A SERMON Preached at Blandford-forum IN Dorsetshire, December the 19th, 1682.  
AT THE Lord Bishop of BRISTOL's VISITATION.  
By RICHARD RODERICK, B. D. Student of Christ-Church in Oxon, and Vicar of Blandford-forum.  
LONDON, Printed by M. Flesher, for Henry Clement's Bookseller in Oxford, 1683.   

A SERMON Preached at BLAND FOR D-FORUM IN Dorsetshire, December the 19th, 1682.  ACTS 2. 42. And they continued steadfastly in the Apostles Doctrine and Fellowship, and in breaking of Bread, and in Prayers. 
IT is too too observable that when Men have once wickedly complied with discovered, or weakly given up their Assent to unsearched Errors, their main business afterwards is, right or wrong, to justify the Principles which they have imbibed: The Care that should have been taken to prevent, is laid out to hide their Deformity and disguise their Shame. Hence the Writings of Fathers, and perhaps the Decrees of Councils are entitled to them; Scripture is wrested, and Antiquity raked into, to give Patronage to the foulest Misdemeanours.  
Thus of old, St. Origen was made use of to defend the Heresy of the Arians, St Cyprian of the Donatians, St. Ambrose, St. Jerome, and St. Austin of the Pelagians: And of late the uncommissioned Zeal of Gregory Nazianzen, and the Stories of Theodoret, have been cited to excuse Disobedience to Princes, and to null the rights of their next Heirs.  
Thus Schism has always fled for Sanctuary to the Altar, and from those who most constantly attended upon it, (especially in the first Ages of Christianity,) has endeavoured to gain Credit and Success.  
Thus also too many in our Days, (though God be praised their number decreases, and was never such as they boasted of) too many for the defence of their Separations, plead that Liberty in which they suppose the Primitive Christians stood fast; and renounce that indispensible Communion which the Church enjoins, upon pretence that from the beginning it was not so. Whereas indeed, we are assured that the early Forerunners in the Faith, did not make, or follow separate Congregations and divided Interests: but, They continued steadfastly in the Apostles: Doctrine and Fellowship, and in breaking of Bread, and in Prayers.  
The Words are a Character of the Primitive Christians of the Church in the times of the Apostles. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rendered Fellowship, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breaking of Bread, however taken by some learned Men, the former for that most liberal distribution and wonderful Charity, conspicuous in those Days; the latter for breaking of common Broad, according to the custom of the Jews, in the beginnings of their Feasts: Yet by others of great Authority, This is supposed to denote the Eucharist which the Apostles blessed, That the Communion which they were the chief Members of.  
Without any farther Explication of the Text.  
I. I shall endeavour to show, that the Primitive Christians (not only such as were contemporary with the Apostles, but those also that succeeded them) were united in Judgement and Practice, as to Matters of Religion, and the Worship of God, They continued steadfastly in the Apostles Doctrine and Fellowship, and in breaking of Bread, and in Prayers.  
II. I shall examine what Means were used in the Primitive Church, thus to unite Men in Judgement and Practice, as to Matters of Religion, and the Worship of God.  
III. I shall inquire how far, now-a days, the Magistrate and those in Authority under him may proceed, in order to the uniting Men in Judgement and Practice, as to matters of Religion, and the Worship of God.  
IV. I shall conclude with an Exhortation to what is here said to have been the Practice of the Primitive Christians, and aught to be ours, that we also be united, and continue steadfastly in the Apostles Doctrine and Fellowship, and in breaking of Bread, and in Prayers.  
I. I am to show that the Primitive Christians were united in Judgement and Practice, as to Matters of Religion, and the Worship of God, they continued steadfastly in the Apostles Doctrine and Fellowship, and in breaking of Bread, and in Prayers.  
At the time when that prodigious effect of Omnipotent Mercy was expressed in the Incarnation of our Redeemer, the distracted World not keeping any regularly traced Path towards Salvation, wandered in Darkness, and in the Shadow of Death. The Jews had made the written Law give way to the oral; they had prostituted their Understandings to the Direction of those blind Guides, which taught for Doctrines the Commandments of Men, and by magisterial Confidence, and precise Hypocrisy, (Qualifications which often come together) so far enslaved the Judgements of their Proselytes, that if two of them held contradictory Opinions, each notwithstanding was thought infallible. The Heathens, though the Light of Nature would not suffer them to be ignorant of what was good, yet could not come to the knowledge of the Lord, much less of what he required in the acts of Devotion. The Jews had lost their way, the Gentiles never knew it.  
