thought he need say no more to his Brethren to prevent their falling out by the way than to remind them that they were all one mans Children and Brethren to each other Gen. 45.24 And Abraham to procure an everlasting Amity and utter cessation of all Debates thenceforth between himself and his Nephew Lot and their Servants made use of this one Argument the most prevalent of all others that they were Brethren Gen. 13.8 Psa 133 1. Ecce quam bonum Behold how good and joyful a thing it is Brethren to dwell together in unity Prophane Esau durst not avenge himself on Jacob lest he should vex his Father Isaac Gen. 27.4 And shall not Christians then who are Brethren not only by Generation but by Regeneration much more tender the displeasing of their one Father by disagreements and molestations of one another the nearer the dearer we use to say and there are few Relations nearer than that of Brotherhood but no Brotherhood in the world so closely and surely knit together and with so many and strong tyes as the Fraternity of Christians in the Communion of Saints which is the Brotherhood in the Text And therefore as we are Brethren and tender the glory of that God who is the Father of us all it concerns us to speak the same things and that there be no divisions amongst us 2. Consider also God the Son we are all redeemed by that one price of his precious Blood and methinks that calls for love and unity It 's implied in that of the Apostle One Faith Eph 4.5 One Faith is fixed on one and the same object the Mercy of God and Merits of Christ or Gods Free Grace in Christ and being ingrafted into one and the same Vine should we not all bear one and the same fruit We are all Fellow-Captives redeemed by the same Saviour Fellow-Patients cured by the same Physitian even Jesus Christ the object of our Faith Hence he that redeemed us did in like manner pray for us that we may be one John 17.21 23. perfectly one that the world might know that God sent him but this can never be if we speak not the same things but there be divisions amongst us 3. There is also but one Spirit and that 's the Apostles Argument also There is one Body one Spirit Eph. 4. and therefore endeavour the unity of the Spirit The Spirit is a Spirit of Unity this Spirit is the very Essential Unity Love and Love-knot of the two Persons the Father and the Son of God with God yea it was the very Union and Love-knot of the two Natures in Christ of God and Man he is the Spirit of Unity and therefore cannot delight in us unless we keep the unity of the Spirit That Spirit the Soul of man that gives life to the natural body yet can it not animate and give life to members dismembred unless they be first united and compact together Ezek. 35.7 8 9. We read there of the dead and scattered bones that to the end they might be revived they first came together every bone to his bone then the sinews came and knit them then the flesh and skin covered them and then and not before the Spirit came from the four Winds to give them life So the very natural Spirit the Soul doth not inform the body unless there be an accord and unity in it much more is this required as a proper disposition to make us meet for the habitation of the Holy Ghost even this quality that is like that his Nature and Essence Unity and Unanimity for us to be of one mind and judgment and to speak the same things and that there be no divisions amongst us divisions are a token we are led by divers Spirits and not by this one There is a Spirit indeed in these divisions but it is an evil spirit such as was between Abimelech and the men of Shechem Judges 9. And such as are for a toleration of such divisions we may write upon them as our Saviour did upon the man possessed Legion for they are many pretend they to the Spirit as they will of walking and praying by the Spirit we need not believe them unless we list to be led by any other than a devillish spirit The Devil shews himself to be a Devil by his Cloven Foot if we would receive and not grieve nor quench nor dishonour the one Spirit by which we pretend all to be governed let us speak the same things that there be no divisions amongst us As we tender the glory of God the Father the Son and the Holy Ghost we must do this 3. So while we look upon the Church of God for that is but one body which is the Apostles argument also It is but one and only one My Love my Dove Eph. 4. Cant. 6. my undefiled is one she is the only one of her Mother So are we Christians made all up into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one mystical body Eph. 3.6 and that by such a real though mysterious incorporation as that we become thereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as all of us members of Christ Rom. 12.5 so every one of us members one of another Noâ— the sympathy and supply that is between the members of the natural body for thâ—ir mutual comfort and good of the whoâ—e The Apostle setteth it forth elegantly and applieth