are regularly visible members of the universall Church and doe affirm that the godly Pedobaptists are visibly members of the universall Church though not baptized after professâ—on of faith and being so have right to particular Church-membership Whatever it is that gives us ground to judge any of the Pedobaptists godly or men fearing God makes their universall Church-membership visible For there are no godly men or holy men who are not members of Christs body and consequently for the same reason for which we judge any godly we must judge them of the body or Church of Christ if we doe but know and understand what we judge But touching the visibility of the universall Church-membership of the godly Pedobaptists and of their right to communion in particular Churches thereby I shall have occasion to speake more particularly and fully in my first Argument for generall communion among Saints and therefore shall say no more of it here but referre you thither Fourth Argument for Separation stands thus If according to Gospel order all Christs Disciples ought first to be baptized before they be admitted unto church-Church-communion then the godly Pedobaptistâ— although the Disciples of Christ not being baptized cannot be admitted to such communion without breach of Gospel order But according to Gospel order all Christs Disciples ought first to be baptized before they be admitted unto Church-communion Therefore c. Answ I freely grant with all my heart that it is the order of Christ Jesus in the Gospel that his Disciples should first be baptized before they desire or claime communion in a particular Church For baptizing is that which next followes discipling according both to the Commission of Christ Mat. 28.19 and the constant recorded practice of the primitive times And so farre the Argument holds good that if any godly Pedobaptist or other Disciple of Christ should desire Church-communion before he is baptized as Christ would have him baptized having opportunity of being so he should therein make himselfe a transgressor of that order And yet for all that it will not follow but that the godly Pedobaptists may be admitted to Church-communion by the Anabaptists without any breach of Gospel order on their part that doe so admit them And therefore I distinguish upon that phrase without breach of Gospel order mentioned in the close of the consequence of the Major proposition as it relates to the admission of the godly Pedobaptists to communion 1. As it respects the persons themselves to be admitted the proposition is true upon supposition that the godly Pedobaptists should prove not to be baptized then it would be a breach of the Gospel order aforesaid on their part to claime Church-communion before they are baptized But 2. If that passage cannot be admitted to such communion without breach of Gospel order be understood as respecting the Anabaptists as persons admitting then I conceive the consequence of the Major proposition is false and that it will be no breach of Gospel order on their part to admit such to their communion but indeed a conforming to and a faithfull observing of Gospel order visible in other parts of the New Testament so to doe For There is no Gospel order that I know of that enjoynes baptized believers in no case to admit believers that are not baptized into their communion and where there is no law there is no transgression Rom 4.15 And if Christ have made no such law I am sure it will not become us to make any such When I formerly built up that way of Separation which now I am labouring to take downe my soule made diligent search for some Scripture forbidding the baptized to hold communion with unbaptized believers And among all which I thought looked that way Mat. 28.19 is the chiefe Goe teach or disciple all nations baptizing them Which being againe looked into I finde that all that can be gathered from it hereabout is onely this that Christ would have all those to be baptized that should be made Disciples or at most to be baptized next after discipling These words containe onely a law about discipling and baptizing but nothing at all about communion they enjoyne what shall be done in the one but forbid nothing to be done in the other As for the Disciples after behaviour it is concerned in the next words following ver 20. Teaching them to observe all things whatsoever I have commanded you viz to teach them If then it did appeare that the Lord commanded his Apostles to teach the Disciples when once baptized not to admit any unbaptized Disciples of his to their communion in no case then indeed it would be unlawfull for them so to doe But till that do appeare we had need to take heed of making voyd another command of the Lord that we might establish our own tradition instead of his command in this Obj. But is not the constant order which the primitive Saints observed a Gospel order and was it not their constant order without so much as once varying it to receive onely such into church-Church-fellowship and communion as were before baptized Acts 2.41 1 Cor 12.13 And would it not then be a violation of such Gospel order to doe otherwise now Answ I doe not know but that it was their constant order as to matter of fact to receive only baptized Disciples into Church-communion nor do I think but that under the circumstances of their case what they did in that kinde was a Gospel order and that under the same circumstances to doe otherwise now would be a violation of Gospel order And yet for all that this their primitive order of non-admission of unbaptized does not binde up the Anabaptists to a non-admission of the godly Pedobaptists to their communion where the same reason of non-admission is not in being For it is not the meer fact and literall practice of