But because it will tend both to the further clearing of this, and the Text it self, I shall next shew you in what respects the Page  20〈1 page duplicate〉Page  21〈1 page duplicate〉Page  20 members of the Church are Di∣vers, and then in what respects they are all one, or in what they are united.

And as the Text tells you, that the members are many nu∣merically, so they are divers in these respects:

1. They are not of the same Age or standing in Christ. Some are babes, and some are young men, and some are fathers; 1 Joh. 2. 12, 13, 14. Some are Novices or late converts, and raw Chri∣stians, 1 Tim. 3. 6. and some are of longer standing, that have born the burden, and heat of the day, Mat. 20. 12.

2. The members are not all of the same degree of strength. Some are of small understanding, that reach little further than the principles of holy Doctrine, and have need to be fed with milk, being unskilfull in the word ofPage  21righteousnesse: yea they have need to be taught the very principles again, not as being without a saving knowledge of them (for they are all taught of God, and these Lawes and principles are written in their hearts) but that they may have a clearer, more distinct and practical knowledge of them, who have but a dark∣er, general, lesse effectual appre∣hension, Heb. 5. 11, 12, 13. & 6. 1. And some being at full age, are fit for stronger meat, that's harder of digestion, Heb. 5. 14. Who by reason of use have their senses exercised to discerne both good and evil. Some have faith and other graces, but as a grain of mustard-seed, and some are thriven to a greater strength, Matth. 17. 20. & 13. 31. Some grow in grace, and are abler to resist a temptation, and do or suffer what they are called to, Page  22 2 Pet. 3. 18. being strengthened with might by the Spirit in the inner man, according to the glo∣rious power of grace, Ephes. 3. 17. Colos. 1. 11. being strong in the faith, giving glory to God, Rom. 4. 20. Having accordingly strong consolation, Heb. 6. 18. And some are weak in the faith, apt to be offended, and their con∣sciences to be wounded, and themselves in greater danger by temptations, whom the stronger must receive, and take heed of of∣fending, and must support them, and bear their infirmities, Rom. 14. 1, 2, 21. & 15. 1. 1 Cor. 8. 7, 10, 11, 12. & 9. 22. 1 Thes. 5. 14. Act. 20. 35.

3. Moreover the members have not all the same stature or de∣gree of Gifts, nor in all things the same sort of gifts; some ex∣cell in knowledge, and some in utterance; some in one sort of Page  23 knowledge, and some in another, and some are weak in all. But of this the Chapter speaks so fully, that I need say no more, but refer you thither.

4. The members are not al∣together of the same complexi∣on. Though all Gods children be like the Father, being holy as he is holy, yet they may be knowne from one another. Some are naturally more mild, and some more passionate: some of colder and calmer temper, and some so hot, that they seem more zealous in all that they say or do: some of more orderly, exact apprehensions, and some of more confused: some quick of understanding, and some dull, Heb. 5. 11.

5. The members are not all of the same degree of spiritual Health. Some have much quick∣er and sharper appetites to the Page  24 bread of life, then others have: some are fain to strive with their backward hearts before they can go to secret duties, or hold on in them, and before they can get down the food of their souls: And some go with cheerfulness, and find much sweetness in all that they receive: some are of sounder understandings; and others tainted with many errors and corrupt opinions: as appears in Paul's writings to the Romans, Corinthians, Galatians, and others. Some relish onely the food that's wholsome, and some have a mind of novelties, and vain jang•i•gs, and contentious, needless disputes, like stomacks that desire coals and ashes, or hurtfull things. Some in their conversations maintain their in∣tegrity, and walk blamelesly, and without offence, Luke 1. 6. Phil. 2. 15. And some are over∣come Page  25 by temptations, and give offence to others, and grievous∣ly wound themselves, as Da∣vid, Lot, Noah, Peter, &c. And being overcome with creature-respects, many good men walk not uprightly, in some things, nor according to the truth of the Gospel, and others that are good also are led away in a party by the example of their miscarria∣ges, and the high estimation of their parts and persons, Gal. 2. 11, 12, 13, 14. Some are firm and stedfast in the truth: and some hold it with shaking, and are oft looking behind them, and sometimes are declining and going backward, and have need to be call'd upon to return to their first love, and to strengthen the things that remain: Yea some grow to forsake many ex∣cellent truths, and neglect ma∣ny weighty duties, yea to op∣pose Page  26 these truths and duties, and speak against them, as thinking them to be none. Hence it fol∣lows that some live in a holy Peace and joy, as health is most∣ly accompanied with ease; when others live in continual lamen∣tations and complaints; and some in too much stupidity and carelesness; and some with dan∣gerous mixtures of an un∣grounded, misguided, deluding peace.

6. Hence also it follows, that the members are not all of the same usefulnesse and serviceable∣nesse to the Church, and cause of Christ. Some are as pillars to support the rest, Galat. 2. 9. 1 Thess. 5. 14. And some are a trouble to others, and can scarce go any further than they are guided and supported by others. Some lay out themselves in the helping of others: and some are Page  27 as the sick that cannot help them∣selves, but trouble the house with their complaints and ne∣cessities, which call for great and continual attendance. Some are fit to be Teachers of others, and to be Pastors of the flock, and guide the Lords people in the way of life, and give the children their meat in season, rightly dividing the Word of truth. And some are still learn∣ing, and never come to much knowledge of the truth, and do no great service to God in their generations: Yea too many wea∣ry their teachers and brethren by their frowardnesse and un∣fruitfulnesse: and too many do abundance of wrong to the Church and Gospel, and the world by their offensive miscarriages: Yea too many prone as thorns in our sides, and by some errour in their understandings, cherished Page  28 and used by the too great rem∣nant of pride, self-conceitedness, passion and carnality, are grie∣vous afflictours of the Church of Christ, and causes of dissention; One saying, I am of Paul, and another I am of Apollo, and ano∣ther I am of Christ, as if Christ were divided, or else appropria∣ted to them, and Paul or A∣pollo had been their Saviours, 1 Cor. 3. 1, 2, 3, 4, 5. Some live so as that the Church hath much benefit by their lives, and much losse by their death: And some are such troublers of it, by their weaknesse and corrupt distempers, that their death is some ease to the places where they lived. And yet all these may be truly godly, and li∣ving members of the Catholick Church.

7. Moreover, the members are not all the same in regard Page  29 of Office. Some are appointed to be Pastors, Teachers, Elders, Overseers, to be Stewards of Gods mysteries, and to feed the flock, taking heed to them all, as being over them in the Lord, as their Rulers in spiritual things, Ephes. 4. 11. Act. 14. 23. Tit. 1. 5. 1 Cor. 4. 1. Act. 20. 17, 28. 1 Thes. 5. 12. Heb. 13. 7, 17. And some are the flock, com∣manded to learn of them, to have them in honour, and highly esteem them for their work sake, and to obey them, 1 Thess. 5. 12. Heb. 13. 17. 1 Tim. 5. 17. In this Chapter saith Paul, [If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? Are all Apostles? Are all Prophets? are all Teachers? 1 Cor. 12. 17, 29.] As there are diversity of gifts, so also of Offices: For God hath designed Page  30 men to use the gifts they have in such order and manner as may edifie the Church. All the body is not the bonds, or nerves and ligaments, by which the parts are joyned together, Eph. 4. 16. All are not Pastors and Teachers, given for perfecting of the Saints, the work of the Mi∣nistry, and edifying of the bo∣dy of Christ, Ephes. 4. 11, 12, 13.

8. Consequently, the mem∣bers have not all the same im∣ployment: Magistrates must Rule by force; and Ministers must guide or rule by the light and force of the word of God: All must not administer Sacraments: all must not be the Overseers of the flock. Masters and parents have their own work: and ser∣vants and children have theirs. Nay difference of understanding may cause a great deal of dif∣ference Page  31 among Ministers and peo∣ple in the manner of Gods wor∣ship, when yet all worship him acceptably and in sincerity. Some may be too much ceremo∣nious in meats and drinks, and observation of dayes, Rom. 14. & 15. in gestures, vestures, and other circumstances, sinfully lay∣ing much more in these than God would have them: and o∣thers may be as rigorous against them: and others more tempe∣rate between both. Some may pray and praise God in formes composed by themselves or others, or read them on a Book: and some may abhor all this as unlawfull; and some may be so wise, as to know that it is a matter that God hath left in it self indifferent, and is to be de∣termined according to the suita∣bleness of times and persons. And thus many model circum∣stantial Page  32 differences there may be in the true worshipping of God by the members of this One Uni∣versal Church.

9. And from what is said al∣ready, it follows, That all the members of the Church are not all equally to be honoured and loved. Even among the Elders there are some that are worthy of double honour, and some of more than they, 1 Tim. 5. 17. Some are of high and excellent gifts and graces; and as more of God doth shine forth in them, so a greater love and honour is due to them. Some are so emi∣nently self-denying, and of pub∣lick spirits, and wholly carried to the service of God, and the good of the Church, that few others are like minded, naturally caring for the peoples state, but all do too much seek their own, and too little the things that arePage  33Jesus Christs, Philip. 2. 20, 21. The body hath some parts that are lesse honourable, and lesse come∣ly, 1 Cor. 12. 22, 23, 24. though these also have their honour and comeliness. Those that most honour God, shall be most ho∣noured, 1 Sam. 2. 30. Joh. 12. 26. And they that will be the servants of all, shall be the greatest, Luk. 22. 26. Mat. 23. 11.

10. To conclude, from all this imparity it will follow, that the members will not have an equal degree of Glory, as not having an equal preparation and capacity. All are not in Abra∣hams bosome, as Lazarus was. To sit on Christs right hand and left in his Kingdom, will not be the lot of all, but of those to whom the Father will give it, Matth. 20. 23. All are not to sit on thrones, in full equality with the Apostles, Luk. 20. 30. Page  34 There are of the first for time of coming in, that shall be last in dignity, and of the last that shall be first, Matth. 19. 30. & 20. 16. All shall not be Rulers of five Cities, but only they that have doubled five talents, Matth. 25. And thus I have shewed you the disparity of the members, wherein they differ.

Secondly, I am now to shew you the Ʋnity of them, and of the Body which they constitute. The Members of the Catholick Church are united in all these fol∣lowing respects.

1. They have all but One God, the Fountain of their being and felicity, and are all related to him as children to One Father, reconciled to them, and adopt∣ing them in Jesus Christ, John 1. 12. Galat. 3. 26. Ye are allPage  35the children of God by faith in Christ Jesus, Gal. 4. 5, 6. Eph. 4. 6. There is One God and Father of all, &c.]

2. The Members of the Church have all One Head, the Redeem∣er, Saviour, Mediator Jesus Christ, Ephes. 4. 5. As the Commonwealth is denominated from the Unity of the Sovereign power that heads it; so the Church is hence principally de∣nominated One from Christ, who is the Head, the Sovereign, and the Center of it. And therefore it is called frequently his Body, and he the Head of it, Ephes. 4. 15. & 1. 22. Col. 1. 18. & 2. 19. Ephes. 5. 23. Colos. 3. 15. Rom. 12. 4, 5. 1 Cor. 10. 17. Ephes. 2. 16. He is the Founda∣tion, and the Church is the build∣ing that is erected upon him, and other foundation can no man lay; 1 Cor. 3, 11, 12. From this HeadPage  36the whole Body fitly joyned toge∣ther, and compacted by that which every joynt supplieth, according to the effectual working of the mea∣sure of every part, maketh increase of the Body to the edifying of it self in love, Ephes. 4. 16. All therefore are members of the Catholick Church, that are mem∣bers of Christ. He is the chief corner stone, that's laid in Zion, elect and precious, and he that believeth on him shall not be con∣founded; to whom coming as to a living stone, we also as lively stones, are built up a spiritual house,] 1 Pet. 2. 4, 5, 6. As this One died for all, 2 Cor. 5. 14. because all were dead, so by the righteousnesse of this One, the free gift cometh on all to Justification of life; and by the Obedience of this One shall many be made righ∣teous, Rom. 5. 18, 19. And by One Jesus Christ we shall reignPage  37in life, Rom. 5. 17, In him the Church of Jews and Gentiles are made One, Eph. 2. 14, 15. To this One Husband we are all espoused, 2 Cor. 11. 2. So that we [are all One in Christ Jesus] Galat. 3. 28. And to us there is but One God the Father, of whom are all things, and we in him; and One Lord Jesus Christ, by whom are all things, and we in him, 1 Cor. 8. 6.

3. The whole Catholick Church (strictly taken, as comprehend∣ing onely the living Members) have only One holy Ghost dwel∣ling in them, illuminating, san∣ctifying and guiding them, and are animated, as it were, by this One Spirit. By this One Spirit we are all baptized into One Body, and have been all made to drink into One Spirit, 1 Cor. 12. 13. And whoever hath not this Spirit of Christ, the same isPage  38none of his, Rom. 8. 9. By this One Spirit we have all accesse to the Father, Ephes. 2. 18. And through this Spirit we are One habitation of God, Ephes. 2. 22. And therefore he that is joyned to the Lord is called One Spirit, 1 Cor. 6. 17. And as it is said of Christ, so may it be of the Spirit in a sort, He that sancti∣fieth, and they that are sanctified are all of One, Heb. 2. 11. This is the scope of the Chapter that my Text is in.

4. The Church is One as to their principal ultimate end. The same God is their End who is their Beginning. The same E∣ternal Glory with him, is pur∣chased and prepared for them, and intended by them through their Christian course. The wicked have a lower End, even flesh and self: but all the Mem∣bers of Christ are United in the Page  39 true intention of this End. They are all the Heirs of life, and partakers of the inheritance of the Saints in light, and have all laid up their treasure in Heaven, Matth. 6. 20, 21. Colos. 1. 12. Gal. 4. 7. Rom. 8. 17. 1 Pet. 3. 7. Tit. 3. 7. Gal. 3. 29. Heb. 1. 14. Eph. 3. 6. All that are risen with Christ, do seek the things that are above, Colos. 3. 1. and have their conversation with him in Heaven, Phil. 3. 20, 21.

5. All the Members of the Catholick Gospel Church have One Gospel to teach them the knowledge of Christ, Gal. 1. 10, 11. and One Word of promise to be the charter of their inhe∣ritance, 1 Tim. 4. 8. Heb. 9. 15. Gal. 3. 22, 29. and One holy Do∣ctrine to be the instrument of their regeneration, and the seed of God abiding in them, 1 Pet. 1. 23, 25. Luk. 8. 11. It is but OnePage  40 that God hath appointed for them; and it is One in the sub∣stance that is the instrument of their change.

6. It is One kind of faith, that by this One holy Doctrine is wrought upon their souls. Though the Degrees be various, yet all believe the same Essen∣tial points of faith, with a be∣lief of the same nature. There is One faith, Eph. 4. 5. And in all these Essentials, the Church is of One mind, Joh. 17. 21. Act. 4. 32. 1 Pet. 3. 8. 1 Cor. 15. 2, 3, 4. though in lesser things there be exceeding great diver∣sity.

7. There is One new disposi∣tion, or holy nature wrought by the Spirit of God in every mem∣ber of the Catholick Church. This is called their Holinesse, and the New creature, and the Divine Nature, and the ImagePage  41of God, 1 Pet. 1. 16. 2 Pet. 1. 4. John 3. 6. That which is born of the Spirit, is Spirit. Col. 3. 10. 2 Cor. 5. 17.

8. The Affections which are predominant in all the Members of the Church, have One and the same object. Sinne is the chiefest thing that all of them hate; and the displeasure of God the chief thing they fear, and God in Christ is the prime object of their love, and they have all the same ob∣ject of their Desires and Hopes, even the favour of God, and everlasting life: and they all chiefly rejoyce in the same hopes and felicity; as were easie to manifest and prove in the parti∣culars, as to all the Essentials of Christianity that are the objects of the will, Phil. 1. 27. & 2. 3. Ephes. 4. 4. Matth. 22. 37, 38. Rom. 8. 28. 1 Cor. 2. 9. And thus they are all of One heartPage  42 and soul, as uniting in the same objects.

9. They have also all One Rule or Law to live by: which is the Law of faith, of grace, of liberty, of Christ, Rom. 3. 27. & 8. 2. Jam. 1. 25. Galat. 6. 2. And as One Law is appointed for them all, so One Law in the points of absolute necessity is re∣ceived by them all; for it is writ∣ten in their hearts, and put into their inward parts, Jer. 31. 32. Heb. 8. 10, 16. Though in the other points of the Law of Christ, there be much diversity in their reception and obedience. All of them are sincerely obedient to what they know, and all of them know that which God hath made of necessity to life.

10. Every Member of the Church is Devoted to God in One and the same Covenant. As the Covenant on Christs part is Page  43 One to them all; so is it One on their part. They all renounce the world, the flesh and Devil, and give up themselves to God the Father, Son and holy Ghost. And this being used by Gods ap∣pointment, to be solemnly done in Baptism; therefore Baptism is called the Principle or foundation, Heb. 6. 1. And there is said to be but One Baptism, Ephes. 4. 5. and Baptism is said to save us, 1 Pet. 3. 21. Not the putting away the filth of the flesh (that is, not the outward washing) but the answer of a good consci∣ence to God; that is, the sincere internal Covenant of the heart, and delivering up our selves to Christ; so also the Fathers, when they (usually) speak of the ne∣cessity of Baptism, they mean principally our becoming Christi∣ans, and entering into the holy Covenant which was done by Page  44 Baptism. Though if any be so weak as to think, that this out∣ward Baptism is to be delayed (as Constantine, and many of the Fathers did) if in the mean time he make and profess his Covenant with Christ, he is to be taken as a Christian and Church-member: but as a soul∣dier without colours, or a King not crowned; he is a Christian not orderly admitted, which is his sin.

