confident that we were about four years too late in our common account as in his Annals may be seen And what man can reveal the things that God hath purposely concealed For my part I dare not judge men for keeping or not keeping such daies as these But if any will make it a necessary thing to the Vniversal Church I must resist that usurpation as Paul that had Circumcised Timothy did cry down circumcision when some would have obtruded it as a necessary thing And for this I have an Argument that sustaineth my Religion it self even the sufficiency of the Holy Scripture If this be not the Law of God then farewel Christianity If it be his Law it is sufficient in its kind and to its ends which is 1. To determine of all things that were then fit to be determined of 2. And to determine of all that the Universal Church in all times after must be bound to There is no Universal Law-giver but Christ. If this day be of Necessity it was so then as well as now and it is so to one Country as well as another for there is the same reason for it in one age and place as in another And therefore if Scripture be not a sufficient Rule for Universal Duties of Religion then we are utterly at a loss and as Popery will come first in so Infidelity is likely to come next I doubt not but pro re nata upon emergent occasions Church-Governours may appoinâ— Religious Anniversary solemniâ—â—es For the occasion of these being 1. To some one place or Proâ—â—â—ce only 2. And not existent 〈◊〉 Scripâ—ure times it did not belâ—â—â— to the Universal Law to determine of them But in casâ—s that equally belong to the Universal Church and where the Reason and occaâ—â—on was existent in the Apostles daies as well as now if there we have not their determination no others can come after them and make it universally Necessary And indeed neither General Councils nor Apostolick Tradition can be pleaded for the Necessity And sure I am that the one day in seven even the Lords-day of his own appointment which the Universal Church hath constantly observed is a Festival for the commemoration of the whole work of Redemption and therefore of the Birth of Christ though especially of the Resurrection And therefore we are not without a Day for this use I speak not all this to condemne any that use these daies but to excuse those that use them not and by telling you a few of those many reasons which they have to give for themselves to perswade you both to lay by the opinion of Necessity and to forbear condemning those that differ from you and be content that they have their liberty as we are freely content that you have yours and Lay not the Vnity and Peace of the Church upon such things as these when the Holy Ghost hath so plainly decided the case And I could heartily wish that the Lords own day were not most wilfully neglected by many that are most forward for other Holy-daies It s a fearful self-delusion of ungodly people that no means can bring them to a New a Holy and Heavenly life and yet they will make themselves believe that they are Religious by pleading for forms and dayes and ceremonies Alass poor soul if thy eyes were but opened thou wouldst see that thou hast other kind of matters first to look after It would grieve one to hear a man contending for Kneeling and Holy-dayes and Prayer-books that is in a state of unregeneracy and a stranger to sanctification and under the dominion of his sins and under the curse and wrath of God Get first a new and holy Nature make sure of the pardon of sin and of Peace with God and then the discourse of lower matters will be more seasonable and more savoury Is it not a shameful self-condemning to keep Holy-dayes for the dead Saints and to hate and rail against the Living Do you know what kind of men those were that are called Saints and Holy-dayes were kept in remembrance of them They were such as those that now are hated by the world and took the course in a holy and diligent care of their salvation as these do and therefore were hated by the world as the godly now are and when wicked men had put them to death the godly that survived would keep a day in remembrance of their Martyrdom to encourage others to constancy for Christ. And also because the unruly multitude were so set upon their pleasure that they kept the Idols festivals for their sport sake therefore some Pastors of the Church did think it better to let them have Festivals for the Saints to take their pleasure in to turn them off from the Idols festivals So Gregory Nyssen tells us of Gregory Thaumaturgus in his Oration of his life that he made Holy-dayes for his neighbours of Neocesarea when the Roman fury had Martyred many and he used this as a pious wile to draw the licencious Vulgar from the Idols festivals by letting them play on the Martyrs dayes till they could be drawn up to a holy observation of them Whether the course were right or wrong by this you may see the Original of such dayes And Gregory the great of Rome would for this very end have all the Heathens Festivals turned into Christian Festivals But if any of you will hate a Saint and refuse the Communion of Saints and will not imitate them in Holiness and yet will keep Holy-dayes for them that are dead Christ himself hath given you your doom Matth. 23.29 30 31 32 33. which I desire you to read Well Sirs I have said enough if enough will serve to prove that the Unity of the Church must not be laid on things Indifferent nor upon low or doubtful points but it must be a Unity in the Spirit of Sanctification It is in the few the great the certain and the Necessary points that we must all agree in if ever we will agree and compassionately tolerate the differences that are tolerable If after all this there be any so Proud and selfish and ungodly and unmerciful that they will set up their own Conceits and Wills against the plain Commands of God the long and sad experience of the world and against the Peace of their Brethren and the Unity of the Church and will have no Agreement unless all others will be conformed to their Wills I shall now say no more to such but that These are not the sons of Peace nor the living compassionate members of the Church but self-idolizers that God is engaged to pull down And it is not by such as these that the Church must be healed and repaired But it is by them that are sensible of their own infirmities and compassionate to others that are of a Christian Catholick Spirit and have Catholick Principles and Affections and see such a beauty in the Image of Christ that they can heartily Love a gracious person notwithstanding his many tolerable infirmities and think themselves more unworthy to be tolerated by others then such as I have described to be tolerated by them Preached December 24. 1657. FINIS
is the final part of the Duty here required To keep the Vnity of the Spirit The Preserving cause is the Peaceable behaviour of the members and this is the mediate Duty here required In the bond of Peace Our own Endeavours are hereto required because as every natural body must by eating and drinking and fit exercise and usage be a cause of its own preservation and not forbear these under pretence of trusting the all-sufficiency of God and as every Political Body must by Government and Arms in case of need preserve themselves under God so must the Body of Christ the Church be diligent in using their best endeavours to preserve the Being and well-being of the whole So that you see here are two causes of the Churches Unity expressed 1. The principal Constitutive cause in which our Unity consisteth and that is The Spirit 2. The Preserving cause by which our Unity is cherished and that is Peace which therefore is called the bond of it The fifth and sixth verses do open this Vnity of Spirit in its parts effects and ends There is One Hope of our Calling that is One Heaven or Life Eternal which is the end of our Christianity and Church Constitution There is one Lord Jesus Christ One Head one Saviour one Soveraign Redeemer to whom by this Spirit the members are all United There is One Faith both one summe of holy Doctrine which all that will be saved must believe which was used to be professed by the adult at Baptism and One internal saving Faith which this Spirit causeth in our Spirits and useth it as a means of our union with Christ in whom we do believe There is One Baptism or solemn Covenanting with God the Father Son and Holy-Ghost and the same promise there to be made by all And there is One God the Father of all from whom we fell and to whom we must be recovered and who is the End of all and to whom Christ and all these means are the Way So that all these are implyed in and conjunct with the Vnity of the Spirit The sense of the Text then briefly is this As all the living true members of Christ and the Church have one Spirit and so one Faith by which they are all united to Christ the Head and so to the Father in and by him which Vnion in One Spirit is your very Life and it that constituteth you true members of Christ and his Church so it must be your care and great endeavour to preserve this Spirit in you and this vital Vnity which by this Spirit you have with Christ and one another and the way to preserve it is by the bond of Peace among your selves It is here evident then that all the members of Christ and his Body have One Spirit and in that is their Union All the question is What Spirit this is And that 's left past all doubt in the Chapter For though the common gifts of the Spirit are sometime called by that name yet these are no further meant in the Text then as appurtenances or additions to greater gifts As godliness hath the promise of the common mercies of this life as well as of the special mercies of the life to come but yet with great difference the later being absolutely promised and the former but limitedly so far as God sees best for us Even so the Spirit gave to the members of the Church both Sanctifying Grace and common Gifts but with great difference giving Sanctification to all and only the members of Christ but giving common gifts also to some others and to them but with limitation for sort and season and measure and continuance as God should see good It is then the same Holy-Ghost as our Sanctifier into whose name we are baptized as wel as into the name of the â—ather and the Son and in whom we all profess to believe that is here meant in my Text. And it is only the Sanctified that are the people United to Christ and to One another This is proved expresly by that which foâ—loweth vers 6 7. It is those that have the One Hope one Lord one Faith one Baptism one God the Father vers 12. It is the Saints and body of Christ that are to be perfected by the Ministry vers 13 15 16. It is those that must come in the Vnity of faith and knowledge of the Son of God to a perfect man to the measure of the stature of the fulness of Christ and that grow up in all things in Christ the Head It is the Body that is Vnited to him and compacted in Love and edifieth itself in Love vers 20 21 22 23 24. It is those that hâ—vâ— so leâ—rned Christ as to put off tâ—e â—ld man thâ—t is câ—rrupt â—nd are râ—neweâ— in the Spirit of their â—inâ—s and put on the nâ—w man which â—fter God is reâ—tâ—â— in righteouâ—neâ—s and true holiness If thereâ—â—re any words be plain its plain tâ—at its true â—aints only that are here spoken of that have the Vnity of spirit which they must preserve in the bond of Peace And therefore I shall make this Observation the ground of my discourse Doct. The true Vnity of the Catholick Church of Christ consisteth in this that they have all one Sanctifying spirit within them By the Holy-Ghost within them they are all United to Christ and to one another By this One Spirit they are all made â—aints or an Holy people having One Heaven for the matter of their Hopes One Christ their Head One summe of Christian doctrine which they believe containing all the Essentials of Christian Faith and One living principle of Faith to believe it One solemn Covenant with Christ and One God the â—ather their End and All. It is only the Sanctified that have true Christian Vnity and it is unholiness or ungodliness that is the cause of the miserable Divisions of the world Now Sirs you see the Only way to Vnity Even to have One Sanctifying spirit within us and be all an Holy People and there is no way but this Now you see the principal cause of Division even unholiness and refusing the Spirit of Grace In handling this point 1. I shall give you some Propositions that are necessary for the fuller understanding of it 2. I shall demonstrate the Point to you by fuller Evidence of Reason 3. I shall make Application of it I. PRop 1. Though it be only the Sanctified that have the true Unâ—on of Members wâ—th Chrâ—st and the Body yet all that make Profession of Sanctification and Null not that Proâ—ession have an Extrâ—nsick Analogical Union in profession As the wooden or dead leg is united to the body and the dead branch to the Vine And so even Hypocrites must not only dwell among us but be of the same visible Church with us as the chaff and tares are in the same corn-field And as long as they seem Saints we must value them and use them as Saints and love them