the primitive Saints simply considered that is now binding to us but the reason of it Men that are not under the same reason of counting nothing which they possesse their owne are not under the same obligation of selling their possessions and parting with them as the primitive Saints were Acts 4. Nay which is more this is not only true in respect of practice and example but of some precepts also there were some precepts which were binding to them then which are not so among us now and that upon this very ground because the reason of them is nor in being to us as it was to them As for example Mat. 6.17 18. But thou when thou fastest annoint thine head and wash thy face that thou appeare not unto men to fast This though the expresse command of â—hrist to his Disciples yet is not binding to us in the letter of it because the custome of the places where those Disciâ—les lived and we now live do vary so much as that the reason of the precept would be crossed should the letter of it be observed And surely it is for like reason
lay themselves open and become obnoxious to the temptations and surprisall of the enemy Their strength to withstand the enemy lies under God in their union and association When the Apostle exhorts the Christians Phil. 1.27 to stand fast and to maintaine their ground against the enemy he immediately directs them to strive together for the faith of the Gospel And if one prevaile yet two shall withstand him and a threefold cord is not easily broken Eccl. 4.12 But by dividing and separating they loose their strength and become a prey to the enemy Gen. 49.7 I will divide them in Jacob and scatter them in Israel dividing makes way for scattering and overcoming How easie a matter is it for an enemy by his united force to subdue the greatest Armie when they shall fight him only in small parties he will first overcome one partie and then another and so all one after another And that doubtlesse is the reason why the enemy hath so mightily prevailed and taken so many that did wear Christs colours prisoners and led them away captive under the power and command of mand dangerous and destroying errors and heresies since those unhappie divisions and separations among the people of God have broken out and so abounded in this Nation And therefore I conceive that upon true account it will be found that where the enemy hath drawne away one other person to become a Quaker or a Ranter or the like he hath drawne away many of those that upon one account or other had before separated themselves in their communion from a great part of the people of God As straglers from an Army use to fall into the hands of the enemy when those that abide in the mayne body are safe even so is it with those that stragle from the mayne body of Christ the universall Church in their communion they are gathered up by the enemy here one and there one when in the meane while those that abide and keep their rancks in the mayne body are more generally kept safe Doubtlesse it s not much lesse dangerous for Saints to separate from Saints upon account of their differences considering what advantage is given the enemy thereby then it would be for an Army who all engage for the same cause in the maine to divide and part upon account of difference among them about wearing of Colours or ordering themselves when they have a potent and resolved enemy in the field ready to fight them For besides the danger already hinted by such separation they take course to dis-arme themselves at least in great measure and to put weapons into the enemies hand Christian Charity is in great part a Christians security and the separation I speake of tends greatly to weaken and by degrees to destroy that charity as I shall shew afterward To what degree the enemy draws any of us out of Christian charity he draws us out of our strong hold and place of security If we love one another God dwelleth in us saith the Apostle and he that dwelleth in love dwelleth in God and God in him 1 John 4.12 16. and therefore must needs be safe If God dwell in him it is to govern and guide him to support and uphold him to save and defend him Where God dwells light and strength dwells He that loveth his brother abideth in the light and there is none occasion of stumbling in him 1 John 2.10 But uncharitablenesse is quite contrary to God who is love and where that dwells he takes no pleasure to dwell and if he who is the Christians safety strength and guide be but withdrawne what can be expected but darknesse weaknesse wandering and the enemies enterin and taking possession He that hateth his brother is in darknesse and walketh in darknesse and knoweth not whither he goeth because darknesse hath blinded his eyes 1 John 2.11 Uncharitablenesse then deprives men of Gods presence which is their only safety and makes way for the enemy and so betrayes them into the hand of errour and delusion The end of the Commandment saith the Apostle is charity from which some having swerved have turned aside to vain jangling 1 Tim. 1.5 6. Turning aside to vain langling is that which followes the swerving from charity As love departs so jangling errour and confusion takes place 1 Cor. 11.18 19. I hear there are divisions among you and I partly believe it for there must be also heresies among you that they which are approved may be made manifest The Apostle knowing there must come heresies among them was easily induced to believe the report that brought him news of the divisions in that Church as looking upon those but as preparing and making way for the other If you hear of much contention among brethren once for want of charity expect to hear of heresies among them ere long Seasons of uncharitable contentions among Christian brethren are gainfull advantages for