11. Every Member of the Catholick Church hath the same Instrumental Founders of his faith under Christ, that is, the Pro∣phets and Apostles, infallibly in∣spired by the holy Ghost. We are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief cor∣ner stone; in whom all the build∣ing fitly framed together, grow∣eth unto an holy temple in the Lord,Page  45Ephes. 2. 20, 21. These were the eye-witnesses of the Resurrecti∣on of Christ, and the ear-wit∣nesses of his holy Doctrine, who have delivered it to us, as con∣firmed by the Miracles of the holy Ghost, by Christ, and by themselves. And though possi∣bly some ignorant Christian may not well understand his relation to these founders of his faith, yet from them he had it, and is thus related to them: and com∣monly this is understood and ac∣knowledged by them.

13. Every Member of the Church is related to all the Body, as a member of it: and are no more strangers and sojourners, but fellow citizens of the Saints, and of the houshold of God, Eph. 2. 19. But this the vary term it self doth sufficiently import to you.

14. Every Member of the Page  46 Church hath an habitual love to each particular Member of the same Church. Though mistakes and infirmities may occasion fal∣lings out, even as with Paul and Barnabas, to a parting; and there may be dislikes and bitter∣ness against one another upon misunderstandings, and not dis∣cerning Gods graces in each other; yet still as Christians they are heartily loved by each other; and did they know more of the truth of each others Chri∣stianity, they would love each other more. Every member is United by Love to the rest; for this is a lesson that is taught us inwardly of God: And by this we know, that we are translated from death to life, 1 Pet. 1. 22. 1 John 3. 11, 14, 23. & 4. 12, 20, 21, 8. 1 Thess. 4. 9. Joh. 13. 34, 35.

14. Every Member of the Church hath a special Love to thePage  47whole, and desire after the Churches welfare and prosperity. Yea their Love to the Body ex∣ceedeth their love to the par∣ticular members, Psal. 122. 2. And therefore they desire and pray for its safety and increase.

15. Every Member of the Church hath a special Love to the more noble sort of Members. As every man is more carefull of the heart, the stomack, the lungs, the liver, then of his finger, so are Christians as Christians in greatest Love to those that have most of Christ in them, and on whom the Churches welfare doth most depend, of them are they most solicitous, so far as they understand it. This is true both of mens Graces, Gifts and Offi∣ces. He that loveth Grace, lo∣veth those most that have most Grace. And he that loveth the Church, honoureth those in a Page  48 special manner whom he discern∣eth best gifted for the benefit of the Church, and to imploy his gifts most faithfully thereto. And though I will not say, but it's possible for some Christians to be converted by a private man, and die before they know a Church-officer, and for some weak ones in a temptation to deny and disclaim, or quarrel with their Officers; yet so far as any true Christian is acquaint∣ed with the necessity or useful∣ness of the Ministry to the Churches good, and Gods ho∣nour (as ordinarily all know it in some measure; and they that know it not, are in some fit of a phrensie) so far they cannot choose but love and honour them. And thus far all Christians joyn for the Ministry: As Gods inten∣tion was for all their good in giving Pastors, Teachers and Page  49Gifts of special service for the Church, Ephes. 4. 11, 12, 13, 14.

16. All Members have an in∣ward inclination to hold commu∣nion with fellow-members, so far as they discern them to be Mem∣bers indeed. As fire would to fire, and water would to water, and earth to earth, and every thing to its like; so Christians would have actual communion with Christians, as delighting in each other, and loving Christ in each other, and finding benefit by each others communion. Though I know that this incli∣nation may be much kept from execution, and communion much hindred, by mistakes about the nature, and manner, and requi∣sites of it, and by infirmities and passions of our own. Brethren may fall out; but there is natu∣rally in them a brotherly love, Page  50 and when the mistake or passion is over, they will get together again, Acts 4. 32, 33. & 2. 42, 44. Heb. 10. 25. Psalm 16. 3.

17. There is in every true Member of the Church an inward Inclination and propensity to all the instituted means of grace, and a suitableness of spirit to them, which fitteth them to relish them and highly to value them: And ordinarily this disposition is brought forth into act. The Word of God is engraffed or in∣naturalized to them, Jam. 1. 21. It is to them as milk to the new born babe, 1 Pet. 2. 1, 2. The Lords Supper is sweet to him, as representing Christ sacrified, and offering him Christ the food of the soul, and affording him special communion with the Saints. For the cup of blessing which we blesse, is the communi∣onPage  51of the bloud of Christ; and the bread which we break is the communion of the body of Christ; For we being many are one bread, and one body; for we are all par∣takers of that one bread, 1 Cor. 10. 16, 17. The same holy di∣sposition have they to prayer, confession, the praises of God, and all other parts of his service. Though it's too true, that as diseases may put our mouths out of relish to our meat; so tem∣ptations may bring some Chri∣stians to mistakes about some Or∣dinances, especially as to the man∣ner, and so may make them guilty of too long forbearance of them.

18. So also every Member of the Church hath in the main the same holy imploiment and conver∣sation, that is, The service of God, so farre as they know his will, is the business of their Page  52 lives, Rom. 12. 1. We are his workmanship created to good works in Christ Jesus, Ephes. 2. 10, 11.

19. And every Member hath an inward enmity to that which is destructive to it self, or to the body, so farre as he knoweth it, that is, 1. To sinne in general. 2. To all known sinne in parti∣cular: And, 3. Specially to di∣visions, distractions and diminu∣tion of the Church. These things their inward disposition is against; and when they are led to them, it is by temptation producing mistakes and passions against the bent of their hearts and lives. Thus abhorre that which is destructive to the body, as such.

20. Lastly, They shall all at the end of their course obtain the same Crown of glory, and see, and enjoy the same blessed GodPage  53and glorified Redeemer, and be Members of the same celestial Jerusalem, and imployed everla∣stingly in the same holy Love, and Joy, and Praise, and Glo∣rifie, and Please the Lord in all, and Center, and be United per∣fectly in him, John 17. 21, 23, 24. For of him, and through him, and to him are all things, to whom be Glory for ever, Amen. Rom. 11. 36.

And thus I have shewed you in twenty particulars the Ʋnity of the Saints; though it is not from every one of these that they are called One Church, yet all these are inseparable as to Possession from the true Mem∣bers, and as to Profession from the seeming Members that are adult.

Ʋse. 1. The truth being thus plain and certain as it is, That the Catholick Church is One, and consisteth of true Christians, as its real living Members, and of all Professors of true Christia∣nity, as its Visible Members; we have here too great occasion of sad lamentation, for the com∣mon ignorance of the contend∣ers of the world, about this mat∣ter, and the great inconsiderate∣ness and abuse of this unquesti∣onable verity. To four sorts of people I shall direct my expo∣stulations: 1. To the Seekers, or whoever else deny the very Being of the Catholick Church. 2. To the blind contending par∣ties of these times, and the of∣fended ignorant people, that are much perplexed among so many pretenders, to know, which is Page  55 the Church. 3. To the several Sects that would appropriate the Church to themselves only. 4. To the Papists that ask us for a proof of the continued visibi∣lity of our Church, and where it was before Luther. To these in order. And

First, For the Seekers, because it is not their persons that I have to speak against, but the errors which they are said to hold, and because they purposely hide their opinions, and because I meet with them of so many minds, I shall therefore deal only with the Opinions commonly suppo∣sed to be theirs, not determi∣ning whether indeed they are theirs, or no: for I care not who maintains them, so I do but effectually confute them. And here are four degrees of this errour supposed to be held by the Seekers. 1. Some of them Page  56 are said to deny the Ʋniversal mystical Church it self. 2. Some are said to deny only the Ʋni∣versal visible Church as such. 3. Some yeelding both these, deny the Ʋniversal Church as Political onely. 4. Some onely deny the truth of particular Churches, as Political, that is, the truth of the Ministry. Of these in order.

1. Let that man that questio∣neth the being of the Catholick mystical Church, and yet pre∣tends to believe in Christ, read but these three or four Arguments and blush.

Argum. 1. If there be no such Universal Church, then there are no Christians: For what is the Church but all the Christians of the world? And I pray enquire better, whether there be any Christians in the world or not? Read the Church History, and Page  57 the books of the Infidels, and see whether there have been Christians in the world since the Apostles? He that believeth not that there are Christians in the world, when he dwels among them, and daily converseth with them, deserveth to be otherwise disputed with then by argument. He hath only cause to doubt, whether there be any Christian Magistrate in this part of the world, that such as he are suf∣fered to rave against Christia∣nity.

And certainly he that thinks there are no Christians in the world, is none himself, nor would not be thought one.

Argum. 2. If there be no Church, there is no Christ; no Body, no Head: no Kingdome, no King: no Wife, no Hus∣band: no redeemed ones, no Re∣deemer or Mediator. Though Page  58 the Person of Christ should be the same; yet the Office and Relation must cease, if the Church cease. This is beyond all dis∣pute. And if this be your mean∣ing, that there is no Christ, no Mediator, no Head, or Teach∣er, or King of the Church, speak out and call your selves Infidels as you are.

Argum. 3. If there be no Church or Christians, then there's no Salvation: For Salvation is promised to none but Christi∣ans, or members of Christ. He is the Saviour of his Body, Eph. 5. 23. And he that thinks there's none on earth that shall be sa∣ved, it seems expecteth no sal∣vation himself: And how much the world is beholden to him for his Doctrine, and how rea∣dy they will be to receive it, if they be in their wits, is easie to be conjectured.

Argum. 4. If there be no Church, there is no pardon of sinne, or adoption, nor any fruit of the promise. For the Church only are the heirs of promise, pardoned, adopted (I would heap up plain Scriptures for these things, if I thought it to any purpose.) And he that thinks the promises are ceased, and the pardon of sinne, and Adoption ceased, doth sure think the Go∣spel and Christianity are ceased, or never were.

2. As to the second Opinion, let them that deny the Church as visible, consider of the same Arguments again with the ne∣cessary addition, and be asha∣med.

Argum. 1. If there be no Vi∣sible Church, there are no Visi∣ble Christians. For Christians are the Church: And if there are no visible Christians, then no man Page  60 can say, that there are any Christians at all: For how do you know it, if they are not vi∣sible?

Argum. 2. And consequently no man can tell that there is a Christ, the Head and King of the Church: For who can judge of that which is inevident? And if you know not that there's a Church, you cannot know that there's a Christ.

Argum. 3. And thus you must be uncert. in of any to be saved; because they are not vi∣sible.

Argum. 4. And you must be uncertain of the continu∣ance of the force of the promise, and of pardon, and sanctifica∣tion.

Argum. 5. Experience and sense it self confutes you. Open your eyes and ears: Do you not see Christians in holy exer∣cises? Page  61 Do you not hear them make profession of their faith? It's a fine world, when we must be fain to dispute, whether there be such a people whom we eve∣ry day converse and talk with? You may better question, Whe∣ther there be any Turkes or Jewes in the world? and as well question, Whether there be any men in the world? And how should such be dispu∣ted with?

3. For the third Opinion, which yields a Ʋniversal visible Church, but not a Political, it is a gross contradiction.

Argum. Where there is a So∣vereign, and Subjects, and Ru∣ler, and such as are under his Rule, there is a Political body or Society. For the Pars im∣perans, and Pars subdita, do constitute every Commonwealth: And the Relations of these two Page  62 parties, the Ruling part, and the Ruled part, is the form of the Republick. This is undeni∣able. But here are these two parts: For Christ is the Ruling part, and the Church or Chri∣stians are the Ruled part: and therefore you must either deny, that there is a Christ to be King, or that there are Christi∣ans his Subjects, or else you must confesse a Political Church.

But some of this Opinion say, [We confesse there is a visible Body headed by Christ, who is to us invisible, though visible in the Heavens; but this makes not the Church to be visibly Political, unlesse secundum quid; but here is no visible Ʋniversal Head.]

Answ. 1. We perceive now whereabout you are, and from whom, and for whom you fetch your Arguments. You must have Page  63 a Pope it seems, or else no Vi∣sible Politicàl Church: We de∣ny that either Pope or General Councel are the visible Heads of the Church. We maintain that the Church is no otherwise visi∣sible in its Policy, then in these respects. 1. As the Body is vi∣sible, and their obedience. 2. As the Laws are visible by which they are governed. 3. As the inferiour Officers or Ministers are visible. And, 4. As Christ the Head is visible in Heaven. There is no other visibility of Polity to be here expected.

4. The next Opinion denieth only, That there are any true particular Political Churches. Against this I argue thus:

Argum. 1. If there be no par∣ticular Churches there is no Ʋ∣niversal Church: For there can be no whole, if there be no parts: And Political particular Page  64 Churches are those principal con∣stitutive parts of the Universal, which the Scripture mention∣eth. But I have proved, that there is an Universal Church, which is the whole: There∣fore there are particular politi∣cal Churches, which are the parts.

Argum. 2. If there be parti∣cular Christian Societies with Overseers, then there are parti∣cular Political Churches: For a Church hath but two Essential parts; the Guiding or Ruling part, which is the Elders or O∣verseers, and the Guided and Ruled part, which are the peo∣ple. Now here are both these: Therfore there are particular Poli∣tical Churches. That here are Chri∣stian Assemblies me thinks I should not need to prove, to men that see them day by day, and plead against them. The Page  65 only Question therefore remain∣ing is, Whether the Elders or Teachers be true Officers or Elders, or not? And in the up∣shot, this is all the Question, and you can stick on no other (nor well on this) without de∣claring your selves to be Infi∣dels: And this is a Question that belongs not to this place, but I purposely refer you to what I have already published hereupon.

II. My next address is, To them that are so sollicitous to know, which is the true Church among all the parties in the world that pretend to it. Silly souls! they are hearkning to this par∣ty, and to that party, and turn it may be to one, and to ano∣ther to find the true Universal Church: I speak not in con∣tempt, Page  66 but in compassion: but I must say, you deal much liker Bedlams than Christians, or rea∣sonable men. You runne up and down from room to room to find the house; and you ask, Is the Parlour it, or is the Hall it, or is the Kitchin, or the cole-house it? Why every one is a part of it; and all the rooms make up the house. You are in the wood, and cannot find it for trees: But you ask, Which of these sort of trees is the wood? Is it the Oak, or the Ash, or the Elm, or Poplar, or is it the haw-thorn, or the bramble? Why it is all together. You are studying, which of the members is the man: Is the hand the man, or is it the foot, or is it the eye, or the heart? or which is it? Why it is the whole body and soul, in which all parts and faculties are comprized. You Page  67 wisely ask, Which part is the whole? Why no part is the whole? Which is the Catholick Church? Is it the Protestants, the Calvin∣ists, or Lutherans, the Papists, the Greeks, the Aethiopians, or which is it? Why it is never an one of them, but all together that are truly Christians. Good Lord! What a pitifull state is the poor Church in, when we must look abroad and see such abundance running up and down the world, and asking, which is the world? whether this Coun∣trey be the world, or that Coun∣trey be the world? They are as it were running up and down England to look for England, and ask, whether this Town be England, or whether it be the other. They are as men running up and down London to enquire for London, and ask, whether this house be London, or that Page  68 Street be London, or some other. Thus are they in the midst of the Church of Christ enquiring after the Church, and asking, Whether it be this party of Chri∣stians, or whether it be the o∣ther? Why you doting wretch∣es, it is all Christians in the world of what sort soever, that are truly so, that constitute the Catholick Church.

Indeed if your Question were only, Which is the purest, or soundest, or safest part of the Church, then there were some sense in it, and I could quickly give you advice for your reso∣lution; (but that is reserved for a following part of the Discourse) If you only ask, Whether the Parlour or the cole-house be the better part or room of the house? or whether the Oak or the bram∣ble be the better part of the wood? I should soon give you Page  69 an answer. So if you ask, Whe∣ther the Protestants, or Papists, or Greeks, be the sounder part of the Church? I should soon answer you. The same family may have in it both infants and men at age, sound men and sick men; some that have but small distempers, and some that have the plague or leprosie: and yet all are men, and members of the family. And so hath the Church of God such members.

III. My next address is to those several Sects (I call them not so in reproach, but because they make themselves so) that sinfully appropriate the Catho∣lick Church to themselves. Thus did the Donatists in Augustines time, to whom he gives a con∣futation of very great use to all that are guilty of that sinne in our dayes. But I shall only speak particularly now to these three Sects, that are most noto∣riously guilty: 1. The Quakers. 2. Some Anabaptists. And, 3. The Papists.