3.18 But it is the Lord that is the portion of the Saints Psal. 16.5 They lay up a treasure in heaven Mat. 6.20 and there they have their conversations Phil. 3.20 Being risen with Christ they seek the things that are above where Christ sitteth at the right hand of God for they are dead and their life is hid with Christ in God Col. 3.1 3 4. The business that the Saints and that the ungodly have in the world is clean contrary Their business is for Heaven and yours is for earth They are sowing to the spirit in hope of everlasting life and you are sowing to the flesh and shall reap corruption Gal. 6.6 7. They are making Provision for another life that never shall have end and you are making provision for the flesh to satisfie its desires Rom. 13.14 And how is it possible for these to be United What concord between light and darkness or Christ and Belial or righteousness with unrighteousness 2 Cor. 6.14 15. Can two walâ— together except they be agreed Amo. 3.3 We must better agree of our business in the world and of our journeys end before we can keep company with you While you are for earth and we for heaven it is not possible that we should go one way While one is for the world and another for God they must needs differ For God and the world are masters that are unreconcileable If you will cleave to one you must despise the other The work of the Butcher and the Souldier is to kill and the work of the Surgeon and Physitian is to cure And do you think these will ever take one course The Souldier studies how to wound and kill The Surgeon studies how to close these wounds and heal them And surely these must go contrary wayes Sirs as long as your business is principally for the flesh and the world and the business of the sanctified is against the flesh and world and for the Spirit and the world to come how is it possible that you should be agreed You must bring heaven and earth together first yea heaven and hell together first before you can have a Christian Unity and Agreement between the sanctified and the unsanctified 5. There is no Vnity to be had but in the Gospel The Apostle tels us there is One Faith Eph. 4.5 If an Angel from heaven would preach another Gospel he must be accursed Gal. 1.10 11. But the unsanctified do not truly and heartily entertain this Gospel You think and say you truly believe it when you do not If you truly believed it your lives would shew it He that indeed believes an everlasting Glory will sure look after it more then after the world or the flesh 6. There is no Christian Unity but in the Christian Nature Contrary natures cannot close Firâ— and Water the Woolf and the Lamb the Bear and the Dog wiâ— not well Unite The sanctified havâ— a new divine and heavenly nature Ioh. 3.6 2 Pet. 1.4 2 Cor. 5 1â— Their Disposition is another way then it was before But the unsanctified have the old corrupt fleshly nature still One is as the fire still bending upward the other as the earth or stone still bending downward to the earth And how can these agree together 7. There is no Christian Vnity to be had where the Affections run quite contrary wayes But so it is with the sanctified and the unsanctified One loves God above all and cannot live without holy Communion with him and retireth into him from the distractions of the world and maketh him his Rest Content and Solace The other mentions the goodness of God but findeth no such sweetness in him nor desires after him One treads the world underfoot as dirt or valueth and useth it but as a help to heaven And the other makes it his happiness and sets his heart on it One delighteth in Holiness and the other hateth it or regardeth it not One hateth sin as a Serpent or as death and the other makes it his meat and drink and business And how is it possible for men of such contrary affections to be agreed and natures at such enmity to Unite 8. The sanctified and unsanctified are moved by contrary Objects One lives by faith on things that are out of sight and strives for Heaven as if he saw it and strives against Hell as if he saw it for his faith is the evidence of things not seen Heb. 11.1 7. We live by faith and not by sight 2 Cor. 5.7 2 Cor. 4.18 But the unsanctified live upon things that are seen and things believed little move them because they are not heartily believed 9. The Holy and the unholy do live by contrary Laws One liveth by the Law of God and there asketh counsel what he must think or say or do resolving to obey God before his flesh and all the world The other will say he will be ruled by Gods Law till his flesh and carnal interest contradict it and then he will take his lusts for his Law His Pride is a Law to him and the pleasures and profits of the world are a Law to him and the will of great ones and the customs of men are his Law And how is it possible for mâ—n to agree that walk by such contrary Rules as these 10. There is no true Vnity but in the Covenant with Christ. As Marriage Vniteth man and wife so every truly sanctified man hath delivered up himself to Christ in a peremptory absolute Covenant and hath quit all claim of interest in himself and is wholly Gods But the unsanctified will not be brought to this any further then the lips and therefore they cannot be well United 11. The true members of the Church are built on the foundation of the Apostles and Prophets Eph. 2.20 21. But the unsanctified regard them not if they cross their minds 12. There is no true Christian Vnity but with the Holy Catholick Church The body is but one 1 Cor. 12.12 13. Eph. 4.4 But the unsanctified are not of the Holy Catholick Church but only in the visible external Communion of it 13. There can be no true Christian Vnity with the Saints without a special Love to the Saints For by this we know that we are passed from death to life because we love the Brethren he that lovetâ— not his brother abideth in death 1 John 3.14 By this must all men know that we are Christs Disciples John 13.35 Love is the bond and cement of the Church He that doth not heartily love a godly sanctified man because he is such hath no true Unity with the Church But the ungodly love them not as such They see no such beauty and loveliness in Holiness Though Scripture call it Gods Image they be not in Love with Gods Image but think it a conceit or hypocritical pretence or a wearysom thing Why poor carnal wretches do you hate the godly and yet would you have Unity with them Do you hate them and yet cry
out against Divisions when your hearts are thus divided from God and his servants You must learn to Love them with a special Love and Christ in them before you can be United with them 14. There is no Unity to be had wiâ—hout a Love to the Body that you are United to You must Love the Church and long for its prosperity and the success of the Gospel and the downfall of wickedness Thus do the Saints but thus do not the ungodly Nay many of them are glad when they hear of any evil befall the godly 15. There is no true Vnity without a singular respect to the special members that are the ligaments and chief Instruments of Unity even the Officers of the Church and most useful members The Overseers of the Church must be highly esteemed in Love for their work sake 1 Thes. 5.12 Thâ—s do the godly but not the ungodly 16. There must be an inward inclination to the Communion of Saints before there can be any agreement and Unity All that are of the Holy Catholick Church must desire the Communion of Saints Their delight must be in them Psal. 16.3 But the ungodly have no such delight in their Communion 17. If you will have Vnity and Communion with the Church you must have a Love to the Holy Ordinances which are the means of Communion as to the Word of God heard and read to Prayer Sacraments Confession c. But the ungodly have either a distaste of these or but a common delight in the outside and not in the Spirit of the Ordinance And therefore they cannot agree with the Church when you loath that which is our mâ—at and drink and we cannot feed at one Table together what Agreement can there be 18. If you will Agree you must wâ—rk in the same Vineyard and labour in the same employment and walk the same way as the sanctified do And that is in a way of holiness and righteousness giving all diligence to make your calling and election sure 2 Pet. 1.10 If you live to the flesh and they live to the Spirit Rom. 8.5 13. What Unity and Agreement can there be 19. There is no Unity to be had unless you will joyn in a defensive and offensive league and in an opposition to that which would tend to our destruction What Common-wealth will Unite with them that defend their enemies and rebels There is an enmity put in the beginning between the seed of the woman and of the Serpent Gen. 3.15 Because we are not of the world the world will hate us Iohn 15.19 If you will be United to the Church and people of Christ you must be at enmity with sin and hate it and joyn for the destroying of it and you must be souldiers in Christs Army which the Devil and his army fight against and you must fight against the flesh the world and the devil and not live in friendship with them But this the unsanctified will not do 20. And therefore because you will not be United to them in the state and Kingdom of Grace you shall not be United with them in the state and Kingdom of Glory And thus I have made it plain to you that none can have true Union with the Church of Christ but only they that are sanctified by the Spirit Use I. BY this time you may see if you are willing to see who it is long of that the world is all in pieces by divisions and who are the greatest hinderers of Unity Even unsanctified ungodly men And you may see how fit these men are to cry out against Divisions that are the principal causes of them And how wisely they deal to cry up Unity and in the mean time resist the only ground and way of Unity As Ioshua said to Achan 7.25 Why hast thou troubled us the Lord shall trouble thee this day So I may say to all the ungodly Why trouble you the Church and hinder Vnity you shall one day have trouble your selves for this They cry out against the Ministry and others that fear God as Ahab did to Elijah Art thou he that troubleth Israel But saith Elijah It is thou and thy Fathers house that trouble Israel in that ye have forsaken the Commandment of the Lord 1 King 18.17 18. Sirs I tell you and I may confidently tell you when I have proved it so fully that it is the ungodly that are the great Dividers of the world It s you that make the breach and keep it open We are willing to agree to any thing that is reasonable or pâ—ssible but there is no possibility of Agreeing with the ungodly unless they will turn It would make any honest heart to ake to see these wreâ—ches set all