But after his coming, whom the Father sent to be a Light to lighten These, and to be the Glory of Those, the Partition-Wall betwixt Jew and Gentile was broken down, and both united into, and made Members of one Body, whereof Christ is Head. Our Saviour having thus gathered and constituted his Church, and settled an orderly Government in it, the Primitive Christians knew it to be their Duty, and accordingly held Communion with the one, and submitted to the other. They rejoiced to be of one Fold, under one Shepherd, not loosely 
Joh. 10. 16.  scattered abroad as Sheep having none: They heard and obeyed his Voice, when he spoke by them, whom the Holy Ghost made Overseers of 
Acts 20. 28.  his Flock. They contended earnestly for the Faith 
Judas 3.  which was once delivered unto the Saints; and, Christ having provided for his Service in a regular way, came together in Unity to the House of the Lord, to offer Prayers and Thanks-givings jointly to the Almighty, and Violence to Heaven with united Forces. When the Disciples were but few, These all continued with one accord in Prayer and Supplication, Act. 1. 14. And when the Word of God mightily grew and prevailed, The multitude of them that believed were of one Heart and of one Soul, Acts 4. 32. No foolish Prejudices, uncharitable Surmises, or fruitless search after sarther Purity, excluded them from the Fellowship of their Brethren, from a common Participation of the Sacraments and Prayers, and carrying on the designs of Christianity with joint Endeavours and Affections. They kept the Unity of the Spirit in 
Eph. 4. 3.  the Bond of Peace, of outward Communion, endeavouring to walk worthy of that Vocation 
Vers. 1. Vers. 5.  wherewith they were called, in one Lord, one Faith, one Baptism.  
They knew that the Lord had always even before the times of Christianity been jealous of his Honour, and manifested his Jealousy by requiring an awful Observance, and punishing the least neglect of the Place, where his Honour dwelled. An immediate stroke from Heaven was sent upon the Men of 
* 1 Sam. 5.  Ashdod, of Gath, and of Ekron, for detaining the Ark of God; upon the 
† Chap. 6.  Bethshomites for looking into, and upon 
|| Chron. 13.  Uzzah for rashly supporting it.  
When that wand'ring Seat of his Glory, was at length, after above a thousond Years, fixed in Mount Zion, thither the Tribes were bound in Duty to go up to give Thanks unto the Name 
Psal. 122. 4.  of the Lord.  
And since (such antiquated Shadows being ceased) God has chosen him a more lasting Habitation, built him a Church, and cemented it with the Blood of his Son, and promised that shall be his Rest, there will he dwell for ever; certainly to it shall the Gentiles seek: All are 
Isa. 11. 10.  invited, yea obliged to come in, that his House 
Luke 14. 23.  may be filled. The Members hereof who ought to be a Body fitly joined together and compaited 
Eph. 4. 6.  by that which every joint supplieth, dishonour their Head and make him the Author of Confusion, when they do not approve themselves of the Household of Faith by a common profession 
Gal. 6. 10.  of it, and united Endeavours to show forth and advance it.  
This Union in Judgement and Practice was zealously observed by the Primitive Christians, They continued daily with one accord in the Temple, 
Acts 2. 46.  Justin Martyr calls their Devotions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, common Prayers. Upon the first day of 
Acts 20. 7.  the Week (and this constantly as Ecclesiastical History assures us) the Disciples came together to break Bread; that is to partake of the Lord's Supper. Nay it is said that the Lord added to the Church such as should be saved; intimating 
Acts 2. 47.  the Difficulty, not to say the Impossibility of Salvation out of the Pale of it, in a State of Non-communion with it. The truth is, there remain but slender hopes of Glory, to such as live and die unacquainted with, or in the neglect of the Means of Grace.  
It was then thought an indispensable Duty not to forsake the public Assemblies. At first, the Temple, the Place set apart for religious uses, 
Mat. 21. 13. Luke 24. 53.  was their House of Prayer. And when they were driven thence, and Divine Providence had ordered the Malice of Men, which scattered abroad the Professors, to enlarge the Borders of Christianity, how distant soever in their abode, they that embraced the same Truth still preserved Unity and Concord. An external Fellowship in the Word and Sacraments with their Brethren, with all their Brethren as occasion presented itself was judged necessary; this transient Communion never to cease, till swallowed up by that which shall be to everlasting in the Heavenly Jerusalem, in the general Assembly 
Heb 12. 22, 23.  and Church of the first born, which are written in Heaven.  