1. The Quakers are but a few Page  80 distempered people, risen up within a very few years, in this corner of the world: and yet they are not ashamed to con∣demn the most godly Christians, Ministers and Churches of the world that are not of their way; as if the Church were confined to these few poor distracted er∣roneous persons. I do not think that they are all of a mind a∣mong themselves; some of them plainly deny the very essentials of Christianity. And for these to reproach the Church is no wonder: But to appropriate it to themselves, that are them∣selves no members of it, is as if Turks or Heathens should have perswaded the world, that they are the only Christians. In the mean time, I thank God that Christianity is in so much esteem, that even the enemies of it do pretend to it: But for those Page  81 that go under that name, and deny not the Fundamentals; let them consider what I said before to the Seekers: If there be no Church there is no Christ? No Body, no Head? And no Church, no Christians; and no Justifica∣tion or Salvation. And there∣fore I would know of them, Where was the true Church be∣fore the other day that the Quakers rose? If there were any, where was it? If there were none, then there was no Christ, no Head? I remember what a Boy told them lately near us [Your Church and Religion (saith he) cannot be the right, for I can remember since it first begun] Sure Christ had a Church before the Quakers.

2. The rigid Anabaptists do runne the same strain, and ap∣propriate Page  82 the Church to their Sect alone; and this upon the Popish conceit, That Baptism is either necessary to salvation, or else to the being of a member of the Church: None but the Re∣baptized, or those that are Ba∣ptized at age, are taken by them to be members of the Church: (Though I know that many of the Anabaptists are more mode∣rate, and make Rebaptizing ne∣cessary only in point of duty, and ad bene esse.) Of these men al∣so I would know, 1. Where was a Church that was against Infant-Baptism, since the dayes of the Apostles (much less among them) till within this 500 or 600 years at most (perhaps this 200 or 300?) Had Christ a visible Church of such in all ages? If so, tell us where it was, and prove it. If not, tell us, how Christ could be a King without a King∣dom, Page  83 a Head without a body. 2. And can your hearts endure so cruel a Doctrine, as to un∣church all the Churches of the world, except so few, and such as you? 3. And would you have men in their wits believe, that Christ hath been so many hundred years without a visible Church? Or that his Church hath had a false constitution, and that now he is constituting his Church aright in the end of the world? 4. Your errour is so much the greater and more cruel, as your party is the smal∣ler, and more lately sprung up; that ever it can enter into your hearts to imagine that God hath no Church in all the world but you. But I shall say no more to you particularly, partly be∣cause you are an impatient ge∣neration, that take a confutation for a persecution; and partly, Page  84 because I shall offend the more sober, by such needless words, to so gross an errour; and chiefly because that which I shall speak to the next party, will be also usefull to your informa∣tion.

3. The principal Sect that ap∣propriate the Church to them∣selves, is the Papists. And to them I shall more largely open my mind. They make a great noise against all other parties with the name of the Roman Catholick Church, and the con∣fident ostentation that it is only they. They make the Pope the visible Head of it, and exclude all from the Church, besides his Subjects: and all that are not of that Church they exclude also from salvation, with an extra Ecclesiam nulla salus. What Page  85 shall we say to these things?

1. Sure it must needs be some admirable qualification that must thus advance the Church of Rome, to be the whole and only Ca∣tholick Church? And what should this be? Is it their extraordina∣ry holinesse? I know they talk much of the Holiness of their Church: But they dare not put it upon that issue, and let us take that for the Church which we find to be most holy. On those terms I think we should soon be resolved, by a little ob∣servation and experience. How∣ever it would not serve their turn, unless they could prove that none are Holy at all but they. What then is the ground of this pretended Priviledge? Why because they take the Bishop of Rome for the Univer∣sal Bishop, and are under his government. And is this it Page  86 that salvation is confined to.

2. And sure it must be some very hainous matter that all the rest of the Christian world must be unchurcht and damned for: And what is that? Is it for de∣nying any Article of the faith? Which is it that we deny? When they would set them against Protestants, they boast that the Greeks are in all things of their mind, except the Popes Supre∣macy: And therefore this is the only Heresie that might unchurch and damn them. And it is not for ungodlinesse; for we are ready to joyn with them in severer censures of ungodlinesse, then we know how to bring them to. The damning crime is, That we be∣lieve not the Church of Rome to be the Mistress of all the Church∣es, and the Pope to be their Head. And indeed, is this a damning sinne, and inconsistent Page  87 with Christianity, or Church-membership? I prove the con∣trary, That the Catholick Church is not confined to the Romane, but containeth in it all that I have mentioned be∣fore.

Argum. 1. If many are true Christians that believe not in the Pope, or Romane Church, as the Ruler of the rest, then many may be Church-members and saved, that believe not in them: But the Antecedent is certain. For

1. He that truly believes in God the Father, Sonne and ho∣ly Ghost, renouncing the flesh, the world and the Devil, is a Christian: But so do many mil∣lions that believe not in the Pope or Romane Sovereignty.

2. He that hath the sanctify∣ing Spirit of Christ is a Christi∣an: For Christ giveth it to no other: But so have millions thatPage  88believe not the Romane Sove∣reignty, as I shall further shew anon.

3. Those that have all that's essential to a Christian, are true Christians: But so have millions that believe not the Romane So∣vereignty. For they have Faith, Hope, Charity, Repentance and sincere Obedience: and there∣fore are true Christians. If you say, That the belief of the Ro∣mane Sovereignty is essential to Christianity, you must well prove it, which yet was never done.

I prove the contrary by many Arguments:

1. No Scripture tels us, that your Sovereignty is a truth, much lesse of the essence of Christianity. Therefore it is not so to be belie∣ved. What Bellarmine brings but to prove the truth of it, I have manifested to be utterly Page  89 impertinent in my Book against Popery.

2. If it had been essential to Christianity, and necessary to sal∣vation, to believe the Sovereignty of the Church of Rome, the A∣postles would have preached it to all the people, whose conversion they endeavoured, and have sta∣blished the Churches in it: But there is not a word in Scripture, or any Church History that ever the Apostles, or any Preachers of those times, did teach the people any such Doctrine: much lesse that they taught it all the peo∣ple. And sure they would not have omitted a point of necessity to salvation.

3. If the Sovereignty of the Pope, or of Rome, is of necessity to Christianity and Salvation, then the Apostles and Pastors of the Primitive Church, would either have baptized men into the PopePage  90and Romane Church, or at least have instructed their Catechumens in it, and required them to pro∣fesse their belief in the Pope and Romane Church. But there is not a word in Scripture, or any Church records, intimating that ever such a thing was once done either by Orthodox or Here∣ticks; that ever any did baptize men into the name of the Pope or Romane Church, or did re∣quire of them a confession of the Romane Sovereignty; no nor e∣ver taught any Church or Chri∣stian to obey the Church of Rome, as the Ruler of other Churches. Paul was more cer∣tainly an Apostle at Rome (a Bishop they call him) then Pe∣ter, and you may know his pra∣ctice by 1 Cor. 1. 14, 15. [I thank God that I baptized none of you, but Crispus and Gaius, lest any should say, that I baptized in myPage  91own name.] The ancient forms of Baptism are recorded in Scri∣pture and Church History: but this is never in. He that belie∣ved in God the Father, Sonne and holy Ghost, for R•mission, Justification, Sanctification, and everlasting life, was baptized as a Christian.

4. If the Sovereignty of the Romane Church were necessary to Christianity and salvation; we should have had it in some of the Creeds of the Primitive Church, or at least in the Exposition of those Creeds. But there we have no such thing. For their affir∣mation, That the word [Ca∣tholick Church] in the Creed, signifieth as much as [the Ro∣mane Catholick Church] doth signifie no more to us, but the dreaming ungrounded confidence of the affirmers.

5. Thousands and millions werePage  92saved in the Primitive Church without ever believing or confes∣sing the Romane Sovereignty: Therefore it is not essential to Christianity. No man can prove that one Christian believed Rome to be the Mistress of other Churches for many an hundred year after Christ, much less that all believed it.

6. If it be an Article of Faith, and so essential to Christianity, that Rome is the mistresse of other Churches, then either it was so before there was a Church at Rome, or else it begun after. Not before: For when there was no Church, it could not be the mistress of all Churches: Not after: For then Christianity should have altered its specifick nature, and become another thing, by the adding of a new essential part. But Christianity is the same thing since there Page  93 was a Church at Rome, as it was for many years before. And the Catholick Church is the same thing. It was many years a Catholick Church before there was any Church at Rome at all.

7. If it be necessary to Chri∣stianity or Salvation, to believe that Rome is the Mistresse and Head of the Catholick Church, then it is as necessary to know who it is that is this Head and Mistresse; whether it be the Pope, or the particular Church of Rome, or the General Council. For else the bare name of Rome should be the thing of necessity. But if we know not what that name doth signifie, it's no more to us then a non-sense word, which a Parrot may utter. But what it is that is this Head or Sovereign∣ty the Papists themselves are ut∣terly disagreed in. The Coun∣cil Page  94 of Constance and Basil defi∣ned, That the General Council is the Head, above the Pope, and may judge and depose him, as they did divers. The Late∣rane Council thought otherwise: And Bellarmine saith, the fore∣said Council [judged the Judge of the whole world] and main∣tains the Pope to be the Head and Seat of Sovereignty. The Italians go one way, and the French another. But if these be true General Councils, then the matter is determined against the Pope, and therefore is is an Ar∣ticle of Faith, to be believed on pain of damnation, that the Council is above the Pope: And yet it is also an Article of Faith to be believed on the same pe∣nalty, that the Pope is above the General Council: for the Council at the Laterans under Leo 10. hath determined it, Page  95Sess. 11. So that Councils are contrary, and Articles of Faith are contrary, and he that will be a Papist must believe contra∣dictions. If to evade this any say, That either the Council of Constance, or that at the Late∣rane were not true General Councils, or not approved by the Pope: For that of Constance, Bellarmine answers after Turr•∣cremata, Campegius, Sanders, &c. That it was a true and ap∣proved Council (Lib. 2. de Con∣cil. cap. 19.) But they say, That it determined only that the Coun∣cil is above the Pope in case of a Schism, when the true Pope is not known. But Bellarmine durst not stand to this answer: For the express words of the Council are, that [A General Council hath immediate Authority from Christ, which all are bound to obey, though of Papal Dignity.] Can plain∣er Page  96 words be spoke? But Bellar∣mines other shift is worse [That P. Martin 5. confirmed all that was done in this Council, conci∣liariter; but this (saith he) was not conciliariter.] See what jug∣ling the Articles of the Romish Faith are liable to, and how clear an interpreter of Scriptures, and decider of controversies we have, that speaks so enigmatically, when he seems to speak most plainly, even in confirming a General Council, that his own Cardinals, nor the Council it self, are not able to understand him. But perhaps the Council at the Laterane was false, that determineth of the contrary, That the Pope is above Coun∣cils: No, not in the judgement of Bellarmine and his party. For (Lib. 2. de Concil. cap. 17.) he saith, That Vix dici potest, it can scarce be said that thePage  97Council was not General. And the Pope was in it and confirm∣ed it, and the non-reception of it by others, he saith is nothing, because Decrees of faith are immutable, and the not receiv∣ing cannot change them. What a case then are they in, that must needs be damned? Whe∣ther they believe the Pope to be the supream, or the Council to be the supream? One Council is against one way, and the o∣ther against the other way, and both Councils confirmed by un∣doubted Popes. But yet they have a remedy, and that is, That yet the matter is doubtfull: And where is the doubt? Why it is, whether the Council defined this as an Article of faith, or no? And therefore saith Bellar∣mine, [They are not properly Hereticks that hold the contrary, but cannot be excused from greatPage  98timerity.] So that you see what certainty the Papists are at in their faith. It cannot be known, nor will any succeeding Popes determine it, when a Council hath decided a point, whether or no they intended it as an Article of Faith (And yet in the Trent Oath they are to swear obedience [To all things defined and declared by the sacred Canons and Oecumenical Coun∣cils.)] One Council Decrees, That the Pope is highest, and another or two Decree, That the Council is highest, and the Pope must obey them: yea both these are confirmed by the Pope. The Subjects are sworn to obey both contradictories: And yet after this contrary decision, the case is still undecided with them, and for fear of losing half their party, they dare not say, that either are Properly Hereticks Page  99 (mark Properly.) Yea (saith Bellarmine, de Concil. lib. 2. c. 13.) [Though afterwards in the Florentine and Laterane Council the Question seems to be defined (having before been con∣trarily defined at Constance and Basil) yet to this day it remain∣eth a Question among Catholicks, because the Council of Florence seems not to define it so expresly: and of the Council of Laterane, which most expresly defined it, some doubt.] So that as there's no understanding their Councils in their highest Decrees, so we have the Confession of the Pa∣pists themselves, that it is yet undetermined, and no point of faith, which is the Sovereign Power in the Church: And if it be not so much as determined, then much lesse is it essential to Christianity. And if it be not necessary to know, Who hath Page  100 the Sovereignty, then it cannot be necessary to know, that it is in the Church of Rome: For the name of the Church of Rome is nothing but a sound, without the thing that's signified by it. Moreover, the Pope is not the Church of Rome. For it was never heard that one man was call'd a Church: And a general Council is not the Churches of Rome. For if there be such a thing, it representeth all Church∣es as much as Rome. And there∣fore which ever be the Sove∣reign, it cannot be the Church of Rome. And as for the parti∣cular Romane Clergy or people, no man that ever I heard of did yet affirm, that it was the So∣vereign Ruler of the Churches. It is only the Pope and Council that are competitors.

If any say, That it is the Pope and Council only conjunct. I Page  101 answer, 1. That two that are both fallible, set together, will not make one infallible power. 2. Then the farre greatest part of the Papists are erroneous in holding the contrary. For al∣most all make either the Pope, or the Council to be the seat of Supremacy and Infallibility. 3. Then what is become of the Church, when these two disa∣gree, as frequently they have done. 4. The Pope and Coun∣cil agreeing do oft contradict a former Pope and Coun∣cil agreeing do oft contradict a former Pope and Council agree∣ing. 5. Then the Church is without a Head, all this while that there is no Council in be∣ing. See Bellarmines Arguments against this opinion.

8. Another Argument to prove, that it is not essential to Christianity to believe the Sove∣reignty of the Pope or Church of Rome, is this, It is not ne∣cessary Page  102 to salvation to know that there is such a place as Rome in the world, or whether there be one or two, or ten places of that name, or which of them it is that hath the Sovereignty: and therefore it cannot be necessa∣ry to believe that it is the Ca∣tholick or Mistress Church: would God lay mens salvation upon the title of a City, many thousand miles from some parts of his Church, which they have no knowledge of? Many Papists say, That Heathens have suffici∣ent means of salvation, that never heard of Christ; and yet will they damn Christians that never heard of the City or Pope of Rome? For about three hun∣dred years after Christ, it was the seat of the greatest Idolatry, impiety, and persecuting cruelty in the world. And would God all that while so advance that Page  103 wicked place, as to make it essential to Christianity to be∣lieve Rome to be the seat of the Sovereignty of the Church.

9. We have no certainty of faith that Rome shall not be burnt, or be possessed by Ma∣hometanes, or turn to Infideli∣ty: Therefore we have no cer∣tainty that it shall be any Church at all, much less the true Ruling, or Catholick Church.

10. If it were necessary to salvation to believe Romes Sove∣reignty, God would afford the world sufficient evidence of it, and commission Preachers to preach it to the world: For how should they believe without a Preacher, and how shall he preach except he be sent? But no such Commissions are proved to be gi∣ven to any from the Lord.

Having thus backt my first Page  104 Argument, and proved others besides Papists to be Christians, and consequently members of the Ca∣tholick Church, I may proceed to the rest.

Argum. 2. If millions besides Papists have the Spirit of God, and true saith, and charity, and holiness, then are they members of the Catholick Church. For out of the Church is no salvati∣on: but all that have the Holy Ghost and charity, shall be sa∣ved, as the Papists confess, if they continue in it. But that many besides Papists have charity and Sanctification, we have large experience to perswade us to conclude: For though no man can know the certain truth of another mans profession or heart; yet as far as men can know by one another, we have ground to be exeeeding confident of the Sanctity and Charity of multi∣tudes Page  105 among us. I profess if it were but this one thing that hindered me, I could not be a Papist upon any terms. I live among humble, holy, and hea∣venly people, that live in conti∣nual breathings after God, ha∣ting a sinfull thought, in great mortification, and willingness to know Gods will, that they may obey it; and accordingly abun∣dance have ended their lives in peace and joy in the holy Ghost: none of these were Papists: And now it is impossible for a man to be a Papist, that will not con∣clude all these to be out of the Catholick Church, and conse∣quently to be unsanctified and cond•mned. And if so, I am resolved never to be Papist. If I cannot be a Papist without condemning a multitude of the Heliest persons that ever I could meet with, and shutting my eyes Page  106 against the admirable lustre of their graces, let them be Papists that will for me.

Argum. 3. The Lord Jesus shed his bloud for all Christians as well as Papists, with a special intent to sanctifie and save all that are such indeed. There∣fore they are members of the Catholick Church, Ephes. 5. 25, 26, 27.

Argum. 4. All Christians are subject to Christ, though they be not subject to the Pope: Therefore they are the Church of Christ, Eph. 5. 24.

Argum. 5. Those that are lo∣ved of the Father and reconci∣led to him, are to be taken for members of the Church. But all that believe in the Sonne, and Love him, are Loved by the Father, and reconciled to him, Joh. 16. 27. Rom. 5. 1, 2.