it very fully to the Mystical Body of the Church at large 1 Cor. 12. It were a thing prodigiously unnatural and to every mans apprehension the effect of a frenzy or madness at the least to see the head plot against the tongue revile the hands buffet the teeth devour his fellow-members No if any one member be it never so small and despicable be in anguish the rest are sensible of it There is a mutual sympathy and communication betwixt them there are no terms of bitterness stood upon in the natural members I am better than thou and I than thou no terms of disgrace heard I have no need of thee nor I of thee but they are all ready to contribute their several supplies according to their several measures and abilities to give ease and relief to the grieved part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That there be no rent or schism 1 Cor. 12.25 saith the Apostle using the very word of the Text no division or disunion of parts in the body And as we may consider the Church as one Body so as one Houshold and our selves as fellow-servants of the same Family Gal. 6.10 the same houshold of Faith So ought we then to behave our selves in the House of God 1 Tim. 3.15 which is the Church of the Living God as becometh fellow-servants that live under the same Master We all wear one Livery 1 Cor. 10.3 4. having all put on Christ by solemn profession at our holy Baptism and we are all fed at one Table eating the same spiritual meat
stands upon two Staves the Staff of Beauty and the Staff of Bands if the Staff of Bands be once broken the Staff of Beauty cannot long stand but by divisions our Beauty becomes deformity Reformation deformation as when one hand is black and another white one cheek pale another red so whilst we become several Churches several Bodies what do we but make a Monster of the Church the Body of Christ Indeed nothing more tends to the Churches dishonour and Christs dishonour than this there is no such scandal to the Churches Enemies of all sorts than this the common Enemies of the truth of Religion are chiefly Atheism and Superstition and wherefore serveth the home-differences of Christians especially about indifferent things about Gestures and Vestures and other indifferent Rites and Formalities that for such things as these things in their own nature indifferent and never intended to be otherwise imposed than as matters of circumstances and order men should desert their Ministerial Charges fly out of the Church as out of Babylon stand at open Desiance against lawful Authority and sharpen their tongues and pens with so much petulancy and virulency as some have done wherefore serveth this but to the dishonour of Christians and Christianity and to give scandal to the Enemies thereof 1. To the Athiest for he till all men be of one Religion and agreed in every point thereof too which I doubt will never be whilst the World lasteth thinketh it the best wisdom to be of none nay makes it his best pastime to jeer at all The agreement of Christians is an ocular demonstration to the World that they have a certainty of the Faith which they profess and that it is of a healing nature and tendeth to the felicity of the world so that never was Christians observed to live in an undivided Unity and unfained love but the very Infidels and ungodly round about them did reverence both them and their Religion for it whereas their discords and divisions give occasion to Atheists and Unbelievers to blaspheme as if there were no certainty in their belief or as if it were of a vexatious and destructive tendency so that never were Christians divided implacable and bitter against each other but it made them and their profession a scorn to the unbelieving and ungodly World Their despising and vilifying one the other teaches the wicked to despise and vilifie them all as a well ordered Army and a City of uniform and comely building is a pleasing and inviting sight to beholders whereas a confused Rabble and ruinous heap bree is abhorrence even so the very sight of the concordant society of Christians is amiable to those without whereas their disagreements and separations makes them odious Hence the former conduceth much to the conversion and salvation of men and the latter hardens men in wickedness and hinders their coming into the Church and their obedience to the truth Who loveth to thrust himself into a fray and what wise men will joyn with drunken men that are fighting in the streets A more effectual way cannot be devised to drive men from Christ than to represent Christians like a company of mad-men that are tearing out the threats of one another when one Faction slies upon and speaks ill of one another what wonder if the Atheist and Infidel speak ill of and flies further from them all whereas contrarily the best means to win the World to a love of Holiness is if they can see that holiness makes men fervent and unfeigned in the love one of another k 1 Pet. 1.22 Christs words in his