the judgment and advice of the assembly of the associated ministers of vvorcester-shire held at worcester, aug. 6th 1658 concerning the endeavours of ecclesiasticall peace, and the waies and meanes of christian unity, which mr. john durey doth present, sent unto him in the name, and by the appointment of the aforesaid assembly / by richard baxter ... associated ministers of worcester-shire. assembly (1658 : worcester, worcestershire) this text is an enriched version of the tcp digital transcription a26942 of text r5355 in the english short title catalog (wing b1288). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 27 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a26942 wing b1288 estc r5355 12318930 ocm 12318930 59433 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a26942) transcribed from: (early english books online ; image set 59433) images scanned from microfilm: (early english books, 1641-1700 ; 201:5) the judgment and advice of the assembly of the associated ministers of vvorcester-shire held at worcester, aug. 6th 1658 concerning the endeavours of ecclesiasticall peace, and the waies and meanes of christian unity, which mr. john durey doth present, sent unto him in the name, and by the appointment of the aforesaid assembly / by richard baxter ... associated ministers of worcester-shire. assembly (1658 : worcester, worcestershire) baxter, richard, 1615-1691. dury, john, 1596-1680. [8] p. printed for t. underhill ... and f. tyton ..., london : 1658. signed by richard baxter and 5 others. reproduction of original in harvard university libraries. eng concord -early works to 1800. a26942 r5355 (wing b1288). civilwar no the judgment and advice of the assembly of the associated ministers of vvorcester-shire, held at vvorcester aug. 6th 1658. concerning the en associated ministers of worcester-shire. assembly 1658 4880 6 0 0 0 0 0 12 c the rate of 12 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2005-07 tcp assigned for keying and markup 2005-09 spi global keyed and coded from proquest page images 2005-11 emma (leeson) huber sampled and proofread 2005-11 emma (leeson) huber text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion the judgment and advice of the assembly of the associated ministers of vvorcester-shire , held at worcester aug. 6th 1658. concerning the endeavours of ecclesiasticall peace , and the waies and meanes of christian unity , which mr john durey doth present ; sent unto him in the name , and by the appointment of the aforesaid assembly . by richard baxter pastor of the church at kederminster . london . printed for t. vnderhill at the anchor and bible in pauls church-yard , and f. tyton at the three daggers in fleet-street , 1658. the judgement and advice of the assembly of the associated ministers of worcester-shire . our deare and reverend brother . vpon the receipt of your papers and consideration of the subject , as our hearts were moved with thankfulness to god , that hath given you so great a desire after the peace of the churches , and so much patience in the labours and travels of so many years , for the obtaining of it ; so we must needs resent it ; as a thing that should melt our hearts within us , that ever there should need so much adoe , and that among christians , yea the leaders of christs flock , to bring them to so clear and great a duty ; much more that after all such labours , there is no more done . for our selves , as far as we can understand your desires , we conceive that it is in three particulars , that our return must answer theirs . first , in giving you our thoughts of the designe in generall . secondly , in telling you our thoughts of the disease and cure more particularly . and lastly , in offering you our correspondence for the time to come , for the contributing our utmost assistance to the work . x. and for the first , there 's little needfull to be said . the designe doth so evidently bear the name of the prince of peace , and answer the precepts of his gospell , and the workings of his spirit in all his saints , and is so happily suited to his interest and to the wellfare of his church , that it pleads sufficiently for it self , and needeth not the testimony of such as we . so blessed a thing is peace , and a holy peace among the members of the body of christ , that the enemies and vioators of it do pretend to it , and none are found that oppose it professedly for it self ; they all flatter it while they fight against it , and betray it with a kisse , and sm●le upon it while they are wounding of it , and extoll it with the highest praises while they destroy it ; condemning themselves by all that they say in its justification : we scarce think that there is a man of all those , where your great unwearied labours have least succeeded , and that are obstinately unpeaceable after all , but will joyn with you in extolling the concord of the churches , and professe their great desires after it , so that they are all fain from their several pretensions to truth to fetch their weapons for the wounding of our peace . for christ hath left it an undeniable principle , that all his members are one body , into which by one spirit we are all baptized , in which even the more feeble and less comely and less honourable parts have their place , receiving a comeliness and honour from the whole , that there may be no schisme in the body , but the members should have the same care one for another , suffering with that which suffereth , and rejoycing with that which is honoured , 1 cor. 12.12 , 13 , 22 , 23 , 24 , 25 , 26. and the holy ghost hath left it as a certain truth , that of all these members the most charitable is the best , 1 cor. 12.31 . & 13.13 . and that all men must know us to be christs disciples by our loving one another , joh. 13.35 . & 15.17 . that we must thus be followers of god as deare children , and walk in love as christ hath loved us , eph. 5.1 , 2. and ●●●ainly he that loveth god , doth love his brother also , 1 joh. 4.21 . and he is a lyar if he say he loveth god , when he hateth his brother , vers . 