The true and only way of concord of all the Christian churches the desirableness of it, and the detection of false dividing terms / opened by Richard Baxter.

The First Part. (Book 1)

The Reasons for Christian Unity and Concord: What it is: And how much may be hoped for on Earth. (Book 1)

CHAP. I.

The Text opened, and the Doctrines and Method proposed.

EPHES. 4. 3.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Endeavouring (or carefully or diligently studying) to keep the Vnity of the Spirit in the bond of Peace.

HAD not the distempers of the minds even of Religious persons, and the long and sad divisions and distractions of Christi∣ans assured me that this Text is not commonly understood and regarded, as the Apo∣stles vehement Exhortation, and the importance and reason of the matter do bespeak; yea had not the long bleeding wounds of the Church, made by its Pastors

and most zealous members, still cryed out aloud for pity and help, I had not chosen this subject at this time. But after the complaints, and exhorta∣tions and tears of the wisest and best men since the days of Christ, after the long miseries of the Church and the long and costly experience of all ages, the destroying Spirit of division still possesseth the most, and maketh some of the possessed to rage and foam & tear themselves and all that are in their power; it haunt∣eth the holy assemblies and disquieteth the lovers of unity and peace, and by the scandals which it raiseth it frighteneth children and unstable persons out of their religion and their wits. And therefore af∣ter the many books which I have written for Vnity, Love and Peace, and the many years preaching and praying to that end, I find it yet as necessary as ever to Preach on the same Subject, and to recite the same things, and while I am in this Taberna∣cle which I must shortly put off, to stir you up, that after my decease you may have it in remem∣brance (2 Pet. 1. 12, 13, 14.) And could I persuade the Churches of Christ to seek by fasting and fervent prayer, the dispossessing of this distracting Spirit, (by which only this evil kind goeth out) our languish∣ing hopes might yet revive.

If Paul found it necessary to cry down division, and plead for Unity so frequently and so vehement∣ly as he doth, to those new planted Churches of Rome, Corinth, Ephesus, Galatia, Philippi, Thessaloni∣ca, &c. which had been founded by the means of miracles, and had so much of the spirit of Unity and Community, and had Apostles among them to preserve their peace: what wonder if we that are much ignorant of the Apostles minds, and of the Primitive pattern, and have less of the Spirit, have need to be still called upon to study to keep the

Vnity of the Spirit in the bond of peace? They that preach Twenty or an hundred Sermons for Purity, and scarce one with equal Zeal for Vnity and Peace, do not sufficiently discern that Purity and Peace are the inseparable fruits of the wisdom from above,* 1.1 which live and die together, and with them the souls and societies of be∣lievers.

This famous Church of Ephesus is it which Paul Act. 20. had so long laid out his labours in; even publickly & from house to house, night and day with tears: which was famous for its great∣ness,* 1.2 and the open profession of Christ;* 1.3 where even the price of the vain unlawful books which they openly burnt came to fifty thousand pieces of silver.* 1.4 This is the Church that first of the seven is written to by Christ, Rev. 2. Whose works, labour and patience, even without fainting, were known and praised by the Lord† 1.5; which proved and disproved the false Apostles; which hated the deeds of the Nicolaitans: And yet Paul saw cause, Act. 20. 30. to foretell them prophetically of their temptations to division; that they should be tryed by both extreams as other Churches were and are; that on one side grievous Wolves or Church tyrants should enter not sparing the st••ck, and on the other side, of themselves should men arise speaking perverse things to draw away disciples (by Schism & separation) after them. And to this excellent Church he seeth cause here to urge the Persuasives to the vigi∣lant▪ preservation of Vnity, in this Chapter.

Having in the three first Chapters instructed them in the high mysteries of Election, Redemption and the fruits thereof, and magnified the riches of Grace in Christ, and the spiritual knowledge there∣of,

that we may know what Vse he principally in∣tended, he here beginneth his application, 1. With a moving reason from his Person and Condition, v. 1. [I the Prisoner of the Lord] As if he should say [As ever you will regard the doctrine and counsel of your Teacher, and Christs Apostle, now I am in bonds for the doctrine which I preach] 2. With words of ear∣nest request [I beseech you] 3. With the matter of his request, 1. In general, that [they walk worthy the calling wherewith they were called] Beza need not have avoided the vulgar and proper translation of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and put quod convenit for worthy; for worthiness can signifie nothing but moral congruity. 2. Specially this worthiness consisteth in the holy and healthful constitution of their souls and the exercise there∣of: In their inward disposition, and their answer∣able practice.

1. The inward qualifications are 1. [All lowliness] 2. [Meekness] 3. [Love.]

2. The fruits of these are, 1. Long-suffering: 2. For∣bearing one another: 3. And Studying to keep the Vnity of the spirit in the bond of peace:] Which Vnity is particularly described in the Terms and reasons of it which are seven. 1. One Body. 2. One Spirit. 3. One hope. 4. One Lord. 5. One faith. 6. One Baptism. 7. One God and Father who is above all and through all and in them all] But negatively, not in an equality of Grace in all the members; for that is various according to the measure of the gift of Christ, the free Benefactor.

I must pass by all unnecessary explication, and the handling of the many useful Lessons which offer themselves to us in the way: such as these fol∣lowing.

Doct. 1. It should not depreciate the counsels of Christs Ministers, that they are sent or written from a prison

or bonds, but rather procure their greater acceptance: when they are not imprisoned for evil doing, but for Preaching or obeying the Gospel and Law of Christ, it is their honour, and the honour of that doctrine which they suffer for: why else keep you days of thanks∣giving and Commemoration of the Martyrs? On the persecutors part Christ is evil spoken of or blas∣phemed, but by the sufferers he is glorified, and therefore he will glorifie them.* 1.6 I was once blamed for dating a book [out of the Common gaol or prison in London] as if it reflected on the Magistrate: But I imitated Paul, and mentioned no∣thing which the Rulers took for a dishonour, as their actions shewed.

Doct. 2. Beseeching is the mode and language of wise and faithful Pastors, in pleading for Vnity and against Schism in the Church. For they are not Lords over the flocks, but helpers of their faith: They have no power of the sword, but of the word. They rule not by constraint, but willingly, nor such as are constrained by them, but Voluntiers: It is not the way to win Love to God, to Pastors or to one another, to say, Love me or I will lay thee in a gaol: stripes are useful to cause fear and timerous obedience, but not directly to cause Love. And hated Preachers seldom prosper in Converting or Edifying souls, or healing disordered, divided Churches.

Doct. 3. Though Grace find us unworthy, it mak∣eth men such as walk worthy of their high and heaven∣ly calling: that is, in a suitable conversation, answer∣able to the principles of their faith and hope. Chri∣stianity were little better than the false Religions of the world, if it made men no better. If Christ made not his disciples greatly to differ from the disciples of a meer philosopher, he would not be

••hought greatly to differ from them himself: The ••ruits of his doctrine and spirit on our hearts and lives are the proofs and witness of his truth: we wrong him heinously when we live but like other men: And we weaken our own and other mens faith, by ob∣scuring a great evidence of the Christian Verity. And those that are of eminent holiness and righteous∣ness of life, are the great and powerful preachers of faith, and shew men by proofs and not only by words that Christ is true.

Doct. 4. Lowliness is a great part of Christian wor∣thiness, and a necessary cause of Christian Vnity and peace. This 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is but the same thing which Paul elsewhere (Act. 20. 19.) tells this same Church, that he practised towards them exemplarily himself. Lowliness of mind contain∣eth both low and humble thoughts of our selves, and low expectations as to honour and respect from others; with a submissive temper, that can stoop and yield, and a deportment liker to the lower sort of people, than to the stout and great ones of the world. As Mat. 5. to be poor in spirit is to have a spirit fit for a state of poverty, not in Love with riches, but content with little, and patient with all that poor men must endure; so Lowliness of mind, is a disposition and deportment, not like the Grandees of the world, but suited to Low persons and Low things, condescending to the lowest persons, em∣ployments and indignities or contempt that shall be cast upon us, A proud high-minded person, that is looking for preferment and must be somebody in the world, is of a spirit contrary to that of Chri∣stianity, and will never lie even in the sacred Edifice, nor be a healer, but a troubler of the Church of Christ, and must be converted and become as a lit∣tle child, before he can enter into the Kingdom

of heaven, Mat. 18. 3. And indeed only by selfish∣ness and pride have come the divisions and con∣tentions in the Church, even by those that have made it the means of their domination to cry down division, because they must have all to Unite in them, in Conformity to their opinions, Interests and wills. A humble soul that can be content to follow a Cru∣cified Christ, and to be made of no reputation (Phil. 2. 7. Heb. 12. 1, 2, 3.) and to be a servant to all, and a Lord of none, and can yield and stoop and be despised, when ever the ends of his office do require it, is a Christian indeed and fit to be a healer.

Doct. 5. Meekness or Lenity is another part of Christian worthiness, and a necessary cause of Vnity and Peace.

Though in some this hath extraordinary advan∣tage or disadvantage in the temperature of the bo∣dy, yet it is that which persons of all tempers may be brought to by grace. A boisterous, furious or wild kind of disposition, is not the Christian healing spi∣rit. If passion be apt to stir, wisdom and grace must repress it, and Lenity must be our ordinary temper: we must be like tame creatures, that fami∣liarly come to a mans hand, and not like wild things that flye from us as untractable: otherwise how will such in Love and peace and sociable concord, ever carry on the work of Christ?

Doct. 6. Love to each other is a great part of Chri∣stian worthiness, and a most necessary cause of Vnity and peace. Of which I hope to say so much by it self (if God will) as that I shall here pass it by. It being the very Heart and Life of Vnity.

Doct. 7. Long suffering or a patient mind not rash, or hasty, is another part of Christian worthiness, and a necessary Cause of Vnity and peace.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath more in it than many well con∣sider of: I know it is commonly taken for restraint of anger by patient long-suffering: But I think that it chiefly signifieth here and elsewhere in Pauls Epistles, that deliberate slowness and calmness of mind which is contrary to passionate haste and rashness: When a pas∣sionate man is hasty and rash and cannot stay to hear another speak for himself nor to deliberate of the matter and search out the truth, nor forbear revenge while he thinketh whether it will do good or harm, or what the case will appear in the review; this Longanimity will stay men and compose their minds, and cause them to take time before they judge of opi∣nions, practices or persons, and before they venture to speak or do; lest what they do in haste, they re∣pent at leisure: It appeaseth those passions which blind the judgment when wrath doth precipitate men into those conceptions, words and deeds, which they must after wish that they had never known. Hasty rashness in judging and doing, for want of the patience & lenity of a slow deliberating mind, is the cause of most errors, Heresies and divisions, and of abundance of sin and misery in the world.

Doct. 8. Bearing, supporting and forbearing one an∣other in Love, is another part of Gospel worthiness, and needful means of Vnity and peace.

Doubtless to forbear each other patiently under injuries and provocations is a great part of the duty here meant; But both Beza who translated it [susti∣nentes] and the Vulgar Latine which translateth it [supportantes] seemed to think that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth something more. While we are imperfect sinful men, we shall have need of mutual support and help, yea we shall be injurious, provoking and troublesome to each other: And when Christians (yea Church Pastors) are so far from supporting

and sustaining the weak, that they cannot so much as patiently bear their censures, neglects, or other effects of weakness, Unity and peace will hardly prosper, much less if their spiritual Nurses become their chief afflicters.

Doct. 9. Vnity of the spirit is most necessary to the Church of Christ and to its several members, though their measures of Grace be divers.

Doct. 10. The bond of Peace must preserve this Vnity.

Doct. 11. This Vnity consisteth in these seven things; 1. One body, 2. One spirit, 3. One Hope, 4. One Lord, 5. One Faith, 6. One Baptism, 7. One God.

Doct. 12. This Vnity must be studied carefully, and diligently endeavoured and preserved, by all the faith∣ful members of the Church.

These last Doctrines being the subject which I design to handle, I shall speak of them together in the following Order.

I. I shall tell you, What the Vnity of the spirit is which is so necessary.

II. I shall tell you, What necessity there is of this Vni∣ty, and what are its happy fruits.

III. I shall open the seven particulars in which it doth consist; and defend the sufficiency of them to the use here intended in the Text.

IV. I shall open the nature and terms of coun∣terfeit Unity.

V. I shall open the Nature and mischiefs of the contrary (Division.)

VI. I shall shew you what are the enemies and impediments of this Unity.

VII. I shall shew you, What are the study and en∣deavour, and the bond of peace, by which this Unity must be kept.

VIII. I shall conclude with some directions for Application, or Use of all.

CHAP. II.

The Nature of Vnity, and this Vnity of the spi∣rit, opened.

1. WHat UNITY in General is, and what This Vnity of the spirit in special, I shall open in these following connexed propositions.

1. I must neither here confound the ordinary Reader by the many Metaphysical difficulties about UNI∣TY; nor yet wholly pass them by, lest I confound him for want of necessary distinction.

2. UNITY is sometimes the attribute of an Vniversal, which is but Ens rationis, or a General Inadequate partial conception of an existent singular being: and so All men are ONE as to the species of Humanity; And all Living things are One in the Genus of Vitality: And so of Bodies, Substances, Crea∣tures, &c. It is much more than this that we have be∣fore us.

2. Some think that the word [ONE] or [UNITY] signi••ieth only Negatively an Vndi∣videdness in the thing it self: But this conception is more than Negative, and taketh in first in Compounds that peculiar Connexion of parts by one form, and in simple spiritual beings, that more excellent indivisible

essentiality and existence, whence the Being is intelligi∣ble as such a subsistence as is not only undivided in it self, but divisible or differenceable from all other ex∣istent or possible beings, so far as it is one.

4. Passing by the distinction of Vnum per se & per accidens, and some such other, I shall only further distinguish of Vnity according to the differences of the Entities that are called One: Where indeed the difference of Things, maketh the word ONE of very different significations.

5. GOD is Supereminently and most perfectly ONE, as he is ENS, BEING: No Creature hath Vnity in the same perfect sort and sense as GOD is One. He is so ONE as that he is perfectly simple and indivisible: and so as that he cannot be properly a Part, in any composition.

6. Therefore GOD and the World, or any Creature are not compounding parts; for a part is less than the whole: And that which is less is not Infinite.

7. Yet God is more Intimate to every creature than any of its own Parts are: no form is more inti∣mate to the matter, no soul to the body, no for∣mal vertue to a spirit, than God is to all and every being: But his Perfection and the Creatures Imperfection is such, as that creatures can be no addition to God, nor compounding parts, but like to Accidents.

8. The same must be said therefore of Christs Divine and humane natures. The Schoolmen there∣fore say that Christs soul and body are Parts of his humane nature: but his Godhead and manhood are not to be called Parts of Christ: Because the God∣head can be no Part of any thing.

9. When Paul saith that God is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 All in All things, he meaneth not that he is for∣mally all things themselves; But yet not that he is less,

or is more distant from them than the form; but is eminently so much more, as that the title is below him: so he is said here, Eph. 4. 6. To be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] the Father of all, above all, and through all, and in us all: And 1 Cor. 12. 16. it is said that the same God worketh all in all, as to the diversity of operations: He is the most intimate prime Agent in all that acteth (though he hath enabled free Agents to de∣termine their own acts morally to this or that, hic & nunc, &c.) For in Him we live and move and have our Being; for we are his offspring, Act. 17.

10. Somewhat like this must be said of the spe∣cial Union of Christ and all true believers: As to his Divine Nature, (and so the Holy Ghost) he is as the Father, Intimately in all, but more than the form of all or any: But he is specially by Relation and Inoperation in his members, as he is not in any others: So Col. 3. 11. Christ is said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 All in All, that is to the Church: And so I conceive that it is in a Passive or Receptive sense that the Church is said to be the fulness of him that filleth all in all, Eph. 1. 23. Whether it be spoken of Christs Godhead only, or of his humane soul also, as being to the Redeemed world what the Sun is to the Natural il∣luminated world, I determine not: But which ever it is, Christ filling all in all, the Church is called his fulness as being eminently ••possessed and filled by him, as the Head is by the humane soul more than the hand or other lower parts.

11. The Trinity of Persons is such, as is no way contrary to the perfect Vnity of the Divine essence; As the faculties of Motion, Light and Heat in the Sun, and of Vital Activity, Intellection and Volition in man, is not contrary to the Unity of the essence of the soul: (yet man is not so perfectly One as God is.)

12. The Vnity of a spirit in it self, is a great Image or Likeness of the Divine Vnity; As having no separable Parts, as passive matter hath, but being One without divisibility; even one Essential Vertue or Vertuous substance.

13. The most large extensive Vnity (as far as spirits may be said to have extension or Degrees of Essence) is likest to God: And the Unity of a ma∣terial atome is not more excellent than the Vnity of the material part of the world, made up of such Atomes. (Whether there are such Atomes physical∣ly indivisible I here meddle not, but the shaping of an Atome into cornered, hollow and such other shapes, is to common reason a palpable contra∣diction.)

14. Whether there be any one passive Element (Earth, Water or Air) any where existent in an Vnion of its proper Atomes, without a mixture of any other Element, is a thing unknown to mor∣tals.

15. So is it whether there be any where existent a body of the united Atomes of the several passive Elements without the active.

16. The mixt Beings known to us do all consist of an union of the passive and active Elements (or of these united.)

17. We perceive by sense what Vnion and Divi∣sion of Passive matter is, which hath separable parts: But how far spirits are passive (as all under God are in some degree,) and whether that Passivity signifie any kind of Materiality as well as Substantiality; and how far they are extensive, or partible, or have any Degrees analogous to Parts, and so what their Vnity is in a positive conception, and how spirits are Many, and how One, and whether there be ex∣istent One Universal spirit of each kind Vegetative,

sensitive, and Intellective, and whether they are both One, and many in several respects, with ma∣ny such like questions, These are all past hu∣mane certain knowledge in this life: Many it is certain that there be: But whether that Number here be Quantitas discreta, and how they are Individuate and distinguishable, and how 'tis that Many come from One or two in generation, are questions too hard for such as I.

18. But we see in Passive matter, that the parts have a natural propensity to Vnion, and the aggre∣gative inclination is so strong, as that thence the Learned Dr. Glisson (Lib. de Vitâ Naturae) copiously maintaineth that all Matter hath Life or a Natural Vital self-moving Vertue, not as a compounding part, but as a formal inadequate conception: In which though I consent not, yet the Aggregative Inclination is not to be denyed▪ All heavy terrene bodies hasten to the earth by descent, and all the parts of Water would unite; and Air much more.

19. The grosser and more terrene any Body is, the easilier the parts of it continue in a local se∣paration; you may keep them easily divided from one another, though they incline to the whole: But liquids more hasten to a closure; and Air yet much more.

20. Whether this their strong inclination to Vnity be a natural Principle in the passive Elements themselves, or be caused by the Igneous Active part which is ever mixed with them, and whose Vnity in it self is more perfect; or whether it principally proceed from any spiritual substance which animateth all things, and is above the Igne∣ous substance, I think, is too hard for man to de∣termine.

21. But so great is the Union of the whole Igneous substance that is within our knowledge, that we can hardly tell whether it have divisible se∣parable parts, and more hardly prove that there are any parts of it actually separated from the rest, even where by Termination and Reception in the Passive matter there is the most notable distinction. The Light of the Sun in the air is One, and that Light seemeth to be the effect of the present substance of the solar fire, and not a quality or motion locally di∣stant from it: A burning-glass may by its Recep∣tive aptitude occasion a combustion by the Sun-beams in one place which is not in another. But those beams that terminate on that glass are not separated from the rest. As there are in Animals fixed spirits which are constitutive parts of the solid mem∣bers, and moved spirits which carry about the humours, and yet these are not separated from each other: so the Earth it self, and its grosser parts, have an Igneous principle still resident in them, as fire is in a flint, or steel, and indeed in every thing: And this seemeth to be it which many call Forma telluris: But that all these are not contigu∣ous or united also to the common Solar fire, or Igneous Element, is not to be proved. The same Sun-beams may kindle many things combustible and light many Candles, which yet are all one un∣divided fiery substance, though by the various Recep∣tivity of matter, so variously operating, as if there were various separate substances. And as all these Candles or fires are One with the solar fire in the Air, so are they therefore One among them∣selves: and yet not One Candle; because that word signifieth not only the common fire, but that fire as terminated and operative on that particular Mat∣ter. The stars are many: but whether they be not

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

also One fiery substance, diversifyed only by Contracti∣on and Operation of its parts upon some suitable Receptive matter (or contracted simply in it self) without separation from all other parts, is more than we are able to determine.

22. They that hold that non datur vacuum, must hold that all things in the world are One, by most intimate conjunction or Union of all the parts of being: And yet distinguishable several ways.

23. We constantly see a numerical difference of substances made by Partible Receptive matter, when yet the informing substance in them all, is One in it self thus variously terminated and operating: so one Vine or Pear Tree hath many Grapes or Pears nu∣merically different; And many leaves and branches and roots; And yet it is one vegetative substance which animateth or actuateth them all; which consisteth not of separated parts: And that Tree which is thus principled, is it self Vnited to the Earth, and ra∣dicated in it is a real part of it, as a mans hair is an Accident, (or as some will call it, an Ac∣cidental part) of the man, or the feathers of a bird: And consequently the forma arboris or its vegetative spirit, and the forma telluris are not separated, but One. And we have no reason to think that there is not as true an Union between that forma telluris, and the forms or spirits of the sun, stars, or other Globes of the same kind, as there is between the spirits of the Earth and plants. So that while Vege∣tative Spirits are many by the diversity of Receptive or Terminative matter, (and perhaps other ways to us unknown) yet seem they to be all but One thus diversifyed, as One soul is in many mem∣bers.

24. Seeing the Noblest natures are most perfect in Vnity (and the basest most divisible) we have

no reason to think that the Vital principles of the divers sensitive Animals (meerly such) are not as much One as the divers principles of plants or ve∣getables are.

25. And as little reason have we to think that there is no sort of Vnity among the divers Intel∣lectual substances, seeing their nature is yet more perfect, and liker to God, who is perfectly one.

26. It is not to be doubted but the Vniverse of created being is one, consisting of parts compagi∣nated and Vnited, though the bond of its Vnion be not well known to us.

27. But it is certain that they are all Vnited in God (though we know not the chief created Cause of Uni∣ty;) and that though it be below him to be the Infor∣ming soul of the world, yet is he more than such a soul to it: & of Him, and through Him and to Him are all things, who is All things in all things, above all and through all and in us all (as is aforesaid): and being more intimate to all things as their proper form, is the first Vniting principle of all being, as he is the first Cause and the End of all. And yet it is Above the Creatures to be accounted parts of God; for they are not his Constitutive parts (who is most simple) but slow from him by his Causal efflux, and so are by many not falsly called, Vna emanatio Divina, or a continued effect of one Divine creative or efficient Vo∣lition; All One as In and Of and To One God, and as compaginated among themselves, and yet Many by wonderful incomprehensible diversities: Ab uno Omnia.

28. God is said to be More One with some Crea∣tures than with others, as he operateth more excellent effects in one than in others, and as he is related to those effects: but not as his essence is Nearer to One than to another.

