such gifts as these: for these Reasons, the Church of God to secure the public worship of God, from the profanations of such presumptuous Men, hath in all Ages used a prescript form of Prayer, which no doubt (saith Mr. Hooker) proceeded from God, 
Li. 5. S. 25.  and aught by us to be acknowledged a work of his singular care and providence, that the Church ever held a form of Common-prayer, though not evermore the same, yet for the most part retaining the same analogy: so that if the Liturgies of all the ancient Churches were compared, it might be perceived that they had all one original, and that they never used the extemporal dictates of any Man's wit in Churches well settled, but public forms, wherein all might join with one heart and mouth, 
Rom. 15.6.  to glorify God. And for these Reasons most sober Men have wished, that all the Churches of God might join in one Liturgy: And this, if any, would be to pray in the Holy Ghost. To which the Apostle exhorts us, as to a duty, in the like manner, as to build up ourselves in our most holy faith, and keeping ourselves in the love of God; all which being gifts of God, are to be obtained and improved, by the use of those means, which God hath appointed for that end, (viz.) reading, hearing, and meditating in his Word, attending to the matter, forms and phrases consecrated in the Scriptures: for the spirit doth collaborantem adjuvare, help the infirmities of the industrious, diligent and humble Christian, not of the careless and presumptuous sinner. Two ways doth the Spirit assist us; first, in the matter of our Devotions, 
Rom. 8.26 & 27.  directing us to pray for spiritual things, that we ask such things as be agreeable to the will of God, that is, to his revealed will; 2ly, The spirit assists us, as to the manner of praying, that we ask in faith, and go to God as our Father, in, and by Christ; 
v. 15.  this is to cry, Abba Father. The spirit excites holy affections, by consideration of the precious promises of God, in whose favour is life, and in whose Presence there are joys for evermore; and thus to pray for spiritual things in a spiritual manner, in faith and fervency, is to pray in the Holy Ghost, let the form be what it will; for being thus composed according to the spirits own directory, that is, the Word of God, here is no limiting of the spirit, but a conforming to it: and if the manner of our Prayers be such, as the spirit also directs, in humility and faith, in fervency and charity, such a short petition as that of the Publican, shall avail more than all the long prayers, and loud congratulations of the Pharisees. I doubt not, but those Primitive Christians, who did in the Congregation cast themselves prostrate, through the apprehensions of the Divine Majesty, and answered the Collects of the Church, with an Amen, like a clap of Thunder, did pray in the spirit. And so did St. Augustine with the Congregation in his days. 
St. August. confess.  How much did I weep (saith he) in the melodious Hymns and Songs of the Church, being mightily moved by the consent of Voices, which flowing through my Ears, conveyed thy truth into my Heart, and stirred up pious affections, till the tears flowed down. The holy People lay prostrate in the Church, being prepared to die with their Bishop thy Servant; my Mother also thine Handmaid, being eminent for her watching and prayers, did live upon her Devotion; and we that were cold and dull, were excited and comforted by the influence of thy holy spirit. Here was humility and unity, faith and fervency, watchfulness and perseverance, and these are the best signs of the spirit of prayer: but when Men ask such things, as are not consistent with the will of God, when they ask things to be consumed by their lusts, when they pray against their Governors and Brethren, instead of praying for their Enemies, and use less reverence to the God of Heaven, than to mortal Men, it is as clear as any demonstration in Euclid, that they have not the spirit of God, to assist them in that duty, wherein they are most confident of it, & that for the reason given in the 2d. part of the Text, because they are sensual.  

The second part of the Character.  That sensuality is the ground of separation, notwithstanding the pretences of the spirit, will be no difficult task to prove: and therefore I shall not take into the personal impurities of some deluded Sectaries, and thence reflect upon the whole Party, (which is their own practice, but a pitiful one: for, Si insectari personas sit causae deploratae indicium, eorum causa est deploratissima) but shall only consider the principles on which they act, the means which they use, and the ends, which in all Ages they have designed; all which will prove them (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is) to be sensual. The signification of which word will best appear, by the Antithesis in the Text; for if they have not the spirit of God, to authorise, or act them, in what they do, it must be from some lower principle, and that is either corrupt and carnal reason, (for right reason is from God) or from mere sensuality, that is, such sentiments and motions as are common to the Beasts with us. In this sense, Tertullian being yet a Montanist, (who called themselves Spirituales) used the word against the Catholics, whom he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which St. Judas more plainly expresseth by walking after their own lusts; for in such Men, 
v. 18.  both Reason and Religion are made subservient to the sensual faculties of the Soul, to promote worldly and carnal interest. There is in the will and affections of such Men, a vicious inclination to make provision for the flesh to fulsil the lusts thereof. Now the lusts of Men, are by St. John distinguished into three sorts, the lusts of the flesh, the lusts of the eyes, and the pride of life, the three Idols of the worldlings, under the names of Pleasure, Prosit and Honour, which, though every one cannot pursue severally at once, yet as opportunity serves, they are well-willers to them all. And certain it is (as both the Scripture, and Philosophy observes) our Lusts do make us degenerate into Beasts; and as the Beasts differ in their dispositions, according to their several kinds, so do sinners, according to their several lusts, resemble some beasts more than others; 
Quem non vincit gula vicit philautia.  some are like Swine, for their filthy conversation; others like Goats and Satyrs for uncleanness; others like Foxes and Wolves, for subtlety and cruelty; and, in uno homine mille ferae. When Reason itself, as well as the irascible and concupiscible faculties of the Soul, are acted by the sensual and fleshly appetite, no Beast is more hurtful and brutish than a Man.  
And now, I have but one supposition to be granted, and I hope our greatest Enemies will be so charitable as not to deny it. That in the Church of England, we do profess a sound Faith; and may lead a godly life: This I will not take pains to prove now, having spoken to it at large. I only add this, That I believe, as many Learned and Pious Men have both by their Lives and Deaths, their Pious Works and Writings, as much honoured and defended the Church of God Militant, and are now added to the Church Triumphant, from the Church of England, since the Reformation, as from any National Church, of the like extent, ever since the Apostles days: nor did any of the noble army of Martyrs, and Confessors, now in Heaven, hold Communion with a better established Church, while they were Militant here below. We want nothing, but humble, devout and thankful hearts, to make us an happy People. To which end, I recommend to you the advice of St. Augustine to Dioscorus, dissuading him from curious questions. If any (saith he) shall propose to you questions of subtlety, tell them, It is not your study; if they ask, What then is it, that you do study? Answer them thus, I have learned, how, without the knowledge of such things, a Man may be happy.  
Now if we may not only communicate with this Church without sin, but have all things necessary to a holy and happy life administered, it must be levity and inconstancy, some carnal, sensual, or worse designs, that hurry us to a Separation. I wish they that have been chief actors, would examine their Consciences, what they have added to their own inward peace, and spiritual comforts, by all the troubles and distractions, which they have occasioned to their Brethren; and where they think the account of all the rapine, bloodshed and confusion, (besides the present hatred and fierce animosities) that have so long overflown us, and now threaten another Deluge, will be charged at the last day. But to my purpose, which is to prove Sensuality to be the ground of Separation. 
De unitate Ecclesia. S. 8.  Let no Man think (saith St. Cyprian) that good Men can be drawn from the bosom of the Church; the Wind cannot dissipate the solid Wheat, to which St. Augustine adds, that by the very act of separating, we show ourselves to be Chaff and no Wheat. But that I may as much as is possible, remove all prejudice against my discourse, I shall first acquaint you with what the Scripture says concerning Separatists. The first were the Pharisees, whose Motto was, Stand off, I am holier than thou; who challenged not only the Keys of Knowledge, but of Heaven also, to let in and shut out whom they pleased; (insomuch as they said, that if but two Men of all the World were to be saved, one of them must be a Pharisee) what painted Sepulchers doth our Saviour discover them to be? proving them to be guilty of greater sins, denouncing against them greater judgements, 
Matth. 23.  and representing them at a greater distance from the Kingdom of Heaven, than Harlots and Publicans. St. Paul gives the like description of some in the Church of Rome. 
Rom. 16.17, 18.  Mark them that cause divisions among you. Why? what of them? they are Gnostics, Men of more than ordinary Knowledge and Piety. No, says the Apostle, if you do inspect them narrowly, you shall find, that though they pretend the Kingdom and Sceptre of Christ, they do not serve the Lord Jesus Christ, but their own bellies, and that by vile arts too, for with good words, and fair speeches, they deceive the hearts of the simple. The like Persons we find in the Church of Corinth, 
1 Cor. 3.3.  whom St. Paul chargeth with carnality, and proves it too: There are among you envying, and strife, and divisions; and can you deny that you are carnal? No conclusion can result more naturally from proper premises, than this of being carnal, where envy, strife and division do abound. Yet these were not full grown Separatists, they had only laid the foundation of a Faction, in their partiality for some, and prejudice against other Ministers, the worst of which was too good for such an unthankful People. St. Paul tells us, Gal. 5.11. that the works of the flesh are manifest, that is, it is evident and undeniable, that these are the works of the flesh, as adultery, fornication, lasciviousness; so are Idolatry, witchcraft, hatred, variance, emulation, wrath, strife, seditions, heresies, envyings, the certain issues of a carnal mind. The Apostle also acquaints Timothy upon what Principles such Men act, and what arts they use, they suppose that gain is godliness, 
1 Tim. 6.5.  and to compass this, they begin to teach otherwise than the Apostles did, they would not conform to the wholesome words of Christ, or the Doctrine preached by the Apostles, which was according to godliness, but in their pride and ignorance, would dote about questions, and strife of words, to the stirring up of envy, strife, railing, and evil surmising. And he acquaints Timothy, that the same thing should come to pass in the later days, 
2 Tim. 3.1, 2, 3, etc.  when Men of corrupt minds, and reprobate concerning the faith, should under a form of godliness, 
See Titus 1.10.  practise all manner of iniquities, and yet draw Parties after them, resist the truth, and them that defend it, and lead captive silly Women, etc. and that these were lovers of pleasures more than lovers of God. St. James goes a degree beyond all this, that, if there be but envy, 
James 3.14, 15.  and strife in our hearts, though it do not break forth into open separation, all our pretences to true wisdom and piety are but lies; for this wisdom is earthly, sensual, and devilish. St. Peter gives us the like description, 
2 Pet. 2.10.  as St. Judas doth, and it seems to be the joint design of all the Apostles, to continue in all Churches the Picture of a Separatist, to forewarn the People of the deceitfulness and danger, 
Phil. 3.18. Col. 2.18.  that such Persons and practices might involve them in. And now to come nearer home, I doubt not, but many will be of the same judgement with me in this, That the defection which some learned Men, and others, have made from our Church, to the Church of Rome, while the late Persecution did endure, could not be for greater purity, but in hopes of better preferment, and the reputation of being accounted Men of Learning, and tender consciences; whereas, if the Church could have satisfied their expectation of Dignities and preferment, they would never have courted another Mistress, whose Wealth, and gaudy Dresses did not so much exceed, as her Virtues and comeliness were inferior to the Church of England. And as for the ordinary sort of Romish Proselytes, they were doubtless possessed with an opinion of an easier Religion, that would indulge them in more licentiousness, and at easy rates grant them pardon for sins to come, as well as what were passed. Most Men would choose a Religion, which they may enjoy with their Lusts, and wherein they may hope to go to Heaven, without that strictness of life, and sincere and universal obedience, which is required in the Protestant Churches. And it is altogether as evident, that many who divide themselves into lesser Factions among us, (though purity, and conscience, and Christian liberty be pretended) do please themselves with some other apprehensions, than what are really consistent with the graces of the Holy Spirit: of which I shall instance in these particulars. First, They are Animalia Gloriae, so they were described by Tertullian: Qui gloriae & principatus gratia, 
Contr. Per. c. 3.  novas & falsas opiniones sequuntur. Pride, and too high an opinion of their own parts and piety, hath diverted many from the unity of the Church: for this Pharisaical leven, doth not only swell them, but renders them sour, and bitter, to contemn their Brethren, and scorn their Governors, Regis quisque in se animum habot (as Galvin observes of such Men) they have ambition to be uppermost, and to that end, will rather make themselves head of a small Faction, than continue Members of the most honourable Society. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is their design; and to that end is it, that with Core, etc. they are so troublesome to their Rulers: 
Spotswood's History.  and as it is observed of the Scottish Clergy, although none pleaded more for purity than they, while they were under Episcopal Jurisdiction, yet none acted more against it, when they had shaken off that Discipline, gripping, not only the Crosier, but the Sceptre too, with both their hands. 'Tis not the Superiority, that they dislike, but that it is in other men's hands; for it is true of such, what Zanchy observed of some Lutheran Churches, they only changed the good Greek work of Bishop, into a bad Latin one of Superintendent; and in some places, where they neither retained the good Greek, nor the bad Latin word, yet they kept the power of Bishops still. Now what greater symptoms of pride are there, than the despising of our Superiors, and contempt of our equals, the vaunting of what we have not, and a vain glorying of what we have? That description which I have formerly given out of Calvin, 
Instit. l. 4. c. 1. S. 16.  shows, that it is not piety, but pride, that is predominant in such: to which I shall add, 
 omnium contemptu oftentent se esse aliis moliores.  that in his Book de Scandalis, St. Augustine (saith he) doth truly name pride, the Mother of all Heresies; for never was there any Master of error, 
 sibi placeant & praepositos superbo tumore contemnant. St. Cyprian, l. 3. Ep. 19  whom a wicked ambition did not raise up to his own ruin. We know that God is a faithful teacher of such as are humble; they therefore that swell with arrogance, it is no wonder that they are driven up and down with wild speculations, being banished from this School. As many, as in our Age have fallen from the pure Doctrine of the Gospel, and made themselves Authors of false Opinions, we find them all infected with the disease of pride, and from thence to have created witty torments, as well to themselves, as others: And again, 
Cal. contra Labertinos.  They are victorious by nothing but their impudence, for there is not one of them, but desireth to be uppermost.  
The temper of a holy Man is known by this, (saith Cameron) He endures injuries, 
Cameron. de Schismate.  to the loss of his Name and Reputation, that the Church may not be divided; whereas wicked and mercenary Men, if any touch them but with his little finger, or in any respect diminisheth their fame, presently, either under pretence of severity in the Ecclesiastical Discipline, or of preserving the purity of Doctrine, (whereas in truth they study only their own interest) they dare to stir up Tumults, and bring all to confusion, 
A Doctore glorioso. Pastore contentioso & inuttlibus quaestionibus liberet Ecclesiam Dominus.  lest forsooth they should abate any thing of their reputation. Methinks I see them represented in that reply of Naaman the Leper, when he was advised to wash in Jordan, 
2 King. 5.12  that he might be whole; Are not Abana and Pharphar Rivers of Damascus, better than all the Waters of Israel? May I not wash in them and be clean? So do they contend for their own inventions against the institutions of God: Are not our own Discipline and Ordinances better, not as good only? Jordan is but a standing Water, to these Rivers: put all the Waters in Israel together, Abana and Pharphar, their Government and Discipline exceeds them all. But though he turned away in a rage, yet was he not to be cured, until he was washed in Jordan. And this pride, and desire of vain glory, begets that obstinacy, which Alphonsus à Castro observes to make them inflexible, so that though they be foiled never so often, they will still contend. How often and irrefragably did St. Augustine confute the Donatists, yet could he not silence them, but being puffed up with a furious pride, did still boast that they alone were the Church of God, when as there was not any one Doctrine in the Catholic Church that they could justly cavil at. The same pride is observed in our Adversaries of Rome, who though there be not any Doctrine maintained in our Church, but some famous Doctors of their own have defended; nor any refused by us, but some very learned Men of their own have confuted the same: yet do they still condemn us for Heretics, and notwithstanding the infinite contradictions among themselves, pretend still to a spirit of infallibility. And if it be considered by impartial, and uninteresled Persons, how many eminent Men in our Church, for learning, piety, and moderation, have been causelessly, impudently, and uncessantly vexed, reviled and opposed, by fierce, implacable and unreasonable Men; it will appear, they are acted by no other spirit, but that of contradiction and perverseness, which manifests itself in all their practices and writings, and proves them professed enemies to all good government and order. I cannot think Abailardus was a wise Man, that resolved to persist in his Opinion, when he was convinced that all the Fathers were against him; 
Qui custode remoto, Gaudet equis canibusque.  nor that such Boys as Horace speaks of, that cast off their Tutors, and become ungovernable, will ever make wise or good Men.  
From this Pride, proceed emulation and envy, not only a secret grudging, but an open discontent, at the deserved advancement of others, as if all that honour which is granted to such, were taken from themselves. They are indeed unsatisfied not only with their own, but with other men's conditions. Thus as our Apostle observes, they go in the way of Cain, who envied his Brother on no other account, but because his person and services were better accepted. Thus Aerius being denied a Bishopric, for which he was Competitor with a more worthy Person, vented his Opinion, that a Bishop and Presbyter did differ in nothing; 
St. August. de Haeres. ad Quod vult Deuxe, 69.  hoping that though he could not raise himself to that dignity, he might degrade it to his own quality. The like did Donatus: Cecilian was preferred to the Bishopric of Carthage, for which he was a Candidate, and upon his disappointment he presently breaks out into a Schism, and adds Heresy to it. When ambitious Men meet with a repulse, and their pride hath not that vent, and airy applause, which it expected, it spends itself in envious and malicious thoughts; and as Cowards when they are desperate, grow valiant, so are discontented persons, to their own ruin, if not of the Church, that they may, if it be possible, do as Samson did, bury their Adversaries under the same ruin that they draw upon themselves.  
And hence ariseth hatred, another manifest fruit of the flesh: 
Contra Donat. l. 1. c. 11  for, as St. Augustine notes, none will make Schisms in the Church of God, but such as are blinded with the hatred of their Brethren: and the Schoolmen observe that Schism is a Vice wholly opposite to, and inconsistent with Charity. The same I have quoted from Cameron. The very act of separation, is an accusation of those, from whom we depart, of some reigning sins, as Idolatry, and gross superstition, or intolerable Persecution: For as much as no other pretence can warrant that separation; and than what charitable thoughts can they entertain of such? They that forsake the Assemblies, do provoke to somewhat else, than to love and good works. And how dwelleth the love of God in them, 
1 Joh. 4.20.  that profess such contempt and hatred of their Brethren? These have been the effects of former separations, and God alone that can bring light out of darkness, can turn our present confusions to peace and establishment.  
