I. Firſt, for the right underſtanding what ſort of Peace that is, which we ought to follow, we muſt di⯑ſtinctly conſider with whom it is to be made; becauſe the Bonds or Obligations of Peace vary according to the Variety of the Perſons with whom we are to make it. For by how much the cloſer Men are apt to be uni⯑ted by having the ſame Countrey, or Faith, or Diſci⯑pline; ſo much the more intimate ought to be their U⯑nion, who have all theſe things in common; provided always, that we take care, if we meet with any with whom we cannot agree in all things, yet we be ſtill rea⯑dy to agree with them as far as we can; following [7] herein the Apoſtle's Rule, Phil. 3. 16. Nevertheleſs whereto we have already attained, let us walk by the ſame Rule; let us mind the ſame thing: And then 'tis to be hoped, that at laſt, if in any thing we be otherwiſe minded, God ſhall even reveal this unto us.

That there are ſome, even among thoſe who call themſelves Chriſtians, unworthy of Peace, the Holy Scriptures inform us: And theſe the Apoſtle, both by Precept and Example, orders to be caſt out of the Church. Such, for Inſtance, are they who deny the Fundamental Articles of our Faith, or who openly allow of Practices contrary to the Chriſtian Profeſſion. Of the former kind, were Hymeneus and Alexander, 2 Tim. 2. 18. who oppoſed the Doctrine of the Reſurrection; and whom St. Paul himſelf delivered unto Satan, 1 Tim. 1. 20. that by being cha⯑ſtiz'd, they might learn not to blaſpheme. Of the Latter, was that Corinthian Teacher, who was guilty of Inceſt, whom the Apoſtle ordered to be puniſhed after the ſame manner. 1 Cor. 5. 5. 13. Let ſuch an one (I ſay) be delivered unto Satan for the deſtruction of the Fleſh, that the Spirit may be ſaved in the Day of the Lord Jeſus; therefore put away from among your ſelves that wicked Perſon.

We have too many of ſuch Chriſtians, falſely ſo called, among our ſelves who not only deny the Reſurrection of the Fleſh but even that Chriſt is come in the Fleſh: who do not acknowledge Father, Son and Holy Ghoſt, the One True God of the Chriſtians, in whoſe Name we were bap⯑tized. Some we have, who take away the Merits and Satisfaction of our Saviour: and others, who pretend their own are equal to his. On one ſide we meet with thoſe that reject the Authority of the Scriptures; on the other, with thoſe that make their own Traditions equal with them, and impoſe upon us their private Fictions of Purgatory, worſhipping of Saints and I⯑mages, [8] and the Infallibility of the Pope, as Articles of Faith neceſſary to Salvation. Nor is it any Wonder, that the Manners of theſe Men are like their Doctrines. Hence it is, that the Church of God has been either rent into Factions, or oppreſs'd by a Tyrannical Power; That Magiſtrates have been diveſted of their Authori⯑ty, tho' deriv'd to them from God himſelf: That the Innocent have been exil'd, tortur'd and put to death: And laſtly, that at the Will and Pleaſure of the Biſhop of Rome, Kings have been depos'd, the People robb'd of their Laws and Eſtates, and at laſt maſſacred. But ſuch Doctrines and ſuch Practices can never belong to the Church of God: Nor can any Peace be obſerved with thoſe who teach and avow ſuch things; but the utmoſt Care ought to be taken, that the Peace of the Church be not deſtroyed by their Contrivan⯑ces.