29. Accordingly his Vnion with the Intellectual Spirits, and souls of men is said to be nearer, than with Bodies, and his Communion answerably: But that is because they are the Nobler product of his Creating or efficient Power and Will.

30. And so he is said to be more Vnited to holy souls than to the unholy, to the Glorified than to the dammed; Because he maketh them Better, and communicateth to them more of his Glory and the effects of his Power, Wisdom and Love. As the Sun is more United to a burning-glass, or to a place where it shineth brightly, or to some excellent plant which it quickneth, than to others.

31. Accordingly we must conceive of that Vnion (before mentioned Thes. 10.) of Christ with Be∣lievers here, and with the glorified hereafter, as to his Divine Nature; which may well be called mystical, and is of late become the subject of some mens contentious opposition, and is matter of diffi∣cult enquiry to the wisest. And yet it is hard to say that in all their hot opposition any sober men are in this disagreed: For 1. it is by such commonly con∣fessed that the Spirit of Christ doth operate more excellent effects on believers than on others, and on the Blessed than on the damned; even making them liker unto God. 2. And that this Holy spirit is by Covenant related to them, to operate for the future more constantly and eminently in them than in others. 3. And that this Spirit proceedeth and is sent from the Father and the Son to do these works. 4. And that Christ is Related to each Believing and each Glorifyed soul, as one in Covenant self-ob∣liged (or a Promiser) thus by his Spirit to operate on them. 5. And that he is thus Related to the whole Church or society of such persons, whereof each Individual is a part.

So that all this set together telleth us, that every Believing and every Glorifyed soul is said to be Uni∣ted to Christ in all these several conjunct respects (as to his Godhead) 1. In that he eminently ope∣rateth Grace and Glory in them, that is, Holy Life, Light and Love, by the Holy Ghost: And this he doth (as God doth all things) per essentiam, and not as distant by an intermediate Vertue which is neither Creator nor Creature: As the very Sun-beams touch the illuminated and heated object. 2. By a moral-relative Union by Covenant to that indi∣vidual person, to do such things upon him. (As husband and wife are United by Covenant for certain uses.) 3. By a Political Relative Vnion, as that person is a member of the Church or Poli∣tical body, to which Christ is United by Promise as aforesaid: who denieth any of this, and who af∣fecteth more?

32. And then our Vnion with Christs humane na∣ture (besides the General and special Logical Vnion, as he is a Creature, a Man, of the same Nature with us) can be of no Higher or Nearer a sort: But differeth from the former, so far as the Operations and Relation of a Created Medium differ from those of the Creator: That is, 1. The humane nature is honoured and used by the Divine, as a second cause of the foresaid effects of Grace and Glory on us. 2. The humane Nature (being of the same species with ours) is by a Law, obligation and consent, related to each Believer and to all the Church, as the Root, and chief Medium, Administrator and Communica∣tor of this Grace and Glory; and so as our Rela∣tive Head in the foresaid Moral and Political sense, communicating those Real Benefits. 3. And Christ in his Humanity is the Authorised Lord and Gover∣nour of all inferiour means and causes, by which

and Grace and Glory is conveyed to us (as of Angels, Ministers, Word, Sacraments, changing Providences, &c.) 4. But whether his own Humane Soul per essentiam & immediatam attingentiam, do ope∣rate on all holy souls, and so be Physically also Vnited to them as the Sun is to the quickened plants or animals, I told you before, I know not yet, but hope ere long to know.

33. Christs Divine Nature is United to his hu∣mane, in a peculiar sort, as it is not to any other creature. But it is not by any change of the Di∣vine: but by that peculiar possessing operation and Relation, which no other created being doth partake of, and which no mortal can com∣prehend; of which I have said more elsewhere.* 1.7

34. All Creatures as such are United in God as the Root or first cause of Nature: All Believers and Saints are United in Christ as the Head of the Church, as aforesaid; and in the Holy spirit as the principle of their sanctification.

35. The Political Relative Union of such Saints among themselves, is intelligible, and sure; as hav∣ing One God, one Head, one Holy spirit: But (as I said before) how and how far their very sub∣stance is One, by an Unity analogous to Physical Continuity (like the solar Light, &c.) and how far and how they are substantially divers; and how and how far the spirit of Holiness doth in a pecu∣liar manner Unite the substances of Holy souls among themselves, (by Analogie to the Illuminated Air, &c.) and how all souls and Angels are individuate and distinguished, I say again is past our reach.

36. Seeing Vnion is so naturally desired as Perfection by all creatures known to us, it is great mordinateness and folly to fear lest death

will by too near an Union end our individua∣tion.

37. And as things sensible are the first known by man in flesh, and we see that among them Union destroyeth no part of their substance; but a sand or Atom is the same thing in Union with others as it would be if separate, or solitary, and a drop of water hath as true and much existing substance in the Ocean, as in its separate state, and so of a particle of Air; we have reason to conclude no worse of the ingneous Element, nor yet of sen∣sitive or Intellectual spirits: For 1. How far they are passive and partible (being many) we know not. Most of the old Fathers, especially the Greeks (as Faustus Regiensis cited them in the book which Mammertus answered) thought that God only was totally Immaterial or Incorporeal; And it must not be denyed that every creature doth pati à Deo, is passive as from God the first cause; and many Philosophers think that all Passivity is a consequent or proof of answerable Materiality; And many think that we have no true notion of substantia, besides Relative (as it doth subsist of it self and substare accidentibus) but what is the same with Materia purissima. 2. But supposing all this to be otherwise, spirits being true substances, of a more perfect na∣ture than grosse bodies, as they are more inclined to Union inter se, so there is as little if not less dan∣ger that they should be losers by that Union, than that a drop of water should be so: For the per∣fection of the highest nature, must needs be more the perfection of all the Parts (Physical or intelli∣gible) than the perfection of the lowest: And the noblest inclineth not to its own loss, by desiring Union which to the lowest is no loss.

38. It is called in the Text [The Vnity of the spirit] 1. As it is One species of Spiritual Grace which all the members are endowed with, which is their Holiness, or Gods Image on them which is cal∣led, The Spirit in us, because it is the immediate and excellent work of Gods spirit: As the Sun is said to be in the room because it shineth there. 2. As the Spirit is the efficient cause hereof. 3. And be∣cause this One spirit in all the members inclineth them to Vnity; even as the soul of every animal inclin∣eth it to preserve the Unity of all its parts, and to abhor wounding and separation, as that which will be its pain and tendeth to its destruction, by dissolution.

39. The Holiness, or spiritual qualification of souls, which is called The Spirit, is Holy or Divine, Life, Light and Love, or the holy disposition of the souls three natural faculties, Vital Power (or Activity) Vnderstanding and Will. As all men have One species of humanity, so all Saints have this One spirit.

40. Though Quickning (by holy Life) and Illu¦mination be parts of sanctification (or this spirit), yet the last part [Love] is the compleating per∣fective part, and therefore is oft called Sanctifica∣tion specially; and by the word [Spirit] and [Love] is oft meant the same thing. And when the spirit is said to be given to Believers, the meaning is, that upon and by believing the wonderful demonstra∣tions of Gods Love in Christ, the habit of holy Love is kindled in us.

41. This holy Love which is gods Image, (for God is Love) usually beginneth at things visible, as being the nearest objects to man in flesh; And as we see ••od here as in a glass, so we first see the Glass, before we see God in it; And accordingly we first see the Goodness and Loveliness of Gods blessings 〈◊〉〈◊〉

us, and of good people, and of good words and actions; But yet when we come up to the Love of God, it is H•• that is the chiefest object, in whom all the Church by Love is centred: so that we thenceforth Love God for himself, and all his servants and word as for his sake and impress on them. And our Vnion by Love would not be perfect, if it United us toge∣ther only among our selves, and did not Unite us all in God and our Redeemer. So that the Vnity of the spirit is the Love of God in Christ and of all the faithful, (yea and of all men so far as God appear∣eth in them) to which Gods spirit strongly enclin∣eth all true believers; including holy Life and Light, as tending to this Vnity of spiritual Love.

42. Therefore Love is not distinctly named after, among the particular terms of Vnity, as faith and hope are; because it is meant by that word [There is One spirit.]

43. The love and Vnity of Christians as in One Church, supposeth in Nature a Love to man as man, and a desire of the Vnity and concord of mankind: As Christianity supposeth humanity.

44. But Experience and Faith assure us that this humane Love and Vnity is wofully corrupted, and much lost; and that though mans soul be convinced by natural light, that it is good, and have a general lan∣guid inclination to it, yet this is so weak & uneffectu∣al, as that the principles of wrath and division prevail against it, and keep the world in miserable confusion.

45. It is the predominancy of the corrupt selfish inclination which is the great Enemy and destroyer of Love and Vnity.

46. Christianity is so far from confining all our Love to Christians, that it is not the least use of it to revive and recover our Love to Men as Men▪ so that no men have a full and healed Love to mankind,

and desire of universal Vnity, but believers.

47. The purest and strongest Love and Vnity is universal. And it is not genuine Christianity if it do not incline us to Love all men as men, and all professed Christians as such, and all Saints as Saints; according to their various degrees of amiable∣ness.

48. Love and Vnity which is not thus universal, partaketh of wrath and S••hism. For he that lov∣eth but a part of men, doth not love the rest; and he that is Vnited but to a part (whether great or small) is Schismatically divided from all the rest.

49. But Love to All, must not be Equal to all, nor our Vnity with all Equal, as on the same terms, or in the same degree. As the Goodness of meer Humanity, and the meer Profession of Christianity is less, and so less amiable, than is the Goodness of true sanctification; so our Love and Vnity must be diversified. All the members of the body must be Loved, and their Unity carefully preserved: But yet not Equally; but the head as an head, and the heart as an heart, and the stomach as a stomach, and all the essential parts as Essential, without which it is not a humane body: and all the integral parts as such, but diversely according to their worth and use: The eye as an eye, and a tooth but as a tooth. Goodness being the object of Love, and Love being the life of our Vnity, it varieth in degrees as Good∣ness varieth.

50. That Love and Vnity which is sincere in kind, may be mixt with lamentable wrath and Schism (as all our Graces are with the contrary sin in our imperfect state:) Not but that all Chri∣stians have an habitual inclination to Vniversal Love and Vnity; but the act may be hindred, by the want of

due information, and by false reports and misre∣presentations of our brethren, which hide their amiableness, and render them to such more odious than they are.

51. Sincere and genuine Love and Vnity hath an Universal care of all mankind, and is very apt to enquire and take knowledge how it goeth with all the world, and specially with all the Churches: For none can much love and desire that which they mind not, or take no thought of. And this is the chief News which a true Christian enquireth af∣ter, whether Gods name be hallowed, his Kingdom come, and his will be done on Earth, as it is done in hea∣ven: And of this he is sollicitous even on his death-bed.

52. The Vnity of the spirit inclineth men to mourn much for the sects, Schisms, divisions and discords of believers; and to smart in the sense of them, as the body does by its wounds. And they that bewail them not, are so far void of the Vnity of the spirit.

53. The Vnity of the spirit helpeth a man great∣ly to distinguish between wounding and healing Doctrines, wounding and healing courses of practice, and between wounding and healing persons, even as Nature teacheth us to discern and abhor that which would dismember or divide the body, as painful and destructive.

54. Therefore holy experienced Christians who have most of the Vnity of the spirit, are most against the dividing impositions of Church Tyrants, and also against the quarrelsom humour and causeless separations of self conceited Singularists whether Dogmatical or superstitious; who proudly overvalue their own con∣ceptions, forms and modes of worship and doctrine, and thence aggravate all that they dislike into the

shape of Idolatry, Antichristianism, false worship, or some such hainous sin, when the beam of self-conceit and pride in their own eye, is worse than the mo••e of a modall imperfection of words, me∣thod or matter, in anothers eye.

55. The Vnity of the spirit inclin∣eth men to hope the best of others,* 1.8 till we know it to be untrue: and to take more notice of mens vertues than of their faults, and love covereth such infirmities as may be covered; & beareth with one anothers bur∣dens, while we consider that we also may be tempted.

56. The Vnity of the spirit teacheth and inclin∣eth men to yield for peace and concord to such law∣ful things (whose practice doth truly conduce to unity:) yea and to give up much of our own right for unity and peace.

57. This Love and Vnity of the spirit inclineth men to vigorours Endeavours for concord with all others; so that such will not slothfully wish it but diligently seek it: They will pursue and follow peace with all men, Heb. 12. 14. as far as is possible, and as in them lieth, Rom. 12. 18. They that are true Peace-lovers are diligent Peace-makers, if it be in their pow∣er and way.

58. This Love and Vnity of the spirit, will pre∣vail with the sincere, to prosecute it through diffi∣culties and oppositions, and to conquer all: And it teacheth them at the first hearing to abhor back-bi∣ters, and slanderous censurers, who on pretence of a (blind) zeal for Orthodoxness or Piety or Purity of worship, are ready to reproach those that are not of their mind and way in points where difference is tolerable: And when children that are tost up and down and carried to and fro, (Eph. 4. 14.) with eve∣ry wind of doctrine, are presently filled with distast

and prejudice, when they hear other mens tole∣rable opinions, forms and orders aggravated, the right Christian is more affected with displeasure a∣gainst the self-conceited reproacher, who is employed by Satan (though perhaps he be a child of God) against the Love and Vnity of believers.

59. The more any man hath of Love and Vnity of the Spirit, the greater matter he maketh of Vni∣versal Vnity, and the more Zealous he is for it. A small fire or Candle giveth but a faint and little light and heat, and that but a little way. But the Sun••light and heat extendeth to all the surface of the earth, and much farther; and that so vi∣gorously as to be the life of the things that live on earth: so strong love is extensive.

60. The more any man hath of Love and the Vnity of the spirit, the more resolved and patient he is, in bearing any thing for the furthering of Vnity. If he must be hated for it, or undone for it; if his friends censure and forsake him for it; If Church Tyrants will ruine him, he can joyfully be a Martyr for Love and Vnity; If Dogmatists con∣demn him as an Heretick, he can joyfully bear the censure and reproach. If blind superstitious persons charge him with Luke-warmness, or sin∣ful confederacies, or compliance, or corrupting Gods••worship, or such like as their errour leadeth them, he can bear evil report, and to be made of no reputation, and to be slandered and vilisyed by the Learned, by the Zealous, by his ancient friends, rather than forsake the principles, af∣fections and practice of Universal Charity, Vnity, and peace.

61. Though Perfection must be desired, it is but a very imperfect Unity which can be reasonably hoped for on earth.

62. There must go very much wisdom, goodness and careful diligence, to get and keep Vnity and Peace in our own souls, (it being that healthful equal temperature and harmony of all within us which few obtain) And most have a discord and War or disquiet in themselves. But to have a family of such is harder, and to have a Church of such yet harder; and much more to have a Kingdom of such, and a conjunction of such Churches; and most of all to bring all the world to such a state: And they that have a War in themselves, are not fit to be the Peace-making healers of the Church (in that degree).

63. Yet as every Christian hath so much con∣cord and peace at home as is necessary to his sal∣vation, so we may well hope that by just endea∣vours, the Churches may have so much, as may preserve the essentials of Christianity and Communion, and also may fortifie the Integrals, and may much encrease the greatness and glory of the Church, and much further holiness and righteousness in its members, and remove many of the scandals and sinful con∣tentions, which are the great hinderers of piety, and are Satans advantages against mans recovery and salvation: This much we may seek in hope.

64. Despair of success is a an enemy to all paci∣ficatory endeavours, and low and narrow designs shew a low Spirit, and a little degree of holy love and all other uniting grace.

65. An earnest desire* 1.9 of the worlds Con∣version, and of the bringing in the barbarous, ignorant, in∣fidels and impious, to the know∣ledge of Christ, and a holy life,

doth shew a large degree of charity, and of the Vnity of the spirit, which would fain bring in all men to the bond of the same Unity, and participation of the same spirit.

66. The most publick endeavours therefore of the good of many, of Churches, of Kingdoms, of mankind, are the most noble and most beseem∣ing Christianity, though it's possible that an hypo∣crite may attempt the like, to get a name, or for other carnal ends.

67. And it is very savoury and suitable to the Vnity of the spirit, to hear men in prayer and thanks∣giving, to be much and fervent for the Churches, and for all the world, and to make it the first and heartiest of their requests, that Gods name may be hallowed, his Kingdom come, and his will be done on earth as it is done in heaven, and not to be almost all for themselves, or for a sect, or a few friends about them, as selfish persons use to be.

68. A very fervent desire of Vnion con••ined to some few, that are mistaken for all or the chief part of the Church, with a ••ensorious undervalu∣ing of others, and a secret desire that God would weaken and dishonour them, because they are a∣gainst the opinions and the interest of that sect or party, is not only consistent with Schism, (as I said before) but is the very state of Schism (cal∣led Heresie of old): And the stronger the desire of that inordinate separating Unity is, as opposite to the Common Vnity of all Christians, the greater is the Schism: Even as a bile or other aposteme or inflammation, containeth an inordinate burning col∣lection or confluence of the blood to the diseased place, instead of an equal distribution.

CHAP. III.

II. The necessity and Benefits of this Unity and Peace.

II. THE Necessity and excellency of the Vnity of the spirit and peace, will appear in these respects. 1. For the good of the particular persons that possess it. 2. For the good of Christian so∣cieties. 3. For the good of the uncalled world. 4. For the Glory and well-pleasing of Jesus Christ and of the Father: of these in order.

1. For the good of each particular person that possesseth it.

1. It is the very Health and Holiness of the soul, and the contrary is the very state of sin and death. What is Holiness but that Vniting Love by which the will adhereth to God and delighteth in his Goodness as it shineth to us in his works, and specially in Christ and in all his members (and in a common sort in all mankind?) And what is the unholy state of sin and death, but that Con••ractedness and retiring to our SELVES, by which the selfish per∣son departeth from the due Love of God and others, and of that holiness which is contrary to this his selfishness? So far as any mans Love is contracted, narrowed, confined to himself, and to a few, so far his soul is indeed unsanctified and void of the Vnity of the Spirit, or the Spirit of Vnity. If a man lived in banishment or a prison uncapable of do∣ing others any good, yet if he have that Love and spirit of Unity which inclineth him to do it if he could, this is his own health and rectitude,

and acceptable unto God. Little do many Reli∣gious people think how much they do mistake unholiness and sin it self, for a degree of holiness above their neighbours! When they contract and narrow their Christian Love and Communion to a party, and talk against the Churches of Christ, by disgraceful and Love-killing censures and re∣proaches, as being not holy enough for their Com∣munion; this want of the spirit of Love and Uni∣ty, is their own want of holiness it self. It was the old deceit of the Pharisees, which Christ the messenger and mediator of love condemned, to think that holiness lay more in sacrifices and Ri∣tual observances, and in a strict keeping of the Sab∣baths rest and such like, than in the Love of God and all men: And the lesson that Christ twice set them to learn was, [I will have mercy and not sa∣crifice.] He hath most grace and holiness who hath most of the spirit of Love and Unity.

2. It is the souls necessary qualification for that life of true Christianity which God hath command∣ed us in the world. It is this inward Health which must enable us to all our duty.

1. Without this spirit of Vnity we cannot per∣form the duties of the first table unto God: Our sacrifices will be as loathsome as theirs described Isa. 1. and Isa. 58. If we lift not up pure hands without wrath, and wrangling (or disputing) (for so I would rather translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Tim. 2. 8. than [doubting]) our prayers will not be ac∣ceptable to God: Though it be Christs worthiness for which our prayers and services are accepted, yet there must be the subordinate worthiness of necessary qualification in our selves. For Christ himself hath annexed specially the express menti∣on of this one qualification in the Lords prayer

it self [Forgive us our trespasses as we forgive them that trespass against us] and he repeateth it after, [For if ye forgive men their trespasses, your heavenly Father will forgive you your trespasses; but if ye forgive not men their trespasses, neither will your heavenly Father forgive you] Mat. 6. 13, 14. Love is here included in [forgiving] as a cause in its effect: And Christ rather nameth [forgiving] than [Love], because men may pretend to that act which is secret in the heart, but if it should not work in the neces∣sary fruits (of which forgiving others is one) it would be but a vain pretence.

And here I intreat the Reader to consider a while the singularities of this passage of Christ. 1. That men that must trust in Christs merits and mediati∣on, must yet be told of such an absolute necessity of a Condition or qualification in themselves. 2. That Forgiving others as an Act of Love, is singled out as this qualification. 3. That this condition must be put into the very prayer it self, that our own mouths may utter it to God. 4. That it must be annexed to this one petition of [Forgiveness] ra∣ther than any of the rest, where men are apt to con∣fess their own necessity, and where many are readi∣est to think that Gods mercy and Christs merits and mediation must do all without any condition on their part: They that know that [their daily bread] and [deliverance from temptation and evil] must have some care and endeavours of their own, are yet apt to think that the Forgiveness of sin needeth nothing on their part but [asking and receiving.] 5. That Christ should after single out this one clause to repeat to them, by urgent application. And yet how little is this laid to heart?

And indeed the first word in the Lords prayer [Our Father] teacheth us the same lesson, How needful a qualification Love and Vnity are to all that will come to God in prayer: He that teacheth us that to Love our neighbour as our selves is the second sum∣mary Commandment, and even like to the first, which is Love to God (for it is Loving God in his Likeness on his works) doth here call us in all our prayers to express it, by Praying for our brethren as for our selves. O that men of wrath and wrangling were truly sensible what affections should be expres∣sed by that word [OVR FATHER], and with what a heart men should say [GIVE US] and [FORGIVE US] and how far [VS] must extend beyond [ME] and beyond [OUR PAR∣TY] or [our side] or [our Church] in the divi∣ders sense. I tell you if you will be welcome to God in your prayers or any other religious services, you must come as in Vnion with Christ and with his Uni∣versal Church: God will receive no one that cometh to him as alone and divided from the rest? As you must have Union with Christ the Head, so must you have with his Body: A divided member is no mem∣ber, but a dead thing. Little think many ignorant persons of this, who think that the singularity and smallness of their sect or party is the necessary sign of their acceptance with God: Because they read [Fear not little flock:] As if [a little flock] must se∣parate from Christs little flock, for fear of being too great? And as if his Flock which then was but a few hundreds must be no greater, when the King∣doms of the world are become his Kingdoms? Yet such have there been of late among us, who first be∣came (as they were called) Puritans, or Presbyteri∣ans when they saw them a small and suffering party. But when they prospered and multiplyed, they

turned Independents or Separatists, thinking that the former were too many to be the true Church. And on the same reason when the Independents prospered they turned Anabaptists; And when they prospered, they turned Quakers, thinking that unless it were a small and suffering party it could not be the Little flock of Christ. As if he that is called The Saviour of the world, would take it for his honour to be the Saviour only of a few Families or Villages, and his Kingdom must be as little as Bethlehem where he was born.