20. peace must be followed ( and not only accepted of when offered ) as well as holiness , heb. 12.14 . and that with all men if it be possible , and as much as lieth in us , rom. 12.18 . 1 thes. 5.13 . the weak in faith must be received , but not to doubtfull disputations , rom. 14.1 . and the strong must tolerate their infirmities , not pleasing themselves , but their neighbours for their edification , rom. 15.1 , 2. the light of a multitude of such passages of scripture doth shine so bright in the faces of the unpeaceable , that they were not able to stand before them , if they drew not the veyle of a zeal for some pretended truth over the face of their most unchartiable practices . but the self-appropiated title of orthodox , and the straining of heterodox odious consequents , from their brethrens words , will prove but insufficient fig-leaves to cover the nakedness of uncharitable dividers when the lord of peace shall search and judge them . go on deare brother , and if satan should have leave to hinder your success , yet live and dye in this blessed work , and if you have not more comfort at last , in the revenue of these your pacificatory labours , then self-conceited dividers shall have in their uncharitable waies , then must we confess that we were strangers to the will and waies of christ . the wisdome that is from above is first pure , then peaceable , gentle , easie to be intreated : and the fruite of righteousness is by peace-makers sown in peace : but the wisdome that cherisheth envying and strife descendeth not from above , but is earthly , sensuall , ( or naturall ) and devillish : for where envying and strife is , ( though piety and othodox doctrine may be pretended ) yet there is confusion ( or tumultuousness ) and every evill work ; and therefore in pretending to befriend the truth , they do but glory in vain and lye against the truth , and indeed know not what spirit they are of , jam. 3.17 , 18. & 16.15 , 14. xx . and for the second point , the healing of our wounds ! oh that we could as surely accomplish it , as we can all tell what means are necessary thereunto . our work is not to procure a communion between the visible members of christ and of satan , nor a syncretisme with any that hold not all that is essentiall to christianity , or that deny any point of absolute necessity to salvation ; nor yet to draw any to participate with the truest church or saint in any of their sins : nor yet is it our present business to change mens minds from infidelity or heresie to the faith , that so they may be capable of our communion ; nor to change the differing opinions of the churches , which is a thing that we cannot expect at present : but our work is in these three particulars . first , to bring the true churches of christ to understand each other to be true churches . secondly , to procure that internall charity which true christians should have to one another . thirdly , to procure that externall manifestation of this charity , which is their duty , or so much at least as is necessary to our common safety , and the propagation of that truth which all profess . and for the first of these ( which the rest depend upon ) what can we require more of one another , then a profession of the christian faith ; that which we require to prove a single person fit to be a member of the church , i● it that we must require of whole churches , and with which we must be satisfied ; which can be nothing but a profession of christianity , not nullified by contradictory professions or practices . and i hope we are before this agreed what christianity is , and what are the essentials of the faith . all these essentials we do all profess . we all profess to believe the articles of faith contained in the creeds and confessions of the churches , by what test soever a christian or a church was known for man●●undred years after christ , ( till papists and hereticks enlarged or depraved the creeds , ) by the same do we all offer our selves to be tryed , and may easily be known to be professed christians , and ( being united with our pastors for holy communion , ) to be true churches of christ . we all take the holy scriptures for the rule of our faith and lives , and believe it to be the infallible word of god . in this scripture all the essentials of christianity , ( and the integrals too , ) are plainly expressed . this rule is divine , and so our faith is divine . had we but a humane rule , we could have but a humane faith ; if any would know our religion , it is hither that we send them . our confessions are but to satisfie men , of our understanding the sense of passages of scripture : and they are written according to the occasions of their writing , and therefore with diversity ( though not contrariety in any neccessary point , at least ) speaking most to the points that contentions call us to speak most to , we make none of our confessions the rule of our faith . nor do we take any thing in them to be infallible and unalterable , further then it agreeth with the scripture , which is our rule . it hath been the running design of the papists ( vt in conventu thorumi & saepissime ) to draw us to own some other test of our religion : and then they think they may freely dispute against it , and charge it with falsity , novelty , &c. which they dare not charge on the word of god : and they think by this to set us