I own indeed, that a Chriſtian Charity is to be ex⯑ercis'd even towards theſe Men, how little ſoever they may deſerve it: and that all Methods ought to be us'd to bring them to a better Mind. 'Tis the part of a good-natur'd Man, and a Chriſtian Paſtor, to convince ſuch Perſons of their Error, to repreſent the Danger they are in, and to admoniſh, exhort and beſeech them to return into the right way. And ſuch of them, who through an invincible Ignorance, or the Prejudice of Education, or the Craftineſs of their Teachers, have been ſo far ſeduc'd, as to do they know not what, may lay claim to a gentler ſort of Uſage. Herein we fol⯑low the Rule preſcribed us by St. Jude, while Jud. v. 23. we ſave them with Fear, plucking them out of the Fire, tho' hating even the Garment ſpotted by the Fleſh. Nor is it to be denied, but that a Man, who is a true Chriſti⯑an, may in ſome Caſes act in Conjunction with the Ene⯑mies [9] of his Religion: as for Inſtance, in Trade, Civil Offices, the Defence of ones Countrey, and the like: Neither will it be unbecoming us to carry our ſelves peaceably towards them in common Converſation and the Affairs of this Life; for this will make them ſenſi⯑ble, that the Reaſon why we differ from them in Mat⯑ters of Religion, is the Obligation of Conſcience, and not a Humour of Oppoſition. However, they are to be excluded from the Communion of our Church, from partaking with us in our Sacraments, and from joining with us in our Publick Prayers; For neither our Temples, nor the Worſhip of God, are to be prophaned by the Enemies of our Religion: According to that Precept of the Apoſtle, 2 Cor. 6. 14. 15. Be ye not unequally yok'd toge⯑ther with Unbelievers: for what Fellowſhip hath Righte⯑ouſneſs with Unrighteouſneſs? and what Communion hath Light with Darkneſs? And what Concord hath Chriſt with Belial? Or what part hath he that believeth with an Infidel?

The Apoſtle therefore does not admoniſh us to follow Peace with thoſe that ſubvert either the Faith or Man⯑ners of Chriſtians; but with ſuch, who, agreeing with Us in the Fundamentals of Religion, are of different Opinions from us in other Matters of leſſer moment. With theſe he perſwades us to maintain as ſtrict an U⯑nion as poſſible, and not to divide into Parties, but to ſtand by one another in a mutual Defence againſt the common Enemies of Chriſtianity. He informs us, that ſuch weak Perſons as theſe, are to be eſteemed as Bre⯑thren; and that provided the Subſtance of Religion be ſecured, we ſhould not give way to Paſſion and Diſſen⯑tion, upon the Account of ſome trivial Differences in Opinions.

[10] But becauſe (as was hinted before) in the ſame Church, ſome may happen to be united to others with more and cloſer Ties than ordinary, we are to conſider what ſort of Peace is to be kept, according to the Va⯑riety of the ſeveral Perſons, with whom it is to be maintained.

1. In the firſt place then, it certainly becomes Us, who are Paſtors of the ſame Flock, and Miniſters attending at the ſame Altar, not only to be united together by the Bonds of Peace, but by the cloſeſt Ties of Love and Affection. By this means we ſhall be the more firm and conſtant in oppoſing the Enemies of our Religion and Function; and teach our reſpective Flocks to demean themſelves after the ſame manner towards All of us, as we behave our ſelves towards one another. For what Thoughts would an Atheiſt, or an Infidel, or a weaker Chriſtian have of the whole Body of the Clergy, if there ſhould ſcarce be found one among them famous for his Writings, his Dignity, or the Poſt he holds in the Church, whom ſome of his Equals do not charge with Ignorance, Craft, or Impiety? And how can it be ex⯑pected that the People ſhould eſteem us as Pious and Faithful Miniſters of Chriſt, unleſs we our ſelves, who, 'tis reaſonable to ſuppoſe, ſhould know one another beſt, teſtifie to the World, both by Word and Deed, that we have really the ſame Thoughts of one another.

The Church of England, by the ſpecial Providence of God, has a double Advantage, which the Unhappineſs of the Times in the Beginning of the Reformation, de⯑nied to many of our Neighbours. The One, that Epiſ⯑copacy is preſerved among us; the Other, that our Or⯑dination is in all reſpects perfect, and handed down to us from the Apoſtles themſelves. To teſtifie how much [11] we prize the former Advantage, let us honour, reſpect, and obey our Biſhops; and that they may govern and protect us with the Affection of Fathers, let us behave our ſelves towards them with the Affection and Duty of Sons. If (as it ſometimes happens in Human Affairs) we ſhould engage in any Controverſie with them, let us beware, leſt by any undecent Reflections on their Per⯑ſons, we vilifie their Order; bearing all due Reſpect to the Dignity of their Station, and being fully perſwa⯑ded, that whatever Diſgrace is caſt upon the Fathers, will reflect upon the Sons.