on fire and then cry out against others as the Authors of it As Nero set Rome on fire and then persecuted the Christians for it as if it had been done by them They pluck up the Foundations and hold most damnable practical errours and when they have done they go about reviling other men as erroneous I speak not in the excuse or extenuation of other mens errours I have spoke my part against them also But I tell you it is the prophane and ignorant rabble and all the ungodly whether Gentlemen Schollars or of what rank soever that are the great dividers and stand at the greatest distance from Christian Unity O what a happy Church should we have for all the sects that trouble us so much if it were not for ungodliness that animateth some of those sects and virtually containeth many more Had we none but men fearing God to deal with we should have no opposition to the Essentials of Religion and we should still have the comfort of agreeing with them in all things necessary to salvation They would carry on their differences in Christian meekness charity and moderation and at the worst our Agreement would be greater then our disagreement But when we have to deal with haters of holiness or at least with men that are strangers to the sanctifying work of the Spirit we have predominant Pride and Selfishness and Covetousness to strive against We have radicated Infidelity and enmity to God and holiness giving life and strength to all their errours and making them stubborn and wilful and scornful against the clearest truths that can be shewed them There is no dealing effectually with a carnal heart for any but God himself Unless we can create light in them as well as reveal the truth to them what good can we do them What good doth the Sun to a man that is blind They have understandings left and therefore they can err but they have no heavenly light in them and therefore they cannot choose but err They have wills and therefore are capable of sin but they have no holy rectitude of them and therefore sin they will with obstinacy When we dispute with the godly that err through weakness we deal with men that have eyes in their heads and
their hopes for pardon and salvation either in their own good works or carnaâ— shifts or at least by false conceptions do make Christ not indeed to be Christ To have many Saviours is a damnable errour And how many do the ungodly make to themselves while they depart from the Lord Christ To deny the Holy-Ghost is a damnable errour And what elâ—e do all the ungodly in the world that will not be sanctified by him This is the most palpable errour that they are guilty of They are baptized into the name of the Holy-Ghost as their Sanctifier and yet they will not be sanctified by him Nay some of them make a mock of the Spirit and of sanctification And some of them wâ— hearken to false deceiving Spirits instead of the Holy Spirit oâ— God Some Hereticks have denyed some parts of the Scripture and Infidels deny it all And what less do all ungodly men that believe it not heartily and will not obey it but deny it in parts and refuse subjection to it They will not be so holy not they let Scripture say what it will Are not all the ungodly against the Scripture Many a time have I heard them when the times more encouraged them deriding the Bible and those that did but carry a Bible or speak of the Scripture or read it in their houses Certainly he that fights against Scripture in his life is more against it then he that only denies it with his tongue Moreover the Pelagian Hereticks denyed Original sin and justified mans Nature And so doth profaness in a very great measure Never were the ungodly truly humbled for their Original sin nor saw any such matter in themselves as to make them abhor themselves And what is this but actually to deny it The same Pelagians made light of Grace which is Gods Image upon the soul. But in this the ungodly go quite beyond them They make a matter of nothing of Holiness but account it a fancy or a needless thing and many of them hate it and if the times did but favour their malice there were no living near them for any that fear God In this they are Deâ—â—h in flesh I cannot liken them to any heresie but Devilism they go so far beyond the professions of them all One sect is against those that are their opposers and another see against their opposers but ungodliness is against all that are godly of every party whatsoever and is in open arms or secret enmity against the army of Christ and against himself The Simonians and Nicolaitanâ— and Gnosticks of old did hold that men might do any outward action when there is no other way to escape suffering as long as they keep their hearts to God So think the ungodly as appeareth by their practice Before they will lose their estates and be brought to poverty or before they will lie in prison or be burnt at a stake they will say any thing or do any thing They would worship a piece of bread as if it were God they would turn to Papists or any that can do them a mischief if it were the Turks Alas the particular sects among us do play a small game in comparison of the ungodly and hold but petty errours to theirs One sect is against one Ordinance and another sect is against another Ordinance but the ungodly are against all The Sectaries are against something in the manner or out-side of the work but the ungodly are against the Spirit and Life and substance of the duty it self One sect depraveth the doctrine of Faith and another the doctrine of Repentance and another the doctrine of Obedience But the ungodly deprave all the doctrine of Godliness yea deny it and not only deprave it They sweep away all before them and go by whole-sale They stand not to speak as other Hereticks against this Grace or that Grace but against all It is Godliness it self that the ungodly are against The Sectaries oppose all parts of the Catholick Church saving their own But the ungodly are against the Holy Catholick Church it self as it is a Church and as it is Holy they are against it The Church is a Society combined for holy obedience to Christ and the ungodly are against that holy Obedience The Sectaries would have no Communion of Saints but in their own way But the ungodly are against the Communion of Saints in it self for they are against the Saints that hold this Communion The Papists and Quakers are against our Ministry and rail at them and labour to bring them into hatred So do the worser sort of the ungodly even of them that say they are Protestants of our own Relâ—gion In their houses and in the Ale-houses in their ordinary discourse they are cavilling against the Ministers or reproaching them And some of them are more bitter haters and revilers of them then almost any hereticks that we meet with Yea some of them are glad to hear the Quakers and Anabaptists reproach them and secretly set them on Only they are ashamed to own these revilers because they see them come off in the end with so much disgrace But if they were but sure that Papists or Quakers or any sect that is against a godly Ministry had power in their hands to go through with their work the multitude of the ungodly among us would soon joyn with them How plainly did this appear in our laâ— wars when few Ministers of noted diligence and piety that deâ—ired to have lived at home in quietness could be suffered to live among them but the ungodly rise up against them as if they hâ—d been Turks or Jews and drove them into Garrisons to save their lives The Separatists and Quakers and other sects dispute against the Ministry with cavils and railings but the ungodly would dispute them down with halters and hatchets with fire and sword if the merciful Governour of the world did not tye their hands The Quakers and many Anabaptists and Separatists are against Tythes and all settled maintenance of the Ministry And do I need to tell you that the ungodly covetous worldlings are of the same mind What need had Ministers else to sue for their Tyâ—hes Were it not for fear of treble damages the Ministers in many Parishes of England should not have bread to their mouthes nor cloathes to their backs before they got it by suit at Law How commonly do they think that all is woon and is currently their own that they can but defraud the Minister of If it were not that they are under disgrace the Quakers would soon have disciples enow upon this very account because they are against Tythes And gladly do the ungodly covetous people hearken to that doctrine and get their books and would fain have that opinion take as Orthodox If the Prince and Parliament would but turn Quakers and cry down Tythes yea and Ministry too the miserable ungodly multitude would quickly be of that Religion and entertain their Laws with ringing of
shame What! would you have us think you are against Divisions when you divide from God and Christ and the Holy Ghost from the Scripture from the holy Catholick Church and from the Communion of Saints Can you for shame say that you are for Unity and Agreâ—ment when you are dividing from us and will not agree with us unless we will be as mad as you and damn our souls for company with you To hear these ungodly men talk against sects and divisions in the Church is as if we heard a man that hath the leprosie cry out against those that have the itch or a murderer childe another for foul words 3. And I must tell you while you remain ungodly you are the great Hereticks and Separatists that trouble the Church of God more then abundance of those that you reproach I excuse not the least but none of them are like you As death is worse then sickness as being that which all sickness tends to and the worst that it can do so Ungodliness is worse then sects and particular Errours or Heresies it being the worst that any errour can do to make a man ungodly There are no such Separatists in the world as you It is not only from a particular Church or Ordinance that you separate but as I said even now you separate from God that made you from Christ that bought you from the Spirit that should sanctifie you from the Word of God that must Rule you or Condemn you from the body of Christ and the holy Communion of his people The Church would have you joyn with them in holy worship and your godly neighbours would have you joyn with them in prayer and holy lives and you will not but separate from them all They cannot have your help against the sins of the time and place you live in They cannot have your company in the way to heaven but when they go one way you go another way You are the great troublâ—rs of the world and break the Peace of Church and State and of all that you have to do with You trouble Magistrates and make work for Lawyers you trouble Ministers and frustrate their labours and make their lives grievous to them when it is much in your hands to make them joyous You trouble all the godly that are about you and you will find at last that you have most of all troubled your own souls For shame therefore before you speak any more against Sects and Separatists or any other troublers of the Church give over the ungodly separation which you continue in and come in to the Unity of the Church your selves and live in that Communion of Saints which you say you do believe and do not go on to trouble the Church abundance more then those that you speak against 4. Consider also Whether you have not as much reason to live a diligent holy life and seek God and your salvation with all your might as any of your neighbours have and therefore whether your own Necessity doth not call aloud to you to Vnite with them and to do as they do Your Godly neighbours are meditating on the Word of God when you are thinking of the world or on vanity they are discoursing of the life to come when you are talking of your worldly business or pouring out a company of idle words Ask your conferences now whâ—ther you have not as much need to study the Scripture and prepare for the life to come as they Your godly