Should they take the same course about their Lan∣guage, and say, that it is not the language of Canaan but of the beast, if it grow common, and so take up with a new one, that it might be a narrow one, the fol∣ly of it would discover it self: And what is the excellency of a Language but significancy and ex∣tensive community? and what greater plague since Adams sin hath befaln mankind, than the division of tongues? as hindering communication, and propa∣gation of the Gospel? And what greater blessing as a means to universal Reformation could be given men, than an universal common language? And what is the property of Babel but division and con∣fusion of tongues? And doth not all this intimate the necessity of a Union of minds?

While we keep in the Vnity of the Body and spi∣rit, we may, we must strive for such a singularity, as consisteth in an excellency of degree, and endeavour to be the best and holiest persons, and the usefullest members in the body of Christ. But if once you must separate from the body as too good to be mem∣bers of so great or so bad a society, you perish.

God will own no Church which is so Independent as not to be a member of the universal; not any person who is so independent, as not to come to him as

in Communion with all the Christians in the world. We must not approve of the faults of any Church or Chri∣stian, and so communicate with their sin by Volun∣tary consent: But disowning their sin, we must own them as Christs members, and have communion with them in faith and Love, and holy profession of both; and while we are absent in body, must be as present in spirit with them, and still come to God as in communion with all his Church on earth, and offer up our prayers as in conjunction with them, and not as a separated independent thing.

2. And as our Vnity is part of our necessary fitness for duties of holy worship, so is it also for duties of the second table, that is; of Justice and Charity to men: And this is evident in the nature of the thing. No man will be exact in Justice till he do as he would be done by: And who can do that who Loveth not his neighbour as himself? What is our unity but our Love to others as our selves? And how can we do the works of Love without Love? It is divided SELF that is the cause of all the unmercifulness and injustice in the world. Unity maketh my neighbour to be to me as my self, and his Interest and welfare to be to me as my own, and his loss and hurt to be as mine: And were he in∣deed my self, and his welfare and his hurt mine own, you may judge without many words how I should use him; whether I should shew him mercy in his wants and misery? whether I should rejoice with him in his joy, and mourn with him in his sor∣rows? whether I should speak well or ill of him be∣hind his back? and whether I should persecute him, and undo him? whether I should defame him and write books to render him odious, and to per∣swade the rulers that he is unworthy to have the liberty of a Christian or of a man; to preach, to

pray, to be conversed with, or to live! Would not uniting Love make a wonderful change in some mens judgements, speeches and behaviour, and make those men good Christians, or good Moralists at least, who now when they have cryed up Morality, and Cha∣rity and good works, would perswade men by the Commentary of their practice, that they mean Malignity, cruelty, and the propagating of hatred and all iniquity? Where there is not a dominion of LOVE and UNITY, there is a dominion of SELFISHNESS and ENMITY; and how well these will keep the Commandments which are all fulfilled in LOVE, how well they will do good to all men,* 1.10 especially to them of the houshold of faith,* 1.11 and pro∣voke one another to Love and to good works, it is easie for any man to judge. Once alie∣nate mens hearts from one another, and the Life will shew the alienation.

3. This UNITY of SPIRIT (and spirit of unity) is our necessary preservation against sins of commission (as well as of omission as aforesaid), even against the common iniquities of the world: LOVE and UNITY tyrannize not over infe∣riours, contrive not to tread down others that we may rise, and to keep them down to secure our domination: They oppress not the poor, the weak, or innocent: They make not snares for other mens Consciences, nor lay stumbling-blocks before them, to occasion them to sin, nor drive men on to sin against. Conscience, and so to hell, to shew mens au∣thority, in a thing of nought. Had this ruled in Ahab and his Prophets, Michaiah had not been smit∣ten on the mouth, nor fed in a Prison with the bread and water of affliction; nor had Elijah been hunted after as the troubler of Israel: Had this unity of

spirit ruled in Jeroboam, and in Rehoboam, one had not stretcht out his hand against the Prophet, nor the other despised experienced Counsellours, to make heavier the burdens of the complaining people. Had it overcome the SELFISHNESS of the Kings of Israel, their Calves and High places had not engaged them against the Prophets, and been their ruine. Had it prevailed in the Kings of Ju∣dah and their people, Jeremy had not been laid in the dungeon, nor had they forbid Amos to prophesie at the Kings Chapel or his Court, nor had they mocked the messengers of God, and despised his prophets, till the wrath of the Lord arose and there was no reme∣dy, 2 Chron. 26. 16.

Had this Spirit of Vnity been in the persecuting Jews, they would not have counted Paul a pestilent fellow, and a mover of sedition among the people, nor have hunted the Apostles with implacable fury, nor have forbidden them to preach to the Gentiles that they might be saved, and have brought Gods wrath upon themselves to the uttermost, 1 Thes. 2. 15, 16.

Had this Vnity of spirit prevailed in the Nicolai∣tans and other hereticks of old, they had not so early grieved the Apostles, and divided and disho∣noured the primitive Church, nor raised so many Sects and parties among Christians, nor put the Apo∣stles to so many vehement obtestations against them, and so many sharp objurgations and reproofs: Nor had there been down to this day a continuation for so many hundred years, of the Churches woful di∣stractions and calamities by the two sorts of affli∣cters, viz. the Clergie Tyrants on one side, and the swarms of restless Sectaries on the other.

And if the Spirit of Vnity ruled in the people, there would he less rebelling, repining and murmuring against Governours, but subjects would render to

all their dues: tribute to whom tribute, custome to whom custome, fear to whom fear is due, and honour to whom honour, Rom. 13. 7. They would owe nothing to any man but to Love one another, v. 8. For he that loveth another hath fulfilled the Law: For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet, and if there be any other Commandment, it is briefly comprehended in this saying, Thou shalt Love thy neigh∣bour as thy self. Love worketh no ill to his neighbour: Therefore Love is the fulfilling of the Law, v. 9, 10. Love is long-suffering and kind; Love envyeth not: Love vaunteth not it self (or is not rash) nor is puffed up, doth not behave it self unseemly; seeketh not her own, is not easily provoked (or siercely angry), thinketh no evil, rejoyceth not in iniquity, but rejoyceth in (or with) the truth: Love beareth (or conceal∣eth) all things, believeth all things, hopeth all things, endureth all things, 1 Cor. 13. 4, &c.

Did the Vnity of the spirit and Love prevail, it would undo most of the Lawyers, Atturneys, Soli∣citors, Proctors: It would give the Judges a great deal of ease: It would be a most effectual corrector of the press, of the pulpit, of the table talk of ca∣lumniators and backbiters; It would heal factious preachers and people, and many a thousand sins it would prevent. In a word, Love and Vnity are the most excellent Law. They are a Law eminenter: For it is to such that the Apostle saith, there needeth no Law: that is, no forcing constraining Law which sup∣poseth an unwilling subject: For what a man Loveth, ••e need not be constrshained to by penalties: And men need not many threats to keep them from beating or robbing or slandering themselves: And did they but Love God and the Church, and their Neighbours, and their own souls, as they do their bodies, piety and

justice and concord and felicity would be as com∣mon as humanity is.

As the best physicions are most for strengthening nature, which is the true curer of diseases, so he that could strengthen Vnity and Love, would soon cure most of the persecutions, schisms, reproa∣ches, contentions, deceivings, over-reaching, rash∣censuring, envy, malice, revenge, and all the inju∣ries which selsishness causeth in the world.

4. The Vnity of the spirit is necessary to the ful∣ness of our joy, and the true consolation of our lives: A private selfish Spirit, hath very little matter to feed his joy; even his own poor narrow and inter∣rupted pleasures: And what are these to the trea∣sures which feast the joy and pleasure of a publick mind? If Love Vnite me as a Christian to all Christi∣ans, and as a man to all the world, the blessings of Christians and the mercies of all the world are mine. When I am poor in my own body, I am rich in milli∣ons of others, and therefore rich in mind: When I am sick and pained in this narrow piece of flesh, I am well in millions whose health is mine: and there∣fore I am well in mind: when I am neglected, abu∣sed, slandered, persecuted in this vile and perishing body, I am honoured in the honour of all my bre∣thren, and I prosper in their prosperity, I abound in their plenty, I am delivered in their deliverances; I possess the comfort of all the good which they possess.

Object. By the same reason you may say, that you are holy in their holiness, and righteous in their righteous∣ness, which will be a fanatical kind of com••ort to un∣godly persons.

Answ. He that is himself unholy and unrighteous, hath not this Vnity with holy righteous persons: He that hath not the spirit, hath not the unity of the spirit: This frivolous objection therefore goeth

upon a mistake, as if this Vnity were common to the ungodly. But to those that have the spirit of Unity indeed, the comfort of all other mens holiness is theirs, and that in more than one respect. 1. By some degree of causal participation; As the com∣mon health of the body is extended to the benefit of each particular member; And the common pro∣sperity of the Kingdom, doth good to the particu∣lar subjects: Goodness in all men is of a communi∣cative nature; as Light and Heat are: And there∣fore as a greater fire, much more the Sun, doth send forth a more extensive Light and Heat than a spark or candle; so the Grace of Life in the Vnited body of Christ, doth operate more powerfully for every member, than it would do were it confined to that member separatedly: As in the holy Assemblies we find by sweet experience, that a conjunction of many holy souls doth add alacrity to every one in particular: And it is a more lively joyful work, and liker to heaven, to pray and praise God with many hundreds or thousands of faithful Christians, than with a few. I know not how the conceit of singu∣larity may work on some, but for my part Gods praises sung or said in a full assembly of zealous, sin∣cere and serious persons, is so much sweeter to me than a narrower Communion (yea though many bad and ignorant persons should be present) that I must say that it is much against my will, when ever I am deprived of so excellent a help.

2. And as Efficiently, so Objectively a holy soul by this Unity of spirit hath a part in the blessings and Graces of all the world. He can know them and think of them▪ (so far as he is One with them) with such pleasure as he thinketh of his own. For what should hinder him? Do we not see that husband and wife are pleased by the Riches and honour of each

other, because their Vnion maketh all to be common to them? Are not Parents pleased to see their chil∣dren prosper, and every one delighted in the well∣fare of his friend? what then if all the world were as near and dear to us as a husband, a child, or a bosome friend? would it not be our constant plea∣sure to think of Gods blessings to them, as if they were our own? A narrow spot of ground doth yield but little fruit, in comparison of a whole Kingdom, or all the earth: And he that fetcheth his content and pleasure from so little a clod of earth as his own body, must have but a poor and pitiful plea∣sure in comparison of him that can rejoice in the good of all the world. It is Vniting Love, which is the great enriching, contenting and felicitating art. (An Art I call it as it is a thing Learned and practi∣sed by Rule, but more than an Art, even a Nature as to its fixed inclination.)

3. And Vnion maketh other mens Good to be all ours, (as efficiently and objectively, so also) finally: As all is but a means to one and the same end in which we meet: It is my ends that are attained by all the Good that is done and possessed in the world. They that have One holy spirit, have one end. The Glori∣fying of God in the felicity of his Church, and the perfection of his works, and the Fulfilling and Pleasing of his blessed will in this his Glory, is the end that every true believer doth intend and live for in the world: And this One End, all Saints, all An∣gels, all Creatures are carrying on as means. If I be a Christian indeed, I have nothing so dear to me, or so much desired as this Pleasing and Glorify∣ing of God, in the good and perfection of his works: This is my Interest: In this he must grati••ie me that will be my friend: All things are as nothing to me, but for this: And in this all the world, but specially

all Saints are continually serving me: In serving God they are serving me; while they serve my chiefest end and interest. If I have a house to build, or a field to till, or a garden to dress, do not the la∣bours of all the builders and workmen serve me, and please me, while it is my work that they do. This is no fancy but the real case of every wise and holy person: He hath set his heart and hope upon that end, which all the world are joyntly carrying on, and which shall certainly be accomplished. O blessed be that Infinite Wisdom and Love, which teacheth this wisdom, and giveth this Vniting Love to every holy soul! All other wayes are dividing, narrow, poor and base: This is the true and certain way for every man to be a possessour of all mens blessings, and to be owner of the good of all the world. They are all doing our Heavenly Fathers will, and all are bringing about the common end which every true believer seeketh. It is this base and narrow SELFISHNESS and inordinate contractedness of spirit, and adhering to individual interest, which contradicteth all this, and hinder∣eth us from the present joyful tast•• of the fruits of UNITY which we now hear and read of.

Yea I can dye with much the greater willingness, because (besides my hopes of heaven) I live even on earth when I am dead: I live in all that live, and shall live till the end of all. I am not of the mind of the selfish person, that saith, when I am dead, all the world is dead or at an end to me: But rather, God is my highest object: His Glo∣ry and complacency is my End: These shine and are attained more in and by the whole Creation than by me: while these go on, the End is attain∣ed which I was made for: And I shall never be separated living or dead from the universal Church

or universal world: so that when I am dead, my end, my interest, my united fellow-Christians and Creatures will still live. If I loved my friend better than my self, it would be less grief to me to be ba∣nished than for him to be banished: And so it would be less grief to me to dye, than for him to dye. And if I loved the Church and the world but half as much more than my self, as my reason is fully convinced there is cause, it would seem to me in∣comparably a smaller evil to dye my self than that the Church or world should dye. As long as my Garden flourisheth, I can bear the death of the se∣veral flowers, whose place will the next spring be succeeded by the like: And as long as my Orchard liveth I can bear the falling of a leaf or an apple, yea of all the leaves and fruit in Autumn, which the next spring will repair and restore in kind, though not those individual▪ What am I that the world should miss me, or that my death should be taken by others or by me, for a matter of any great regard? I can think so of another, and ano∣ther can think so of me: But unhappy selfishness maketh it hard for every man or any man to think so of himself. Did UNITY more prevail in men, and SELFISHNESS less, it would more rejoice a dying man, that the Power, Wisdom and Goodness of God, will continue to shine forth in the Church and world, and that others shall suc∣ceed him in serving God and his Church when he is dead, than it would grieve him that he must dye himself.

Yea more than all this, this Holy UNITY will make all the Joyes of Heaven to be partly ours. Even while we are here in pain and sorrows, we are members of the Body, whose Best part is above with Christ; and therefore their joyes are by par∣ticipation

ours, as the pleasure of the head and heart extendeth to the smallest members. Would it be nothing to a mother if all her children, or to a friend if all his friends, had all the prosperity and joy that he could wish them?

The nearer and stronger this holy UNITY is, the more joyfully will a believer here look up, and say, Though I am poor or sick or suffer, it is not so with any of the blessed ones above: My fellow Christians now rejoyce in Glory: The Angels with whom I shall live for ever are full of Joy in the visi∣on of Jehovah: My blessed Head hath Kingdom and Power and Glory and Perfection. Though I am yet weak and must pass through the gates of death, the Glori••ied world are triumphing in per∣petual Joyes; Their Knowledge, their Love, their Praises of God, are perfect and everlasting, be∣yond all fears of death or any decay or interrupti∣on. UNITY giveth us a part in all the Joyes of earth and heaven: And what then is more desire∣able to a Believer?

5. And in all that is said it appeareth that UNITY is a great and necessary part of our preparation for sufferings and death: without this men want the principal comforts that should sup∣port them: They that can fetch comfort neither from Earth nor from Heaven, but only from the narrow interest of themselves, are like a withering branch that's broken from the tree, or like a lake of water separated from the stream, that will soon dry up: A selfish person hath neither the motives to right suffering, nor the truest cordials for a dying man. Something or other in this sinful SELF will be still amiss; And a selfish person will be still caring, fearing or complaining: Because he can take but little pleasure, in remembring that all is

well in Heaven, and that if he were nothing, God would be still Glorified in the world. Therefore the more selfish true Christians are, the less is their peace, and the more their hearts do sink in suffering: Their Religion reacheth little higher than to be still poring on a sinful, confused heart, and asking, How should I be assured of my own salvation? When a Christian that hath more of the Spirit of UNITY, is more taken up with sweeter things, studying how to Glorifie God in the world, and rejoycing in the assurance that his name shall be hal∣lowed, his Kingdom shall come, and his Will shall be done, yea and is perfectly done in Heaven: that which is first in his desires and prayers, is ever the chiefest in his thanksgivings, and his Joyes.

CHAP. IV.

The VNITY of the Spirit in the welfare of the Church.

II. AS the UNITY of the Spirit is the per∣sonal welfare of every Christian, so is it the common interest of the Church, and of all Christi∣an Societies, Kingdoms, Cities, Schools and Fami∣lies: And that in all these respects.

I. UNITY is the very life of the Church (and of all Societies as such). The word LIFE is sometime taken for the LIVING PRINCI∣PLE or FORM, and so the SOUL is the LIFE of a Man, and the SPIRIT as dwelling and working in us, is the Moral or holy-spiritual

LIFE of the soul, and of the Church as mystical: And sometime LIFE is taken for the VNION of the said vital principle with the Organical Bo∣dy, or matter duly united in it self: And so the UNION of soul and body is the Life of a man; and the Vnion of the Political Head and Body is the Life of political Societies: And so the Vnion of Christ and the Church is the Life of the Church; And the Union of the members among themselves, is (as the union of the parts of the organical body) the necessary Dispositio materiae, without which it cannot have Union with the Head; or the effect of Vnion with the Vital principle, and so the Union which is essential to the Church. As that is no Body whose parts are not united among themselves, nor no Living Body which is not united to the soul (and in it self); so that is no Church or no Socie∣ty which is not Vnited in it self; and no Christian Society or Church which is not united unto Christ.

It is a gross oversight of them that look at no∣thing but the Regeneration of the members, as es∣sential to the Church, and take Vnity to be but a separable Accident. Yea indeed Regeneration it self consisteth in the Vniting of persons by Faith and Love to God and the Redeemer and to the body of the Church: And if Vnion be Life, then Divi∣sion is no Less than Death: Not every degree of division: For some breaches among Christians are but wounds: (But to be divided or separated from Christ, or from the Universal Church which is his body, is Death it self: And even wounds must have a timely cure, or else they threaten at least the pe∣rishing of the wounded part.)

II. UNITY is the health, ease and quiet of the Church and all Societies, as well as of each person: And Division is its smart and pain: And a divided disagreeing Society is a wounded or sick Society; in continual suffering and disease: But how easie, sweet, and pleasant is it, when brethren dwell to∣gether in Unity? when they are not of many minds, and wills and wayes; when they strive not against each other, and live not in wrangling and contenti∣on, when they have not their cross interests, wills and parties, and envy not or grudge not against each other: But every one taketh the common in∣terest to be his own; and smarteth in all his bre∣threns sufferings and hurts: when they speak the same things, and mind the same interest, and carry on the same ends and work?

O foelix hominum genus Si vestros animos Amor Quo coelum regitur, regat, saith Boetius.

Many contrivances good men have had, for the recovering of the peace and felicity of Societies: And they that despaired of accomplishing it, have pleased themselves with feigning such Societies as they thought most happy: whence we have Plato's Common-wealth, Moor's Vtopia, Campanella's Civi∣tas solis, &c. But when all is done, he is the wisest and happiest Politician, and the best friend and be∣nefactor to Societies and to mankind, who is the skilfullest contriver, and best promoter of UNI∣TING LOVE. I know that this is (like Life in man) a work that requireth more than Art: But yet I will not say hoc non est artis, sed pietatis opus, as if art did nothing in it: It is Gods work

blessing mans endeavours. Even in the propagation of natural Life, though Deus & sol vivificant, God is the Quickener, and Fountain of all life; yet man is the Generator (even if it prove true that the soul is created): And God will not do it without the act of man: So God will not bless Churches, and Kingdoms and Families, with Vniting-Love, without the subordinate endeavours of man: And the skill and honesty of the endeavourers greatly conduceth to the success of the work: Men that stand in a significant capacity (as Rulers and publick Teachers do) may do much by holy Art to promote Vniting-Love in all Societies; By contriving an Vniting of In∣terests, (and not by cudgelling them all into the same Temples or Synagogues as prisoners into a Jaile); and by diligent clear teaching them the ex∣cellency and necessity of Vnity and Love, and mis∣chiefs of dividing selfishness: But of this more after in due place. All the devices in the world for the felicity of Societies which tend not unto Vnity, and all wayes of Vnity which promote not Love, are erroneous and meerly frivolous: And all that are Contrary to Love are pernicious, whatever the con∣trivers pretend or dream.

III. UNITY is the strength and preservation of Societies, and Selfishness and Division is their weakness, their dissolution and their ruine. As in Natural, so in Political Bodies, the closest and perfectest Vnion of Parts, maketh the firmest and most durable com∣position. What is the strength of an Army but their UNITY? When they obey one General Commander, and cleave inseparably together, and forsake not one another in fight, such an Army would conquer far greater multitudes of incoherent separable men: when every Souldier thinketh how

to shift for himself, and to save his own life what∣ever become of others, a few run away first, and shew the rest the way, and they are quickly all made conquered fugitives: when they that resolve [We must all stand or fall together, and we will not Live or escape alone; It is more the Army than my Life that I would preserve] these are seldom over∣come by any policy or power. What is the con∣quest of an Army, but the routing and scattering of them? The strength of composed bodies lyeth in the great Number of parts most inseparably conjoyned. Small Cities and Republicks are made a prey to po∣tent Princes, because they are insufficient for their own defence, and are hardly Vnited with their neigh∣bours for mutual preservation. An United flame of many Combustibles consumeth all without resi∣stance; when divided sparks and candles have no such power: Divided drops of rain are easily born, when United streams and floods bear down all be∣fore them. He can break a single thread, that can∣not break a cord that is made of multitudes. And though the chief strength of the Church of Christ be not in themselves, but in their God and Head, yet God fitteth every thing to the use that he de∣signeth it to, and maketh that creature, that person, that society strong, which he will have to be most safe and durable, and to do the works and bear the burdens that require strength. Though we have all one God and Christ and Spirit, yet are there great va∣riety of gifts and graces; and as there are strong and weak Christians, so there are strong and weak Churches and Common-wealths.

O what great things can that Church or King∣dom do, which is fully United in it self! What great assaults can they withstand and overcome! But the Devil himself knoweth that a Kingdom or a

house divided cannot stand, Matth. 12. 25, 26. And therefore by some kind of Concord (whatever it is) even Satans King∣dom is upheld:* 1.12 And by Discord it is that he hopeth and laboureth to destroy Christs Kingdom. And he that would have Christs Kingdom to be stronger than the Devils, must do his part that it be more United, and less divided. All living creatures perish by the dissolu∣tion of parts: what Concord and Discord do in Kingdoms and all societies, he must be stupidly ig∣norant that knoweth not after so long experience of the world. Therefore they who agree in errour, are hardliest convinced (which is the Roman strength) and they take their own Concord for an evidence of truth: And those that disagree and divide and wrangle, are apt to be drawn at last to suspect if not forsake that truth in which they are agreed. Con∣cord corroborateth even rebels and thieves in evil, much more the ser∣vants of God in good.* 1.13

O unhappy people of God (saith Hierome in Psal. 82.) that cannot so well agree in good as wicked men do in evil! But, by his leave, there is more Unity and Concord among all Christs true servants, than among any wicked men: else the Devils Kingdom would be stronger and perfecter than Christs.

Obj. But this of Jeromes is a common saying, and common experience seemeth to confirm it. How unanimous were the Sodomites in assaulting the house of Lot? and what multitudes every where agree in Igno∣rance and enmity to the godly? and how divided and quarrelsome are the Religious sort?

