A discourse concerning evangelical love, church-peace and unity with the occasions and reasons of present differences and divisions about things sacred and religious, written in the vindication of the principles and practise of some ministers and others.

CHAP. II. (Book 2)

Commendations of Love and Vnity. Their proper objects with their geniral Rules and measures. Of Love toward all mankind in gene••al. Allows not salvation unto any without faith in Christ Jesus. Of the differences in Religion as to outward Worship.

THe Foundation of our discourse might be laid in the commendation of Christian Love, and Unity; and thereon we might ea∣sily enlarge; as also abound in a collection of Testimonies confirming our Assertions. But the old reply in such a Case, by whom ever were they discommended evidenceth a la∣bour therein to be needless and superfluous. We shall therefore only say, that they are greatly mistaken, who from the Condition whereunto at present we are driven and ne∣cessitated, do suppose that we value not these things at as high a Rate as themselves, or a∣ny other Professors of Christian Religion in the world. A greater noyse about them may be made possibly by such as have accommoda∣ted their name and notion to their own Inte∣r••sts, and who point their Pleas about them, and their pretences of them, to their own se∣cular Advantage. But as for a real valuation

of the things themselves, as they are required of us, and prescribed unto us in the Gospel, we shall not willingly be found, to come be∣hind any that own the name of Christ in the world. We know that God hath stiled him∣self, the God of Love, Peace and Order, in the Church, because they are eminently from him, and highly accepted with him. And as Love is the new Commandment which Je∣sus Christ hath given unto his Disciples, so he hath appointed it to be the bond of Perfe∣ction unto them; which nothing else will ever be, however finely invented for them, or forceably imposed on them. Without this Love, in what relates to Church Communi∣on, whatever else we are, we are but as foun∣ding brass and tinkling Cymbals. And all Vnity or Agreement in outward order not proceeding from, and animated by this Love, are things wherein neither Christ nor the Gospel are much concerned.* 1.1 An indeavour also after one Mind and one Judgment,* 1.2 a∣mongst all Believers, for a help unto us, to keep the Vnity of the spirit in the bond of Peace, we acknowledge to be indispensably required of us. And therefore where any Opinion, or Practice, in or about Religion or the worship of God, do apparently in themselves impair the Gracious holy princi∣ples of Love and Peace, or obstruct Men in the Exercise of any Duties which those Prin∣ciples require or lead unto, it is a great and weighty prejudice against their Truth, and

Acceptation with God. As therefore we shall not boast of the prevalency of these Prin∣ciples in our minds; seeing that though we should know nothing to the contrary by our selves, yet are we not therefore justified; so we are assured that none can justly condemn us, for the want of them, unless they can make good their charge by Instances not re∣lating to the peculiar Differences, between them and us. For what doth so, will nei∣ther warrant any to make such a Judgment, nor carry any Conviction in it towards them that are judged. Upon the whole matter, we shall not easily be diverted from pursuing our claim unto an equal Interest in these things with any other Professors of the Christian Re∣ligion; although at present we do it not by enlarged Commendations of them. Much less are we in the least moved or shaken in our Minds from the Accusations of them, who having the Advantage of Force and Power, do make a Compliance with themselves, in all their impositions and self-interested Concep∣tions, the sole measure of other mens exercise and actings of these Principles. We have a much safer Rule whereby to make a Judg∣ment of them, whereunto we know we shall do well to attend, as unto a Light shining in a dark Place. But now whereas all these things, namely Love, Peace, and Vnity, are equally dear unto us; yet there are different Rules prescribed, for the Exercise and pur∣suit of them. Our Love is to be Catholick,