No care was neglected to prevent or reconcile Divisions. These were seldom known, it being by no means accounted a sign of Grace and Holiness to fly off upon every dislike, and forbear Society: And when they did break out, the Church's Peace was for the most part secured; Men laying aside their private Animosities in Religious Concerns (as Marcus Lepidus, and Marcus Fulvius in Civil) in order to the common Good; and allowing that Communion was necessary whenever not sinful, and that difference in Rites and Ceremonies in things in themselves indifferent was never sufficient to excuse the breach of it.  
When that great irreconcilable Controversy arose about the keeping of Easter, Polycarp being sent from the Eastern Churches to Anicetus chief Patriarch of the Western, though they could not agree as to the matter in hot Dispute, yet all other Endearments passed between them, they received the Blessed Sacrament together, and mutually consented in behalf of the Parties for whom they treated; that, however the Business they met about could not be composed, Peace and Communion should not withstanding be religiously maintained.  
Such was the Unity of the than Christian World, even among those of different Denominations and Interests, and that were independent upon one another.  
Such from the beginning was, and continued to be the practice of all; except that now and then that fretful humour called Zeal, (which, when not according to Knowledge, is at best but a well meaning Frenzy,) or else Ambition, carried on or defeated, made Men forsake the Communion of the Church, and disturb its Peace (Let the present Troublers of our Israel assign which they please, perhaps it would be hard to excuse some of them from either of these Incentives to Separation) By the impulse of the former, the Catharists in the East, the Novatians in the West and the Donatists in the South all Types of modern Zealots, with a Pharisaical Haughtiness thanked God that they were not as other Men; and concluded themselves too Holy to join in Prayers and Sacraments with their Brethren. To the later, to wit, Ambition, Eusebius refers the Heresy of Montanus, Tertullian that of Valentinus. When Aerius had in vain aspired to a Bishopric, the disappointment moved him (after the barbarous usage of that Tyrant, who cut on stretched others to the Proportions of his own Stature) to deny the Distinction of Order, and shrink a Bishop into a Presbyter. And however the Lord Bacon, and other learned Men, thought Arianism took its rise from an aversion to Pagan Dotages, precipitant Zeal against many Gods hurrying on to acknowledge but one Person in the Godhead; yet Theodoret affirms, that Alexander's being preferred before Arius, incensed the rejected Competitour to set on foot and propagate his detestable Doctrines.  
'Tis true indeed, many all along apostatised from the Truth, or held it in unrighteousness. the Enemy presently sowed Tares in Christ's Wheat. There was a Judas among the Apostles. And when the number of Professors increased to an hundred and twenty, there were half Christians that durst not openly own, false that soon forsook the Gospel. Among the seven Deacons, Nicholas was the Founder of an abominable Heresy. Six of the seven Asian Churches are accused of deadly Sin. In succeeding Ages sundry Heresies arose; St. Austin reckons eighty eight, Bellarmine about two hundred. Nay once Christ's Promise of being with his Church unto the end of the World seemed to be forgotten by him, and the Gates of Hell to prevail against the truly Apostolical Religion; while Arianism, that subtle Serpent which crept before and flyly insinuated itself, now slushed with Success raised its Head, and threatened ruin to all that durst oppose its Reception. (For, after the famous Battle where the Cross was first the Banner on each side, and Christians first fought against Christians, Constantlus having totally defeated Magnentius, freed the Eastern Empire, and gained the Western; Valens an Arian Bishop (as Numa to establish his Idolatry, Mahomet his Impostures) pretended a secret Message from Heaven, and easily persuaded the Conqueror to owe his Victory, and therefore afford all imaginable Protection to that Doctrine which he had espoused, and the Almighty was judged in so signal a manner to approve. Hence that blasphemous Heresy secured in the Favour, and assisted by all the Power of the Emperor, mightily increased, and its Title to Universality, like that of an Usurper's Race to Sovereignty, seemed to be unquestionable when the only one and without a Rival.)  