neâ—ghbours are at prayer when you are sinning and drowned in the inordinate cares of the woâ—ld and have no heart to thâ—ir employment Let conscience speak whether you have not as much need to pray as they They abhor sin and are afraid of it when you boldly venture on it Let conscience tell you Whether you have not as much cause to be afraid of sin as they Yea and an hundred times more for you are under the guilt and power of it O wonderful madness of the ungodly world that the example of the godly should not bring them to some consideration A man that is converted and reconciled to God and hath a pardon of all his sins and is in a state of salvation and walketh humbly and uprightly with God doth yet think all too little that he can do but fasteth and prayeth and watcheth against temptations and humblâ—th his flesh and followeth after God continually and lamenteth after all that he is so bad can do no more And his neighbor that liveth by him is an ignorant stupid sinner unconverted and under the guilt of his sin and under the curse and wrath of God having no assurance of salvation nay it is certain that he would be cast into Hell the next hour if he die in that condition and yet this man feels not any such need of prayer and holy meditation and conference and so religious and strâ—ct a life He that hath lost almost all the time of his life and is not only quite behind-hand in knowledge and abilities but is an unsanctified miserable wretch not sure to be out of Hell an hour this man perceiveth no such necessity of an holy life nor why he should make so much ado As if a rich man should be put to daily labour and a man that hath nothing should think it needless Or as if a man that hath the tooth-ake or a slight disease should send to the Physitian and he that hath the Plague should sit still and say What needs this trouble Sirs I beseech you look upon the holiest and most heavenly neighbours you have and bethink you whether you have not much more need to be diligent then they Have not you immortal souls to save or lose as well as they Are not you in danger of damnation as much and an hundred times more then they Should not God be your master as well as theirs and his Law your Rule as well as theirs and Heaven be as dear to you as to them Bethink your selves when you hear them praying or reading or repeating Sermons and Sanctifying the Lords day and fearing to offend Have not I as much need to do all this as any of them If then you have as much cause and need to live a godly life as others joyn with them in it and let all the Town agree together and none withdraw but he that can say I have no need of it 5. And I pray you consider also how easie it would make the way to heaven if we would but all Vnite and Agree to go together in it This is it that discourageth the weak and makâ—s it so hard a matter to be saved because there are so few that are godly but if one or two poor people be resolved to seek first the Kingdom of God and his righteousness and to please God and save their souls the rest do either look on and refuse to joyn with them or else speak against them and make them their ordinary
admittance and access to God And will you now reâ—use and undo your selves The sanctâ—fied are Gods Jewels Mal. 3.17 his treasure and peculâ—ar people the beloved of his soul and his delight and the only people in the world that shall be saved This is true for God hath spoken it And you may be of this blessed number if you will God hath not separated you from them or shut you out by forbidding you to come among them O do not you separate and shut out your selves You see your godly neâ—gâ—bours in possession of this priviledge And may not you have it if you will May not you study the Wâ—rd of God and call upon him in prayer and seâ— your selves for heaven as well as they Where doâ—h the â—cripture command them to it any morâ— then you or forbâ—d yâ—u any more then them The door â—s open you may come in if you will You have the same means and call and offer and 〈◊〉 â—nd leave to 〈…〉 life as thâ—y And wâ—ll you 〈…〉 much of thediffâ—renâ—â— yâ—â—rselves as to be the only râ—â—users God hath done so much for you by the deâ—â—h of Christ and so orderâ—d the matter in the promises and offers of the Gospel that none of you shall be able to say at â—â—st I wâ—uld â—uin have bâ—en 〈◊〉 the blâ—ssed 〈◊〉 anâ—â—ain hâ—vâ— livâ—d in the Vniâ—n and Communiâ—â— of Saints but I 〈…〉 nâ—t give 〈◊〉 and Christ â—nd his Church wâ—ulâ— nâ—t râ—ceivâ—â—e and entertâ—in me Not a man â—r woman of you shall have this excuse And thâ—reforâ— come in and joyn with the Saints thank God that you may 8. And consider also that if you will not Agree with us in matter of Holiness we can never well make up the rest of our differences Our smaller Controversies will never be well agreed if you will not agree in the main But if this were Agreed we should in season certainly heal the rest It would make a mans heart ake to hâ—ar wretched sinners talk of our differences about Bishops and Ceremonies and Common-prayer and Holy-daies and Infant-Baptism and the like that are dead in their sins and are yet disagreed from us in the very bent of heart and life Alas Sirs you have other matters then these first to talk of and trouble your selves with A man that is ready to die of a Consumption should not be taking care to cure the warts or freckles in his face We have greater matters wherein we differ from you then kneeling at the Sacrament or observation of daies or other Ceremonies or doubtful opinions in matters of doctrine Let us first be Agreed all to serve One Master and seek One End and be Ruled by One Law and hate known sin and live a holy life and then we shall be ready to treat with you about a further Agreement But to talk of small matters when we differ in the greatest matters in the world as much as your souls are worth and in matters which Heaven or Hell lyeth on this is but childish trifling and whatever we may do for the Peace of the Church with such yet to your selves that will be small advantage Nay I must tell you that it is usually but the cunning of the Devil and the hypocrisie of your own hearts that makes you turn your talk to these controversies when the great breach is unhealed between Christ and you It s commonly made a shift to delude and quiet a debauched conscience Our poor people will not by any perswasion be drawn to an holy heavenly life but live in worldliness and fleshliness â—n swearing and drunkenness and lying and deceit and filthiness and proâ—anâ—ness and hate the Minister or Christian that doth reprove them and then forsooth they talk of Common-prayer Boâ—k and Holy-dayes and Bishops and knâ—eling at the Sacrament to makâ— oâ—hers and perhaps â—heir deluded hearts believe that this is the controversie and diffâ—rence And so a wretched drunkaâ—d or worldling peswades himsâ—lf that he is a Râ—ligious man as if the difference between him and he godly were but about these Ceremonies or Church-Orders When alas we differ in greater matterâ— as light and darkness life and death yea next to the difference between Heaven and Hell And I must tell you that you do but wrong the party or cause that you pretend to when you will â—eeds engage your selves among them What hath done more to the dishonour of the Bishops and Common-prayer Book and other late Orders and Ceremonies of the Church then to see and hear the rabble of drunkards swearers scorners at holiness and such like to plâ—ad for them and be violent defenders of them If you would devise how to shame these things and bring them down you can scarce contrive a more effectual waâ— thâ—n â—o set all the ungodly scandalous wretches to cry thâ—m up and become theâ—r Patrons For it wâ—ll make abundâ—nce of soberer people begin to question whether it be liâ—ely to be good that hath such Defenders on one side and Adversaries on the other side And therefore Sirs let us begin our closure and agreement in the main if you would be ever thâ— better for it and have Unity indeed And if you say What the neâ—rer shall we be for Agreement in the other things Do not the Godly still differ about Church-Government and Orders and Ceremonies I answer 1. If we never should be Agreed in these on earth we might bear it the more quietly because our very hearts and souls are United in the main even in matters abundance greater and in all that salvation is laid upon and therefore we have this comfort in thâ— midst of our differences that we shall all shortly come to Heaven and that perfection and blessed face of God will Unite and perfectly agree us in all things 2 In the mâ—an time we could hold a holy Communion with them in the substance of Gods Worship and we have a daily Communion with them in the Spirit and and an endeared Love to one another 3. And the Holiness of their natures will encline them to mannage our remaining differences with meekness humility self-denyal moderation and with great râ—spect to the safety of the whole Church and the honour of God and of the Gospel 4. And yet I must add that with such there is a far greater advantage to hâ—al the smallest difference that remains then with any other When we have one God to awâ— us and one Heaven to draw us and one Christ for our Head â—nd one Spirit and new nature to principâ—e us and dispose us and one Law to Rule us and have all one ultimaâ—e End and Interest heâ—e is a greâ—â— advantage for healing of any particular differences that may arise If the livâ—r or splâ—â—n or stomack or brain or lungs be unsound the sores that are without will hardly be cured yea if there were none these inward diseases may breed thâ—m but when all is well within the strength of nature without a medicine will do much
leave the infallible judgement to God It is only â—eal Saints that have the internal special Unity of the Spirit and saving Communion but its Professors of Faith and Holiness thaâ— must have external Communion wiâ—h us in Ordinances as they have a visible Union of Profession with the Church But if they profess not Holiness they ought not to have any Christian Communion at all O Christians keep close to Christ the Centeâ— of your Unity and the Scripture which is the Rule of it and cherish the â—pirit which is the vital cause walk evenly and uprightly in a dark generation and give no offence to those without nor to the Church of God Know them that are over you in the Lord and be at Peace among your selves and the God of Peace shall be with you 1 Thes. 5.12 Phil 4.8.9 Object BVt may not a Profession of the same Faith procure a sufficient Vnity among us though all be not Saints and savingly regenerate Let us first be of one Religion and then we may come to be sincere in the Practice of that Religion by Degrees Answ. 1. For the Churches sake we are thankful to God when we see a common concord in Profession though most are false in and to the Religion which they profess Many wayes God doth good to his Church by unfound Professors 1. Their Professing the same Faith doth somewhat tye their hands from persecuting it And of the two we can better bear Hypocrites then Persecutors 2. And it somewhat tyeth their tongues from reproaching the Faith and arguing against it and seducing others from it And of the two it would be more hurtful to the Church to have these men open enemies to the truth and bend their wits and tongues against it and to have the multitude assaulting their neighbours with invectives and cavils against Religion then to have them falsly pretend to be Religious 3. And it is a great mercy to the Church hereby to have the benefit of these mens common parts and interests When they profess the same Religion with us though unsoundly yet it engageth them to stand for the Religion which they profess and their illumination and conviction may lead them to do much service for the truth By this means many hands are at work to build up the Church of Christ. And by this means the lives of many faithful Christians