Argum. 6. All that are justly Page  107 baptized, are visible members of the Church: But many are justly baptized that believe not the Sovereignty of Rome. There∣fore, &c. The minor is evident by the Scripture direction for Baptizing, and examples of it; and millions at this day in the Church of God confirme it to us.

Argum. 7. They that have a promise of pardon, and are the adopted sons of God, and heirs of Glory, are members of the Church (beyond all Question) But so are all that believe in Christ, and Love God, whether they believe in the Pope or not. As you may see expresly, John 1. 12. & 3. 15, 16, 18. & 17. 20, 21, 22, 24. Mark 16. 16. Joh. 3. 36. & 5. 24. & 6. 35, 40, 47. & 7. 38. & 11. 25, 26. & 12. 46. Rom. 3. 22, 26. & 4. 11, 24. & 9. 33. & 10. 9. Gal.Page  108 3. 22. 2 Thess. 1. 10. Heb. 4. 3. Act. 5. 14. 1 Pet. 2. 6. 1 John. 5. 1, 5, 10. Acts 13. 39.

Argum. 8. If they must live in Heaven with us, we have reason to take them for mem∣bers of the Church on earth. But all that truly love God and believe in Christ shall live in Hea∣ven with us, though they never believed in the Pope. Therefore, &c.

Argum. 9. They that are uni∣ted in all the twenty particulars in the beginning expressed are certainly members of the Catho∣lick Church: But so are ma∣ny that believe not in the Pope. Therefore.

Argum. 10. The Papists Do∣ctrine goes against the certain experience of the sanctified. Some measure of Assurance I have my self, of the Love of God in me; Page  109 and much more many others have, as I see great reason to believe. Now Popery binds me to con∣clude that I am void of charity and all saving special Grace, because I believe not in the Pope, that is, to renounce the experience of Gods grace in my soul, and unthankfully to de∣ny all these mercies of God. So that as sure as any Protestant can be of charity or saving grace in himself, so sure may he be that Popery is false Doctrine, and that's enough.

Having spoken thus much to these several Sects that would appropriate the Catholick Church to themselves, I shall once more speak to them alto∣gether. Whether you are Pa∣pists, or what Sect soever that are guilty of this grievous crime, Page  110 I beseech you think of these following aggravations of your sinne.

1. How evidently is your Do∣ctrine against the mercifull nature of God, and contrary to that abun∣dant grace which he hath mani∣fested to mankind. Is he Love it self? and his mercy over all his works, reaching unto the Hea∣vens, and unconceivable by sin∣ners? Hath he not thought the bloud of his Sonne too dear for us? And yet can you believe those men that would perswade you, that the farre greatest part of the Christians of the world, are out of the Church, and shall be damned, because they believe not in the Pope of Rome, or be∣cause they are not Rebaptized, or the like? How holy soever they are in other respects? Is this like God? Or hath he thus described himself in his Word? Page  111 We are as willing as you to know the truth, and study, and pray, and seek as much after it, and would most gladly find it at any rates: and the more we search, and study, and pray, the more confident we are that your way is wrong: And must we yet be all unchristened that are not of your opinion?

2. How much do you wrong and dishonour the Lord Jesus in many respects. 1. Hath he pur∣chased his Church with his own bloud? And now dare you pre∣sume to rob him of the farre greater part of his purchase, be∣cause they be not of your opi∣nion? I would not stand before him with the guilt of such a sin for all the world. 2. Dare you charge so great unmercifulness on Christ, that hath so wonder∣fully shewed his mercy, and at so dear a rate? After all his Page  112 bloud and sufferings, dare you feign him to say to the world, [Believe in me, and Love me never so much; if you obey not the Church of Rome, you cannot be my Disciples, or be saved?] Yea, and would he lay our sal∣vation on this, and yet not re∣veal it to us, but say so much against it? Let him be of these mens minds that can, for I can∣not. 3. Moreover, the weak∣nesses and diseases of the Saints, do honour the skill of Christ their Physician, that hath under∣taken the cure, and in due time will accomplish it. And will you go and turn them all out of his Hospital, and say, they are none of his patients?

3. Your design is against the very nature of the Catholick Church, and the Communion of Saints. The design of Christ in the work of Redemption was, Page  113 to gather all into one Body, and bring them to God. To break down the partition wall between Jew and Gentile, and take away the Ordinances and Ceremonies that occasioned the division, and to unite them all in himself the Universal Head, Ephes. 2. 13, 14, 15. that he might reconcile both to God in one Body by the Cross, having slain the en∣mity thereby, vers. 16, 17. To this end, When he ascended, he gave Pastors and Teachers, as well as Apestles, Prophets and Evangelists, for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ, till we all come in the unity of the faith, and of the knowledge of the Sonne of God, unto a perfect man, to the measure of the stature of the fulnesse of Christ,—that we may grow up into him in all things, which isPage  114the Head, even Christ, from whom the whole body fitly joyned together, and compacted by that which every joynt supplieth, ac∣cording to the effectual working in the measure of every part, ma∣keth increase of the body unto the edifying of it self in Love.] Ephes. 4. 11, 12, 15, 16. In these several particulars you directly strike at the very nature of the Catholick Church: 1. The Church is but one, and you tear off a member, and call it the whole, and so would make it many, or divide it. It was the design of Christ to unite all the differing parts; and you crosse his design, and go about to se∣parate that which he hath con∣joyned and cemented even by his precious bloud. 2. The Church is united and centered in Christ, and knows no other Head: And Papists would set up Page  115 a mortal and incapable man, and have all unite in him as a Vicar Head: And having not a word for this from Christ, they per∣vert one Text, 1 Cor. 12. 21. The eye cannot say to the hand, &c. or the head to the feet, I have no need of you.] See here (say they) is a visible Head: But 1. It is visible to any man that will understand, that the term [Head] is used of the Natural Body's head, by way of simili∣tude: but when the thing assi∣mulated (the mystical Body) is mentioned, there's not a word of a Head; but the application is of [the more honourable or comely parts] in general: many such Heads there be, that is, more honourable parts; but no Ʋniversal Governour, that's it they should prove: They may else as well pretend, that beside the Pope who is the Head, there Page  116 must be one or two universal eyes, and two universal hands or feet, for the whole Church. Thus men abuse themselves, when they will dare to wrest the Scripture to their interests. 2. But if it had spoke of one Universal Head, must it needs be the Pope, or an earthly man? I must profess that very Chapter is so full and plain against Popery, that were there no more, I could hardly be a Papist. For mark, I pray you, 1. The Lord Jesus him∣self is expresly named, in vers. 12. and yet must we seek for another exposition of the word Head? [All the members of that body, being many are one body; even so is Christ.] It is Christ that the Church is united in.

Page  134 V. My next address is to the Papists, for answer to their great Question, [Where was your Church before Luther? Give us a Catalogue of the persons of all Ages that were of your Church?]

Answ. Of OƲR CHƲRCH? Why Sirs? Do you think we have a Catholick Church by our selves? Is there any more Uni∣versal Churches then One? Do you not know, where the Ca∣tholick Church was before Lu∣ther, and in all ages? Why there was our Church, for we have no other, we know but one. Do you not know where there were any Christians before Luther, or in all ages? Or would you have us give you a Catalogue of Christians? Where∣ever there were true Christians,Page  135 there was our Church: Would you have the world believe that there were no Christians but the Subjects of the Pope? Can you believe it your selves? Doth not your Canus confess, as before cited, that most of the Church∣es and Bishops of the whole world were against the Privi∣ledges of the Church of Rome, and had the Arms of Emperors on their sides? Doth not your Reinerius long ago say (or who∣ever was the Authour of that conclusion. Contr. Waldens. Ca∣tal. in Biblioth. Patr. T. 4. pag. 773.) [The Churches of the Armenians, Ethiopians and In∣dians, and the rest which the A∣postles converted, are not under the Church of Rome.] What fuller confessions can we desire? Nay do we not know how small a part of the world did believe your Ʋniversal Sovereignty till Page  136 almost a thousand years after Christ? and none at all for ma∣ny hundred years after him, that any credible History tels us of? And yet do you ask us, Where was our Church?

But you must have us tell you, Where was a Church that had all our opinions? To which I answer, 1. When you have shewed us a Catholick Church that held all your opinions, we shall quickly tell you of one that held ours. 2. It is not all our opinions that are essential to a Christian, and the Catholick Church. It is Christianity that makes us Chri∣stians and members of the Church: It is not every inferi∣our truth. That which makes us Christians and Catholicks, all true Christians in the world have as well as we: and therefore we are of the same Catholick Church. Aethiopians, Syrians,Page  137Armenians, Egyptians, Georgi∣ans, Jacobites, the many Nati∣ons of Greeks, Muscovites, and Russians; and all other that are against the Romane Sovereignty, are of the same Religion and Catholick Church as we: And so are all among your selves too, that are Christians indeed. The points which we agree in make us all Christians, and Church-members: but the points in which we differ from the Papists, do make us so much sounder and sa∣fer Christians than these, that I would not be one of them for all the world. A sound man is but a man; and so is a man that hath the plague: But yet there is some difference, though not in their manhood.

If therefore you will at any time try whether your Doctrins or ours be the sounder, we are heartily willing to appeal to An∣tiquity! Page  138 Spit in his face, and spare not, that will not stand to this motion: That the eldest way of Religion shall carry it: and they that are of latest beginning shall be judged to be in the wrong. I abhorre that Religion that is less then sixteen hundred years of age; and therefore I cannot be a Papist. I confess in the streams of after-ages, there have been divisions in the Integrals of Chri∣stianity, or the points that tend to the soundnesse of the Church∣es. And in this, I say, Let the eldest be held the best. But for the Essentials of Christianity, and the Church there never was di∣vision among true Christians: for they could not be Christians that wanted any Essential part. And therefore that One Church which contained all the Christians in the world, was our Church before Luther; and the Catalogues of Page  139 the Professours are our Church rolls: But we count by thou∣sands, and by Countreys, and not by names.

But perhaps you'l say, You cannot be of the same Church with the Greeks, or us, or the other parties, that you name: for we and they do all renounce you. I answer, As if it were in your power, who shall be no mem∣ber of Christ and his Church, by your renouncing him! Your renouncing may prove you no Christians your selves perhaps, by proving you (in some cases) uncharitable: but it can do no∣thing to unchurch or unchristen others. If I should say my self, [I am no member of the Church] that doth not make me none, as long as I am a Christian: much lesse can your saying so. Saith Paul, 1 Cor. 12. 15, 16. [If the foot shall say, Because I am not thePage  140hand, I am not of the body: Is it therefore not of the body? And if the ear shall say, because I am not the eye, I am not of the body, Is it therefore not of the body?] The words of a mans mouth make not another to be what he is not, or cease to be what he is. Every one is not a bastard, or a whore, that another in rail∣ing passion calleth so. If Christ do but consent we will be mem∣bers of his body, whether the Pope will or not.

And now, Beloved Hearers, you have been acquainted from the word of God, of the Nature and Unity of the Catholick Church, I beseech you resolve to retain this Doctrine, and make use of it for your selves and others. If any man ask you, What Church you are of? Tell him, that you Page  141 are of that particular Church where you dwell: but for the Catholick Church you know but One, and that you are of. Thrust not your selves into a corner of the Church, and there stand quar∣relling against the rest: Make not Sectaries of your selves, by appropriating Christ, and the Church, and salvation to your party: Abhor the very thoughts and name of any Ʋniversal Church of Christ, which is of nar∣rower extent than Christianity, and containeth fewer than all true Christians, and is pretended to be confined to a Sect. It is not the Papists that are the Catholick Church, nor it is not the Greeks, no nor the Protestants, much less the new Prelates alone; but it is all Christians through the world, of whom the Protestants are the soundest part, but not the whole. Again, consider what a lamenta∣ble Page  142 case it is, that so great a part of the Church do seem to be at a loss about the Church, as if they knew not where it is? That they runne up and down the house of God, complaining that they cannot find the house, and know not which room it is that is the house. But in the house of God are many rooms and man∣sions: One for Greeks, and one for Aethiopians, one for Arme∣neans, and Georgians, and Syri∣ans; one for many that are cal∣led Papists; one for Lutherans, and Arminians; one for Ana∣baptists, and one for many that are truly guilty of Schism and Separation from particular Chur∣ches: There's room for Episco∣pal, Presbyterians, Independents and Erastians: There's room for Augustinians (called Jansenists) and room for Calvinists: But yet no room for any but Chri∣stiansPage  143 and Catholicks. Alas that after so many warnings in plainest words of Scripture, and the History of so many ages, so many Christians should yet be so carnal, as to be saying, I am of Paul, and I am of Apollo, and I of Cephas, that is, Peter: Yea that after Cephas is here named as a party, the Papists should be so wilfully blind, as still to make him the Head of a party! that one is for Rome, and another for Constantinople, and another for Alexandria? When that Augustine hath so long ago decided this point a∣gainst the Donatists, and told them which is the Catholick Church, even that which begun at Hierusalem, and is extended over the world, where ever there be Christians. Alas, that still men are so stupid in their di∣visions, as to be crying out, Page  144Here is Christ, and there is Christ: Here is the Church, and there is the Church: We are the Church, and you are none of it. When the Body of Christ and its Unity, is so frequently and plainly described in the Scri∣pture. I know that none are members of the Church, that deny any Essential point of Chri∣stianity: but I know that many other mistaken parties are. Con∣sider what an uncharitable dan∣gerous thing it is, to give Christs Spouse a bill of divorce, or cast his children out of his Family. And in the name of God take heed whilest you live, 1. That you never confine the Church to a Sect or party. 2. Nor ever cast out the least true Christians, seeing Christ will never cast them out.

But because this Disease hath miserably tormented us for so many ages, and because we see so many sick of it at this day, di∣stractedly looking for the Catho∣like Church in this or that party, and thinking that all others are shut out, I shall here tell you what are the Causes of this distraction, and in the discovery of the Cau∣ses, you may see the Remedies. And withall I shall shew you the Hin∣derances of the Concord and Peace of the Church, while so many seem to be all for peace! For it may seem a wonderfull thing to hear almost all men cry up the Churches Peace and Con∣cord, and yet that it flyeth further from us, when it is in our power to be possessors of it, if we were but truly and generally willing, as we pretend to be, and think that we are.

Page  146 1. Some men under stand not the nature of the Ʋnion and Concord of the Church, nor how much is to be expected in this life, and there∣fore looking for more then is to be looked for, they think we have no Unity, because we have not that which they ig∣norantly expect: and there∣upon, finding greater Unity in this or that Sect among themselves, then they find in the whole Body, they presently conclude, that that sect is the Church: They see a great many differing parties, and hear them condemning one ano∣ther, and therefore they foo∣lishly think, that all these cannot possibly be of the true Church: and then they hear the Papists boast of their Ʋ∣nity, as having One Head, and One judge of controversies, and one expounder of Scripture, and being all of one belief, and therefore Page  147 they think that the Papists are the true Church.

But consider before you run past your understandings of these two things: First, there is no Per∣fect Concord to be expected upon earth: This is the glory that's pro∣per to the life to come. You might easily see this, if you were but considerate. For 1. there can be no perfect Concord, but where there is perfect light and know∣ledge: For while we are ignorant, we shall unavoidably erre and differ. What do we quarrel about, but matter of Opinion? One thinks this is the right, and ano∣ther thinks that is the right: And if we had all so much knowledge, as to resolve all these doubts, do you think we should not be sooner agreed? Doubtless our disagreements are much for want of knowledge, we quarrel in the dark: If such a Light would come Page  148 i• among us, as would shew us all the truth, it would soon make us friends. But this is not to be ex∣pected in this Life. Even Paul faith, that here we know but in part; we understand as Children, and think and speak as Children; and is it any wonder to have Chil∣dren fall out? But when that which is perfect is come, then that which is in part, shall be done away: Now we see through a glass, darkly; but then face to face: now we know in part; but then we shall know even as we are known. 1 Cor. 13. 9, 10, 11, 12. And therefore we find even Paul & Barnabas so farre disagreed as to part asunder, because they had not both so much knowledge, as to know whether Marke should be taken with them or not. In Heaven onely we shall know perfectly: and therefore in Heaven onely we shall be united, and agree perfectly.

Page  149 2. And we can never be perfect in Union and agreement among our selves, till we are perfect in union and agreement with Christ. For we cannot regularly be neerer to each other then we are to our Center: For it is the Center only in which we must unite. It is not possible to be neerlyer united a∣mong our selves by a Christian union, then we are to Christ: And therefore seeing it is only in Hea∣ven that we are perfectly united to Christ, and at agreement with him, it is only in Heaven that we must be perfectly united among our selves. You marvail that we so much differ from one another. But you forget how much we all differ yet from Jesus Christ; and that this is the difference that must be first made up, before we do any good of the rest.

3. Moreover, we can never be perfectly united and agreed, till Page  150 we are perfectly Holy, and every grace be perfect in us: For Ho∣liness is that new Nature in which we must be one: And every grace hath a hand in our accord: When we are perfect in love, and perfect in humility, and meekness, and patience; and perfect in self-de∣nyall, and all other graces, then and never till then, shall we be perfect in our union and agree∣ment among our selves: while there is the least sin in the soul, it will hinder our full agreement with God and men: It is sin that woundeth both the soul and the Church, and makes all the bate and divisions among us: And when all sin is gone, then all diffe∣rences will be done, and never till then. What an ignorant thing then is it of you, to wonder so much at our many differences, and yet not to wonder at our sinful∣ness, and unholiness, and difference Page  151 with Christ in whom we must a∣gree. Well, remember hereafter, that Unity and Concord is here to be expected, but according to the proportion of our Holiness, and therefore so much sin and ig∣norance as remains, no wonder if so much division remain.