prayer are notable to this purpose l John 17.20 21 22 23. I pray saith he for them that shall believe on me through their word that they all may be one As thou Father art in me and I in thee that they also may be one in us that the world may believe that thou hast sent me c. It plainly implies that the Unity of Christians is a great means of converting the World to the Christian Faith and convincing Infidels of the truth of Christ as sent by God and so on the contrary their divisions must needs be a scandal to them Upon which account also we have reason to take heed to speak the same things and that there be no divisions amongst us 2. Such divisions give scandal to Papists You read how loth was Abraham to fall out with Lot and how desirous he was to compound the differences that were between their Herdmen and one reason is hinted in that it is said m Gen. 13.7 the Canaanites and Perizzites dwelt at that time in the Land So have we in our Land many Canaanites and Perizzites at this day that take offence at these divisions of ours and makes it a chief occasion to alienate their hearts from the Truth of God There be many Papists and Romanists confirmed and made obstinate in their Opinion of the Catholickness of the Romish Faith Hereby when they hear of so many things which have been ever and are still retained in the Church of England in common with the Church of Rome as they were transmitted both to them and us in a continued Line of Succession from our Godly and Orthodox Forefathers who lived in the Ages next to Christ and his Apostles to be now inveighed against and decryed as Popish and Superstitious And when they see men pretenders to Piety Purity and Reformarion more than others not contenting themselves with those just Exceptions that had been formerly taken by the Church of England and her regular children against some Erronious Doctrines and Forms of Worship taught and practised in the Church of Rome and endeavoured to be unduly and by her sole Authority imposed upon other Churches when they see them not contenting themselves with these things but even so far transported with a spirit of contradiction as that they care not so as they may but run far enough from Rome whether or how far they run although they should run themselves as too oft they they do quite beyond the bounds of Truth Allegiance common Reason and even common Humanity also Besides we know it hath been and is one grand objection of the Papists against the Reformed Churches that the Fanatical dissentions amongst our selves are evident signs of an Heretical spirit as Bellarmine Stapleton Kellison and others argue and Fitz Simon an Irish Jesuite hath written a whole Volumn on this argument which he â—alls Britanio-Machia It 's true how unhappy they have prov'd in this pretended Unity which they make a note of their true Church any one may judge that will but read the writings of Doctor Field Discourse concerning the Idolatry practised in the Church of Rome by D. Edw. Stillingfleet Bishop Jewel and even the late Book of the Excellent Doctor Stillingfleet upon this argument which proves them nevertheless faulty however we be blame-worthy As Gregory Nazianzen did answer those in his time that used the
buy Gold too dear Follow peace with all men and holiness saith S. Paul a Heb. 12.14 without which no man shall see the Lord not without which peace but without which holiness no man can see the Lord for the Gender of the Pronoun is not Feminine not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without peace some man may see the Lord having faithfully endeavoured it though he cannot obtain it for that is not his fault but without holiness which if any man want it is his own fault only no man shall see the Lord Our speaking the same things then and being joyned together in the same mind and judgment must have this limitation so far forth as may stand with Christian truth and godliness Now for positive directions To this then joyn in the second place That so the main of truth and godliness be but preserved inviolate Dirrct 2 then must Christians by all means seek Unity Unanimity and Uniformity to speak the same things It 's true the Heathen said truly that nihil minimum in Religione yet we know our Saviour distinguisheth between Mint and Cummin b Mat. 23.23 and the great things of the Law And the Apostolical Synod at Jerusalem c Acts 25.28 between things â—ecessary and unnecessary and S. Paul d Rom. 14.1 between meats and drinks and the Kingdom of God and elsewhere between the Foundation and Superstructure e 1 Cor. 3.10 11. Some truths there are which belong adsidem Catholicam others which only pertain ad scientiam Theologicam Some are questiones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Gregory Nazianzen others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some are de side others circa sidem being such perillous superinducements as may bruise and wrench the foundation others praeter