are preserved and their estates much spared Many have skill in building that are not true heirs of the house which they build Many have excellent gifts for preaching and expounding Scripture by which the Church may be edified and the Truth defended against the adversaries when yet the same men may themselves be destitute of the Power of this truth The Church hath great cause to be thankful to God for the gifts of many an unsanctified man Had the Church been denyed the Minâ—stry and Gifts of all mâ—n except Saints it would have been confined to a narrower room and many a soul might have beâ—n unconvâ—rted that have been called by the Ministry of unsanctified men By some such did God work Miracles themselves for the confirmation of the Christian Faith And in times of war if the Church had none but Saints to fight for them it could not stand without a continued Miracle And if we had not the daily help of others in civil and secular affairs we should find by the miss of it what a mercy we undervalued Were every unregenerate man an open enemy to the Church we should live as Patridges and such other birds that must hide themselves from every Passenger 4. Moreover this Profession of Hypocrites doth much restrain them from many a sin by which God would be much dishonoured and the Church more wronged and the godly more grieved and the open enemies more encouraged 5. And also it is some honour to the Gospel in the eyes of men to have a multitude of Professors Should Christs visible Church be as narrow as the mystical and should none be Professors of the Faith but those few that are sanctified Believers the paucity of Christians and narrowness of the Church would be a dishonour to Christ in the eyes of the world and would hinder the Conversion of many a soul. All this I have said that you may see that we do not despise a Unity in Profession and that we are not of those that would have all hypocrites and common professors shut out Yea that we take our selves bound to be very thankful to God for the mercy which he vouchsafeth us by the gifts and favour and help and interest of many such Professors And such a Unity of Profession we shall endeavour to our power heartily to promote as knowing that the Church as visible consisteth of such professours 2. But yet for all this I must come closer to your objection and tell you that this Vnity of meer Profession is comparatively so poor a kind of Unity that this will not this must not satisfie us and serve the turn which I desire you to observe in these discoveries 1. This Unity in meer Profession is properly no Christian Vnity because you are not properly Christians If this be all it is but in the bark and shell that we are agreed It is but a seeming agreement from the teeth outward but not an hearty agreement to be Christians What! shall we all agree to say we are Christians when with most it is not so For all this Agreement you will still have one Father and we another You will not be United with us in Christ the Head you will not have the same Holy Spirit who is the Life of the New creature You will be contrary to us in Nature or Disposition You will not have the same Intention and Ultimate End with us but you will aâ—m at one thing and we at another You will not go the same way nor walk by the same Rule and Law as we It will be but a tying â—ogâ—ther the Living and the Dead Bellâ—râ—ine himself confesseth that the ungodly are but dead members It is not life that Uniteth a dead member to the living You will bâ— stilâ— either openly or secretly betraying the Body to which you profess your selves United and taking part with its deadly enemies the flesh the world and the Devil Your very Hearts and ours will still be contrary You will love the sin that we hate and set our selves against and you will dis-relish that Holy Heavenly life which must be our business and delight Your Affections will go one way and ours another You will Live by sense when we must live by faith and you will be laying up a treasure on earth when we are laying up a treasure in heaven You will be asking counsel of flesh and blood when we must advise with God and his holy Word You will look first to your bodies when we must look first and principally to our souls It will be your business to feed those sins which it is our daily work
to kill You will make and apprehend it to be your Interest to go contrary to us And what Agreement can there be where there are contrary Interests Under all your outward Profession you will still retain a secret enmity and hatred to the life of holiness and will not have that hearty Love to the Saints as beseems all those that are members of Christ and of the holy Catholick Church So that when you have Communion with the Saints it will be but an external and superficial communion in some common things but you will have no Communion with them in the same Head and Spirit and Promise and Holy Nature and saving Benefits of the Gospel And shall this be called Vnity that leaveth you at so sad a distance as this This is but such a Union as a wooden leg hath to the body or as the vessels of honour and dishonour have by being in the same house together In their highest Professions the Lord himself saith of unsanctified Professors that they are none of Christs Rom. 8.9 and that they cannot be his Disciples Luke 14.33 that they are not Israel though of Israel nor are they children of God nor the seed of promise Rom. 9.6 7 8. and when they plead their highest Priviledges at last Christ will tell them that he knoweth them not Mat. 7.23 25.12 Psalm 1.5 6. And if in mercy to the Church God cause the Lyon and the Lambs to lie down together yet will he not therefore mistake the Lyon for a Lamb. So that you see what a poor kind of Unity and next to none it is that meer profession maketh And therefore this will not serve our turn 2. Moreover if we have no other Unity we are unlike to live in Peace together Though it be our duty to endeavour to have peace with all men yet we can have but little hope of it As long as there is so much difference and contrariety as I have mentioned and as long as there is a secret enmity at the heart it will be working into dissention if God for the sake of his Church restrain it not The godly will be crossing your carnal Interest and hindering you in the sinful wayes of your commodity pleasure or vain-glory They will be calling you to self-denyal which you cannot endure and putting you upon duties of Holiness Righteousness and Mercy which your sinful flesh will utterly refuse If you are scandalous you will be called to Confession Repentance and Reformation or by Church-censures be cut off from them to your shame And the Magistrate also must trouble you by the penalties of the Law The very examples of a strict and holy living which are given you by the godly will displease you because they are so unlike to your lives and therefore witness against your negligence and ungodliness So that it is not possible that we should avoid offending you for our very obedience to God will offend you and our studying and following the Holy Scripture will offend you and our diligent labour to save our souls will offend you and our hateing and avoiding the Poyson of sin will offend you And how then should we live in Peace with such If you yoak a swine and a sheep together one will be drawing to the wash-tub when the other would be at grass and one will be drawing to lie down in the mire when the other would lie clean one will be rooting in the earth and eating dung which the others nature is against It is Christ before me that calleth the wicked by the name of swine and the godly sheep And if you will come no nearer us then this we are like to have but poor Agreement And as our wayes will displease you so your galled malicious hearts will manifest the offence and will be girding and maligning if not slandering deriding or openly persecuting as far as you have power those that thus offend you And what Unity is this 3. If Reason perswade you not do but ask experience it self Whether in all ages men that Profess the same Religion with zealous godly men have not been their persecutors and oft-times more cruel then Infidels themselves The Arrians that called themselves Christians were as cruel to the true Believers as the Heathens The Papists profess the same Christianity as we and take the whole Scripture as the Word of God And yet none of the Heathenish Persecutions do match or come near to their French Massacrees and Spanish Inquisition and the cruelty that in Ireland England and their part of the Christian world they have exercised upon the sheep of Christ. The many Ministers that were silenced in Germany and some imprisoned and many Families undone was by the Lutherans against men that were Protestants as well as they And they that cast out so many Learned holy Ministers in England and occasioned the expulsion of so many thousand persons fearing God were Professed Protestants as well as we And that there may not be the appearance so much as of a difference in Ceremonies to cover their proceedings abundance of conformable men are troubled and undone as well as others and they gave out that none were worse then the conformable Puritans It was a holy observation of the Lords day and opposition to the abuse of it by Dancings and it was hearing Sermons and instructing mens families and praying together that were the things enquired after that occasioned our troubles And who ever was in the right or wrong you all know that the late miserable wars among us was between men that professed themselves to be of the same Religion not only as Christians but as Protestant and Reformed in the main To this day you see among our selves in Towns and Countries that those that do not only dwell with us and come to the same Assâ—mblies with us and profess themselves of the same Protestant Reformed Râ—ligion have yet many of them a sâ—cret malignity against the godly that will not be as loose and negligent as they and will not as madly cast away their souls And also even maâ—y greater Hypocrites that rank themselves with us in the same Church-order and seem to own all Ordinances of God and Government of the Church yet when this Government crosseth them in their carnal wayes and these Ordinances open the nakedness of their miscarriages they prove stark enemies to the Government Officers and Ordinances themselves Indeed however we may abide together as the clean and unclean creatures in Noahs Ark yet still at the heart there is so much enmity or distance and in our Ends and Interests there is so much contrariety that if the Ministers and other followers of Christ will faithfully discharge the duty that is required of them they will certainly be persecuted by men of the same Profession in Religion especially by the Prouder and Loftyer sort of wicked men Because some will receive the same truth better from one then from another I will give you my assertion in the