altogether by the ears , while one is for one confession and others for another ; whereas in the scripture we are united . the great cause of our uncharitable censures and divisions , hath been our departing from the antient simplicity of faith , and also from the sufficiency of the holy scriptures to be the rule and test of our faith : and till we return to this scripture sufficiency , and antient simplicity , there is no hope of the antient christian unity and charity , while proud men must thrust their own opinions into the churches creed , or un-church all that hold not such opinions ; our peace with them must be by calming them , and bringing them to themselves , and bearing as far as may be with their infirmity , but not by doing as they do , in lacerating the churches . we know it is here objected by the papists and too many more , that many hereticks will subscribe to all that is in the scriptures , while they misinterpret them , and what 's the consequent . [ therefore a plainer confession is necessary for men to own that will be accounted orthodox . ] we deny the consequence . the scripture is a rule both plain and perfect . a heretick may misinterpret the words of any other confession as well as the words of scripture . the sense of the counsell of trent is not yet agreed on among the papists . the remedy for heresie is not to impose another rule of faith then scripture , ( as if this were insufficient and we could mend it ) but to exercise church government carefully , and if any be proved to teach any doctrine contrary to the scripture , that magistrates and that pastors do their parts to correct such and restrain them . we might not make new confessions or laws when ever wicked men will misinterpret or violate the old ones ; the perfectest law may be broken , and the perfectest confessions misinterpreted . we conclude therefore , that all that subscribe to the holy scriptures , and particularly to all contained in the antient creeds of the church , and in the lords prayer and decalogue , do make so full a profession of christianity , that none may reject them , till they prove by some inconsistent contradiction that indeed they hold not what they do profess . and yet we deny not , but to teach the people , to direct young ministers , to stop the mouths of slanderous adversaries , the confessions of the churches are usefull and to be approved . and ex abundanti to cure the jealousies of disseased mindes , we are all ready in every protestant church to give men a full account of our faith , in plain confessions : but with this protestation , that only the holy scripture is the rule of our faith , and the test of our religion , and that all that is contained in our severall confessions is not essentiall to a christian or a church ; nor will we justifie every term or method of these confessions , as perfect and inculpable ; but as we are certain in the essentials and other points that are plain in scripture , so for the lesser dark points , we are ready to alter any thing of them that can be proved contrary to the scripture which is our rule . the 39 articles were lately the confession of our churches here in england , but now because of too or three articles for ceremonies and prelacy , this confession is laid by ; and not imposed upon any . and what ! have we therefore changed our religion , or are the churches in england , other things and of another faith . no such matter . who will affirm it , that knows what christianity is ? we have the same christ , and the same rule of faith and test of our religion still , and hold the same doctrine which those articles express , though we be not all of a mind in ceremonies . a papist , polydore virgill , truly saith of the protestants , that they are therefore called , evangelici quod haud ullam asseverent recipiendam esse legem , quae ad animarum salutem pertineat , nisi quam christus aut apostoli dedissent . de invent . rer. l. 8. c. 4. p. 410. by the great mercy of god we are all agreed in the authority and verity of the scriptures , and that 's enough in point of profession , to prove us to be of a sound belief : but if we think to centre in any confessions that are not plainly thence extracted , we attempt a difficult and needless work . nothing thefore can be pretended against our faith , ( the rule being so perfect and unquestioned ) unless it be that we nullisie this profession by contradictions , and believe not the scripture while we think we do believe it ; but they that will condemn any church on such an accusation , must first produce their proose , which must not be from the words of a single person , which none are responsable for but himself , but it must be the words of the church it selfe , which they condemn , and it must not be from forced , feigned , or undiscernd consequences , while the church doth expresly assert those truths , which the accusers pretend they do by consequence subvert . such a connexion is there between· theologicall verities , that if no man were a true believer that holdeth any thing consequentially inconsistent with an article of faith , it would be hard to find a believer in the world . secondly , they must in reason admonish the accused church , and hear them speak for themselves , and not reject them till after the first and second admonition , ordinarily ; but if all the enemies of the protestant churches at rome , or hell , should bring forth their evidence to prove them void of the christian belief : ( for we are loath to suppose that there are any such accusers among themselves , ) they would all shame themselves , and leave the churches in possession of their faith ; we can as easily prove that we are christians , as the romanists can that they are papists . 