Catholic Unity, Part 6

Catholic Unity · Part 6

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BUT I must conclude with a word of advice to the Godly: I have made a very large ambitious motion, for the conversion of all at once: But alas, it is far from my expectation that it should prevail. I am not so unacquainted with the power of sin, and the subtilty of the Devil, and the wilfulness of blind unsanctified men, and the ordinary course of Providence in this work, as to cherish any hopes that All the Town and Parish should Consent. If many or any more do, I shall be glad. But plurima quaeras, ut pauca feras: An high motion when reasonable, may be serviceable to lower hopes. By what I have here said, you may see how little hope there is that ever the Church p. 196should have any such Peace on earth as we desire. If unho…iness be the hinderance, and the greatest part of the world are so unholy, and so our Unity is like to rise no higher then our Piety, you may see then how much Unity to look for.

But for your own parts, be sure among your selves to maintain the Unity of the Spirit in the bond of Peace. Love the Brother-hood, even Saints as Saints. And because you are not the searchers of the heart, proceed according to the Word of God. Let all that Profess themselves a sanctified people, and live so as that you cannot certainly disprove their profession, be used as Saints by you, and leave the infallible judgement to God. It is only …eal Saints that have the internal special Unity of the Spirit, and saving Communion; but its Professors of Faith and Holiness tha… p. 197must have external Communion wi…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 Cente… of your Unity, and the Scripture, which is the Rule of it, and cherish the …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.

p. 198Object. 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 p. 199Faith, 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 p. 200and 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 Min…stry and Gifts of all m…n except Saints, it would have been confined to a narrower room, and many a soul might have be…n unconv…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 p. 201fight 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, p. 202but 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 p. 203tell 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 p. 204Ultimate End with us, but you will a…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 …og…ther the Living and the Dead. Bell…r…ine himself confesseth that the ungodly are but dead members. It is not life that Uniteth a dead member to the living. You will b… stil… 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 p. 205on 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 p. 206will 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 p. 207down 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 p. 208you 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 p. 209should 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 p. 210in 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 p. 211in 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, p. 212and 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 Ass…mblies with us, and profess themselves of the same Protestant Reformed R…ligion, have yet many of them a s…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 ma…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.

p. 213Indeed 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 words of a man that you shall confess did speak impartially, and not out of any intemperance or singularity; who in a Prosperous University, in Peaceable times, being himself in favour, and of that Judgement and of such Learning as was likely to continue him in favour, did yet p. 215write thus concerning persecution: I mean Doctor Iackson, in his Book of saving Faith, sect. 2. chap. 4. pag. 185. [The Ministers of Christ may deny Christ, or manifest their ashamedness of his Gospel, as directly by not laying his Law as closely to the great Herods of the world, as John Baptist did (suppose the case be as notorious, and as well known to them) as if they had been afraid to confess him, for fear of being put out of the Synagogues, or said with those other Iews, We know that God spake with Moses, and gave authority to Magistrates; but this man we know not whence he is, nor do we care for his Counsels. Yet were John Baptists kind of preaching used in many Kingdoms, though by such as profess the same Religion with the Potentates, they should offend with their boldness, I think it would prove matter of Martyrdom in the end. That any age since Christian p. 214Religion was first propagated, hath wanted store of Martyrs, is more to be attributed to the Negligence, Ignorance, and Hypocrisie, or want of courage in Christs Embassadors, or appointed Pastors, then unto the sincerity, mildness or fidelity of the flock; especially of the Bell-weathers or chief ring-leaders. Or if Satan had not abated the edge of primitive zeal and resolution by that dishonourable peace concluded between Christianity and Gentilism, after the settling of Goths and Vandals in these parts of Christendom; had he not utterly benummed mankind by locking up their spiritual senses in midnight darkness, and fettering their souls in superstition, since the time he himself was let loose: Rome Christian had seen more Martyrs, even of such as did not much dissent from her in most opinions held within six hundred years of Christ, in one year, then Rome p. 216Heathen at any time had known in ten. Even in Churches best Reformed, it would be much easier, I think, to find store of just matter of Martyrdom, then of men fit to make Martyrs. And he that hath lived any long time in these quiet mansions, and seats of Muses, secure from Mars his broyls, or external violence, hath great cause either to magnifie the tender mercies of his gracious God, or suspect himself for an Hypocrite, if he have not suffered some degrees of Martyrdom: But unto such as have been exercised therein, it bringeth forth the quiet fruit of Righteousness.]

Thus you see this Learned Doctor, though in favour with the Rulers of the age he lived in, did think that a man that would not be an Hypocrite, but faithfully discharge his duty, was likely to suffer Martyrdom from those of the same Profession with himself, and p. 217that it must be by very great mercy from God, or by hypocrisie and unfaithfulness in us, if any Minister do scape the hands of the wicked that are of his own Profession. So that you may see that meer Profession will make but a poor Agreement or Union among us: Sin will be sin still, and the flesh will rage still after its prey in unmortified Professors; and the Word of God will still disgrace them and condemn them, and consequently trouble them and exasperate them; So that if you come no nearer to us then a Profession of the Christian Protestant Religion, you will still be souldiers in the Army of the Devil, and be still flying in the faces of true Believers, whenever they do but cross you in your sins.

3. Consider also, What a poor benefit comparatively it is to your selves, to be joyned with the Saints p. 218by a bare Profession, and no more Will it make you happy to see their faces, or live among them? So do the bruit beasts, and so do their Persecutors: Will it make you happy to be called by the name of Christians? No more then it maketh a Picture Rational to be called by the name of a man. And what if by your parts and moral vertues, you are some way helpful to the Church? So is the wooden leg to the body, which yet is not a member, but a crutch.

4. Yea me thinks it should rather double your sorrows, that you are so miserable among the happy. You live with them that have part in Christ, when you have none in him. You joyn with those that have the Spirit of God, and an holy disposition and conversation, when you have none: You kneel by them whose Spirits are importunate with God in prayer, p. 219when your hearts are dead: You sit by them that are quickned and sanctified by the Word, which to you is but a dead and empty sound. You are famished among them that are feasting upon Christ, and upon the precious promises of eternal life. You are but as carkases among the living: Their company maketh not you alive; but your noysom conversation is grievous unto them, unless it be some of you that are embalmed and beflowered with some common graces, for the sakes of those that else would be more troubled with you. And is this so great a comfort to you, to be dead among the living, and to be heirs of hell in the midst of them that are heirs of heaven? Methinks (till you are sanctified) it should be a daily horrour to you, to look them in the faces, and think that they have Christ and grace, and you have p. 220none; and to hear in the holy Assemblies the mention of their happiness, and the name of that God, that Christ, that Heaven where they must live for ever, and in which their blessedness consisteth, when you must be turned out into everlasting misery.