But Pride doth not always go without profit. Our Apostle tells us more than once, that they design reward and advantage to themselves: So, they have gone in the way of Balaam for reward: v. 11. And v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, St. Peter 2.2.14. says,— they have their hearts exercised with covetous practices. How did Balaam, under the Name of a Prophet, travel up and down from Country to Country, from Altar to Altar, to curse those whom God had blessed, and to bless those whom God had cursed; and all for that which he seemed to scorn, a Reward? How inflexible soever such are to others, they'll cringe and fawn upon their Benefactors, and have not their persons only, but sometime their Vices too in admiration for advantage. We know who had many such Chaplains, and what it was made Demas forsakes St. Paul, and others, to make shipwreck of Faith and a good Conscience: we know also who they were, that devoured Widows houses; and they that first make them Widows, and then devour their Houses, and when opportunity serves, can take the Houses of God into their possession too, are no better. This is the business of Heretics, saith Tertullian, Non Ethnicos convertendi sed nostra evertendi; 
De Prescript.  nostra suffodiunt ut sua aedificent. St. Cyprian saith of Novatian, that he was Avaritiae inexplebili rapacitate furibundus, even mad with an insatiable appetite of covetousness: 
2 Pet. 2.  And Doctor Ames, that Avaritia plerunque est haerefe●● comes, & foams, mater & nutrix.  
And who is there that hath in these later days prevaricated from the Church, but in hopes at least to mend his condition? which whether it were designed by those that now set up new Churches, they best know, and we are sure, it is effected, to such a degree, that now Simeon and Levi have gotten the Portion of Benjamin in this place; and I believe in many others, they have double to the fixed Ministers. And as to the meaner sort of People, they make merchandise too, though not of such precious Ware as their Leaders, yet gain is a principal ingredient to their godliness. Which of them hath not made some improvement of Trade from the Faction to which he adheres, with whom he deals with the less suspicion, as well as to the greater advantage? So that it is obvious to every observer, that the Conventicles are generally made a Sanctuary for such idle and discontented Men, as have justly exposed themselves to poverty, infamy, and contempt among their more sober and industrious Neighbours. As it is in the case of Sedition in the State; Such as are in distress, and in debt, and discontented, gather themselves to the Rebel party, in hope to mend their fortunes; so certain it is, that the hopes of sharing the Church's Patrimony, hath invited many desperate Persons to make her a Sacrifice, that they might feast themselves upon her Substance. It was gain that caused Demetrius and the Craftsmen, to decry St. Paul, and to be so loud in their Acclamations, 
Acts 19.28  Great is Diana of the Ephesians.  
The next instance of Sensuality, is pleasure; and this is seated either in the Soul or Body: for there are pleasures intellectual, which do hugely transport carnal Men, when they reflect upon their parts and endowments, what applause they have gotten from the People, with whom they are the only Rabbis, 
nos numerus sumus & magno dominamut Atridae.  and every ipse dixit, is as authentic as the Gospel; when as the Fly on the Wheel, they conceit what a dust they can raise, and are able to overthrow in a few days all those constitutions, which many wise Men have been establishing for many Ages. Doubtless Themistocles' Son did glory much among his Mates, when he told them, how he could rule all Athens: For, I rule my Mother, (says he) and my Mother rules my Father, and my Father rules the City; thus can they model the Women, and the Women the Men, and so whole Cities and Churches have been new modelled after their inventions. Certainly Children please themselves in counterfeited Diamonds, as much as Men in those that are true; and so do some persons in their feigned graces, and the estimation they get by them: and such delight they take in being honoured among the People, that neither life itself, nor all the concernments of Body and Soul, have been so dear unto them. Every Faction will boast of their Martyrs, and those Martyrs certainly did please themselves with some strange conceits, which did harden them to undergo so great torments; though it be most true, that it is not the punishment, nor the patience of him that suffers, makes a Martyr, 
non est inferior gloria sustincre Martyrium ne scindatur Ecclesia, quam ne idolis immoletur. St. Aug. de Ver. Rel. c. 5.  but the cause. And Dionysius Alexandrinus, St. Augustine, and other Fathers have determined, that they who suffer Martyrdom, to preserve the Church of God from being rend by Schisms, are more acceptable to God, than they who choose to die rather than to worship Idols; because these suffer only to save their own Souls, the other to save the whole Church: And on the contrary to them that raise contentions, and acquiesce not in the truth, there is for the same Reason a greater measure of Wrath reserved, than for other Sinners, of whom St. Cyprian says, Occidi possunt, Coronari non possunt, for they are the Devil's Martyrs. Now although these pleasures be originally intellectual, yet as Rivers partake both of the name, and nature of the grounds through which they run, so (because both Reason and Religion are made subservient to carnal ends, and lusts, and the virtues of these Men, as those of Epicurus, are but the Handmaids of pleasure) the end may denominate the Actions. Belshazzar's sin was not the less sensual, for causing the Vessels of the Sanctuary to minister to his excess. Nor are they less sensual, who make their reputation, reason and religion, to serve their passions and carnal interests. A Man (says Lactantius) would choose to die rather than to have the shape and body of a Beast, though he should retain a humane Soul still. How much more should we abhor, to have our Bodies (which are not merely humane, for we are the temple of God) to be as the Egyptian Temples possessed and filled with Crocodiles, and Serpents, and destructive Spirits? If in Pride, Envy, and Revenge, there be any thing that is less sensual, it is the more devilish. It was a happiness to have the Devil cast out of the Men, though he presently entered into the Herd of Swine: but when the unclean Spirit, shall by a few counterfeit formalities, be exorcised out of the Body, that he may the more freely debauch the Soul, this is by Belzebub to cast out Devils.  
Obj. But what Pride or pleasure can there be in being persecuted? in forsaking Houses, and Lands, and Callings, and many conveniences, for Religion's sake?  
Ans. 1. I might answer this Objection, as St. Augustine did the Donatists, when they urged it. When a distempered sick Man rails at his Keepers and Physicians, and seeks by all means to hurt them, and they cause him to be bound, who is the Persecutor? This St. Augustine resolves, Non persequitur medicus Phreneticum sed Phreneticus medicum: The distracted Man, that would do mischief to his Physician and Friends too, is the Persecutor, though he be in Bonds.  
2. But secondly, if Men be once thoroughly possessed of a good opinion of the Religion in which they have been educated, or the Faction which they have espoused▪ such of them as are of bold and zealous Spirits, will even dare to die for it, be it never so false and impious. Do not some Men that are possessed by their Lusts, sacrifice their estates, health and life, as really, though not as solemnly as the Heathen did to Ceres, Bacchus and Venus, that is, to Gluttony, Drunkenness and Uncleanness, to each of which there fall a Thousand Sacrifices to one that offers up himself to the true God: and yet how do these sinners, like Baal's Priests, not only Sacrifice their Cattle and substance, 
1 King. 18.28.  but their very Souls too, and cut, and launce their Bodies, embrace diseases and rottenness? So in things Civil, as well as impious, few Roman spirits, but would dare to die for the reputation, of being lovers of their Country, and Gods. And the Turks, at the command of their Emperor, expose themselves to all dangers. We may not wonder then, if Men that are persuaded (as in all Factions there may be some) that they know more of the will of God, and enjoy more of the love, and of the spirit of God, than others do, think it their duty, to act more for the glory of God, as well in suppressing the persuasions of others, as in propagating their own, and then act as violently as Saul, or any of the Pharisees ever did. Nor can the Heathen do, or suffer more for the service of their Idols, than some Christians have in the worship of their fond and false imaginations.  
But all the active Zealots in a Faction, are not really persuaded, that their Religion is the best, there are some, that with the Pharisees, make it only a pretence to other designs of Pride and Vainglory, Avarice and Luxury, Malice and Revenge. They fast, and pray, and pay tithes, and give alms, and all, as our Saviour observes, to be seen of men: and they have their reward; (that is) the vain applause which they aimed at. And as those that are dexterous in deluding others by a cunning and nimble turn of their hands, are greatly pleased, not only with the gain that they get, but with the easy methods and activity, by which they cause the common People to admire them: So many Impostors do greatly please themselves, to see by what sleights, 
Eph. 4.14.  and cunning craftiness, as by divers Winds of Doctrine, they can carry some weak Christians to and fro, whithersoever it pleaseth them.  
What is pleasure, but the satisfying and enjoying of those Lusts, Opinions and Humours, to which we devote ourselves, and which have gotten a Dominion and Power over us? And this makes that variety and difference of pleasure, that is in the World, answerable to the constitutions, education, custom, and persuasions of Men. It would be a torment to a sober, as well as to a pious Man, to wallow in such unclean and beastly Lusts, wherein others think themselves very happy. Those that are Sanguine and Jovial, are delighted with fleshly lusts, chambering, and wantonness, an Hawk, or Hound, or what is worse: The Choleric take pleasure in doing mischief, vexing and disquieting of others, though to their own great trouble; and they that are melancholy, in growing froward, and discontented at every supposed fault, that agrees not with their fancies. Now of what Religion soever these Men be, if they have not true grace, and the power of godliness, to mortify these Lusts, and change their Natures, all their religious exercises will be made but a pretence, and an Engine the better to compass their sensual designs. And like some plaited Pictures, which at your first entrance to a Room, present you with the face of a Man, by that time that you have walked about it, you see nothing but a Beast or a Serpent. A famous painter was once desired to describe an Horse and his Rider, tumbling on the Ground together. He draws the Horse stretching himself in a full career, the Rider sitting close, bowing himself to the very Mane, forcing him on with all his might, and scarce Man or Horse to be seen, for the Cloud of Dust which they raised, at the sight whereof, he was told, that he had mistaken the design: No, says the Painter, and with a turn of his hand, reversing the picture, there appeared the Man and Horse grovelling on the Ground, wallowing in the Dust, and the Beast uppermost. He that would describe a sensual Person, needs not borrow from the History of the Rich Glutton, nor the Prodigal Son, seeding with the Swine; I suppose it may be better done, by the History of Jehu the Son of Nimshi, a Person known by his furious marching. The Trumpet by which he gathered and animated his Troops, was his own Mouth, Come see my zeal for the Lord, whereas the Kingdom was in his Eye. And to that he is resolved to wade through the Bloud-Royal of the Kings of Israel and Judah. To this end, as he prevents all addresses to King Joram, so he is deaf to all the Messages of Peace, and imbrues his hands, not only in the Blood of his Sovereign, but causeth the Heads of Seventy of the Sons of Ahab, to be cut off; and all his great Men, 
2 Kings 10.1.  and his Kinsmen, and his priests, 
v. 11.  and Two and Forty Brethren of Ahaziah King of Judah, to be slain: And to strengthen his Party, 
v. 14.  joins with Jehonadah the Son of Rechab, and proclaims, Ahab served Baal a little, but Jehu shall serve him much: 
v. 18.  He appoints Sacrifices and solemn Assemblies, until he had gotten them under his Power, and then destroys them all. Was not he a sensual Man, 
v. 25.  whose very Sword was drunk with such Royal blood, and glutted with the Flesh of Priests and Nobles, and all under a pretence of Zeal for the Lord? Yet this is the Character which the Scripture gives him, From the Sins of Jeroboam, the Son of Nebat, 
v. 29.  who made Israel to sin, Jehu departed not, to wit, the Golden Calves, that were in Bethel, and that were in Dan, but took no heed to walk in the ways of the Lord.  
Though the Swine be an unclean Creature, and now and then wallows in the Mire, yet it only defiles itself, and is soon surfeited with a few Acorns: But the ravenous Wolf, that knows how to put on Sheep's clothing, and hunts up and down, from one Flock to another, and devours the Younglings, and Weaklings of the Flock, and is nourished by rapine and blood, and incessantly troubleth, and injures the good Shepherd, is doubtless the most sensual and pernicious Beast. And for these Reasons it was, that the Ancients have deservedly declaimed against this Sin of making Sects and Divisions, as the greatest evil, Quovis bello externo gravius malum. 
Constantine, vide Euseb. in ejus vitâ.  Though War be as the opening of Pandora's Box, that gives Licence to all Plagues, against our Bodies, and Estates, this is more dangerous, as tolerating those evils, that will destroy Souls and Bodies: as that Italian Murderer, that forced his Enemy to renounce his Religion first, and slew him afterward.  
Now as to the pleasures of the Body, which Bishop Taylor distinguisheth, to be either of the upper, or the lower Belly, that is, of intemperance, or incontinence: They that separate, have been no great strangers to either of them; for they turn the grace of God into lasciviousness. Why did Balaam rove up and down, 
v. 4.  from one Country and City to another, but for the variety of entertainment he met with? and by his Doctrine you may learn what his practice was; 
numb. 23.1.  as he taught Balac to raise new Altars, so he taught him to commit fornication too. 
Rev. 2.14.  And this was the Doctrine and practice of the Nicolaitans in the 15 Verse. 'Tis Tertullian's observation of Hermogenes, that he was Totus adulter, & praedicationis, 
Adv●rsus Hermog. c. 1.  & carnis: That he was an Adulterer, both of the Word, and of the Flesh. A large Catalogue we have of such Persons, from the Ancients, Simon Magus and his Helena, Montanus and his Maximilla, Carpocrates and his Marcellina, Apelles and his Philumena, Donatus and his Lucilia, Priscillian and his Galla. And among the Popes, we read of Sergius his Marozia, Gregory the 7th. his Matilda, Alexander the 6th. his Lucretia, 
She governed the Church, ab Anno 1644. ad Annum 1655.  Leo the 10th. his Magdalena, Paul the Third his Constantia, and Innocent 10th. his Donna Olympia. No wonder then if the Stews have a Toleration under such Masters, or that John of Leyden allowed community of Wives, having 13. to his own share; the Principles of Separation led them to it: for they held there could be no Adultery among them, 
Gastius de Anabap.  having but one spirit, which united them to one Body. How far our late Generation went in this way of Balaam, is too well known, and farther they were going, as appears by a Book of one of the greatest Scholars among them, pleading for the lawfulness of Divorces, and marrying again, on very small occasions. In a word, he that reads Epiphanius, of the impurities of the Gnostics, and Clemens Alexandrinus of the Carpocratians, or later Writers of the Anabaptists, and the Family of Love, will think them Votaries to Venus, rather than Disciples of the Holy Jesus: It is for Love of such Carcases, that the Crow leaves the Ark. And if such sensual Persons could but peaceably forsake our Communion, I might with the more confidence affirm, that they have left the best reformed Church in the World. But St. Judas takes notice of their intemperance also, v. 12. These are spots in your Feasts of Charity, when they feast with you, [or upon you] feeding themselves without fear. The Christians kept their Love-feasts, for the maintenance of Unity among themselves, and to make provision for the Poor; among whom the Gnostics thrust themselves, that they might Sacrifice Ventri & Veneri, counting it pleasure to riot in the Day time, saith St. Peter, 
2 Pet 2.13, 14.  seeking occasion to deceive silly Women, as Oecumenius observes, and therefore to their Feasting, St. Peter joins, having eyes full of Adultery. Of some of them St. Paul notes, 
1 Cor. 11.21.  that they would be drunken, even at the Lord's Supper. And though gluttony be not so visible, yet doubtless it is as great a sin, especially when it is made a design, and Men serve not the Lord Jesus, as much as their own hellies: 
Phil. 3.  of such the Apostle could not speak without weeping, because they made their Bellies their God. St. Augustine confesseth he was far from drunkenness, but Gluttony did sometimes creep upon him: This sin brings not that present shame and punishment, which the other makes us obnoxious to, and therefore Men do more freely indulge to it; they can feast without fear. Calvin observes of Quintine, and others in his Age (who from a mean condition, 
Cubicularii & Ostiarii p. 436.  became Teachers and Doctors, for this reason, that they might live the more plentifully and delicately, and not labour so servilely in their Callings, for a bare maintenance) they saw how luxuriously the Monks and Friars lived by singing, 
2 Sam. 1.36. Put me I pray thee into one of the Priest's Offices, that I may eat a morset of Bread.  and begging from Door to Door, and if they could do so by prating, it was better than hard working. Besides, such Persons have a conceit, that they only have a right to the Creatures, and cannot offend in the use of them; and hence it is, that the same measures of Meat, Drink, and Apparel, which they condemn as superfluity and excess in others, they can without scruple indulge to themselves, as if God did love them so well, that they could never love themselves, or despise others enough: So that our Ecclesiastical, as well as Secular Wars, come from the same Fountain, which St. James hath observed, 
James 4.1.  Even our Lusts that war in our Members.  
The next instance of Sensuality, which disposeth Men to a Separation, is a Supine laziness, and neglect to inquire into the Principles of Religion; and this makes them fit matter for Seducers to work upon: For as they that attempt them, are described to be crafty and deceitful workers; 
2 Cor. 11.13. Eph. 4.14.  so they that are seduced, are observed to be ignorant, unwary Christians. Thus, Rom. 16.18. they beguile the hearts of the simple: And again, 2 Tim. 3.6. they lead captive silly Women laden with iniquity, ever learning, but never able to come to the knowledge of the truth. Now such Perssons are affected with shows, as much as substance; and as in a Fabric where the foundation is not well laid, the whole Building easily falls asunder, so where Persons were never well catechised, and built upon sound Principles of Religion, they must needs be unstable, and so, easily drawn into separation. In all Religions, the Multitude take up their Persuasions from the Country, and Parents, of whom they are born, and educated; and had the most of us been born, and instructed by Turkish, or Popish Parents, we had been of the same Religion, without doubting of, or enquiring into the grounds of it: and in all those Religions, as we see also in our own, some Persons are more disposed, by the constitutions of their Bodies, to fervour and zeal in the Religion which they do profess, 
Perit judicium cum res transit in affectum.  above others; or if they be not naturally inclined to more devotion, yet being brought up under strict Discipline, and receiving early impressions, of fears and hopes, of great privileges and advantages in the mode of Worship, which their Parents and Teachers commend unto them, they are so rooted in a good Opinion of their own, and so prejudiced against all others, that little less than a Miracle can remove them. We have an instance in St. Paul, bred up at the Feet of Gamaliel, and according to the strictest Sect of the Pharisees; his natural temper inclined him to a fervency and diligence in what he did, and accordingly he breathed out threaten and slaughter against the Disciples of the Lord: 
Acts 9.1.  He begged the employment, 
Acts 26.9.  and haled Men and Women to Prison; And in all this, he acted according to a good Conscience, as he thought, until in a miraculous manner, it pleased God to show him the error of his ways. Thus in the Papacy, where the people from their infancy, are persuaded of the great Holiness, Infallibility, and Power of the Pope, and are awed with the story of Purgatory, and relieved again by cheap Pardons and Indulgences, and are also kept from the use of such means, as might better inform them, they are not only ignorant of their own, but also so prejudiced against another Religion, never enquiring into the grounds of either, that it must be an act of more than ordinary grace, to convert such Persons. It is even so among us, where there are several Modes of Worship, or perhaps only prejudices in our Parents, or Teachers, against the public Worship professed among us, and such Parents inform their Children, of Profaneness in the generality of the People, of Superstition in the administration of holy things, of Antichristianisme in the Government, what good Men they are, that cannot in point of Conscience conform to them, but choose rather to lose all they have, how Devout they are in their Prayers, Powerful in their Preaching, Holy in their Lives; How hard a task is it to Undeceive such People, who are verily persuaded, that all that hath been told them is true, and having never doubted, and inquired into the truth of them, have continued in their prejudices against the one, and in Communion with the other, and (as they believe) are greatly edified in knowledge and grace, and as St. Paul, acting zealously according to his knowledge and Conscience, before his Conversion, thought verily, 
Acts 26.9.  that he ought to do all those things against the Name of Jesus of Nazareth; and that he did God good service in it. Now, what is the most probable means to convert such a one? Should any of the Apostles have gone to Saul, and upbraided him with hypocrisy, and dissimulation, Saul was guilty of no such thing: he acted according to his knowledge and Conscience, and such a Method would have confirmed him in his present persuasion, that he acted for, and they against the truth. The same Method therefore, that our Saviour used in Saul's conversion, is the most probable for the undeceiving of such prejudiced Persons, To convince them, It is Jesus whom they persecute, that the Pharisees, under whom they were educated, made Religion only a Cloak to hid their gross impieties, that their preciseness about Ceremonies, and tithing Mint, anise, and Cummin, was but a pretence to blind Men from charging them with the neglect of the weightier matters of the Law, and there needs no other help to discover false Teachers, than that of our Saviour; by their fruits ye shall know them: for as when we see a Wolf, though in Sheep's clothing, begin to scatter and worry the Flock, we may conclude him to be a Wolf; so when we see Men live in Envy and Malice, and to be the Authors of Confusion, and every Evil thing, we may conclude they have not the Spirit which they pretend to. And as for the Multitude, Christ instructs them in plain and easy Precepts of Repentance, faith, and new obedience, and vindicates the Law of God, from the gross and false interpretations of the Pharisees, who, notwithstanding the good Opinion that the People had of them, were indeed grand Hypocrites, proud, censorious, malicious: And therefore they ought to shake off that heavy Yoke, that was imposed upon their Consciences, and to be of a meek and teachable Spirit, to search the Scriptures, and consider what was written in the Law and the Prophets, of doing justly, loving mercy, 
Micah 6.8,  and walking humbly with God. To these our Saviour recalls the deceived People, 
Matth. 5.  in that most Heavenly Sermon on the Mount, and that great Commandment, of loving the Lord our God with all our Heart, 
Matth. 22.37.  and with all our Soul, and with all our Mind; and in the other, which is like unto it, to love our Neighbours as ourselves, and doing to all Men, as we would, they should do unto us: on which Golden Rule, hang all the Law, and the Prophets. I doubt not, but as among the Pharisees of old, so among the Papists, and other Sectaries now, there are many chief Leaders, that know themselves to be in Error, and that, if they should acquaint the People with their own convictions, they should retain very few Proselytes; and therefore it was, and is their constant care, to keep the People under ignorance and prejudice still, either wholly to deny the use of the Scriptures, and other good works, or so to wrest the one, and defame the other, that it is almost the same thing, as if they were wholly denied to them. We read in the 2d. of Sam. 15. how Absalon under pretence of a Vow, and with fair speeches, stole the hearts of the People, and led them into Rebellion against his own Father; he carries out at once, Two Hundred Men from Jerusalem, who as the Text says, went in the simplicity of their hearts, not knowing any thing. Cameron doth excuse such Persons, as are unawares seduced, by the instance of one, that unwittingly marries his own Sister; which though it be really Incest, yet relatè, in respect that he did it ignorantly, it is not so to him, unless he continues in it after full information. How far they were excusable from Rebellion and Separation, that engaged in the first unhappy Wars, is by this time known to most of them. But as they were rank Rebels that continued with Absalon, when they saw him to be guided by the Counsel of Achitophel, to form Armies, and fight pitched Battles, against his Father David, whom he so pursued, that (v. 30.) you find David, and the Men that were with him, going up to the Mount Olivet, , and weeping; in which distress Shimei perpetually curseth him, (v. 7.) Come out thou bloody Man, and thou Man of Belial, Ch. 16.7. and v. 13. cast dust and stones at him: So they, that having been Spectators, and for the most part Agents, or Patients, in the horrid effects of our late most unhappy Divisions, which were begun on pretence of reforming Church-affairs, and introducing a better Discipline, shall again engage in the like Divisions, and foment Discord and Separation, which (St. James tells us, as well as our own experience) will bring in confusion, and every evil thing, are Separatists in the highest degree. Besides, the generality of the People, who are now separated, were reconciled to the Communion of our Church, which was done, either upon good information and sound knowledge of the lawfulness of holding Communion with us, or in a way of dissimulation and hypocrisy: If upon the account of a right information, than they sin in the Separation, that is now made; If upon the consideration of other vile ends, and secular motives, they were hypocrites in so doing, and such in all probability they continue still. It was undoubtedly their duty before they departed, to have consulted with those spiritual Guides, under whose Ministry they were, for the resolution of their doubts, and trial of the Grounds of their intended Separation, which being wholly neglected, it argues, at least, great rashness, and supine negligence, and consequently that Sensuality, and not Piety, was the ground of their Separation.  