the Devil to deceive in Mark and consider that Prophesie of Christ Mat 24 10 11 12. Then shall many be offended and shall betray one anoeher and shall hate one another And many false Prophets shall rise and shall deceive many When Christs followers fall a hating and so a betraying one another then the Devil sends forth his Prophets as the fittest season possible to carry away many of those which were growne in distast with their godly brethren And because iniquity in this kinde shall abound the love of many shall wax cold ver 12. A great decay of affection to the Gospel takes place when uncharitablenesse errour and Apostacy among the professors thereof doth abound And may not I say as Christ in another case sometimes said This day is this Scripture fulfilled in your ears For when the godly among the Episcoparians Presbyterians Independents and Anabaptists fell to siding party against party and envie emmulations and uncharitablenesse increased then the Devill thrusts out a great variety of seducers that have carryed away many into wayes of dangerous errour especially of those that have proceeded furthest in separation by several subdivisions Though God hath in the meane while graciously kept such as have retained a generall love to all the people of God and have managed their differences with more moderation 3. Another way by which Separation of Saints from Saints furthers Satans and hinders Christs designe what ever they themselves designe by it is in hindering the successe of the Gospel in its converting work For by it unbeliefe of the Gospel in ungodly men is nourished and maintained The Saints differences though but in some lesser matters when made so publique and notorious by separations doe gratifie the unbelieving thoughts which sinfull men have as if the Gospel were an uncertain thing When they see those that pretend to so much knowledge of it to diâ—agree in matters so materiall as those that concern their owning one another as Christian Brethren they think its like that they may suspend a thorow beliefe of the whole Christ
this But some which are for infant baptisme are visibly of Christs universall body which I prove thus 1. If those essentiall and constitutive properties and marks by which the visible members of the primitive Churches which were of Christs universall body were described and distinguished from those that were not are visibly in some that are for infant baptisme then some that are for infant baptisme are visibly of Christs universall body But those essentiall and constitutive properties and markes by which the visible members of the primitive Churches that were of Christs universall body were described and distinguished are visible in some that are for infant baptisme Therefore c. I suppose the consequence of the Major proposition will not be denyed viz. that if the same things which essentially made the sound members of the primitive Churches to be visibly of the universall body of Christ be found in Pedobaptists that then there is all reason to conclude them to be of the same body what ever defects otherwise may be found in them For those properties and formall differences which are argumentative and declarative of the kinde doe argue and declare all to be of that kinde in whom those properties and formall differences are found If a humane body and reasonable soule be essentiall to mankinde and that by which that kinde of creature doth formally differ from all other then it must needs follow that all that have a humane body and reasonable soule what ever other defects in nature they have are of mankinde For the examination of the truth of the Minor we will consider what those essentiall and constitutive properties and marks were by which those of the primitive Churches were discerned to be of Christs universall body and distinguished from those that were not and then consider whether the same things properties and marks be not visible in many that are for infant baptisme Those that were of Christs body in Rome you have distinguished from the rest in Rome that were not by this propertie called to be Saints Rom 1.7 Those in Corinth in like manner by these Sanctified in Christ Jesus called to be Saints and others of the same body else-where described by this that they are such as call upon the Name of Jesus Christ our Lord both theirs and ours to wit believingly and sincerely 1 Cor 1.2 Those of the Church of Christ at Ephesus thus The Saints which are at Ephesus the faithfull in Christ Jesus Eph 1.1 Those at Philippi thus All the Saints in Christ Jesus Phii 1.1 Those at Colosse thus The Saints and faithfull brethren in Christ Col 1.2 Now that there are many of those that are for infant baptisme concerning whom it is meet for us and for all Saints to think that they are called to be Saints sanctified in Christ Jesus are faithfull in Christ Jesus are faithfull brethren in Christ and such as call and that in faith upon the Name of our Lord Jesus Christ both theirs and ours I hope no sober Christian will deny and to thinke otherwise would argue little skill in Christianity and an extraordinary deep poverty in charity 2. I further prove that some that are for infant baptisme are of the universall body of Christ thus All that doe truely believe in Jesus Christ are members of that universall body whereof he is the head but some for infant baptisme doe so believe Ergo c. The Minor needs no proof The Major viz. that so many of those that are for infant baptisme as doe unfeignedly believe in Jesus Christ are members of his body or which is the same are of his Church I prove from Heb 3.6 But Christ as a Son over his owne house whose house are we if we hold fast the confidence and the rejoycing of the hope firme unto the end Againe ver 14. For