2. and for our second work ( to procure mutuall charity among the churches , ) this is the work of grace which we may and must perswade men to , and leave the blessing to the lord . but we must needs say , that one of the greatest causes of our divisions , is the admitting of graceless unsanctified men into the sacred ministry ; who being meer opinionists in religion , and void of that tender love to the brethren , which is the character of true christians , are easily carried for the sake of their opinions , to condemn and vilifie their brethren , and tear and tread down the churches of christ : whereas if they had ever known themselves , they would have been more compassionate to others ; and would be so jealous of their frail understandings as to be afraid least they condemn themselves , by the terms on which they condemn their brethren : and if ever they had been possessed of the spirit of christ , they would have been taught of god to love the brethren : and withall they would have understood , that denying them to be brethren , will prove a poor excuse for their uncharitableness . and for the third point ( of externall manifestation of this charity ) we conceive that in these severall waies , it s to be done . first , if persons of different judgments in lesser controversies , do live neare together in the same towns or countries ; that they should lovingly joyn together in the same holy assemblies for the worshiping of god . secondly , that if any professing the substance of christianity ; dare not joyn for fear of sin , in the use of any ceremony or doctrine which they are against , they should not thereupon be used uncharitably , but have such liberty as is consistent with the peace and welfare of the churches and commonwealth where they live . thirdly , that the churches of severall nations ( that have not oportunity of locall communion ) do cheerfully acknowledg one another for the true churches of christ , and profess christian love to one another , and a readiness to assist each other to their power , in the common cause . in some , deare brother , we conceive that the means most usefull for the expeditious atteynment of these ends are these two . first , that the churches in every nation do in their synods recognize their own confessions , and also receive the confessions of other churches ; and having considered of both , do send to those churches , whose communion and friendship they desire , a double message : that is , both an acknowledgment of the truth of those churches , with a profession of our brotherly love to them , &c. and also our desire of the like brotherly charity from them to us . to which end we send them the confession of our faith . in order to this it were to be desired , that our common confessions , be in generall the holy scriptures , and more particularly the ancient creeds of the church ; ( if this satisfie not ) a fuller collection of all , and only the essentials , and neer adjoyning points of christianity , and that as much as may be , in the very words of scripture : if this cannot be done for want of time , or concord , then let the present confession of such churches be sent as it is ; but with this profession , that only the word of god is our rule , and if any thing in our confession be found disagreeable to that rule , we are ready when we understand so much , to disown it and correct it . if you get but the churches thus to own each other , and profess their brotherly love and concord , your work is done : some such acknowledgment we should all subscribe . e.g. [ we the servants of jesus christ , representing the churches of christ in england , in our assembly at w. having considered of the confession of the churches of christ in ( e.g. ) saxonie , and heard of their stability in the christian faith , do heartily own them as the true churches of christ , and love them as our dear brethren in the lord , and take it for our duty to pray for them , and praise god on their behalf , and assist them in the common cause , according to our severall capacities and opportunities ; and we earnestly desire the like brotherly love and communion from them , having sent them our confession of faith , and this profession of brotherly love to that end . ] this much of the work is with one side actually , or virtually done already . for we perceive by the papers you sent us , and by the frequent professions of many reformed churches , that they are generally resolved to own the churches called lutherans ; and for our parts we take it as a thing that charity alloweth us not to question ( though in every point we be not of their mindes ) so that on one part the work is done already , and nothing is wanting but a solemn manifestation of it , and an invitation of them to the like charity and communion . secondly , the second part of the work to be done is , that those churches which upon these brotherly invitations , shall reject any neighbour churches , and refuse to own them as brethren , in communion , may be desired ( as we must do with particular members ) to set down in terms , out of their confessions the heresie or other sin that they charge them with , as the cause of their rejection , and hear them speak for themselves , before they judge them ; which if they refuse , we can proceed no further , but commit our cause to god , as we would do against the accusations of any unreasonable men . but if they performe it , we shall , it is like , correct some phrases that offend them , and explaine others , and give them satisfaction ; which one would think none should need : when the question is not [ whether we have any errors ] ( for so have the accusers , and all men on earth ) but , [ whether we are