Ans. The question whether Christs Kingdom or Sa∣tans hath more Vnity and Concord, requireth a distinct∣er kind of answer; which is, I. UNITY is one thing, and similitude is another. 2. Active Concord or Union of excellent coherent and cooperative na∣tures, is one thing, and Negative non-repugnancy of dead or baser creatures is another.

1. As there is a great similitude between incohe∣rent sands or drops of rain, so is there between un∣godly men: They are very like in their privations and ungodliness: but this is no Vnity at all. But the faithful are not only Like, but Vnited, as many drops in one Ocean, or as many Candles united in one flame, or many Sun-beams in one Sun and aire. 2. All these sands, or dust or dead bodies, quarrel not among themselves, because they are unactive be∣ings, whose nature is to lye still; while parents and children and brethren may have many fallings out: And yet there is that Vnity in Parents and Children, inclining them to the Loving Communion of each other, which is not in the sand or dust or dead.

And so wicked men in some cases have not those vital principles which are necessary to an active quarrel, and yet may have far less Vnion than the Godly in their scandalous discord. Swine and Dogs will not strive or fight for Gold or Lands or Lordships, as men do; nor Asses for the food or de∣licates of men; nor yet for our ornaments or gay cloathes: Brutes never contend for preheminence in Learning, nor fall out in argumentation as men do; Because their faculties are as dead to all these things: And that which moveth not, doth not strive: so wicked men strive not who shall please God best, or who shall be soundest in the faith, or the great∣est enemy to sin, which is the commonest cont••nti∣on of good men, (while some of them mistake some

sins for no sins, and some take those to be sins that are none* 1.14) But Brethren that oft fall out, have yet more Vni∣ty, than strangers that never think of one another, or than fellow-travellers that quietly travel in the way. Godly persons are all closely United in one God, one Christ, one faith, one hope, one bond of Love to one ano∣ther, one mind, and one design and work, as to the main. There is no such Vnion as this among the un∣godly. It's true, that they all Agree by way of si∣militude, in being all blind, all bad, all worldly and fleshly, all void of Gods spirit, and all enemies to the godly: But so all dead Carkasses agree in being dead, and all toads agree in being toads and poyso∣nous: And yet when the fable feigneth the belly and the hands and feet to fall out, because the hands and feet must labour for the belly, they had then more Vnity than several Carkasses, ••oads or serpents that never fall out: yea if a gowty foot be a tor∣ment to all the Body, it hath yet more Vnity with the body than another mans foot hath that putteth it to no pain.

But yet the perfectest Vnity hath also ••ase and strength, and safety. Things United are durable. Death when it creepeth upon decaying age, doth it by gradual separations and dissolution: The fruit and the leaves first fall from the tree, and then one branch dyeth, and then another: The combined parts of our nutritious juices are first loosened, and then separated in our decaying bodies; and then the pained parts feel the ill effects: The hair falleth off; The teeth ••ot and fall out: and we dye by degrees, as by a coalition of parts we lived by degrees in our generation and augmentation; saith Boetius,* 1.15 Omne quod est, tam

diu manet & subsistit, quam diis sit unum; sed interit & dissolvitur quando unum esse desierit. We live while we are One: We dye when we cease to be One: and we decay when by separation we hasten towards it; and we grow weak when by looseness we grow more se∣parable. Therefore all Loosening opinions or princi∣ples, which tend to abate the Love and Vnity of Christians, are weakening principles and tend to death. Schisms in the Church, and feuds or wars in the Commonwealth, and mutinies in Armies, are the ap∣proaches or threatnings of death: Or if such ••e∣vers and bloody fluxes prove not mortal, the cure must be by some excellent remedy, and Divine cle∣mency and skill. Discordia Ordinum est reipublicae ve∣nenum, saith Livy. For (as Salust. saith) War is easily begun (as fire in the City easily kindled,) but to end it requireth more ado. And the ••nd is seldom in the power of the same persons that began it; much less will it end as easily as it might have been pre∣vented. It's like the eruption of waters that begin at a small breach in the damm or banks, but quick∣ly make themselves a wider passage. Prov. 26. 17. He that passeth by and medleth with strife which is not to him, is like one that taketh a dog by the ears. Prov. 17▪ 14. The beginning of strife is as when one letteth out water: therefore leave off contention before it be medled with (or exasperated or stirred up to rage.) As passion inclineth men to strive, rail or some way hurt, so all discord and division inclineth men to a warring depressing way against others; As Gregory saith* 1.16 [When perverse minds are once engaged ad studium con∣trarietatis, to a study of contrariety, they arm themselves to oppugne all that is said by another, be it wrong or right; for when the person through contrariety is dis∣pleasing to them, even that which is right, when spoken

by him is displeasing. And when this is the study of each member, to prove all false or bad that another saith or doth, and to disgrace and weaken one ano∣ther, what strength, what safety, what peace, what duration can be to that society?

IV. UNITY is also the BEAUTY, and Comeliness of the Church and all societies: Perfect UNITY without Diversity is proper to God. But ab Vno omnia: that all the innumerable parts of his Creation, should by Order and VNITY make ONE UNIVERSE or world; that all the members of the Church of Christ, of how great va∣riety of gifts, degrees and place soever should make one Body, this is the Divine skill; and this Order and Vnity is the Beauty of his works. If the Order and Vnity of many Letters made not words, and of many words made not sentences, and of ma∣ny sentences made not Books, what were their ex∣cellency or use? If many Notes ordered and united made not Harmony, what were the pleasure of mu∣sick or melody? And how doth this Concord make it differ from a discordant odious noise? The Unity of well-ordered Materials is the Beauty of an Edi∣fice: And the Unity of well-ordered and proportioned members, is the symmetrie and Beauty of the Body▪ It delighteth mans nature more to read the history of Loves, and amiable concord (which is the charm∣ing snare in tempting Lust••books) than to read of odious and ruinating discords: And no doubt but the many histories of sinful discord, and their effects are purposely recorded in Scripture, to make it the more hateful to all believers: This is the use of the recorded malice of Cain to Abel, of the

effect of the Babel division of tongues;* 1.17 of the disagreement of the servants of Abraham and Lot; of the envy of Jo∣sephs brethren, and of Esau's thoughts of revenge against Jacob, and of Ja∣cobs fear of him; of the discord of La∣ban and Jacob; of the bloody fact of Simeon and Levi, and Jacob's dying de∣testation of it and his curse; of the two Hebrews that strove with each other, and one of them with Moses; of the Israelites murmurings and mu∣tinies against Moses; Abimelech's cru∣elty against his brethren; of the tribe of Ephraim's quarrel with Jephta; and the Israelites with the Benjamites and their war; of the envy of Saul against David, and his pursuit; of his and Doegs cruelty against the Priests; of Absoloms rebellion against David; of Joabs murders and his death; of Solomons jealousie and execution of Adonijah; of Rehoboams foolish dif∣ference with his subjects, and the loss of the ten tribes, and Jeroboam's reign; of the continual wars of Juda and Israel; of the many malicious actions of Priests and people against Jeremiah, Amos and other Prophets and Messengers of God;* 1.18 of the persecuting cruelty of Herod against Christ and the Infants, in his jealousies about his Crown; of the Jews malicious and foolish oppo∣sition to Christ, of Christs disciples striving which should be the Greatest, and the aspiring request of James and John; of the short dissention of Paul and Barnabas, &c. Are not all these, unpleasant histories to us, and written to make dissentions odious? To this end

it is that we have the sad history of the early con∣tentions between the Jewish and the Gentile Christi∣ans about Circumcision, and the Law, and the re∣conciling assembly, Act. 15. To this end we have the sad history and sharp reproofs of the factions and sidings among the Corinthians; of the false Apostles envy raised against Paul among the Corin∣thians and Galatians; and of those that preached Christ out of envy and in strife, to add affliction to his bonds, Phil. 1. of the many heresies that rose up even in those first Churches to trouble, desile them and disgrace them; To this end we have the abun∣dance of sharp rebukes of contentious persons, and such as strove about words, and genealogies and the Law; and the reproofs of many of the Asian Chur∣ches, Rev. 2. & 3. and the odious description of the hereticks, 2 Pet. 2. & Jud. &c. not only as cor∣rupters of doctrine, but in a special manner as Sepa∣ratists and dividers of and from the Christian Chur∣ches. To this end we have the sad predictions that two sorts should arise and tear the Churches, Act. 20. Grievous wolves that should not spare the flocks, and some of themselves that should speak perverse things to draw away disciples after them. To this use we have so many vehement obtestations, and exhortati∣ons against discord and divisions; even in those times of vigorous Love and Concord: such as 1 Cor. 1. 10, &c. & 3. &c. Phil. 2. 1, 2, &c. 3. 14, 15, 16. and abundance such, of which hereafter. And even those that by their Master are taught not to be too forward in seeing the mote in anothers eye, must yet be intreated to Mark them that cause Divisi∣ons and offences and avoid them; and whereas they that were such, pretended to be the most excellent ser∣vants of Christ, and to speak more sublimely and spi∣ritually, for greater edification and advancement

of Knowledge than the Apostles did, it was no ill censoriousness to judge, that being the Causes of Di∣visions and offences, contrary to Christs doctrine of Love, Vnity and peace, they did not serve the Lord Jesus (whose great and last command was Love, which he made the Nature and character and badge of his true disciples) but by those good words and fair speeches deceived the hearts of the simple and de∣ceivable. Here there are four words especially to be noted: 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which we translate good words, is commonly translated flattery; but as Beza well noteth, it signifieth a speaking of things that are plausible in themselves for some good that is in them, and that are pretended to be all spoken for the hearers good; as Satan pretended when he tempted Eve; yea, perhaps to be necessary to their salvation, or to make them the most knowing and excellent sort of Christians. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which sig∣nifieth both to Bless them as ministers do that desire their happiness, and to praise them and speak well or highly of them: And so almost all sects and di∣vided bodies are gathered by flattering the hearers into a conceit that thus they shall become the surest and most excellent Christians; and all others are far inferiour to them. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, It is the Hearts of such hearers that are deceived, and not their heads or reason only or chiefly: For the good words first take with them by moving their Passions or affe∣ctions; And then the Praise, fair promises and speeches kindle a kind of secret spiritual pride and ambition in the heart, as Satans words did in Eve to be as Gods in Knowledge: And the Heart thus infected and puft up promoteth the deceit of the un∣derstanding. 4. And this is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hominum minime malorum, as Beza translates. It is not simple fools, but such simple persons as we call harmless or

innocents, (as the Vulgar Latine translates it), well meaning men, or not ill men: People that fear God and have good desires and meanings, are for want of Judgement and watchfulness overcome by divi∣ders.

And on the contrary, the amiable examples of Vnity and Concord, and their happy effects, are re∣corded in Scripture, to make us in Love with them: but none so eminent as that of the first Christians. It is very remarkable, that when Christ would shew the world the work of his Mediation in its notable effects, and when he would shew them the excellency of his disciples about the common world, and of his Church under the Gospel above that under Moses Law, he doth it by shewing them in the power and exercise of Vniting Love. Love was it which he came to exercise and demonstrate (his Fathers and his own): Love was that which he came to kindle in their souls, and bring them to possess and practise: Perfect Love is the perfect felicity which he hath promised them: Love and Unity are the matter of his last and great Command: These are the Chara∣cters of his genuine disciples, and of the renewed Di∣vine Nature in them: It was Love and Vnity which must in them be the witness of Christs spirit and power, to convince the unbelieving world; And therefore it is Love and Vnity which is the matter of his last excellent prayer for them: John 17. 22, 23, 24, 25. & 15. 12, 17. & 13. 34. 1 John 3. 14, 23. & 4. 21. And all these his preparations, precepts, examples, and prayers, were accordingly exempli∣fied in the wonderful Love and Concord of his fol∣lowers. When the day of Pentecost was come, in which the Holy Ghost must be most eminently com∣municated to them, they were all with One accord in one place, Acts 2. 1. The Apostles had an Vnanimity

and Concord before, proportionable to the measure of their grace, which was preparatory to their recep∣tion of the eminent gift of the Spirit, which increased their unanimity. And v. 41, 42, 43, 44, 45, 46. the three thousand that were suddenly added to the Church, continued stedfastly in the Apostles doctrine and fellow∣ship, and in breaking of bread, and in prayers: And all that believed were together, and had all things com∣mon, and sold their possessions and goods, and parted them to all men as every man had need: And they continuing daily with one accord in the Temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, praising God, and having favour with all the people.] What greater de∣monstration could be given that Christ is the great Reconciler, the messenger, gift and teacher of Love, the Prince of Peace, and the great Vniter of the divided world, both with his Father and Him∣self, and with one another.

In this text Acts 2. and marvellous example, you see the design and work of the great Reconciler: When men fall out with God, they fall out with one another: when they depart from the only Center of Vnity, they can have no true Unity among them∣selves: when they lose the Love of God, they lose the Love of Man as for Gods sake and interest. And he that cannot see and Love God in man, can see nothing in man that is worthy of much love: As he that loveth not a man for his soul and its operati∣ons, more than for his body, loveth him not as a man: And few have any great Love to a dead Corpse. Cicero could say, It is your soul that we speak to, and converse with: were that departed we should speak to you no more. God is more to every man, than his soul: If God were not their life and amiable∣ness, all men would be unlovely loathsome carkasses:

Therefore wicked men that cannot Love God and Goodness, can Love none thoroughly but themselves and for themselves, or as Bru••es by a low or sensitive kind of love: For it is self that they are fallen to from God and Man: And yet while self is carnally and inordinately loved instead of God and Man, it is but destroyed and undone by that inordinate ido∣latrous love: And he that loveth Himself to his own destruction (with a Love more pernicious than ano∣thers hatred) doth love his friends but with such a kind of killing love: (as I have seen some Brutes kill their young ones with the violence of their love, that would not suffer them to let them alone.) Thus all love to man, saving a pernicious love, doth dye, where the love of God and goodness dieth: And Cain giveth the world the first specimen or in∣stance of depraved nature, in envy and wrath, and finally in the murder of his Brother, and undoing Himself, by setting up and adhering inordinately to himself.

But when Christ reconcileth God and Man, he re∣concileth Men to one another: For he teacheth men to love God in Man, and Man for God, with a Ho∣ly, noble, reasonable kind of Love: And so to love all men, as far as God hath an Interest in all: And to Love all Christians with an eminent Love, as God is eminently interessed in them. And this is Christs work on the souls of men; and much of his business which he came for into the world. And therefore he would have his first Disciples to give the world such a specimen of Love in this extraor∣dinary way of Community: For as extraordina∣ry works of Power, (that is, Miracles) must be wrought by the first Preachers of the Gospel, to shew Christs power, and convince the unbelieving world; so it was as needful that then there should be

extraordinary works of Love, to shew Christs Love, and teach them the great work of Love which he came to call and bring men to: For the first Book that Christ wrote, was on the Hearts of Men, (which no Philosopher could do); In fleshly tables he wrote LOVE TO GOD and MAN by the finger of his Spirit, (many a year before any Book of the New Testament was written). And as his Do∣ctrine was [Love one another] and [Love your ene∣mies, forbear and forgive, &c.] so his first Churches must extraordinarily exemplifie and express this do∣ctrine, by living in this extraordinary community, and selling all, and distributing as each had need: And afterwards their Love-feasts did long keep up some memorial of it: For they were the first sheet, as it were, of the New Book which Christ was pub∣lishing: And, LOVE was the summ of all that was imprinted on them: And their Practice was to be much of the Preaching that must convert the world. Christ was not a meer Orator or teacher of Words: And, non magna loquimur, sed vivimus, was the profession of his disciples: He came not meerly to talk, and teach men to talk; but to Do, and teach men to Do; even to do that himself which none else ever did, and to teach his followers to do that which no other sort of men did in this world: But this leadeth me up to the next Use of Unity.

V. The SPIRIT of UNITY and LOVE is the Great means of the Churches increase: There is a twofold augmentation of the Church: 1. Intrinsick and Intensive; when it Increaseth in all Goodness, and hasteth to perfection: And it is this Vital principle of Vniting Love, or the Spirit of Vnity, which is the immediate cause of this. 2. Extensive, when the Church is enlarged, and more are added to it: And

it is a Life of Vniting Love among Christians, that must do this as much or more than preaching: Or at least, if that preaching which is but the effect of Knowledge, produce Evangelical Knowledge in the hearers, yet a Life of Love and Vnity is the adapted means of breeding Love and Vnity, the Life of Re∣ligion in the world: Light may cause Light; but Heat must cause Heat; and it must be a Living thing that must generate life, by ordinary causation: That which cometh from the Head, may reach the Head, and perhaps the Heart, but is not so fit to ope∣rate on Hearts as that which cometh from the heart. Undoubtedly if Christians did commonly live in such Love and Vnity among themselves, and shew the fruits of common Love to all about them, as their Great master and his Religion teacheth them, they would do wonders in converting sinners, and enlarging the Church of Jesus Christ. Who could stand out against the convincing and Attractive power of Uniting Love? Who could much hate and persecute those that Love them, and shew that Love? This would heap melting coals of fire on their heads. Our Saviour knew this when he made this his great Lesson to his disciples, and when he prayed (Joh. 17. 21, 22, 23, 24.) over and over [for them which should believe on him, through the Apostles word, [that they all may be One, as thou Fa∣ther art in me, and I in thee, that they also may be one in us, that the world may believe that thou hast sent me: And the Glory which thou gavest me I have given them▪ that they may be One even as we are One: I in them, and thou in me, that they may be made perfect in One, and that the world may know that thou hast sent me, and hast loved them as thou hast loved me]. O when will Christ revive this blessed principle in his follow∣ers, and set them again on this effectual way of

preaching, that Love may draw the world into the Churches Vnity? Some look for new miracles for the converting of the now-forsaken Nations: what God will do of that kind we know not; for he hath not told us: But Holy Vniting Vniversal Love is a thing which he hath still made our certain duty; and therefore we are all bound to seek and do it: And therefore we may both pray and labour for it in hope: And could we but come up to this known du∣ty, we should have a means for the worlds conversi∣on, as effectual as miracles, and more sweet and plea∣sant to them and us.

Obj. But why then is the world still unconverted, when all true Christians have this love?

Ans. 1. Alas, those true Christians are so few, and the hypocrites that are selfish worldlings are so many, that the poor people that live among pro∣fessed Christians, do judge of Christianity by those false professours, who are indeed no Christians: Men see not the hearts of one another. Thou∣sands of ungodly persons, for interest, education and custome take on them the name of Christians, who never were such indeed by heart-consent. When these counterfeit Christians live like Infidels, men think that Christians are no better than Infidels: For they think they must judge by the greater num∣ber of such as go under the Christian name. But if the world could tell who they be that are truly Christians at the heart, they would see that they have that spirit of Love, which is not in unbelievers. 2. And alas the Love and Vnity even of true Chri∣stians is yet too imperfect, and is darkened and ble∣mished with too much of the contrary vice: were Christians perfect Christians, they would indeed be the honour of their profession. Then Love would be the powerful principle of all their works; which would

taste of its nature, and, as it is said of Wine, Judg. 9. 13. it cheereth God and man, so I may say, God and man would be delighted in the sweetness of these fruits: For with such Sacrifice God is well pleased, Heb. 13. 16. But alas what crabbed and contrary fruits, how soure, how bitter do many distempered Christians bring forth? If it will increase the Church, and win men to the Love of Christianity, to be re∣viled or persecuted, to be contemned and neg∣lected, to be separated from as persons unworthy of our-love and kindness, then Christianity will not want propagaters: The pouring out of the Spirit, was the first planting of the Christian Church: And where there is most of Love, there is most of the spirit. As there needeth no forcing penal Laws, to compel men to obey God so far as Love prevaileth in them; so if Love were more eminent in the Church Pastors and Professors, that they preached and ruled and lived towards all men in the power of sincere and fervent Love, there would be less pretence for all that violence, oppression and cru∣elty, which hath been long exercised by the worldly Clergy, and so much the more odiously by how much the more the sacred name of Religion hath been used for its justification or excuse.

VI. UNITING LOVE is the GLORY and Perfection of the Church: And therefore there will be in Heaven much greater Love, and much nearer UNITY, than there is of the dearest friends on earth, yea greater and nearer than we can now distinctly understand.

And again I say, that they that in thinking of the state of separated souls, do fear lest all souls do lose their individuation, and fall into one common soul, do foolishly fear a greater Vnity than is to be

expected. (And yet nothing else about the souls Immortality is lyable to a rational doubt: For, 1. Its substance certainly is not annihilated: 2. Nor its formal essential Virtues lost, by mutation into some other species; 3. Nor doth the Activity of such an Active nature cease, 4. Nor will there want ob∣jects for it to act upon). Were it well considered that LOVE is as Natural to a soul as Heat is to the Sun, that is, an effect of that Act which its very essence doth perform; 2. And that our UNITY is an Unity of LOVE (Voluntarily performed) it would much abate such selfish fears of too much Unity: For who ever feared too much Love? too extensive, or too intensive? too large, or too near a Union of minds? And as the beloved Apostle saith, that GOD IS LOVE as a name which signifieth his essence, why may not the same be said of souls, which are his Image? that A SOUL IS LOVE? Not that this is an Adequate conception of A SOUL (much less of GOD); but of the partial or inadequate Conceptions, it seemeth to be the chiefest. The SOVL of Man is a Pure (or Spiritual) substance informed by a Virtue of Vital acti∣vity, Intellection, and Volition, (which is LOVE), informing (or animating) an organical body for a time, and separable at the bodies dissolution. And as the Calefactive Virtue is the Essence of the Fire (though not an adequate Conception of its essence; For it is a pure substance formally indu••d with the Vir∣tue Motive, Illuminative and Calefactive) and the act of Calefaction is its essence as operative on a due recipient); so LOVE is the souls essence in the faculty or Virtue, and its Essence as operative on a due object, in the Act: which Act though the soul exercise it not ad ultimum posse by such a Natu∣ral necessity as the fire heateth, yet its Nature or

Essence immediately exerciseth it, though in a fre••r manner: yea, some Acts of Love quoad specificatio∣nem, though not quoad exercitium are exercised as necessarily as calefaction by the fire: yea more, though now in the body the exercise by cogitation and sense be not so necessary, we cannot say that in its separated state it will not be so: yea yet more, even in the body the LOVE of a Mans SELF and of felicity, or pleasure, seemeth to be a deep, con∣stant or uncessant Act of the soul, though not sen∣sibly observed. And if LOVE be so far essential to it, the perfection of Love is the souls perfection, and the exercises of Love are the chief operations of the soul: And consequently the perfection and glory of the Church (which is but a conjunction of holy persons) consisteth in the same Uniting Love, which perfecteth souls.