The second thing which I desire you to remember is this: that in all the Essentiall matters of Chri∣stianity, there is as true a vanity among all the differing sorts of Christians, as there is among the Papists, or any one sect: Even in all the twenty points of Union, which I named in the beginning. And this is the Union that is most to be esteemed, or at least, this is enough to make us of One Christ. As the great essentiall points of faith are of far greater moment and excellency, then our several controverted by-opinions, so is a Union in these great essentiall Page  152 points, more excellent then an Union in smaller matters: Though both together is best of all, if joyned with the truth.

To these let me add also a third consideration, that it is no won∣der to find the Papists as a sect a∣greed among themselves. For so are other sects, as well as they: yea let me add more, that I know not of any one sect in the world, that differ so much among them∣selves as the Papists do. The Greeks are kept from so much difference by their want of learning, which keeps them from medling so much with niceties, and running into so many controversies as the Papists do. The like may be said of the E∣thiopians, Armenians, and many more. The Protestants differ not in half, nor a quarter so many points as the Papists do: Nay the very Anabaptists themselves do not differ among themselves in Page  153 the tenth part so many points as the Papists. If the many hundred differences among their Commen∣tators, Schoolmen, Casuists and other writers, were collected and presented to your view, I much doubt whether there be any one sect on the face of the earth, that hath the twenti•h part so many differences among themselves as the Papists have. Though they think they salve all by saying that they differ not in Articles of faith, yet their differences are ne∣ver the fewer for that. And others may say more in that than they can do.

Well! remember this advice: expect not a heavenly perfection of Unity and Concord, till you come to Heaven.

2. Another cause of our Di∣stractions and Hinderance of Concord is, that very few menPage  154have peaceable spirits, even when they are extolling Peace. A peace∣able spirit must have these qualifi∣cations which most men want.

1. He must be united to Christ the Head and Center of Union, & have a sanctified nature, and va∣lue Gods honour above all things else, that so his desires of Peace may flow from a right principle, & may proceed upon right grounds, and to right ends; and he may seek a Holy Peace? And alas, how few such spirits have we?

2. A Peaceable spirit must be a Publike spirit, highly esteeming the wellfare of the whole Body, above any Interest of his own, or of any sect or part. The great grace of self-denyall is of necessi∣ty herein. No man hath a Christi∣an Peaceable spirit, that doth not most highly value the peace and prosperity of the universall Church, so far as to submit to Page  155 losses or sufferings himself for the obtaining of it, and that had not rather his party suffered, then the whole. But, alas, how rare is a publick spirit in any emi∣nency! How private and selfish are the most! The good of the Church can no further be endea∣voured, with too many, then selfe will give leave, and then their party will give leave: These must be made the masters of the con∣sultation.

3. A Peaceable spirit must be a Charitable spirit: loving all the Saints as Saints; and that with a pure heart and fervently: This would put by the matter of contentions: This would pro∣voke men to healing endeavours; and it would put the best con∣struction on mens opinions, words and actions that they can beare: [Charity suffereth long, and is kind: Charity envyeth not: Cha∣rityPage  156vaunteth not it selfe: is not puffed up, doth not behave it self unseemly, seeketh not her own; is not easily provoked, thinketh no evill; rejoyceth not in iniquity, but rejoyceth in the truth; beareth all things, believeth all things; hopeth all things; en∣dureth all things, 1 Cor. 13. 4, 5, 6, 7. O what an effectuall healer is Charity! what a tender hand will it bear to any distressed member! much more to the whole Church: what causeth our Di∣stractions more then want of cha∣rity! what else makes men look so scornfully, and speak so dis∣gracefully of every sort of Chri∣stians, but themselves? and to en∣deavour to make others as odious as they can! and to make meer verball differences seem reall; and small ones seem exceeding great, and to find out a heresie or a blasphemy in the smallest error, Page  157 and perhaps in a harmless word: All is blasphemy with some men, or error at least, which they do not understand. Alas, we have reall heresies and blasphemies enow, among Arrians, Socinians, Ranters, Quakers, Seekers, Li∣bertines, Familists, and many others; let us reject these that are to be rejected, and spare not; but to be rejected, and spare not; but we need not feigne heresies and blasphemies where they are not, as if we wanted matter for our indignation.

4. A Peaceable spirit, must be in some measure meek and pati∣ent, with a humble consciousnes of its own frailties and offences: But alas, what passionate, rash and turbulent spirits do abound in the poor divided Church? such as are made of Gunpowder, and speak fire and sword; that will do no right, nor bear no wrong; that will speak well of few but Page  158 their own party, and yet cannot endure to be ill spoken of them∣selves? that are possessed with the wisdom which is from beneath, which is earthly, sensuall and divelish, Jam. 3. 15. and are stran∣gers to the heavenly wisdom, which is first pure and then peaceable; gentle and easie to be intreated. v. 17. Even preachers of peace, are some of them become the fer∣vent agents of the Divider, and go up and down with destroying rage, and make their tongues the bellows of hell, resisting the Peaceable endeavours of their brethren.

5. A Peaceable spirit must have a high esteem of Peace, and be zealous for it, and industrious to obtain it. Only against ungod∣liness, and unpeaceableness must he be unpeaceable. Many have a good wish and a good word for peace, as hypocrites have for godliness; Page  159 but this will not serve the turn. He that is not for us is against us, and he that gathereth not with us, and he that gathereth not with us, seat•ereth abroad. The wicked and unpeaceable are zealous and industrious against Peace; and those that are for Peace, are cold and indifferent for the greater part; and the zealous and indu∣strious are so few, that their voices cannot be heard in the contenti∣ous crowd. The unpeaceable are commonly the lowdest, and are actuated by a fervent zeal, which nature agreeth with, and Satan cherisheth and excites: such will even as the Quakers, go up and down from one Assembly to ano∣ther, and in the Market-places, and other places of concourse, re∣vile and rail, and reproach the Mi∣nistry, and speak as earnestly as if they were the agents of Christ. And others are busie in secret, that will not incur the disgrace of such Page  160 visible impiety. And when the enemies of Unity and Peace, are many, and hot and lowd, and the friends of Unity and Peace, are either few, or cold, and dull and silent, what's •ike to be the issue, but even the mischiefs which we feel? Forsooth, some dare not be fervent for Peace, lest they be cen∣sured for their fervour to be un∣peaceable: These shew how much they love the praise of men, and stick yet in the power of selfe. There's need of Zeal for Peace, as well as for other parts of Holiness. All the resistance that the enemies of Hell and earth can make, will be made against it: And will it be carried on against all by sleepy wishes, and sitting still? I am sure this agrees not with the precepts of the spirit. Follow Peace with all men, Heb. 12. 14. If it be possible, as much as in you ly∣eth, live peaceably with all men,Page  161 Rom. 12. 18. Its a sory Surgion, or Physician, that will think it enough to wish well to their Pati∣ent: the House of God will be neither built, nor repaired without zeal, and industry and patience in the work. If mens hearts were set upon the Churches peace, and they did but feel the disjoyting of her members, the breaking of her bones, and the smart of her wounds, as sensibly as they feel the like in their own bodies; and if Ministers and other Christians, were as sensible of the evill of divisions as they are of drun∣kenness, and whordom, and such other sins, and if we were all a∣wakened to quench the flames of the Church, as earnestly as we would do the fire in our Houses, and would preach for peace, and pray for peace, and plead and la∣bour, and suffer for peace, then some good might be done on't, Page  162 against the rage and multitude of dividers.

3. One of the greatest hinde∣rances of Concord and Peace, is The setting up of a false Center, and building Peace on grounds that will never bear it. Christian Unity is no where centered but in Christ the head, and no way main∣tained but by the meanes which he hath ordained to that end. But the miserable world will not discern or take up with this. The Papists are of two Churches (for they have two Heads or Sove∣raigns, which specifie the society.) One of the Popish Churches, make the Pope the Head and Center, and all the Church must unite in him, or it can be no Church! The other Popish Church do make a general Council the Head, and the Pope onely the sub∣ordinate Page  163 Soveraign in the vacan∣cy. And these think to have the whole Church to unite upon these termes. But it will never be. As Divine faith will have no formall Object but Divine veracity, so neither can Christian unity have any universall proper Center but Christ. As at the building of Babel, when men would unite for their future security in their own devices, it brought them to utter confusion, which the world groan∣eth under to this day: so when men will build a Babel of their own invention, for the preventing of the inundation of heresies, they are upon the most dreadful work of confusion. The Church is taught by the Scripture, and the Holy Ghost within them, to take up no where short of God, to call no man on earth, the Father or Master of our faith, not to trust in man, and make flesh our arm. Page  164 Man is too dark and too weak a Creature, to be the Head or Center of the Church: deluded Papists! you think you befriend the Churches unity, when you hang it by a hair, and build it on the sand, and found it on meer weakness: could you prove that ever God had promised abilities and gifts to the Pope of Rome, proportionable to such a work, we should most gladly look out to him for the exercise of those abi∣lities. God setteth none on work, but he furnisheth them with a suitableness for it. Have all Popes or Councils Prophetical and A∣postolical inspirations and directi∣ons? what! those that have been censured, and some of them depo∣sed for blasphemy, heresie, so∣domie, Adultery, Murder, Si∣mony, and such works of dark∣ness! The spirit useth not to dwell in such persons, nor light Page  165 to have communion with such darkness. Nay if all Popes were holy, yea as holy as Peter, they were too weak to bear up the u∣nity of the Church. It is Christ and not Peter, that is called the Rock, on which the Church is built, against which the gates of Hell shall not prevail. This Rock is Christ, 1 Cor. 10. 4. The Church is the spouse of Christ, and must not be made a harlot, by being wedded to the Pope or any other. Nothing hath more hindered the fuller union of the Church, then this Idol self-exalting Head, and false Center of union.

And if any would unite the Church in Kings, in Councels, in any humane devices, they will but divide it.

4. And the same course take they that must needs build ourPage  166union on insufficient subordinate meanes. Some must have Confessi∣ons in words of their own, to which, all that will be accounted Christians must subscribe; or at least, all that would have com∣munion with them. Though we would subscribe to the whole Scripture, or any Confession drawn up in its phrase and mat∣ter, yet this will not serve for union and communion. They tell us, Hereticks will subscribe to the Scripture: And I tell them, that Hereticks may subscribe also to their Confessions, and force a sense of their own upon them: and that God never left them to make better Confessions, and fitter to discover heresies, then Scripture doth afford. But if Hereticks will subscribe to the Scriptures, or confessions taken wholly out of them, they should be no Hereticks in our account, Page  167 till they discover that they main∣tain some heresie against the sense of the Scripture, or Confession which they subscribed to: And then they are to be censured by the Churches accordingly; not for want of subscribing to a suf∣ficient Confession, but for abusing and contradicting the Confession which they did subscribe; and so to be corrected for it as a crime against a sufficient Law and Rule, and we must not think to pre∣vent it by making a better Law or Rule, which shall tye them stricter, and which they cannot break. Its a strange Rule, which can necessitate the subject to ob∣serve it, and which cannot be violated. And its a wild Head that must have new Lawes and rules made, because he sees that malefactors can break these! The Law is sufficient to its own part, which is to be the Rule of duty, andPage  168of judgement. It tells men suffici∣ently, what they must believe and do; but if they will not do it, it judgeth them as offendors. Youl'e never form a Confession, or make a Law that cannot be misinterpre∣ted and broken. The Papists have set up whole volums of Councils and Decrees, for the Rule, for∣sooth because the Scripture is dark, and all Hereticks plead Scripture. And what have they done by it, but cause more darkness, and set the world and their own Doctors too, in greater contentions, so that now Coun∣cils crosse Councils, and they can neither agree which be true ap∣proved Councils, and which not; nor when they intend a Decree to be an Article of faith, and when not; no nor what sense to take their words in, and how to recon∣cile them. And thus men lose themselves, and abuse the Church, Page  169 because Gods word will not serve their turn as a Rule, for us to unite upon. This is the One Rule that God hath left, and men will needs blame this as insufficient, and mend Gods works by the devices of their addle brains, and then complain of divisions, when they have made them! One Company of Bishops must needs make a company of Cannon Laws for the Church, and all must be Schisma∣ticks, that will not be ruled by them: Another Company that are of another mind, make con∣trary Canons, and those must be obeyed, or else we are Schisma∣ticks. They must make us our Ser∣mons, and call them Homelies, and make us our Prayers, and call them a Leiturgie: and the fruit of their brains must be the Rule of all others, or else they are Schismaticks. So wise and holy are they, above all their brethren, Page  170 that none must publickly speak to God, in any words but what they put into their mouths. (Read Dr. Heylins Discourse of Cant. 5. 5. a∣gainst Ministers, praying in the Church in any other words but what is in the common Prayer-Book.) So they do also by their Vestures and Gestures, and other ceremonies: Nothing hath more divided the Church, then the proud impositions of men, that think so highly of their own words and forms, and ceremoni∣ous devices, that no man shall have communion with Christ and the Church, in any other way. Never will the Church unite on such termes. The Rule that all must agree in, must be made by One that is above all, and whose authority is acknowledged by all. Experience might tell these men, that they are building but a Babel, and dividing the Church. Page  171 In the Lords Supper, where they have limited us to a Gesture, we are all in pieces. In singing Psalms where they left us free, we have no discension. In the places where Garments and other Ceremonies are not imposed, Gods worship is performed without contention, and with as little uncomeliness as with them.) Proud quarrelsom men, that must needs be Lording it over the Church, and turning Legislators, may set all on fire for the promoting of their wayes, and rail at all that will not be under their yoak: but when they have all done, they will find, they are but busily dividing the Church, and their Canons are but fiery Engines to batter its unty and peace. A thousand years experience and more, might have taught us this to our cost. Never will the Church have full unity, till the Scripture suffici∣ency Page  172 be more generally acknow∣ledged. You complain of many opinions and wayes, and many you will still have, till the One Rule, the Scripture, be the Standard of our Religion. As men that divide and seperate from us, do use to accuse the Ministers, and then be every man a Teacher to himself; so they use to accuse the Scriptures, and (as the Papists) call them dark, and dangerous, and in∣sufficient: and then every sect must make us a new Rule, when they have disparaged that which Christ hath given us. Then one makes the Pope a Rule by his De∣cretals, and another a Council, and another the Bishops Canons, or Articles, and another his own suggestions and impulses. Stick close to this One Bible, and let nothing come into your faith or Religion, but what comes Page  173 thence, and when Controversies arise, try them by this; and if you cannot do it your selves, then take the help of Ministers or Synods, and use them not as Masters, but as helpers of your faith; not to make you another Rule, but to help you to under∣stand this Onely Rule, and thus you may come to be of one Religion, but never other∣wise.

5. To these I may add, the damnable sin of Pride and selfish∣ness (toucht at before.) All men would have Peace: but most would have it on their own termes, yea, and most parties would be the very Center of the Churches. If all the world will come over to them, they will be at peace with them, other∣wise not. If we will all sweare Page  174 allegiance to the Pope, and turn to them, we shall have concord with the Papists: If we will all renounce Presbyterian Ordinati∣on, and submit to Episcopacy with all their Canons, forms and Ceremonies, we shall have con∣cord with the rigid of that party. If we will all be for an Office of unordained Elders, that have no power to meddle with preaching or Sacraments, we shall have peace with the rigider sort of that way! If we will causelesly separate and make the Major vote of the People to be Church Governours, we may have peace with men of that way: And if we will be re∣baptized, we may have peace with the Anabaptists. But can all the Catholick Church unite upon these private narrow termes? E∣very man would be the Pope, or the generall Council himself: or Page  175 rather every one would be the God of the world; that all men may receive the Law at his mouth, and his name may be honoured, and his Kingdom may be set up, and his will may be done throughout the world: This is the nature of self-idolizing Pride. And hence it is, that the Church hath as many dividers as unsanctified men; because every unsanctified man is thus made an Idoll by his pride; and knowes no further end but selfe. Is there never a man of you that heares me this day, that would not have all the Town and Countrey and world to be of one mind? I think there is not one but wisheth it. But what mind must it be? It must be of your mind! or else it will not satisfie you! And alas you are so many, and of so many minds among your selves, that this way will never Page  176 unite the world! One must have all of his mind, and another must have all of his mind, when no man well agrees with another, and yet none will be brought to anothers mind. But God is One, and his mind is certainly right and good: and the Spirit is One, and the Scripture indited by it is one; and if you would come to that as the Onely Rule, you might be of One Religion and mind and way? But till then, you do but labour in vain. But you•'e say still, that every sect pre∣tendeth to the Scripture, and there is so many expositions of it, that we see no hopes that this way should unite us: To this I next answer.