true christians , and churches of christ , ] which nothing but lamentable darkness , or frowardness can cause brethren to deny . the two chiefest expedients to satisfie , or silence all accusations would be first , to reduce our confessions as aforesaid , to scripture and the antient creeds , and to scripture phrase . secondly , and to cause some judicious moderate men to draw up a discourse containing our mutuall agreements , and contracting our differences , and explicating the mistaken points , and shewing how much of the difference is but seeming , how much but verball , and that the reall are but in lesser points , where a difference is tollerable and consistent with christianity and holy communion . some of us think it no hard matter to manifest the disagreements that are most odiously exagitated , to be farre smaller then many on both sides apprehend them . and much is done towards this already , by severall learned pacificators whom , you have excited . xxx . having thus shewed you our thoughts of our work in generall , and in particular , what remains but that we return you our hearty thanks for your great labours and patience for the churches sake , and for communicating your endeavours to us ; who profess that our hearts are much upon this work ; and if at any time you can informe us which way we may be any whit serviceable to the accomplishment of it , we shall very thankfully accept your intimations , and devote our interests and abilities to so blessed a work . in the mean time it shall have our hearty desires and prayers for success ; and so shall all the friends of peace : and you especially ; whose name is hereby made honourable in the churches , and very honourable to your brethren in the faith and patience of the gospell . subscribed in the name , and by the appointment of the assembly of the associated ministers of worcest●r-shire , held at worcester , august . 6th 1658. by us richard baxter , pastor of the church at kederminster . john boraston , pastor of the church at bewdly . thomas wright , pastor of the church at hartlebury . giles collyer , pastor of the church at blockley . george hopkins , pastor of the church at evesham . joseph trebell , pastor of the church at church-lench . deare brother . though our particular associations meet once a moneth , yet our general meeting being but once a quarter , i could no sooner dispatch an answer to your letters . our brethren are thankfull for your great respect in communicating of your papers concerning so sweet and desirable a thing as the concord of the churches . i conceive the way that we have here expressed will be by farre the most expeditious , namely for the most peaceable churches to begin and send to the rest . first , a confession of their faith ▪ ( as much as may be in scripture phrase , that it may make no quarrels , ) and secondly , with it such a profession of brotherhood and communion , as in the formula we have expressed ; and if this be accepted , that we desire a return of the like from them . when this is done , the work is done , ( save only that the recording this by their synods , and improving it by their princes and divines must help forth the fruits of it ) if they deny this , they must be desired to set down in their accusation the reasons on which they deny us their communion : which when we have received , its two to one but we shall , partly by correcting our expressions which offend , and partly by explaining them , and partly by manifesting their mistakes , give some satisfaction . if this way will not do , i think no way will , but princes correction of intemperate divines . we may calmlier thus satisfie them by writings then by confused debates in great assemblies , and you , or i may not hope to live to see an assembly of all or most of the churches for this work . the lord direct , strengthen and prosper you in this blessed work , i rest your unworthy brother richard baxter . august 18th 1658. inscription . to my reverend and much honoured brother mr john durey , preacher of the gospell in london , this deliver . finis . healing queries for sick churches that is, some seasonable thing begun, whereby the present breaches in churches may be repaired, future rents and divisions prevented, and so all the lords people have communion not in darknesse but light / published, by a friend to the virgin daughter of zion. friend to the virgin daughter of zion. this text is an enriched version of the tcp digital transcription a43196 of text r12197 in the english short title catalog (wing h1303). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 26 kb of xml-encoded text transcribed from 7 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a43196 wing h1303 estc r12197 13016561 ocm 13016561 96550 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a43196) transcribed from: (early english books online ; image set 96550) images scanned from microfilm: (early english books, 1641-1700 ; 741:25) healing queries for sick churches that is, some seasonable thing begun, whereby the present breaches in churches may be repaired, future rents and divisions prevented, and so all the lords people have communion not in darknesse but light / published, by a friend to the virgin daughter of zion. friend to the virgin daughter of zion. [4], 8 p. [s.n.], london : 1658. reproduction of original in huntington library. eng schism. concord. a43196 r12197 (wing h1303). civilwar no healing queries for sick churches. that is, some seasonable thing begun, whereby the present breaches in churches may be repaired: future re friend to the virgin daughter of zion 1658 4887 7 0 0 0 0 0 14 c the rate of 14 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2006-12 tcp assigned for keying and markup 2006-12 aptara keyed and coded from proquest page images 2007-01 robyn anspach sampled and proofread 2007-01 robyn anspach text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion healing qveries for sick chvrches . that is , some seasonable thing begun , whereby the present breaches in churches may be repaired : future rents and divisions prevented ; and so all the lords people have communion not in darknesse but light . published , by a friend to the virgin daughter of zion . jer. 8. 