And that the Chriſtian World may perceive how high⯑ly we value our Ordination, let us honour and eſteem all thoſe, who have received the ſame Holy Orders with our ſelves: Let us imitate our Anceſtors, on whom the Apoſtles laid their Hands; and let us be animated by the ſame Spirit of mutual Love with which they were, Rom. 12. 10. being kindly affectionate one to another with brotherly Love, in honour preferring one another, as St. Paul expreſ⯑ſes himſelf. So long as we all preach ſound Doctrine, let us neither envy nor cenſure thoſe, who do it either more or leſs dexterouſly than our ſelves: Nor let us ac⯑count him as an Enemy, who, when his Belief of what God has revealed to us, be the ſame with ours, yet is not ſo happy as to explain himſelf exactly in the ſame Terms with us. But above all things, this Caution is more eſpecially neceſſary, That when we engage in any Controverſie in Divinity, we do not come to it with exaſ⯑perated Minds: If any Doubts ariſe, let them be ſeriouſly weighed, accurately diſcuſſed, ſolidly handled; and let Truth be eſtabliſhed by Dint of Argument, not by opprobrious Language. But in caſe (as it often happens) that neither Party can be convinc'd by the force of the Arguments on the other ſide, it will become them [12] Both to conſider, that being Members of a well regu⯑lated Church, they ought to lay aſide all Contention and Reflections, and leave the Point in queſtion to be examined and determined by their Superiours. In do⯑ing thus, we ſhall follow the Apoſtle's Advice: Eph. 4. 29. 31. Let no Corrupt Communication proceed out of your Mouth, but that which is good to the uſe of Edifying.—And again, Let all Bitterneſs, and Wrath, and Clamour, and Evil⯑ſpeaking be put away from you, with all Malice.

2. For the maintaining ſincere Peace among all thoſe, who profeſs themſelves Sons of our Church, it is neceſſa⯑ry that they, as Members of the ſame Body, ſhould be ſo intimately united, as both to join with their Pa⯑ſtors, and with one another, as well in the Publick Worſhip, as in Brotherly Love. True it is, that the Variety of Cuſtoms, the ſeveral Ways of Living, the particular Conſtitution of our Bodies, and the like, do occaſion Variety of Opinions, and different Modes of Acting in divers Inſtances. One is for leading a Life of Auſterity, whilſt another thinks, that he may take his Freedom in thoſe things that are innocent. Some are for the Exerciſe of a ſeverer Diſcipline towards Offenders, whilſt others would have gentler Methods to be applied. Some are of Opinion, that it would be beſt for the Security of the Church, if thoſe things that are eſta⯑bliſhed already, remain as they are; and thoſe Perſons be kept at a diſtance from her, who are not fully ſatiſ⯑fied in every Particular: Whilſt others, on the contrary, think it more adviſeable, that things ſhould be varied, according to the Diverſity of Times and Occaſions; That ſome Allowances ſhould be made to Mens Prejudi⯑ces; and that the Terms of Communion ſhould be enlar⯑ged for the Reception of Weaker Brethren into the Boſom [13] of the Church. But in theſe and ſuch like Inſtances which are Matters of Prudence, rather than Religion, we may eaſily bear with one another, whilſt we all hold the ſame Faith, and all make uſe of the ſame Prayers, Sacraments, Worſhip, and Diſcipline. The Church is but little beholden to thoſe Men, who are for excluding out of it All, that cannot in every thing think as they do; and look upon them as Enemies, who are not Friends juſt in their own way. Beſides, there are many things, which God has not been pleas'd to reveal to us: Several others, which perhaps it is our Intereſt to be Ignorant of; and ſome ſtill, wherein we have no Concern on which ſide the Truth lies. In ſuch caſes, if Men differ in their Opinions, it is not to be won⯑der'd at, nor ought any Offence to be taken from thence. Such Varieties of Opinions ſhould not divide us into Sects and Parties; for the Church ſuffers no real detriment by them. They ſeem to be too fond of Quar⯑relling, who upon the Account of ſuch trivial Matters, violate Brotherly Love and Chriſtian Communion.