unconfined as the beams of the Sun, or as the showrs of rain that fall on the whole Earth. Nothing of Gods Rational Creation in this world, is to be exempted from being the Ob∣ject thereof. And where only any Excep∣tion might seem to be warranted by some Mens causeless hatred, with unjust and un∣reasonable persecution of us, there the exer∣cise of it is given us in especial and strictest charge; which is one of the noble singulari∣ties of Christian Religion. But whereas men are cast into various conditions on the ac∣count of their Relation unto God, the actual exercise of Love towards them is required of us in a suitable variety. For it is God him∣self, in his Infinite Excellencies, who is the first and adequate Object of our Love; which descends unto others according to their Par∣ticipations from him, and the especial Rela∣tions created by his Appointment; whereof we shall speak afterwards. Our Duty in the Observance of Peace, is, as unto its Ob∣ject, equally extended. And the Rule or Measure given us herein, is the utmost of our indeavours in all ways of Truth and Righte∣ousness, which are required, or may have a tendency thereunto. For as we are comman∣ded to follow Peace with all men under the same indispensible necessity as to obtain and observe Holiness in our own Persons,* 1.3 without which none shall see God; so as to the mea∣sure of our indeavours unto this End, we are directed, if it be possible,* 1.4 and as far as in us

lieth, to live peaceably with all Men. The Rule for Vnity, as it is supposed to com∣prize all Church Communion, falls under many Restrictions. For herein the especial Commands of Christ, and Institutions of the Gospel committed unto our Care and Ob∣servance falling under consideration, our Practice is precisely limited unto those Com∣mands, and by the nature of those Institu∣tions.

These being the things we are to attend un∣to, and these being their general Rules and measures, we shall with respect unto the pre∣sent state of Religious Affairs in the world, amongst those who make Profession of the Christian Religion, plainly declare what are our thoughts and Judgments, what we con∣ceive to be our Duty, and what is our Pra∣ctice, submitting them unto the present Ap∣prehensions of unprejudiced Persons, lea∣ving the final Sentence and determination of our Cause to the Judgment-Seat of Jesus Christ.

Love toward all Mankind in general we ac∣knowledge to be required of us; and we are Debtors in the fruits of it to the whole Crea∣tion of God. For he hath not only implan∣ted the Principles of it in that nature whereof we are in common Partakers with the whole Race and Kind, whereunto all hatred and its Effects were originally forreign and introduced by the Devil; nor only given us his Command for it, enlarging on its grounds

and Reasons in the Gospel; but in his De∣sign of recovering us out of our lapsed con∣dition unto a Conformity with himself, pro∣poseth in an especial manner the Example of his own Love and Goodness, which are ex∣tended unto all, for our imitation. Mat. 5, 44, 45. His Philanthropie and Communicative Love, from his own infinite self-fulness, where∣with all Creatures in all Places, Times, and Seasons, are filled and satisfied, as from an immeasurable Ocean of Goodness, are pro∣posed unto us to direct the exercise of that drop from the Divine Nature, wherewith we are intrusted. Love your Enemies, saith our Saviour, bless them that curse you, do good to them that hate you, and pray for them which despightfully use you and persecute you; that you may be the Children of your Father which is in Heaven, who maketh his Sun to rise on the Evil and the Good, and sendeth rain on the Just, and on the Vnjust. Now all Mankind may be cast into two Ranks or Orders. For First, there are those who are yet without Christ, being Aliens from the Common∣wealth of Israel,* 1.5 and strangers from the Co∣venants of Promise, having no hope, and without God in the World; such we mean as are either Negatively or Privatively Infi∣dels, or Unbelievers; who have yet never heard the Sound of the Gospel, or do con∣tinue to refuse and reject it, where it is pro∣posed and tendred unto them. And there are those, Secondly, who have in one way or o∣ther