6. It is the bane of unity, when men must make every inferior O∣pinion the seat of Ʋnity, andPage  177will not unite in the essentials of Christianity, endeavouring in Love to accord as well as they can in the rest. Though the Truth of the whole Scripture, (that is known to be holy Scri∣pture) must be acknowledged; yet the understanding of the meaning of the whole Scripture, is not of necessity to salvation or Church-Unity. Otherwise, woe to every one of us. For there is no man on Earth, that hath the perfect understanding of all the holy Scriptures. And yet all that is in it propounded to be believed, is de fide, matter of faith, and its our duty to believe it, and understand it, and our sin that we do not; but not a sin that proves us graceless, or unjustified. I wonder the Papists have not veniall errors in matter of faith, as well as veniall sins against morall precepts! but all Page  178 that is de fide must with some of them be fundamentall or es∣sentiall to Christianity. The Scripture is a full and beautifull body: which hath its flesh and skin, and a multitude of nerves and veins, and arteries, as well as the Head, the Heart, and Stomach, and other naturall parts; without which parts that are the seat or chief instruments, of the Aminall, Vitall and Na∣turall Spirits, the body were no body. All in the Scripture is true and usefull but all is not essen∣tiall to Christianity. And in the Essentials all Christians do agree; and if you would know how such should behave themselves to one another, hear the holy Ghost himself, Phil. 3. 12, 13, 14, 15, 16. Not as though I had alrea∣dy attained, or were already per∣fect; but I follow after that I may apprehend, that for which al∣soPage  179I am apprehended of Christ Jesus: Brethren, I count not my selfe to have apprehended, but this one thing I do; forgetting those things which are behind, and reaching forth to those things that are before, I presse towards the mark for the price of the high calling of God in Christ Jesus. Let us therefore as many as be perfect be thus minded, and if in any thing ye be otherwise minded, God shall reveal even this unto you: Nevertheless, whereto we have already attained, let us walk by the same Rule, let us mind the same things.] So 1 Cor. 3. 11, 12, 13, 14, 15. [Other foundation can no man lay, then that is laid, which is Jesus Christ. Now if any man build on this foundation, gold, silver, precious stones, wood, hay, stub∣ble, every mans works shall be made manifest: for the day shallPage  180declare it, because it shall be re∣vealed by fire, and the fire shall try every mans work of what sort it is: If any mans work abide which he hath built thereupon, he shall receive a reward: If any mans work shall be burnt, he shall suffer losse; but he himself shall be saved, yet so as by fire.] Er∣rors may bring heavy judge∣ments in this life, and out of this fire the erroneous may e∣scape, and not fall into the e∣ternal fire; for thus will God fit as a refiner, and purifier of silver, and will purifie the Sons of Levy, and purge them as gold and silver, that they may offer to the Lord an offering in righteous∣nesse, Gal. 33. Dislike every er∣ror, and scape as many as you can; but think not that every error must dissolve our unity, or that every truth is necessary to our unity.

And where you say that all sorts do plead the Scriptures, I answer, 1. That all sorts of Chri∣stians in the Essentials do right∣ly understand the Scripture. 2. And for the rest, their very pleading, that shewes that all sorts are convinced that it is the Rule of truth, even where they do not understand it. 3. And this is no proof of the insufficiency of Scripture, but of the imperfe∣ction of mens understandings; and instead of seeking for ano∣ther Rule, you should labour for a better understanding of this, and use the help of Mini∣sters thereto. The Law of the Land is the Rule of the subjects actions, and tenures; and yet what controversies are about it, even among the wisest Lawyers? and one pleadeth it for one cause, and another saith that the Law is for the contrary cause: yea, Page  182 one Judge differs from another. What then! must we cast away the Law? Let us know where to have a better first! But rather men should labour to know it better, and live quietly in obe∣dience of what they know, and meddle not contentiously with the niceties of it without need. And thus we must do about the Law of God. Agree in the Es∣sentials, and learn the rest as well as we can.

7. Another great Impediment to our Concord is, Abundance of dividing unpeaceable Principles, that be grown into credit, or en∣tertained in the world: And if such Principles meet with the most Peaceable disposition, they will make the man become un∣peaceable. For the best men that are, will think they must obey Page  183 God; and therefore when they mistake his will, they will think they do well when they are sin∣ing against him. There are too few in the world, of peaceable Principles: some lay all Peace, as is said, on the Opinions of their own parties; and some lay it on a multitude of such low opini∣ons, and such doubtfull things, that they might know, can ne∣ver be the matter of universal consent: some think they must not silence any thing which they conceive to be a truth, for the peace of the Church, or the pro∣moting of greater undoubted truths. Some think they ought to reproach and disgrace all that are not of their mind, and some think they ought to destroy them, or cast them out, and think this a part of their faithfulness to the truth of Christ, and that this is but to help him against his ene∣mies. Page  184 And there is no more de∣sparate principle of division and persecution, then this unchari∣tableness, which makes the Chil∣dren of God, and the members of Christ, to seem his enemies, and then use them as his enemies: to dresse them in a false attire, as they did Christ, and then smite him: to put them in the shape of Schismaticks, or Hereticks, or Devils, (as the Papists do when they burn them) and then use them accordingly. Many more unpeaceable Principles I might recite; and if it were not too te∣dious, I think it would be use∣full.

8. Another hinderance of U∣nity and Peace is, A Carnall zeal in matters of Religion, which is frequently mistaken for the true zeal of the Saints. When men Page  185 are confident that their Opinions are the truth, and overvalue them as to the necessity, (because they are their own, though they ob∣serve not the reason.) They pre∣sently think they must be hot a∣gainst all the gainsayers of their opinions; and herein they place the most, or at least too much of their Religion.

There's not one of many that hath this zeal, but thinks it is of God, and is part of their Holiness. When as it is often from the Devil and the flesh, even when the Do∣ctrine is true which they contend for. You may know it from true zeal, by these following marks. 1. It is more for Controversies and speculations, then for practi∣call holiness. 2. It is selfish, and kindled by an overvaluing their own conceits or wayes. 3. It is Private, and would promote a lower truth to the losse of a grea∣ter, Page  186 or a doubtfull point, to the losse of undoubted truth; or a single truth, to the losse or hin∣derance of the body of common truth; and it is hotter for a party, than for the Catholick Church, and will promote the interest of an opinion or purity, to the wrong of the common interest of the Church. 4. It is blind, and car∣ries men to sinfull meanes, as re∣sisting Authority, Order, or Or∣dinances, or the like. 5. It is un∣mercifull and unpeaceable, and little sensible of the case of others, or smart of the divided Church. Many are calling for fire from Heaven, for the cause of Christ, that little know what spirit they are of, Luk. 9. 55. O how true is this of many, that think they ex∣cel in knowledge or zeal, and are but defending the truth against erroneous adversaries. But [who is the wise man, and endued withPage  187knowledge among you? let him shew out of a good Conversation, his works with meekness of wisdom: But if you have bitter envying and strife in your hearts, glory not, and lie not against the truth: This wis∣dom descendeth not from above, but is earthly, sensuall, devilish: For where envying and strife is, there is confusion, and every evill work: But the wisdom that is from above, is first pure, then peaceable, gentle, and easie to be intreated, full of mercy and good fruits, with∣out partiality, without hypocrisie, And the fruit of righteousness is sown in Peace, of them that make Peace.] Jam. 3. 13. to the end. But of this I have formerly spoken at large, in many Sermons on these words of James. Dividing zeal is a grievous distracter of the Churches Peace.

Page  188 9. Another Hinderance is, that of the many that are for Peace and Unity, there are few that have any great skill to promote it, and those few that have skill, want op∣portunity or interest, and are cry∣ed down by the opposers. There's a great deal of skill necessary to discern and manifest the true state of Controversies, and to prove verball quarrels to be but verball, and to take off the false vizors which ignorance and passions puts on them, to agravate the differen∣ces that are debated. There's much wisdom necessary for the securing of Truth, while we treat for Peace, and the maintaining Peace, while we defend the Truth. Alas, how few escape one of the ex∣treams in most differences them∣selves; and therefore are unfit reconcilers of others. Few are Page  189 possessors of that blessed Light that doth shew the error of both extreams, and must be the meanes of our Concord, if ever we agree! Few know that Truth between contrary errors, in which both must meet. How much skill also is necessary to deal with touchy froward spirits, and to handle both nettles and thorns that must be dealt with. And how few men of wisdom and Peace are much regarded by the firebrands of the Churches? And how few of them have Languages, and health, and maintenance and authority, and a skilfull activity to set others on work, which are almost need∣full for this healing design? And what abundance of private wishes have been buried by the skilfullest men for want of opportunities. And how many private writings cast by, that have that in them, that deserved publick entertain∣ment, Page  190 and might have been very fit instruments for this healing work.

10. And the various Carnall Interests of the world, are an exceeding hinderance to the Churches Peace. The Interest of One Prince lyeth for one party; and anothers, for another party: One Prince thinks it for his Inte∣rest to unite; and another thinks it for his Interest to divide, or se∣cretly to cherish and continue di∣visions. The Ministry also have too oft a Carnal interest, which lyeth usually in siding with the Prince; and the great carnall interest of the Roman Clergie, lyeth sticking close to the Pope. The people hereupon, are commonly in such distractions and disturbances, by warres, or secular cares and wants, that motions of Peace can scarce be heard, or attended; but the noise of Guns and Drums, and la∣mentations, Page  191 and reproaching of enemies, drowneth all. And when the crossing of secular Interests hath made them one anothers enemies, theyl'e hardly treat as friends for unity in Religion, or the healing of the Church.

11. And its no small hinde∣rance, that the Princes of the earth are commonly so bad, as either to be strangers to the true interest of Christ and his Church, or else to prefer their own before it. Its they that have the greatest Inte∣rests and opportunities, and might do most for unity if they would. And withall they think, that no body should meddle without their leave; and commonly, when they do nothing themselves, they will not suffer the Ministers to do it that are their subjects. How easie were it with the Christian Princes and States, if they had so Page  192 much wit and grace, to agree to∣gether, to bring the Churches in their Dominions to much agree∣ment? But alas, highest places have greatest temptations, and there∣fore too oft, the worst men: so that they that should do it, and might do it, have no heart to it. And the Princes are very rare, that prefer Christs Interest before their own, and have truly learnt the lesson of denying themselves, and forsaking all they have for him. The great work of converting the Heathen world, should be pro∣moted by them; but how little is there done in it by any Princes.

12. Moreover, the multitude are every where almost, averse to Holy Ʋnity and Peace: Their dispositions are against it: their Principles are against it: their Page  193 parts unfit for it: And yet how to do it without them will be hard? For 1. They have all of them almost conceits of their own fitness; and think all mat∣ters in Religion should be regu∣lated by them. They detest that a few should overtop them, and do the work while they stand by; and they grow to a hatred of those few, because they are counted wiser and better than they; yea they naturally hate the godly, and the practicall truths of God: And yet the greater Vote must carry it; or else the swarm will be about your eares: when its a hundred to one, but a hundred for one in most places of the world, are in the wrong, if not bitter ene∣mies to the right. And in the best parts of the world, its a wonder if the greater part be not the worse. Or if in a cor∣ner Page  194 or two it should be better, what's that to all the Christian world? 2. At least if they will not be passively peaceable, how little can we do, when its they that must (in part) consent, and its they that have the strength to resist.

13. And even among the Godly, the Peacemakers are farre the smaller number, (I mean, as to the healing of our common divisions.) For the younger sort of Christi∣ans, in age, or grace, or gifts, are the greatest number: And these also are of the most active hot dispositions, and will be forwar∣dest in all agitations, and will not stand by. And alas, how few of them have meekness, prudence, and charity, answerable to their heat and activity. They will lead their leaders; and their way must Page  195 carry it, or else all are censu∣red and trod down by them: And how ordinarily is their way unpeaceable and confu∣sive; and how seldom doth it end according to their ex∣pectations, for the Churches good. But for the wise and judi∣cious, experienced, sober, peace∣able men, alas, how few are they? Till they grow aged, few attain to this. And yet no∣thing will be done for the Peace and welfare of the Church; but by the Conduct and di∣rection of these few experien∣ced, judicious, moderate men. None else can do it: and yet few other will suffer them to do it. And thus we see here in these Nations, that even Religious men have been the hinderers of our Peace.

Page  196 14. And withall, the Devill who is the great enemy of Peace and Unity, is still watching to cast in some bone of contention, and to make use of the opinions, and passions of all, both good and bad, for the accomplishing of his ends. And alas, his subtilty overreacheth not onely the igno∣rant people, but the most learned Divines, and prudent Princes. They shall not manage their af∣faires of State so carefully, but he will engage them against Christ and the Peace of the Church, before they are aware: He will do his utmost, to make the Interest of Christ and the Prince, of the Church and the Common∣wealth, to seem to stand at an enmity to each other, and make Princes walk in a jealousie of Christ and his Gospel, and Mini∣sters, Page  197 least they should encroach upon their honour and greatness: And too oft he engageth them in flat opposition, till this stone fall upon them, and grind them to powder.

And the Ministers of the Go∣spel shall scarcely manage their work so wisely, but he will cast in some wild-fire, and find some occasion to make a dissention by. Either the subtilty of men too wise and learned (in their own eyes) shall start some dividing fruitless Controversies; or the zeal of men that are Orthodox o∣vermuch, shall rise up unpeaceably against all dissenters: or he will entangle the godly in some dan∣gerous errors; or he will seek to make men lay snares for their Bre∣thren, by needless impositions, un∣der pretence of order and decen∣cy, and unity and authority; or some passionate words shall kin∣dle Page  198 the fire: There are many un∣sound hypocrites among Godly Ministers; and there's too much Pride and passion in the best, and Satan knowes how to make use of all: [what saith he, to the proud, shall such a one be prefer'd be∣fore thee? shall he bear away the applause? shall he eclipse and stand in the way of thy reputati∣on? Did he not speak dishonou∣rably of thee? or carry himself disregardfully to wards thee? Did he not disgrace thee by such an opposition, or dispute.] A hun∣dred temptations hath Satan at hand to kindle dissention, even among the Ministers of Christ: And where he meets with Proud hearts, he seldom misseth of his purpose. If the Disciples were striving, which should be the grea∣test, and if Paul and Barnabas fall out to a parting, no wonder if Pride and dissension be yet Page  199 found among the most renowned men. Though its a sad case that it should be so, when we daily preach humility to our people, and know, that except Conversion make us like little Children, we can in no wise enter into the Kingdnm of God, Matth. 18. 3.

How hard a task hath a Peace∣able Minister to keep one Con∣gregation of Christians in peace? But differences will be rising, and one will be provoking another by injuries, or hard words, and few can bear, and forbear and forgive: yea a Master of a Family, findes it hard to keep one small Family in Peace. Yea, two persons will find somewhat to do to keep peace, especially if they have much trading, or deal∣ing with each other, or any cros∣sing in matters of Commodity: yea Husband and Wife that are as one flesh, have much adoe to a∣void Page  200 dissentions. No wonder then, if the enemy of Peace, can disturb the Church of Christ.

15. Another cause of Divisi∣ons is, Living among, and hear∣kening to schismaticall persons that are still blowing the Coles. Its a dangerous case, especially to young unexperienced Christians, to fall among those that make it their Religion to vilifie others as are enemies of Christ: when they hear one sect onely extolled, and all others spoken of, as ignorant, or carnall, or enemies to the Church, its two to one, but this imprinteth a schismatical disposi∣tion in the hearers minds. Con∣versing onely with one Party, doth usually occasion great unchari∣tableness towards all others, and scare the Conscience, so that Page  201 it growes insensible of revilings, and opprobrious speeches, a∣gainst those that differ from them.

16. And the Unity of the Church is exceedingly hindered, by an un∣worthy Privacy and retirednesse of most Christians that live like the Snail in a shell, and look but little abroad into the world. Some know not the state of the world, or of the Church, nor much care to know it, but think it is with all the world as it is with us in Eng∣land: when as if they knew the fewness of Christians, the huge numbers of infidels, the corrupti∣ons of other Churches, in com∣parison of ours, it would sure set them a lamenting, and pray∣ing that the Kingdom of Christ might come. Yea, many Mini∣sters are of so base a privacy Page  202 of spirit, that they look little fur∣ther then their own Parishes, and think if all be well there, al•'s well every where: and seldom enquire how it goes with the Church, in the rest of the world: nor will scarce be brought to associate and keep correspondence with their Brethren, for the U∣nion and Communion of the severall Churches and the com∣mon good: Far unlike the temper of Paul and the other Apostles and servants of Christ in those dayes. They have not a care of all the Churches. They long not to hear of their welfare. They would think it much to travail and labor for it the thousandth part so much as they. They cannot say, who is weak, and I am not weak &c.

Page  203 17. Yea some are drawn from the Churches Unity and Peace, by misunderstanding those Texts of Scripture that call for separation from the world, and that speak of the fewness of those that shall be saved. I have heard of one that turned separatist upon this con∣ceit, because he thought, that seeing the Flock of Christ is little, the Protestants were too many to be it: At last, the separated Church grew so big, that he thought, sure this is not the little Flock, and so turned to the A∣nabaptists: At last, the Anabap∣tists Church so increased, that he thought, sure this is too big to be the little Flock; and so went seeking about for the least, as thinking that must needs be in the right. Alas, what low thoughts have such of the Church of God? yea, & of the Love & gracious na∣ture Page  204 of God, & of the great design of Christ, in the work of Redem∣ption? But the main Cause of the delusion of these poor souls is, be∣cause they know not the state of the world abroad. If they did but know that it is the sixth part of the world that are baptized common Christians, and not past a sixth or seventh part of that sixth part, that are common Prote∣stants, but all the rest are Papists, and Greeks, and many sorts of more ignorant unreformed Chri∣stians; and among the Protestants, no Countrey for godliness is like to England; they would not go about to pen up the Church into a narrower room. To believe that Christ died, and made so much adoe for so small a part of the world, as comes not to one of forty, or fifty, or an hundred-thousand, is next to flat in∣fidelity it self; which thinks Page  205 he died for none at all.