Countries of Professed Christians hath caused many to fall off and caused the enemie to insult We will not for all this break our Rule nor presume to search the hearts of men any further then they appear in outward Evidence We will still take all Professors of Christianity as Christians that Null not their own Profession Basil was advised by Athanasius himself to receive the Arrians themselves into Communion if they did but disown their former errors and subscribe to the Nicene Creed and seek the Communion of the Churches And he practised this though many were offended at it But yet we must needs say that it is better for the Church to have a few that are Holy and answer the nature of their holy Calling then to have multitudes that will but prove our shame and make the Infidel world believe that Christianity is not what it is Yea and these are they most commonly too though they may proceed to a higher profession that are carried about with every wind of doctrine and that turn to Heresies and cause and continue the Divisions of the Church For they that are such serve not the Lord Iesus when they profess to serve him Rom. 16.17 When Heresies do arise it is such chaff as this that is carried away that the Approved Christians indeed may be made manifest 1 Cor. 11.19 Abundance of proud unsanctified persons do us as much good in the Church as fire in our thatch or as mutinous souldiers that are but the enemies agents in the Army to set all the souldiers together by the ears or discover their Councils or blow up their magazins And would you have us contented with such a kind of Agreement and Communion with you as this which you and we are like to be so little the better for if not the worse 9. Furthermore it is not this meer Ageerment in Profession that will satisfie Christ himself and therefore it must not satisfie us It is not in this that he attaineth the principal ends of his Redemption nor seeth the travaile of his Soul Alas the blood of Christ is lost to you and all the Ordinances and means are lost and all the labour of Ministers is but lost to you as to any pardon of sin or life or Heaven that ever you shall have by them if you goe no further And would you have us be contented with such an Agreement as this 10. Lastly Consider that if we Agree no further then in an outward Profession of the Christian faith alas it will be but a short Agreement We may be together here a while in the Church as fishes good and bad in one net but when it is drawn to the shore a separation will be made Here you may sit and kneel among us a while and go away with the Name of Christians But alas it is but a little while till this Agreement will be broken and a dreadful everlasting separation must be made Dreadful to the unsanctified but joyful to the Saints And what great good will it do to you or us to be tyed together a little while by words and shews and then to be everlastingly separated as far as Light from darkness Heaven from Hell and the Greatest Joys from the Greatest sorrows O blame us not if we motion to you and beg of you a far neerer Union and Agreement then this I think I have now sufficiently proved that If we will be indeed of One Religion and ever come to a right Agreement it is The Vnity of the sanctifying Spirit that must do it It must be a Union and Agreement in true Conversion and Holiness of life and nothing lower will serve the turn If God do us any good by the Profession Gifts or Interest of Hypocrites and unsanctified professors we 'l thank him for it and take it as a mercy But it is a higher Design that must be in our Hearts and woe be to them that come no nearer the Holy Catholik Church and the Unity of the Spirit and the Communion of Saints then by an Outward profession and participation of Sacraments and such like outward Ordinances of Communion Quest. BVT suppose we should be Vnited in the Spirit and Agree in Holiness do you think this would heal the Divisions of the Church Doe you not see that the most godly are all in pieces as well as others Is it not such that have been the principal causers of our late Divisions You promised to shew us How we might do well for all our other differences if we were buâ— Agreed in Holiness will you now shew us what Advantage that would be Answ. To be Agreed in Holiness and to be Heartily one in the Essentials of Christianity is an exceeding advantage to us in all our disagreements about lesser things As 1. Were we but once Vnited in the main and Sanctified by the Vniting Spirit of Christ our Principal differences were healed already We should no longer be of different minds whether sin or holiness be best or whether earth or heaven should be chosen for our portion nor whether God or the flesh or world should be obeyed You little think what abundance of differences are at once reconciled in the very hour of a sinners conversion Before that hour we differed in Judgement from all wise men from all the Saints of God from all the holy Prophets Apostles and Martyrs as well as from all the Godly about us and from all men of right Reason and faith and experience Yea we differed from the Holy Ghost from Christ from God himself yea from none so much as him Wicked wretches you differ from the Godly because they Agree with God but you differ more from God then from them When you despise a Holy life are his thoughts like your thoughts when you revile his servants and scorn his yoak and burden as too heavy are you then of the mind of Christ O no Your darkness and his Light are far more distant then you are able to conceive Were you but once Reconciled to God by converting sanctifying light you would at once be Reconciled to his servants for in the matters of chief concernment to the soul they are all of his mind for he is their Instructer And then what a day of healing would that be Oh what abundance of differences are ended upon the day of true Conversion And withal what abundance of differences would be new made For now you Agree with the Devil and with your fleshly desires and with distracted wicked men and all this Agreement would then be broke For this friendship with the world is enmity to God Iam. 4.4 and such Divisions as these Christ tells us that he came to send Luke 12.51 But you would presently be Agreed with God with the Holy Scriptures with all the Apostles and Servants of the Lord and with all men of Spiritual wisdom and experience in the world in the great and principal matters of your lives And it is a multitude of particulars that
avoid them and the causers and fomenters of them There was never Master so much for Unity as Christ and never was there a Law or a Religion that did so much condemne Divisions and command brotherly Love and Peace and concord and forbearing and forgiving one another as the Christian Law and Religion doth And will you yet say that our Divisions are long of our Religion or of Christ the author of it You may as wisely say that eating is the cause of weakness because that some are weak for all their meat But you will find that none can live without it Or you may say as wisely that Physicians are the causes of the diseases of the world because they do not cure them all I tell you there is none in all the world that have done so much for Unity and Peace as Christ hath done No all the world set together have not done half so much for it as he He hath preached Peace and Unity forgiving and forbearing and Loving one another yea Loving our enemies and he hath gone before us in the perfect practice of what he taught He hath offered himself a Sacrifice to the Justice of his Father that by his blood he might reconcile us unto God He is the great Peacemaker between God and man between Jews and Gentiles taking away the enmity and becoming himself the Head of our Unity and giving us One Spirit one faith one baptism that we might be One in him who is One with the Father So that to charge the Center of Unity with our Divisions and the Prince of Peace himself with our Discords or his holy Word or waies with our Disagreements is all one as to charge the Sun with Darkness and to say that our Law-givers and Laws are the causes of theft and murder and Adultery which condemne them to death that are proved guilty of them The cause of all our disagreements and divisions is because we are no more Holy then we are and because we are no more Religious So that I may leave it now as a Proved Truth that we must Unite in the Spirit and Agree in Holiness of Heart and life if ever we will have true Unity and Agreement AND now Sirs you have seen the only way of Unity opened to you It s plain and past all doubt before you If yet you will divide from God and his servants and if yet you will be numbered with the straglers or quarrellers do not say but Peace was opened and offered to you Do not say You could not have Peace but that you would not Do not say any more hereafter that there were so many Religions and so many waies that you could not tell which to joyn with Never more pretend the differences of the godly as a cloak for your ungodliness I have opened the nakedness of such pretences You shall not be able when your lives are scan'd to look God in the face with such an unreasonable impudent pretence Your consciences and the world shall then be witnesses of your shame that while you cryed out of Sects and heresies and were offended at the Divisions of the Church it was your selves that were the cause of it It was you and such as you that were the great Dividers and that obstinately proceeded in your Divisions when the way of Peace was opened to you and would not be United in the Spirit to Christ nor would not Agree in Holiness with his Church when you were acquainted that there was no other way to Peace Would you but have joyned in a firm and everlaling Covenant to God the Father Son and Holy Ghost as your only Creator Redeemer and Sanctifyer as members of the Holy Catholick Church and have lived in the Communion of the Saints you should have received the Forgiveness of sins the Resurrection of the just and Everlasting Life But in refusing and obstinate refusing these you refused all your hopes of Blessedness and wilfully cast your selves on the wrath of God and therefore must endure it for ever THE last Advice that I have to give upon the ground of this Doctrine is To all that are United in the Spirit and Agreed upon an Holy life I mean to say but little to you now but briefly to tender you these two requests 1. I beseech you Christians but to live as Christians in that holy Unity as your principles and profession do engage you to Hath true Christianity and Holiness such abundance of advantages against division and yet will you be guilty of it Against all these bonds and healing principles and helps will you be dividers Doth it not grieve you and even break your hearts to hear ungodly persons say that Professors are of so many minds and partyes that they know not which of them to follow and that we had never concord since you bore sway O do not seek by your contentious wayes to perswade people that Holiness is a dividing thing and that Religion doth but tend to set the world together by the eares Is it not a precious mercy to us of this place that we have among us but one Church and one Religion and and have not Church against Church and Christian against Christian I charge you from the Lord that you be thankful for this benefit and that you look upon divided places and compare their case with yours that if ever dividers come amongst you the sense of your felicity in this blessed Unity may cause you to reject them and that you do not suffer any Dalilah to rob you of your strength and glory Were you but once here in pieces among your selves what a scorn would you be to all the ungodly what sport would it be to them to hear you disputing against one another and reproaching and condemning one another as bitterly as the wicked do reproach you all Do you not pitty those places where divisions have made Religion to be a scorn and the tender Love and Unity of the Saints is turned into uncharitable censures and separations Take warning then that you come not to the like If you should you would be as unexcusable as any People in the world because you have tryed and tasted so much of the sweetness and benefits of Unity as you have done shew men by your lives that Holiness is the most certain way to Unity as ever you desire either to propagate Holiness or to have any evidence of it in your selves 2. Judge by this undoubted truth of any doctrine that shall be offered you and of the wayes of men and of your selves 1. Suspect that doctrine that tendeth to divisions in the Church If it be not for Unity it is not of God Rom 16.17 Christ came to heal and reconcile and is the Prince of Peace and therefore sendeth not his servants on a contrary errand He will justifie your dividing from the unbelieving world but he hateth dividing among his servants He that 's for Church-division is not in that for Christ or you 2.