22. is there no balm in gilead ? is there no physitian there ? why then is not the health of the daughter of my people recovered ? london , printed in the year , 1658. to all the gathered chvrches in england , scotland and ireland , peace with holines be wished . men , fathers and brethren , i may say in jacobs words : why do ye look one upon another ? behold i have heard that there is corn in aegypt , gen. 42. 12. parents as they are deeply affected with their childrens afflictions : so they are carefull to use what means they can for their recovery . it is very pious and christian , for the divisions of reuben there be great thoughts of heart . indeed our eyes cannot weep enough for the breaches among brethren : yet this is but part of our duty . get thee up ( saith god to joshua ) wherefore lyest thou upon thy face ? josh. 7. 10. not blaming him for his mourning , but telling him there was more work to be done . there are three reasons ( which i shall name ) why i have published these queries . first , that they may be of some use to pastours and teachers of churches : who are most concerned in seeking to heale the breaches among them . now i do not see away more probable for healing , than to look into the cause of their differences . as for example , when some brethren are not satisfied about the place of triers ; cannot comfortably joyn in communion with souldiers : nor with such as have civill offices under the present government : think it a publikc scandall to religion , that church-members should be jaylors and judges of the saints ; and shew no cause why they persecute them : here it is the ministers duty in a speciall manner to appear , where such offences are taken . and by sound doctrine prove ( if he can ) that these scruples and questions do arise through the ignorance , and weaknes of the brethren , and that they are offences taken , but not given . secondly , of some use to such brethren as desire to keep themselves pure , and not be partakers of other mens sins : i hope without any further enlargment , those who know what it is not to defile their garments , god will inable them to make a fruitfull improvement of these queries . thirdly , because i do intend to prosecute this subject about churches a little further ; these queries concern churches already constituted : but i have something to publish for their sakes , who are not yet in church fellowship . lift up your eyes and look on the fields ; for they are white already to harvest , joh. 4. 35. here i shall shew ( so far as may be hinted by queries : ) first , what things are necessary that saints agree upon as uniting principles : secondly , what things ( as differences ) may be born with : thirdly , what opinions and practises are destructive to the peace and growth of churches , which hereafter shall be constituted . because of the house of jehovah our god , i will seek good for thee , psal. 122. 9. but in the queries one thing i forgot ; whereas some church officers a while since took great liberty and boldness to write against the misdemeanour of the late king , and in their sermons , had often that text , judg. 5. 23. curse ye meroh , &c. what is the reason that doctrine is now laid aside ? i move this question , to the end that such who are herein concerned may vindicate themselves : for it is generally said , if that which they wrote and preacht against the king , had been done sincerely , and in the fear of god , they would now by preaching and writing , as earnestly perswade people to lcome forth to the help of the lord against the mighty , as they did then . the close is thus , so that i may be any way usefull for the overthrowing of iniquity , in church and state , and the advancement of righteousness in both , i have my end : with me it is a very small thing to be judged of mans judgment : my judgment is with the lord , and my work with my god . healing queries for sick churches . question i. whether in a church rightly constituted , every member is not alike under the power of christ , given to the church ; that is , whosoever breaks the known laws of christ , ought to be admonished and dealt with according to mat. 18. 15 , 16 , 17 , 〈◊〉 . 16. 17. 1 thess. 3. 14. levit. 19. 17. gal. 5. 12. 1 tim. 1. 20. quest . ii. whether such church members as know any of their brethren ( in the same fellowship with them ) walk disorderly to the dishonour of god , the scandal of religion , and hardning wicked men in their sins ; do not wrap themselves in the sin and guilt of their brethren ; yea , and are murderers before god , if they seek not to reclaim them , according to the rules of the gospel , lev. 19. 17. with 1 joh. 3. 15. ezec. 3. 18. jam. 5. 19. 20. gal. 6. 1. quest . iii. if a brother or brethren sin openly , and the same is known to the whol church , but the church useth not the means and way , which christ hath appointed for the humbling and recovering of such scandalous members : the question is , whether the whole church be not leavened , and her holy things polluted ? yea , further , it may be queried by what gospel promise such a people can expect the presence of christ in the midst of them , so long as they remain thus rebellious against the lord , and the whol lump leavened : 1 tim. 5. 