3. There are many Proteſtant Churches Abroad, who hold the ſame Fundamental Articles of Faith as we do, tho' they make uſe of different Ceremonies and Diſci⯑pline: It were to be wiſh'd, that they were better united among themſelves, and that All of them were in a cloſer Union with the Church of England, than hither⯑to they have been; that ſo, tho' diſtant one from ano⯑ther in Place, and differing in ſome things, yet they might be truly joyn'd together in Chriſtian Peace and Communion. It is indeed to be own'd, that ſome of theſe might rectifie their Sentiments in particular In⯑ſtances; and 'tis matter of great concern, that ſome others of them are ſo unhappy as to want that Eccle⯑ſiaſtical [14] Hierarchy, which has flouriſh'd down from the Apoſtle's Times: Hence it comes to paſs, that they commonly decline Communion with one another, and if at any time the Members of thoſe Churches happen, in the ſame Places, to meet with the Members of our Church, they do not, without ſome Difficulty, join to⯑gether in the ſame External Worſhip. And hence ariſes that Alienation of Affections, that Diſunion of Strength, and that unſteady Friendſhip which is to be obſerved among Proteſtants. It would certainly be worth our while, and perhaps not unworthy the Thoughts of this Holy Synod, to conſider how we might all become One Body. But by what Means this might be effected, what Abatements or Allowances in order thereunto might be made on either Side, is not Mine, nor any private Man's Province to determine; only thus much we may be allow'd to wiſh, that for the Honour of the Chriſtian, and the ſafety of the Reform'd Religion, ſuch an Union may ſome time be brought about, and that God in his Mercy would teach all the Proteſtant Churches in general, Luk. xix. 42. to know at leaſt in this their Day, the things that belong to their mutual Peace before they be hid from their Eyes; that ſo at length that Reproach may be remov'd, which is ſo often caſt upon us by the Romaniſts, of our not being the Sons of Peace, who cannot tell how to agree even among our ſelves; and that other Means proving ineffectual, we may at laſt be inſtructed by our Misfortunes, with Brotherly Love, and united Force to defend one ano⯑ther againſt the Subtilty and Power of the Common Enemy; or if at any time (which God prevent) the ſame Calamity ſhould overtake any other of the Refor⯑med Churches, which has in our days befal'n the French, that in ſuch caſe the Diſpers'd and Exil'd Brethren, [15] may, by a Communion both in Temporals and Spiri⯑tuals, find their own Country and Church in every Proteſtant Region into which they come.

4. But the moſt difficult Queſtion is ſtill behind, viz. What ſort of Peace is to be maintain'd with thoſe, who having the ſame Country, Laws, and Religion in com⯑mon with us, yet for ſome Reaſons (not proper to be enquired into at preſent) are diſſatisfied with our Diſci⯑pline or our Liturgy, and upon that account divide into Parties, chooſe themſelves Paſtors, and form themſelves into ſeparate Communions. Their Caſe is different from that of the Foreign Proteſtants; theſe Latter would have been glad of our Church Government, if they could have had it; at leaſt they do not condemn it; they are at liberty to uſe their own Cuſtoms and Ceremo⯑nies; whilſt the Former withdraw themſelves from the Paſtors of their own Church, and oppoſe that Diſci⯑pline which is eſtabliſhed by Lawful Authority.

We do indeed maintain ſome ſort of Peace with theſe; for no open War or Perſecution is carry'd on againſt them: And herein the truly laudable Charity and Moderation of the Church of England, is made ma⯑nifeſt to the Chriſtian World; that conſtant Pains are taken, by Preaching, Writing, and Conference, to ſa⯑tisfie the Weaker of them: And Matters are manag'd with ſo much Gentleneſs towards our Diſſenting Brethren that without exaſperating their Minds, we chuſe rather to gain them over into a willing Compliance with the Meekneſs of Wiſdom; and yet there are ſtill remain⯑ing ſeparate Congregations, diſtinct Paſtors, and a dif⯑ferent ſort of Diſcipline. However, it does not ſeem adviſeable, or Chriſtian-like, to caſt off ſo great a Body of our People, as loſt and undone: That they are not [16] as yet paſt reclaiming, is the Opinion of Many good Men, and that they may be reclaim'd is the hearty de⯑ſire of All. Let us therefore put up our Conſtant Pe⯑titions to the Father of Lights, that he would at laſt vouchſafe to open their Eyes, that they may ſee what a groſs Error they lie under, with what a deep Wound they tear and weaken the Church, and what encou⯑ragement they give to our Common Enemies, by their Separation.