received the Doctrine of the Gospel, and do make profession thereof in the World. To both these sorts we do acknowledge that we owe the Duty of Love. Even towards the Infidel, Pagan, and Mahumetan world, Jews and Gentiles, we are Debtors in this Duty; and we desire to be humbled for it as our Sin, wherein we are wanting in the discharge of it, or wherein the fruits of it do not abound in us to the Praise of God. Now Love, in the first notion of it, is the willing of a wanted Good unto the Object of it, or those that are Loved, producing an endeavour to effect it, unto the utmost of the Ability of them in whom it is. Where this absent Good is of great impor∣tance, the first natural and genuine Effect of Love is Compassion. This Good, as unto all Vnbelievers, is whatever should deliver them from present or eternal misery; whatever should lead, guide, or bring them unto Bles∣sedness in the Enjoyment of God. Besides the absence hereof is accompanied even in this world, with all that Blindness and Dark∣ness of Mind, all that slavery unto Sin and the Devil, that can any way concur to make a Rational Being truly miserable. If we have not hearts like the flint or Adamant, we can∣not but be moved with Compassion towards so many perishing Souls, originally made like our selves in the Image of God, and from whom that we differ in anything, is an Effect of meer Soveraign Grace, and not the fruit of our own Contrivance, nor the Reward of our

worth or merit. And those who are altoge∣ther unconcerned in others, are not much concerned in themselves; for the true Love of our selves, is the Rule of our Love unto other Men. Again, Compassion proceeding from Love will work by Prayer for Relief: For it is God alone who can supply their wants; and our only way of treating with him about it, is by our humble Supplications. And if herein also we should be found wan∣ting, we should more judg our selves to be defective in true Christian Love and Charity, than we can for many of those mistakes which are charged on us in other things, were we convinced that such they are, which as yet we are not. It is therefore our continual Prayer, that God would send out his Light and his Truth unto the utmost parts of the Earth, to visit by them those dark places, which are yet filled with habitations of cruel∣ty; that he would remove the vail of cove∣ring which is yet on the Face of many great and Populous Nations, that the whole Earth may be filled with the knowledg of the Lord, as the waters cover the Sea; even that according to his Promise, he would turn to the People a pure Language, that they may all call upon the Name of the Lord, to serve him with one con∣sent. And this we desire to be found doing, not in a formal or Customary manner, but out of a sincere Compassion for the Souls of men, a deep sense of the Interest herein of the Glory of God, and a desire after the Accom∣plishment

of those Prophecies and Promises in the Scripture, which speak comfortably towards an Expectation of abundant Grace to be manifested unto the residue of Sinners, both Jews and Gentiles, in the latter dayes. Moreover, unto Compassion and Supplicati∣ons, Love requireth that we should add also all other possible Endeavours for their Relief. Herein consists that work and Labour of Love, which are so much recommended unto us. But the Actings of Love in these most useful ways, are for the most part obstructed unto us, by the want of opportunities, which un∣der the Guidance of Divine Providence are the Rule of our Call unto the Duties wherein such endeavours consist, and whereby they may be expressed. Only this at present we have to rejoyce in, that through the unwea∣ried Labours of some Holy and Worthy Per∣sons, Sundry Churches of Indians are lately called and gathered in America, wherein the Natives of those parts of the World, who for so many Generations sate in Darkness, and in the shadow of death, do under the guidance of Pastors and Elders of their own, walk in the Fellowship of the Gospel, giving Glory to God by Jesus Christ. And let it not seem im∣pertinent that we have given this Account of our Judgments concerning that Love which we do and ought to bear unto all, even the worst of men; seeing those by whom our Te∣stimony is received, will not, nay, cannot ea∣sily suppose that we would wilfully neglect the

exercise of the same Affections towards those, concerning whom our Obligations thereun∣to, are unspeakably greater and more Ex∣cellent.