And as the Religion of some Men, is framed according to their Natural constitutions and continual education; so bodily Distempers, and accidental infirmities and afflictions, have a great influence to the persuasions of others. Thus a discontented spirit, disappointment of hopes, decay of Trade, a Sedentary calling, and labouring in the Fire, may raise such melancholy fancies, and so strongly imprint them on the Spirits of Men, as to make them really believe absurd and impossible things, as if they were real truths: for Melancholy is of the nature of Wine; if sends up hot and flatulent Vapours into the Brain, and there creates strange Imaginations, and enableth Men with confident and eloquent Language, to express their fancies; and this temper, as it disposeth Men mostly to tamper with matters of Religion, so the vehemence wherewith they are acted, makes them believe themselves (as hath been commonly supposed of eminent Poets and Orators, and as the Turks at this day do think of distracted Men) to be inspired. Some Persons, overcome with the passion of jealousy, do believe and act, as if all their imaginations and suspicions were true, and will not be convinced by the most demonstrative Arguments to the contrary. So in Melancholy Distempers, as many have thought themselves Kings and Emperors, so others have fancied themselves great Prophets, sent from God to reform the World, and they declaim against the Corruptions of the Churches, and contrive new Models for rectifying of all that they fancy amiss: For, though Mahomet, and some other Politicians, were mere Impostors, and pretended to inspirations merely upon design; yet doubtless others, who have imagined very strange things (as that they were the Messiah sent from God, that they were the very Spirit of God, or at least had that Spirit dwelling personally in them) have been fully persuaded that these apprehensions were true, and have both acted and suffered, lived and died in the attestation of them. As that Learned Doctor of Divinity, 
Francis. de la Cruz. Acosta de Noviss. Temporibus l. 2. c. 11.  of whom Acosta gives us this memorable History. That by familiarity with a mean Woman, who pretended to Trances and Visions, he was so seduced, as to refer the most weighty Points of Divinity to her determination, and to receive all her Answers as Oracles; though she a simple Woman, and he a Learned and religious Man: at last, this Man would take upon him to do Miracles, 
So Commenius was deceived by Daubritius: See Baxter's Cure. p. 164.  and vented strange Opinions, and Prophecies; pretending, not only that he had an Angel, but GOD himself familiar with him; he affirmed that he should be a King, and a Pope too, that the Apostolic See should be translated to Peru, where he lived, that Holiness was granted to him above all the Apostles, and Angels, that as Christ was the Redeemer of the World, as to sufficiency, so he must redeem it as to efficacy. That GOD had offered him Hypostatical Union; and an Hundred such Vagaries, he firmly held; and yet this Man (our Author says) was as perfect in his Senses, as to soundness of Brain, as he himself, when he wrote of him; wherefore the Bishop of Quinto, with Acosta, and other Divines, were appointed to dispute with him, concerning his Opinions. Who began to allege, that his Doctrine being above Humane Reason, could not be proved, but by Scripture, and Miracles. As for Scripture, I have proved it (saith he) by more clear and pregnant Testimonies, than those, by which ever Paul did prove Jesus the true Messiah. As for Miracles, he had done some so great, (as he pretended) that the Resurrection of Christ was not greater, in as much as he had been verily, and truly dead, and was raised again. And in the Conference for two days time, though he had not had any Book in the Prison, where he was five Years, his very Breviary being taken from him, yet did he quote places of Scripture out of the Prophets, the Psalms, Apocalypse, and other Books, so many and so long, that his very Memory caused Admiration: As for Miracles, he told them (as by Prophecy) that John of Austria was vanquished by the Turks: That Philip King of Spain had lost most part of his Kingdom: That Pope Gregory was deposed by a Council, and another to be chosen at Rome; all which he affirmed, not only to be true, but to be known to them to be so, though indeed they knew them all to be false. And when for these things, he was condemned to be burned, and led out as a public Spectacle, he ceased not to look up to Heaven, expecting (as it seems the Devil had promised him) that fire would come from thence to consume his Adversaries.  
From this History we may argue, concerning imaginations and persuasions less wild and strange, and yet such as we know to be truly and really believed by them upon whom they are wrought; and I need not instance in the Paroxysmes and persuasions of Enthusiasts, and Quakers, whether proceeding from Melancholy Distempers, (which may go very far) or from Diabolical suggestions, who are yet so confident of the truth and Divinity of them, as that many of them would die for that belief, but in the confidence of other more sober persons, who believe themselves the Elect People of God, and to be as well assured of their Salvation, as if they had read their Names written in the Book of Life, who yet live in such manifest contradiction to the Doctrine of Jesus Christ, in Envy, Hatred, Malice, Disobedience, Lying, Slandering, and are Implacable, Unnatural, Unholy, that if the Scriptures be true, their presumptions must needs be false.  
The miscarriages of such as have pretended to extraordinary impulses of the Spirit, have been so notoriously impious, that it is easy to fill a Volume with such Relations; I shall only give an instance or two, in our own Country. And whereas it hath been pleaded to the prejudice of the Magistrates, who have exemplarily punished such Enthusiasts, that they were distracted Persons, and therefore deserved pity, rather than such severe Penalties; I do confess, that in some of them, as it is said of Swinckfield, there wanted Caput regulatum, a stayed Head, but in the most there was wanting Cor bonum, a good Heart, and a humble Spirit: As in Coppinger, and Arthington, who came into Cheapside, and getting up into a Cart, proclaimed, that they had News from Heaven, which was, That Hacket their Prophet did represent Christ, and was partaker of his glorious Body, in his principal Spirit; and that they two were his Prophets, the one of Mercy, the other of Judgement, being called and sent of God, to assist him in his great work; when they were apprehended, and examined by Persons of Honour, and of great Learning, they gave ready and pertinent answers to every question, upon which they were examined; by which it appeared, they were under no other distraction, than what a violent Prosecution of the Discipline, which they contended for, had betrayed them into. About the same time, one Peter Bourchet was possessed with an Opinion, that it was lawful to slay any, that did oppose the Evangelical truth, (as he called his own fancy) and because Sir Christopher Hatton, one of the Privy Council, was adjudged an Adversary thereunto, he resolved to murder him, but by a mistake, meeting with the famous Sir John Hawkins, he struck at him, for which he was committed to the Tower, and being there, finds an opportunity, with a Firebrand taken from the Hearth, to knock out the Brains of one of his Keepers, for which being condemned of Murder, he had his right Hand cut off, and died on the Gallows, in a sullen and silent humour. See Cambden's Annals, p. 242.  
You see then, that there were just and necessary causes, of making severe Laws against such practices, and by an Act of Parliament, for restraining the Queen's Majesty's Subjects in obedience, it was forbidden, under the Penalty of Banishment, that any Person should be present at, or persuade others to those unlawful Meetings or Conventicles. The Primitive Church did the like, as in the Canons of the Apostles it was ordained: 
Can. 30.  That if any Presbyter contemning his own Bishop, shall make a separate Congregation, and erect another Altar, his own Bishop not being condemned of any irreligion, or injustice, let him be deposed, as one that is an ambitious, and a tyrannical Person, and in like manner, all that adhere to him; and let the lay People be excommunicated after the Bishop's third Admonition.  
When Eusebius Bishop of Sebastia, cast off the Discipline of the Church, and contemned the Presbyters, because they were married, and under pretence of greater strictness of life, fasted on the Lord, days, and kept private Meetings, drawing away Women from their Husbands, and both Men and Women to greater impurities, the Bishops met in the Council of Gangra, Anno 325. and there agreed, That if any one should teach, that the House of God is to be despised, and the Assemblies that are held in it, Let him be accursed; If any shall take upon him, to teach privately at home, and making light of the Church, shall do those things, which belong only to the Church, without the presence of the Priest, and approbation of the Bishop, let him be accursed. And as all good Men cannot but bewail those great mischiefs and desolations, which by the practices of such outrageous and disorderly Persons, have in all Ages invaded the Church of God; so they ought highly to commend, and submit unto such wholesome Laws, as have been made by their pious and prudent Governors, to stop the beginnings of such evils; seeing as the Scripture, and experience do teach us, Wicked Men and Seducers do wax worse and worse. And thus I have in some measure proved my Position. That Sensuality is the Ground of Separation. And now that you know the Men and their communication; I shall apply all in the words of St. Peter: Ye therefore beloved, seeing ye know these things before, 
1 Pet. 3.17.  beware lest ye also, being led away with the error of the wicked, fall from your own steadfastness. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ: In which words you have first a Caution, than a Direction.  
The Caution, to beware of being seduced by the Errors of wicked Men. And your knowledge of the sin, and danger of such Errors, will certainly be a preservative against them; for as Solomon says, in vain is a snare laid in the sight of any Bird, and you will easily baffle all the arguments and expectations of such Sophisters, if you consider what conclusions must necessarily follow upon their premises: They tempt you to Division and Separation, (that is) without any just or warrantable cause to leave a Church of Christ, rightly established in all Points of Faith and a Holy Life, wherein you have all, and only that allowed for Doctrine, which the Scripture approveth, and for Government and Worship, nothing but what in the judgement, and by the practice of the Church of God in all Ages, hath been determined to be agreeable to the Scripture. I demand therefore, First, What real evil shall you avoid by leaving the Church, and adhering to Conventicles? Is there less pride and contention, less hypocrisy and dissimulation, less censuring and slandering, less lying and defrauding amongst them, than amongst us? Or (Secondly) What real grace or virtue is practised by them more, than by the Conformists, if at least they conform in heart and life, as well as in profession, to the Doctrine and Discipline of the Church, under which we may be as piously devout towards God, as just and righteous to Men, as sober and temperate in respect of ourselves, as liberal in works of Charity, as our Humane infirmities will permit; and in a word, Whatsoever things are true, honest, just, pure, lovely, and of good report, 
Phil. 4.8.  whatever is virtuous and praise worthy, these things you may both learn, and receive, and hear, and see in all the Doctrines, Constitutions and Offices of the Church. If you respect the means of saving knowledge, where are the Scriptures more frequently read? more plainly and solidly expounded? more rationally and affectionately applied, than by the Ministers of the Church, whose works praise them in all the Churches of God?  
Now as there is no real good to be obtained, or evil to be avoided by deserting the Church: So in the next place, consider the many real evils that will necessarily follow upon Separation. First, The great scandal we bring upon our Religion. 2ly, The great advantages we give to the enemes of it. 3ly, The hard censures and evil thoughts of the whole Church which we desert. 4ly, Our own great sin: for in the words of Irenaeus, 
l. 4. c. 62.  It is to rend and wound the Great and Glorious Body of Christ, and as much as in us lieth, to destroy it; and while we pretend Peace, to maintain War; to strain at a Gnat, and swallow Camels. Nor can any Reformation that may be hoped for, expiate the sin, 
Mr. Edward's reckoneth 180. Errors.  or outweigh the mischief of Schism. The experience which the Assembly noted on Philippians 1.1. in the Preface to their Annotations, 1645. should persuade us; 
And Mr. Case tells the Parliament, That the Errors in the Bishop's Days were but trifles, but now the Nation is filled with the Doctrine of Devils.  for when Religion is by choice or force propagated in corners, (than say they) Many Heretical Doctrines are hatched and preached, and printed too, which had not been conceived or published, if the Authors had continued in the Public Assemblies: And every one knows it to be a truth, which Master Cawdrey observes, 
Cawdrey contra Owen, p. 14.  that Toleration had done more hurt in Seven Years, than was done under Conformity in Seventy Years before. The Rule which the Spirit of God gives us for finding out a false Prophet, will be of very good use to discover a Separatist: If there arise among you a Prophet, or a Dreamer of Dreams, and giveth thee a sign, 
Deutr. 13. 1, 2, 3.  or a wonder: and the sign or the wonder come to pass, whereof he spoke unto thee, saying, let us go after other Gods, which thou hast not known, and let us serve them: Thou shalt not hearken to the words of that Prophet, or that Dreamer of Dreams, for the Lord your God proveth you to know whether you love the Lord your God, with all your Heart, and with all your Soul. If the end be Idolatry, or any certain impiety, to which false Prophets do entice you, although they appear as Angels of Light, Men of wonderful knowledge and holiness, yet are they but Messengers of Satan, by whom God doth prove you, whether you are well rooted and grounded in the true faith and love of God and his Commandments, and are not with every blast of wind to be turned out of the way which the Lord thy God commanded thee to walk in, v. 5. The ways of God are ways of Peace and Holiness, but to despise the Churches of God, to disobey our Governors, the Bishops and Pastors of the Church, to hate and slander our Brethren, to slight the Discipline, and neglect the Prayers of the Church, and our Lord's Prayer too, hath been ever in the Church of God accounted Schism, and that Schism Damnable.  
And because it is a Rule among the Ancients, that to reduce Schisms and Heresies to their beginning is a means to refute them; I entreat you but to look so far back, as the Year 1640. before which time our Union at home made us a terror to our Enemies, and the glory of the Protestant Churches abroad; and to give me your impartial Opinion of those Men, who under pretence of reforming us in Doctrine and Worship, and taking off evil Councillors from the King, (than whom, if any Christian Prince had fewer, yet none was less influenced by them, to the prejudice either of the Church or State) did involve us under such a Deluge of Confusion and Bloodshed, Rebellion and Irreligion, for Twenty Years together. I grant that many of them might be Men of good affections, that never thought of the events that would follow, but then they should have thought of those Duties that were incumbent on them; To fear God and the King, and not to meddle with them that were given to change: especially when they saw they were actually engaged in a most Unnatural War. Let the Histories of Presbytery and Independency be read over, and then tell me, if the same things were to be acted over again, Can you with a good Conscience be Actors in such a Tragedy? Let me tell you then, that it is your duty to beware of such Agents and Counsels, as do tend to the like Disorders and Confusions, lest notwithstanding the fair pretences of Men of the same spirit, (and it may be of some of the same Men) notwithstanding the good intentions that you now profess, which may make you abhor such practices, as much as Hazael did, (Is thy Servant a Dog, 
2 Kings 8.13.  that he should do such things?) you be by degrees drawn to the like impieties. For Schism is a fruitful evil; it is always labouring in the birth of other mischiefs: they that separate, fly from the Church, as the Parthians from their Enemies, still shooting back their Arrows, and maintaining War against them: but they fight against a Rock, under which they shall one day fall and perish. The Heathen had this Notion of their Jupiter, Quos perdere vult dementat prius. Spiritual infatuation is the forerunner of Destruction: He that is perverse in his way despiseth the Lord; 
Pro. 14.2.  for as much as he despiseth that reproof and instruction, which God sends him for his amendment: This is a Brand of the Sons of Belial, that are marked out for destruction, as the Sons of Eli, They harkened not to the voice of their Father, 
1 Sam. 2.25  because the Lord would stay them.  
2ly, For Counsel and Direction, St. Peter exhorts us to grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. It is Sensuality that is the cause of Separation, (viz) pride and Ambition, Envy and Uncharitableness, ignorance and negligence to be well informed concerning our duties. Mortify therefore these and all other fleshly lusts: study Christ and him crucified, that you may, 
Phil. 3.9, 10.  as St. Paul did, know him and the power of his Resurrection, and the fellowship of his sufferings, being made conformable to his death. No such charm against Separation as a true mortification of fleshly lusts and desires. Study therefore to exceed others in Humility and Charity, in a meek and quiet spirit, which in the sight of God, is of more esteem, than all those furious Zealots, that know not what spirit they are of. And in the words of St. Judas, build up yourselves on your most holy faith; the Doctrine of Christ dying for your sins, and rising for your Justification, and still making Intercession for you: In his Name pray unto God, with such fervour and hope, faith, humility, and perseverance, that you may be kept in the love of GOD, and a comfortable expectation of the mercy of our Lord Jesus Christ unto Eternal Life.  