Nor ought we to deſpair, but ſtill to add our farther Endeavours, that, at one time or other, this ſo Pious and Beneficial a Deſign may be accompliſh'd: The happy Day may come, which may produce what an Age has deny'd us; and at laſt a Way be open'd to us, whereby we may ſatisfie the Scruples of the Diſſenters, without prejudicing the Doctrine, Authority, or Diſcipline of the Church; and they may return into the Boſom of their Mother, after too long an Alienation from her: Than which, nothing certainly could be more deſirable to a Chriſtian, or more fortunate to this Church: Then we ſhould have perfect and entire Peace among our ſelves, which is at preſent ſo lamentably broken and diſturb'd by ſeparate Aſſemblies, and mutual Jealou⯑ſies.

It is not my preſent Buſineſs to enquire, by what Methods this moſt deſirable Peace may be obtain'd: This is to be left to the Piety and Prudence of this Venerable Synod, under the Divine Conduct of the Spirit of Peace, and the Author of Concord, when⯑ever they ſhall think fit to enter upon the Conſidera⯑tion of theſe weighty Concerns. Having thus ſhewn what ſort of Peace is to be follow'd, and with whom; all that remains under this Head, is to excite you to [17] a vigorous Proſecution of it: which I cannot do better, than by deſiring you, according to my propoſed Me⯑thod,

II. To obſerve of what great Moment this Peace is to us, our preſent Circumſtances conſider'd. Now 'tis of ſo great Moment, that almoſt the Whole of Reli⯑gion depends upon it; nor can it rationally be ex⯑pected, according to the preſent State of Affairs, that we ſhould long have any Church at all, but by the means of Unity and Peace. For the confirmation of this, among many other Arguments, which the time does not permit me to run through, I ſhall only pro⯑duce theſe Four.

1. The Church of Rome, moſt implacable to Prote⯑ſtants, has never ſhewn her ſelf more eager, in con⯑triving our Ruin, both by ſecret Conſpiracies, and open Force, than at this time. I need not tell you what Fury it has exercis'd againſt Some, nor what Arts it makes uſe of againſt Others of the Reformed Churches; theſe things are but too manifeſt to every one who reads any thing of the Tranſactions of Europe. In France, in Bearne, and in Piedmont, the very Name of Prote⯑ſtant is almoſt extinct; every Day we hear of many in thoſe Places condemn'd to Priſons, to Gallies, and to Tortures; the reſt who have made their Eſcape, are reduc'd to live upon Charity, and compell'd to ſeek new Places of Abode, either here or elſewhere. Nor are we ignorant of the Danger which threatens the Pro⯑teſtants of the Palatinate, Hungary, and Tranſylvania: By theſe Diſaſters we have loſt Some of the Reformed Churches, and from theſe Dangers we are in fear for Others. And if once the Ruin of thoſe Remoter [18] Churches ſhall be totally accompliſh'd, This of ours will become an eaſie Prey to the Tyranny of Rome: Nor can we otherwiſe be ſafe, unleſs with united Force we make ſo vigorous an Oppoſition, as to let our Ene⯑mies know, that, whilſt they exerciſe their Cruelty to⯑wards our Brethren, we look upon it as if done to our ſelves.

That ſuch a Peace and intimate Union among Prote⯑ſtants is highly neceſſary, is what hardly any one can be inſenſible of; but ſome perhaps will be apt to ſu⯑ſpect, that now 'tis too late: and ſo it is to be fear'd it will be, if in ſuch a weighty Concern we do not take ſome early Care. Let us then be prevail'd upon, with⯑out delay, to do our Part towards the attaining of this End, that by being at Peace among our ſelves, we may open a Way to an Univerſal Peace. If ever, by the Providence of God, the Churches Abroad ſhould unite, one may very fairly ſuppoſe, that ſuch a Thing would hardly be done, but by the Mediation of the Church of England; but how ſhall others make uſe of our Coun⯑ſels for the Compoſing their Differences, if we can find out no Remedy to our own? Gal. v. 14, 15. All the Law, as the Apoſtle ſpeaks, and all our Safety, is fulfilled in one Word, Thou ſhalt love thy Neighbour as thy ſelf: but if, inſtead of mutual Love, we bite and devour one another, let us take heed, that we be not conſumed one of another, and all of us together by our Common Enemy. Matt. xii. 25. For every Kingdom divided againſt it ſelf, is brought to Deſo⯑lation; and every City or Houſe divided againſt it ſelf ſhall not ſtand.