There is indeed another kind of pretended charity towards this sort of men, which we profess we have not for them, although we judge we do not want it. For there can be no want unto any of an Errour or mistake, wherein the charity intended doth consist. And this is the judgment of some, that they or some of them may attain salvation or eter∣nal blessedness in the condition wherein they are, without the knowledge of Jesus Christ. This we acknowledge we neither believe, nor hope concerning them; nor, to speak plain∣ly, can desire it should be so, unless God had otherwise revealed himself concerning Jesus Christ and them, than yet he hath done. And we are so far from supposing that there is in us on this account any blameable defect of cha∣rity, that we know our selves to be freed by this perswasion from a dangerous errour, which if admitted, would both weaken our own faith, and impair all the due and proper effects of charity towards others.* 1.6 For though there be that are called gods, whether in Heaven or in earth (as there be gods many, and lords many) yet unto us there is but one God the Fa∣ther, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.* 1.7 We know there is no salvation in any other but by Jesus Christ; and

that there is no other name under heaven given among men whereby we must be saved. Nor is this Name given any otherwise amongst men, but by the Gospel: For it is not the giving of the person of Christ absolutely to be a Me∣diatour, but the declaration of his Name by the Gospel, as the means of salvation, that is intended. Hence our Lord Jesus Christ, giv∣ing that Commission to his Apostles to preach it, Go ye into all the world, and preach the Go∣spel to every Creature, he adds unto it that de∣cretory sentence, concerning the everlasting condition of all men with respect thereunto; He that believeth and is baptized,* 1.8 shall be sa∣ved; and he that believeth not, shall be damned. As the Preaching of the Gospel, and the belief on Jesus Christ thereon, are the only means of obtaining salvation; so all those who are not made partakers of them must perish eter∣nally. So when the Apostle affirms that the Jewes would have hindred them from preaching to the Gentiles that they might be saved,* 1.9 he plainly declares that without it they could not so be. Neither were any of them ever bet∣ter, or in a better condition, than they are described by the same Apostle, Ephes. 2. 12. And in sundry other places, wherein he allows them no possibility of obtaining eternal bles∣sedness. Neither do we in this matter consi∣der what God can do, or what he hath done to the communicating of grace and faith in Jesus Christ unto any particular persons at any time, or in any place, in an extraordinary manner.

We are not called to make a judgment there∣of, nor can any Rule be hence collected to regulate the exercise of our love. Secret things belong to the Lord our God, but revealed things to us and our children, that we may do his will. When and where such grace and faith do ma∣nifest themselves by their effects, we ought readily to own and embrace them. But the only inquiry in this matter is, What those that are utterly destitute of the Revelation of Jesus Christ, either as made originally in the pro∣mise, or as explained in the Gospel, may under the meer conduct of the Light of Nature, as consisting in the innate principles of Reason, with their improvement, or as increased by the consideration of the effects of divine power and Providence, by the strength and exercise of their own moral principles attain unto, as unto their present acceptance with God, and future eternal salvation. That they may be sa∣ved in every Sect, who live exactly according to the Light of Nature, is a Doctrine anathema∣tized by the Church of England, Artic. 8. And the Reason given hereof is, because the Scriptures propose the Name of Jesus Christ alone whereby we may be saved. And if we do believe that description which is given in the Scrip∣ture of men, their moral abilities, and their works, as they lye in the common state of Mankind, since the entrance of sin, with re∣spect unto God and salvation, we shall not be able to be of another mind: For they are said to be blind,* 1.10 yea to be darkness, to be dead in

trespasses and sins,* 1.11 not to receive the things of the Spirit of God, because they are foolishness unto them;* 1.12 and their minds to be enmity against God himself. That there may be any just ex∣pectation concerning such persons,* 1.13 that they will work out their salvation with fear and trembling,* 1.14 we are not convinced: Neither do we think that God will accept of a more im∣perfect obedience in them that know not Je∣sus Christ, than he requires of them who do believe in him, for then should he prove a dis∣advantage unto them. Beside, all their best works are severely reflected on in the Scrip∣ture, and represented as unprofitable: For whereas in themselves they are compared to evil Trees, Thorns, and Briars, we are assured they neither do, nor can bring forth good grapes or Figgs. Besides in the Scripture, the whole business of salvation in the first place turns upon the Hinge of Faith supernatural and divine;* 1.15 for without faith it is impossible to please Gid; and, He that believeth not, shall be damned;* 1.16 He that believeth not in the name of the Son of God is condemned already; for nei∣ther Circumcision availeth any thing,* 1.17 nor uncir∣cumcision, but faith that worketh by love: And it is by faith that the just shall live. That this Faith may be educed out of the obediential Principle of Nature, 'twas indeed the opinion of Pelagius of old; but 'twill not now, we hope, be openly asserted by any. Moreover, this Faith is in the Scripture, if not limited and determined, yet directed unto Jesus Christ