The wifest and best of us are but Men, compassed about with many infirmities, what through ignorance and interest, passion and prejudice, in many things we offend all; and all the means and diligence we can use, without the special grace of God, will be too little to undeceive us, and set us in the right way, which grace he hath promised only to the humble and meek: 
Psal. 25.9.  The meek he will guide in judgement, and the meek he will teach his way. 'Tis the first Lesson that Christ teacheth his Disciples, and that by his Example, as well as Precept; Learn of me, for I am meek and lowly; 
Mat. 11.29  and ye shall find rest unto your Souls. I conclude with those Pathetical persuasions of Saint Paul, which I beseech God to imprint upon all our hearts: If there be any consolation in Christ, if any comfort of love, 
Phil. 2.3.  if any fellowship of the spirit, if any bowels and mercies, fulfil ye my joy, that ye be like minded, having the same love, being of one accord, of one mind; Let nothing be done through strife and vain glory, but in lowliness of mind, let each esteem other better than themselves. And again, Put on, 
Col. 3.12.  as the Elect of God, holy and beloved bowels of mercies, kindness, humbleness of mind, meekness, long-suffering, forbearing one another, and forgiving one another; if any man have a quarrel against any, even as Christ forgave you, so also do ye; And, above all things put on Charity, which is the bond of perfectness, and let the peace of God rule in your hearts, to the which also ye are called in one body, and be ye thankful.  
FINIS.   

POSTSCRIPT.  
SInce this Treatise of Schism was in the Press, I met with a Book of Miscellanies under Mr. Hales' Name, in which was a TRACT concerning Schism, much applauded by the Separatists, both Schism and Heresy, 
p. 191.  to be (as he calls them) but two Theological Scarcrows: but upon my first reading it, I apprehended it to be so far from being unanswerable, that it did sufficiently confute itself, which I doubt not will appear to all judicious Readers, upon this Analysis of the TRACT, which followeth.  
Q. WHat is the benefit of Communion?  
Answ. Communion is the strength and ground of all society, Sacred and Civil: whoever therefore causeth a breach, if in civil occasions, is guilty of Sedition, or Rebellion; if in Ecclesiastical differences, is guilty of Schism; so that Schism is an Ecclesiastical Sedition, as Sedition is a Lay-schisme, p. 193.  
Q. What is the definition of Schism?  
Answ. Schism is an unnecessary separation of Christians, 
p. 195.  from that part of the visible Church of which they were once Members.  
Q. When is Separation necessary?  
Answ. Separation is then necessary, when nothing will save us from the guilt of Conscience, but open separation, p. 195.  
Q. When is Schism complete?  
Answ. These two things make Schism complete. First, The choice of a Bishop in opposition to the former. 2ly, The erecting a new Church and Oratory, 
p. 196.  for the dividing Party to meet in publicly. As in the late famous controversy in Holland, de Praedestinatione, as long as the disagreeing Parties went no further than disputes, the Schism was unhatched; but as soon as one Party swept an old Cloister, and by a pretty Art suddenly made it a Church (by putting a new Pulpit in it) for the separating Party to meet in, what before was a Controversy became a formal Schism, p. 197.  
Q. What is the danger of Schism?  
Answ. What the Ancients spoke by way of censure of Schism in general, is most true, (and they spoke most strange things of it) for they saw, 
p. 198.  that unadvisedly, and upon fancy, to break the knot of union betwixt man and man (especially among Christians, upon whom the tye of love and communion doth especially rest) was a crime hardly pardonable, and that nothing absolves a Man from the guilt of it, but true and unpretended Conscience. And p. 192. Heresy and Schism are things of great moment, the one offending against Truth, the other against Charity, and both are deadly.  
Q. Was the Schism of the Donatists any way excusable?  
Answ. No, they were complete Schismatics, upon the grounds before mentioned, 
p. 196.  nor was there any necessary cause for their Separation, for the occasion of the Schism was an Opinion, that where good and bad were mixed, there could be no Church, 
p. 205.  by reason of pollution evaporating (as it were) from sinners, which blasted the righteous, and made all unciean, whereas in his Congregations, he pretended that wicked persons found no shelter, p. 206.  
Q. How was this Schism of the Donatists refuted?  
Answ. By this one maxim of St. Augustine (which was irrefragably asserted) Vnitatem Ecclesiae per totum orbem dispersae propter nonnullorum peccata non esse deserendam, That the unity of the Catholic Church is not to be forsaken, for the sins of some that are within it, p. 206.  
Q. Though in this Schism the Donatist was the Schismatic, 
p. 208.  yet might not any one communicate with them, if occasion so required? if so be they did not flatter them in their Schism; for why might it not be lawful to go to Church with th● Donatist, if occasion so required since neither Nature, nor Religion suggest the contrary? why may I not be present at such public Meetings as pretend Holiness, 
p. 209.  so there be nothing done but what true Devotion and Piety brook? Yea, why may I not go to an Arian Church, if occasion require, 
p. 215.  so there be no Arianism expressed in the Liturgy?  
Answ. 1. You may not communicate with such, because of the danger of Schism before mentioned. 2ly, Because it is not lawful, no not for prayer, hearing, conference, or any other religious office whatsoever, for People to Assemble, otherwise than by public order is allowed; for, why should Men desire to do that suspiciously, in private, which may be performed warrantably in public? p. 229, 230.  
Q. But what if they to whose care the execution of the public service is committed, do some things unseemly, suspicious, or unlawful? 
p. 209.  if their Garments be censured, as, or indeed be superstitious? what if the Gesture of Adoration be used at the Altar? what if the Homilist or Preacher deliver any Doctrine, of the truth of which we are not well persuaded?  
Answ. Yet for all this, we may not separate, except we be constrained to bear a part in them ourselves: 
p. 210.  The Priests under Eli had so ill demeaned themselves about the daily Sacrifice, that they made it to stink, yet the People refused not to come to the Tabernacle, nor to bring their Sacrifices to the Priests; for in Schisms which concern fact, nothing can be a just cause of refusal of Communion, but only the requiring of the execution of some unlawful or suspected Act.  
Q. What may we do when some Persons in a Church teach erroneous Doctrines, 
p. 214.  suppose of Arius and Nestorius, concerning the Trinity, or the Person of our Saviour?  
Answ. What to do in this case is not a point of any great depth of understanding to discover, 
p. 215.  so be it distemper and partiality do not intervene. I do not see, that Opinionum varietas & Opinantium unitas, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or that Men of different Opinions in Christian Religion, may not hold communion (in Sacris) in the public Worship: (This Argument holds, à fortiori, if I may keep communion with such as teach false Doctrines, much more with such as practise only suspected Ceremonies.) p. 226.  
Q. What is your Opinion of Conventicles?  
Answ. It evidently appears that all Meetings upon unnecessary occasions of Separation, are to be so styled; 
p. 227.  so that in this sense a Conventicle is nothing else but a Congregation of Schismatics.  
Q. Is not this name sometime fixed upon good and honest Meetings? p. 227.  
Answ. It is, and that perchance, not without good reason; For first, it hath been at all times confessed necessary, that God should have, 
p. 227.  not only inward and private devotion, when Men either in their Hearts, or Closets, or within their private Walls, pray, praise, confess, and acknowledge; but that all these things should be done in public, by troops and shoals of Men, from whence proceeded public Temples, Altars, forms of Service, appointed Times, and the like, which are required for open Assemblies.  
Q. What is the reason of the severe censures and Laws against private Meetings?  
Answ. When it was espied that ill affected persons abused private Meetings, whether religious, 
p. 228.  or civil, to evil ends, religiousness to gross impiety (and the Meetings of Christians under Pagan Princes, when for fear they durst not come together in open view, were charged with foul imputations, as by the report of Christians themselves it plainly appears: as also civil Meetings under pretence of Friendship, and neighbourly visits, sheltered treasonable attempts against Princes, and commonweals) Hence both Church and State joined, 
p. 229.  and jointly gave order for forms, times, places of public Concourse, whether for civil or religious ends; and all other Meetings whatsoever besides those, of which both time and place were limited, they censured for routs, and riots, and unlawful Assemblies in the State, and in the Church, for Conventicles.  
Q. Is it not lawful then, for Prayer, hearing, conference, and other religious Offices, 
p. 229.  for People to Assemble, otherwise than by public Order is allowed?  
Answ. No; for why should Men desire to do that suspiciously in private, which warrantably may be performed in public, p. 230.  
Q. I pray you Sir, What general Rules are fit to be observed for the discovering and avoiding of Schism.  
Answ. Take heed of entertaining scruples of Conscience, about things of little moment, for when scruples of Conscience began to be made, or pretended, than Schisms began to break in, p. 217.  
Q. What other Rule is necessary to be observed?  
Answ. That you do not endeavour to advance one Bishop against another, (much more a Presbyter against the Bishop) which in St. Cyprian's language, 
p. 222.  is Erigere Altare contra Altar, to set up Altar against Altar, to which he imputeth the Original of all Church disorders, and if you read him, you would think he thought no other Church-tumult to be a Schism, but this; For the general practice of the Church, 
p. 221.  was, never to admit more than one Bishop at once in one See, but it fell out among the Ancients, sometime by occasion of difference in Opinion, sometimes because of difference among those who were interessed in the choice of Bishops, that two Bishops, and sometime more were set up, and all Parties striving to maintain their own Bishop, made themselves several Congregations and Churches, each refusing to participate with others. 
p. 223.  And seeing it is a thing very convenient for the Peace of the Church, to have but one Bishop in a See, at once; Their punishment sleeps not, who unnecessarily or wantonly go about to infringe it.  
FINIS.   

MISERICORDIAM VOLO: OR, THE Pharisees LESSON.  
SHOWING The Impiety and unreasonableness of contending for outward Forms and Ceremonies, to the Violation of Obedience, Charity, and the Public Peace.  
Hand dubitem affirmare eos qui falluntur & tamen fraternam communionem cum aliis retinere parati sunt, esse coram Deo magis excusatos, quàm qui veras opiniones in iis controversiis tuentur, & mutuam communionem cum aliis Ecclesiis etiam desiderantibus, aspernantur.  Davenant. pro pace Ecclesiae, p. 24. 
LONDON. Printed for Walter Kettilby at the Bishop's Head in St. Paul's Churchyard, 1677.   

THE PREFACE Concerning the Ceremonies of the Church.  
IT is granted by all sober Protestants, that the Church hath power of making Canons and Constitutions, for Decency and Order in the public worship of God; and not only to prescribe the necessary circumstances of time and place; but also to continue and establish those ancient rites of the Christian Church, which were practised in the primitive times, and are in themselves of an indifferent nature; which authority of the Church was asserted in the Augustan confession, and particularly by Mr. Calvin, 
Instit. l. 4. c. 10. S. 27. See T. C. l. 1. p. 27.  and other worthy persons in the Reformation. Which our Reformers also did assume to themselves, as is declared in the 20th. Article; and hath been practised and defended against all Dissenters, 
Acts 15.28. 1 Corinth. 11.16.  as well by Scripture, as by Antiquity, and right reason: and therefore those persons that condemn the Ceremonies of the Church, which the Martyrs and Confessors of our Church, did establish upon mature deliberation, do reflect too severely upon those Worthies, who with equal prudence and constancy, did commend them to us. And the Royal Martyr was so tender of their reputation, 
Exact collect. p. 26.  that in his answer to the Parliaments Remonstrance, he promiseth to reform the Ceremonies with these cautions. 1. That the Reformation were pursued with such modesty and submission, that the quiet of the Kingdom were not disturbed: 2. Nor the decency and comeliness of God's service discountenanced: 3. Nor the pious, sober, and devout actions of those reverend persons, who were the first labourers in the blessed Reformation, be scandalised and defamed. And some that are not friends to Ceremonies, have vindicated those persons in this respect. 
Saines care for Church Communion. p. 334.  What shall we say of reverend Ridley, (saith Master Crofton) hearty Hooper, sincere Sanders, trusty Tailor, and most brave Bradford, with the cloud of Witnesses that served God by the Liturgy to their last breath, even in their most personal and dying devotions, and suffered also for so doing, having the same objected against them by their Persecutors, and also pressed the people, and their choicest friends, to adhere to it, and serve God by it. And however some succeeding Christians have desired some reformation of the Liturgy, they have constantly, and with due devotion served God in the use thereof, and defended the same against the censorious Brownists, and rigid Separatists.— And the first reformation had the perfection of substance, though not of degrees, Gods true worship was restored to a right order of ministration, the Ordinances of God did then truly exist, as to their substance, and salvably as to their Ministerial mode towards the people; otherwise those holy Men had not wherein to rejoice before God and the World. And certainly they did not entail a Popish, Superstitious, or Idolatrous Yoke (as some call the Ceremonies) on the Church of God. Mr. Cartwright was one of the first Opposers of the Ceremonies, and instead of acquainting you with the Answers of Archbishop Whitgift, and judicious Hooker, to his arguments, it will be sufficient to say, that Mr. Cartwright himself hath said enough to confure the dissenters of our times, for first he opposed them, only as inconvenient, not unlawful: and persuaded Ministers rather to wear the Garments than cease their Ministry, 
2d. Reply. p. 262.  and in his Evangelical Harmony, on Luke 22. (à v. 14. ad 19) he saith, that kneeling in the receiving of the Sacrament being incommodious in its own nature, and made more incommodious by Popish Superstition, 
p. 877. Edit. ult.  is not so to be rejected, that for the sake thereof we should abstain from the Sacrament, because the thing is not in its own nature unlawful— And what his judgement was in the case of Separation, appears in a Letter of his to Mr. Harrison lately published: And in another Letter to his Sister Anne Stubs, reproving her for stumbling at this stone, that because of some defects in a Church, instead of concluding that Church to be imperfect, she concluded it to be no Church. The wise and holy Mr. Hildersham, Bradshaw, Paget, Ball, Gifford, and other learned Nonconformists of old did foresee and greatly fear this Spirit (saith Mr. Baxter. 
Cure of Divisions. p. 188. ) But this Spirit being very troublesome and pragmatical, the most learned of the dissenters did always endeavour to moderate it, as well by their quiet and peaceable practice, as by their learned and earnest arguments, and exhortations to unity in the public Worship. And accordingly when King James, shortly after his entry into the Throne, had appointed the conference at Hampton Court, where Doctor Raynolds, Dr. Chaderton, Dr. Spark, and others were appointed to discourse the matters in controversy, with some Episcopal Divines: They were so far from affirming the ceremonies to be unlawful, that they would not have it known that any of that party were so weak, as to affirm it; and Dr. Raynolds was so far satisfied, that before his death he solemnly declared himself to be of the communion of the Church of England, and desired absolution according to the form appointed in the Liturgy. About this time Bishop Morton, Doctor Burges, Mr. Sprint, and others did most rationally, and irrefragably assert the innocency of the Ceremonies, and the necessity of the Ministers conforming rather than to suffer deprivation, and of the peoples, rather than to be deprived of the Ordinances of Christ. I intent not a History of the transactions in this business, and therefore shall only give you a brief account of it, from the beginning of our unhappy troubles. The Long Parliament in their Petition, and Remonstrance joined with it, December 15. 1642. inform us of some Malignant parties, whose proceed evidently appeared to be, mainly, for the advantage and increase of Popery, and were composed, set up, and acted, by the subtle practice of the Jesuits, and other Engineers and Factors for Rome, who had so far prevailed, as to corrupt divers of the Bishops and others, in prime places of the Church, and p. 20. they intimate, that Idolatry, 
Exact Collect.  and Popish Ceremonies were introduced to the Church, by command of the Bishops; and the people were not only debarred the Church, but expelled the Kingdom. And that those were counted fittest for Ecclesiastical preferment, and soon attained it, who were most officious in promoting Superstition, most virulent in railing against Godliness and honesty. We desire (say they) to unburthen the Consciences of men, of needless and Superstitious Ceremonies, suppress Innovations, and take away the monuments of Idolatry. To this His Majesty of Blessed Memory answered thus. The fears for Religion, may haply be, not only as it may be innovated by the Romish party, but as it is accompanied with some Ceremonies, at which some tender Consciences really are, or pretend to be scandalised. Concerning Religion, as there may be any suspicion of favour, or inclination to the Papists, we are willing to declare to all the World, that as we have been from our childhood brought up in, and practised the Religion now established, so it is well known, we have (not contented simply with the principles of our Education) given a good proportion of our time and pains, to the examination of the grounds of this Religion, as it is different from that of Rome, and are from our Soul so fully satisfied, and assured that it is the most pure, and agreeable to the Sacred Word of God, of any Religion now practised in the Christian world, that as we believe we can maintain the same by unanswerable Reasons, so we hope we should readily seal to it by the effusion of our Blood, if it pleased God to call us to that Sacrifice. And therefore nothing can be so acceptable to us, as any proposition which may contribute to the advancement of it here, or the propagation of it abroad, being the only means of drawing down the Blessings of God upon ourselves and this Nation. And we have been extremely unfortunate if this Profession of ours be wanting to our people— For differences among ourselves, for matters indifferent in their own nature, we shall, in tenderness to any number of our loving Subjects, very willingly comply with the advice of our Parliament, that some Law may be made, for the exemption of tender Consciences from punishment, or persecution, for such Ceremonies, and in such cases, which by the judgement of most men are held to be matters indifferent, and of some to be absolutely unlawful. (Provided &c. as before mentioned, under the three cautions.) To that clause which concerns corruptions (as you style them) in Religion, in Church Government, and in Discipline, and the removing such unnecessary Ceremonies, as weak Consciences might check at: That for any illegal Innovations which may have crept in, we shall willingly concur in the removal of them, but we are very sorry to hear in such general terms, corruption in Religion objected, since we are persuaded in Conscience, that no Church on Earth can be found, that professeth the true Religion with more purity of Doctrine, than the Church of England doth, nor where the Government and Discipline are jointly more beautified and free from Superstition, than as they are here established by Law, which by the Grace of God we will with constancy maintain, while we live, in their purity and glory, not only against all invasions of Popery, but also from the irreverence of those Schismatics and Separatists, wherewith of late this Kingdom and City abound, to the great dishonour and hazard of Church and State. Doubtless they had very much of the nature of the Adder in them, who instead of being charmed into a quiet and meek submission by these most pious, gracious, sincere Reasons and condescensions, did precipitate themselves, and the three Nations to those horrible confusions, which that Prophetic, as well as Royal Spirit foretold, for immediately after, the people of the Land being frighted by frequent remonstrances of fears and jealousies of Popery and Superstition, run themselves into certain snares as to their Estates, by the insatiable oppression of their new Masters, and their Lives, by their want of Loyalty, and as to their Consciences by illegal Oaths and Covenants, till the beauty of Religion was destroyed for want of Order and Reverence, and the substance of it devoured by Sects and Heresies of all kinds. And this mostly for Reformation of Ceremonies, for the Doctrine needed it not. I do even tremble to relate in a corner, what a Preacher who was then of great repute, spoke in the most eminent meeting of the Nation (the present Parliament, Anno 1656.) in these words. Worthy Patriots, you that are Rulers, in this present Parliament— Praised be God, who hath delivered us from Prelatical innovations, Altargenu-flexions and cringings, with cross, and all that Popish trash, and trumpery; and truly, I speak no more, than what I have often thought, and said— The removal of these insupportable burdens, countervails for the Blood and Treasure shed and spent in these late distractions; nor did I as yet ever hear of any godly men, that desired (were it possible) to purchase their friends, or money again, at so dear a rate, as the return of these, to have those Soulburthening Antichristian yokes imposed upon us; if any such here be, I am sure, that desire is no part of their godliness, and I profess myself in that, to be none of the number.] Can any that bears the name of a Christian hear such things without horror, especially when he shall seriously consider what a deluge of blood had overflown the land, The King being Murdered about Eight years before, and the Sword, and the Axe having glutted themselves with the Blood of many Noble Heroes, and learned Clergymen? And besides the many thousands that died for their Religion, and Loyalty, there were very many that perished also in Rebellion, against God and the King. He had little charity for his Brethren, that would not on such easy conditions, redeem them from the grave and hell; if we may argue from a Parable, Dives had more charity in that place of Torment, than was in this Preachers breast, and if this be a mark of godliness, Satan needs not to be transformed, to pass for an Angel of light, sure I am nothing can be more opposite to this Evangelical truth, which the Text that is before us commends, (viz.) of preferring mercy before Sacrifice. I commend it therefore to your serious consideration, whether those persons, who so pertinaciously insist upon the abolishing of our Ceremonies, as to increase our divisions, and engage us again in Blood and confusion, are not acted by a like Spirit of perverseness, that delighting itself to live in the fire of contention takes pleasure in drawing others and tormenting them in the like flames.  