2. The Faith it ſelf is endanger'd by mutual Conten⯑tions; and whilſt warm Debates, and angry Diſputes are carry'd on among Brethren about the Punctilio's of [19] Religion, the Blow really, tho' not deſignedly, falls up⯑on Religion it ſelf. It often happens, that they who believe one and the ſame Article of Faith, do differ in their manner of explaining it; and whilſt Both are pleas'd with their own Explanation, One contends that it cannot be True in the others way of Expreſſing it, and the other, that it muſt be true his way or not at all; in the mean time, the Enemies of Religion, bor⯑rowing Arguments from each Party, do infer, that it muſt be certainly Falſe, and cannot be at all. Thus whilſt ſome contend about the Shadow, they occaſion others to loſe the Subſtance. It would certainly be much better, when the Subſtance of our Doctrine is the ſame, to be leſs ſolicitous about other Matters; for whilſt we are agreed in thoſe things, which God himſelf teaches, it is not becoming either a Modeſt Man, or a Chriſtian, to contend eagerly about his own Illuſtrations. Let the Enemies of our Faith rather perceive, that we aim not at our Own, but at the Glory of God; and that we never fall out with thoſe, who, together with our ſelves, embrace the Scripture Revelation, upon the ac⯑count of our own private Opinions.

But from theſe Contentions, if they happen among Paſtors themſelves, a farther danger ariſes to the Faith: For we know that Religion is planted, increaſes, and flouriſhes by their Care and Labours; and that the greater eſteem Men have for them, the more eaſily will they be perſwaded by them: Now if they them⯑ſelves charge each other with Ignorance and Error, what elſe can be the Iſſue, but that the People mov'd by theſe Reflections, will deſpiſe or hate them, and by degrees fall from deſpiſing the Paſtor, to contemn Re⯑ligion it ſelf? It would certainly be more adviſeable, for Both Sides to conſult their Mutual Honour and Re⯑putation; [20] and if there ſhould be a Miſtake in any caſe, to conceal it rather, than by expoſing the Weakneſs of particular Perſons, to fruſtrate the Succeſs of their com⯑mon Endeavours.

3. Unleſs we maintain Peace, farewel to Diſcipline and Good-Manners, without which the Church can⯑not ſtand long; for whilſt Factions prevail, Juſtice, for fear it ſhould ſeem to be ſeverer on one ſide than the other, is apt to proceed too timerouſly; and ill Men either conceal their Vices in the Miſt of Contention, or if they be too manifeſt to be conceal'd, then they ſhel⯑ter 'em by their Zeal for one of the contending Parties. Whilſt the Quarrel on both Sides is manag'd with an immoderate Heat, neither Party examines of what Life or Faith the Men of their own Side are, but only how they ſtand affected towards the Party: Nor is there any concern, whether they be Good Men or no, but only whether they be on our Side. But if theſe Con⯑tentions are heighten'd into Schiſms, the Caſe is ſtill worſe, for then the worſt of Men, even the Corrupters of our Faith and Manners, by leaving one Communion for another, as occaſion ſerves, equally eſcape the Cen⯑ſure of all. But what ſort of Manners can we expect where there is no Diſcipline? and what ſort of Face is the Church like to have, when 'tis ſtain'd with corrupt Manners? How valuable ſoever a pure Faith is, yet a pure Life will be always brighter, and more eſteem'd. Vices pollute the Soil in which they grow, nor will any Church preſerve its Honour, whoſe Members are Chriſtians by Name, but Infidels in Practice. Peace therefore is to be follow'd, that we may proſecute Vice; and Friendſhip maintain'd among Good Men, that we may turn our whole Force againſt Impiety, an Enemy [21] both to the Salvation of our Souls, and to the Peace of the Church. For neither can a Church flouriſh or be ſecure, unleſs Care be taken of Mens Manners, nor can there be any Regulation of Manners, unleſs Peace be pre⯑ſerv'd.