fidem in quibus salvâ fide quâ Christiani sumus ignor atur verum as S. Austin speaks f De peccato Origin cap 23 in which we may err or be ignorant believe or suspend without any hazard to the common Faith In one word as Tertullian distinguisheth of sins so may we of opinions some are quotidianae incursionis such as are usually incident to humane frailty and some are dogmat a devoratoria salutis such as proceed from heretical pride or blindness Now though we must as I said before contend earnestly for the Faith the Foundations themselves against Heresies Idolatry or Tyranny or such points as are immediately adjacent to the Foundations yet so long as there is sound agreement in Fundamental Truths and in the simplicity of the Gospel we must deny our own wits and silence our disputes in matters meerly notional or Canons that have little or no necessary influence into Faith or godly living speaking the same things with our Brethren in those matters rather than spend our precious hours in impertinent contentions so as for gain of a small truth to shipwrack a great deal of love and by perplexing our minds with less matters take off our thoughts from more necessary and spiritual imployments It was a wise and seasonable rebuke which the Marriners in a dangerous Tempest gave to a Philosopher who troubled them with an impertinent discourse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we perish whilst thou triflest So is it sad that it can be truly said of any that whilst they so wrangle about such questions as gender strife those whose poor souls ready happily to sink under the Tempest of Sin and Death cry out like the Man of Macedonia in S. Pauls Vision Come and help us do for want of the plain and compendiary way of Faith Repentance Good Works Spiritual Worship and Evangelical Obedience which should be taught them become a prey to the envious man who while we sleep will be sure to watch and goes about seeking whom he may devour O that we would be wise then by all means to preserve the unity of the Spirit in the bond of peace and in nothing to give offence to the Church of God but rather silence and smother our domestica judicia our private judgments and singular fancies and conceits leaving all small dissentions to Elias quum venerit as the Areopagites did some causes to the hundred year g A Gell. p. 12. c. 7. being stiff and peremptory in none of these things against the quiet of Gods Church but speaking the same things even such things that may make men confess that God is in us of a truth In absoluto ac facili est aeternitas saith S. Hilary excellently God leadeth not his people unto life eternal by knots and inextricable questions by verbal wranglings or contentions Curiositate opus non est we have no need of Curiosity saith Tertul. Our work is to be Christians in practice not Criticks in doubtful Disputations We do but mistake the design of Christianity if we fix our selves in perplexed conceits and humours nay we pervert it if we raise and pursue contentions in the Church saith Mr. Hildersham h Upon John 4.23 This is a mark of ungodly and graceless men such as serve not the Lord Jesus but their own bellies i Rom. 16.17 18. It agrees this with S. Judes description of Seducers in his time k Verses 8 11 12. On the contrary every man that fears God his great care is to love God and keep his Commandments l 1 John 5.2 But as for doubtful things he is of a peaceable disposition in them he is of the number of them that are quiet in the Land m Psal 35.20 He spends not the heat of his zeal about for or against doubtful Opinions alterable Modes Rites and circumstances of Religion they are things too weak to lay much weight upon them being so little serviceable or disserviceable to the very design and frame of Christianity further than as our humility and obedience and meekness and other Christian Graces are exercised and manifested by them Indeed an eager defending or opposing such kind of things is †The design of Christianity by M Fowler to use the similitude of an excellent Person like the Apes blowing at the Gloworm which affords neither light nor heat nay by woful experience we find it very injurious to the very design of Christianity as that which often hardens Atheistically disposed persons when they observe the contentions of Christians about matters of this nature for thereby they often take a measure of their whole Religion and besides an eager concernedness about indifferent things is too ordinarily accompanied with a luke-warm or rather frozen indifferencies concerning the most important points and the Indispensables of Christianity It is too visibly apparent to be denied saith Mr. Page 240. Fowler that those that have such a scalding hot Zeal either for or against things of no certainty and no necessity are many of them as their Predecessors the Pharisees were in the very other Extreme as to not a few of the weightiest matters of Religion wherefore in these things I