we are made partakers of Christ if we hold the beginning of our confidence stedfast unto the end It was their faith and confidence in Christ we see that made them partakers of Christ and to be of his house which is the Church 1 Tim 3.15 and upon their perseverance in this confidence did depend their perseverance in this priviledge And the same faith which did make them partakers of Christ and to be of his house when found in those that are for infant baptisme will produce the same effect and procure them the same priviledge The Saints are called the houshold of faith Gal 6.10 as receiving that denomination from their faith which makes them of Gods house They are all the children of God by faith in Christ Jesus that have faith Gal. 3.26 and such as are Sons abide in Gods house for ever as members of his family Joh. 8.35 For God hath no children that are not of his houshold 3. If some that are for infant baptisme are reconciled to God by Christs death on the crosse upon their believing and so through Christ and by the Spirit have an accesse unto the father then such are no more strangers and forrainers but fellow-Citizens with the Saints and of the houshold of God Ephes 2 16-19 But some that are for infant baptisme are so reconciled and have such an accesse to the father This is not without the concession of the Antipedobaptists and therefore needs no farther proofe Therefore we may well conclude that some that are for infant baptisme are no more strangers and forreiners but fellow-citizens with the Saints and of the houshold of God Object Against the pertinency of the forecited proofes to conclude Pedobaptists to be visibly of the body of Christ it may perhaps be objected that all those Christians of the severall Churches of which the forecited Scriptures make mention were all baptized after the profession of faith and that it will not follow that because faith sanctification and the rest of those qualifications did denominate such as were baptized after faith to be of the Church that therefore they must denominate such as are not baptized after faith to be of the Church likewise For as they had one faith so they had one baptisme Eph 4.5 and this did beare its share in their Christian denomination and distinction as well as any other qualification To this I answer That it was the faith calling and sanctification as such and the visibility of these by which those Christians were described and denominated to be of the Church and distinguished from those that were not and therefore those that are under the same qualifications essentially as some Pedobaptists are though perhaps not circumstantially must needs come under the same denomination of membership in the Church of Christ If the Apostle Paul were now alive and should write an Epistle to the Church of God in London inscribing and directing it to all in London that are called to be Saints or sanctified in Christ Jesus or the faithfull in Christ would it not be reasonable to think that all such Pedobaptists there as are called to be Saints and sanctified in
Christ Jesus were hereby meant as well as those that are such among those that have been baptized after profession of faith 1. The most that I think can rationally be said is that the Baptisme of those Christians in the primitive Churches did beare it share and was one ingredient in denominating them persons called to be Saints sanctified in Christ Jesus c. but not that it did wholly or mainly constitute it Not but that the faith calling and sanctification of many Pedobaptists is the same in the maine with those primitive Saints they are partakers of like precious faith 2 Pet 1.1 only it hath not it may be all the same ingredients in it to make it altogether so compleat and rich as theirs was So that if this defect and the want of this ingredient of regular baptisme do not nullifie the visibility of the faith calling and sanctification of the Pedobaptists then they may truely be said to have the same faith calling and sanctification in kinde if not in degree which the primitive Saints had Baptisme doth not constitute another kinde of faith and Saintship then the same persons had before they were baptized all that can be supposed is that it tends towards the compleating of these in degrees of being and visibility 2. And yet I doubt not but that taking one thing with another comparison may be made between the visibility of Saintship as it was in some at least of those primitive Saints and as it now is in many that are for infant baptisme and that in point of degree If the visibility of Saintship in Pedobaptists be defective for want of regular baptisme may we not well conceive that the visibility of the sanctification of some primitive Church-members that were owned as brethren in Christ was defective much more on another score Weigh consider the erronious opinions superstitious customs uncharitable contentions censurings and other too much senâ—uall deportment that was yet remaining and found among those that were owned for brethren visible Saints and members of the primitive Church and then let conscience judge whether in the whole advantages and disadvantages compared in both the Christian visibility and sanctification of very many Pedobaptists doe not shine much brighter and give a far more distinct and indubitable testimony of their spirituall and internall membership with Christ and his Church then many of the others did See 1 Cor 8.7 with 10.11 Acts 15.5 Rom 14.1 2 3 4 5. 1 Cor 1.11 3.1 3. 