But to return; However the forementioned troubled, and this last Pestilence very much overspread the Roman Empire, yet in many places of Persia, India and Ethiopia, of Egypt, France and Italy, the Orthodox Religion obtained: And they that held it, especially when restored to its former Lustre, censured the others for being through zealous perverseness guilty of Heresy and Schism: Heresy, that most dangerous denial of the Catholic Faith; Schism, than which some of the Fathers thought that Idolatry, others that Sacrilege was not worse, which St. Ignatius took to be the original of Evils, St. Cyprian to be a Sin of so heinous a Nature, that Martyrdom itself could not expiate for it.  
What was done to obviate or disperse the fatal Influence of such Offences, my second General now to be considered will discover. Wherein,  
II. I am to examine what means were used in the Primitive Church to unite Men in Judgement and Practice, as to matters of Religion and the Worship of God, to keep them steadfastly in the Apostles Doctrine and Fellowship, and in breaking of Bread and in Prayers.  
The great Universal Architect, all the Works of whose Hands join together to do him Service, not having put Enmity but requiring agreement among themselves, the early Professors of the Gospel, the first-Fruits of Christ, thought the Members of his Mystical Body more especially concerned to maintain Unity and Concord in the Church now newly established. Hence the many affectionate Entreaties to enlarge and secure its Borders, the many servant Exhortations to convince and win the froward to come into, and hold fast Communion with it.  
But the Congregation of Believers once gathered, if the soft still Voice would not awaken lethargic Sinners and keep them watchful, nor the Shepherd's gentle call bring back the wand'ring Flock, these mild Methods failing, harsher were tried, yea gradually advanced to the utmost Severity. When notwithstanding the most ardent Persuasives to Peace and Unity Dissensions sprung up, as Acts 15. it seemed good to lay upon the Brethren necessary things, not all of them (as appears from the 29th verse) necessary antecedent to the Command, and therefore such and so to be esteemed by virtue of it, because the Governors of the Church, in their discretion, thought fit to enjoin them.  
But not to insist upon these and other Injunctions of the Apostles to keep Men in the true Faith and Orthodox Worship, or upon their extraordinary power of punishing those which abused or forsook either: Not to tell of St. Paul's striking Elymas with Blindness, St. Peter's speaking Ananias and Saphira dead, and such like miraculous Inflictions; let us observe the ordinary regular Discipline used in aftertimes to engage Men to be tenacious of the Doctrine, and have regard to the Communion of the truly Apostolical Church. To this end were frequent Penances, and sometimes Excommunications inflicted not only upon immoral, but also upon heretical and schismatical Persons. Indeed none of these Offenders could be restrained without authority to punish all: For Men will be apt to run on blindly in the way to Hell, if they do not hearken to such as God has appointed to be their Guides towards Heaven; and will soon become vicious in their Lives, when they leave off being found in Faith, or being orderly in Worship: And the Church will not long retain her Purity, if she cannot be severe to the Disturbers of her Peace. Some of the greatest Troublers whereof have kept up their Reputation in despite of, and justified their Separation from her, by making a show of Reformation and greater Purity than others; notwithstanding which Pretences her Censures have fallen heavily and justly upon them.  
As a Community she must needs have this inherent Power to correct the Members of her Society that offended against the Laws of it. Without the right exercise of such Authority, Christ's Religion would in its Infancy have been buried in Weakness, and have had no hopes of ever imitating him by rising again in Glory. But the Influence of the forementioned Severities made the Christians that lived under a due awe of them to shine as Lights in the midst of a wicked and perverse Generation, to be exemplary Instances of Holiness in their Lives, lest they should be such of Terror in their Punishments. To weak-sighted Men who could not be so heartily affected with the Reversion of Joy or Misery, present Penalties were, and always will be the chief Sanctions of the Evangelical Law, most strongly fence and secure it from Violation.  