4. By the Loſs of Peace, we, together with it, loſe Edification: For there is no room for Perſwaſion in the midſt of Heat and Paſſion: Nor do thoſe, whoſe Minds are poſſeſt with the Prejudices of contending Parties, eaſily attend to him that preaches Faith in Chriſt, or Piety towards God, or the Love of Vertue. When Paſſion is laid, the Underſtanding is more apt to re⯑ceive the Truth, and the Will is the more eaſily moved by the weight of Arguments. If one ſide is angry, ſo is the other; nor does either of them conſider what becomes Themſelves, but what may prejudice their Ad⯑verſaries. There is therefore need of Peace, both for the Planting Faith in our Minds, and alſo for promo⯑ting the Fruits of Faith, Integrity of Life, and the Care of our Souls. Conformable to this, is what we meet with in Scripture, Act. ix. 31. Then had the Churches reſt throughout all Judea, and Galilee, and Samaria, and were edified, and walking in the fear of the Lord, and in the comfort of the Holy Ghoſt were multiplied. Whilſt we enjoy the Gentle Gale of Peace, Unbelievers are eaſily perſwaded to embark in the ſame Bottom with us; if we are driven to and fro by our Differen⯑ces, they had rather be at quiet in their own Errors, than be toſs'd about by our Contentions. Nor can the Church it ſelf, in the midſt of perpetual Storms, hold out always againſt the Violence of the Waves: It muſt ſometimes come into Port to refit; it will want frequent Repair, to ſecure it from Shipwreck; and the Care and Vigilance of the Builder muſt be conſtantly [22] employed for its Safety and Preſervation. And this brings me to the other General Head of my Diſ⯑courſe, viz. To treat of the Edification of the Church.

I. As to Faith, the more it is in Danger, the great⯑er Care ought to be taken of it: But hardly, in any Age of the Church have we heard of more Shipwrecks made of the Faith, than are to be ſeen in our Days. To call in queſtion the Doctrines of the Goſpel, to throw aſide all Revelation as a Cheat; nay, to deny the Exiſtence of God, or, which amounts to the ſame thing, to diſown his Providence; is grown ſo faſhiona⯑ble, that thoſe who openly do ſo, are no longer (as for⯑merly they were) looked upon as Monſters. That on⯑ly is reckoned Liberty, to think, not what is moſt pro⯑bable, but what every one has the moſt mind to. E⯑very Man ſets up his own private Opinion for his Reli⯑gion; and 'tis reckoned a Meanneſs of Spirit to ſuffer ones ſelf to be directed by the Word of God, and the Light of Revelation.

[...]n ſo corrupt a State of things, it is ſomewhat Heroical to be inſpired with the Warmth of Elijah; and while almoſt all the Houſe of Iſrael follow after [23] Baal, to be very jealous for the Lord God of Hoſts. 1 Kin. 19. 10. Pa⯑tiently to ſuffer ſo many Souls in Danger, To be faint-hearted, or to permit the Lord's Vineyard to be trodden under Foot of wild Beaſts; this, I ſay, is a falſe way of following Peace. Our Force and Cou⯑rage is rather to be rallied under ſuch an imminent Danger; and it will be our Duty, as becomes the Soldiers of Chriſt, to find out, attempt, and execute, to the utmoſt of our Power, whatever may reduce Men to a ſounder Mind, and to the Communion of the Church.

For the more remiſs we are in defending the Faith, the more will the Enemies and Corrupters of our Re⯑ligion exalt themſelves; the more ſecurely will Satan, the Betrayer of Man's Salvation, ſow his Tares in the Field of Chriſt; and it may be at laſt juſt with God, in Judgment to take away from us that Faith, which we have been ſo negligent in keeping; and the Light of the Goſpel being removed, to ſuffer this ungrateful Nation to fall back again into the Darkneſs of Infide⯑lity or Popery.

But that we may eſcape ſuch an unſpeakable Calami⯑ty, having called upon God for his Aſſiſtance, that he would be pleaſed to enlighten thoſe who are in Error, with the Grace of his Holy Spirit,

1. In the firſt place, we muſt endeavour by Confe⯑rence, by Perſwaſion, 2 Tim. 4. 2. by preaching the Word, by being inſtant in ſeaſon, out of ſeaſon; by reproving, rebuking, ex⯑horting, with all long-ſuffering and Doctrine, to con⯑vince the Erroneous, and reclaim them to the Truth.