11.18 21. Argument II. ALL those whom the Lord now in times of the New Testament hath received into communion with himselfe those his children ought to receive to communion with them But some that are for infant Baptisme are such whom the Lord hath received into communion with himselfe Therefore That the Lords receiving persons to communion with him is now under the New Testament a sufficient reason why his children should receive the same to communion with them I conceive is sufficiently evident by these Scriptures Rom 15.7 Wherefore receive ye one another as Christ also received us to the glory of God And againe Rom 14.1 3. Him that is weake in the faith receive you Let not him that eateth despise him that eateth not and let not him that eateth not judge him that eateth for God hath received him The case was this Some of the believing Jewes and Gentiles stood at too great a distance by reason of their different perswasion touching severall things That by which the Apostle would convince them of their errour herein and so bring them to close communion is by laying before them the dissimilitude that was between the Lords carriage and theirs towards the same persons and the conformity and agreement that ought to be That they did not receive those whom the Lord had received was their fault but to receive such as he had received was their dutie The Apostles Argument is built upon this supposition that the Lord is a pattern unto his people in receiving persons to communion and if cast into forme would be this Those whom the Lord receives to communion his people ought to receive to communion too but the Lord receives both Jewes and Gentiles weake and strong Christians notwithstanding their different perswasions therefore you his people ought to doe so too See the connexion of Rom 15.7 8 9. Object These differing Saints who are thus enâ—oyned by the Apostle to receive one another notwithstanding their difference were all baptized persons and therefore that by which they were obliged to receive one another can be no rule for such as are baptized to receive such as are unbaptized to communion Answ Suppose they were all baptized yet their receiving one another is not urged from their baptisme but from the Lords receiving them Their baptisme here was no further an argument why they should receive one another then as it was an argument that the Lord had received them And by the same reason on the contrary no errour about Baptisme can be a reason why such erronious persons should not be received further then it is an argument that the Lord hath not received them The Lords receiving or not receiving persons must regulate his people in their receiving and refusing to receive them Object These differing Saints were all in communion of the Church already and therefore their receiving one another to which they are exhorted cannot import their receiving one another simply to communion but onely a receiving one another to a neerer and closer communion how then can this be a ground for those that are noâ— in Church-communion together at all to receive one another to such communion Answ Very well though that which is supposed in the objection should be granted For that which is a ground of a further degree of communion must needs be a ground of communion simply considered a further degree alwayes includes and supposes the first If it be lawfull for me to goe with one two miles it cannot be unlawfull for me to goe with him one Againe Consider Acts 15.8 9. for further proofe of my proposition And God which knoweth the hearts bare them witnesse giving them the holy Ghost even as he did unto us and put no difference between us and them purifying their hearts by faith The question was this Whether it were needfull to circumcise the believing Gentiles a thing which some believing Jewes imposed as necessary not only to their owning them as brethren in communion but also to salvation ver 1 5. That by which the Apostle Peter would evince the contrary is this that God put no difference between them If God made no difference between the uncircumcised and circumcised believers then they ought not among themselves but God made none but exhibited an equall testimony of respect to both in giving the holy Ghost alike to both It is true the comparison in outward form is not alike between the baptized and not baptized after faith as is between
children of God and if believers in Christ then members of Christ and if members of Christ then of his body the Church and if of Christs body then that they have communion with him in his flesh blood and Spirit and what can they acknoweldge that amounts to more then this by having communion with them in the Lords Supper Or have they any example or direction in Scripture to joyne with them in prayer with whom they may not joyne in breaking of bread IV Argument IF separation of Saints from Saints upon any account of difference that does not unsaint them or render their Saintship justly suspected be voyd of Scripture-precept and of approved Scripture-president Then the godly Anabaptists and godly Pedobaptists need not separate one from another upon account of their difference about Baptisme for all conscience of duty arises from precept or president But separation of Saints from Saints upon any account of difference that does not unsaint them or render their Saintship justly suspected is voyd of Scripture-precept and of approved Scripture-president Ergo. That such separation is voyd of Scripture-precept and of approved Scripture-president I take for granted till the contrary doe appeare which I never expect We read of many differences both of opinion and practice and of divisions thereupon that were in the primitive Churches but of no approved separations from those Churches upon account of those differences There were indeed that did forsake the Saints assemblies upon a carnall account Heb 10.25 that went out from them because they were not of them 1 Joh 2.19 but they were sensuall not having the Spirit Jude 19. There were others not so bad that did not proceed so farre that upon account of difference stood at some distance one from another but how were they disallowed and blamed for so doing Acts 15. Rom 14. 