In the nonage of the Gospel, when they that embraced it came with a true sense of Religion to public Prayers and the Sacraments, then to be banished from them, to be thrown out of the Church, as the Laodicean Synod, to be wholly cut off from Communion, as the Apostolic Canons, to be delivered over unto Satan, as Scripture styles it, this stamped upon their Minds melancholy frightful Reflections, and swallowed them up with Horror and Confusion. The excommunicated were overwhelmed with such anguish of Soul, that to be freed from the intolerable Distress, no penitentiary Humiliations were tedious to them: With Tears, Sighs and Groans that cannot be uttered they constantly begged, and at last gained Absolution in the end of the appointed time; this was seldom shortened, except when danger of Death, great Persecution, the Number, Dignity, or Infirmity of Criminals, induced the Church to mitigate her Sentence towards them. The most scandalous Ossenders, Heretics and Apostates upon a thorough Repentance were admitted to public Penance and the Sacraments, and the Novatians condemned who would have them excluded from both. By impartial Severities, and charitable prudent relaxations of them. Christianity was propagated in Purity and Holiness, and often without disturbance; became victorious and triumphant over the Temptations of its Spritual, and the Rage of its Temporal Enemies.  
'Twas then as much as now morally impossible that all Men should be of the same Mind, as to Faith and Worship; yet the open avowing of their Dissent was thought necessary to be restrained. Really he that from the moral Impossibility of an universal Agreement concludes no Laws should be made against Apostasy and Separation, may as well say, that because all Men will never be virtuous and religious, Liberty should be granted for Immorality and Profaneness; Not that I affirm these later are Crimes in themselves of no deeper a die than those former, yet this will follow, that both being mightily destructive to the good of the Community ought to be suppressed as far as may be, though there be no hopes of totally rooting them out.  
This will be farther evidenced in my third General next to be spoken to. Wherein,  
III. I am to inquire how far, nowadays, the Supreme Magistrate, and those in Authority under him may proceed, in order to the uniting Men in Judgement and Practice, as to matters of Religion, and the Worship of God, to the keeping them steadfastly in the Apostles Doctrine and Fellowship, and in breaking of Bread, and in Prayers.  
It must be acknowledged that the Prince of Peace would have his Gospel taught, as himself established it, with Meekness and Gentleness; would have Gain-sayers convinced, and the Cavils of unreasonable Men put to silence by the Power of the Spirit. That the noblest Conquest which is quietly gained over Minds revolted from God and Reason; Force may enslave the Man, but this fetters his Will, and captivates his Understanding. Wherefore that restless unwearied Fury, wherewith some Men carry on the business of Religion in a violent sanguinary way, is not a Christian agreement to propagate our Saviour's Doctrines, but a conspiracy of Traitors against him; not the Zeal of Christians, but the rage of Lunatics.  
But here let me not be mistaken, as if I intended to wrest the Sword out of the Magistrate's Hands, who is the Minister of God, a Revenger to execute Wrath upon them that do Evil. That do Evil I say; for as long as Men keep their Thoughts to themselves, they are indeed, can be accountable only to the Searcher of Hearts. But when Pride, Obstinacy, Faction, or suppose we, Folly broaches their Opinions to the disturbance of Church or State, to the dangerous violation of the Laws of either, here Christianity does not forbid, nay commands the public execution of Justice. Even the mischievous Fool (though the designing Knave should not lurk under, as he too often does) may be justly punished. Otherwise the Magistrate would bear the Sword in vain, would not have Power to take edged Tools out of the Hands of those that ought not to be entrusted with them, and really would be placed as unguarded Sheep in the midst of Wolves.  
Whatever be pretended on the part of Offenders, when the Public lies at stake, Mercy to the Troublers of it is the greatest Cruelty to the Innocent, is the tenderness of Children and Fools, is to destroy the whole Body in compassion to a few corrupted Members. He that without very good reason winks at Crimes, though perhaps in their own Nature small, yet in their Tendency of fatal Consequence, has more to answer for than he that committed them; because it is less excusable to countenance Offences in cold Blood, than to act them in hot.  
I appeal to the Consciences of those who now think themselves Wronged, and have Advocates (it were to be wished I could not say among ourselves) that complain they are persecuted by the due execution of Laws, whether they can imagine it to be a thing indifferent, of no concern to the Honour of God, and the Peace of the State, whether Men be of one Heart and of one Soul or not? Whether when every one says, I am of Paul, and I of Apollo, and I of Cephas, such Divisions do not naturally follow as crucify Christ asresh, and put him to open Shame? And certainly to conceive that our Redeemer would in his Household, the Church, be so much less faithful than Moses as to leave such necessary things out of order without Power somewhere to settle them, would be no less absurd than to fancy with Epicurus, that the wise the gracious Father of all, has abandoned the Orphan World to the blind direction of Chance.  