as its necessary peculiar Object: For this is Life eternal, that we may know the only true God, and Jesus Christ whom he hath sent. It seems therefore that the knowledge of the only true God, is not sufficient to attain eternal life, unless the knowledge of Jesus Christ also do accompany it: For this is the record of Heaven, that God hath given unto us eternal Life, and this life is in his Son: He that hath the Son hath life,* 1.18 and he that hath not the Son of God hath not life. Which is enough to de∣termine the controversie. And those Asserti∣ons, that there is no other Name given amongst men, whereby they may be saved; and that o∣ther foundation can no man lay, save what is laid, that is,* 1.19 Jesus Christ; are of the same im∣portance;* 1.20 and it were needless to multiply the Testimonies that are given us to that pur∣pose elsewhere. Neither can it be made to appear, that the concatenation of the saving means, whereby men that are adult are brought unto glory, is not absolutely univer∣sal: And amongst them there is Vocation,* 1.21 or an effectual Calling to the knowledg of Christ by the Gospel. Neither will the same Apostle allow a saving invocation of the Name of God to any but those that are brought to believe by hearing the Word preached. It is said, that God may by wayes secret and unknown to us,* 1.22 reveal Jesus Christ to them, and so by faith in him sanctifie their natures, and endow them with his Spirit; which things, it is granted, we suppose, are indispensibly necessary unto

salvation. Those whom God thus deals with∣all are not Pagans, but Christians, concerning whom none ever doubted, but they might be sa••ed. It is also granted, that men may learn much of the power, wisdome and goodness of God, which both require and teach many Duties to be performed towards him; but withall we believe, that without the internal sanctification of the Spirit, communicated by and with the knowledg of Jesus Christ, no man can be saved. But we intend not here to dis∣pute about these things. Instead of an effect of Love and Charity, it is manifest that the Opinion which grants salvation unto the Hea∣then, or any of them, upon the due improve∣ment of their Rational Faculties and moral Principles, ariseth from a want of due consi∣deration of the true nature of Sin and Grace, of the Fall of Man and his Recovery, of the Law and Gospel, and of the Wisdome and Love of God in sending Jesus Christ to make attonement for sinners, and to bring in ever∣lasting Righteousness. And not only so, but it evidently Prepares the way unto those no∣xious Opinions which at this day among many infest and corrupt Christian Religion, and fo∣ment those Seeds of Atheism which spring up so fast as to threaten the overspreading of the whole Field of Christianity. For hence it will follow by an easie deduction, that every one may be saved, or attain unto his utmost happi∣ness in his own Religion, be it what it will, whilst under any notion or conception he ac∣knowledgeth

a Divine Being, and his own dependance thereon. And seeing that on this supposition it must be confessed, that Religion consists solely in moral Honesty, and a fancied internal Piety of mind towards the Deity, (for in nothing else can a centring of all Re∣ligions in the world unto a certain end be imagined) it follows, that there is no outward Profession of it indispensibly necessary, but that every one may take up, and make use of that which is best suited unto his interest in his present condition and circumstances. And as this being once admitted, will give the minds of men an Indifferency, as unto the several Religi∣ons that are in the world, so it will quickly produce in them a Contempt of them all. And from an entertainment of, or an indifferency of mind about these and the like noysome opi∣nions, it is come to pass, that the Go∣spel after a continued Triumph for sixteen hundred years over Hell and the world, doth at this day in the midst of Christendome hard∣ly with multitudes maintain the reputation of its truth and Divinity; and is by many, living in a kind of outward conformity unto the Insti∣tutes of Christian Religion, despised & laugh∣ed to scorn. But the proud and foolish Atheisti∣cal Opiniators of our dayes, whose sole design is to fortifie themselves by the darkness of their minds, against the charges of their own con∣sciences upon their wicked and debauched conversations, do but expose themselves to the scorn of all sober and rational Persons.