At the happy return of our Dear Sovereign, who after the example of his Martyred Father, was careful to see the Church established in its beauty, we found this evil Spirit so violently to oppose as if it had taken seven worse than itself, to secure the possession which it had in the hearts of the people, being in danger of being cast out: then was Nehustan sent abroad to persuade the people, that the Liturgy, Ceremonies, and other things used in the Church of England, ought not to be imposed, nor retained, but utterly extirpated, and laid aside, and that every one in his place ought to do his part to the abolishing of it, and not sit still in the midst of such defilements and snares, but discover their hatred of them, decline their use, and endeavour the rooting of them out; and all upon this ground, that things which have been abused in false Worship must be laid aside. 
Gilaspy.  Then comes another Boreas from the North (whence most of our evils came) called a Dispute against the English Popish Ceremonies, which he explains to be, a contending for the purity of Christ, against the corruptions of Anti-christ, and this Spirit, as if he were indeed of the triumphant party, leads in chains no meaner persons, than Hooker, Morton, Burges, Sprint, Paybody, Andrews, Saravia, Tilen, Spotswood, Lindsey, Forbes, etc. who were all particularly confuted, and vanquished by him, as he boasted. But this pitiful man dealt very mercifully with them, for their chains were such as fell off of their own accord: and so do those viperous appellations which he endeavours to fix on the Church, and her practices, calling them Popish, Antichristian, Idle and Idolised, 
Prefaco, p. 6.  for thus he bespeaks the Church of Scotland: Oh thou fairest among Women, what hast thou to do with the inveigling appurtenances and habiliments of Babylon the whore etc. But his Arguments are as impotent as his Obloquy, the naming of which is confutation enough, at least, if the Reader will but turn his negatives into affirmatives, and his affirmatives into negatives, the weakness of the man, and his manner of arguing will be manifest to all.  
As First, when he says we are not to account the Ceremonies matters of small importance] contrary to the sense of ours, and all the Reformed Churches which account them things indifferent and not worth the contending for. Secondly, Let not (says he) the pretence of peace and unity cool your fervour, or make you spare to oppose yourselves to those idle and Idolized Ceremonies] contrary to the Text, and to Rom. 14.17. Thirdly, beware also you be not deceived with a pretence of the Church's consent, and of Uniformity, as well with the ancient Church as with the now Reformed Churches in the forms and customs of both] as if the consent of the Ancient Church before Popery, and all the Reform since, were one of the snares to be avoided. Fourthly, moreover, because the foredeck and hindeck of all our opposites probations, do resolve and rest finally into the authority of a law— therefore we certiorate you with Calvin, that Si acquievistis imperio, pessimo laqueo vos induistis] as if there were no difference between the establishing of iniquity by a Law (of which Galvin speaks) and the laws of our Superiors for— decency and order. Fifthly, do not reckon it enough to bear within the enclosure of your secret thoughts, a certain dislike of the Ceremonies, and other abuses now set on foot; 
Contrary to S. Paul, Ro. 14.22  except by profession and action you evidence the same, and so show your Faith by your fact: principally prayers and supplications are the weapons of our Spiritual warfare, but as they ought to be done, so the achieving of other secundary means, ought not to be left undone. These are the chief of his arguments, which he sums up in the Epistle dedicated to all and every one in the Reformed Churches of England, Scotland and Ireland, and you may judge by these, of the validity of the whole Book which consists of 336. pages, wherein is nothing objected, or asserted, but what hath been abundantly confuted by cogent reasons and arguments. After this Scottish Pipe march many English Reformadoes headed by Dr. Owen, whose chief objection is, that the ceremonies are unwritten and unscriptural inventions of Men, 
Evangelical love. p. 212.  and that Christ's warrant and authority must be shown, for what is imposed in the worship of God. The ridiculousness of this objection hath been clearly demonstrated by the Reverend Bishop Sanderson, and others. Then Mr. Hickman sends forth his Apology, and his Bonasus Vapulans, who inveighs against the ceremonies, especially for being significant, and instanceth in the sign of the Cross, which is made a sign of dedication to God, in Token that, etc. Whereas others of his party do oppose them, because they are not significative enough.  
To him succeeds the Author of the Rehearsal, who says that the Conformists defining a Sacrament to be an outward and visible sign of an inward and spiritual grace (Omitting the chief part of the definition [viz. ordained by Christ himself]) do make the ceremonies of a Sacramental nature. To these the learned Ritchel in his Tract de Ceremoniis, gives satisfactory answers to all unprejudiced Readers, and Durel, Parker 
* Mr. Calvin & Mr. Baxter have done the same. 41.61. p. 90, 454. , and others have done no less. It will be but labour in vain, to repeat here all the solid replies to those empty objections. One such argument from Scripture, as our Saviour urgeth in the Text, against those that on pretence of contending for their own, against the established rites and customs of the Church, do violate the laws of Obedience, Love, and Peace, will silence them all, if they be not possessed with a spirit of contradiction. For if we should suppose that the rites and ceremonies were as expressly set down in the Gospel to be used, or for born in the public worship of God, as the rites and circumstances concerning Sacrifices, were in the ceremonial law: yet as the Sacrifices themselves, much more the modes of preparing and offering them, might be used or omitted, for the performance of moral duties; so doubtless, if things of an external, ceremonial nature, had been commanded, or forbidden in express terms, they might yet be observed, or omitted, as the substantial service of God, and obedience to his greater commands, for charity and peace might be best performed. But these things being not determined particularly by the Gospel, but left under general rules, for decency and order, may doubtless be determined by a lawful authority, such as that of our Church, under our Gracious Sovereign, is, and being so determined and imposed, there is an advantage on the side of Authority, against a scrupulous conscience, which ought to overrule the practice of such who are members of that Church. It remains only that I endeavour to remove an objection or two against what is here said.  
Object. 1. If the ceremonies be things of such indifferency, Why do not they who are in authority, dispense with the use of them, or totally lay them aside for the sake of peace and unity?  
Answ. 1. The Magistrate doth but his duty in providing for the solemnity of Divine worship, according to those general rules for decency and order prescribed by the Apostles. 2ly, What the Magistrate doth, is not only agreeable to his private discretion and conscience, (for he practiseth the same things that he prescribes) but according to the deliberate determinations of the most wise and pious persons of the Nation, in their solemn Assemblies, and doubtless (as St. Ambrose wrote to St. Augustine) if they had known any thing better, they would have practised that. 3ly, It will very much impair the authority and reputation of Magistrates, so to comply with the importune clamours of scrupulous persons, as to alter or abrogate their laws and constitutions, as oft as discontented or seduced persons shall demand it. And though it be very uncertain that the craving party will be satisfied, when they are indulged in all that they desire, yet it is certain that others will be encouraged to make new supplications, and so create perpetual disturbances. And the gratifying of a few weaklings, or malcontents, may give just cause of offence, to a greater and better party, who are desirous to worship God in the beauty of holiness, and are really grieved at the irreverence and disorders which are, and have been too observable in the Meetings of dissenting parties. 4ly, Hereby the Magistrate should tacitly confess himself guilty of all those accusations that have been charged upon him, and his predecessors, of imposing unlawful, superstitious and Popish ceremonies, and persecuting the godly and conscientious people, that could not conform to them. And 5ly, It would greatly defame those worthy Martyrs, who not only thought fit to retain them, and gave cogent arguments for the lawful use of them, but sealed the established worship and discipline with their blood, not only in the Marian days, but under the late Usurpation also. 6ly, It is an unreasonable thing, to demand that, which they themselves would deny, if they were in the Magistrate's place; for let me ask them, whether they, being well persuaded of their discipline and order (viz. that it is agreeable to the Word of God, to antiquity and reason) would comply with the desires of dissenting parties, to make such alterations, as should from time to time be required by others, contrary to their own judgements and consciences? and to this we need no other answer, than the practice of the Objectors, when they were in Authority. And who can doubt, but that they, who being subjects, do assume to themselves a power of directing and prescribing to the Magistrate, if they were in the Magistrate's place would take it very ill to be directed by their Subjects. 7ly, If the established ceremonies were removed, others of a like nature would succeed, as unscriptural, and symbolical as they, (such as sitting at the Sacrament, and lifting up the hands to Heaven,) it being impossible almost to perform divine service, with any decency, without such: and seeing that for many centuries of the Primitive Church, wherein other ceremonies have been complained of by Saint Augustine, and others, no man ever objected against the ceremonies which are used in our Church, and which were by those famous Reformers and Martyrs retained in our Liturgy, it is no argument of a meek or quiet spirit, to make objections, and cause divisions upon pretence of Superstition in the Liturgy and ceremonies, and to expect that the Church to salve their reputation should betray her own, and by abrogating her sanctions, give the world more reason than yet hath been given, to believe, that the Church of England, even from the first Reformation, hath been in a dangerous error, and the Factions that opposed her, have had truth and justice on their side.  
In the second Objection, Papists and Sectaries jointly say, That other dissenters may as well justify their separation from us, on pretence of the Ceremonies retained by our Church, as we can justify our separation from the Church of Rome by reason of the Ceremonies enjoined by her. To which I shall not need to make any other answer, than a short appeal to the Consciences of all unprejudiced persons, Whether the Church of England, requiring the use of three Ceremonies declared by herself to be indifferent, and acknowledged by her enemies not to be unlawful, can be thought by any sober person to give as great, and just a cause of Separation from her, as all that load of Superstition in the Church of Rome, of which St. Augustine complained in his days, that the Jewish yoke was less heavy. To require Prayers in an unknown Tongue, and to Saints and Angels is doubtless more offensive, than to use a solemn plain form of words, taken either from the Scripture, or the ancient Liturgies of the Church. What is the Surplice, Cross in Baptism, and kneeling at the Sacrament for devotion, if compared to their Adoration of the transubstantiated Host, worshipping of Images, invocation of Saints, their doctrines of the Pope's Supremacy, and Infallibility, of Purgatory and Indulgences, besides the innumerable ceremonies daily practised by them? And as the Sectaries will not condemn the Church of England, for receding from these extremes, so neither can the Romanists blame her for want of moderation, in retaining both purity of Doctrine, and decency of Worship, and abhorring those other extremes of Sacrilege and profanation of holy things, of Rebellion and Blood shed, though under pretence of Religion, wherewith with both they and the Sectaries have defiled themselves. It was the pious care of the Pilots of our Church, to conduct their Successors (between the two rocks of Superstition and Idolatry on one hand, and irreverence and irreligion on the other) in the same course in which (I hope we all believe) they themselves went to Heaven. And the Governors of the Church have ever since taken caution of all its Ministers, not to departed from the same, either in their public ministrations or doctrines, so that the people need not doubt of their security in such good old ways, wherein, as the ancient Martyrs did, they may even in the midst of outward troubles, find peace in their Souls. But as for those that give themselves up to the guidance of Unstable men, (who have degenerated not only from the moderation, and charity of the ancient Nonconformists, but even from their own principles, and neither are what they lately were, nor have given their followers any security, that they will continue to be what now they are) They must needs be like children, tossed to and fro with every wind of Doctrine, by the slight of men, and cunning craftiness whereby they lie in wait to deceive. There are perhaps some weak persons among us, whose Consciences are really offended at the use of our Ceremonies, these we ought to regard so far, that if it were in our power, we should rather omit the use of the Ceremonies, than give them offence. But as we are forbid to give any offence to private persons, so much more to the Church of God, 
1 Cor. 10.32.  by our disobedience. And whereas those that have real scruples of Conscience will be diligent to inquire, and ready to receive satisfaction, from their more learned Brethren, it cannot be presumed that there are many such among us, who have the arguments and examples of the first Reformers and Martyrs, the sense and Harmony of the Reformed Churches abroad, the deliberate constitutions of the Church and State at home, to instruct them in the necessity of Obedience in such indifferent things; and if weak persons will attend rather to the wicked suggestions of a few discontented and turbulent men, Qui obstruunt pectora hominum, ut ante nos odisse incipiant, quam nosse, that so Lord it over the Consciences of weak persons, as to make them hate their Brethren, they know not for what; if they neglect to hear the Church, and despise instruction, and choose their own delusions, they are no longer weak Brethren, but resolved adversaries, and of such Christ says, 
See Calv. Institut. l. 3. c. 19 S. 11.  Matth. 15.14. Let them alone, they be blind Leaders of the blind. And that most dissenters among us are of this kind, may appear from that ready conformity, which they practised before the late Indulgence, and since that upon the test, which argues, their revolt to proceed from humour, or interest rather than from Conscience. And as Mr. Calvin says, 
S. 13.  If such weak persons never grow so strong as to digest inoffensive and slender food, it is certain they were never well nursed with Milk. I conclude therefore with Peter Martyr: We must not always yield to the weak in things indifferent, 
Loc. Com. 2. l. 4. c. 32.  but so long only, until they have been well instructed, after which, if they are still scrupulous, their infirmity deserves no farther respect, for then 'tis not Scandalum pusillorum sed Pharisaeorum. 
Calv. ubi supra S. 12.  And the Church hath a necessity of vindicating her liberty when by the unjust actions of false Apostles it is questioned and endangered in the Consciences of her weak Children.   

MISERICORDIAM VOLO: OR THE PHARISEES LESSON.  Matth. ix. 13. 
But go ye, and learn what that meaneth, I will have Mercy, and not Sacrifice.  
TO find the genuine sense of these words, it will be convenient to consult the Context, from v. 9 where our Saviour calls Matthew, a Publican of no small reputation and wealth, to follow him who had not a house where to rest his head. A strange effect (by virtue of two words) wrought on such a Subject; of which we are obliged to say something, Ne arreptitiam & enthysiasticam conversionem expectemus, (saith Jansenius in Locum) lest we also should expect (what too many pretend unto) an instantaneous and impulsive power to work irresistibly upon us for our Conversion. Julian and Porphyry do both object this very instance, to overthrow the credit of the Gospel, as if the whole History of it were fictitious and false, or at least to prove that they were no other than giddy and fanatic persons, that followed our Saviour: 
In locum.  Of this S. Hierome takes notice, and answers thus, Fulgor ipse & Majestas Divinitatis occultae, quae etiam in humanâ facie relucebat, ex primo ad se videntes trahere poterat aspectu. Si enim in magnete, etc.  
But this reply is not thought sufficient by learned Men, to silence the objection, to which it is answered more satisfactorily, as followeth. That S. Matthew was brought up in the Jewish Religion, wherein that he was a good proficient, appears, as from many passages in that Gospel, so especially by the Hebrew Tongue, wherein he wrote it. In his time the coming of the Messiah was generally expected by that Nation, and our Saviour having entered on his public Office, proclaims himself to be that Messiah, and proves it, not only by the Divine Doctrine which he taught, but by the Miracles wrought by him, such as no other Man did. One was newly effected on the Paralytic Man, v. 2d. whose bodily Disease being cured by two words, Arise, and walk, was applied by our Saviour to persuade the People, that he could as easily and graciously pardon their sins. Now St. Matthew living in Capernaum where this was done, could not be ignorant of the fact, nor can we probably suppose him negligent, to certify himself of the real truth of that and other Miracles, which our Saviour wrought in Capernaum; and comparing the predictions of the Prophets, (with which he was well acquainted) with the several circumstances of the time and place, and the mighty deeds of the promised Messiah, he was persuaded to believe him to be the Christ; of which (it is also probable that) our Saviour more fully convinced him by some particular arguments, besides the general Doctrine which he taught in that City, although only the close of that Discourse be recorded; so that he was not converted as St. Paul was, by a Miracle from Heaven, but by the ordinary rational method, by which it pleaseth God to draw other sinners to himself, Opening their eyes, 
Acts 26.18.  and turning them from darkness unto light, and from the power of Satan unto God. It is no 
* Thus we find that Xenophon became the Disciple of Socrates; for meeting him in a narrow passage, Xenophon asked him this short question, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; (i.) How the necessaries of life might be obtained? to which having answered satisfactorily, he demanded again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: (i) Where Men might be made good and virtuous? Socrates' answered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (i) Come and learn, whereupon Xenophon followed him, and became his Disciple. Diog, Lacrtias in vitâ Xenophont.  wonder then, that Saint Matthew follows such an effectual call, and without farther consultation with flesh and blood, leaves all and follows his Saviour. We say not then that our Conversion is the work of an instant, nor that it comes with such observation, that we can ordinarily point at the time and place, and say, Lo here, or lo there it was; the work is done gradually, and not in a moment, rationally and not violently, in a soft calm voice, and not in a Whirlwind, that carries us irresistibly, and in a manner unaccountable, to an estate of grace. Whatever impulses some Men may have on their spirits, to believe themselves thus sanctified, they will find at last that God was not in that Wind, for although it be violent, it is not long, and though it might shake the heart, yet it doth not sweep it, it is a work of time and Christian circumspection, to make our calling and election sure. St. Matthew having found the Messiah, and become his Disciple, partly in gratitude to his Saviour, and partly in charity to his neighbours, that they might partake of the same grace with himself, invites them to his House, where, as St. Mark says, Ch. 2.15. As Jesus sat at meat, many publicans and sinners sat also with Jesus, and his Disciples. The Pharisees observing our Saviour too familiar (as they thought) with Publicans and sinners, insinuate this objection to his Disciples, Why eateth your Master with Publicans and Sinners? v. 11. To this our Saviour replieth by a threefold Argument; The first of Reason, in a proverbial speech, The whole need not the Physician, but they that are sick: The 2d. from Scripture, I will have mercy, and not sacrifice: The 3d. from the end of his coming, which was, not to call the Righteous, but Sinners to repentance. The Text is the second of these Arguments, and I cannot omit a short remark upon our Saviour's Preface; for, whereas he conversed in a familiar manner with the Publicans and Sinners, he turns off the Pharisees, who pretended to more knowledge and piety than others, with an imputation of Ignorance, and Uncharitableness, facessite, Get you home, and study your own duty to God, and your neighbours, and trouble not yourselves or others about such niceties of the Law. Go learn what that meaneth, etc. By Mercy we are to understand, Quicquid humanitatis fratri debemus, all those offices of Humanity, or Christianity, which we own to ourselves or Brethren, whether in respect of their Souls, or Bodies, goods, or good names; and by Sacrifice (which being the chief part of God's public Worship among the Jews, is put for the whole) Totum externum cultum, all the Pedagogy of the Jewish Discipline, of which only the Pharisees were zealous, to the neglect of the weightier matters of the Law, Judgement, Mercy, and Faith: And now I shall need only to entreat you to read over the whole Verse in Hosea 6.6. from whence the Text is taken, for a full exposition of it, where it is thus written, I desired meroy, and not sacrifice, and the knowledge of God, more than burnt-offerings; the latter part whereof, being exegetical of the former gives us this sense, I desired mercy, more than sacrifice, for the Hebrews wanting the terms of comparison, do use the negative, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth prae, as in Proverbs 8.10. I desired instruction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not silver; and knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather than fine gold: where the negative is not exclusive, but comparative, for when two things come into comparison, it is usual with the Hebrews, to deny of that which is less, and to affirm of that which is more excellent. And this may help us to understand many places of Scripture, which without this knowledge of the Hebrew Idiom, seem very difficult, as Jeremy 7.22. I spoke not to your Father's concerning burnt-offerings and sacrifices, but this thing commanded I them, saying, Obey my voice, and I will be your God, and ye shall be my People, which cannot be understood, as if God had not commanded them concerning Sacrifices, but that he did not require them chief, or principally; Obedience being the duty which was most aimed at: So in the New Testament, John 7.16. My Doctrine is not mine, but his that sent me: So St. Paul says, Christ sent me not to baptise, 
1 Cor. 1.17.  but to preach the Gospel; and Rom. 9.16. It is not in him that willeth, nor in him that runneth, but in God that showeth mercy; where our endeavours are not excluded, but the grace of God preferred. Sacrifice then, as it imports the public worship of God, is not excluded. God that made our Souls and Bodies, requires that we should glorify him in our Souls and in our Bodies which are his, and that we may serve him acceptably, 
1 Cor. 6, 20.  he requireth outward reverence, 
Heb. 12▪ 28.  as well as inward fear; and therefore to forsake the assembling of ourselves, or in our Assemblies not to use that solemn Unity and reverence which may manifest our awful apprehensions of that great Majesty, with whom we have to do, and which may add a beauty to holiness, is a gloss besides this Text, as if God had said, Sacrificium nolo, I care not whether ye worship me publicly or no, whether it be at Jerusalem, or on mount Gerizim, whether ye keep my Sabbaths, and reverence my Sanctuary, whether ye agree in those things which ye shall ask, or pray pro and con, or whether ye pray sitting or standing by yourselves apart, as the Pharisee did, as if God were indeed the Author of confusion, and not of Peace and Order.  