And indeed Vniformity in circumstantials, and in external Polity were but a Carkass or Image of Unity without Uniting Love which is its soul: As much external Union in good as we are capable of, doth advantage Vnity of spirit: But all Union in evil, and all in unnecessary circumstantials, which is mana∣ged to the diminution of Christian Love, are to the Church, but as the glory of adorned cloathing, or monuments or pictures to a carkass: And the Church-Tyrants that would thus Unite us, and sa∣crifice Love and the means of it to their sort of Vni∣ty, are but like the Physician that prescribed a sic••∣man a draught of his own heart blood to cure him▪ The Inquisitors that torture mens bodies to save their souls, are not more unskilful in their pre∣tended Charity to save men, than is he that hin∣dereth or destroyeth Love, while he seeketh the Churches Unity in humane Ordinances by fraud or fear: When they have killed any Church by Love

killing snares and practices, and glory that it is united in Papal power, splendor and decrees, it is but as if they cut all a mans nerves, or cast him into a Palsie, or killed him, and gloried that they have tyed his limbs together with strings, or bound them all up in the same Winding-sheet and Coffin. That edifieth not the Church, which tendeth not to save, but to destroy mens souls.

CHAP. V.

This Vnity conduceth to the good of the world (without the Church.)

§. 1. THe chief hopes of the Heathen and Infi∣del world consist in their hopes of being brought into the faith and Church of Christians: And as God addeth to the Church such as shall be saved, so the means that our charity must use to save them, is to get them into this ark. The mea∣sure of their other hopes, or what possibility there is of their salvation I have elsewhere plainly opened: It sufficeth us here to remember, that no man cometh to the Father but by the Son, and that he is the Saviour of his body, however he be called also the Saviour of the world.

§. 2. And as in nature it is the principle of life in the seed and womb, which is the Generating Cause of formation and augmentation of the soetu••; And it is the vital powers in Man, which maketh his daily nourishment become a living part of him∣self, and causeth his growth; So is i•• the Spirit in the Church, that is Gods appointed means to quicken

and convert the Infidel world. And it is those Christian Countreys which are adjoyning to Maho∣metans and Heathens, that should do most to their conversion: who have far easier means than others by proximity and converse to do it, and therefore are under the greatest obligations to attempt it: As also those remoter Countreys that are most in amity and traffick with them.

§. 3. And as Instruction by evidence must do much, so this Vniting Spirit of Love must do a great part of this work; and that both as it worketh inwardly on our selves in the Communion of Saints, and as it worketh outwardly by attraction and communica∣tion, to draw in and assimilate others.

§. 4. I. The Churches Vnity of Spirit doth fortifie and fit it for all its own offices in order to the con∣version of the world: All parts are better qualified for the work, by that Wisdom, Goodness and Life which they must work by: And each member par∣taketh of the common strength which their Unity causeth. An united Army is likest to be victorious: Their routing is their flight and overthrow: And the Army or Kingdom that is Mutinous or in Civil Wars, or not unanimous, is unfit to enlarge do∣minion, and conquer others: They will have wor•• enough at home.

§. 5. Were but Christian Princes and people united, as they would be a terror to Turkish and other Infidel Oppressors (and in likelihood easily able to vanquish them) so they might easily contri∣bute their endeavours to instruct and convince these Infidels with probability of greater success, than any attempts have yet had upon them. They might with greater advantage send out and maintain men of Learning and other fitness to perform it. The

Eastern Christians by divisions were broken off from the Greeks: The Greeks by division (and wick∣edness) fell into the hands of the Turks: The di∣visions of the Western Nations furthered their Conquest, and hindred the Greeks recovery: The divisions of the Military forces lost Palestine and frustrated their vast labours and expences: Lost al∣so Armenian aids, and destroyed the hopeful be∣ginnings of the Conversion of the Tartarians. The division of Christian Princes, hath set up the Papal Kingdom as the Umpire of their feuds. That which hath done so much to destroy Churches and Kingdoms, and hath murdered many hundred thou∣sand Christians, and gone far towards the extirpa∣ting of true Christianity out of much of the (for∣merly Christian) World, must needs unfit us all to recover the World, and convert unbelievers.

§. 6. And were but Christian Preachers and Pa∣stors United, instead of their pernicious Church∣destroying contentions, how great things might their united diligence have done! If all the mis∣chievous unskilful proud wrangling, and worldly ambitious strife by which the Christians were divi∣ded into Nestorians, Eutychians, Monothelites, Phan∣tasiasts, Donatists, Novatians, and their Anathema∣tizers, &c. had been turned into an united force and diligence, by Light and Love to have converted In∣fidels, What a happy case had the World been in? And what blessings had that part of the Clergy been, that now have left their Names and History to reproach and shame?

§. 7. II. And as Efficiently, so Objectively and Morally the Vnion of Christians tendeth to convert the World, as it is notorious that their divisions have hindered their Conversion. Men commonly suspect

them to be deceived or deceivers, that do not agree among themselves. They that reverence united Christians, despise them when they see them fall into divisions, and learn of themselves to condemn them all, by hearing them revile and condemn each other. Christ had never made it so great a part of his prayer to his Father, that his disciples might be One, even as the Father and he were One, to this end [that the world may know that the Father sent him] if this their Union had not been a special means of convincing unbelievers. And this was not by a Political Union of the rest of his Disciples under some One of them as the Governing Head of all the rest: For no such Head was set over them by Christ, nor ever claimed or exercised any such authority: But it was a holy Union of Minds in knowledge and faith, and of Hearts in Love, and of Life in their published Doctrine and their Com∣munion and Conversation. The common Sun-light maketh all mens sight (whose Organs and Vi••ive faculty are sound) to agree: and though a man hath two eyes, they see unitedly as if they were one▪ The more united fuel make one fire, the more pow∣erful it is to kindle on all other combustible matter near it. When many Ministers of the same or se∣veral Churches agree, it much availeth to procure the belief and obedience of their flocks. And when Pastors and people agree, it strongly inviteth the reverence and consent of those without. By wil∣ful dissensions we are scandals and snares to unbe∣lievers, and if Christians live not in Unity, Love and Peace, they rob the world of a great appointed means of their conversion: And they who for so doing do justly exclaim against persecutors and hin∣derers of the Gospel, should also remember how much they participate in that guilt, while the Love

of Christians to one another is made almost as need∣ful as preaching to the winning of mens Love to faith and holiness.

§. 8. As in the solemn singing of Psalms, the harmony of concenting well tuned voices, inviteth the hearers to joyn with them by delight, when bawling confusion and discord (one singing one tune and another another) is loathsome and tire∣some and driveth men away: so would the sweet concent of Christians have won unbelievers to the Love of Christian faith and piety, when their divi∣sions and wicked lives have had contrary lamenta∣ble effects: wo to the world because of offences, and wo to them by whom offences come.

CHAP. VI.

The Vnity of Christians is due to the Honour of Christ, and is pleasing and amiable to God.

§. 1. IT is not only Miracles that are Christs wit∣ness in the world. The spirit of Prophecie also is called his witness, Rev. 19. 10. And if many Prophets should all say that they speak from Christ, and speak contrary things, and charge each other with falshood and deceit, would this be to his honour or to the credit of their testimony? It is the great Concord of the prophecies, promises and types of the Old Testament with the history and doctrine of the New, and the great concord of all the writers of the New Testament among themselves, which greatly facilitateth our belief both of the Old and

New. And all Infidels who accuse the Scriptures of untruth, do accuse it also of contradictions: And if they could prove the later, they would prove the former.

§. 2. And the spirit of Holiness as it regenerateth and sanctifieth sinners from generation to genera∣tion, is no less a witness of the Truth and Love and Glory of Christ, than prophecies and miracles: The same spirit that is the author of prophecie and sa∣cred doctrine, is also the author of believers reno∣vation to the image of God. And Illumination is not the least or last part of this sanctifying work: Christ is the light of the world, and his word and spirit are given to enlighten blinded minds, and to bring them out of darkness into his marvellous light, and from the power of the Prince of darkness and from doing the works of darkness, to the Father of Lights who giveth wisdom liberally to them that ask it, that they may walk as Children of the light. Light is usually called Glory: Heaven is the place of the greatest Light and greatest Glory: And heaven∣ly wisdom in believers, is much of their Glory here begun, in which their Father, their Saviour and their sanctifier is glorified. Whatever therefore obscu∣reth or diminisheth this sacred Light in Saints, op∣poseth that Glory of God and our Redeemer which must appear and shine forth in them. The holy Learning of his disciples is the honour of the hea∣venly Teacher of the Church: All true believers are taught of God: were they no wiser, nor no better than other men, where were the testimony and the honour of their Teacher? and who would believe that he were a happier Teacher than Philosophers? or that he were the true Saviour of the world that doth not save his own disciples from sin and folly▪ No wonder that God hath no pleasure in fools, and

that the foolish shall not stand in his fight, when they are such a dishonour to Christ and him: what fellowship hath Light with darkness?

And who knoweth not that disagreement proveth ignorance and errour, in one party at least? When they hold and plead for contrary opinions, both can∣not be in the right. And when this is but in dark and difficult matters, of no great influence on our hearts and lives and future hopes, it is tolerable; and no more to be wondered at, than that we are yet but imperfect men in flesh, and in this low and dark∣some world: But when it amounteth to that which maketh Christians judge it necessary to anathematize one another, and to cast out each other from their communion as intolerable, and perhaps to seek one anothers destruction, do they not loudly pro∣claim their shameful ignorance to the world?

§. 3. I know that discipline must be exercised and the precious separated from the vile, and this espe∣cially for the honour of Christianity. For if the Church be as a Swinesty, and the clean and unclean, the sober and the drunken, the chaste and the for∣nicators equally members of it, such a society and their religion will be contemned. For sin is a reproach to any people.

But casting a felon or murderer in Jaile doth much differ from a civil war.* 1.19 For the Church to cast out the impure that repent not, is necessary to their honour; but to divide and subdivide among themselves is their reproach, though the dividers have never so fair pretences.

§. 4. I know also what pretences against heresie, &c.* 1.20 the dividing sects have had in all ages. They have pretended that

they only being the true Church, the condemning and rejecting of all others was necessary to the Churches honour: But is it indeed to the honour of the Christian name, that so great bodies for so many ages have continu'd to condemn and anathema∣tize each other? That the Greek Church condemn∣eth the Western, and the Western them? That the Eastern and Southern are separated from both? And the Western Christians so divided among them∣selves? Who that is not a stranger to man and hi∣story knoweth not that it hath been to exercise a Do∣minion over others, and also to extol the skill of their understandings, as speaking rightlier than others, when they strove about ambiguous words, that very much of their anathematizing hath been used? And when the Pope hath anathematized the Patriarch of Constantinople, he hath anathematized him again: yea so hath the Patriarch of Alexandria also. And when the three parties (the Orthodox, the Nestorians and the Eutychians) for so many ages have continued anathematizing each other, the dishonour falleth on them all in the eyes of beholders, and no party recovereth their honour with the rest.

§. 5. Undoubtedly it is they that God shall make the blessed instruments of restoring the necessary means of Concord, and thereby of reviving Christian Love and peace, that will be the chief and honourable agents for the repairing of the honour of the Chri∣stian Church, if ever it be repaired in this world. All parties seem agreed in this, even they that most foolishly and cruelly tear and distract the Church, that it must be Love and Concord that at last must heal it, and recover its glory if ever it be healed. And how much Christ is pleased to see his servants live in Love and peace, his office, his nature, his many and vehement Commands do tell us.

CHAP. VII.

III. What obligations are on all Christians to avoid sinful divisions and discord, and to pro∣mote this Vnity and peace.

§. 1. FRom what is already said it is easie to ga∣ther, that many and great obligations are on all Christians to be promoters of Concord and enemies of discord and divisions. I. The many and express commands of Christ in Scripture do ob∣lige them. This is no dark or controverted point, written in words which are hard to be understood, but plainly uttered and often urged: Yea when se∣veral of Gods commands are mentioned, this is still preferred before most others that can be imagined to stand in competition against it: As the uniting Love of God is called the first and great Command, so the uniting Love of man is called the second like to that, and the summ of the second table, and the ful∣filling of the Law. It is not mentioned as an Accident of the New Creature, but as an essential part; not as the high qualification of some rare Christian, but as that which is necessary and common to all that are the living members of Christ: Not only as needful to some inferiour uses, but as necessary to all the great Ends of our Religion, preferred before sacri∣fice and all the rituals, and not to be dispensed with, on any pretence.

§. 2. II. No man therefore can be an obedient servant of Christ that seeketh not to keep the Vnity

of the spirit in the bond of peace: If he that breaketh one of the least commands and teacheth men so to do, shall be called Least in the Kingdom of God, what shall he be called, and where shall be his lot that breaketh the greatest?

§. 3. III. The Love of God our Father and of Christ our Redeemer doth oblige us: For if he that loveth not his brother whom he se••th daily, cannot Love God whom he never saw; how much less he that loveth not the multitude of believers, and so great an interest of God in the world, as is that unity and concord of the body of Christ? And if he that doth or doth not good to one of the least of the servants of Christ, is supposed to have done it or not done it to himself, how much more he that doth or omitteth that which Christ and his whole Church is so much concerned in?

§. 4. IV. The Love of our own souls obligeth us, considering how many and great impediments dis∣cord doth raise against all grace and duty, and against our holiness, comfort and salvation: And how much Christian Love and Concord do conduce to the preservation of all grace, and to the attain∣ment of Glory: All men in true Concord are our helpers, and all men in discord are our hinderers, and tempters. How fair and easie is the way to Heaven among true Loving and agreeing Christians? and how hard is it where divisions and contentions take place?

§. 5. V. The Love of our neighbours souls ob∣ligeth us to this: That which is best for us is best for them. Alas, carnal minds deceived by sin need not to have the way to heaven made harder, nor to

be tempted by the discords of Christians to despise them: Their own malignity and the devils tem∣ptations, when we have done our best may suffice to deceive them and undo them: Every Christian should be a helper to the salvation of all about him, and a souldier under Christ, to fight against Satan as he is the great divider and destroyer. As ever therefore we pity the souls of sinners, and would not be guilty of their damnation, we should keep the Unity of the spirit in the bond of peace.

§. 6. VI. Our Love to the Church and Sacred Ministry doth oblige us. Our Discords unsay too powerfully what Christs Ministers say, when they set forth the power of grace, and the excellency of Christianity! All the opposition of the arguments and reproaches of Quakers or malignant prophane enemies is of far less force against the Gospel, than the discords of professed Christians. The labours of many worthy Ministers have been hindered, and their hearts even broken with such sinful and scan∣dalous divisions; when the enemies hit us in the teeth with these, we are ashamed and cannot deny the fact, though we can deny their false conclusions. How much of the designs of Satan and his agents have lain in dividing the servants of Christ? Some of the moderate and peaceable Emperours in the more flourishing state of the Church and Empire, by the discords and mutinies of factious Christians were made a-weary of their Crowns: Yea some of those that the hasty hereticating Orthodox party too ha∣stily pronounced hereticks and heretical (such as Theodosuis junior, Zeno, Anastasuis, Justinian, &c.) were tired out with labouring in vain to keep the Christian Bishops in Peace, and by Historians are recorded to be men of better qualities than

the Bishops: And one of them (Anastasius) laid down his Crown and told them he would not be the Ruler of such contentious and unruly men, till the necessities of the people brought them to remorse, and to intreat him to continue Emperour, and pro∣mised to cease their mutinous contentions.

And what the divisions in the Church of Rome did to shame and thus far abase the Papacy, is past all doubt: When there have been in many generations sometimes two and sometimes three called Popes at once; when some Kingdoms owned one and some another, and when they often fought it out, and (as Victor the third and many another) got their pre∣tended right by Victory, not by the Word but by the Sword; When one Pope for forty years toge∣ther lived in France at Avignion, and the other at Rome; When they fought it out with many Empe∣rours and Kings; When Italy was kept by them many ages in divisions and bloody wars; and when the very Citizens of Rome and their Popes were put to fight it out at home in their streets; And when the Popes have excommunicated the people of Rome it self (where then was the Church of Rome?) All this Church history recordeth to their perpetual shame.

And have not the dissensions between Luther and Carolostadius, and Zuinglius, Lutherans and Calvinists, to name no more, been a reproach to the Reformati∣on (as I said before). As we Love the Church then, and as we regard the honour and success of the Mi∣nistry, and would not have Christs house and Kingdom fall or be shaken or disgraced by our sinful discords, Let us keep this spiritual Unity and peace.

§. 7. VII. And indeed Experience is not the least of our obligations: A danger never tryed, is sel∣dom so cautelously avoided as those into which we have formerly fallen, and out of which we have narrowly escaped. They that have read Church-History, what the factions and heresies of the Bi∣shops and people have done from the dayes even of the Apostles to this day: Yea, they that have but seen and felt what Religious discords have done in this generation, even at home in England, Scotland and Ireland, and yet do not hate such discord as death, and love peace and spiritual unity as life and health and safety, they are hardened past all excuse.

CHAP. VIII.

What sort and measure of Vnity may not, or may be groundedly hoped for on earth.

§. 1. THe Prognosticks in diseases are needful to direct Physicians in their attempts: He that either pretendeth to Cure incurable diseases, and thereby doth but torment the Patient and hasten death, or else will hastily prevent the Crisis, or will open inflammations before the time, may be called a Physician or Surgeon, but will prove a hurtful or pernicious enemy. Some diseases will admit of no better than palliating and delay: Some that are curable, are made mortal by temerarious haste. Who will break the Egg to get the Chicken before it is ripened by nature for exclusion? Yet hath the Church had too many such Midwives that will hasten

abortion and untimely birth, and cannot stay till na∣tures time; such mischievous Surgeons as are pre∣sently lancing unripe apostemes: It is of mischiev∣ous consequence to expect such Concord, and ac∣cordingly set upon the hastening of it, which cer∣tainly will never be: And it is of great and neces∣sary Use, to know how much, and what Vnity may be expected, in the Church militant, and what not.

§. 2. I. Negatively: I. It is certain that Christi∣ans will never be all of one stature or degree of grace. The Apostle hath fully opened this, 1 Cor. 12. and here Eph. 4. and Rom. 14. & 15. and elsewhere. Some will be of more blameless lives, and some more offensive: Some will be more fruit∣ful and useful in the Church than others; some will have greater gifts than others for that end: some will be more patient and meek, and others more passionate and hot: some will be more considerate and prudent, and some more rash and of indecent carriage: some will be more humble, and conde∣scending, and abhorr pride much more than others will do: some will be more zealous, and some more frigid or luke-warm: some will be much more heavenly, and make less of earthly things than others: some will be more self-denying and pati∣ent under sufferings, and some will too much seek their own transitory things, and with greater impa∣tience bear both crosses from God and injuries from man: some will be more cheerful and rejoyce in God, and the hope of Glory, and others will be more sad and timerous and heavy: Some will have a strong faith, and some a weak: Some will have assured sealed hopes, and others will be doubting of their salvation: But in nothing will there be

more certain and notable difference, than in mens knowledge and conceptions of spiritual things. Un∣doubtedly there is scarce a greater difference of Visages, than there is of Intellectual apprehensions: Nay, perhaps the likeness of all mens faces is greater than of their understandings. Some will still know little, (and none very much, but) others compa∣ratively much more: Some that know much in one kind, will be ignorant in others: And as all men are not of the same Trade, nor all Scholars prosecute the same studies, but some excell in one thing, and some in another, and some in nothing, so in reli∣gion such proportions and differences of understand∣ing there will be.

§. 3. No observing man that converseth with man∣kind one would think could be ignorant of this: And yet the talk and actions of too many Church-Leeches in most parts and ages of the Christian World, hath shewed that they did not well under∣stand it. If universal, constant, undenyable expe∣rience be not enough to prove that it is so, and hath been so, and therefore will be so, Let the certain Causes of it be considered.

1. Men are born of much different Intellectual com∣plexions, and degrees of capacity: some are Ideots or natural fools; some are half such: some are very flegmatick and dull of wit, and must have long time and teaching to learn a little; and of memo∣ries as weak to retain what they learn: some have naturally strong wits, and as strong memories. If these be bred up in the same house, will they there∣fore have the same knowledge and conceptions?

§. 4. 2. And as men naturally differ in quickness and dulness of wit, so they do in the temperature of all their humours and bodies, which acciden∣tally will cause great difference in their minds. A

sanguine man hath usually other thoughts and per∣ceptions than a phlegmatick man; and a phlegma∣tick man hath other thoughts and sense of things, than the cholerick have: And the melancholy man differeth from them all, and often from him∣self. As these tempers variously affect the phan∣tasie and the passions, so consequently, they do usu∣ally the Intellect and the Will.

§. 5. 3. The Countreys that men are born in, it not by the air and soil, at least by the great diver∣sity of Languages, Laws, Governments and Customs, do make much difference in mens conceptions: As we see by experience in the difference of many Nations.

§. 6. 4. The very sins or merits of Parents may do much to the hurt or benefit of Children; part∣ly by corrupting or bettering their bodily tempe∣rature, and partly by Gods curse or blessing on their souls: As I have fully proved in my Second Disputation of Original Sin.

§. 7. 5. And were there no other cause of dif∣ferent conceptions than the different education of children by their parents, it would make a very great difference in the world. When one is brought up in Learning, and another in barbarism; one in reading and hearing Gods Word, and another in contemning and deriding it: One is taught to re∣verence Gods name and truth, and another to blaspheme them or despise them: One is taught one Religion and another another: One is taught to lay all his salvation on that which another is taught to abhorr. And it is not only in Divers Lands, but in the same Cities, Towns and Streets, yea, among men that publickly profess the same Religion in Name and Generals, that this difference is found.

§. 8. 6. And if Parents make no difference, yet Schoolmasters often will: With their Grammar lear∣ning, one teacheth his Scholars to deride such or such a party of Christians as Hereticks, He∣teroclites or anomalous; and others say the same of others, as they themselves do like or dislike: And Boyes usually take deeply their Masters dictates, especially if they be cunning and malignant, and such as the Devil and flesh befriend.

§. 9. 7. And it is no small difference, that Com∣pany and Converse cause: Even among Children and Servants in families, and Boys at School: from whom they are as apt to receive ill impressions as from evil Teachers. And therefore variety of compa∣ny in Youth, is like to breed variety of senti∣ments.

§. 10. 8. And the different Books which they read, will make the like difference: while one writeth against that which another proclaimeth to be excellent, and necessary, and all set off the matter with such plausibility and confidence as young and unexercised persons are unable to see through and perceive the error.

§. 11. 9. And when they go abroad in the world, the difference among those that they converse with all their lives, may well be expected to cause much difference in their thoughts. If they be set Appren∣tices, one falls into a family of one mind, and ano∣ther of another: And so if they be servants: And their friends and companions will occasion as much: And if they marry, the different judgements of Husbands and Wives may do the same.

§. 12. 10. And especially when differences in Religion have already got possession of all man∣kind (in some degree) and they set themselves to enquire after the nature of these differences, and

being at first unskilful are unable to try and judge aright, they must needs fall into great variety of judgements.