That you may not think I am singular in all this, I will add here some humane testimony for confirmation of it. Zenoras, Comment▪ in Epist. Canon. Can. 45. ex Basil. M. Epist. 2. ad Amphiloch. give… us this as one of the Canons of the Greek Church received from Basi… [If any one receiving the Name o… Christianity, shall be a reproach i… Christ (that is, saith Zonaras, by … wi…ked life) his Name or Appellation is no profit at all to him.] An… even in the Roman Ca…on Law this is one Canon taken out of Augustine, [Parvulus qui b…ptiz tur si ad annos rationales veniens, n… crediderit, p. 221nec ab illiritis abstinuerit, nihil ei prodest quod parvulus accepit. Decret. part 3. dist. 3. p. 1241.] that is [A Baptized Infant, if when he comes to years of discretion, doth not believe, nor abstain from things unlawful, it profiteth him nothing which he received in his infancy.] If it were needful after the Canons both of the Greek and Latine Church to give you the like words from particular Fathers, I could soon perform it.

5. You are so far from being Happy by your visible Churchstate and outward Profession, and Communion with the Church, that you have the greater sin, and w…ll have the sorer punishment, because among such examples, such means, and calls, and mercies, you yet resist the Grace of Christ, and are void of that Holiness which your tongues Profess. The poor Indians hear not that which you daily or p. 222weekly hear; nor have the opportunities in publick and private that you have had. If they lie in ignorance and unbelief, they can say, it is because they never read or heard the Scripture, nor ever had a man to tell them of the blessed tidings of Redemption, or open to them the way to life: But so cannot you say for your selves. They were the less excusable, if they had seen but one of your dayes, or joyned but once in those holy Assemblies which you profane. The mouth of Christ himself hath told us concerning the rejecters of his Ministers and his Gospel, that it shall be easier for Sodom in the day of Judgement then for them, Mat. 10.15. You will find a hotter place in Hell, that pass thither from those seats, from this Assembly, from such a neighbourhood, and such a Nation, then if you had passed thither from among the Turks o… Indians.

p. 2236. Moreover, there is in some respects, less hope of your salvation, that have long lived unconverted in the outward Communion of the Church, then of other men. As a sick man is in a more desperate case that hath long used the best and only means, and all in vain, then he that never used any. I confess you have the advantage of being still under the means; and that is your hope (as long as it lasteth): but then you have the dreadful symptom of frustrating these means; and that is your terrour, above those that yet remain without.

7. Moreover, if you agree with us but in Profession and outward Communion, you will be thereby more capable of doing us the greater mischief. I know God doth benefit his Church by many of the unsanctified, as I said before. But many others of them are the greatest p. 224plagues to it. One enemy in our own Armies, or in our Councils, may do more against us, then ten thousand open enemies abroad. False-hearted Bishops, Pastors, yea and Magistra…es, that have the Name and not the Nature of Christians, are they that have betrayed the Church, and broken it in pieces, and made the cause of Christ a stepping-stone to their worldly ends. It was a Doeg that betrayed David and Abimelech: It was a Iudas that betrayed Christ himself. You are now our daily hearers, and live some of you civilly among us, and take your selves confidently for Christians and Saints as well as others, and secr…tly scorn those that would rob you of that honour, as appropriating it unto themselves, and say as Zedekiah to Micaiah when he struck him, 1 King. 22.24. [Whi…h way went the Spirit of the Lord from me p. 225to speeak unto thee?] But if the times should turn, and you had but your will, at least if you were but forced or driven by Authority, we should soon find many of you to be blood-thirsty enemies, that now are so confident that you are Christians and true servants of God. A little money would hire those Iudas'es to betray Christ, and his Cause and Church, that now are our familiars, and put their hands into the same dish with the true Disciples. While they are among us, they are not of us: and therefore when Temptations come, they will be gone from us. Its well if half this Assembly that are now hearing me, would stick to Godliness, if Godliness were but the persecuted, scorned way of the times: Yea if they would not forsake even the name it self of Christian, and forsake these Assemblies and outward worship, if the Rulers were against p. 226it, and did but persecute it, so that it must cost them any thing dear to hold it.

8. Moreover, these hollow-hearted Christians, that agree with us but in the outside and the name, are capable of dishonouring Christ and the Gospel, much more then if they were open enemies. If a professed Heathen or Infidel live wickedly, this cannot be cast upon the Gospel or the Christian name, nor can Christ and his servants be hit in the teeth with it, or reproached by it: But when those that take on them to be Christians, and joyn with Christians in their publike worship, shall live like Heathens, or worse then some of them, what greater wrong can be done to Christ? will he not one day take such wretches by the throats, and (s…y, [If thou must have thy Pride, and Drunkenness, and Coveteousness; if thou must p. 227needs swear and curse and rail, or live an ungodly fleshy life, thou shouldest have kept thee out of my Church, and not have called thy self a Christian, and taken an easier place in Hell: Must thou bring thy wickedness into my house, and among my servants, to dishonour me? Must I and my servants be reproached with thy crimes?]

And this is one great cause why Christ hath appointed Discipline in his Church to admonish and Reform, or reject the scandalous: And this is the reason (among many others) why faithful Christians, (though they would make no unjust divisions and separations) would yet have the Church of Christ kept clean, by use of holy Discipline, as he hath appointed; Because it is from such false-hearted Professors (usually) that the name of Christ is reproached in the world: These are they for the p. 228most part that make Turkes and Jewes and all other enemies say, that Christians are as bad as others, because those that are as bad as others, do take on them to be Christians. When Drunkards, and Fornicators, and Covetous persons, and profane, do come to the Congregation, and say they are Christians, when in heart and deed they are not, what wonder then if Infidels and Enemies of the Church reproach us and say, You see what Christians are? How could a Papist do the Protestants a cunninger and surer mischief, then to take on him a Protestant, and then commit fornication or other horrid lewdness, or joyn with some abominable Sect, to make men think that the Protestants are such as these! And how can you do Christ a greater wrong then to carry the dung of the world into his Church; and to cover p. 229all the crimes of Infidels, with the name and garb of Christianity, that it may be said, All these are the crimes of Christians! And therefore it is that Christ and his faithful Ministers, though they would have as many as is possible to be saved, yet are not so forward to take in all, as others be: For Christ needeth not servants, but its they that need him; and he had rather have a few that will honour him by mortifyed holy lives then a multitude that will but cause his name and Gospel to be reproached. It is certain from Church-history, that the holy life of some one or few persons (as Gregory Thaumaturgus, Macarius, and many the like) hath drawn in multitudes and converted Countries to the faith: when the wickedness of whole Towns and Countries of Professed Christians, hath caused many to fall off, and caused the enemie to insult.

p. 230We 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 p. 231may 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 p. 232better 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 p. 233when 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 p. 234must 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 p. 235others? 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 bu… 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 p. 236are 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 p. 237Reconciled 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 p. 238with 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 is contained in this Agreement that's made when a sinner is truly sanctified.