And for the Command, [Come out from among them, and be ye separate,] its pitty that any Chri∣stian should need to be told, that it speaks onely to the Church to come out of the Heathen, Infidel world (such as are Jews and Ma∣hometans, and Heathens;) but there is never a word in all the Bible, that bids you [Come out of the Church and be ye seperate!] wonderfull! that God should be so abused by misunderstanding Christians! Because he commands men to come out of the Infidel world into the Church, they plead it, as if he commanded them to come out of the Church into a separated sect. The Church is the House of Christ: Forsake it not, while he stayes in it: For∣sake it not, for he hath promised never to forsake it. Particular Churches indeed he may cast off; Page  206 but never the universall: Dwell therefore where he dwells?

18. Another hinderance of Peace is, that so many Christians as they have Carnall dispositions, so they are still looking at Car∣nall meanes. The endeavours of the Ministry they account as no∣thing; but they are still looking what the Magistrate will do: and till he force them, they will not stir, and till he do it, they think there's nothing done: such base thoughts have some, even Mini∣sters, of their own Callings. And hence it is, that such men are al∣wayes on the stronger side, and of the Kings Religion; or else are seeking carnall advantages to carry on their Cause. So the Je∣suites are more busie to get the Princes of the world engaged for them, and the Arms of the Na∣tions Page  207 employed for their ends, then we are to treat of Unity and Peace: And every party, instead of seeking Peace, is seeking to get highest, that they may be able to force all others to their will: And we can never get any Peacea∣ble debates upen equal termes, be∣cause the several parties do sel∣dom stand on equal termes: But still one is up and another is down: and he that is in the saddle, will not light to treat of Peace, nor hearken to any equall moti∣ons, but must have his will, and nothing less will serve the turn: And when he is down, and the o∣ther party is up, the case is the same. Still he that is lowest, is most reasonable and peaceable, (except some impious implacable spirits:) but the party that is highest will not be brought to reason. And thus the Peace of the Church is hin∣dered, Page  208 to our griefe and shame.

19. Another great hinderance of Unity and Concord, is the great weaknesses and miscarriages of the Professors of Godliness, part∣ly because of hypocrites among them, and partly, because they are sanctified but in part. Among others, by these severall wayes, they do disturb our Peace.

1. By an ignorant quarrelling with their Teachers, thinking themselves fit to correct their guides, before they are conside∣rably grounded in the Cate∣chisme.

2. By entertaining false opini∣ons, and making a disturbance for them.

3. By the great diversity of opinions among themselves, by which they become a scorn, Page  209 or stumbling-block to many a∣bout them.

4. By the uncharitable bitter∣ness of their spirits, in rash cen∣sures and contendings.

5. By their scandalous lives, and falls, disgracing their Pro∣fession, and hardning and aliena∣ting the minds of others.

And 6. By their imprudent and intemperate dealing with others; using proud, or provoking lan∣guage, or carriage that more fa∣voureth of contempt, then of compassion. And thus the Chil∣dren of the Church do divide it. Especially by their childish fall∣ings out with one another, and hearkening to malicious contenti∣ous hypocrites, that would lead them to despise their guides, and break them into shreads among themselves, Rom. 16. 17.

Page  210 20. Lastly, The greatest hin∣derance of our Unity is, the un∣godliness of the most that profess themselves Christians, whereby they become uncapable matter for our truest neerest Ʋnion, and yet think that we must be united to them all: when they will not joyn with us in the vitalls of Christia∣nity, but stick in the bark, and take up with the name, yet do they think that we must joyn with them, and be of their Commu∣nion and opinions in all externall things, and if we differ from them, they think we are Schisma∣ticks. Men lay the Churches U∣nity too much in meer speculati∣ons, which they call the Articles of faith, and too little in Practicals, and holiness of life, whereas there is no Article of faith, but is for practice; and as truly as the un∣derstanding Page  211 and will are both es∣sentiall to the soul, so truly the sanctity of understanding and will are both essentiall to a Christian: And as the Holiness of the Heart, is as essentiall as faith to a Reall Christian, or member of the Church regenerate; so the Pro∣fession of Holiness is as essentiall as the Profession of faith, to make a man a member of the Church, visible or Congregate. And there∣fore as we can have no inward Union and Communion, with a∣ny but the truly sanctified, so can we have no visible Church-Union or Communion, but with those that Profess to be truly sanctified. Its a shameful thing to hear every drunkard and scorner at godli∣ness, to rail at the many divisions in the Church, and to call for U∣nity and Concord, when its he, and such as he that hinder it, that will not be united to Christ him∣self, Page  212 nor joyn with us in the onely Center of Union, nor in the grea∣test and most necessary things, without which all Christian Union is impossible. But because I take this to be a necessary point, I shall handle it, God willing, more fully by it self.

To conclude all, let me ex∣hort all Christians, to drink in this Truth into their Judgements and affections. If you are Chri∣stians indeed, you are Catholicks. And if so, you must have 1. Ca∣tholick Principles, And 2. Affecti∣ons. I beseech you look to both these well.

And as you must keep the great Catholick Principle, which is the subject of our discourse, viz. To know what a true Catholick is, and which is the Catholick Church, that so you may not do Page  213 as the Papists, that take up a sect under the abused name of Catho∣licisme, and plead against the Ca∣tholick Church for that sect, un∣der the name of the Catholick Church; so also you must know, and keep close to the true Ca∣tholick Rule; and not do as the Papists that have honoured a pri∣vate and crooked Rule by that name, to the Churches trouble, and their own delusion: And also you must keep close to the true Catholick Governour of the Church and judge of Controver∣sies, and turn not aside with Pa∣pists and others, to an usurper, or a private judge. In these three, your Catholicisme must much consist. The first, (what the Ca∣tholick Church is, and what a true Catholick) I have said as much to as I conceive necessary. The other two I shall say a little more to, viz. The Catholick Rule,Page  214 and the Catholick Judge, and then of the 4th and last, which is, the Catholick spirit or Affecti∣ons.

1. We are all agreed, that the Will of God revealed, must be, and is the Catholick Rule of faith and life. But we are not all a∣greed, which is this Revelation of the Will of God. That the Book of the Creatures and the principles of Nature, do reveal much naturall-morall verity and duty, we are agreed: but the doubt is of supernaturall Revela∣tion. And of this we are agreed, that [whatsoever is certainly de∣livered to the Church by Prophet or Apostle, or any person infalli∣bly proving a Divine inspiration or Command, to deliver what he speaks, must be received as from God. And whatever is so revealed concerning faith or du∣ty, by way of imposition, is our Page  215 Rule: and if revealed to All, it is the Rule to all:] We are a∣greed also, that the Holy Scri∣ptures containing those Books which the Reformed Churches take for the Cannon, are a Divine infallible Revelation concerning Faith and Duty. And therefore we are all agreed, that the Holy Scriptures are the Rule. But whether they be the whole Rule, we are not agreed. The Reformed Churches say, that the sign is but to make known the Doctrine sig∣nified: and that while the inspi∣red Apostles were themselves a∣live, their own voices were the sign, and instead of a written word to all that heard them and more. But knowing that they must die, and that the word of persons not infallibly inspired, is no Rule of faith, and how hardly things not written, are preserved from alteration and deprivation, there∣fore Page  216 they left their Doctrine in writing, for the easier and surer, and more universall Communica∣tion and preservation. And that Universall infallible Tradition hath delivered us down both this Scripture, and also (by it selfe) the sum of Christianity, in the Creed and Baptismall Covenant, and in the hearts of the faithfull from age to age. So that we make very high account of Tradition, as bringing us in one hand, the essen∣tials of Christianity, and in the o∣ther, the whole body of sacred Doctrine in the Scriptures, con∣taining all these Essentials and more, And this is the Rule of our faith and life: yet we confess, that if any could prove, a certain de∣livery of any more from the A∣postles to the Church, we are ready to receive it, which way ever it be delivered. But the Papists adde, that partly Tradition, and partly Page  217 the Cannons and Decrees of the Church, are to be received as the Rule as well as Scripture, and that much is revealed by verball Tradi∣tion to that end, which is not in Scripture, which is with equall pious affection and reverence to be received; and that the Church which is the keeper of this Tra∣dition, is onely the Roman Church, or all that believe in the Pope of Rome, as the Univer∣sall Head or Soveraign of the Church.

Now the Question is, Whether theirs or ours be the Catholick Rule?

And here the wickedness of factious Disputers, hath done the Church a world of wrong on both sides. Some are so mad in their Contentions, that they care not what they say scarce, so they do but cry down one another. The Papists cannot cry up their Tradi∣tion, Page  218 but they must speak so re∣proachfully, impiously, foolishly, of the Scriptures, as if they were stark Infidels. To omit others, the reading of Rushworths Dia∣logues, and Whites additions and Defence, is a notable bait to tice men to Infidelity, and those Dia∣logues contain the very same Ar∣guments which the new Apostate Infidels use. And on the other side, many to say as much as they can against the Papists, do so cry down Traditions, that they (tantum non) disable themselves to make good the Scripture it self. O perversness! O dolefull fruits of Contentions! Whereas a true Catholick should be glad of any light from Heaven, whatsoever: and must know, that God in great mercy to his Church, hath by these two hands, delivered us his will: Not some part in Scripture, and the rest by unwritten Traditions,Page  219 as say the Papists: but some part by such Tradition, and all by Scri∣pture, and that Scripture by Tradition. So that God hath given us two strings to one bow: and the Papists will have two bowes also; and others will have but one string.

Well; 1. I prove that the Scri∣pture is the Catholick Rule.

That is the Catholick Rule of faith, which the whole Church in all ages and places hath received as the Rule: but such is the Scripture. Papists and Protestants, Greeks and Armenians, Abassines and all Christians, confess that the Canonicall Scriptures, are the Revelation of the Will of God: so that this must be Catholick, which the Catholick Church re∣ceiveth.

2. And I prove, that the Pa∣pists Rule is a Sectarian crooked Rule, and not Catholick. 1. That Page  220 is not the Catholick Rule of faith, which the Catholick Church did never receive: but such is the Popish Rule of Roman Tradition: therefore if you take it in the ge∣nerall, viz. [The Traditions of the Roman Church to be received by her peculiar authority.] 1. The Reformed Churches now disown it. 2. The Greeks and other Eastern and Southern Churches now dis∣own it. 3. The primitive Church did never own it: so that all the Church was once a stranger to their Rule, and the most of it is an adversary to it at this day. And can that be the Catholick Rule, which most of the Catholick Church disclaims? The Eastern and Southern Churches think that the Roman Traditions are of no more authority then their own: nay of farre lesse, and much of them false. 2. If you look to their additions of the Apocryphall Page  221 Books, to the Cannon of the Scri∣ptures, the ancient Catholick Church was against them; as Dr. Reignolds, and newly Dr. Cosin at large, and through every age hath shewed. 3. If you come to parti∣culars: The very Essence of the Roman Catholicism and Church, and the Universall Head still of their Pope, which are the master points of their Tradition, are de∣nyed and detested by the far grea∣ter part of the Catholick Church on earth, to this day. And is this a Catholick Rule which the Ca∣tholick Church denyeth? A great stir the Papists make about Catho∣lick Tradition, and the Judge∣ment of the Catholick Church. But what good would this do them, if we were as much for Tradition as they? When the most of the Catholick Church con∣demneth them and their Traditi∣ons, or own them not, even in Page  222 the principall points essentiall to their Religion?

And what have they to say to this? Nothing but what any thief may say of a true man when he hath cut his purse, even to call him thief first! Forsooth, most that are called Christians, by far, are all Hereticks; and therefore none of the Catholick Church; and therefore their votes are no im∣peachment to the Papall claim. And how prove you that? Why the Pope saith so, and so do his faction. Why but he is a party! how know we that he saith true? Why here you must leave them: he saith that he saith true; there∣fore he saith true: He saith that the most of the Church, are not of the Church, but Hereticks, and that none but his subjects are of the Church, therefore it is true. And so he must be the judge in his own Cause, and be believed by the Page  223 Catholick Church on his own Au∣thority. Read but the third Secti∣on of Rushworth's second Heathe∣nish Dialogues, and see what a filly shift the self-conceited Disputant is at, in answering this Objection, [All Christians agree in the ac∣ceptation of the Scripture, and far fewer in divers points of Doctrine? for the Churches of the Roman Communion, are no such extra∣ordinary part of Christendom, com∣pared to all the rest. Answ. For the extent of the Churches, I can∣not certainly tell you the truth, be∣cause I fear many are called Chri∣stains, who have little either in their belief or lives, to verifie that name: But you know, in Witnesses, the quality is to be respected, as well, and more then the quantity: so that these Countries, in which Chri∣stianity is vigerous, are to be prefer∣red before a greater extent of such, where little remains more then thePage  224name. Suppose in a suit at Law, one party had seven legitimate Wit∣nesses, the other as many, and be∣sides them, twenty Knights of the P•st, (known perjured knaves) would you cast the Cause for this wicked rabble.] Thus Rush∣worth.

And is this all? And is this a Catholick Cause or Rule? You see now from their most violent subtile disputers, that they dare not stand to the major vote. They can∣not deny but the Papists are the far smaller number: And most must not carry it! How then? Why we must be judged by the best, and not by the most. Content: And I must solemnly prosess, that if my salvation lay upon it, and I were to go to morrow, either to Hea∣ven or Hell, according to my choice of the holier party to trust my faith upon, I should make as little doubt, whether the Refor∣med Page  225 or the Roman Professors, be more holy (as far as ever I was able to discern,) as I should do, whether the Latine or the Greek Church be the more learned. If godliness and honesty of witnesses must carry it, I must live and die where I am. But especially when the Papists are wo•sted at both, and have neither the greater part, nor the honester, (o• which I am qui•e past doubt, as I am, whether England be better and greater then the Orcades) where then is their Catholick faith and Rule?

As for all the heathenish cavils of Rushworth, against the cer∣tainty of Scripture, because of the Language, the Translations and such like b•ind malignant ex∣ceptions, I shall answer them, if God will, in a fitter place.

Page  226 2. Having spoken of the Ca∣tholick Rule, let me next advise you to keep close to the Catholick Governour and Judge. And who is that? Even Jesus Christ himself, and none but he. Why, but is there not a visible Head and Catholick Judge of Controversies on Earth? To deny this, seemes an intolera∣ble absurdity to a Papist: Then every man may believe what he list, or what his own fancy leads him to? Answ. 1. And if the Pope can cure Heresie or Infidelity, why doth he suffer most of the world to be Infidels, and most of profes∣sed Christians to be (in his judge∣ment) Hereticks? And if he can decide all Controversies, why suffers he so many hundred to be undecided, among his followers. And it seems by the late determi∣nation of the five Jansenian Arti∣cles, Page  227 that neither he nor his sub∣jects know when he hath decided a Controversie, and when not. He said he condemned five points of the Doctrine of Jansencius: The Jesuites say so too: The Jansenists say, It is not so, they are none of his Doctrines, nor to be found in him in word or sense. 2. The Catholick Judge doth not contra∣dict the Catholick Rule; but the Pope and his Council doth. 3. The Catholick Judge contradicteth not himself, but so do Popes and Councils. 4. That is not the Ca∣tholick Judge, whom most of the Catholick Church disowneth, and never did own: but most of them never owned the Pope. But of all this, I intreat the unsatisfied Reader, to peruse but what I have written in the second and third Disputation against Po∣pery.

Before I come to speak of the last (which is, Catholick Affecti∣ons) I shall briefly name some Principles contrary to the Catho∣lick Page  242 Principles, which I would warn you to avoid: and I shall not stand upon them, but touch them.

1. It is a private and not-Ca∣tholick Principle, to hold that we are not baptized into the Ca∣tholick Church; but into a par∣ticular Church onely. As the case of the Eunuch Act, and the baptismall institution shew.

2. It is a private Principle contrary to Catholicisme, to hold that an authorized Minister of Christ, is onely a Minister in that Church which is his speciall charge (and where we confess he is bound to exercise his ordina∣ry labours) and that he may not preach, baptize, administer the Lords Supper, yea and rule pro tempore, as a Minister in another Church to which he is called. As Physicians must first have a gene∣rallPage  243Licence (upon exploration and approbation) to practise Physick when they are called, and afterward, may have a speciall Call and engagement to a particular Hospitall or City, as their charge, and so do practise occasionally upon a par∣ticular call abroad, but ordina∣rily at home, as to their speciall charge, but to both as Phy∣sicians; so is it with a Pastor in the Church of Christ.

3. It is a private and unca∣tholick Principle, that a Minister is so bound to that one Con∣gregation which is his speciall Charge, as that he must prefer them and their service, before the more publick service of the Churches, and must neglect op∣portunities of doing apparently much greater good, for fear of neglecting them. All our obli∣gations are strongest to our ul∣timate Page  244 end, and next to that which is next that end, and so more to the Publick then to any particulars as such.