§. 13. 11. And the great difference among Preachers and Pastors of the Church will be as pow∣erful a cause of discord to youth and learners, as al∣most any of the rest: while one Preacher condemn∣eth that as a dangerous errour, and frighteneth them from it as a heinous sin, which another extolleth as necessary truth or duty. And yet thus it is in many particulars even where men profess the same Reli∣gion: witness the many loads of books that are written by the Papists against each other; As the Dominicans against the Jesuites, and the Jesuites against them; The Jansenists against both, and their odious charges of highest false doctrines and crimes in their provincial Letters, and the Jesuits Mo∣rals: Gulielmus de sancto Amore and his partners against the Fryars; The secular Priests against the regulars, such as Watson in his Quodlibets, and abun∣dance more such like: And in what Countrey al∣most or City do not preachers in some measure dif∣fer, and breed diversity of senses in the people? Which Paul foretold even in the purest times and Church, that of their own selves should men arise speaking perverse things to draw away disciples after them. Besides the grievous Wolves that should enter and devour the flock, Act. 20. 30. It must be that here∣sies must arise, that they that are approved may be made manifest. In Corinth some were of Paul, and some of Apollo and some of Cephas, and they had such di∣visions as shewed them to be much carnal; At Rome they judged and despised one another about meats and drinks and dayes: Rom. 14. & 15. And some caused divisions and offences contrary to the doctrine which they had learned, Rom. 16. 16, 17. In Galati••

they had Judaizing teachers that troubled them. And at Antioch some taught them that except they were circumcised and kept the Law of Moses they could not be saved, Act. 15. 1, &c. In Asia some Churches had Nicolaitans, and such as taught them to eat things offered to Idols, and to commit fornication, and the woman Jezabel that seduced them: and some had such as Diotrephes that received not the brethren and cast out those that did, and prated even against the beloved Apostle with malicious words: Divers Churches had perverse disputers, about the Law and genealogies, and such as strove about words that profited not, but to the subverting of the hearers: and some whose doctrine fretted like a Cancer, who subverted whole houses, whose mouths were to be stopped: And the Colossians had such as were for humane ordinances, touch not, taste not, handle not, and for worshipping Angels, and pry∣ing into unknown things: Col. 2. And Paul telleth the Philippians that some preached Christ, not sin∣cerely but in envy and strife to add affliction to his bonds, whom yet he silenced not, but rejoyced that Christ was preached even by such: And he foretelleth Timothy that in the later dayes much false doctrine should be vented, And even then he had none like minded to Timothy that naturally sought the Churches good; but all sought their own (too much) and the things of Jesus Christ too little. And the Apostle John met with such as he would not have Christians bid Good speed to, nor receive them into their houses; And James was put sharply and largely to reprove such as in conceited wisdom would needs be Masters, and had the envious wisdom which is from beneath, and is earthly, sensual and devilish, producing strife, confusion, and every evil work, Jam. 3. And could it then be expected that all Christians be of the same opinions in all things?

§. 14. 12. But now this temptation to differences of judgement is grown much greater, in that the Christian world is so publickly and notoriously di∣vided into different parties. The Greeks are one party; the Armenians and Georgians somewhat dif∣fer; The Syrians and the Abassines and Copties in Egypt and other Eastern and Southern Countreys, are of divers sentiments in many things: The Pa∣pists differ from all; and the Protestants from them; and too many divisions are among themselves; which I need not name. And can it be expected that in such a world, particular Christians should be sound without their personal differences?

§. 15. 13. And the variety of Governments, an•• Laws, will also produce the like disagreements. While one Prince or State is of one mind, and ano∣ther of another; One is a Papist, another a Prote∣stant, one a Lutheran and another Reformed, one a Greek and another against all sorts of Christians; And in the same Kingdom in one age the Prince is of one mind, and in the next his Successour of ano∣ther. And this must needs cause disagreement in the Subjects.

§. 16. 14. And even the variety of Gods provi∣dences will occasion diversity of thoughts: when some are in health and some in sickness, some in wealth and some in poverty, some high and some low, some favoured and preferred, and some per∣secuted, imprisoned, slandered and distressed, whence different impressions will arise.

§. 17. 15. Yea mens different trades and callings will occasion different impressions; whilest their bu∣siness leadeth them several wayes and into several companies, and altering employments.

§. 18. 16. And almost all men have some diffe∣rent interests; The Teacher and the Hearer, the

Landlord and the Tenant, the Souldier and the Countrey-man, the buyer and the seller, the master and the servant, the ruler and the subject, which will occasion different inclinations.

§. 19. 17. And men have great difference of tem∣ptations, and provocations, from Satan and from men: some Satan tempteth one way, and some ano∣ther; some are abused and provoked by one sort of men, and some by another; some are called out to disputes with one Sect, and some with another: And when they are engaged they usually bend all their studies one way, and little consider what may be said on the other side, or of other matters?

§. 20. 18. And when once a man hath received some one great opinion, true or false, it draweth on abundance of consequences, which those that recei∣ved not that point did never think of.

§. 21. 19. And some have much more time and leisure to study, and happy counsellours to help them. And some follow hard labour and have lit∣tle leisure to read, hear or think, or else live retired∣ly where they have little notice of affairs, and miss the help of sound and faithful counsellours and hel∣pers.

§. 22. 20. Lastly, Gods own Grace is free, and given to men in great diversity; some that have the same spirit have more illumination, and some less, as the Apostle at large declareth, 1 Cor. 12. and elsewhere. There is one Glory of the Sun, and another of the Moon saith Paul; And as one star differs in glory from another, so doth one man in gifts and understanding; And the face of the whole Creation sheweth that God delighteth to make a wonderful diversity in his works; scarce two stones in the street, two sheep, two beasts, two birds, two fishes, two trees, &c. so like, but we may know one

from another by their differences: No nor two sons of the same parents, or two of the off-spring of any animals.

And is not all this joyned to the constant experi∣ence of all ages, enough to prove, that even among Christians, and good and tolerable Christians, yea among all, there will still be differences in degrees of knowledge and virtue, and consequently dis∣cords in some matters of Religion, higher or lower more or less?

§. 23. II. It is therefore certain that while there will be discord in Judgement, there will be also dis∣cord in professions, and in practice. For honest mens professions and practices will agree with their judge∣ments in the main. Even Paul and Barnabas will part when their judgements lead them so to do When men have not the same measure of skill and accurateness in expressing their own minds, and in speaking properly, grammatically, logically, signifi∣cantly, agreeably to the thing spoken, nor the same skill in defining, or distinguishing, or sitting the true sense of words, they will really differ, and they will verbally differ, and seem to most unskilful judges, to differ really when they do not.

§. 24. It is not therefore to be expected that if some men think that long doctrinal confessions formed in mens private words, or Liturgies or other humane formes, have nothing in them untrue, or evil, or which all men may not consent to, therefore all others must think so too, and say as they: who can think that in many thousand uncertain words, all men can and must be of the same mind, and ap∣prove them all alike? Or that honest men can lye, and say that they assent to what they do not?

§. 25. And if mens judgements differ about mat∣ters of practice, in essentials, integrals or acci∣dents, their practice will accordingly differ. He that judgeth a thing unlawful will not do it, if he fear God and be truly conscionable. Had Images been lawfully used in places or exercises of Gods worship, yet it was inhumane and unchristian in those Bishops and Councils who cursed from Christ all that were of the contrary mind, and pronounced it an intolerable heresie, and ejected and silenced dissenters, and raised wars and bloodshed for such a difference: Much more unchristian was it for the Roman Pope to rebel against his proper Prince, the Greek Emperour, and alienate the Western Empire from him, to the French, on that account, and to excommunicate and depose Emperours as hereticks called Iconoclasts, as if Imagery had been an Arti∣cle of faith, or a necessary universal Command of God: For how can that be a heresie that is not a plain denyal or subversion of any necessary article of faith or practice? And sure no such for Images is in the Creed or Decalogue.

§. 26. The same I may say of many other Reli∣gious practices: As St. Paul speaketh of meats and drinks and dayes, Rom. 14. & 15. so must we say of all things that are of no greater necessity: If men in all these must be brought to uniformity and pra∣ctising in the same mode, it must be either by argu∣ment and perswasion, or by force: The first we are sure will never do it, in all things, though it may in many: All the twenty reasons before mentioned prove it; and many hundred years experience much more; It is certain to all save blinded persons, that all Christians will never be in all things of a mind, about Lawful and Unlawful, Duty and Sin: And 〈◊〉〈◊〉, that force will never do it: St. Paul

saith of things indifferent, that he that doubteth is damned if he eat, because he eateth not of faith: For whatsoever is not of faith is sin. Ungodly persons that have no true Conscience may go against their false Consciences for worldly ends, and wilfully sin for fear of men; But so will no true Christian, unless in the hour of such a temptation as Peters, by a fall from which he will rise again to a stronger resolu∣tion than he had before: No sound believer will sell his soul to save his flesh, nor hazard heaven by wilful sin to save his interest on earth. So that this way of forcing men to practise contrary to their Consciences, in points in which good and tolerable Christians differ, will but make up Churches of wicked men that have no conscience, joyned with one party that is therein agreed. And I shall shew you in due place, that they will never devise what to do with the Conscionable dissenters, that shall not be far worse than a charitable and peaceable forbear∣ance.

§. 27. III. It is certain that there will never be so great Concord, as that all Disputings, opposition, and passionate and injurious words and writings will cease among all sorts of Christians; No nor among all that are honest and upright in the main. For as long as one taketh that for a dangerous errour or sin which another taketh for a necessary truth or duty, men will (even on Gods account) think ill of one another, and in some measure speak ill as they think. They that know that they must not call evil good and good evil, nor put darkness for light, and light for darkness, will abuse and injure one another in things where they confidently err: A Lutheran, though pious, will speak and dispute against a Cal∣vin••••, and a Cal••inist against a Lutheran; And so

of many other Parties. And though it is greatly to be wished that all Christians had humble thoughts of their own understandings, and would stay till they know well what they say, before they talk much against things or persons, and though it be so with wise and eminently sober humble men, yet with too many it is far otherwise, and like so to continue. Perverse disputings and shameful back∣bitings, and speaking evil of things and persons not understood, have such unhappy causes in the rem∣nants of dark corrupted nature, that they seem to be like to live till a golden age or heaven do cure them. Talking and writing against one another even of the same Religion, yea praying and preach∣ing against one another must be expected in some degree: I would I need not say, silencing and perse∣cuting one another; yea excommunicating and anathematizing among the worser sort of men; such usage as Nazianzen had from one of the fa∣mous General Councils, and such usage as Chrysostom had from such Bishops as Theophilus Alexand. and Epiphanius and a Council of other Bishops, and such as abundance of excellent men in most ages have met with in the like kind and way, may be expected again till Bishops and all Christians become more wise and resined persons.

§. 28. II. But (affirmatively) there is yet an excellent sort and degree of Unity and Concord to be sought with hope among Christians, worthy of all our utmost labour: Yea there is a true and excellent Unity and Concord which all true Christi∣ans do already enjoy: consisting in the following things.

§. 29. I. All Christians (truly such) believe in One God; and believe the incomprehensible Trinity, and believe Gods Essential Attributes and Grand Rela∣tions to man. They believe that he is Infinite in Im∣mensity and Eternity and Perfection, even a most Per∣fect Spirit, Life, Vnderstanding and Will, most Power∣ful, Wise and Good, the Creator and preserver, the Go∣vernour and the End of all, of whom and through whom and to whom are all things; in whom we Live and Move and have our being; Most Holy and True and Merciful and Just; whom we are bound to believe and trust and love and serve, and obey and praise with all our heart and mind and strength: and per∣fectly and everlastingly to see, Love and Praise him, (to Please Him and be Pleased in Him) in Glory, is the end and happiness of Saints.

§. 30. II. All true Christians believe in One Me∣diator between God and man, Jesus Christ, the Eter∣nal Word, God, and one in Essence with the Father, Incarnate, assuming the whole Nature of man, con∣ceived by the holy Ghost, born of the Virgin Mary, and was holy, harmless, undefiled, separate from sin∣ners, fulfilling all righteousness, and overcame the Devil and the world, and gave himself a Sacrifice for mans sin, by suffering a cursed death on the Cross, to ransome us and reconcile us unto God; and was buried and went to the departed souls in hades, and the third day rose again from the dead, having conquered death: And having declared the new Covenant or Law of Grace, and commanded his Apostles to preach the Gospel to all the world, and promised them to send the Holy Spirit, he ascended into Heaven before their faces: The said Covenant of Grace is summarily this [that where∣as all have sinned and come short of the Glory of

God; sin by one man entring into the world and death by sin, and so death and condemnation passed upon all, in that all have sinned; God so loved the world that he gave his only begotten Son that whosoever Believeth in him should not perish, but have ever∣lasting life; that is, God freely giveth to lost un∣done sinners Himself to be their reconciled God and Father, Jesus Christ to be their Saviour, and the Holy Ghost to be their Sanctifier, if they will Be∣lieve and Trust him and accept the gift, and will in serious Covenant (which Baptism celebrateth ac∣cordingly) give up themselves to him, Repenting of their sins, and consenting to forsake the Devil, the world and the Flesh as opposite to God, and sincere∣ly (though not perfectly) obey Christ and his Spi∣rit to the end, according to the Law of Nature and his Gospel institutions, that so they may overcome and be Glorified for ever.]

And they believe that Christ will come at last in Glory and judge all men according to his Laws and to their works].

§. 31. III. And they all believe that the Holy Spirit, being God and one in Essence with the Fa∣ther and the Son, proceeding from the Father and (or by) the Son, is the Great Witness, Agent and Advocate of Christ, before, at, and after his com∣ing into the world incarnate; by his gifts of Pro∣phecy, Miracles and Sanctification, convincing sin∣ners and drawing them to Repent and Believe, and dwelling in Believers as an operating cause of Di∣vine Life and Light and Love, thus Uniting them to God in Christ their Head, and to each other in Faith and Love, by which they are gathered to him as his Church or body, having the forgiveness of their sins, and the adoption of Sons, and right to

the heavenly inheritance; And living in holy com∣munion on earth, their souls at death are received to happiness with Christ, and their Bodies shall be raised, and soul and body Glorified at the last with Jesus Christ and all the blessed, in the perfect Vision, Love and joyful Praise of the most Glorious Je∣hovah.

§. 32. And as I. All Christians agree in this Belief, so also II. They all solemnly in and by the Baptismal Covenant, and their holy Eucharistical Communion and other duties Profess the Consent of their wills to these Relations to God their Creatour, Redeemer and Sanctifier, and to his Church or body, and their thankful Acceptance of the foresaid Gifts: And they profess and express their seeking-desires hereof, according to the Contents of the Lords Prayer.

§. 33. III. And as to Practice they all agree in professing and promising obedience to Christ, ac∣cording to the Law of Nature, the Decalogue and all his Written Laws, so far as they understand them, and their desire to Learn them to that end.

§. 34. All sincere Christians agree in the true and Hearty Consent to all this; And these are the true saved Church of Christ, called Invisible, because their Hearts-consent is Invisible. All other Baptized and Professing Christians with them, agree in the Profes∣sion of all this; And are called The Church-visible, their Profession being visible. And all this being truly included in Baptism, which is our entrance into the Catholick (or Universal) Church, in this before described consisteth our Catholick Communion in Christs body, as spiritual or invisible and as visible.

§. 35. II. But besides this Universal Church-Uni∣on and Communion, for ORDER and Advan∣tage to our great end, God hath instituted the OR∣DER of Christian Assemblies or Particular Chur∣ches; which are to the Vniversal Church as Cities and Corporations to a Kingdom: Which are the noblest and most priviledged parts of the Kingdom; but yet not essential parts, but eminently Integral: For it may be a Kingdom without them, and would be if they were all disfranchised and laid common. And if Apostles and Evangelists as Itinerant Preachers, convert and baptize men, they are part of the Church Universal before they are gathered into di∣stinct societies under proper Pastors of their own. The Eunuch Act. 8. was baptized into no particular Church, but into the universal only; and so were many others: And meer Baptism as such without any additional contract, doth no more. If thousands were Converted in America, or cast there without Pastors, they were parts of the Universal Church, if baptized Professing Christians. And before the Apostles ordained any fixed Bishops or Pastors of particular Churches, the Church Universal was in being though small.

§. 36. But these particular Churches being a great part of Christs Institutions, and necessary not only by Precept, but as a means to the Well-being of the Universal, and the Edification of it and the particu∣lar members; It must be endeavoured, and that with good hope of success, that there may so much Parti∣cular Church-Vnion be obtained and maintained as shall much conduce to its great and excellent ends. That is, 1. So much as that in them, God the Fa∣ther, Son and Holy Ghost may be Publickly, so∣lemnly, and constantly confessed, by sound do∣ctrine,

holy worship, and holy discipline and con∣versation.

2. So much as that hearty Christian Love may be exercised and maintained, and Christians edified in Communion of Saints.

3. So much as that God shall accept them, delight in them and bless them, their converting, edifying and comforting souls, hearing their prayers and praises, and owning them by his Ministry, Cove∣nants and grace, and differencing them from the people that do not thus confess and worship him, and promoting hereby their salvation.

And if this much be attained, it is not to be vilifi∣ed for want of more, nor blotted with reproachful names; but acknowledged with thankfulness and praise.

§. 37. III. And yet there is a further degree of concord to be hoped for and endeavoured, and that is the concord of these particular Churches with one another: That they may all Profess, 1. The same faith, and necessary doctrine; 2. and the same Love to God and one another; 3. and the same Hope of life eternal, 4. and may offer to God the same necessary and acceptable sort of worship, viz. by preaching and applying his holy word, recorded in the holy Scri∣ptures, preserving and reading them, calling upon his holy name by Confession, prayer, thanksgiving and praises, and holding respective communion in the use also of the Sacraments of his Covenant▪ and exercising in some measure such holy Govern∣ment and Discipline, by Pastors overseeing their se∣veral flocks, as he himself by his institution hath made universally necessary. And all this, though not in perfection, nor every where with the same degree of purity and care, yet so far, 1. as that

Gods word and ordinances be kept up in soundness in all parts and respects necessary to salvation; 2. and as may tend to the edifying of the Churches by Love, and concord in necessary things, and their mutual help by counsel, and strength by that concord, 3. and the avoiding of pernicious feuds and divisions.

§. 38. The means by which this is to be done, 1. by communicatory Letters; 2. by Synods, 3. and by Civil Governours, is after in due place to be ex∣plained.

Thus much of Christian Vnity and Concord may be well hoped for upon just endeavours here on earth: But neither Perfection in these, nor those un∣necessary terms of Concord which some have long ta∣ken to be necessary.

§. 39. And indeed so much as may be hoped for, is so very hardly to be obtained, that if we trusted not to Gods extraordinary Grace, more than to any natural probability that appeareth to us in man, we should be ready to despair that ever Christians should live long in so much peace and concord: And though the great difficulty must not kill our hopes, it must much quicken us to strenuous endea∣vours: Of which more anon. Satan is so great an enemy to it, and every sin in man is so much against it (as every disease in the body is against its ease and peace), and the multitude and malignity of sins and sinners is so great, and the very healers so few and faulty and unskilful, and do so much against their own desired ends, that instead of accusing the providence of God, we should thankfully won∣der that there is so much peace and concord as there is, and that all men live not as enemies to each others in continual war; or that the devour∣ing Pikes leave so many of the lesser fish alive, and

the weak and innocent are not wholly a prey to the oppressors.

CHAP. IX.

That Christ himself who commanded the Vnity, Love and Concord of Christians, did prescribe the necessary terms.

§. 1. IF it be once proved, that Christ himself hath prescribed the conditions or terms of Christian Union and Communion, what remaineth to Christians, but to enquire What are those terms? Whereas for want of that necessary supposition, while men think it is left to them, no man knoweth who should do it, and the Pope prescribeth his terms, and others prescribe their terms, and almost each Sect hath different terms.

§. 2. That Christ did prescribe them, I shall prove I. Antecedently, à Causis, II. Consequently, ab Effectis; III. By proving the necessary exclusion of any other competent prescribers.

§. 3. I. Antecedently it is proved from 1. The universal necessity of the thing, 2. And from the office of Christ to do things of such universal neces∣sity, and his faithfulness therein.

§. 4. 1. There are few Christians so ignorant or inconsiderate, but will confess that the Vnion of Christians is necessary, not only to the edification and well being, but to the very being of the Church,

(both universal and particular.) For what is a Church, but many Christians united and associated for Church-ends? Pull all the Bricks or Timber of the house asunder, and it is no house: Pull all the Planks and parts of a Ship asunder, and it is no Ship: Pull all the leaves and sentences of a Book asunder, and it is no Book: Pull all the parts of a mans body asunder, and there remaineth no body of a man, considered formally, but only materially, and in their aptitude to re-union at the resurre∣ction. An Army disbanded and dissipated, is no Army. And certainly it is no Church, that hath not Church-unity of parts.

2. And all that believe in Christ, believe that he came into the world to call and gather his Church, and to save them; and that he sent his Word, his Ministers and Spirit to this end. He is the principle of life to the Church his body; who first by aggre∣gation uniteth them to himself and one another, and then is their constitutive and governing and quickning head. It is his undertaken office first to make all his own members, and then to govern, pre∣serve, edifie and save them. And how can Christ make his Church, without uniting the members? Can he build his house, and never set the bricks, stones or timber together? Can you make a Clock or Watch, without adapting and uniting the parts? And can Christ gather, build, compaginate and unite his Church, and not so much as tell men (ei∣ther Pastors or people) what are the Conditions and terms of union, and the cement or solder that must unite them?

§. 5. And all Christians confess Christs sufficiency for his office, and his perfect faithfulness in per∣forming it. He wanted neither Power, Wisdom, nor Love (or Will) to gather his own Church or

body: He was faithful as Moses in all Gods house. And he that fulfilled all the righteousness of the Law, and whatever was imposed on him as a hum∣bled satisfier of Justice, surely no less fulfilled all that belonged to him as the grand Administrator, and Benefactor, and Executor of Gods mercy and his own will, and as Head over all things to his Church, Eph. 1. 22, 23.

§. 6. Nay, as he was the King and Law giver of the Church, who was to give them all their Vniver∣sal Laws (binding all men) could he be supposed to have done this faithfully, if he had left out the very terms of Church-unity and concord, when such unity is essential to the Church? Did he send the Apostles to disciple and baptize all Nations, and be in Gods house (the Church) as Paul calleth Ti∣mothy [Pillars and bases of truth] yea, foundations, and Master-builders, that must gather his Church out of all the world, and yet never tell them What a Church is? that is, how the parts must be united?

As he is the Teacher of the Church, did he never teach them so necessary a thing, as what essential Church-unity is? These are such imputations against Christ, as seem to deny him to be Christ; As he would deny God to be God, that would deny his providence and government of the world.

§. 7. Christs Law is to be both the Rule of our actions and his judgement. And if he have left out so great a point as the essentiating terms of Church Vnion, what momentous acts of our lives are left to be ungoverned and unjudged by the Laws of Christ?

§. 8. Above all men those are bound to consent to what I say, who hold that Christs Laws have not left so much as a ceremony undetermined, and that

nothing may be added or diminished in his wor∣ship. How much less then hath he left the essenti∣ating terms of Church-unity unprescribed?

§. 9. II. And consequently ab effectis we find, that Christ did it.

1. He plainly declared what maketh a Christian. 2. He declared how all Christians should live in love and concord. 3. And how the coalition of these Christians maketh his Church.