15. What is wont to be alledged for Scripture-precept in the case I take to be impertinent and to fall short in proofe of what its brought for That 's one in Rom 16.17 Mark them which cause divisions and offences contrary to the doctrine which ye have learned and avoyd them 1. These were not Saints which they were to avoyd but such as served not the Lord Jesus but their owne bellies ver 18. 2. The divisions and offences caused by them for the sake of which they were to be avoyded were not about lesser matters or such offences as would consist with Saintship for it was so farre from being a duty to avoyd one another upon that account as that it was their sin for which they were blamed when they did so Chap. 14. 15. Or 3. if they were divisions and offences about lesser matters for causing of which they were to be avoyded then they were not to be avoyded for causing such divisions simply for so the Saints did which were to be received Rom 14. but for causing them out of a carnall designe to serve their own bellies Another is 2 Thes 3.6 Withdraw from every brother that walkes disorderly c. But to this I have spoken already in my first Argument to which I referre you A third Scripture alledged for separation is 2 Cor 6.17 Wherefore come out from among them c. But this does not call Saints from Saints but Saints from infidell Idolaters as ver 14 15 16. With whom some of that Church had communion in eating of their Idol-sacrifices in their Idols Temple 1 Cor 8.7 10. But that Scripture on which I finde some to lay the greatest stresse is Rev. 18.4 Come out of her my people that ye be not partakers of her sins and that ye receive not of her plagues From which they argue that God hath of his people in Mysticall Babylon to wit Rome and that having hereby given a call to them all to come out of her if some will not at first obey the call but stay behinde the rest that understand it and have a mind to obey it must leave them behinde and separate from them 1. To which first I might say the passage doth not necessarily suppose that God hath in Babylon a people that are by conversion actually his in Covenant but a people that in obeying his call shall become such As when the Lord said to Paul Acts 18.9 10. Be not afraid but speake and hold not thy peace for I am with thee and no man shall set on thee to hurt thee for I have much people in this City His much people were not those that did already believe at least not all of them such but such whom the Lord knew should believe upon his continuing to preach the Gospel there In like manner when Christ saith John 10.16 Other sheep I have which are not of this fold them also I must bring and they shall hear my voyce The saying of Christ doth not import that those other sheep which he calls his were then his by calling when he spake those words but were afterwards to become his when he should bring them to heare his voyce 2. Or secondly if the words doe import a people that are Gods by call and covenant that live in Babylon then come out of her my people c. may import Gods call to them for a locall remove though in no actuall communion with her partly to avoyd the temptations of so wicked a place noted in those words that ye be not partakers of her sins and partly to escape her Judgements noted in those words that ye receive not of her plagues As God sometimes called Lot out of Sodom and his people out of Jerusalem at the approach of ruine to those Cities And then the words will no more imply a Church-separation then it would do for a man that lives in Paris to remove to London for better opportunities of grace as the late converted Turk did 3. But thirdly suppose the words to be understood of such as are actually Gods people even then while as yet they are in superstitious communion with such Idolaters or others in Babylon as are none of Gods people by Gospel call and Covenant grace yet this would be no ground for to withdraw from or deny communion with a Congregation of godly Pedobaptists that are separated in their communion from the ungodly of the world which is our case because the case between the other and them wholly differs 1. For first if there should be any in the assemblies of the Romane Babylon that in the midst of so much wood hay and stubble of errour and superstition should have so much of the gold silver and precious stones of sound doctrine right faith and true grace as would denominate them Gods people yet these are in their Church-worship involved among persons that are in some of their tenents hereticall in their worship idolatrous and in their conversations openly profane Which are such causes of non-communion as are not to be found in the well reformed Congregations of godly Pedobaptists whether Presbyteriall or Independent And