For what are a few obscure, and for the most part vitious Renegadoes, in comparison of those great, wise, numerous and sober persons, whom the Gospel in its first setting forth in the world, by the evidence of its truth, and the efficacy of its Power▪ subdued and conque∣red? Are they as learned as the renowned Philosophers of those dayes, who advantaged by the endeavours and fruits of all the great Wits of former Ages had advanced solid ratio∣nal Literature to the greatest height that ever it attained in this world; or possibly ever will do so; the minds of men having now som∣thing more excellent and noble to entertain themselves-withall? Are they to be equalled in wisdome and experience, with those glorious Emperors, Senators and Princes, who then swayed the Scepters and affairs of the world? Can they produce any thing to oppose unto the Gospel, that is likely to influence the minds of men, in any degree comparably to the Religi∣on of these great, learned, wise and mighty Personages, which having received by their Fathers, from dayes immemorial, was visibly attended with all Earthly Gloryes and Prospe∣rities, which were accounted as the reward of their due observance of it? And yet whereas there was a Conspiracy of all those persons, and this influenced by the craft of infernal Powers, and managed with all that wisdome, subtle∣ty, power and cruelty, that the nature of man is capable to exercise, on purpose to oppose the Gospel, and keep it from taking Root in

the world; yet by the glorious evidence of its divine extract and original wherewith it is accompanied, by the efficacy and power which God gave the Doctrine of it in and over the minds of men, all mannaged by the spiritual weapons of its Preachers, which were mighty through God, to the pulling down of those strong holds, casting down imaginations,* 1.23 and every high thing that exalted it self against the know∣ledge of God; it prevailed against them all, and subdued the world unto an acknowledg∣ment of its truth, with the divine power and authority of its Author. Certainly there is nothing more contemptible, than that the In∣dulgence of some inconsiderable Persons unto their lusts and vices, who are void of all those excellencies in notion and practise, which have already been triumphed over by the Gospel, when set up in competition with it, or opposi∣tion unto it, should be once imagined to bring it into question, or to cast any disreputation upon it. But to treat of these things is not our present design; we have only mentioned them occasionally, in the account which it was necessary we should give concerning our Love to all men, in general, with the grounds we proceed upon in the exercise of it.

Notes

• * 1.1

  Phil. 2. 2.
• * 1.2

  1 Cor. 1. 10.
• * 1.3

  Heb. 12. 14.
• * 1.4

  Rom. 11. 13.
• * 1.5

  Ephes. 2. 12,
• * 1.6

  1 Cor. 8. 5, 6.
• * 1.7

  Acts 12.
• * 1.8

  Mark. 16. 15. 16.
• * 1.9

  1 Thess. 2. 16.
• * 1.10

  Luk. ••. 18.
• * 1.11

  Acts 26. 18.
• * 1.12

  Eph. 2. 1, 2, 3.
• * 1.13

  Ch. 4. 18.
• * 1.14

  Rom. 8. 8.
• * 1.15

  Heb. 11. 6.
• * 1.16

  Joh. 3. 15 36.
• * 1.17

  Gal. 5. 6.
• * 1.18

  1 Joh. 5. 11, 12.
• * 1.19

  Act. 4. 12
• * 1.20

  1 Cor. 3. 11.
• * 1.21

  Rom. 8. 29, 30.
• * 1.22

  Rom. 10. 13, 14, 15
• * 1.23

  2 Cor. 10 4, 5.