2. If once you were united in the Spirit, and Agreed in a Holy life, you would differ in nothing that could keep you out of Heaven. And if we have some small differences on Earth, as long as they are such as cannot hinder our salvation, they may be the more easily born. Paul and Barnabas had a little falling out: but O how sweetly are they now reconciled! Hierom and Chrysostom, Epiphanius and Iohn of Hierusalem, Theophilus and Chrysostom, were at odds; Luther and Zuinglius had their disagreements; But Oh how happily are they now agreed! Our imperfection of Knowledge p. 139causeth us here to erre and differ in part: But if we are all united in Christ, and agreed in the main, how quickly shall we see that blessed Light that will reconcile all our controversies! Marvail not to find some contests among the most learned and most godly, unless you'l marvail that Earth is not Heaven; or that in that body we see not the face of God, which is the all-disclosing reconciling light. If we were all here together in the dark, and were of many opinions about the things before us; if one did but come in among us with a candle, it might end all our differences in a moment. When we are newly out of this obscuring flesh, and this dark deceitful earthly world, O what an unconceiveable reconciliation will be made by that blessed Light! There's no contending or quarrelling: For there are none of those errors or passions p. 240that should occasion it. As Imperfect Holiness produceth an answerable Imperfect Unity, so perfect Holiness will prfectly Unite. And is not this then the only way to Unity, which will help us here to what is here attainable, and secure us of eternal perfect concord, in the world that we are passing to? O see that you be once Agreed in the things that are necessary to salvation, and then the hour is neer at hand that will end all your differences, and agree you in the rest.

3. If once you be but Agreed in Holiness, you will have no difference left, that shall destroy any Grace in you, that's necessary to salvation. The power of Divine faith, and Love and Hope, and Fear and Zeal, will still be safe. Your diseas…s will not destroy your vital faculties. And if the Head, the Heart, and principal parts be p. 241sound, you may the better bear a small distemper. The disagreements of the ungodly from God, from Scripture and the Saints, are mortal to them, and prove them under the power of darkness and of Satan, that leads them captive at his will, (2 Tim. 2.26. Eph. 2.23. Acts 26.18.) But the differences of the sanctified, are but as the different complexions or statures of children, or at worst but as their falling out, which will not cause the Father to turn them out of his family; so that as long as Faith, and Love, and Hope and other Graces are kept sound, we shall certainly do well for all our differences. And this is the benefit of Agreeing in Holiness.

4. Moreover, if once we were all Agreed in the Spirit, and in Holiness of Heart and Life, we should escape all Heresies, or Errors that effectually subvert the Essentials p. 242of the Christian faith. Mistaken we might be; but Heretikes we could not be. I stick not upon the bare word, whether smaller errors may be called Heresie; but taking Heresie as commonly its taken, a sanctified person cannot (at least Habitually) be a Heretick. For should a man so hold a point inconsistent with any one Essential point of the Christian faith (at least Habitually and Practically hold it,) its as impossible that this man should be then a Christian as that contradictories should be true. And therefore certainly whosoever is a true Christian, is fr…e from such Heresies. And therefore as, if you are sure a man so holds a Heresie, you have no reason to believe his shews of Holiness; so where you see a great appearance of real Holiness, you must long deliberate and have good evidence, before you judg… p. 243that man a Heretick: For this is the certain Priviledge of the Sanctified, that they cannot be Hereticks, though they may have many errors (as in sensu composito all confess).

5. Morover if we were but all Agreed in true Holiness, we should be freed from most of those scandalous sins which are the common occasion of our reproaches and divisions. It is sin that is the grea… trouble of the Church, and of the world (Iohn 7.25.) This breeds our quarrels This setteth all into a flame. When a Drunkard, or an unclean person, or a slanderer, or a raise…, or any scandalous person, is r…proved, or openly admonished, or for impenitency rejected, then the Devil and sin bestir themselves, and rage against the Church and Officers and Ordinances of God. It is sin within that animateth the malignant to b… contentious: p. 244And it is to defend and take part with sin, that they fall out with God and his Word and Servants. Now Holiness is contrary to this sin that troubleth us. Mortification of sin is part of Sanctification. If therefore we were Agreed in Holiness, it were as ready a way to procure our Peace, as quenching the fire in your thatch, is the ready way to save your house. I know there are too many scandals given by the best. But it is commonly but by the weaker worser sort of the best. And it is not a common thing with them neither. And none of them make a trade of sinning, nor have any unmortified reigning sin. If a Noach, a Lot, a David, be once scandalous in all his life, this is not the case of all the godly; and it is not like the case of the ungodly that are either often, or impenitent in it. And therefore though it may p. 245disturbe the Church: yet not so much as the frequent and impenitent scandals of the ungodly. O could we but all Agree against this make-bate, this great disturber and troubler of the world, what Peace might we enjoy?

6. And also, if once we could Agree in Holiness, the matter and occasion of offences, separations and contentions would cease. What caused the Donatists separation of old, but the scandals in the Church: and the receiving of such upon repentance into Communion or ministry? And so the Novatian schism also was occasioned. And though the Donatists and Novatians were too blame to be against the Ordination or reception of such Penitents; yet the prevention of the sin, would have been the prevention of the breach. What hath caused so many to turn separatists in England, but seeing so p. 246many ungodly persons in our Churches and Communion? You that are most offended at Schisms and Private Churches, are the common occasions of it your selves. If such ungodly persons were not in our Assemblies, few godly persons would separate from them. Though I do not justifie them, yet I must needs condemn you as the cause. Were it not for you, we should be more of a mind among our selves. But when your rotten ulcers and corrupted lives have raised a stink in our Assemblies, this causeth our Division: The Separatists stop their noses and are gone, and will come here no more; and the rest of us think that for your sakes and the Peace of the Church, we should stay as long as well we can, like Patient Surgeons that will not forsake their Patient because of a rotten stinking sore, as long as there p. 247is any hope of cure, or of saving the body, by cutting off the rotten member. And thus while some are more patient and charitable towards you, and some are more impatient of your sin, or else afraid of Gods displeasure for having communion with you, here comes our divisions among our selves, for your sakes. And therefore if we were but Agreed in Holiness, all this were ended. There would then be no habituated Drunkard, or worldling, or railer, or swearer, or other ungodly persons in our Churches; and then who could scruple communion with them? and so what should hinder but we might all be one? and yet will you not agree in this?

7. Yea if we were united in the Spirit of Holiness, the very Dividing unpeaceable Disposition of men would it self be healed, and so we should have Peace. For an uncharitable, p. 248dividing disposition is part of the old man, and of that unholiness which we must forsake. And charity and meekness, and a peaceable healing temper, is Holiness it self. And therefore this must needs do much to heal and reconcile us. Read but Iames 3. throughout, and it will satisfie you of this, if you will be satisfied. Those that pretend to be wiser then the rest of the godly, and to have more illumination, if yet they have bitter envying and strife in their hearts, they Glory in vain, and lie against the truth: For this Wisdom descendeth not from above, but is earthly, sensual and devilish. He that is truly wise and endued with knowledg in the Church, must shew out of a good conversation his works with meekness of Wisdom. For the wisdom that is from above, is first pure, then Peaceable, gentle, easy to be intreated, full of mercy and good p. 249fruits, without partiality, and without hypocrsie. But where envying and strife is, there is confusion, and every evil work, James 3.13, 14, 15, 16, 17. See here what a spirit sanctification doth contain, and whether this be not the only healing way. It is first indeed Pure: but next it is Peaceable, gentle and easy to be intreated. They that cause Divisions and offences contrary to the Doctrine which is taught; do not serve the Lord Iesus, what ever they may pretend or think. Peace and Holiness must be followed together, Heb. 12.14. Yea Peace with all men, if it be possible, and in our power, Rom. 12.18. so that by changing the unpeaceable Disposition, and drying up the fountain of our strifes, an Agreement in the Spirit would reconcile us.