Secondly, When God says Misericordiam volo, He doth not exclude Justice, 
1 Cor. 14.33.  for though his tender Mercy be over all his works, yet the Judge of all the earth will do right. Mercy and Judgement were the two great strings that sounded so harmoniously in David's Harp, Psal. 101.1. God requireth of us, first to do justice, and then to love mercy, Micah 6.8. If private persons may defend their just rights, without violation of the rules of Charity, much more may such as are public persons, who may not show mercy, but with a Salvo to the public peace and truth. By the Laws of God and man we are to give the precedence to acts of Justice, before the works of Mercy. He doth not hate his flesh, that suffers a gangrened member to be cut off, I wish they were even cut off that trouble you, 
Gal. 5.12.  says the meekest Apostle. When particular offenders grow obstinate, and incorrigible, it is an act of Mercy to make them a Sacrifice to the public justice. If the offence be not capital, his punishment may be a means to reclaim him; if it be, the example of his sufferings may deter others from the like sins, when they shall hear, 
Deutr. 13.11.  and fear and do no more so wickedly: and so it may prove a means of preventing the judgements of God from falling down upon the Land. God himself will not be merciful to them that offend of malicious wickedness, 
Psal. 59.5.  though he have said Misericordiam volo, I will have mercy, etc. Which words commend unto us this seasonable and necessary instruction, that  
Doctr. To be busy and scrupulous about the external worship of God, to the neglect of moral duties to God and our Brethren, is a Pharisaical temper, contrary to the Will of God.  
For the proof of which position, I shall weigh Mercy and Sacrifice in the balance of the Sanctuary, that you may clearly see of what different esteems they are in the sight of God. And first, of Sacrifice, whose Antiquity might justly gain a great veneration among that people; for though I do not think it as ancient, as the state of Innocency, (as Bellarmine and Greg. de Valentia (the better to countenance their Sacrifice of the Mass) do affirm, Bellar. de missâ l. 1. c. 20. Valent. de missae Sacrif. l. 1. c. 4.) yet it is almost as old as Adam, who taught his Sons to offer both of the fruits of the earth, and the fatlings of the Flock, which was done, as some learned men affirm, immediately upon that Covenant made to the promised seed, which was solemnised by Sacrifices, as the Apostle intimates. Hebr. 9.18. & 22. And the Skins wherewith we find Adam and Eve clothed, shortly after the fall, and which were afterward made the Priest's portion, Levit. 8.8. were given them by God, (he having first had the flesh in Sacrifice) to be Symbolum propitiationis a sign of that Propitiation by which their sins were covered.  
Secondly, Sacrifices were of greater esteem for their Institution, than their Antiquity, God himself having commanded the several sorts of them, and the particular circumstances concerning them. As first the Peace-offering, for the fruits of the earth. Secondly, the Sin-offering, for Atonement and pardon of Transgressions. Thirdly, the Burnt-offering, as an acknowledgement of Homage to God the Sovereign Lord of all. The book of Leviticus is but a Directory for these.  
Thirdly, They were very considerable for their usefulness. First, as they were to be Signa innocentiae, testimonies and declarations of Innocency. For as the creatures offered unto God ought to be only such as were clean for their kind, so particularly they ought to be without spot or blemish; and no beasts or birds of prey, but the Ox and the Lamb; the Turtle and the Dove, harmless and useful creatures only, must be brought to the Altar, and the offerer was to lay his hands on the beast, either to profess his innocence, that he was not guilty of bribes or of blood, of fraud or violence, or if he were, then to confess his sins, and deprecate the wrath of God by virtue of that Covenant, whereof the Sacrifice was a testimony, and so it was propitiatory. They were, Secondly, Eucharistical pledges, and earnests of their gratitude, expressing their readiness to forgo all, or to return it to him from whom they received it. Thirdly, they were Admonitions to the guilty persons, to repent of their sins, or else that they must perish as those beasts did.  
Fourthly, By external Sacrifices they were minded of their internal duties, as mactare propriam voluntatem, to mortify all beastly lusts and affections.  
Fifthly, They were fences and boundaries to the Religion, God commanding the Jews to Sacrifice those very beasts which their Idolatrous neighbours did worship (as the Ox, the Sheep, and Dove, which were worshipped as Gods, among the Egyptians and Zabii) to maintain a greater detestation of Idolatry in their hearts.  
Sixthly, They were as so many penalties, and forfeitures, taken on that people upon every trespass, which also served, not only as a present punishment, but a future terror, minding them that they had forfeited their own lives and Souls, which God was pleased to spare, expecting better obedience, even a living Sacrifice.  
And yet all this notwithstanding, though Sacrifices were venerable for their Antiquity, more for their usefulness, as well to the Religion in general, as to the Reformation of particular persons, but most of all, for its divine Instution, the Levitical Law being but a Rubric or directory for the Sacrifices, Misericordiam volo, etc. I will have mercy.  
For if hypocritical Jews should have amassed all these Sacrifices in one, as the Prophet Jer. 7.21. speaks, Put your burnt-offerings to your Sacrifices and eat flesh; If they should go with their Flocks, and herds to seek the Lord, Hos. 5.6. If they should have presented a Sacrifice as magnificent as that of Solomon, 22000 Oxen, and 120000 Sheep; If they should have invented more costly ones, 
1 Kings 8.63.  thousands of Rams, and ten thousand rivers of Oil, their firstborn for their transgression, the fruit of their bodies, for the sin of their Souls; yet to do justice, and to love mercy, is preferred to them all, Mic. 6.8.  
For though Sacrifices were commanded, yet not for any intrinsical goodness in them, but with respect to some greater good. Eze. 20.25. I gave them Statutes that were not good, and judgements whereby they should not live, they were not originally good, as the duties of the Moral Law, these were commanded because they were good, the other good only because they were commanded, they did not make the Offerer, but he made them acceptable, as in the case of Cain and Abel. Thus God speaks to wicked men, Psal. 50. that gave their mouths to evil, 
ver. 19, 20.  and did sit and speak against their Brother and slander their own mother's son, I will not reprove thee for thy Sacrifices, or burnt-offerings, Offer to God Thanksgiving, etc. And Psal. 51.16. Thou desirest not Sacrifice, else would I give it thee. The Sacrifices of God, are a broken Spirit, a broken and a contrite heart, O God, thou wilt not despise. Solomon tells us [after that he had presented that costly Sacrifice] To do justice and judgement, is more acceptable to the Lord than Sacrifice, Prov. 21.3. for it is true of the house of God, what he says of ours, Better is a dry morsel with quietness, than a house full of Sacrifices with strife, Prov. 17.1. In this therefore, the young Scribe was better instructed than these Pharisees, for he consented with our Saviour, Mark 12.33. That to love the Lord, with all our heart, etc. and our neighbours as ourselves, is more than all whole burnt-offerings, and Sacrifice, In a word, our Saviour hath told us, that whatever our gift be that we bring to the Altar, if we remember, that our Brother hath aught against us, (i) if we are conscious of any injury, or unkindness, wherewith he may charge us, it is our duty to go first, and be reconciled to our Brother, before we presume to offer our gift, though it be of prayer, or praise; God will never accept of a peace-offering, from them that live in enmity with their Brethren.  
And now if I should put into this scale, the whole Oeconomy of the Jewish discipline, their Oblations and Incense, their New Moons and Sabbaths, their calling of Assemblies (for Feasts or Fasts,) and their Prayers too, as Isai. 1.11. they would for want of mercy be found too light. To what purpose are they? saith God, v. 11. Who hath required this at your hands? v. 12. Bring no more vain Oblations, incense is an abomination to me, I cannot away with it, it is iniquity even your solemn meetings, ver. 13. they were esteemed but mock services by God, for want of mercy to their Brethren.  
Two other instances I shall add, because they seem of great weight.  
First, That of Circumcision, which is called God's Covenant with Abraham by which he promised to be his God and the God of his seed, Gen. 17.10. and the Apostlecalls it a Seal of the Righteousness of Faith, Rom. 4.11. And as God instituted it, so he commanded the observation of it by a severe Sanction. The Uncircumcised was to be cut off, Gen. 17.14. And the Rabbis tell us, that as God appointed destroying Angels to that end, so he assigned guardian Angels to every one that was Circumcised. Certain it is, that they bearing the marks and tokens of God's Covenant in their flesh, did boast themselves to be Gods peculiar people. And as our Apostle intimates, they preferred it to the Cross of Christ which the Apostle, though he himself was Circumcised, abhors with an absit, Gal. 6. ver. 14. But it was a saying among the Jews, that Circumcision was equal to the keeping of the whole Law, and that Heaven & Earth could not stand if Circumcision were omitted, therefore they made the eight days before Circumcision to be a preparation for that solemnityat which they invited their friends as witnesses and Sponsors for the child, that he should observe the Statutes of the God of Israel, and in the later times, had always an empty Chair set for Elias, expecting that he should descend from Heaven to be a witness of the Circumcision; and yet in truth it was as the Apostle saith, a a burden which neither they nor their Fathers could bear, and therefore God himself dispensed with the use of it to this people forty years together in the wilderness; 
Acts 15.10.  and though St. Paul was Circumcised, and to make his own and Timothy's ministry the more acceptable to that people, 
Acts 16.1.  took Timothy and Circumcised him, yet he teacheth them that if they were Circumcised (i. e.) with an intention to obtain Salvation by the works of the Law, Christ should profit them nothing: And Galatians 6.15. (to them that were) in Christ Jesus, neither circumcision availed any thing, neither uncircumcision, but a new creature; by which he understands, Gal. 5.6. faith which worketh by love: And in the 1 Cor. 7.19. a keeping the Commandments of God: so that circumcision was not to be contended for, when the propagation of the Gospel, or Charity came into competition with it.  
A second instance shall be that of the Jewish Sabbath, of the profanation whereof the Pharisees complained to Christ of his Disciples, Matth. 12.2. and for whose vindication our Saviour urgeth again the right understanding of this Text, v. 7. If ye had known what this meaneth, I will have mercy and not sacrifice, ye would not have condemned the guiltless. Many of Christ's Disciples (as well as himself) were circumcised, and so obliged to sanctify the Sabbath according to the Commandment, and great were the punishments which God threatened and inflicted on the transgressors, such as struck a terror to them, which made them run into superstition, insomuch that they would not go out of their places, nor dress their meat, nor carry a stick, nor defend themselves against their enemies on that day. And the crime for which the Disciples were complained of, was rather for transgressing their tradition, than any precept of God; for if the fault was their walking through the Cornfields, it doth not appear that they exceeded 2000 Cubits, which was allowed by them for a Sabbath-days Journey; if plucking the ears of Corn, that was approved by the Law, Deut. 23.25. If for eating (which seemeth most probable, because our Saviour answered the objection by the instance of David's eating the shewbread) yet being hungry, their necessity might excuse them, nor was this forbidden (though perhaps contrary to a superstitious practice of theirs, for which the Heathen upbraided them, (i.e.) their Sabbath-days Fasts) therefore Christ vindicates, them, as guiltless upon the plea in the Text, I will have mercy, etc. As if he had said, You Pharisees do not understand the substantial and spiritual part of your own Law, for as long as there is not contumacy or contempt in the neglect of Ceremonial Precepts, but the excuse of a just necessity, or the rational consideration of a greater good to outweigh that neglect, God will not impute it as a sin. Of this our Saviour convinceth them by the instance of David, v. 4. and of the Priests in the Temple, profaning the Sabbath by dressing the Sacrifices, for they were wont to say— In the Temple there is no Sabbath. If then the service of the Temple excused the Priests for profaning the Sabbath; the service of Christ who tells them of himself, that he was greater than the Temple, v. 6. might excuse his Disciples, who being Prophets and Preachers of the Kingdom of Heaven, were greater than the Priests of the Law, as our Saviour said of John the Baptist, Matth. 11.11.  
Now a Prophet even under the Law, was above the Law of the Temple, and might sacrifice in any place, as Elias did, and therefore it could not be unlawful for Christ's Disciples, so earnestly attending his work, that they became hungry, having no other provision, to eat a few grains of Corn for their present relief. Again, our Saviour tells them, v. 8. that the Son of Man is Lord of the Sabbath, which that he speaks of himself as the Messiah (who had power to abrogate and alter the Sabbath) is the opinion of some, though not so clear, because Matth. 16.20. he would not have it yet known that he was the Messiah, and if our Saviour had made this his argument he needed not to have used any other. Others therefore think that by the Son of Man is meant every Son of Man, for Christ himself was not blamed but his Disciples, whom he pronounceth guiltless for this reason, The Son of Man is Lord of the Sabbath, which S. Mark expresseth more plainly to this purpose, Mark 2.27. The Sabbath was made for man: and so the argument stands thus, That which was made for another thing is to give place to that for which it was made, but the Sabbath was made for man, ergo, etc. Now though the Jews were so superstitious, that even in the time of the Maccabees, they would not defend themselves against their enemies on the Sabbath-day, yet shortly after they began to grow wiser, and would not only descend their own Lives, but assault their enemies, and do any necessary work; for they had dearly been taught this Maxim, Periculum vitae dissolvit Sabbatum, that the danger of losing Life did dissolve the Sabbath: And as Selden, de Jure Gentium, l. 2. c. 10. they held that in case of sickness, a Jew might not only eat forbidden Meats, but for recovery of health, or avoidance of any great danger, he might break any commandment, except these three, (viz.) Idolatry, Murder, and Incest; and I have heard from the mouth of a modern Jew, an odd interpretation of that Text, Pro. 4.4. which he interpreting the copulative, by a discretive, reads, Keep the commandments, but live; i. e. so keep the commandments, as to be careful of preserving thy life in keeping of them. But to return in our Saviour's time, it was practised by them, as a thing lawful on the Sabbath-day, 
Luk. 13.15.  to pluck an Ox or an Ass out of a Ditch, or to lead them to Water, and to permit Merchants and Carriers to travel about their necessary affairs on that Day. So that the sum of all is this, that when two Laws seemed to interfere, so as both could not be kept, the lesser must yield to the greater, the ritual and ceremonial, to the moral or evangelical, which is the sense of the Text: I will have mercy, and not sacrifice.  
But it may be objected, What is this of the contention of the Jews for Ceremonies, to the contending of Christians against them, when they are imposed contrary to their Christian liberty?  
Answ. These Objectors do no more understand their Christian liberty, than the Pharisees did the right meaning of the Text, which equally concludes against them that contend against Ceremonies, as them that contend for them, to the breach of Charity, Obedience, and Public Peace, which as I have already proved against the Jews out of their Law, so I shall prove it (contra Gentes) against contentious Christians out of the Gospel.— Christian liberty is the restoring of Mankind by Christ to such an estate as it was in, before the Ceremonial Law was imposed, so that now every Creature of God is good, 1 Tim. 4.4. nothing is of itself unclean, Titus 1.15. but all things are lawful, 1 Cor. 6.11. (i.e.) it is lawful for a Christian to do those things, against which nothing of moment can be alleged from the Scriptures, or right reason, to prove them unlawful. Those Men therefore go the wrong way, and puzzle their own and other men's consciences, who argue, It is not commanded, therefore I may not do it; whereas they ought to argue, It is not forbidden, therefore I may do it without prejudice to my Christian liberty: although it may be truly said, that it is commanded of God (in genere) from 1 Cor. 14.40. and (in specie) by authority, to which we are bound to yield obedience for conscience sake, not as if the commands of our Superiors did immediately bind the conscience in such cases, but by virtue of God's commands for obedience to the higher powers. The truth of all this will appear, from the Apostles own practice, Acts 15.28. who imposed on the Primitive Christians such things as were in their nature indifferent, to be observed as necessary, bono pacis, so Piscator, Non semper & ubique, nec per se & simpliciter ad salutem necessaria, sed ad pacem Ecclesiae & witandas offenfiones, ut aleretur mutua benevolentia inter Judaeos & Gentiles: The sense whereof I shall give you from the English Annotations on the place, The word necessary is not referred to the Ceremonies, but the present occasion, and persons whose Salvation and Unity was necessary. Now who dares say, they were not bound to observe those Canons, when the Apostles say, it seemed good to the Holy Ghost, as well as to them, to lay these things upon them, as necessary to be observed for the time and ends above mentioned?  
Again, we find St. Paul commending the Corinthians, 1 Epistle, Ch. 11. v. 2. for keeping the Ordinances which he delivered them, that is, say our Annotators, particular Ordinances for comeliness and good order, which belonged to Ecclesiastical Polity, and were afterward called Canous, against which, if any but only seemed to be contentious by disputing against them, the Apostle silenced them by that, in Vers. 16. We have no such custom, neither the Churches of God, that is, say the same Annotators, to contend about matters of this nature; but willingly and cheerfully to obey those that have the oversight of us in the Lord. And it is fit to consider the nature of the matter treated of, which was, how Men and Women ought to behave themselves at public Prayers, which behaviour the Apostle would have to agree with those signs and gestures of reverence, which Subjects are wont to yield to their Princes: 
Cameron. in loc.  and although the Jews worshipped with their Heads covered, which was esteemed a sign of reverence among them, as also do the Turks to this day sit covered, and bowing their Bodies at their Devotions, as they are wont to do in the presence of their Rulers; yet the Apostle being to plant the Church among the Romans, and Grecians, with whom the uncovering of the Head was a token of reverence, he appoints the same behaviour in the Worship of God. And this was practised by the Christians in Tertullian's days, 
Apologet.  who prayed Capite nudo, expansis manibus, with bare Heads, and Hands lifted up, and this Tertullian calls legem Dei, God's Law, Quaeris legem Dei? habes communem istam in publico mundi & in naturalibus tabulis ad quas & Apostolus provocare solet cùm in velamine faciei, inquit, Non natura vos docet? For by Nature here, as Grotius observes, such general customs as had obtained among the Gentiles are intended, Non est hoc plane Naturale, sed quod longe lateque receptum, 
Grotius in loc.  ut Jurisconsulti dant nomen Juris Naturalis, Juri Gentium. Our Apostle then in this place doth, as with a two-edged Sword, cut off all disputations, contentions, against decent Ceremonies in the Worship of God, 1. By his Apostolical injunction. 2ly, By the custom of the Churches of God: and to contend about such things, and disturb the peace of the Church is as unreasonable, as irreligious a thing, which is my second argument, The unreasonableness of contending for Ceremonies, to the neglect of Moral duties.  