This goodly Frame of the Universe, might as soon have jumped together casually, and be kept so, as Men will be joined together (as they should be) without an over ruling Discipline, without a coercive Power. The most rational Persuasives (we daily see) cannot pierce and break the Obstinacy that is rooted by Prejudice, Peevishness or Design. The Madness of the People is sometimes such that it won't be stilled by any Words, except of him who spoke the World into a Being, and the roaring of the Sea into a Calm. What then, shall Men be permitted to embrace and publish what Opinions they please, though such as influence their Actions to the Hazard of Ecclesiastical or Civil Affairs? God has not so left himself without a Witness; but besides establishing Divine Laws, has authorized Humane whenever not repugnant to the other to give knowledge of Salvation to his People, to give Light to them that sit in Darkness, and to guide their Feet into the way of Peace. He demands not only the Purity, but also the humble Submission of the Heart, expects the Resignation of the Will and Understanding to him and his Vicegerents. These he has impowered to add to, yea upon occasion to take from, what his own Wisdom had ordained. God appointed the 
* Exod. 12.  People to kill the Passover in the first Month, Hezekiah the 
† 2Chron. 30.  Levites in the second. Christ himself observed the Feast of Dedication, though of Humane Institution, thereby acknowledging the Authority of Rulers in Matters Ecclesiastical.  
And certainly, since They are commissioned to lay Injunctions, it will be the Subjects Duty to perform, and theirs to require, yea force Obedience to them. For Authority supposes a right to assert it; and the power of enacting Laws, implies an Obligation to make, and oftentimes to execute the Sanctions of them.  
It is not here designed to whet the Magistrate's Sword and Rage, to put him upon using the one, and laying out the other in Cruelty and Oppression. No; there should be a Fellow-feeling among the Members of Christ. He that punishes Offences, may and aught to pity the Offenders. The Bowels may yern, while the Hand strikes. The Father corrects in kindness; and by the buy, he spoils his Child if he spare the Rod. God himself in Mercy thinks upon Wrath: the several Chastisements of the Lord, whether immediately inflicted or only permitted by him (as all Penalties should) chastise past miscarriages in order to prevent future; the Sufferer's Obliquity is always the meritorious Cause, his or others Amendment the Impulsive. And surely those that are deputed by him to do Justice and to show Mercy upon the Earth, may be kind as our heavenly Father is, that is, punish with design to reclaim.  
And if gentler Methods will not prevail, if every Indulgence from the higher Powers only encourages Men to be more saucy in their Demands; if a Factious Seditious Party be manifestly hatching and carrying their treasonable Associations to introduce a tyrannical Commonwealth in the place of the best settled Monarchy, and a novel Religion instead of the truly Apostolical; If designs of bringing in an Egyptian Bondage be so plainly set on Foot that only they which are surrounded with an Egyptian Darkness can choose but see them, when Dangers thus threaten the Government, undoubtedly they that sit at the Helm of it may lay aside their injured Patience, and proceed to the utmost Severities. Christian Liberty will not in the Subject patronise, or in the Magistrate oblige to indemnify the Licentious effects of it.  
Be it for ever remembered, that the great, the good Constantine made severe Edicts against Dissenters, the Apostate, the barbarous Julian tolerated them; This the Policy of the most malicious Enemy of the Faith in hopes thereby to overthrow it, That of the most religious Defender to propagate and establish it.  
I proceed in the last place to conclude with,  
IV. An Exhortation to what is here said, in the Text, to have been the Practice of the Primitive Christians, and aught to be ours, that we also be united, and continue steadfastly in the Apostles Doctrine and Fellowship, and in breaking of Bread, and in Prayers.  
And here how shall I exhort? wherewithal shall I bespeak you? Let our Thoughts be cast back upon the dreadful Consequences of men's forsaking the Truth, or departing from the Communion of the Church which is the Ground and Pillar of it. Divisions besides that they naturally scatter and weaken a People, also provoke God to pour out his Fury upon them, and to smite the Earth with a Curse. When the Abomination of Desolation, spoken of by Daniel, was to be accomplished upon the Jews, at the Siege of Jerusalem, the separating Zealots within concurred no less than the Romans without. When Christians were engaged in private Differences too busy to attend the Motions and obviate the Designs of the common Enemy, than the Turks overrun so much of Asia and Europe. When Pelagian Pride endeavoured to advance the depraved Power of Nature, the feeble Essays of Reason, and the corrupted Liberty of Man's will above the necessity, and against the only sufficiency of Divine Grace, and upon this and other Heresies Dissensions arose; then did God empty the full Vials of his Wrath, raised up the Goths and Vandals, the Huns and gaul's, and other Instruments of his Vengeance to chastise the unhappy Litigants.  