8. Moreover, if we would all Agree in the spirit of Holiness, it p. 250would destroy that Carnal selfish disposition, and that end which is the dividing Interest, and take away the bone of our contentions. It is selfishness that causeth the great Divisions in Church and State, and sets the world together in wars and quarrels: Every unsanctified man is selfish: his self and selfish interest is more to him then God and his interest. And such men as these will never live with any man in peace, any longer then they may have their will and way. They will not agree with neighbours if self be but toucht by any. They will have the Magistrate when ever he would punish them. They will hate the Pastors of the Church if they faithfully discharge their offices, in reproving them, and calling them to Repentance and such Confession as is necessary to their cure. If it were Father or Mother, a selfish person cannot bear p. 251it, if they go against his selfish interest. Theres no living at peace with selfish men, if you do but cross them in their credit or profit or sensual delights: and this we must do, unless we will incur the displeasure of our Lord. We are cast upon an Impossibility of living in Peace with wicked men. For God hath commanded us to to rebuke them plainly, and not to suffer sin upon them. And if we disobey God to please men, it will cost us dearer then their favour can repay. But if we obey God and do our duty, we are as sure to be hated and reproached with the most, as that the earth is under our feet. Give a wicked selfish sinner as plain Scripture and Reason as can be given, and you shall not stir him from his selfish interest: If you punish him, or reprove him openly, or exercise Church-censures on him, or any way touch his carnal p. 252selfish interest, and when you have done go about to satisfie him with Reason, you may as well almost go Reason a hungry dog from his carrion, or Reason a Wolf into the nature of a Lamb, or Reason a Mastiff to be friends with a Bear. Many a tryal I have made; and many a time I have stopt their mouthes, and satisfied them in reason, that they ought to deny themselves, and confess and forsake their sins, and yield to God (or made them confess so much at the least) But their selfish minds were no more satisfied, for all that, then if I had never spoken to them. Scripture is no Scripture, nor Reason is no Reason to them; nor God shall be no God to them, if self do but contradict it; and that is, when ever he contradicteth self. They can no more believe and Like, and Love that doctrine or duty or counsel or course of p. 253life that crosseth self, and calls them to any great self-denial, then a child can love to be corrected. So that self being so certain a Peace-breaker and disturber of the world; and yet being the Reigning Principle in all that are unsanctified, you may easily see that this is the hindrance of our Vnity and Concord; and that sanctification must needs be the Principal remedy. For sanctification is the destruction of selfishness, and teacheth men self-denial, and centreth all men in one Interest which is God. Among the unsanctified there are as many Ends and Interests as Men: For every one of them hath a self to Please: And then what Unity can there be? But the sanctified are all United in God, as their common Principle, End and All: and therefore must needs be reconciled.

9. Moreover, if we could but p. 254all Agree in the Spirit of Holiness, We should then overcome that pride and self-conceitedness, that breaks our peace, and raiseth errors, and puts us into dissentions. What makes us all so hardly to Agree, and to be of so many minds and ways, but that every man naturally is proud and self-conceited, and wise in his own eyes, and confident of every fancy of his own? All his own Reasons seem strong to him: and Gods own Reasons do seem unreasonable to him: And can we ever agree with such men as these, that think themselves wiser then God and Scripture, and dare prefer the very folly of their own muddy brains, before the word and wisdom of their Maker? Give these men as plain Scripture and Reason as you will, they have more wit (as they think) then to believe you; and what they want in Reason, they have in Pride and Self-conceit; and p. 255therefore your wisdom is folly to them. But now when the Spirit of Holiness comes, it takes them down, and abaseth and humbleth the proud and self-conceited, and makes them ashamed of the folly and weakness of their own understandings, so that a man may speak to them now as to men of reason, and have a hearing and consideration of his words. A humble godly man is low in his own eyes; and therefore suspicious of his own understanding, in doubtfull things; and therefore is more flexible and yielding to the truth; when others are so stiffened by Pride, that they are readier to deride the wisest that shall contradict them: If therefore we could but all Agree in Holy meekness and humility, what readier way could there be in the world, to draw to an end of our differences and divisions!

10. Moreover, if we could but p. 256Agree in Holiness, it would free us from that uncharitableness that causeth our Disagreement in other things; and it would possess us with a special endeared Love one to another: And who knoweth not that Love is a uniting healing thing? Sanctification principally consisteth in Love to God and man, and this the unsanctifyed principally want. Its want of Love that makes men surmise the worst of one another, and make the worst of all that they say & do, and draw matter of contention from that which never gave them Cause. Love would put a better sence upon mens words and deeds, or at least would bear them far more easily. But instead of Love, there is a Natural Enmity in all that are unsanctified to all the servants and the ways of God. And can we ever be agreed with our Natural enemies? why Malice will so pervert their understandings, p. 257that all that we say or do will be misconstrued: and as a man that looks through a red glass thinks all things to be red that he looks upon; so these men through the distemper of their malicious minds, will finde matter of quarrelling with all that we can say or do. Ill will never saith well. Our very obedience to the Law of God, and seeking to save our own souls, will be matter of quarrel, and taken to be our crime. If we will not run into Hell fire with them, and think there is no danger, when we know the contrary, it will be a fault sufficient for their malice to reproach us with: so that if we should Agree with ungodly men, in all our Opinions of Religion; yet if we will not damn our souls, and make no bones of displeasing the great and dreadfull God, there is no Peace to be had with them. They have no Peace with God, and p. 258they have no solid Peace with themselves (for God hath professed that there is no peace to the wicked, Isa. 48.22.) And how then can we expect that they should have peace with us? But Sanctification doth beget that eff…ctual Love, that is as healing to a divided Church, or to disagreeing persons, as the most precious Balsom or Wound-selve is to bodily wounds. Love will not let you rest in wrath, but will keep you under smart and disquietness, till you are either at Peace, or have done your part to have procured it▪ Husband and Wife, Parents and Children, Brethren and Sisters do seldomer fall into greater dissentions then strangers do: And when they do fall out they are easilier reconciled. The Spirit of Grace doth possess unfained Christians, with as dear a love to one another, as is between the nearest Relations. For by our New birth the Saints are p. 259Brethren in Christ. If you saw an Army fighting, or a company of people quarrelling and scolding at one another, do you think there could be a readier way to make them all friends and end their quarrels, then to possess them all with a dear and tender love to one another? If it were in my power to cause all contenders to Love those that they contend with as themselves, do you think I should not soon agree them? Why, you know, if you know any thing in Christianity, that Sanctification causeth men to Love their Neighbors as themselves, and to Love one another with a pure heart fervently, 1 Pet. 1.22. For by this we know that we are passed from death to life, because we love the Brethren: He that loveth not his Brother abideth in death, Joh. 3, 14. And therefore it is a case exceeding plain, that the readiest way in the world, to reconcile p. 260our lesser differences, is, to be united in the Spirit, and to Agree upon a Holy Life.