[24] 2. We muſt endeavour to return ſuch Anſwers to the Corrupt Books which wicked Men diſperſe a⯑broad, as may at once ſhew our Temper and their Fallacies, detect their Errors, inſtruct our Flock, and defend Religion. How ſucceſsfully this was done in the late Times, when Popery was growing upon us, and upon other Occaſions, we have found by Expe⯑rience, to the great Honour of our Clergy, and to the Good of the Church.

3. We ſhould very plainly and clearly in our Diſ⯑courſes from the Pulpit explain the Articles of our Faith to the People, prove them out of the Scriptures themſelves, and conſtantly teach of what uſe theſe Do⯑ctrines are in this, and how much they conduce to the Happineſs of the other Life.

4. We ſhould take care, as far as in us lies, to encou⯑rage the ſetting up of Schools, wherein the Poorer Youth may be taught to read the Bible, and to un⯑derſtand the firſt Rudiments of Religion, and to retain them in their Memory.

5. That thoſe of riper Years be more fully inſtru⯑cted, in order to their being confirmed by the Benedi⯑ction of the Biſhop, 1 Pet. 3. 15. That they may be ready always to give an Anſwer to every Man that asketh them a Rea⯑ſon of the Hope that is in them: And that they may not for want of a ſolid Foundation, be born down by the Attempts of Deceivers, Eph. 4. 14. nor be any more Children toſſed to and fro, and carried about with every Wind of Do⯑ctrine, by the ſlight of Men, and cunning Craftineſs, where⯑by they lie in wait to deceive.

[25] And all theſe things, by the Bleſſing of God, are generally practiſed among us, both to the Good of Souls, and the Honour of this Church. One thing is ſtill to be wiſh'd (and how it might be obtained, I leave to the Judgment and Prudence of my Superi⯑ours,) viz. that ſome Method may be found out, whereby all thoſe who are Eminent for their Birth, Station or Wealth, may be obliged to inſtill betimes theſe important Matters into the Minds of their Chil⯑dren, and to inſtruct them throughly, as they grow up, in the Chriſtian Religion; to teach them what the Articles of our Faith are, on what Foundations they are built, and by what Arguments defended a⯑gainſt Atheiſts, Hereticks and Infidels. For the Riſe and Growth of our Misfortune is chiefly owing to this, that theſe young Gentlemen (except ſome few, on whom the Care of their Parents, or the Diſcipline of an Univerſity, beſtow a more happy Education) neg⯑lecting the Buſineſs of Religion, conform themſelves to the Manners of the Age; and being furniſhed with a little humane Learning, or rendred more confident by a Smattering in Philoſophy, think it genteel to doubt of Sacred Truths, to laugh at Reve⯑lation, and to form each for himſelf a new, or no Reli⯑gion, as the Fancy takes him. From theſe the Infe⯑ction deſcends to the People; for they are the Per⯑ſons, whom when young, thoſe of the ſame Age imitate, and whom when grown up, All Men make their court to. God grant that ſome ſuitable Remedy may be applied to this Unhappineſs; that Religion may not be run down chiefly by thoſe, who are more indebted to God than others, by whoſe Authority the Vulgar ought to [26] be kept within the Bounds of their Duty, and by whoſe Example they ſhould be taught to lead regu⯑lar Lives, and to reverence things Sacred.

II. The Second, and withal the moſt neceſſary Part of Edification, is that which relates to Manners. For let our Faith be never ſo Sound and Orthodox, if in our Manners we act counter thereto, our Church will never be eſteemed as truly Chriſtian. All Men cannot pretend to judge of Opinions; but all may be Judges of our Lives. The wiſer ſort may perhaps come over to us for the ſake of Truth; but to win over the Vulgar, we muſt adorn the Purity of our Doctrine by Integrity of Life. 'Tis true indeed, in the Reformation of Manners, we are to ſtruggle with a very corrupt Age: But the more corrupt the Age is, the more Occaſion is there for us to endeavour in the firſt Place, that things may not grow worſe; and then, that they may alter for the better. Nor can we beſtow our Pains on a Work more accepta⯑ble to God, more becoming our ſelves, or more be⯑neficial to our Flocks. The Church of England was reformed by our Anceſtors from the Corruptions of Popery in Matters of Faith. How much will it be for our Glory, to be inſtrumental in tranſmitting it down to Poſterity, purg'd at laſt from a Practice un⯑ſuitable to its Doctrine!