20. hag. 2. 12 , 13 , &c. 1 cor. 5. 6. isa. 1. 11. to 17. josh. 7. 12. hab. 1. 13. jer. 7. 8 , 9. gen 35. 2 , 3 , 4. amos 3. 3. quest . iv. whether churches are to take cognizance of the sins mentioned by paul in 2 tim. 3. 2 , 3 , &c. and more particularly , whether it be their duty to enquire and judge , who are the traitours and covenant breakers , there foretold to be in the last dayes ; briefly , whether churches , ( as churches ) ought to judge the actions of their members in civill things , that is , about the lawfulness of mens callings , places , offices , administrations , maintenance ? suppose it be state affairs , ( as they call it ) what hath the church to do with her members in such a case ? 1 cor. 6. 2. 1 thes. 4 6. phil. 4. 8. 1 cor. 10. 32. 33. 2 tim. 4. 5. rev. 2. 2. heb. 10. 24. quest . v. whether such church members walk not scandalously and bring a publick dishonour to the name of god , who joyn and act with the open enemies of the gospel against the saints ; that is , persecute their brethren , apprehend them , and cast them into prison , will be their judges and jaylors , and yet have no matter of crime to lay to their charge ? if so , whether then it be not a great sin and shame to that church , who keeps in her bosom any open persecutors of the lords people , psal. 50. 18. obe . v. 11 , 12 , 13 , &c. mat. 24. 48 , 49 , 50. act. 9. 4 , 5 , mat. 25. 39 , 40 43 , 45. ps , 93. 5 1 pet. 2. 12 quest . vi . in case the greater number of a church shall tolerate and allow apparent sin , in some members , and not deal with them for the same ? what is the duty of the other part ( howsoever the lesser ) knowing the walking of such members to be very scandalous and sinfull ( and yet born with by the greater number ) that they may keep themselves pure , and not be partakers of others mens sin . 2 cor. 6. 17. 2 tim. 3. 2. 3. 5. hos. 11. 12. 1. tim. 5. 22. hos. 2. 2. rev. 3. 4. or thus , if known scandalous persons are in a church , and the church is dealt with for suffering the same ? whether that church may lawfully be left and separated from , by brethren ( many or few , yet so as the lesser number ) who have used all due means and wayes ( so far as their duty is ) to have the church purged of such defilements ? but the major part will not heare , but rather abets the sinners and justifies the wicked ? again , if the greater number in such a case may be left , the question is whether as a true church , or a company of rebels , and the visible church . state remain with the better part , though fewer in number , rev. 2. 5. jer. 7. 11 , 12. mat. 21. 13 eccles. 9. 18. 2 chro. 15. 2. prov. 17. 15. jer. 28. 16. quest . vii . whether a church lying under the guilt of much sin should not please god far more to execute justice and judgement , that is , purge out the old leaven , and destroy the accursed from among them , than to pray , preach , fast , break bread , &c. yea more , so long as judgment is neglected , and nothing done against scandalous walkers ? where is there any promise that the lord will accept of their sacrifices , as prayer , preaching , fasting , &c. prov. 21. 3. 1 sam. 15. 22. &c. isa. 1. 11 hos. 6. 6. mic. 6. 6 , 7 , 8. isa. 33. 5. mic. 3. 10 , 11 , 12. jer. 7. 21. 23. mat. 23. 23 , 24. mat. 5. 23 , 2● . rev. 2. 12. jam. 4. 8. 1 pet. 2. 1 , 2. quest . viii . seeing it is well known how the churches have been charged with apostacy publickly to the world , and in them ( as it is asserted ) the second apostacy is fulfilled , set down in 2 tim. 3. 1 , 2 , &c. it is queried , why some thing is not published for their vindication ; besides it is desired that they will declare , 1. what apostacy that is of which paul there speaks , 2. to what time it is to be applied , 3. how it doth appear that such churches as are fallen in with the present government , have not by it made that apostacy . 4. what is meant by these words in the text from such turn a side , 2 pet. 3. 15. josh. 22. 10 , 11. tit. 1. 9. act. 11. 2 , 3 , 4. &c. quest . ix . whether such pastors and teachers of churches , as joyn with this present government , and have much worldly advantage by it ; do not by their silence shew either great ingratitude to their lord protector , being as they say a nursing father to them ( if they can justifie the power and government which he hath taken up : ) or otherwise , whether they give not just occasion unto people to think they cannot justifie him , by law , reason , religion , &c. and so it is rather of coveteousness than conscience , that they are faln in with him ; besides by their silence , whether they deal not the more unworthily with their nursing father , ( if they can defend him ) considering they well know , how the most conscientious christians in the nation are altogether dissatisfied about the present government . prov. 27. 10. & 22. 1. quest . x. whereas that place rom. 13. 1 , 2 , &c. is by our brethren often brought against us ( as they know it was once the speciall objection of royalists against them and us , ) let every soule be subject to the higher powers , &c. here we shall propose a few things , 1. if the higher powers must be submitted too , because they are ordained of god , and are gods ordnanceiv . whether it be not meant , so far as they are lawfully constituted , & do govern according to reason and just laws , preserve their peoples liberties , persons and estates ; again , when they prove traitors to the nation , and are the devils agents , whether they may not be severely punished for it . 2. because these who resist lawfull authority and just commands receive to themselves condemnation ; it be not a non sequitur ; ergo , usurpers must be submitted too , and unjust commands obeyed . 