1. For it agrees with the sentiments of Mankind, as Plato discovers them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Gods respect not our Sacrifices, but our Souls: And we ourselves acknowledge not them for our Friends, or Servants, who only compliment us, or put us off with eye-service, or a little lip-labour, Quin demus Superis— Compositum Jus, fasque animi, sanctosque recessus— Mentis; & incoctum Generoso pectus honesto: Haec cedo ut admoveam templis, & fare litabo.  
2. Because the works of Mercy are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the resemblances of the Divine nature, and life: Be ye merciful, saith our Saviour, Luke 6.36. as your Heavenly Father is merciful. 
In Divinitate nil divinius, in humanitate nil humanius.  Lactantius▪ tells us, Summa Religionis est eum imitari quem colis, it is the perfection of Religion, to be like him, whom we worship. Now God is love, and he that dwelleth in love, dwelleth in God, and God in him, 1 Joh. 4.16. And he that loveth not his Brother, whom he hath seen, how can he, (i. e.) he cannot, love his God whom he hath not seen, 1 Joh. 4.20. God hath made our charity, and our peace, as well as our holiness, 
Heb. 12.14  conditions, without which we shall not see God: The Prophet Hosea, to instruct us in the mercifulness of God, 
c. 6.6.  commends to us the knowledge of God; did we know God better, we would love our Brethren more; 1 Joh. 4.8. He that loveth not, knoweth not God, for God is love. It is spoken of Josiah, that he judged the cause of the poor and needy, was not this to know me, saith the Lord? Jer. 22.16.  
Heu! primae scelerum causae mortalibus aegris Naturam nescire Deûm.  Sil. Ital. 
We are mostly prepossessed with unreasonable and uncharitable Opinions, and passions, which do not only dispose us to think amiss of our Brethren, but of God also, as if he were such as ourselves, as the Indians being black, 
See Jer. 9.24.  paint their Gods so too. That Man must needs be very unmerciful, that can think his God to be so, and sure it is, that if God should be as unmerciful towards others, as we fancy him, or as we are, there are but few that would be saved, except those of the same fraternity with ourselves. 
Jam. 3.15.  But such black thoughts are fruits of the spirit of Darkness; the fruits of the best spirit, are love, joy, peace, long-suffering, gentleness, goodness, 
Gal. 5.22.  etc. I shall ever suspect that Religion, that teacheth Men to love God, and hate their Brethren with all their heart.  
It is no wonder if the Stoics, that deny the Deity, and ascribe all to an inexorable fate, do also unman Humanity, and unbowel Virtue, teaching that a wise Man ought to cast away all compassion, and making that a defect of the Soul, viz. bearing one another's burdens, which a better Philosopher says, 
Gal. 6.2.  is to fulfil the Law of Christ. Well might Cicero reject them; (neque enim audiendi sunt, qui virtutem duram, & ferream esse volunt) as not fit to be heard, who would transform Virtue, which is of a gentle, tender, tractable, and yielding quality, into a rigid, stupid, implacable, and unsociable constitution: Such wise Men have as little brains, as bowels, seeing St. James tells us, that the wisdom that is from above, is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality and without hypocrisy. And thus, though I have but casually let fall some drops of Mercy into the other scale, you may perceive how much they do outweigh the whole Jewish Discipline and Sacrifices. The treasures of Mercy are as boundless as the Ocean, and therefore I shall not attempt to contract them within this scale. My thoughts are not your thoughts, 
Is. 55.8.  neither are my ways your ways; for as the Heavens are higher than the Earth, so are my ways higher than your ways, and my thoughts than your thoughts, saith the Lord. What great things the mercy of God will effect for such as love him, may partly appear by the things he works in them, and by them, whom he causeth to partake of his own spirit, and so sheds abroad his love into their hearts, that they can extend it again throughout the whole World, and be merciful, as their Heavenly Father is merciful, even in that great instance of making (as instruments) the sun of righteousness to shine, and the Dew of Heaven to fall upon the just and the unjust, and by their compassionate desires, and faithful prayers, their tender mercies are over all the works of God. How gladly could I cast myself into this Ocean, as Aristotle to Euripus, and say, Quoniam ego non Comprehendam te, tu comprehends me; because I cannot comprehend thy mercies, Lord, let me be comprehended of them!  
But as every dust of Gold is Gold, so every act of mercy is precious, and therefore I shall not need to mention the infinite perfections of Divine mercy, nor those Heroic deeds of merciful Men, whose love hath been more strong than Death; but confine myself within those ordinary bounds of Charity, wherein every Christian may and aught to converse with other, such as the Apostle names, 1 Cor. 13.4. To be long-suffering, and kind, not to envy, or vaunt themselves, not to be puffed up, and seek their own, not to be easily provoked, not to think or speak evil: any of these defects will, as the want of Salt to the Sacrifice, make it corrupt, and become unsavoury. Every malicious thought will be as so much fire, to make them evaporate into smoke. So the Apostle assures us, 
1 Cor. 13.  Though I spoke with the tongue of men and Angels, though I had the gift of Prophecy, and understand all Mysteries, and knowledge, and had all Faith, and have not Charity, it profiteth me nothing. The bare omission of the meanest acts of Charity, such as our Saviour mentioneth, Matthew 25.25. is sufficient to exclude our Souls as well as our Services from Heaven. The Pharisees then, had little reason to insist so exactly on a Levitical Ceremony of touching and accompanying with unclean persons; when they admitted that pride and contempt of their brethren, that envy against Christ, which rendered them by far the more unclean. A principle which hath much troubled the Church of God in all ages, when Pharisaical men, first censure and condemn their Brethren, and then separate from them, and grow in hatred against them, when they have no other reason to think ill of their Brethren, but because they think too well of themselves; and by their zeal for the externals of Religion, seek to palliate their neglect of the most essential duties. To these our Saviour commends the Lesson in the Text (as well as to those ancient Pharisees) Go learn what that meaneth, etc.  
Having endeavoured to convince your understanding of the truth of the proposition in general, I shall apply it as effectually as I can for the cure of our present distempers, for we also do trouble ourselves, and others, about many-inconsiderable circumstances of external Worship, to the neglect of those moral duties of Humility, Charity and peace, which are of the very Essence of Religion. And I doubt not but if we would lay aside our pride, prejudice, and carnal interest, and as newborn Babes, desire the sincere Milk of the Word, that we might grow thereby, this plain Lesson of our Saviour, touching the Love of Mercy, would more edify us as well in holiness, as in peace and love, than all the public declamations or private insinuations of contentious persons, whose zeal (like the little impotent heat in Infects, which not being sufficient to form sound vitals within, runs out into many weak and useless members and produceth (an Ephemeron) an Animal that endureth but for a day) running out into many nice circumstances, may have something of the show, but very little of the substance and life of Religion. To such I do in the fear of God propose this method of learning the Lesson in the Text.  
First, That our Agreement in the Substantials of Religion, and the liberty to profess and practise all things necessary to Godliness and Salvation, aught to be an indissoluble bond of peace and unity to us all. As the lower Spheres, though they have a proper tendency of their own, yet yield to the motion of the higher Orb; so though we have some fond conceits, and small concerns of our own, we should forsake them to comply with the great ends of Religion, Mercy, and Peace. We agree in the substance of the Gospel, in the Creed, and Commandments, in the Ministry, and the Sacraments; we are built on the Foundation of the Prophets, and Apostles, Jesus Christ himself being the chief Cornerstone, 
Eph. 2.20.  and on this Foundation we may build as high as Heaven, why should our Pride and Contention pull down the Judgement of Babel upon us? Methinks there should be no place left for discord among Brethren that are united by so many Obligations, one Lord, one Faith, 
Eph. 4.5.  one Baptism, one God, one Father of all: but though we all pretend to meet in the same Centre, yet the Leaders in every Faction (as the Lines that are protracted to the greatest length) are farthest from reconciliation.  
Though others murmur and will not be content with Manna except they may have their fleshpots too, Let us bless God, that he hath established truth and righteousness among us by a Law. 
Ps. 127.20  He hath not dealt so with other Nations, nor was it so with us of late days, and we may justly fear that our ingratitude and contentions may reduce us to the like confusion.  
Secondly, If God himself will dispense with all the externals of his Worship, to show us mercy, we need not fear his displeasure, if we either omit some things that please us, or admit some other things that displease us in the outward administrations, for the freer exercise of mercy and peace: better it is to submit to a doubtful inconvenience, than to run into a certain mischief. And it will never be accounted among our infirmities, that we were not more careful of the public Worship of God, than he himself.  
Thirdly, Neither the external circumstances of Worship which are enjoined, nor those which are contended for, in opposition to them, have any positive command from God, or our Saviour; for our Saviour hath not prescribed the circumstances of Divine Worship, foreseeing (as Mr. Calvin says) that the same Rites would not agree with the several Nations, 
Instit. l. 4. c. 10. n. 30.  and Ages, wherein the Church should be planted; and if we consider that whereas the Two Sacraments only are positively instituted in the New Testament, there have been so great controversies moved about them; that many large Volumes have been written, and many bloody Battles fought by men of contrary minds, it will appear a great mercy, that other things did not come under precept; for then, greater pretences for maintaining differences would have been pleaded; which now have no colour, for as much as the matters in dispute fall not under any command, and if there be no command, it follows that they are left at liberty, but by offending against plain Commands, for obedience and peace, our sin and condemnation are the greater.  
Fourthly, This shall be a Fourth consideration, that whatever cannot be referred to Faith or good manners, and is neither commanded nor forbidden, that may be done or omitted, as is most conducible to the great ends of peace, Charity, and Unity. To evince the indifferency of an action, these things are sufficient, First, that there be no command enjoining or forbidding it. 2ly. That it be declared by the Magistrate imposing it, that it is not intended as a part of Divine Worship, as having an antecedent necessity, (and so becomes an indispensable duty,) but for Order, Decency and Unity, and therefore as the Casuists say, extra contemptum & scandalum, if the Superiors authority be not despised, nor our Brethren scandalised, the practice of such things may be omitted, as you know the Ceremonies may be, in case of necessity, and in private duties, which could not be if they were not things indifferent. So that, that part of the Church's declaration, that says, she hath power to add, altar, or abrogate such Rites, manifestly declares their indifferency, as Calvin also affirms, speaking of the Sacramental Bread, whether it be Levened or unlevened, and the Wine, whether Red or White, whether delivered into every man's hand by the Deacon, or not. Haec indifferentia sunt & in Ecclesiae libertate posita. The Institutions and practice of the Church are a sufficient rule for such practices. The not prescribing them in Scripture, argueth that it was as unnecessary as impossible to be done: for as to that rule of the Apostle, 
Ro. 14.23  that whatsoever is not of Faith is Sin, it imports not, that we either should have a command for every action in the Word of God, or that the thing done, is in itself pleasing to God, but, if it be not forbidden, nor really evil, but is in order to other good ends, it may or may not be done, (without a Superstitious fear of offending God,) by virtue of our Christian liberty.  
Fifthly, In all things not determined by the Word of God, we are bound to obey the Magistrate, by virtue of the general Commands of God, and otherwise the Magistrate should have no authority at all, 
Rom. 13.  for those things which are good in their own nature, are commanded by God, and therefore the Magistrate must have power in things not commanded, or he hath none at all: and so in things forbidden, which will more plainly appear by what followeth,  
For, Sixthly, If I may do, or not do things in their nature indifferent, rather than offend a weak Brother, (which is the Nonconformists Plea to the Conformists) much more ought I so to do, or not do, rather than offend a Christian Magistrate, or disturb the public peace, because public offences are more carefully to be avoided than private, and when the Magistrates command is added (whether he be Civil or Ecclesiastical) that which was but lawful before, becomes, pro hic & nunc, necessary, as a means to peace or edification, Acts 15.20. It is certainly more sinful, to oppose the command of many wise men (and such perhaps as are entrusted by us) or which is the same thing to go against their judgement, and offend their Consciences, than to go against the judgement, and offend the Consciences of a few weak Brethren, who neither have the advantages to inform themselves of the nature of things, nor that authority, or concern, to provide for the public peace, as their Superiors have, but may be easily imposed on, by crafty men that lay in wait to deceive. Judge in yourselves Brethren how intolerable would that Servant be in your Family that should be always quarrelling at his Master's habit, or the directions given him for his work; and though he have good and wholesome food in plenty, yet dislikes the Cookery, and being reproved for his pride and curiosity, is obstinate and instigates his fellow-servants to desert the Family. But herein the Apostles example may direct us better how far we may, or may not do things indifferent, (and such as have some appearance of evil in them to others) rather than to give offence to a Brother, as in the case of meats, which had been declared unclean by the Law, (but that difference was by the Gospel abrogated) and were much more accounted polluted by having been offered unto Idols, yet the Apostle says, 
1 Cor. 8.8.  meat commendeth us not to God, for neither if we eat are we the better, neither if we eat not are we the worse, it is grace and not meat by which the heart is established; our Christian liberty is an Amulet against any corruption in such things, for though the practice be determined, the judgement is free, there is libertas ad oppositum. So in the case of Circumcision before mentioned, which was so abrogated, that S. Paul says, if ye be circumcised (i. e. with an opinion says, if ye be circumcised (i. e. with an opinion of the legal necessity of it) Christ shall profit you nothing: 
Gal. 5.2.  Yet to the Jews, that he might win them, he became as a Jew, and then used Circumcision, Acts 16.3. and to them that were without the Law, as without Law, that he might win the Gentiles, and then he would not Circumcise, and in all this he was Christ's Freeman, though he made himself a servant to all.  
The Apostle knew that his Christian liberty was founded in freedom of Judgement and not of practice, and that neither Circumcision nor Uncircumcision were any thing, 
1 Cor. 7.19.  but the keeping of the Commandments. Now no actions of ours that are required in obedience to our Superiors about the Public Worship, are so obnoxious to censure and scandal, as these were, but are under our Christian liberty. And as we ought to serve one another in love, in obedience to God's commands; so ought we in obedience of the same, to submit ourselves to every Ordinance of man for the Lords sake, and not use our liberty as a Cloak of Maliciousness, or an occasion to the flesh, to cast off either our Love to our Brethren or Obedience to Magistrates. For to what end hath God, according to his promise, raised up Kings, to be Nursing Fathers to his Church, or what possibility is there, that they should provide for its peace, if they have not power in these External things? If therefore the things commanded be indifferent, it is certain that obedience to the Magistrate is no indifferent thing, but as necessary, as peace and unity, which cannot otherwise be preserved.  
Seventhly, The means are always, as subservient, so inferior to the end: Now the end of the Commandment is Charity, as the Apostle saith, 
Col. 3.14.  and therefore both he, and St. Peter require charity above all things, 1 Pet. 4.8. When therefore these externals of religion, become apples of contention, they are forbidden fruit, which cannot be enjoyed without the breach of the great Commandment: and if they had each of them a particular precept; yet when lesser duties come in competition with greater, they cease to oblige. Private Laws yield to public, humane Laws to the Laws of God; and among God's Laws, Positive Precepts yield to those that are moral and natural; A Vow, or an Oath concerning a thing lawful, if it hinder Majus bonum Naturale, ceaseth to oblige. The Corban might not be pleaded in Bar, to the relieving of Parents; much less may any Covenant oblige, against the Peace of the Church, and the Public Parent (as some still plead, for that which they call the National Covenant.) Those things therefore which are matters of Discipline, and external order, how precisely soever enjoined, aught to give place to those that are the more substantial parts of Religion, such as mercy and obedience to Magistrates, charity, peace, and unity among Christians; and as we may disuse some things which have been generally received in the Church of God, (as were the kiss of charity, the love-feasts, and anointing of the Sick) so certainly we may use some other things, which are enjoined by our Superiors, for the sake of Order, and Unity. When St. Paul had established the Doctrine of Faith in the Church of Corinth, he tells them, 
1 Cor. 11.16.  that if about rites and ceremonies, Any man seem to be contentious, we have no such custom, neither the Churches of God: that is, the custom of the Church is a sufficient Plea against such contentious persons. Thus when the Council of Nice had composed the Articles of Faith in that Creed, they all with one consent approved of the Ancient rites and customs: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And Sozomen says, it was ever esteemed an unreasonable thing for those that agreed in the Substantials of Religion, 
L. 7. c. 19  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to separate from each other, for customs, and matters of doubtful disputation.  
And it is generally agreed, that the Churches, which are sui Juris, agreeing in the same Faith, may differ in Rites and Ceremonies, which they have power to alter, or abrogate, and therefore Calvin says, they are Mali filii, wicked Sons, that will disturb the Peace of the Church, their Mother, for such external rites, and as the Pharisees in the Text seek to withdraw the Disciples by such objections against their Master, Why eateth your Master with Publicans and Sinners? And yet certain it is, that the Authors of Sects and Divisions among us, have no better grounds for all the disorders and confusion, the proud contempt, and unchristian censures, the slander and vexation, that have been as so many evil spirits raised among us; and I desire, that such as are yet in the fault, would not only consider the insufficiency of the grounds, but also the mischievous consequences of our divisions, how directly opposite to our Saviour's rule in the Text, I will have mercy, etc.  
Now, that there are Divisions among us, may be proved by the same arguments, that the Apostle useth to prove, that there were Divisions in the Church of Corinth, 
1 Cor. 3.4.  (viz.) when one saith, I am of Paul, and another, I am of Apollo's, etc. which Divisions, as they cannot be warranted, but on a supposition of some great corruption in our Doctrine, or Worship, or some grand profaneness in our Members; so are they not raised without such thoughts in the hearts of those that do separate from us, as Mr. Newcomen observed in his Sermon at St. Paul's, Febr. 8. 1646. p. 40. Who are they that brand their Brethren with the title of Proud, Time-servers, Prelatical, Tyrannical, Antichristian, but such as separate? Who will say that they are of the same opinion in Fundamentals, and that their differences are, but in minutioribus; but, Why do they in matters of lesser moment transgress the Apostles rule? Why do they not keep their opinions private, and have their faith to themselves before God? Why do they upon so small differences, withdraw from Communion with us, and gather themselves into distinct and separate Churches? This is certainly a pharisaical leaven, that ferments and imbitters our spirits, and though the effects of it may be hid for a time, yet on every heat and agitation it spreads through the whole lump, and swells Men with Pride, and an unsociable sowrness of Spirit.  
And though the things wherein we differ, seem to be but small, and have a show of piety, yet the consequences are so notoriously and really evil, that the most zealous pretences for the Discipline of Christ, are too narrow a Plaster to cover or cure the festered rancour and malice towards his members. Ceremonies are no fit matter to exercise our zeal and contention, but obedience and charity. Yet as the Ordinances and Rites that were retained by the believing Jews and Gentiles, were still a Wall of separation between them, and the Apostle calls it the enmity, 
Eph. 2.15.  so is it with us: The Jews and Samaritans differed chief about the place wherein they ought to Worship, upon which there grew a mortal hatred between them, so as that there was no commerce between them, they would not salute one another.— Nec monstrare vias eadem nisi Sacra colenti; and it was accounted all one to be a Samaritan, and to have a Devil. So when once Men swerve from the centre and basis of charity, there is no consistency, but Men fall, first to vain jangling, and that increaseth to more ungodliness, for where bitter envying, or (as the original word is) zeal is, there is confusion, and every evil thing. Behold, saith St. James, how great a matter a little fire kindleth; if Men snatch a Coal from the Altar, it is blown up and down by popular breath, until it be raised into a flame, and hath this property at least of the fire of the Sanctuary, that the busy Levites will not permit it to go out.  