11. Moreover, were we all united in the Spirit, We should have all one God, one Master of our Faith, and one Law-giver and Iudge of all our Controversies: And this would be an exceeding help to unity. The Principal cause of Divisions in the world, are the multitude of Rulers and Masters and Judges. For with unsanctified men, their own Conceits and Carnal Interest is their Counsellor and Judge. The Rulers of the world, that have the power of the sword, and can do them good or hurt in their estates, are the Masters of their Religion, more then God. They will follow this Man or that Man, that best pleaseth their fancies and fleshly desires; and so will never be of one minde. But Sanctification takes down all other Masters of our Faith, p. 261save Christ and those that declare his will. Let flesh and blood say what it will, let all the world say what they will, if God say the contrary, his word shall stand and be a Law to them. And can there be a readier way to Unity, then to bring us all into one School, and subject us all to one Lord and Master, and to bring us all to refer our differences to one most wise infallible Judge? Though we do not yet understand his will in all things, yet when we understand it in the main, and are resolved to search after the knowledge of the rest, it is a great preparative to our Agreement, when we all look but to one for the deciding of our controversies. Whereas the unsanctified have as many Judges and Guides, as persons; For every man is a Guid and Judge to himself.

12. Moreover, were we but once Agreed in Holiness, We should all p. 262have one Light for the ending of our differences: and that Light would be the true Infallible Light. For we should all have the same Holy word of God as the extrinsick Light, which is most True, as coming from the Lord of Truth: And we should all have the Spirit of Truth within, to teach us the meaning of that word without, and to help our understandings, and assist us in the application, and destroy the corruptions that blind us and hinder us from perceiving the Truth: Whereas the unsanctified are all in the Dark: and what wonder, if there they disagree, and are of many minds! They be not guided by the word and Spirit, and they are strangers to the Light that must Reconcile us, if ever we be reconciled. Its true, too true, that the godly are illuminated but in part, and therefore as yet they differ in part. But yet this imperfect illumination, p. 263doth more to a true and safe Agreement, then all the world can do besides. If you would stop your ears against the flesh, & yield all to the teachings of the word and Spirit, we should be sooner agreed.

13. And if we were once United in the Spirit and Holiness, We should all have the use and benefit of all the Reconciling, Healing means and Ordinances of God; which would be an exceeding great advantage to us. The unsanctified have but the outside, the sound, and shell of Ordinances; but it is the Sanctified that have the light and life and fruit of them. Every Chapter that you read, and every Sermon that you hear, will do somewhat towards the healing of our breaches: It will further our Knowledge and our Love. The Communion of the Saints in all holy Duties, especially at the Lords Supper, when they p. 264partake of one Christ, will enflame their Love, and humble them for their divisions, and soder and glue their hearts together, as being all one bread and one body: And so they will be all as of one heart and soul, Acts 4.32. 1 Cor. 10.16, 17. Acts 2.42, 43, 44, 46. When we hear of the tender Love of Christ to his weakest members, how can we choose but love them if we be his Disciples! When we hear how much, and how freely he hath forgiven us, how can we choose but forgive them! Mat. 18.35. When we have Communion with them in holy worship, as servants of the same Lord, as Members of the same body, how can we choose but have the affections of fellow-Members! 1 Cor. 12.26. When we joyn with them in Prayer, or holy Conference, and perceive the fragrant odour of their Graces, and the holy breathings of their souls after p. 265God, we cannot choose but Love Christ in them. As the new Commandment so frequently pressed in the Gospel, is the Law of Love, (Ioh. 15.12, 17.) and the New Nature of the Saints is a Disposition of Love (for this they are taught of God effectually, 1 Thes. 4.9.) So the Ordinances do all of them exercise that Love, and engage us to it. We must leave our gift at the Altar, and go first and be reconciled to our Brother, if we remember he hath any thing against us, Matth. 5.23, 24. We must pray for forgiveness, but on condition that we do forgive. Differences and Divisions that make a breach in Christian Charity, are so insufferable among the Saints, that they long for healing, and smart as the wounded body doth, till the time of healing; and are pained as a bone out of joynt, till it be set again. And as they cannot bear it themselves p. 266(when they are themselves) so the Church cannot bear it, but is engaged to watch over them, and to set them in joynt again; so that God hath hedged in his Servants into one holy Society, that they should not straggle from him or from each other, and hath set Pastors over them for this very end, to guide them and keep them in holy Unity, Ephes. 4.11, 12, 13, 14. Now all these Uniting Healing Ordinances are effectual upon the Sanctified: for their hearts are open to them, and their New nature is suited to the new Commandment and work: But to others they are in a manner as Food or Physick to the dead: They hate the power of them; they break the holy Enclosure of Discipline, and proudly Rebel against their Guides: and say, Let us break their bands, and cast away their cores from us, Psal. 2.3. what must we be Ruled by such and such? It is but p. 267the outside of Sacraments, Praises and Prayers that they are acquainted with: and these have no such healing force. So that in this you see the great advantage that we should have for full agreement, if we were but once agreed in the main, and United by the Sanctifying Spirit.

14. Moreover, if once we were United in the Spirit, and in Holyness, We should manage all our differences in a holy manner, and be awakened and disposed to seek after healing in a healing way. It would put us upon enquiring after Peace, and studying the meetest terms of Peace, till we had found out the way in which we should accord. The Spirit of Love and Holiness would provoke us, to begin and seek for Peace with those that will not seek to us, and that seem averse to it; and to follow after peace, when it flyeth from us, Heb. 12, 14. and p. 268even to lie down at the feet of men, and deny our honour and worldly Interest, if it might procure Brotherly love and peace. Whereas a proud unsanctifyed heart will scorn to stoop, especially to those that are below them, or have wronged them, and will scorn to ask forgiveness of those that they have wronged! When you have shewed them the plainest word of God for it, and perswaded them to it with undeniable reasons, you lose your labour, and may almost as well perswade the fire to be cold. If you will stoop and humble your self to him, and ask him forgiveness, and give him the honour, or change your minde and be of his opinion, and say as he saith, and do as he would have you, perhaps you may have some Peace with the most ungodly man. But the servants of Christ have a spirit of Meekness and Humility and Self-denyal; and p. 269therefore if there be fallings out among them, they can humble themselves and seek for reconciliation. If there be difference in Judgement about any weighty matters, they will go or send to one another as Brethren, and confer about it in Love and meekness, and search the Scripture, and seek after Truth, and compare their evidences, and Pray together for that Light and Love that must Reconcile them: If they fall out, they can say to one another [We are Brethren, and must not Live at a distance, nor suffer any wounds in our Affections, or any breach of Charity to remain: The Sun must not go down upon our wrath: Come, l…t us go together in private, and beg of God that he would repair our Love, and reconcile us, and prevent such breaches for the time to come.] And thus they can pray themselves friends again. I am perswaded that p. 270one quarter of an hours fervent Prayer, would do more to quiet our distempered minds, and reconcile us, if thus we would get together in private, then many hours debates without it. Now the Spirit of holiness, is a Spirit of Prayer; and therefore disposeth the servants of Christ, as meekly and lovingly to search for Truth, so earnestly to pray themselves into Agreement.