What ever holiness they may pretend to adhere not to those men and think not too highly of them that are for Divisions among the Churches or servants of the Lord. You 'l see them repent or come to shame and confusion at the last You flie from Christ if you flie from Unity 3. Think not that you have any more of the Spirit or of Holiness than you have of Love to the Unity of the Saints It is the spirit of Satan and not of Christ that leadeth you to Church-divisions It is a counterfeit Holiness that maketh you not desirous of Unity with all the Saints If you be not first pure and then peaceable your wisdom is not from above As you would all take that man to be an enemy to Holiness that is an enemy to Chastity Temperance or common honesty So have you reason to think of him that is an enemy to the Churches Unity and Peace Shew that you have the Spirit by the Unity of the Spirit and shew that you are Holy by loving the Union and Communion of the Saints Rom. 14.1 Him that is weak in the Faith receive ye but not to doubtful Disputations I Have already proved to you in the foregoing Discourse 1. That the true Unity of the Church of Christ is a Unity of the Spirit and that the unsanctified are the causes of our Divisions 2. That a Unity in meer Profession is but a low and miserable Unity which will not satisfie nor serve the turn 3. That a Unity in the Spirit of Holiness is a great advantage for the healing of all our lesser differences or that we may do well for all those differences if we are truly sanctified I come now to the fourth and last part of my Discourse which is to shew you that It is not the will of God that the Vnity of his Church should consist in things indifferent or in the smaller matters or in points of doubtfull Disputation To which end I have chosen this Text in which Paul doth purposely and plainly lay down this point in order to the reconciling of a difference that was then among the Romans I shall not now stand to discuss whether the weak that Paul here speaks of were some Christians tainted with a Pythagorear conceit and guilty of some excessive Austerities which some have thought 1. Because here is no mention of Circumcision 2. and because they are said to eat herbs only or whether it were some Converts of the Jews that scrupled the forsaking of their ancient Ceremonies which is the common and likelier Exposition 1. The person here spoken of is Him that iâ— weak in the Faith that is who is yet so ignorant in the Doctrine of â—aith as not to know that these Ceremonies are abolished or these matters are no part of duty which he placeth duty in and consequently who is so weak in Conscience as that he dare not omit the observation of these days and Ceremonies The Points in which the weakness of these persons is said to be manifested are 1. In their abstaining from flesh and eating herbs 2. In their observation of certain days as Holy 2. The thing commanded is that these persons for all their weakness be Received that is 1. Into brotherly internal Charity 2. Into Christian external Communion For it seems that by reason of this their weakness there grew Divisions in the Church The weak were so self-conceited as to censure the strong because they did not observe their Ceremonies And the strong were too contemptuous of the weak and made light of them as a superstitious people unfit for their Communion Paul chides them both the weak for censuring the strong and the strong for contemning the weak and commandeth that for the future the weak forbear his judging and the strong Receive the weak whom they contemned and so that they joyn in inward Love and external Communion 3. And he addeth this caution for the manner of their reception and behaviour that it must not be to doubtfull Disputations either to the censuring of one another or to unseasonable uncharitable contendings and disputes about these smaller things Three things Paul seemeth to suppose in the matter of their controversie 1. That they were matter of some Indifferency 2. That they were small and of lowest consideration in Religion 3. That to the weak they were so dark and doubtfull as to be the matter of Disputes But for all these he would have no breach in their Charity or Communion One doubt we must not overpâ—ss And that is How this will stand with what he saith in the Epistle to the Galathians Here he saith Let not him that eateth despise him that eateth not One man esteemeth one day above another another esteemeth every day alike Let every man be fully perswaded in his own minde But there he saith Ye observe days and moneths and times and years I am afraid of you lest I have bestowed upon you labour in vain Gal. 4.10 11. And of Circumcision Gal. 5.2 3. Behold I Paul say unto you If ye be Circumcised Christ shall profit you nothing for I testifie again to every man that is circumcised that he is a debtor to do the whole Law â—or the understanding of this you must observe 1. That there is a great difference between Circumcision and the Ceremonies here spoken of 2. And between the outward act of Circumcision and the Sacrament of Circumcision as appointed by God 3. And there is a great difference between the using it as necessary to Justification and the using the outward part only for some lawfull end 4. And between the time when the Gospel was but newly revealed and the time when it was oft and fully declared to the world 5. And between those that are ignorant for want of full information and those that are obstinate after long instruction 6. And between those that scruple the omission of such Ceremonies themselves and those that would obtrude them as necessary upon others Observing these distinctions you may see the difficulty plainly resolved as followeth 1. In this Text Rom. 14. Paul speaketh not of Circumcision but of meats and days only For Circumcision engaged men further to Moses Law then these single Ceremonies 2. When Paul saith he was afraid of the Galathians because of their observation of days and weeks and moneths he means because they still adhered to the abrogated Law after so long and plain Instruction 3. And though he circumcised Timothy Acts 16.3 and yet speak against it Gal. 5.2 3. the difference of the Cases is exceeding great For 1. It was but the outward Circumcision of the flesh that he used with Timothy as with one that did not intend by it any engagement to Moses or necessity of it to Justification But it was the entire Sacrament of Circumcision which was pretended to continue necessary by the false Teachers and which he exhorted the Galathians to refuse And Circumcision as a Sacrament doth signifie two principal things
who Christ is nor what it is to be a Christian are so much for kneeling at the taking of the Lords Supper that they dare not be so unreverent as to sit or stand but will raâ—her never receive at all nor are they fit till they change in a greater matter then the gesture And yet poor souls they think themselves to be very Religious and more Reverent then others and that here lyeth the difference between them It would grieve the heart of a considerate man to see a multitude of miserable sinners to live in wickedness in cursing swearing drunkenness filthiness neglect of God and a holy life drowned in worldly-mindedness and as regardless of the life to come as if they thought they should die like the beasts and even hating those that will not be ungodly as well as they and yet as hot for Ceremonies and Holy-days and kneeling at the Sacrament and the Common-prayer-Book as if they were more devout then others and it seems they have made themselves believe in good earnest that they are true Christians and Godly men because in the depth of their ungodliness they can make a stir against those that will not be of their mind and use these Ceremonies as well as they If any of you say that I am now speaking against your opinions or Ceremonies themselves as if I could not give you leave to use them you will but shew your selves mistaking hearers and false reporters No it is the laying too much stress on these matters and making Indifferent things seem Necessary as if Gods Worship or the Unity of the Church lay on them which I speak against And therefore I must needs say that both sides may be guilty of this sin Principally the Imposers of them that would have all men forc't to do as they do and next them there may be too much guilt in those that make indifferent things seem evil or lesser evils to be much greater then they are and so would make a Religion of avoiding what others make it their Religion to observe And whether your Religion lie in being for or against these points in question such as the Apostle speaks of in my Text is no great difference For the Religion of both will prove but a meer shadow yea an over hot opposing of such Middle things doth teach those that are for them to believe that they are matters of very great moment or else they think you would not make so great a matter of them And then when you have taught them by your fierce opposition to make a Great matter of them and custom and their party hath taught them to think their way is best both these set together do delude their souls and make them think that because of their Formalities they are godly men in the depths of their ignorance ungodliness and misery 20. Lastly observe how we sin against the sad experience of the Church in all Ages by laying our Religion or Unity upon these smaller or unnecessary things What hath distracted the Church so much as contendings about their Ceremonies and Orders and precedency and superiority Heresies I know have done their part especially the Arrians but smaller matters have had two great a hand in it what plentifull evidence could I give you of this The lamentable divisions of the Christian world about Easter day which the first General Council was fain to meet about and decide is too