Knowing therefore the Terrors of God on High when Men do not keep Peace upon the Earth, be we persuaded at this time to lay aside our Divisions. No doubt our Circumstances are very sad. What shall I equal to thee that I may comfort thee O Daughter of Zion? For thy breach is great like the Sea, who can heal thee? Fearfulness and Trembling are come upon the Land, and an horrible dread hath overwhelmed it. Manasseh is against Ephraim, and Ephraim against Manasseh, and both against Judah. Fears and Jealousies, some just, more ungrounded possess and distract Men. We seem fitted, appointed for Destruction. We sustain Damocles his Fate, a single Thread keeps off the devouring Sword, and reprieves our ruin. Long, long may the Divine Protection with Favour compass and defend as with a Shield the Breath of our Nostrils, the Anointed of the Lord, under whose shadow we yet live among worse than Heathens, among those on each side who surely put off the Bowels of Men when they took the Name of Christians, whom neither the Vengeance of Heaven nor the Insamy of Earth can fright or shame from brutish Cruelty.  
In these our Distractions we sly for Succour unto thee O Lord, who for our Sins art justly displeased. Let not men's eager peevish Frenzy that won't brook being put off to thy time of bringing Salvation move thee to withhold it. Be thou merciful to our Iniquities and to the Troubles of our Israel, for both are great; great beyond any but thy Mercy and thy Wisdom to work out our Redemption.  
Dangers are wont to enlarge men's Thoughts, to disturb them into warmth and vigour, and make them with Croesus his dumb Son break through the Impediments, if not with Samson do things above the strength of Human Nature. And then does not common Prudence invite, Self-preservation constrain us to be now especially upon our guard and united, that we become not a Prey to the Enemies of Church and State?  
The contrivances of those that have evil will at Zion, should call forth and put on work all the Powers of our Souls, provoke an uniform Constancy, and quicken us to muster up and join all our Forces to prevent those Calamities, which for aught we know, if once submitted to, can never be redressed.  
Nothing can extricate us out of present Fears and Dangers, but engaging the God of all strength to be on our side, by being perfectly joined together in the same Mind and in the same Judgement. St. Paul assures us, that if we be of one Mind and live in Peace, the God of Love and Peace shall be with us. What then 
2 Cor. 13. 11.  must be judged of them who obstruct God's Favour and Protection by refusing to give up an Opinion, to sacrifice a Thought to Unity and Concord? What of others who widen our Breaches by half-Conformity, by being politicly Orthodox, that is, Rebels in disguise to God and the King? Yet all boast themselves true Sons of the Church of England; surely such as Nero was to Agrippina, surely of a viperous Brood, that unnaturally tear the tender Bowels which yern'd for them.  
Oh, pity rather and bind up the Wounds of a bleeding Church. Think upon her crying out, Is it nothing to you all yo that pass by ' Behold and 
Lam. 1. 12.  see if there be any Sorrow like unto my Sorrow which is done unto me wherewith the Lord, provoked by your unwarrantable Divisions, hath afflicted me in the day of his fierte Anger. The ways of Zion do mourn because Men come not to 
Vers. 4.  the solomn Feasts, to the public places of Assembly; her Gates are desolate, her Priests sigh, she is in bitterness. And lest the Lord should be so far enraged as to cast off his Altar and abhor his Sanctuary, be we persuaded to approach them 
Lam. 2. 7.  constantly and reverently. Be we steadfast in the Doctrine delivered to and by the Apostles, continue we in the Fellowship, and submit to the Government of their Successors, and forsake not the assembling of ourselves together as the 
Heb. 10. 25.  manner of some is. Then from a joint Participation of the Sacraments and Prayers, from the Communion of Saints on Earth, we may be translated to that blessed everlasting Fellowship above in the highest Heavens, where the whole Family of God's chosen with one Heart and with one Voice shall sing eternal Hallelujahs to him that sitteth upon the Throne, and to the Lamb for evermore.  
FINIS.