15. Moreover, were we once United in the Spirit, We should be under the Promise of Divine assistance, which the unsanctified have no part in. When we Pray for Light and Peace and Concord, we have a promise to be heard and helpt, at least, in the time and measure as shall be fittest; we have a promise of the Spirit to be our Teacher, and to lead us into Truth: We have promises for the maintaining and repairing of our healing Graces, p. 271and our Communion-Graces; our Love to Christ and one another; our Patience and Meekness and the rest. Aud this must needs be a great advantage to Unity and Agreement. For God is partly engaged for it.

16. And if we were United in the Spirit and Agreed in the main, The Great Truths which we are agreed in would very much direct us, to find out the rest which yet we differ in. For these have an influence into all the rest; and the rest are all connext to these, and also linkt and knit together, that we may finde out many by the help of one. All holy Truths do befriend each other; but especially the Great and Master points which the rest depend upon, and flow from: There is no way to a right Agreement in other points, but by agreeing first in these Fundamental Rudiments.

17. Also, if we were once Agreed p. 272in Holiness, we should have that continually within us and before us, that would much take us off from vain contendings, and from an overzealous minding of sm…ller things. We should have so much to do with God in holy Duties, and so much to do with our own hearts in searching them, & watching them, and exciting them, and mending them, reproving and correcting them, supporting and comforting them by the application of the Promises, that we should have less time for quarrelling, and less minde of it then the unsanctifyed have. We should have so many great and practical Truths to digest and live upon, that lesser and unnecessary matters, which are the common causes of Contention, would find less room: Or at least, we should allow each Truth its due proportion of our study and talk and zeal: and so that lesser would have comparatively p. 273so small a share, and be so exceeding seldom and remissly medled with, that their would be the less danger of Contentions.

18. Yea, if once we were united in the Spirit, the very forethought of an Everlasting Vnion in Heaven, would have a continual influence upon our hearts, for the healing of our breaches. We should be thinking with our selves [Shall we not shortly be all of one mind and heart! and all be perfected with the blessed vision, and Reconciling Light of the face of God! There will then be no dissention or division, or unbrotherly censures, or separations. And should we now live so unlike our future life! Shall we now be so unlike to what we must be for ever! Shall we now cherish those heart-burnings and dissentions, that must not enter with us into Heaven, but be cast off among the rest of our miseries, and p. 274shut out with the rest of our enemies, and hated for ever by God and us? Must we there be closed in perfect Love, and be all imployed in the same holy Praise of God and our Redeemer; and does it beseem us now to be censuring, contending and separating from each other? Thus the belief of the Life to come, will be a more effectual means with the godly for Agreement, then any that unsanctified men can use.

19. Moreover, they that have the Spirit of Holiness, have a dear and special Love to Truth as well as unto Peace. And therefore they have a great advantage for the receiving of it in all debates: and consequently they are fairer for a just Agreement. They are friends with the most searching spiritual truths: But the ungodly have at enmity to all that Truth that would shew them their sin and misery and duty, and make them holy p. 275and lead them up from the creature unto God. And as the Proverb is, He that would not know, cannot understand. When you deal with a wicked graceless heart, you do not set Reason against Reason (for it that were all, we should soon have done) but you set Reason against Will and Passion and Appetite and fleshly Interest: and when you have convinced them, you are little the neerer prevailing with them. You may as well think to satisfie a hungry belly with Reasons, or to tame a wild beast with Reasons, or to humble the Proud, and bring the sensual person to self-denial, by all your Reasons, For they Love not the Truth, because they Love not the Duty that it would perswade them to, and because they Love the sin that it would take from them. There are two sorts of Satan in a wicked man that none but God can batter, p. 276so as to win them: that is, A Proud and Ignorant mind, and a Hard and sensual Heart. Many a year have I been battering them by the Word of God, from this place, and yet with many can do no good. But the sanctified heart that Loveth the Truth will meet it, and welcome it, and thankfully entertain it. Love maketh a diligent hearer, and a good schollar, and giveth us hope that informations and debates may be succesful. A godly man is so far from hating truth and flying from it, that he would give all the riches of the world to purchase it: He prayes and reads and studyeth for it: and therefore hath great advantage to attain it.

20. Moreover, if we were all Agreed in Holiness, and united in the Spirit of Christ, we should Love the Truth in a Practical manner, and we should know that every p. 277Truth of God hath its proper work to do upon the soul; and therefore we should Love the end of each Truth, better then the Truth it self. And therefore we could not pretend the Truth against the Ends of Truth. And therefore we should see to the security of those ends in all our debates and controversies. We should not make havock of the Church of Christ, nor easily be guilty of divisions, nor quench our Love of God and of our Brethren, under pretence of standing for the Truth; which unsanctified men will easily do. Truth is for Holiness and Love as its proper end. Ungodly men will tread down Love and Holiness, or at least disadvantage it and hinder it in the world, for the exalting of their own conceits, under the name of truth. They will cure the Church by cutting it in pieces, or by cutting the throat of p. 278it, and are presently dismembering for every sore: But with the godly it is not so.

21. Moreover, the sanctified have a great advantage for Agreement, in that they have hearts that are subject to the Truth, and will be True to it when they understand it. Did they but know the right way, they would presently walk in it. Nothing is so dear to them that should not be forsaken for it, or sacrificed to it. But the wicked are false to the Truths which they are acquainted with. They hold it or imprison it in unrighteousness, Rom. 1.18. and therefore is wrath revealed against them. They like not to retain God in their knowledge; and therefore God doth oft give them up to a reprobate mind, Rom. 1.28. They receive not the truth in the love of it that they might be saved: no wonder therefore if God give them up to p. 279strong delusions to believe a lye, that all they might be damned that believed not the truth, but had pleasure in unrighteousness, 2 Thes. 2.10, 11. When they know the Iudgement of God, that they that do such things are worthy of death; yet they do them and have pleasure in them that do them, Rom. 1.32. We may well think that God will sooner reveal his Truth to them that will obey it, then to them that will but bury it in the dunghil of a corrupted heart. And that he will rather hold the candle to his servants that will work by it, then to loyterers that will but play by it; or thieves, or fornicators, that had rather it were put out; or to enemies that would do mischief by it, and will throw away the candlesticks (the Ministers) and put the candle into the thatch. Is there not many an ungodly person that hears me this day, that is convinced in his conscience p. 280that a holy life is best, and yet will not follow it and obey his conscience? Are there not convictions at the bottom, that the diligent heavenly Christian whom thou reproachest, is in a safer condition then thy self? and yet thou wilt not imitate such. Can you expect that God should acquaint such with his truth, that are so false to it?