sad an Instance But alas the present Age it self hath given us too sad and plenteous proofs of it By a heap of Ceremonies and unnecessary things the Roman Church hath almost drownd both the Doctrine Worship and Discipline of Christ and miserably torn the Church in pieces and so continues to do And what work this mistake hath made in England I have no minde to tell you while our smart and sufferings tell you of it more plainly then is fit for me to do Indifferent things have shut out that which was better then Indifferent Consider well these twenty Reasons and then judge whether the Religion or Vnity of the Church should be placed in unnecessary things The imposing of them I shall speak of by it self Vse FRom the Text and Doctrine explained and confirmed we may see these following Consectaries arise 1. Hence we see the tender mercy of God to them that are sincere in the Faith though weak If their understandings be dark and their judgements in lesser things mistaken and their Consciences therein erroneous yet if they be but true Believers and right in the main and willing to know the mind of God and to obey it God would not have them excluded from the Communion of the Saints but rather received with charity and compassion and would have the stranger bear with their infirmities Rom. 15.1 He will not himself reject them and therefore he would not have them rejected or despised by his Servants Vse 2. Hence also we may see that God will bear more and so must his Church with smaller Errors then with the uncharitable or dividing management of those errors Though men should erre about meats or days or such like matters we must yet receive them and love them as Believers But yet if they will hereupon despise or censure one another to the breach of Charity and trouble of the Church for this they must be sharply rebuked as Paul here doth Vse 3. Hence also you may learn How far men should desire and enjoy a Liberty in matters of Religion and how far the Magistrate should interpose with force and how far not A liberty to live in sin or to subvert the Gospel and the souls of others the Magistrate should give to none But a Toleration in things of a lower nature that hazardeth not mens souls nor the Unity of the Church should be granted to the weak Can we be bound with Charity to receive them and yet to provoke the Magistrate to punish them and deal severelyer with them then we This may not be desired Vse 4. Hence also you may see what an enemy Popery is to the Unity of the Church and how impossible it is that the Church should have Unity upon their terms when they have composed a Religion of so many Ceremonies and unnecessary things and new devised Articles and Sacraments and none must be a Catholick Christian with them that will not be of thâ—s â—â—â—â—gion and vow or practise all their Novelties So far are they 〈◊〉 practising the Doctrine of my Texâ— that they set themselves in opâ—osition to it and place their Religâ—on and the Unity of their Church in such things as Paul here requireth us not so much as to judge one another in or in worse then these A Catholick Unity is impossible on their terms Vse 5. To conclude I advise all that are unfeigned friends to the Unity of the Church to practise the wholsom Doctrine of this Text. If you have Zeal there 's sin enough in your selves and oâ—hers to lay iâ— out upon Bear
not with Infidelity Sensuality Impenitency or any ungodly course If men be not so much as weak Believers and seem not Saints at least of the lower form receive not these into your Communion but leave them under your common compassionate charity If you can prove that God receiveth them not then do not you Receive them But as you are Christians take heed of cutting off or despising the Members of Christ and of giving a Bill of divorce to any soul that is truly espoused to him You have Drunkards and Railers and notorious ungodly ones enough to exercise all your Zeal if you joyn both head and heart and hand against them And can you find in your hearts to fall upon one another for indifferent things or smaller matters which the Unity of the Church doth not consist in I speak to both sides impartially and I beseech you so understand me What if thy weak Brother pray upon a Book darest thou therefore despise him and what if thy Brother pray without Book darest thou therefore judge him Nay darest thou desire that none but such should have liberty to Preach or Worship in the Church What if thy weak Brother dare not receive the Sacrament unless he Kneel in the act of receiving it darest thou therefore despise him And what if thy Brother on the other side do rather take it in another gesture because he is sure that Christ and his Apostles sinned not in so doing and because he finds that our Kneeling is contrary to the practice of the ancient Church yea ad hominem I may say contrary to General Councils yea to the last Canon of the first General Council it self which even the Canonists say that no Provincial Council or Bishops can repeal with many other reasons dare you therefore judge him because he dare not imitate you rather then Christ and his Apostles and the Primitive Church for many hundred years If any imagine that I go against this necessary Toleration my self because all here receive the Sacrament sitting I answer Let them prove that ever I refused one person meerly because they would take it Kneeling if they can If you say Why then are not all admitted to take it Kneeling I answer Soft and fair There are greater matters then Kneeling in the way Do but first let go your vicious courses and agree with us in a holy life turn unfeignedly to God and live in the Church Order that he hath plainly commanded and then if I cannot give you satisfaction you shall have liberty to take it in the gesture that you desire so be it you will grant me my liberty as I grant you yours One instance more Tomorrow is the day called Christmass day and many days called Holy days do follow it If you will but Read and Mark this Chapter Rom. 14. I am perswaded it may prevent a great deal of sin that many of you on both sides may be guilty of Is it not a wonder that after so large and plain a decision by the Holy Ghost as here you find there should yet be any controversie among us about this Case Do you take the word of God for your Rule or not If you do why then doth it not Rule you and end the difference Do you not read the Apostlâ—s words ver 14. One man esteemeth one day above another another esteemeth every day alike Let every man be fully perswaded in his own mind If you were Papists that would say the Scripture is obscure and therefore you must have a General Council you could scarce devise how a Council should speak more plain then this But nothing will serve some men but their own wills Dare you on the one side despise your weak Brother now for esteeming â—hese days above the rest Why perhaps it is to God that he esteemeth it and the ancient custom of the Church and practice of many godly persons do perswade him that it is right And dare you on the other side condemn or reproach them that make not this difference of days as you do If we are contented that you have your Liberty which truly I would not deprive you of if it were in my power cannot you be contented that we have ours There are three opinions about these Holy days 1. Some think the observance of them a necessary Religious Duty 2. Some think the very outward observance to be an intolerable sin 3. Some know that both these extreams are erroneous and therefore they take the thing in it self to be indifferent but as circumstances or accidents may make it Good or Evil And these are in the right They that are in the Middle can bear with others but the other cannot bear with them nor with each other There is no proof that ever I saw that the Church observed any of these days of many hundred years after Christ. For the Clement the Dionysius the Cyprian that are cited for it are known to be spurious And it is unlikely that none of these would have been mentioned as well as the Lords day if they had been then observed when there was so much ado about the time of Easter day Yea it is certain that of divers hundred years after Christ it was not agreed on which was the day of Christs Nativity some thought it was on Ianuary 6. and therefore called it the Epiphany or Appearance And of old both the birth day and Circumcision of Christ were supposed to be on that same day that is on the sixth of Ianuary Caessianus witnesseth that the Egyptians were of that mind Collat. l. 10. c. 11. And Epiphanius witnesseth the same of the Greek and Asian and Syrian Churches Epiphanius himself and Nâ—zianzen and many others were of this mind that it was on Ianuary 6. and that thence it was called the Epiphanis And Chrysâ—stom in Hom. in Natal Dâ—m tells us that it was but ten years before he wrote it that the Romans had perswaded the Church of Constantinople to change the day to December 25. And yet the Countryes about Ierusalem held to the 6. of Ianuary as Causabon hath shewed Exercit. 2. cap. 4. p. 170 171. cap. 11. p. 186 187. Yea indeed the Day of Christs Nativity is yet unknown as if God had kept us ignorant of purpose Many very learned men as Broughton Helvicus Scaliger Beroaldus think that the day was about Autumn in the beginning of October Calvisius Paraeus and many more are for other times then December 25. and Iac. Cappellus and many others still go the old way for Ianuary 6. And Th. Lydiat out of Clem. Alexandr is for May 20. Scultetus Clopenburgius and many others do shew that indeed the time is utterly uncertain And no wonder if the day be uncertain when the very year is so uncertain that there is no probability of ever comeing to a full agreement about it among the Learned in Chronologie till the last comeing of Christ agree them Our late most Learned Chronologer Bishop Vsher was