I know it will be troublesome to others, for it is a terror to myself to recount, what cataracts and inundations of blood, our Church-divisions, that at first, as the Prophet's Cloud, were but as a hand-breadth, have reigned down upon the whole Land. I shall give it you therefore in a Foreign instance, namely of the Donatists in Africa: who, because Cecilian their Bishop had admitted some to his Communion, whom they accused for Traditors, first withdrew from the Church, which as they pretended aught to consist of such only as were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, holy, and without blemish: and because they had read in the Canticles, that Christ caused his Flock to rest sub meridie, they concluded, that their Party in the South of Africa, was that Flock; and hereupon they are very industrious to gather Congregations, and pick up one of a Family, and two or three of a Village, which, as Optatus observes, were generally of the weaker sort. Aut exivit Vxor & resedit Maritus, etc. The Wife is withdrawn from her Husband, the Son or Daughter from their Parents. And my 
* Optatus.  Author sets down the Method which those Seducers used, Caiazzo Sei! or Caia Seia! bonus homo, sed traditor, libera animam tuam: Thou good Man, or good Woman, thou art among Idolaters, and Superstitious persons, thou hast good affections, but they are not rightly placed, come out of Babylon, and deliver thy Soul: When they had thus increased their Party, they built Basilicas non necessarias, more Churches than were necessary, and their Sermons were generally Satyrs against the Catholics, and though they were frequently confuted in private disputations, and condemned by many Synods at home, and several Councils abroad, and divers Edicts of the Emperors, yet never would they acquiesce, or be reconciled, but vexed the Churches of Africa for more than a Hundred Years, increasing their Numbers, and subdividing into Factions, as the Primianists and Maximianists, the Rogatians and Callidians, Luciferians and Circumcellians, and all of them Donatists; and the Circumcellians were a Generation of Zealots, so fierce and implacable, that Domitian himself did not use more cruelty in shedding Christian's blood, nor Julian, who was in Rempublicam Christianam ingeniose nequam, could ever contrive more mischievous Instruments to destroy Christianity withal, than these Donatists were, and therefore he countenanced them against the Catholics. And when at last their grievances, and the grounds of the Schism came to be inquired into, in the Conference of Carthage, they could object nothing against the Catholics, but what here the Pharisees did against Christ, Why eateth your Master with Publicans and Sinners? And can any Christian Spirit think, that this Plea for a Levitical Ceremony, will justify such barbarous cruelties and bloody Sacrifices before him, who hath said, I will have Mercy and not Sacrifice? For let it be considered, that we live in a Church, which is established on the foundation of the Prophets and Apostles, Jesus Christ himself being the chief cornerstone; a Church, wherein nothing is forbidden which the Word of God commands, nor any thing commanded, which that forbids; a Church, whose Constitutions are truly Ancient and Apostolical, for which it is envied by her Adversaries, though blamed by those that should be her Friends. In a word, a Church, wherein we may be as holy, devout, and charitable, as flesh and blood will permit us. This Church is protected by a Gracious King, settled on the Throne of his Fathers by many miracles of Providence, ready to gratify the just desires of all good Men. And what sufficient reason can be given, to disturb the peace of such a Church, or to disobey the commands of such a King, for the preservation of peace and unity, under whom all things are lawful, except (libertas pereundi) a licence to undo ourselves and others?  
That there are some such imperfections in the Church, as discontented Persons may quarrel at, is no strange thing, and if causeless and frivolous objections may be a ground for Separation, there can never be a firm peace in any Church, seeing that ignorance, and interest, 
Tanta est imperitiae morositas ut vel in rebus probatissimis habeat semper quid reprehendat. Cal.  and malice will still prevail in the hearts of some Men: but that such things may be tolerated, and submitted to, rather than to destroy the foundations of peace and unity, and rend the Body of Christ, is the judgement of all sober Christians. Our Saviour did not withdraw himself and his Disciples from the Jewish Synagogues, because there was a Highpriest, and the Scribes and Pharisees sat in Moses Chair: 
A tolerable Sore is better than a dangerous remedy. Mr. Hooker.  Nor did the Apostle persuade the Christians to forsake the Church of Corinth, wherein were many profane Persons, and great abuses, but he dissuaded them from their divisions, which had given occasion to those scandals. And if the Church in imitation of her Master, do retain some sinful persons in her Communion, in hope to reform them, it is no charitable course to seduce her Disciples, as here the Pharisees did, Why eateth your Master with Publicans and Sinners?  
If the Church did impose such Sacrifices, as the Church of Rome doth, for the Living, and the Dead; a few Pence at the Pope's shrine, for Sins past, present, and to come; if it did require that daily Mock-sacrifice of the Body and Blood of Christ, in the Mass, of which they themselves can have no great esteem, seeing they order it to give place to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Worship of the Cross, on a certain day set apart for that end, on which, (saith Durand (Rationale l. 6. c. 77.) Horâ nonâ convenit ad adorandam crucem vacare,) they must be wholly intent upon the Worshipping of the Cross, as if that were indeed the Altar that did Sanctify the Sacrifice; or if they did impose such gaudy and numerous Ceremonies as should quite hid and obscure the substance of Worship and Devotion, that it might be said of the Church as the Poet says of his gaudy Girl— Pars minima est ipsa puella sui; Then we might have cause not only to recede, but to resist, as the Martyrs did: but to contend as Hugh Broughton, and Mr. Ainsworth did, to Separation and enmity upon a needless controversy, whether Aaron's Ephod were of a Blue colour, or Sea-water-green, and Tragoedias agere in nugis, to act Tragedies upon no other ground than our own fears or jealousies, and to use our Christian Brethren, as the Heathen did their Predecessors, wrap them up in the skins of Wolves or Bears by defaming, slandering and condemning them, as Profane and Antichristian persons, and then bait and devour them; this is to deal worse with them than the Pharisees did with Christ.  
Suppose there were a better Government and discipline revealed than ever yet was known, or practised in the Church; suppose the Presbytery were agreeable to the pattern in the Mount, as some phrase it, (and if they had said to the pattern of the air, it had been alike intelligible) yet if it could not be erected without Rebellion and Rapine, without the effusion of Christian blood, and rasing the foundations of Churches and Kingdoms, that were well established in the truth, and peace of Christ, the Text doth warrant the rejection of it, I will have mercy and not Sacrifice.  
But wherein, I pray, doth the Discipline opposed by Presbyterians, etc. to the Peace and Unity of the Church, exceed or parallel that which is already established? or is it as venerable for antiquity as the Jewish Sacrifices were? is there any thing of such beauty as the Temple, and the several Orders of the Priesthood? is it such a prop to the Royal Tribe as the Priesthood was, or doth it serve the Ends of Religion, as the Sacrifices did? Alas very little of all this will appear, it is but an invention of yesterday, that like Jonah's gourd sprung up in a night, and hath a worm always gnawing at the root, and yet men think they do well to be angry, and to contend for it, even to the death of their Brethren.  
Hath not God said I hate robbery though it be for burnt-offerings? will God be well-pleased with such as sacrifice their Loyalty and Charity, and all moral virtues, to a pretended Reformation of Ceremonies? This Mask is so worn out that a Pharisee would be ashamed of it, and yet a late Gentleman hath taken it up, and though his business was to cast fire into the several parts of the Nation, especially into the Churches, yet makes himself very merry, and tells us in his Rehearsal, that the good Old Cause was (not only good enough but) too good to be fought for: but God forbidden, that others should be of his mind, to think only so well of it, as to fight for it again, for it is so impossible, that any Cause fought for with such horrid circumstances as that was, should be good, that if an Angel from Heaven, 
Gal. 1.8.  (much less when only one transformed into an Angel of light) should assert it, I have warrant enough not to believe him.  
The Sacrifices and Discipline of the Law were termed by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 3.7. the ministration of death, because without shedding of blood (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) there was no remission. 
Heb. 9.22.  And if in this, the Discipline contended for do resemble the Jewish Sacrifices, in the shedding the blood, not of Beasts, but of Christians, and cutting and dividing the very body of Christ, in fire and smoke, and making whole Kingdoms burnt-offerings, we may be assured the God of Mercy cannot be well-pleased with such Sacrifices.  
The Honour of God, the Success of the Gospel, and Salvation of Souls, is not concerned in the erecting of such a Discipline, nor in contending about Ceremonies, which are not otherwise hurtful to those great ends, but by our needless contentions about them. If we could order our Conversations according to the Doctrine of the Church, we need not fear of displeasing God by Conforming our Devotions to the Liturgy of the Church, for the Kingdom of God is not meat and drink, but Righteousness and Peace, and Joy in the Holy Ghost: he that in these things serveth Christ, is acceptable to God, and approved of men.  
There is no Reason we should be thus disjoined and mutually branded. 
By. Hall in a Serm. of the mischief of Faction, p. 83.  This man is right (ye say) that man is not right, this sound, that rotten; and how so, dear Christians, what for Ceremonies and circumstances, for Rotchets, or Rounds, or Squares? Let me tell you he is right that hath a right heart to his God what Form soever he is for. The Kingdom of God doth not stand in meats or drinks, in stuffs or colours or fashions, in noises or gestures, it stands in Holiness and Righteousness, in Godliness and Charity, in Peace and Obedience, and if we have happily attained unto these, God doth not stand upon trifles and niceties of indifferency, and why should we? Away then with all false jealousies and uncharitable glosses of each others actions and estates. Let us all in the fear of God be entreated in the bowels of our Dear Redeemer, as we Love ourselves, our Land, our Church, the Gospel, to combine our counsels and endeavours to the holding of the Unity of the Spirit in the bond of peace, and labour and study, not how to widen, and gall, and rankle, but how to salve and heal these unhappy sores of the Church and State. And as Mr. Calvin saith, 
Epist. ad Catech. Genev.  When we shall come to that great Tribunal, where we are to render an account of our Ministry, There shall be no question concerning Ceremonies, neither shall this conformity in outward things be brought to examination, but the lawful use of our liberty, and that shall be adjudged lawful that conduceth most to edification. Let therefore all our care, circumspection and diligence tend to this, which we may know so far to succeed, as we become Proficients in the serious fear of God, in sincere piety, and unfeigned Sanctity of manners.  
I know you will all join with me, to condemn those pitiful pretences which are still to be heard from the mouths of some profane persons, to excuse their not frequenting of the Lords Supper, a Sacrament which may assure them of infinite comfort, and blessings, if they did not obicem ponere, make themselves uncapable. They pretend a grudge against a neighbour, on a punctilio of profit or reputation, or perhaps a pet against their Minister, for demanding his Deuce, or reproving their Vices, and therefore they cannot come. It is the very same that is pleaded against the Communion of the Church, in whose Peace and Communion they might have Peace and Salvation; they have some perverse Opinions of their Brethren, or Minister, some point of Reputation, profit, or trade lies in the way, or some strange reports have been whispered in their ears, by Schismatical persons, the truth whereof they had never time to examine, nor discretion to judge of; and yet there are such invincible prejudices created within them, that they cannot be reconciled, Non amo te, nec possum dicere quare, that is they must keep at a distance, and live in hatred and malice, though they have no reason for it. But when God shall call us to an account for our ignorance, and uncharitableness, and make inquisition for the Authors and grounds of all those divisions, that obstinacy and cruelty that hath been practised among us, what shall we answer him? can we say as Saul did except it be falsely, I have kept the Commandments of the Lord? it will be replied then, what meaneth the lowing of the Oxen, and the bleating of the Sheep that are gone astray? if it be pretended that they are set apart for a more solemn Sacrifice, the Prophet demands, hath the Lord as great delight in Sacrifice, and burnt-offerings, as in obeying the Voice of the Lord? Behold to obey (the Commands of God for Peace and Charity) is better than Sacrifice, and to hearken than the fat of Rams. Shall we say all our divisions were occasioned by misinformation, that the Cause of God and the Kingdom of Christ were concerned, or that it was done in opposition to a Ceremony, because we would not receive the Sacrament on our Knees, or see our Minister wear a Surplice, or because we would not submit to the injunctions of our Rulers in matters of Decency, 
Vbi ad summum illud Tribunal ventum fuerit ubi reddenda erit olim functionis nostrae ratio, minima erit de Ceremoniis quaestio. Cal. Epist, in Catech. Genev.  or which is as much as any of the rest, because we would not eat with Publicans and sinners? Consider, if this be not contrary to our Saviour's rule, of preferring Mercy above Sacrifice, when we sacrifice Mercy and Peace, and Charity, which are so strictly commanded, to our own ignorance or interest, or to the discontent and maliciousness of wicked men, which are so peremptorily forbidden.  
Remernber the Blessing pronounced to the Peacemakers by our Saviour, and the Curse against them that are Contentious, and obey not the Gospel, and then think, whether true Comfort and Piety, do lie most in being instruments of Peace, of Mercy and good Works, 
Deterior est qui recedit ab Ecclesiae concordiâ, & in baeresin aut Schisma demigrat, quam qui impurè vivit salvis dogmatibus. Eras. de Eccl. concordiâ, p. 113.  or in being Firebrands in the Church of God, instruments of Satan, accusers of the Brethren, enemies of Peace, and authors of Confusion. And think often, that God hath made our following of Peace, a condition of Salvation, as well as of Holiness. Fellow peace with all men, (with all our Christian Brethren more especially) without which no man shall see the Lord.  
The Plea of Templum Domini, will but aggravate the guilt of such as do steal, 
Jer. 7.4.  and murder, and commit Adultery, and swear falsely, Is this House which is called by my Name become a den of Robbers? What greater dishonour can we do the Church of God than under pretence of Zeal for Reformation of things inconsiderable and doubtful, to open a gap for the greatest impiety, such as Rebellion, and Schism, a contempt of things Sacred and Civil, which have been after mature deliberation and Primitive custom legally established in the Church of God?  
If men do indeed desire the honour and safety of Religion, and the whole Nation, there is no better method of effecting it, than by a hearty endeavour, that we may all speak, and mind the same things, and keep the unity of the spirit, in the bond of peace: by this the power of godlinefs will appear, as well as the form of it, when that Dovelike spirit shall possess our Souls, and banish all those proud and wrathful dispositions, that do as much hinder the righteousness of God, 
James 1.20.  as love and charity to our Brethren. What an honour is it to be a Repairer of the breaches of Zion, to settle the Ark of God, that hath been so long in a wand'ring condition, to convert Thousands of Souls from the error of their ways, and as the good Samaritan, pour in Wine and Oil to their wounds, that have fallen among Thiefs, in their journeying from Jerusalem to Jericho? If Christ will so graciously reward at the last day, all those temporal and bodily supplies, that we bestow on his distressed Members, as himself hath expressed, Matth. 25.34. much more bountifully will he recompense all that labour of love, which we manifest for the preservation of those Souls, which he redeemed with his precious blood, to reduce a sinner from the error of his ways, by a mild reproof, a seasonable instruction, a peaceable and pious example. This is to be as Moses was to Aaron, (Exod. 4.16.) instead of a God and a Saviour unto them. Great is the advantage and opportunity that those Men have, who by their parts and reputation have an influence upon the spirits and consciences of their misguided Brethren, if they would instruct them in this plain lesson of preferring works of mercy and charity above all external services whatsoever; if they would convince them, how hateful to God a Pharisaical temper is, that disposeth Men to quarrel about external circumstances, wherein they are not at all concerned, and to neglect the most necessary duties of the Gospel, Judgement, Mercy, and Faith, which are of Eternal concernment to their Souls. In so doing, the may save themselves, and perhaps thousands of those that know them, and are ready to follow them, And if there be a pleasure in doing good, there is no pleasure like that, which will arise, from being instrumental in so public a blessing, wherein the very being of Religion, the peace of the Nation, & the salvation of souls are bound together, especially in this juncture of affairs, when for want of exercising mercy to one another, we expose ourselves as a Sacrifice to our common enemies. Misericordiam volo, is God's voice to us, and may it ever be heard in our Land. If he should have dealt with us, as we do one with another, & lay hold of every provocation to destroy us, the whole Land might have been a sacrifice to his Justice: but he hath in the midst of judgement remembered mercy, and seeing it is his mercy that we are not consumed, let us not be so unmerciful to ourselves, as to by't & devour one another till we be utterly consumed. 
Gal. 5.15.  Misericordiam volo, is the King's Motto, as well as God's; He hath sometime graciously manifested his readiness, to dispense with the use of those established forms of worship, which himself retains as most agreeable to the Word of God, and in which, the Arguments and Sufferings of his Royal Father have confirmed him (next to a Jus Divinum) against all doubtings or contradictions: yet to show that he also loves mercy, rather than sacrifice, he indulged the omission of them, as long as the peace and welfare of the Nation could bear it; how ill do they requite this great condescension, that will not recede one step from their pretended holy, but really unpeaceable Discipline, to follow such a Divine and Royal example, as both God and the King do propose to them? Misericordiam volo, should be our Petition to the King to pardon all that obstinacy and peevishness of spirit, that keeps us still in disobedience and contradiction to those good and wholesome Laws, whereby we might lead quiet and peaceable lives, in all godliness and honesty, 1 Tim. 2.2. Sure I am Misericordiam volo will one day be our Petition to God, that he would not enter into judgement with us; and we may know what our sentence will be then, 
Rom. 2.16.  sor by the Gospel we must be judged, and that assures us that with what judgement we judge we shall be judged; 
Mat. 7.2.  and, he shall have judgement without mercy, that showeth no mercy. James 2.13. Voluit Deus ut quisque sit sibi mensura misericordiae. And now Misericordiam volo, shall be my Plea also, that you would pardon my trespassing on your patience, and that you would suffer a word of Exhortation. God hath planted us in his own Vineyard, 
Isay 5.  hedged us about with his Almighty providence, and been at the expense of Miracles of Mercy, to restore and establish us on foundations of peace and rightcousness: And now that he expects Grapes, let us not bring forth wild grapes, he looketh for judgement, let us not bring forth oppression, and when he expects righteousness, let us not bring forth a cry of our own sins and divisions, and the sufferings of our brethren, lest he take away our hedge, and we be eaten up, and lest he break down our wall, and we be trodden down of them, that bear evil will to Zion, and watch opportunities to lay us waste.  
If there be any fanatic principle among us, (and there are certainly very many) this is one, to think that purity of Ordinances will commute for the impurity of our lives, or that we are either better, or safer, for being of this, or that Party: Lot and Noah are commended for being righteous in a wicked, and perverse Generation; their condemnation will be the greater, that are wicked and unrighteous in a holy Nation, and Schismatical in the Communion of a Church truly Catholic and Apostolical: Let none of us be as the Sons of Eli, Sons of Belial, that snatched at the flesh while it was raw, and served themselves before the Lord, whereby they made the offerings of the Lord to be abhorred of the People: Let none of us be like the Proud and Hypocritical Pharisees, who thought to cloak their real impieties, in neglecting works of mercy and peace, by a pretence of zeal for the minute circumstances of external Worship and Discipline; but let us offer to God the sacrifices of a humble and contrite heart, and not forget to do good and communicate, 
Heb. 13.16.  for with such sacrifices God is well pleased: and then he will accept our praises, and answer our Prayers with a Misericordiam volo: I will have mercy upon you, and heal your Land. Which God grant for the sake of Jesus Christ, Amen.  
FINIS.