22. If we were but all Agreed in true Holiness, we should have the great advantage of a tender conscience, together with an illuminated mind. For spiritual wisdom, with tenderness of conscience, is a great part of sanctification. And it is a great advantage in controversies and debates, to be wise and tende-conscienced: For wisdom makes men able to discern, and a tender conscience will make them afraid of mistaking and contradicting the truth: and will keep them p. 281from rashness, and unadvisedness, and levity; so that such an one dare not venture so easily upon new conceits, and will be more suspicious of himself, and of any thing wherein himself is much concerned. Especially if he see gr…at probabilities against it, or the judgment of the Universal Church, or of many wise and godly men against it, and see that its like to have ill effects; in all such cases a godly man will be tender-conscienced, and therefore cautelous. But is it so with the ungodly? no: but clean contrary. None so bold as the blind. Solomons words describe them exactly, Prov. 14.16. The fool rageth and is confident. If he be in an error, or entangled in any evil cause or way, you know not what to say to him for his recovery. The less he knows, the more he despiseth knowledge, and sets his face against his Teachers, as if p. 282they were but fools to him, and scorns to be Ruled by such as they whom God hath made his Rulers. Will you go to dispute or debate the case with one of these? why be sure of it, they will put you down and have the day. It would do a man good to dispute with a wise and learned or sober rational man, and to be overcome by Reason and by Truth: But no man will have so sure a conquest against you, as he that hath the least of sense or reason. He will go away and boast that you could not convince him: As if a mad man should boast that the Physicians could not all of them cure him. An obstreperous proud selfconceited fellow, will never yield to the clearest reason, nor never be put down. We have a Proverb, that Ther's no gaping against an Oven, especially if it be hot. If he have passion as well as ignorance, and a tongue, p. 283he will have the best. He that speaks nonsence sayth nothing while he seems to speak. These men have the faculty of saying nothing an hour or two together in abundance of words. And there's no confuting a man that saith nothing. Nonsence is unanswerable, if there be but enough of it. Who would dispute against a pair of bagpipes, or against a company of boyes that whoote at him! If you will make a match at barking or biteing, a curre will be too hard for you: And if you will try your skil or strength at kicking, a horse will be too hard for you. And if you will contend with multitude of words, or by rage and confidence, a fool will be too hard for you (as you may see by Solomons descriptions and by daily experience) But if you will dispute by equal sober Reasoning, it is only a wiser man by evidence of Truth p. 284that can overcome you: And to be thus overcome is better then to conquer: For you have the better if Truth overcome you; and you have the worse if you overcome the truth.

So that you may easily perceive what an exceeding hindrance to Unity and Peace it is to have to do with ungodly persons, that are blind and proud, and brazen-faced, and of feared consciences, that fear not God, and therefore dare say anything, as if they could outface the truth, and the God of Truth. But the sanctified have Illuminated minds, and therefore are the more capable of further information; and they have tender consciences, and therefore dare not be unadvised and contentious, and strive against the light; and therefore have great advantage for Agreement.

23. And if all these Advantages p. 285should not yet so far prevail as to bring us up to a full Agreement, yet if we be but united in the Spirit and a Holy life, we should be the more easily able to bear with one another under all our lesser differences, until the time of full Agreement come. We should hold our differences (as Brethren their diversity of statures and complexions, or at least as common human frailties) with Love and compassion, and not with hatred and divisions▪ We should Lovingly consult together upon Rules or terms on which we might manage our unavoidable differences, to the least disadvantage to the cause of Christ and to the common Truths that we all maintain, and to the work of God for other mens conversion, and to the least advantage to sin and Satan and the malice of ungodly men. And I think this is a fair Agreement for Imperfect p. 286persons, short of Heaven; to have Unity in the Spirit, and Agreement in things of greatest weight, and to bear with one another in smaller matters, and manage our differences with meekness and with Peace.

24. Lastly, If all this be not enough, there is yet more for our encouragement. 1. If we are but once United in the Spirit, and Agree in an Holy heart and life, we have the infallible promise of God that we shall shortly all arrive in Heaven at the place and state of full perfection, where all our differences will be ended, and we shall be perfectly Agreed in mind and will, being One in him that is the only Center of Universal Peace and Concord. And its a great comfort to us in our darkness and differences, that we are in the sure and ready way to perfect light and Harmony of mind. 2. Yea and p. 287till we do come thither, we are still on the mending hand; and if we do but thrive in Holiness, we shall certainly thrive in Concord and in Peace. And its a comfort to a sick man, not only to be certain of a full recovery, but to feel himself daily on the mending hand. 3. And in the mean time God himself will bear with all our differences, though not so far as to approve or cherish them, yet so far as to own us for his children, though we are too often falling out with one another; and so far as to pitty our frailty and infirmity, and to pardon us, and deal as a Father with us: And if our quarrels cause him to use the rod, it is but to keep us in quietness afterwards; that as we had the taste of the four fruits of our contentions, so we may after have the quiet fruits of righteousness.

And thus I have given you in p. 288four and twenty particular discoveries, a sufficient Proof, that A Vnity in the Spirit, and an Agreement in Holiness, hath abundant advantages for our further Agreement in lowers things; and such as all other men are destitute of; and therefore that there is no way possible for a just, a safe, a durable Agreement, but that we all Agree in a Holy life, and be United in the sanctifying Spirit of Christ.

BUt perhaps you will Object; If all this be so, whence comes it to pass that there are so many differences still among those that you call the sanctified? Do we not see that they are more contentious, and divided into partyes, and make more stir about Religion then any others?

Answ. 1. The differences among the godly, are nothing for p. 289number, or greatness, or weight, in comparison of yours. I have shewed you in my Discourse of the Catholick Church, twenty great and weighty points in which they all agree together, and in which the ungodly agree not with them. What if they agree not, whether Church-Government should be exercised by the Elders only, the flock consenting; or by all the flock, the Pastours Guiding? Or whether One among the Pastours should be of a superior Degree, or of a superior Order, or whether they should only be of the same Degree and Order, though chosen to preside and moderate for the time? What if one think that its Necessary to read the publick Prayers out of a Book; and another think its necessary to pray without book; and a third more truly thinks it is in it self indifferent whether it be within book or without? p. 290with other suchlike differences as these, which will keep no man out of Heaven. Are these like our differences with ungodly men? Our differences with you are, Whether Heaven or Eath is chiefly to be loved and sought after? Whether Grace and Holiness, or sin and carelesness be the better? whether it be the more sweet and desirable life, to be heavenly minded and live in the Love and Service of God, and to be much in holy communion with him, and meditating upon his Law, and upon the Life to come; or on the contrary, to live to the world and to the flesh? whether it be better to obey the Word of God, and his Ministers that speak it in his name; or obey our fleshly desires and the proud conceits of ignorant minds? In a word, our difference with the ungodly, though they will not confess it and speak out, is plainly p. 291this, whether Heaven or Earth be better? and whether God be God and shall be our God? and whether Christ be Christ and shall be our Christ? and whether the Holy Ghost shall be our sanctifier? or whether we shall live after the flesh and Rule our selves, against the Will and Word of God? and so in effect, whether God be God, and man be man? and whether we should live as men or as beasts? and so whether we should choose Salvation or Damnation? If you could but understand your selves, and the depth of your deceitful hearts, you would see that here lyeth the difference. For though some of the unsanctified have a fair and plausible deportment, and will speak handsomly of the Christian Religion, because they have had ingenuous Christian education; yet all this is indeed but little more then formal complement, so far are they from a p. 292Heavenly mind and a heart that's truly set on God, as their careless lives, and carnal unsavory conference sheweth, if not their scorns at a state of Holiness. So that our differences are nothing in comparison of the difference with you.