4. And it is a private unca∣tholick Principle, that a Minister should more fear or avoid the offending or hurting of his own particular flock, then the offen∣ding and hurt of the Catholick Church, or of many particular Churches where the Interest of Christ and the Gospel is greater, we are more obliged to God, and the Catholick Church, then we can be to any man or parti∣cular Church. A Physician of an Hospitall caeteris paribus, must prefer his own charge before a∣ny others, and rather neglect a strangers life then theirs: But he should rather neglect one of his own charge, then a Prince, or many considerable persons a∣broad, or all his own charge, Page  245 then persons, or Cities, or Coun∣tries of far more publick use and interest.

5. It is a private uncatholick principle, that Ministers may sa∣tisfie their Consciences, if they stay at home, and onely look after their own Congregations, and never go to the Assemblies of the Ministers, where more publick affaires of the Churches are transacted, nor by preaching abroad where necessity requi∣reth it, be helpfull to other places.

6. And it is an uncatholick Principle, to hold that the As∣semblies and Associations of Pastors and concatenation of Churches by them, is a needless thing; or that they are not to be ordinary, and fixed, for a certain setled way of the Com∣munion of Churches and Bre∣thren, but onely occasionall and Page  246 seldom, and that it is indiffe∣rent whether we be there.

7. And it is an uncatholick dividing Principle to hold, that when the Churches agree upon a Circumstance of worship as con∣venient, any particular persons shall walk singularly, and refuse to consent to that agreement, unless it be against the word of God.

8. It is not according to Ca∣tholick Principles, for any man of another Church, to make light of the reproofs, advice or teaching, of any faithfull Minister of Christ, because they are not members of his charge.

9. Nor is it a Catholick Princi∣ple for a Minister to hold, that a fit person of another Church may not have Communion with him and his Charge, and partake of the Ordinances among them, when they are for a time cast Page  247 into their Neighborhood, and give sufficient testimony of their fitness.

10. It is a dividing uncatho∣lick Principle, to think that for every disorder, or gross sin, that (against our wills) is connived at in the Church, we must there∣fore withdraw from the Com∣munion of that Church, before sufficient meanes and patience have been used with them, and be∣fore the Church do own the sin.

11. It is a dividing uncatholick Principle, to hold that we must necessarily require the Profession of more then the Essentials of Christianity, in order to the baptizing of any into the Church; Or that Profession is no satis∣factory evidence, (though there be no proof on the contrary to invalidate it,) unless there be some other discovery of the Page  248 truth of grace. To deny the Catholick qualification of vi∣sible members, is not Ca∣tholick.

12. It is a dividing, and not a Catholick Principle, that we must needs preach, profess or declare every thing that we take to be a truth, though to the apparent hazard of the Church, and hin∣derance of the great Essential truths; and that no truth must be silenced, for the Churches peace, and the advantage of the more necessary truths. And that we may not hold Communion with those that agree not with us in some Integrals of the Chri∣stian faith, though they agree in the Essentials, and forfeit not the Communion of the Church by wicked lives.

Too many more such Princi∣ples might be named: But I onely warn you briefly of these few.

Page  249 3. The last part of my advice is, that you labour to preserve a Catholick Spirit and Affecti∣ons. And a Catholick Spirit con∣sisteth, 1. In a Catholick Love. 2. A Catholick Compassion. 3. A Catholick C•re, And 4thly, A Catholick endeavour to be ser∣viceable to all.

A Catholick Love cons•steth in these particulars, 1. That you Love a Christian as a Christian, for the sake of Christ, and not for by-respects onely: not chiefly because he is Rich or honoura∣ble, or of eminent place or parts, or personage, or because he loveth you, or any such lower respects: though these may have their place in subservity to the main: But the chief Reason of your Love must be, because he is a member of Christ, and Page  250 beareth his Image, and is ser∣viceable to the glory of God, and one that is like to joyn with you in his everlasting praises.

2. That your Love may be Catholick, it must be a Love to all that are Christians, as far as you can discern them, and have op∣portunity to observe them. Though he should differ from you in many points of Religion, yet if he hold the Essentials, and manifest the grace of God in his life, you must love him with the speciall Love of a Christian. Though he have fallen out with you, or wronged you by word or deed, or have a low esteem of you, and sleight you (whether deservedly, or on a mistake) yet if he manifest the Image of God, by his holy Profession, and Con∣versation, you must affoard him this speciall Christian Love. Though he be a very weak Chri∣stian Page  251 of parts, or graces, and sub∣ject to passions and infirmities, (consistent with grace) and his Profession reach not to that heigth as may make him eminent, nor his life to that degree of dili∣gence, as may make you confident of his sincerity, yet if he have a Profession of true Faith and Repentance, and Holiness seemingly serious, and not invalidated or disproved by a contrary Profession or Practice, you must allow him the speciall Love of a Christian. He that loveth a Christian as a Christian, must needs love all Christians, that he discerneth to be such: And he must not by un∣charitableness, hinder that dis∣cerning.

3. And Catholick Love will be somewhat suitable to the excel∣lency of the object, which is a member of Christ. He that loveth a Christian truly, doth love him Page  252 above Gold and Silver, and worldly things; and therefore can part with his substance to re∣lieve him, and venture his life for him, when God and his honour do require it. And therefore it is that Christ will not at the last day, barely ask, whether we have loved him in his members; but whether our Love were such as could carry us to cloa•h and feed, and visit and re•ieve them to our power.

4. Lastly, Catholick Love must be diversifyed in the Degree according to the apparent De∣gree of mens Graces and service∣ableness to God. He that loveth men as Christians and godly, will love those best where he seeth most Christianity and Godliness, and those least where he seeth least of it.

There is 1. A common Love of men as men; and this you owe to all, even to an enemy: and this Page  253 may consist with a dislike or ha∣tred of them as wicked and Gods enemies. 2. There is a Love to men for some Lovely, Naturall, or acquired parts; as wit, learning, eloquence, gentleness, a loving nature, and the like: And this is proper to them that are the quali∣fied objects of it; you owe it not to all, and yet you may al∣low it to those that are no Saints. But this is not the Catholick Love which I speak of. 3. There is the foredescribed Love to a Christian, as a Christian: and this is the Ca∣tholick Love which is due to all that seem Christians. 4. There is a speciall Degree of this Love, which you owe to stronger and more excellent Christians, and to those whose Profession and Con∣versation doth put you into a more confident perswasion of their sincerity, then you have of many or most common Profes∣sors. Page  254 And this speciall Degree is not due to all Christians. As we have but very small and doubtfull perswasions of some mens since∣rity, and more confident perswa∣sions of others; so our Love must be greater to one then to ano∣ther, even where a speciall Chri∣stian Love is due to them all. 5. There is a speciall suitableness in the spirits of but few, even of those that are stronger Christians, whereby they are fitted to be your bosom friends. And this extra∣ordinary Love of a bosom friend, such as was between David and Jonathan, and should be between Husbands and Wives, is not due to all, no not all that are strong Christians.

For Naturall Love to Parents and Children, and other naturall relations; and for Grateful Love to Benefactors, I shall say no∣thing to them, as not pertaining Page  255 to our business; nor yet of the heavenly degree of Love which is proper to Glory. But I have shewed you what that speciall Christian Love is which is truly Catholick; and that it must be to all, and to all with a high de∣gree; but not to all with an e∣quall degree, but must be much diversifyed by their Degrees of grace.

The Love which is called, The fulfilling of the Law, containeth all these sorts beforementioned: but the Love which is the new Commandement of the Gospel, is this speciall endearedness of Chri∣stians to one another in their new relation, even 1. As they believe in the Messiah as come, in whom they are all fellow members and Brethren; and 2. As they are dis∣possessed and elevated to this Love, by a speciall measure of sanctification by the spirit, pro∣per Page  256 to Gospel times.

This is the Love to the Brethren, by which we may know that we are translated from death to life, and so that we are true Catholick Christians, 1 John 3. 14. He that hath not this Love abideth in death. By this it is that all men must know us to be Christs Disciples, that is, Catholick Christians, 1 John 13. 33. If Christ have more skill in knowing his own sheep and sheepmark, then the Papists have, then this is a better mark of a Catholick, then be∣lieving in the Pope, as the Uni∣versall Soveraign of the Church: even loving one another as Chri∣stians, for Christs sake, and that with a pure heart fervently, 1 Pet. 1. 22. Not in word and tongue, but in deed and truth, so as to part with worldly goods for our brethrens relief, 1 Joh. 3. 17, 18. Mat. 25. 34, 40.

Reader, Thou art a blessed man, if thou hast this charitable Catholick spirit; that thou canst love all Christians, as far as thou canst discern them, with a spe∣ciall Christian Love. When o∣thers hate and reproach all those that are not of their sect, or at least have no speciall Christian Love for them, let them be dear to thy heart, and amiable, be∣cause of the Image and Interest of thy Lord, even when thou art called to disown and rebuke (yea or chasten, if a Governour) their errors and imperfections. This Lesson is written in the very heart of a true Catholick; for they are all taught of God to love one another, 1 Thes. 4. 9. Those therefore that maligne all dissen∣ters, and malice those that are not of their party, do carry about with them the brand of Sectaries, how much soever they may seem Page  258 to detest them. Those that deny the essentials of Christianity, are not the Objects of Christian Love, (but of common Love onely:) but whatever infirmi∣ties are consistent with Chri∣stianity, are insufficient to excuse us from this speciall Love.

And here let me mind you of one other Principle, which is notoriously uncatholick, while it pretendeth to be most Catho∣lick, and is here most fitly to be mentioned, as being the bane of Catholick Christian Love. And that is the Doctrine of many Papists, and some few Prote∣stants, that make the necessary qualification of a Church-member to be (the reality Coram Deo, and the profession, Coram Eccle∣sia, of) a kind of Dogmaticall faith, which is short of justify∣ing faith. From whence it fol∣loweth, Page  259 that visible Church-members as such, are not to be taken by us, for true living mem∣bers of the body of Christ; but that esteem is due onely to some few that manifest their Holiness by an extraordinary profession, or fuller discovery: and conse∣quently, that we are not bound to love any as living members of Christ, but such eminent profes∣sors: And so the speciall Catho∣lick Love, which is the New Commandement, and the badge of a Disciple, is turned into a common Love specifically different from it, and answerable to the common not-justifying faith: and the speciall Catholick Love is re∣served as another thing, for some few of the visible Church: Whereas indeed, we may say of all that are duly visible mem∣bers, by profession of a saving faith (not nulled) that as it is Page  260 the same faith with that of the holiest Saints which they profess, so is it the same specifick Love that's due to the holiest Saint that they must be loved with: A great difference there must be in Degree; but none in kind. We love none of them as infallibly known to be true living Christi∣ans, but all of them as probably such, by Profession; but with very different degrees, because of the different degrees of pro∣bability.

And let me add another cor∣rupt Principle, that tendeth to corrupt this Catholick Love; and that is theirs, that would have the Church lie common, and men that profess not saving faith, or that null that Professi∣on by a wicked impenitent course of life, to be permitted in the Church and Dilcipline laid aside, and so the common and Page  261 unclean to be numbered with the visible Saints. And so when the permitted members are such as by right are no members, nor so much as seeming Saints, they cannot be the objects of Catho∣lick Love. Destroy the object, and you destroy the Art.

II. The second Catholick Af∣fection is Compassion towards a Christian as a Christian in his sufferings. A sensibleness of their sufferings, as if we suffered with them, Heb. 13. 3. 1 Cor. 12. 26. And whether one member suffer, all the members suffer with it, or one member be honoured, all the mem∣bers rejoyce with it. Rom. 12. 15, 16. Rejoyce with them that do rejoyce, and weep with them that weep: be of the same mind one towards another. 2 Cor. 11. 29. Who is weak, and I am not weak? Who is offended, and I burn not?] A true Catholick is grie∣ved Page  262 to see his Brothers calamity, and specially to hear of the dan∣gers, and losses and sufferings of the Churches: be they never so distant from him, it is near to his heart, for their interest is his own. He that feels nothing but his Own afflictions, and can make a small matter of the losses and sufferings of the Church (perhaps under pretence of trusting God,) so that if all be but well with himself, is certainly no Catholick or Chri∣stian. And he that little feels the losses of the Church, if his own sect or party do but gain or in∣crease by it, doth shew that he hath more of a Sectary then of a Christian. Catholick Compassion (to which I adjoyn also Catholick Rejoycing) do prove a true Ca∣tholick,

III. Another Catholick Af∣fection, is a speciall care of the common Christian state and Page  263 Cause, and of the Case of all our Brethren, that are known to us. I mean not that care which belongs to God onely, and which we are forbidden to use, even for our selves; but 1. are estimation of the Interest of the Church and Brethren as our own, and 2. an ordinate solicitousness about their welfare, containing an ear∣nest desire of it, and a care, to use the meanes that should obtain it. A Catholick spirit is busily carefull about the Churches and Brethrens wellfare as well as his own, 1 Cor. 12. 25. [That there should be no schisme in the Body, but that the members should have the same care one for another.] Phil. 2. 20. Timothy naturally cared for the state of the Churches: such a care by Grace he had of the Churches, as he had by Nature of himself; proceeding from so deep a Love, as was a kind of new Page  264 Nature to him, 2 Cor. 7. 12. [That our care for you in the sight of God might appear to you.] 2 Cor. 8. 16. Titus had an earnest care for the Corinthians. Every Pastor must have a care of his Church, 1 Tim. 3. 5. but not stop there; but with Paul, [have a care of all the Churches,] 2 Cor. 11. 28. though not an Apostolicall charge of them like his. Careles∣ness of the Church and Brethren is not Catholick.

IV. Lastly, A true Catholick Spirit, must appear, in Catho∣lick Endeavours for the good of all the members of the Church. 1. Its contrary to a base covetous selfish spirit, which causeth men to mind and seek onely their own, and not the things of Jesus Christ, and of their Brethren: and will not allow men to part with any more then some inconsi∣derable pittance out of their su∣perfluity, Page  265 for their Brethrens re∣lief or the Churches service, 1 Joh. 3. 17. But who so hath this worlds goods, and seeth his Bro∣ther hath need, and shutteth up his bowels of Compassion from him, how dwelleth the love of God in him? He that cannot pinch him∣self, and deny himself even in his daily bread for the Church and Brethren, when God re∣quireth it, is not a true Catho∣lick Christian.

2. And its contrary much more to a spirit of malignity, by which men envy the good of others, or of those that are not of their party! And yet more to perse∣cution, when men would tread down and destroy their Brethren, and the Inheritance of the Lord, in a selfish devilish Zeal.

3. But yet it is not contrary to a charitable moderate correcti∣on of offendors, which tendeth Page  266 either to their own or the Churches good, and is necessary to the restraint of iniquity, and the preserving of others from the infection of error. And there∣fore the sword of the Magistrate and the Discipline of the Church, must both be imployed in the Cause of God; and this is so far from being contrary to the endeavours of a Catholick spirit, that it is a necessary part of it. Correction first proceedeth from Love, and secondly, tendeth to good, and thirdly, is not used but in necessity; and this differ∣eth from persecution, as the whipping of a Child, from the malignant hurting of the inno∣cent.

And thus I have plainly from the word of God, declared to you the true nature of Catholicisme, and which is the Catholick Church, and who a Catholick. I hope it may do somewhat to cure the frensie of the world, that makes men cry, Here is the Church, and there is the Church. that makes one Sect say, We are the Church, and another say, We are the Church. I hope it may do Page  273 somewhat to the confounding of the arrogancy, and presumption of all Sects, especially the Sect of Papists, that being but a piece of the Church, and that none of the best, dare pretend to be the whole, and restrain the name of Catholicks or Christians to them∣selves! And I hope it may do somewhat to awake the servants of Christ, to more Catholick con∣siderations, and Principles, and Affections and endeavours; that those that have lived too much to themselves, and too much to their own parties, as if the Church had been confined to their narrow Provinces, may hereafter look more abroad into the world; and remember the extent of the King∣dom of Christ, and not think so dishonourably of it as they have done. I hope also it may help to abate the censoriousness and pre∣sumption of those, that would Page  274 rob Christ of the greatest part of his Inheritance, and deliver it up to Satan his enemy. And I hope it may somewhat disgrace the di∣viding Principles and Practices of these times, and turn Souldiers into Surgeons, wounding into healing, and excite in some, a stronger desire for Unity and Peace, and cause them to ex∣tend their care and charity fur∣ther then they have done. Howe∣ver, this here described, is the Catholick Church which God will own. This is it that's built on Christ the Rock, which the gates of Hell shall not prevail against. Here is the safe standing from whence you may look with bold∣ness, thankfulness, and compassi∣on, upon the many Sects, and fu∣rious contentions of the world, and lament their giddiness, with∣out being brought your selves to a losse about the truth of your Page  275 Church or faith. And may see the folly of them that are puzled to find out the true Catholick Church and Religion. And here you may see the admirable pri∣viledge of a truly Regenerate sanctified person, that is most certainly a member of the true Catholick Church, whoever deny it. To conclude, you may hence see, that it is not as Romanists, Greeks, Armenians, Abassines, Jacobines, Lutherans, Calvinists, Arminians, &c. that men are sa∣ved; but as Catholick Christians, aspiring to the highest Per∣fection.