would be freed from such a predominant distemper as will hinder your spirituall rellish and convert your food into a noxious humour and subject you to a languishing disease in the midst of plenty Then abandon contention and lay aside division and with a spirit of love meeknesse and peace communicate your different thoughts and patiently bear with a conscientious dissent 5. If you would secure the Protestant Religion and Cause from being a prey to the lurking Papist and from being swollowed up of Atheists Libertines Apostates Quakers by all which it is at this day sorely assaulted and dangerously beset then unite heart and head and hand to make one strength to withstand them that no man take your Crowne For your divisions incourageth them in their designes invites them to attempt upon you and prepares many to fall in with them So that as long as you keep up your divisions they will grow upon you and get ground and by little and little draw away your strength and in conclusion over-master you if by uniting you prevent them not A kingdome divided against it selfe cannot stand Mat 12.25 And therefore if you shall so labour to maintaine one particular Fort as in doing it you loose the whole Nation I mean so maintaine a particular opinion in Religion as by dividing about it to endanger the losse of the whole you will shew your selves according to the proverb to be peny wise and pound foolish and will Christ ever thanke you for such a service 6. The more you knit together in love for the great truth sake that dwelleth in you the greater and richer assurance of understanding shall you have in the Mystery of the Father and of Christ Col 2.2 Being knit together in love unto all riches of the full assurance of understanding c. Being knit together in love bears the relation of a means to the full assurance of understanding as the end It s one thing to know what the Gospel treats of and another thing to know assuredly that all that which the Gospel treats of is true and is no lie Many have much of the former which as it is to be feared have little of the latter And yet some too that have lesse of the former then others but more love have more of the latter then they The Lord takes such pleasure in the close cleaving of the hearts of his servants one to another as that he crownes it with this assurance of understanding rooting and grounding them in love and establishing them in the present truth Hence I suppose it is that you have many who though they have lesse knowledge yet having more love stand fast in the truth whilst others that have a great deal more knowledge but little or no charity are turned up by the rootes It s therefore prescribed by way of remedy or prevention against being tossed to and fro and carried about by every winde of doctrine and slight of men that lie in waite to deceive that the truth be spoken in love that love which is a uniting grace accompany mens knowledge and profession of truth Eph. 4.14 15. And truely the full assurance of understanding and to have the minde and conscience established in the truth in these shaking and declining times is a prize worth the running for especially in so pleasant a path as love and union of heart and affection is 7. The more unanimous and harmonious you are the more perfect you will be You have much talke of perfection and many pretend to it that are farre from it but to be sure it s the mark and aime of every sincere Christian and I think does consist in nothing more next our love to God then in the Saints love and unity This is the cry of the Scripture That they may be made perfect in one John 17.23 Be perfect be of good comfort be of one minde live in peace 2 Cor 13.11 Above all these put on charity which is the bond of perfectnesse Col 3.14 If we love one another God dwelleth in us and his love is perfected in us 1 John 4.12 And love is the fulfilling of the Law Rom 13.10 Which is more then can be said of any controverted opinion among the Saints and therefore you mistake your way if in your pursuit of perfection you turn aside from love and unity and make a faction to cry up some single opinion which is not of the essence of Christianity 8. The harmony and unity of the Saints is a lovely object to behold and an excellent ornament of your Christian profession and very taking with others Behold how good and how pleasant it is for brethren to dwell together in unity Psal 133.1 And while the believers were of one heart and of one soule great grace was upon them all and the Lord added to the Church daily such as should be saved Acts 4.32 33. 2.47 Which cannot be said of any particular opinion extra-essentiall to Christianity and therefore there 's not that weight to be laid on it as is to be in preserving the harmony unity and community of the Saints But alas the contrary works the quite contrary effect of disgrace and disparagement to our holy profession and rendring it and the friends of it lesse desireable of which these dayes afford us more of the experience then of the lovely beautifull and desireable effects of the Saints harmony 9. If you prize your comfort prize agreement for those that are living and not dead or benumb'd members of Christs body cannot but be pained with the rending of one member from another of that body of which they are If one member suffer all the members suffer with it 1 Cor 12.26 Was it not a sorrowfull sight to see the man in Mark 5.5 cutting himselfe with stones and an argument that he was possessed with an evil spirit Every one will grant it And pray you how much lesse dolefull is it to see the Saints children of the living God cutting and wounding themselves for so they doe when they cut and wound one another for they are members one of another Rom 12.5 Alas how unnaturall is it for who ever hated his owne flesh Eph 5.29 Certainly where thus it is it s an argument they are under a spirituall frenzie and madnesse and so are objects of very great comisseration and are an occasion of much trouble and disturbance in their Fathers house But O the comfort of love as the Apostle phraseth it Phil 2.1 the pleasure of peace and the delight of harmony like a well tuned Instrument where there is no Jarring Behold how good and how pleasant a thing it is for brethren to dwell together in unity It s not onely good and profitable but pleasant and comfortable also Psal 33.1 A great part of a Christians comfort in this world lies in his communion with Saints David saith The Saints and excellent were all his delight Psal 16.3 And therefore a breach in this must needs make a