§. 10. I. It had been strange, if he that came into the world to make men Christians, had never told men what a Christian is. And if he that sent his Apostles to make Christians, had set them to do they knew not what, and never told them what a Christian is, and consequently what they must perswade men to. And if he that promised Justification, Pardon, A∣doption and Glory to all true believers (that is, to true Christians,) had yet never told them how they may know that they are such? And that he that commanded so much Christian duty, publick and private, and required Christians to suffer so much for his sake, and to look for a reward in Heaven, should yet never tell them what Christianity is? If Christ made Christianity, (that is, the Laws and de∣scription, objects and principle) then he made a Determinate thing: If not, hath he left it to man to make Christianity (objectively)? Then how shall we know to whom he gave this power? And how many several species of Christianity (or faith) may be made in the world?

§. II. It is evident in Scripture, that Christ sent his Apostles, and that he taught them what to preach, and particularly that he Matth. 28. 19, 20. said [Go and Disciple me all Nations, baptizing them

in the Name of the Father, the Son and the Holy Ghost] teaching them to observe all things whatever I com∣manded you.] And it is certain, that a Baptized person was then accounted a Christian, and Baptism was their Christening; and that this was the Church entrance, and visible symbol of a Christian and Church-mem∣ber: And that all Christs Church hath so accounted of baptism to this day: and true Tradition is in no one point so full and constant as in this. And more∣over the very nature of the thing it self declareth it. Is not he a Christian that believeth according to the sense of the institution, in God the Father, Son and Holy Ghost, and by a solemn Vow and Cove∣nant devoteth himself to him as his God and Father, his Redeemer and Saviour, and his Sanctifier and Comfor∣ter, and the witness of Christ; and that hereupon hath right to justification, adoption, and the heavenly inheri∣tance: Who is a Christian, if this be not?

§. 12. The sense of the Catholick Church is so no∣torious in this, that I think there is little disagree∣ment about it. The Papists confess it: The Prote∣stants confess it: See but Vossii Theses de Baptismo, and Davenant de Bapt. and especially Gatakers Am∣madversions on that of Davenant: All confess, that all the antient Churches held, that to the duly quali∣fied receiver, all sin was pardoned in baptism, and the person put into a state of life: And therefore was a member of the Church.

§. 13. II. And that Christ commanded all Chri∣stians to take each other as brethren, and to live in Love; and that all men by this were to know them to be his disciples, is so fully revealed in Scripture, that it is needless among Christians to prove it.

III. As also that such Christians united to him their Head, are eo nomine his Church; and living in this Love, live as the members of his Church must do.

§. 14. And here three things are to be noted, 1. That what was done by the Holy Spirit as given extraordinarily to the Apostles as founders or Ar∣chitects of the Church, to lead them into all truth, was truly done by Christ himself; the Holy Ghost so extraordinarily given being his promised Agent.

2. That yet this work of Instituting Baptism as the terms of Church-union, he would not leave to the Spi∣rit in the Apostles, but was the immediate author of it himself.

3. But yet two things hereabout he left to the Apostles, 1. To explain to the baptized the true sense of the general words in the baptismal Cove∣nant: 2. And to institute part of the terms of Particular Church Order and Vnity: who according∣ly setled (or ordained) Elders, Bishops or Pastors, in every particular Church, which at first was for the most part in every City (or great Town) where the Gospel was received by any competent number; and after they added Deacons and Dea∣conesses or Widows ad melius esse only, and they taught them by word and writing to observe all that Christ commanded.

§. 15. III. And as I have proved, 1. That it must be done, 2. And that Christ did it, so 3. It is part of our proof, that no other did it or could do it.

1. No other had authority to institute Church-Essentials, and to give such necessary universal Laws. 2. No other came early enough to do it, but as his

Ministers after Christ had done it. 3. No other had wisdom and fitness enough for it; nor were fit to agree to make Church essentials. 4. De facto Histo∣ry proves they did it not. 5. To undertake it, is to invade Christs office. The Apostles themselves found it done to their hands: Much less can any ordinary Pastors since prove any authority from God, or any true capacity in themselves for such a work.

§. 16. And if any pretend to it, they must be such as lived before Christ had any Evangelical Church (that is, of the same species as hath been since the institution of Christian baptism) or such as have lived only since. The former came not in as com∣petitors: The latter were too late to be the do••••s of that which was done before. Union is essential to the Church in general: The necessary terms of Union are essential to it in specie as the Christian Church: For necessarium est sine quo res esse non po∣test: It's no Christian Church, without the necessary terms of Church union. And therefore before those terms were first made or instituted, there was no Church of that species: and after there was such a Church, and consequently such terms of its Union, none could make them, they being made before.

If any that came after did or shall hereafter at∣tempt to make such terms, it must be new ones, and not the same that constituted the first Church: and then their Church will be new, and not of the same species as the first. Indeed God did make new Laws of Administration, and so may a Kingdom, without changing the constitution: but not new constituting terms: Governing Laws which follow the Constitution, are not to make the Kingdom a King∣dom, or the Church a Church: but to preserve the Church and its order, and promote its wel∣fare:

and the Oath of Allegiance maketh a man a Subject, without subscribing to the Governing Laws: But as a Subject he consenteth to live under those Laws: and if he break them, he is punishable according to them, and for breaking some of them, may be cut off: and for some crimes a man may be excommunicate.

But yet excommunication must be distinguished: That which totally cuts a man off from the Church, must be but a sentence upon proof that he hath first morally cut off himself: Lesser crimes must be punished with the lesser excommunication, which is but a suspension, and that which Paul speaketh of, 2 Thess. 3. 15. Yet take him not for an enemy, but admonish him as a brother.

§. 17. By all this it is most evident, that Christ himself the Institutor and maker of his Church, hath made the terms of essential Catholick Vnion; and that we have nothing to do herein, but to find out what are the terms that he hath made, and not to enquire what any men since have made or ad∣ded, as being not authorized thereto.

CHAP. X.

No humane terms, not made by Christ, or his Spirit extraordinarily given to the Apostles, are Necessary to the Being of Particular Churches: But divers humane acts are ne∣cessary to their existence, and administration.

§. 1. DIvers men speak diversly of this matter: 1. Some say that no form of the Polity of particular Churches is of Divine institution, but that God hath left all the forming of them to the will of man.

2. Others say, that no form of them is lawful but what is of Divine institution.

And of the first, some say that Christ instituted the Papal form, and some say General Councils, the summam Potestatem to the universal Church, and left it to them to form particular Churches. Others say that Magistrates are to do it: And others that the Diocesane Bishops of every Nation in National or Provincial Synods may do it. But all agree that the form of particular Churches must be made, by some that had authority from Christ to do it.

§. 2. Of the second sort (who hold no form of a particular Church lawful, but what is of Divine in∣stitution) some hold that only a Diocesan Church (that hath many Congregations and Altars) is of Di∣vine institution, and that the Parochial are not Chur∣ches but Oratories or Chapels, or parts of a Church: Others ho••d that only Parochial Churches (of one Altar or associated for personal Communion in presence)

are of Divine institution: some that both Dioce∣sane and Parochial Churches are of Divine institu∣tion; and some that these and Provincial, National, Patriarchal (and the Papal) are of Divine institu∣tion: Thus do mens judgements vary.

§. 3. A third sort hold that God hath instituted some Church forms besides the Universal, and left men to make others: And here some think that God in∣stituted Patriarchal, and left them to make the Dio∣cesan and Parochial: some hold that God instituted only the Diocesan and left them power to make the Patriarchal and the Parochial: some hold that he made only the Parochial (I mean single societies associ∣ated for present personal Communion) and left them by voluntary associations to make the greater over them.

§. 4. Among these opinions let us first try whe∣ther Christ hath instituted any Church form besides the universal, and 2. what that is.

I. And 1. if Christ hath instituted a holy Chri∣stian society for ordinary holy Communion and mutual help in Gods publick worship and holy living, consisting of Pastors authorized and ob∣liged to Teach, and Guide, and speak for the flock in Gods publick worship and administer his Sa∣craments according to Christs word, and of a flock obliged to hear them, learn, obey and follow such their conduct to the foresaid ends] then Christ hath instituted a form of a particular Church, and its policy. But the antecedent is true, as shall be proved: And the consequent or major is proved, à definito ad denominatum; This definition containeth the Essentials of a Church. No man can deny that to be a Christian Church which hath this defini∣tion.

§. 5. Here still it is supposed that the Spirit in the Apostles, who were designed to be founders and master-builders, and to gather and order Churches, and teach them to observe all Christs commands, was Christs promised Agent (as Tertullian calls him) and that Christ did what the Spirit did by the Apostles in their proper work, to which he was promised them as their Guide; as it is afore∣said.

§. 6. And that Christ and his Apostles instituted sacred ordinary Assemblies of Christians for holy worship and Communion, is so clear in the New Testament that it were vain to prove it.

§. 7. And 2. as notorious and past doubt it is that the end of these Assemblies was such as is here mentioned; 3. And as plain that such Pastors as are here described were set over all these Congre∣gations, and authorized and obliged to the foresaid work, that is under Christ the great Teacher, Priest and Ruler of the Church, to Teach them Gods word, to intercede under Christ for them to God, and from Christ to them in prayer and Sacra∣ments, &c. and to Guide them by that called the Keyes of the Church, discerning whom to receive by Baptism, whom to reprove, exhort, comfort or ab∣solve, Act. 14. 23. Act. 20. 1 Tim. 3. Tit. 1. and many other places shew this.

§. 8. And it is no less plain that the people were bound to continue in their doctrine, communion and prayer, and to obey them in that which they were commissioned to do: Heb. 13. 7, 13, 24. & 10. 25, 26. 1 Thes. 5. 12, 13. 1 Tim. 5. 17. & 20. and many other places; so that the form of such Churches as consist of such Congregations and their Pastors is past all denyal and just doubt.

§. 9. And as to all other Church-forms (Classical, Diocesan, Metropolitical, Provincial, National, Pa∣triarchal and Papal, it is these only that fall under reasonable doubt and controversie. And 1. for Classical Churches, I can say but this, 1. That the Ge∣neral commands of holding Christian Love and Concord, and doing all to edification require such Churches as live near together to be helpers to each other, and that counsel and correspondency is ne∣cessary hereto, which the Churches have still lauda∣bly exercised by Synods: And if these associations for order-sake be agreed on, as to stated times and numbers and bounds, it is but the circumstantiating of a known duty: And if any will call this a distinct Policy or Church-form, I contend not against their li∣berty of speech, while we agree de re: But I judge it perillous to give the same name to such an Assem∣bly or. Association as to a Church of Christs institution; lest it seduce men to think that the word is not equivocally used. If the Agents of several Kingdoms met at a common Dyet, I had rather not call them a superiour Kingdom, were their meeting never so ne∣cessary. An Assembly that is the Pars Imperans of one body Politick, having Legislative power, is one thing; and an Assembly of Agents or Princes for meer concord and strength and help of distinct King∣doms, Schools, Armies, &c. is another thing. And I know no proof that such Councils must be ordina∣ry, or at stated Times and places, but sometimes that is best, and sometime not, as the case standeth, as even the Papists confess. And when they begin to degenerate from a Council for Concord to a Majesty or highest Governing power, it's time to cross their claim and interrupt the occasions of it.

§. 10. And if men at such Classes, and Councils choose one to keep order as a moderator, yea if they

fix him, it is but the circumstantiating of the Assem∣blies work: But if he will claim hereupon a distinct order, office, and proper political Church relation, so as hence to make himself the Regent part of a spe∣cies of a Church, yea and claim this as of God and unalterable, I cannot justifie such a Church-form.

§. 11. This holds as to the Presidents of all ranks of Synods, Classical, Diocesan, Metropolitical, Provin∣cial, National or Patriarchal. To use them as Pre∣sidents of Councils for Concord is one thing; and to use them as the Pars Imperans, or the constitutive heads of a distinct Church-species is another. Arch-Bishop Vsher told me himself his judgement, that Councils were but for Counsel and Concord, and not for the Government of each other or any of the members; and that they had no proper Govern∣ing power either over their Minor part, or over any absent Bishops: Though each Bishop was still the Governour of his own flock, and their power over their flocks was exercised with the greater advan∣tage by their Concord in Councils. Dyets and Councils of distinct independent Bishops are not di∣stinct forms of policy or Churches.

§. 12. And if this hold true, that the Councils themselves are not thereby Rectors of a distinct poli∣tical society, but for Concord of many, then it will follow that a President of such a Council, whether Diocesan, Provincial, National or more General, is not as such a Rector of the Bishops under him and their people, but only the Orderer or Guide of the Modes and Circumstances of the Council as such. And therefore could the Pope prove a right to pre∣side in General Councils (orbis Romani, vel orbis ter∣rarum) which he cannot, it were no proof that he is Regent Head of the Church universal. The same I may say of the other Presidents.

§. 13. If it hold that God instituted only Con∣gregational or Parochial Churches (as for present Com∣munion) then it must needs follow that none of the rest instituted by man, have power to deprive such single Churches of any of the Priviledges granted them by Christ: And therefore whereas Christ hath made the terms of Catholick Communion himself, and hath commanded all such to worship him pub∣lickly in holy Communion under faithful Pastors chosen or at least consented to by themselves (which many hundred years was the judgement of the Churches), no humane order or power can deprive them of any of this benefit, nor disoblige them from any of this duty, by just authority.

§. 14. Nay seeing that the universal Church is certainly the highest species, none hath authority on pretence of narrower Communion in lower Churches, to change Christs terms of Catholick Com∣munion, nor to deprive Christians of the right of being loved and received by each other, or disob∣lige them from the duty of loving and receiving each other. Humane power made by their own contracts, cannot change Christs Laws, nor the Priviledges or forms of Christs own Churches.

§. 15. They that say that these several Church species are of God, must prove that God instituted them; and that can be only by Scripture: or else that he gave some power to institute them since Scripture times: which till they prove, none are bound to obey them, at least when they over rule Christs own institutions.

§. 16. To devise new species of Churches with∣out Gods authority and impose them on the world (yea in his name) and call all dissenters schisma∣ticks, is a far worse Usurpation than to make and impose new Ceremonies or Liturgies.

§. 17. Dr. Hammond (Dissert, cont. Blond. & An∣not. in Act. 11. & pass.) affirmeth that it cannot be proved that the order of subject Presbyters was existent in Scripture times; and consequently hold∣eth that Bishops had but single Congregations (as Ignatius speaketh with One Altar). Now if Dio∣cesans, Metropolitans, Provincials, Patriarchs, or Pope as constitutive of Church-species were made after, either these new Churches were made by the Bishops of Parochial Churches, or by those that were No Bishops or Pastors of any Churches at all (For the Apostles were dead, and no institution of these but Scriptural can be truly proved. And other Churches besides the Catholick and Parochial, or single, (distinct from a compound of Churches) there were then none.) For the lower to make the higher Churches, is that which they will not grant, who grant not that Presbyters may propagate their own species; and deny that power ascendeth ab inferioribus. And that men of no Church, made all these new Church-species is no honour to them.

§. 18. Two contrary opinions herein now reign: One of the Papists that think Christ instituted the Pope with power to make inferiour Church species. That other is, that Christ or his Apostles instituted Diocesans, giving them power both as rulers to make Parish Churches (or Chapels) under them, and by Contract or Consent to make the highest species over them, (Provincial, National, Patriarchal, and say some Papal.) But as to the Papists so much is said against their supposition that it's not here to be confuted: And it's certain that sin∣gle Church order was constituted by no Pope, and that all the Apostles had power thereto. And as for the latter, which affirmeth the lower de∣grees to make the higher, we still want the proofs

of their authority so to do: of which more after∣wards.

§. 19. As for them that say that it is Magi∣strates that have power to make new species of Churches, I grant them that whatever alterations of Church-Orders may be made, Magistrates may do much in them. The Power of Princes, and the Guidance of Pastors, and the Consent of the people have each herein their special place: But what these alterations or additions are which they may make, is the chief question: Both the Ca∣tholick Church, and single Church assemblies being instituted by Christ are not left to them. The circumstantiating of other Assemblies and Associa∣tions are left to them, to be done according to Gods general Law: But that making new Po∣litical Societies that are properly called Chur∣ches, or Religious bodies consisting of the Pars regens, & pars subdita, is left to them by Christ, I never saw proved, any more than the making of new Sacraments. But if that could be proved, yet that these humane Churches or their makers may change those that are of Divine institution or deprive them of their priviledges, or forbid them commanded duty, cannot be proved.

§. 20. And it is certain, 1. That if Princes or Bishops or the people did institute Diocesan, or Metropolitan, Provincial or Patriarchal Churches, they may yet make more and other species: And who knoweth how many new forms of Churches we may yet expect? 2. And they that made them, upon good reason may unmake them, or alter them when they please.

§. 21. But though the Legislator and not the Sub∣jects be the institutor of the Vniversal and particular Church-policies, yet men are the constitutive matter,

and mans consent and faith is the dispositio materiae without which the form is not received: and mans welfare is part of the final cause; and Ministers are the instruments (and Gods word written and preached) for the gathering of Churches by such qualification of the persons, and also of revealing the Institution of Christ, and investing of particular persons in their Church-relations.

§. 22. By all this it appeareth that as it be∣longeth to Christ to institute the political species of Churches (though circumstantiating may be left to man), at least undoubtedly of the Vniversal and of the single species, so it belongeth to Christ and not to man to institute and describe their terms of Union: For this is the very institution of the species: And we are not to receive humane Church-policies without good proof of mens authority to make them, and impose them.

CHAP. XI.

The danger of the two extreams: And first of despairing of any Concord, and of unjust To∣lerations.

§. 1. SOme men having seen the Christian world so long in Sects and contending parties, do think that there is no hope of Vnity and Concord, and therefore that all should be left at liberty: And others think that there is no hope but on terms so wide as shall take such as Christ receiveth not, nor would have us receive. And on such accounts there were very early great contentions about the qualifications of

the baptizers and baptized, and the validity of bap∣tism, and about re-baptizing.

As to the Baptizers, some thought that only Priests should baptize (none appropriated it to Bi∣shops): some thought Lay-men might baptize in case of necessity, and some thought that women also might do it: And some thought that though women or Lay-men might not do it lawfully, yet factum va∣let, being done, such should not be re-baptized. And some thought that those that were baptized even by Priests that were Schismaticks, (or as they called them Hereticks when they separated from common Concord and Communion) must be re∣baptized. And they thought that if they were baptized in such a Schismatical (or Heretical) so∣ciety, by whomsoever, it was not into the true Church. In this case Cyprian and the African Bi∣shops with Firmilian and his Collegues, were in the wrong, when the Bishop of Rome was in the right. And the Donatists thought they were but of Cyprians mind: For it seems they had there the greater num∣ber of Bishops; And the greater number went for the Church, and the less for hereticks: and so they called themselves the Church (though out of Africa the number against them, or that meddled not in the quarrel was far greater.) And all this arose but by the contests of two men for the Bishoprick of Car∣thage, some following one and some the other.

§. 2. This errour of Cyprian and the Donatists, arose 1. from their not sufficiently distinguishing the Church universal, from the Associated Churches of their Countrey; nor well considering that Baptism as such is but our entrance into the universal Church, and not into this or that particular Church. 2. By an abusive or equivocal use of the name [Heretick] their doctrine being true of Hereticks strictly so

called, who deny in baptizing any essential part of Christianity, but false of Hereticks laxly so called, that are only Schismaticks, or deny only or corrupt some lower doctrines, precepts or practices of Re∣ligion.

§. 3. Therefore the Council of Nice truly de∣cided the case by distinction, decreeing the re-bap∣tizing of some (as such as the Paulinists baptized) and not of others. That is, All that had not true Christian baptism consisting of all the true essentials, were to be re-baptized, and not others, whatever particular Church they were of.

§. 4. Hereupon also among the Roman Doctors, it hath been a great debate, whether the Priests In∣tention was necessary to the validity of baptism: The true answer to which is this.

It is one question what is necessary to the justifying of the Priest, before the Church? and another before God? and another question what is necessary to the validity of baptism to the receiver before the Church? and another before God? And so I answer.

Supposing that no man shall suffer for anothers fault, but for his own: 1. If the Priest profess and In∣tention to baptize in general, and express it in the true words of baptism, his act ex parte sui is valid co∣ram ecclesiâ though he dissemble.

2. If the Priest dissemble, his act is a crime and shall be punished by God.

3. If he profess not to intend to baptize the person, or to intend it in general, but to corrupt it in the Essentials, it is as a Ministration invalid coram Eccle∣siâ and should be done again.

4. If the adult person baptized profess baptismal Consent dissemblingly, it is valid baptism coram ecclesiâ as to what the Church must do upon it, but invalid as to what God is to do as the performer of the Co∣venant.

5. If the person baptized do not so much as pro∣fess consent, or profess not to consent, nor to intend to be then baptized, it is no baptism before God or the Church.

6. If he profess to be baptized in general, but deny any Essential in particular, it is not the true Christian baptism, but must be better done.

§. 5. When any came in so great errour as that the Church scarce knew whether it was an Essential part of faith and baptism that was denyed, it made the Controversie hard about their re-baptizing. Ma∣ny thought that the Photinians and Arians denying Christs Godhead as of the same substance with the father, denyed an essential article, and were to be re-baptized if they so entred at first: Our Socinians are much worse, that deny Christs Godhead in a ful∣ler sence. And how doth he believe in Christ that believeth him not to be God, which is most emi∣nently essential to him?

§. 6. They that are over-bold in altering Christs terms of Church Union and Communion, making them less or more or other, if they knew what they do, would find themselves more concerned in these con∣troversies of baptizing and re-baptizing, and conse∣quently greater corrupters, than they have thought.

§. 7. To think that Church Vnion is impossible is to deny that there is any Church, and consequently any Christ. To think that necessary Concord in Com∣munion is impossible, is so great a disparagement to the Church, as tempteth men by vilifying it to doubt of Christianity: For if Christians cannot live in Unity of faith and love and converse, what is their Christianity? And such despair of Concord will make men suspend all endeavours to attain it: For Despair useth no means.

§. 8. And to take into the Church of Christ such as want the Essentials, and Christ would not have re∣ceived, is to corrupt his Church, and bring in Con∣fusion, and such as will dishonour him, and will be more hurtful in the Church than they would be with∣out: like rebels in a Kingdom, or mutineers in an Army, or enemies in a Family: The nearer the worse.

§. 9. It is for this use especially that Christ hath committed the Church Keyes to the Pastors: And the Key of entrance is the Chief. Therefore he that judgeth who is to be Baptized, exerciseth the chief act of the Church Keyes: And he that Baptized was held to have the Power of judging whom to baptize: which was never denyed to the Presbyters, till after for order some restrained them.

§. 10. It is a strange contrariety of some Pastors to themselves, who judge that all Infants of Hea∣thens, Jews, Turks or wicked men are without ex∣ception to be taken into the Church, if any igno∣rant Christian will but offer them, and say over a few words; and the Adult also if they can but say over the Creed by rote, and a few words more; and thus fill the Church with Enemies of Christ; and yet when they are in, deny them Communion unless they will strictly come up to many humane unnecessary impositions; as if far stricter obedience to men (perhaps in usurpations) were necessary, than to Jesus Christ.