2. Moreover, the servants of God do mind the matters of Religion more seriously then others do; and therefore their differences are brought to light, and made more observable to the world. Their very heart is set upon these heavenly things, and therefore they cannot make light of the smallest truth of God; and this may be some occasion of their difference: Whereas the ungodly differ not about Religion, because they have heartily no Religion to to differ about: They trouble not themselves about these matters, because they do not much regard p. 293them. And is this a Unity and peace to be desired? I had rather have the discord of the Saints, then such a concord of the wicked. They are so careful about their duty that they are afraid of missing it in the least particular; and this (with their Imperfect light) is the reason of their disputings about these matters. But you that are careless of your duty, can easily agree upon a way of sin, or take any thing that comes next to hand. They honour the Worship of God so much, that they would not have any thing out of order; but you set so little by it, that you will be of the Religion that the King is of, let it be what it will be: And its easy to agree in such an ungodly careless course. Astronomers have many controversies about the positions and motions of the heavens▪ and all Philosophers have many controversies p. 294about the matter of their Sciences: when ignorant men have none of their controversies, because they understand not, and therefore regard not the things that the learned differ about. And will you think ever the better of Ignorance, or ever the worse of Learning for this? The controversies of Lawyers, of Historians, Chronologers, Geographerr, Physicians, and such like, do no never trouble the brains of the ignorant: But for all that, I had rather be in Controversie with the Learned, then without such controversie with you. If you scatter a handful of Gold or Diamonds in the street, perhaps men will scramble for them, and fall out about them, when swine will trample on them and quietly despise them, because they do not know their worth: will you therefore think that swine are happier p. 295then men? The Living are vext with strifes and controversies, about almost all the matters in the world; when the dead carkasses in the grave lie still in peace, and are not troubled with any of these differences. And will you say therefore that the dead corps is happyer then the living? Sirs, the case is very plain, if you will see, that thus it is as to the matter in hand. It is a Death in sin, and complyance with the times and carnal Interest, and a disesteem of spiritual holy things, that is the cause of the Agreement of the wicked. But the godly know the worth of the things that you set light by, and therefore make a greater matter of them then you, and therefore no wonder if they have more debates and controversies about them.

3. And this also is another Reason of the difference. It is the Interest p. 296of Satan to Divide the servants of Christ, but to Keep his own in Unity and Peace: and therefore he will do what he can to accomplish it. He knows that a Kingdom divided cannot stand: And therefore he will do his worst to Divide Christs Kingdom, and to keep his own from being divided. By a deceitful Peace it is that he keeps his servants to him. And by casting among them the matter of contentions and divisions he hopeth to get Christs followers from him. So that the Devil himself is the promoter of your Unity and Concord, but the destroyer of ours; and therefore no wonder if you have fewer differences.

4. Besides, the way that ungodly men go in, is so suited to the common corruption of nature, that it is no wonder if they be all agreed. All the world can agree p. 297to eat and drink and sleep: And therefore all the sensual sinners in the world may easily agree upon an overloving of meat and drink and sleep, and so of riches and honours and pleasures. And as its easy, so it is not much desirable; no more then if you should all agree to cast your selves headlong into the Sea: when every house is infected with the Plague, there is an Agreement among them: But had you not rather be one of those that, disagree from them? But to Agree in a holy heavenly life, is contrary to corrupted nature; and therfore no marvail if it be more difficult. When a Physician hath an hundred Patients in hand, he may easily get them all to Agree to eat and drink that which they desire: But if he require them to forbear the things that they most Love, because they will hurt them, the understanding sort will agree to p. 298him, but so will not the rest. In a rotten house, the fall of one bearer may occasion the fall of all the house; because their weight inclines them downward: But if you take up one stone and cast it upward, all the rest of the stones in the heap, will not flie upward with it. Its easier to draw others with us down hill, then up the hill.

5. And it is considerable that the differences among the servants of Christ, are not alwayes from themselves, but from the ungodly enemies that contrive their dissentions, and set them together by the ears, that they may fish in troubled waters, and the better attain their wicked ends. It is the envious man that soweth these tares while we are asleep, and casteth in this wildfire among us.

6. Moreover, one of the greatest causes of the troublesome p. 299breaches and divisions in the Church, is because there are so many unsanctified persons among us, that seem to be of us, and to be truly godly, when it is not so. You think it is the godly that have these divisions, when the most and worst of all our Divisions proceed from the ungodly that have an unsound and unrenewed heart, under the cloak of piety and zeal: For if they were truly gracious persons, they durst not do as many of them do. 1. They durst not so rashly and easily venture on novelties as they do, without deliberation and reading and hearing what can be said on the other side. 2. They durst not so easily make a division in the Church of Christ. 3. Nor so easily cast a stumblingblock before the weak; and matter of reproach to our Christian profession before the wicked. 4. Nor durst they so easily reproach p. 300and condemn and cast off the unanimous faithful Ministers of Christ. 5. Nor durst they so easily censure the universal Church in former ages, as many of them do. 6. Nor durst they sacrifice the success and honour of the Gospel and the common acknowledged Truths, and the saving of mens souls thereby, to their private opinions, and ends. 7. Nor durst they make so great a breach in Charity, nor so arrogantly condemne or slight their brethren, whose piety and soberness they cannot deny. These with many other evidences, do let us know that ungodly men crept in among us, are the causes of most of our most dangerous divisions. And will you lay the blame of this upon Religion, which the Devil and the secret enemies of Religion do perform? Its your d…shonour and not ours: For these men are of your party, though they seem p. 301to be of us. Satan knows well enough, that if he have not some of his followers to be spies in Christs Army, and to raise mutinies there and betray the rest, he is like to be the more unsuccesful in his attempts, Was Iudas more a dishonour to Christ, or to the Devil? He was among the followers of Christ indeed; but he told them beforehand of him, that he was a Devil; and he never betrayed Christ till Satan had entered into him.

7. Lastly, the Saints themselves are sanctified but in part, and many in a low degree; and being Imperfect in Holiness, must needs be as Imperfect in holy Unity and Peace It is not their Holiness that causeth their contentions, but the remnants of their sin. And therefore its but small credit to the way of sinners. Were we but perfectly rid of the vices which you cherish, p. 302and perfectly separated from the waies that you so much delight in, and had we no remnants of your disease and sinful nature in us, we should then have perfect Unity and Peace. Do you think that its long of our Religion, that we disagree? No: if we were but perfectly Religious we should be perfectly agreed. It is because we are Holy in no greater a measure, and not because we are Holy at all. It is not because of the way of Godliness that we have chosen; but because we walk no faster, and no more carefully in that way. It is our too oft stepping out of it, and not our walking in it, that breaketh our Peace with God and man, and our own consciences. Search all the Scripture, and see where you can find, that ever God encouraged his servants to divisions. No: but on the contrary he oft and earnestly cries them down, p. 303and warneth all his followers to 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 p. 304Christ 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 p. 305the 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: Its 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, p. 306do 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, p. 307when 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.

p. 308THE 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 p. 309that 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 p. 310to 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 p. 311be 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 p. 312more 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.