§. 11. How far Infidels, Catechumens, or Hereti∣cal or Schismatical Assemblies may be tolerated in the world about us by Magistrates, is not here to be en∣quired, but hereafter: But that the Churches them∣selves should not corrupt their own Communion by taking and keeping in uncapable persons, the na∣ture of the Church and discipline, and its ends, and

the reproof of the Churches, Rev. 2. & 3. and the judgement of the Universal Church do tell us.

CHAP. XII.

The sin and danger of making too much necessary to Church Vnion and Communion.

§. 1. ADdition to Christs terms are very peril∣lous as well as diminution: When men will deny either Church entrance or Communion to any that Christ would have received, because they come not up to certain terms which they or such as they devise. And though they think that Christ giveth them Power to do thus, or that reason or necessity justifieth them, their errour will not make them guiltless: Imputing their errour to Christ untruly, is no small aggravation of the sin.

§. 2. Nor is it a small fault to usurp a power pro∣per to Christ: to make themselves Law givers to his Church without any authority given them by him: Their Ministry is another work.

§. 3. And it is dangerous Pride to think them∣selves Great enough, Wise enough, and Good enough, to come after Christ and to amend his work, and do it better than he hath done.

§. 4. Much less, when they hereby imply an accu∣sation against him and his institutions, as if he had not done it well, but they must amend it, or all will be intolerable.

§. 5. And indeed Mans work will be like man, weak and faulty and full of flaws, when Gods work will be like God, the effect of Alsufficience, power, wisdom and Love.

§. 6. And the merciful Lord and Saviour of the Church, that came to take off heavy burdens and in∣tolerable yokes, will not take it well to have men come after him and as by his authority, to make his easie yoke more strait, and his light burden heavy, and to cast or keep out those that he hath Redeem∣ed and doth receive, and to deal cruelly with those that he hath so dearly bought, and tenderly loveth.

§. 7. And indeed it is ofter for mens own inte∣rest, and dominion, to keep up their power and ho∣nour of superiority, that men thus use the servants of Christ, than truly to keep clear the Church, and to keep out the polluters.

§. 8. But when it is done by too much strictness and as for Church-purity, yet this also hath its aggrava∣tions: For men so far to forget themselves, that they are servants and not Lords, sinners that have need themselves of mercy, unfit to be too forward to cast the first stone, to seem more wise and holy than Christ, is but specious offending him.

§. 9. And as spiritual priviledges excel temporal, so is it an aggravated Tyranny, to deprive Christs servants of benefits so precious, and so dearly bought. As it was not with Silver and Gold that we were Redeemed, so neither for the enjoying of Silver and Gold. Communion with Christ, his bo∣dy and blood and his Saints in his Ordinances, is a blessing so great, that he that robs such of it that have right to it, may answer it dearlier than if he had rob'd them of their purses: O what then hath the Roman Usurper done that hath oft interdicted whole Kingdoms of Christians, the use of holy pri∣viledges and duties!

§. 10. Little do many men, that cry up faith and Orthodoxness and Catholicism and obedience, and cry down Heresie, Schism, Errour and Disobe∣dience,

believe how much guilt lyeth on their souls, and without Repentance how terrible it will prove, to be charged with the cruelties which they have used to good Christians, in reproaching them and casting them out of the Church, and destroying them as Hereticks and Schismaticks, that should have been loved and honoured as Saints. But some men cannot see by the light of the fire, till they come so near it as to be burned.

§. 11. These self-made or over-doing terms of Church-Union and Concord, will prove the cer∣tainest Engines of Schism; And none are so hei∣nous Schismaticks, as they that make unnecessary terms of Union, and then call all Schismaticks that consent not to them. For 1. these are the Leaders of the disorder, when other sort of Schismaticks usually are but followers: 2. These do it by Law, which is of most extensive mischief, even to all that are subject to them, when others do it but by local practice, extending but to those that are about them, or the particular assemblies which they gather. 3. These make the Schism unavoi∣dable, when private Seducers may be resisted: For it is not in the power of good men to bring their judgements to the sentiments of every or any dictator, or yet to go contrary to their judge∣ments. Ilicitum stat pro impossibili. 4. These ag∣gravate the crime by pretending power from God, and fathering Schism on so good a thing as Go∣vernment, and causing it as for Unity it self. 5. They condemn themselves by crying down Schism, while they unavoidably cause it.

§. 12. And this over-doing and making unne∣cessary termes, unavoidably involveth them in the guilt of persecution; and when they have be∣gun it, they know not where to stop. Suppose

they decree that none shall preach the Gospel, or assemble for holy Communion in publick Wor∣ship, but those that subscribe or swear or promise or profess or do, somewhat accounted sinful by the persons commanded, and not necessary indeed, how∣ever esteemed by the imposer (who yet perhaps calls it but Indifferent). It is certain that no ho∣nest Christian will do that which he judgeth to be sin: It is certain that other mens confident talk will not make all men of their minds, to take all for law∣ful which they take for such: what then will the Im∣posers do? They will make strict Laws to punish severely all that disobey: For say they, Our com∣mands must not be contemned, nor disobedience to∣lerated: so do the Papists as to the Trent Oath, &c. so did Charles the fifth, a while about the Interim; and so many others. These Laws then must be exe∣cuted: The Pastors must be cast out; the preachers silenced; They still believe as Daniel did about pray∣ing, and the Apostles about preaching, that God commandeth what men forbid, and it is a damnable sin to forsake their calling and duty, no less than sa∣criledge, and cruelty to souls, and deserting the Church and worship and cause of Christ; and the people will still believe that no mans prohibition can excuse them if they forsake Gods publick worship and comply with sin. The Prelates will say that all this is but errour, wilfulness, and rebellion, and they can prove the contrary. Their words will not change the judgement of dissenters. The Pastors and preachers then must be fined, imprisoned or ba∣nished for preaching, and the people for publick worshipping God: when they are fined they will go on: when they are out of prison they will return to their work: nothing is left then to remedy it, but either perpetual imprisonment, banishment or death.

When this is done, more will still rise of the same mind and continue the work that others were disa∣bled to perform: And the Prelates that cause this will be taken by the suffering people for thorns and thistles, and grievous Wolves that devour the flocks, and the military Ministers of the Devil: The indifferent common people knowing their Neigh∣bours to be conscionable men of upright lives, will become of the same minds, and look on the persecu∣tors as the enemies of good men and of publick peace, that do all this by pride and domination. The ungodly rabble of drunkards, prophane swear∣ers, adulterers, and such like, for the most part ha∣ting Godliness and strict living, will cry up the Pre∣lates, and triumph over the sufferers: And thus the Land will be divided; the Prelates and other pro∣secutors with the dirty malignant rabble of the li∣centious will make one party, and these will call themselves Orthodox and the Church; The suffer∣ers and all that pity them and like them better than the Persecutors will be the other party. The con∣junction of the debauched and malignant rabble with the Prelates and their party will increase sober mens disaffection to them, and make men take them for the patrons of impiety: And how sad a condi∣tion must such Churches be in! To say nothing of the state concussions and diseases that usually follow. Whatever ignorant men may dream, these prog∣nosticks are most certain, as any man that can discern effects in moral causes, may see, and as history and sad experience prove to all men of reading, obser∣vation and understanding.

§. 13. And in Pastors of the Church, this will be a double crime and shame; because 1. It is their of∣fice to gather and edifie Christs flock, and not to scat∣ter and afflict them: 2. Because they should most

imitate Christ in tender bowels, gentleness and long-suffering, bearing the Lambs in their armes, and not breaking the bruised reed, nor quenching the smoak∣ing flax: Nurses or Mothers use not to kill their Children for crying, nor to turn them out of doors because they are unclean, nor to cut their throats to make them swallow bigger morsels, instead of cut∣ting their meat: Much less to cast them off for obey∣ing their father. 3. Because it is supposed that they best know the will of Christ, and should be best acquainted with the wayes of peace. And there∣fore should understand Rom. 14. & 15. Him that is weak in the faith Receive; but not to doubtful disputati∣ons. The Kingdom of God is not meats and drinks, but righteousness, peace and joy in the Holy Ghost: And he that in these things serveth Christ, is acceptable to God, and approved of men, that is, of wise and good men, but not of proud persecutors, Rom. 14. 17, 18. Wherefore receive ye one another as Christ also received to the Glory of God. Rom. 15. 7. If the people were Schismatical and inclined to fall in pieces, the Guides and builders should soder and cement them, and as pillars and bases in the Church which is the house of the living God (as Timothy is called) should bear them up that they fall not by division.

§. 14. In a word, whoever will impartially read Church History, especially of the Councils and Popes, shall find that the self-conceited Usurpation of proud Prelates, imposing unnecessary devices of their own (professions or practices) on the Chur∣ches, and this with proud and fierce impatience to∣ward dissenters, and usurping a Legislation which Christ never gave them, hath been the great cause of much of the hatred, schisms, persecutions, wars, rebellions against Emperours and Kings, false excom∣munications, interdicts, and the disgrace of Christi∣stianity,

weakning of the Church, and hindering the Conversion of Jews and Infidels, and been a chief Granado, Thunderbolt or Wild-fire, by which Sa∣tan much prospered in storming of the Church.

CHAP. XIII.

To cry out of the intolerable mischiefs of Tolera∣tion, and call for sharper execution, while di∣viding snares are made the terms of Vnion, is the work of ignorant, proud and malignant Church-destroyers.

§. 1. TO tolerate all evil that pretendeth Reli∣gion, is to be no friend to Religion, Go∣vernment or peace. To tolerate no error in Reli∣gion, is for no Prince to tolerate himself, his wife, his child, or any one subject: And to pretend to this, is to crave self-destruction (neque enim lex justior ulla est, &c.) and to proclaim himself igno∣rant, yea grosly ignorant, what is a Church, a Pastor, a Government, a Christian, or a Man.

§. 2. Multitudes of Books are written for and against Toleration: They that are lowest usually write for it (Even Jer. Taylor's Liberty of Prophe∣cying before he was a Bishop, was thought a com∣mendable or tolerable Book). But most are against it that are in power, and think they can force others to their wills. But it is wise and just and impartial men, that are here the discerners of the truth, whose judgements are not biassed by interest or passion, nor blinded by unacquaintedness with their adversaries

or their cause, or perverted by using only one ear and one eye. He knoweth not mankind, who knoweth not how greatly (not only the common gang, but) even learned men, yea, and zealous religious men, are to be suspected in their evil characters and re∣ports of those that they are speaking against as ad∣versaries. It grieveth me to know and think, how little most adversaries in this case are to be be∣lieved.

§. 3. To describe the due bounds of Toleration is far from being impossible, or very difficult to an understanding and impartial man: But to stop the mouth or rage of Contradicters, and to reconcile the multitude of ignorant, proud, tyrannical, un∣charitable, interessed, factious, partial men to such certain measures, is next impossible, and never yet even among the Clergy was attained, since the Spirit of infallibility, simplicity and Love departed, and the Spirit of darkness, pride and malignity in most places got the upper hand.

§. 4. Many and many Books of this nature I have lately read, that cry down liberty and Toleration, and call for greater severities, and describe those whose ruine or sufferings they plead for, as ignorant∣ly and falsly, as if they talkt of men at the Anti∣podes, whom they had never seen, and as if they had never heard their Cause; and as cruelly, as if they had been preaching to Souldiers, and confuting John Baptist, or preaching a Visitation Sermon to Bonner or Gardiner: And yet the falshoods or inju∣ries set off, with so great confidence, and well com∣posed words, and zeal against schism, and error, and especially for the Church and Government, that it grieveth my soul to think, how difficult such men do make it, to strangers that must know all on trust from others, and men of other business, that

cannot have while to search into the truth, to escape deceit and the consequent mischiefs: Zeal for piety is not more abused by Sectaries, than zeal for them∣selves, and their power and wealth, called zeal for the Church and truth and order, is abused by bad domineering men. Or else the world had not been embroiled by the Clergy these twelve hundred years at least, nor Rome arrived at its pernicious Great∣ness, and power to destroy.

§. 5. And let mens different Religions or Opinions be never so many and notable, yet every where the same plea against Toleration is used, and the same Arguments seem good for every party that is in power. In Japan and China, and Heathen Lands, they can copiously declaim against the mischiefs of tolerating Christianity: The Papists think torment∣ing Inquisitions, and burning Christians, and mur∣dering thousands and hundreds of thousands better than to tolerate Protestants. The Lutherans cry down the toleration of Calvinists: What need I name more? As the Papists say, that every Sect pleadeth the Scripture, so we may say, that every powerful party, be their cause never so false, cry out against tolerating others, though in the truth.

§. 6. And doubtless Concord even in perfection is so desirable, that it's easie for a man to set forth the beauty and excellency of it: And discord is so bad, that it's easie to declaim against it: But for him that Causeth it, to do it, is self-condemnation. And for him that falsly describeth the cause, and justifieth the Schismatick, and accuseth the innocent, to write Books and preach Sermons against Schism and To∣leration, is but delusion tending to their own shame, and others deceit and ruine.

§. 7. And he never was a good Musician, Builder, Watch-maker, nor good at any Art or Science, that

thought all diversity was discord: He that would with zeal and learning write a Book to prove that a Lute or Organs must not be tolerated, if each string and key be not of the same sound; or that all the parts in a Clock, Watch, Building, &c. must be of the same shape and magnitude, or all men of one language or complexion, &c. would scarce get so much credit as most of our Hereticaters do, when they call for fire and faggot and Jaylors, as more meet and able confuters of error than them∣selves.

§. 8. The men on whom they cry for vengeance, either are really religious, or not: If not, it's a mar∣vel that they are not of the accusers mind, being supposed to follow the upper side: It's possible that some advantage may turn a man that hath no reli∣gion, out of the Kings high-way, into some Secta∣rian cottage, especially in some storms: But it's very rarely that Gain goeth not for Godliness, and the way of reputation, ease and profit, for religion, with such as indeed have none at all. But if they are seriously religious, they take it as from the Law of the Almighty, the King of Kings and Lord of Lords; to whom all men are less than the vilest worms to us: and they take it to be that which they lay their salvation and everlasting hopes on; be∣lieving that God will bear them out, and if they dye for it, will reward them with the crown of Glory: They believe that they shall be damned in Hell for ever, if they break Gods Law, and obey man against him: And in this case it should not be hard to reasona∣ble men, especially Bishops and Teachers, to know what means and measures are meetest to be used with such men; and when he that must suffer, hath flesh that is as unwilling to suffer as other mens, it should be considered how far Satan useth the flesh for

his interest, and how far the Pastors of the Church should take part with it; when as St. Paul saith, He that doubeth is damned if he eat, because he eateth not of faith.

§. 9. There is no heed to be taken by mens crying out against error or schism, to discern who is the erroneous or Schismatick. None more cry out against them than the guilty: Who condemneth er∣ror and schism more than the Papists, and who are greater causes and authors of them than the Pope? As our common prophane rabble are so great hy∣pocrites, that they live quite contrary to their Baptismal Vow, and the Religion which they nomi∣nally profess, and yet commonly cr•• ••ut against hypo∣crisie, and call all men hypocrites that seem to be seri∣ous in living as they vowed and profess; even so the greatest Schismaticks and Hereticks, partly in blind∣ness, and partly to avert both men and conscience from accusing themselves, do usually first cry down Schismaticks and Hereticks, and perhaps preach and write most vehemently against them. I take a man to be never the more Orthodox, Catholick, or of the true Church, for crying up the true Church, Ca∣tholicism and Orthodoxness, and crying down the contrary, and accusing others.

§. 10. I have long observed with the best judge∣ment I have, that usually those Divines that write most for Peace and Reconciliation of hot conten∣ders, are men of clearer judgement than others, and usually see further into the cause, than either of the fierce contending parties: Though the Turks in po∣licy give some liberty to Christians, as a necessary preservation of their Empire; and the Socinians have much pleaded for peace and concord, partly by ne∣cessity for themselves, and partly from common light of reason; yet among real Reformed Christi∣ans,

the greatest judgement is found in the greatest Pacificators: such as Le Blank, Amyrald, Phaceus, Camero, Lud. Crocius, Bergius, Martinius, Calixtus, Dallaeus, Blondel, Vsher, Davenant, Hall, Morton, Chillingworth, and such others: Darkness doth best fit the Spirit of contention.

§. 11. There is nothing in humane actions that is free from inconveniences; especially actions of pub∣lick consequence. And the collecting and aggrava∣ting of such inconveniences, and making tragical exclamations thereupon, without looking to the mischiefs that men imagine must be the remedy, or seeing the evils on the other side, is the common practice of these Church-Mountebanks. How easie is it to say [If we be not all of one Religion, it will cherish contention, bring Ministers into con∣tempt, scandalize the weak, harden the enemies, raise factions, shake the peace of Kingdoms] and more such like: How easie is it to say [If men be tolerated to break the Laws, and gather Conven∣ticles, souls will be poysoned, error propagated, Christianity disgraced, &c.] When in the mean time 1. Their course tendeth not at all to make men of one Religion: 2. Nay, they plead for that which is the great divider: where do fire and banishment or prisons cause true faith, or make men think that their persecutors are in the right? Is there any thing in the nature of the thing so to perswade men? nay what more inclineth men to think that other mens opinions are false, than to feel that their practice is hurtful? All will say, Do men gather grapes of thorns, or figs of thistles? By their fruit they may be known. If it be forcing some to dissemble, and destroying the rest, that they mean, by [making men of one religion] thus saith Tertullian did the Heathen persecutors: Solitudinem

faciunt & pacem vocant. But 1. This will not do: France, Ireland, Belgia, and Queen Mary in England cryed it in vain: God will still have some that shall be seriously religious, and shall fear him more than man, and not sell their souls to save their bodies: If you have no hope of making men to be of one Religion, but by making them to be of no Religion (as all are that fear not God more than man) your hopes are vain as well as wicked. There is so full testimony given to the world, that there is a God and a life to come, that still some men will believe it, and will think whither they must go next, and therefore will not forsake their religion through fear, seeing that is to forsake their God, and their salvation.

2. And if you could accomplish it, it were not worth your labour: If all the Princes on earth should force their subjects to be of One Religion, it would be their own: And then five parts of six would be Heathens and Mahometans, and of the sixth part a third or fourth would be Papists, and above two parts of the other three would have foul corruptions, for which they would be sharply censured by the rest. Is it not better that in Congo, China, &c. Christianity is tolerated, than that they had all continued of their One Religion? And so is it that the Turks do tolerate the Greeks and other Christians. And I think if Spain had both Papists and Protestants, it were better than to have but Papists only; And if the Swedes, Danes and Saxons did tolerate the more Reformed, it would do more good than harm. If Prelacy were banished out of Scotland and England, many would think it better to tolerate it.

§. 12. It is certain, that Unity and Concord is most desirable; and as certain that these over-doers

do destroy it, while they lay it upon impossible terms. 1. The most desirable Concord is in common perfection of wisdom and holiness: But it's certain it will not be, nor are any perfect.

2. The next desirable Concord is in such high degrees of Wisdom and Goodness, as that all Chri∣stians be strong and excellent, and err not notably in a word, ceremony or mode: But it is certain, this is not to be expected.

3. The next degree desirable is, that all should be so far teachable and perswadeable, as to yield to every truth▪ and lawful imposition, when reason is set before them: But it is certain this is not to be expected: And he that denyeth it, knoweth not man.

§. 13. A Peace-maker therefore must understand 1. What Concord is already among all Christians, and what is of necessity to Communion with the Church universal: 2. And what more is necessary to Com∣munion in a particular Church. 3. And what more is necessary to the Association and Concord of such particular Churches: 4. And what is necessary only to eminency, praise and special encouragement: 5. And what is necessary to meer humane neighbourhood and converse.

And accordingly he should study, 1. How all men may be used like men, and all peaceable men as peaceable: 2. How all Christians may be used as Christians: 3. How all the members of particular Churches may hold such Concord as the ends of their society require: 4. How all such Churches may keep such Love and Correspondency as tendeth to the good of all. 5. And how eminent Christians may be used according to their worth: 6. And how heresie and sin may be suppressed without contra∣dicting any of these ends.

§. 14. If once unnecessary terms of Unity and Con∣cord be taken for necessary, even multitudes of ho∣nest well meaning men, will hence bend all their strength to do mischief: They will think that all Peace-makers must promote these terms: and all must be used as Schismaticks that are against them: and so all the fore-mentioned accusations, cruelties and persecutions will (alas) go for the work even of Peace-makers: And so the common engine of Church-division and persecution and discord, will be preaching and writing against Schism, and crying up peace, and aggravating dissent as a heinous crime, even when it is a duty, and making all odious as far as they can that are not of their mind.

Notes

• * 1.1

  Jam. 3. 17.
• * 1.2

  Act. 20. 28, 29, 30, &c.
• * 1.3

  Act. 19. 19.
• * 1.4

  See Beza's Con∣jecture of the summe, in loc.
• † 1.5

  Rev. 2. 2, 3, 4, 5, 6.
• * 1.6

  1 Pet. 4.
• * 1.7

  In Methodo Theologi••e, Part. 2.
• * 1.8

  Rom. 14. 17. & 15. 1 Cor. 12. & 13. Gal. 6. 1, 2, 3.
• * 1.9

  Such as now worketh in Mr. Eliats in New England, and Mr. Thomas Gouge in England towards the Welsh, & in many worthy Ministers who suffer the reproach and persecutions of men because they will not consent to be as lights put under a bushel.
• * 1.10

  Rom. 13. 12, 13.
• * 1.11

  Gal. 6. 6, 7, 8.
• * 1.12

  Mark 3. 24, 25. Luke 11. 17, 18.
• * 1.13

  Sicut noxium est si unitas desit bonis, ita pernici∣osum est si sit in malis: Perversos quippe unitas corroborat dum concordant, & ta••∣to magis incorrigibiles quanto unanimes facit. Greg. Moral. l. 33.
• * 1.14

  See Whateley's nota∣ble Di••course of this in his Carecloth. Doct. 1.
• * 1.15

  De consol▪ philos. l. 4.
• * 1.16

  Moral. l. 9.
• * 1.17

  Gen. 4. 8, 9. & 13. 7. &c. 19. 4. & 26. 20. & 27. 41. & 31. 36. & 34. 25, &c. & 49. & 50. & 53. Exod. 2. 13. & 16. 2. & 17. 3. Numb. 21. 4, 5, 6. Judg. 9. & 12. & 20. 1 Sam. 18. & 2 Sam. 3. & 15. & 19. 1 King. 12. &c.
• * 1.18

  2 Chron. 36. 16. Mat. 2. & 3. Luke 22. Act. 15. 1, &c. & 15. 39, 40. 1 Cor. 1. & 3. &c.
• * 1.19

  Prov. 14. 34. & 6. 33. & 19. 26. Jer. 23. 40. & 29. 18. & 42. 18. & 44. 8. Ezek. 5. 1••, 15.
• * 1.20

  & 22. 4.