3. rulers must be obeyed , because they are not a terror to good works but to evill , v. 3. whether this be a good consequence , when they are profest enemies to good works , and do evill continually with both hands ; therefore they must be obeyed . 4. seeing the magistrate is to be obeyed , because he bears not the sword in vain , he is the minister of god , a revenger to execute wrath on him that doth evill , v. 4. here the query may be , if he seek to ruin , spoil , and enslave the people , gives liberty to all manner of unrighteousnes , bears the sword not onely in vain , in reference to the publick good , but draws it forth upon those that are good , and because they are good , whither it be the intendment of this text , therefore he must be obeyed . 5. whither that which is not the ordinance of god , but rather of the devill , and the meer sin , and presumption of men , is within the compasse of this text . 6. whether that which is no point or part of the magistrates lawfull power ordained of god , but diametrically repugnant to it , as tyranny , oppression , violence , &c. is within the verge of this text , and to be obeyed for conscience fake . 7. whether all the powers intended in the text , said to be ordained of god , are not circumscribed and bounded with certain rules of law , justice , and honesty , within which they must contain themselves , and if they passe beyond those limits , they are none of gods ordinances ; consider of it , take advise and speak your mindes . judg. 19. 30. prov. 22. 21. quest . xi . whereas one special cause of the present differences divisions , and rents in churches , is this ; namely , that souldiers and others , who have places under the present government ( being church members ) are not called to an account as evill doers : the question is , whether it be not the duty of churches , ( especially the officers ) for the satisfaction of their offended brethren , to give some reasons , that howsoever there is offence taken at souldiers and other state officers , yet they have the word of god to warrant their practise in holding communion with them , isa. 8. 20. 2 tim. 3. 16 , 17 tit. 1. 9. 2 tim. 2. 24 , 25. acts 20 2● . 2 cor. 1. ●4 . 1 thess. 2. 7 , 8 , &c. quest . xii . in like manner , where as it is well known that the place of tryers . ( as it is commonly called ) hath given offence to many pretious christians , and occasioned much trouble in some churches , no lesse than division ; the query is , whether it be not the duty of such triers as are church-members to prove ( if they can ) what they act in that particular business to be lawfull by the word of god , 1 cor. 10. 32 , 33. 1 pet. 5. 2 , 3. 1 cor. 8. 12 , 13. & 9. 22 , 23. 1 thess. 5. 22. 1 joh. 2. 10. isa. 57. 14. 2 cor. 8. 21 & 13. 7. quest . xiii . whereas in the dayes of the late king , many honest men for refusing to submit to an arbitrary power , and illegall taxes , and standing for the rights and liberties of the people , suffered very much in their liberties and estates , and were counted for it , good patriots to their country : the question is , if in churches there are some persons , who shall promote an arbitrary power , and seek to destroy the civill rights and liberties of the people ? whether this be not a scandall to religion , and a matter which the church is to take notice off , and to deal with such members as offenders , 1 cor. 6. 8 , 9. 1 tim. 1. 13. job 24. 2. psal. 50. 18. deut. 19. 14. & 27 17. prov. 22. 28. phil. 4 8. 1 thess , 4. 12. quest . xiv . whether in all ages the lord hath not had some glorious work proper to every generation ; if so , what is the work now , as most proper to the saints of this generation ; acts 13. 36. 2 tim. 3. 1. 5. or thus , whether to bear witness to and for the glorious and visible kingdome of jesus christ , and to hold forth a publick testimony against the present powers of the world , that they shall be all broken to pieces , and the lord alone exalted as king of saints and nations ; be not now a work more proper to the churches and people of god than it was to saints in former ages ; dan. 2. 44 & 7. 13 , 14. & 12. 8 , 9 , 10. rev. 22. 10. act. 1. 6 , 7. isa. 35. 5. quest . xv . whereas rev. 11. 16. there is mention made of the twenty foure elders , but the foure living creatures , are left out of the text ; the question is , whether it may not probably be concluded from the place , ( comparing our present experience with it ) that neer or about the expiration of the fourth monarchy , when the kingdoms of this world , are to become the kingdomes of our lord and his christ ; there will be a generall declining of church-officers from the work of that generation , and the brethren , ( not in office ) more faithfull than their pastors and teachers , in holding forth a publick testimony to the glorious kingdom and and reign of christ , psal. 8. 2. isa. 26. 2. jer. 50. 45. 1 cor. 1. 26 , 27. isa. 29. 9. 10 , 11 , 12. 18. & 43. 27. rev. 12. 4. joel 3. 15 , 16. quest . xvi . whereas the late divisions and rents in many churches have risen from souldiers and others , who have places under the present government ; it be not necessary that all churches ( as yet free from the occasion of such trouble ) do well consider what they do , before they admit souldiers and others ( so much excepted against ) into church fellowship ? again , for others who either intend to joyn to some church already gathered , or to constitute themselves a church ? whether it do not likewise very much concern them to avoid that thing which others have been so much prejudiced by : as a wise man will not run his ship upon that rock , on which he sees another vessel is split before his eyes . prov. 22. 3. ezra 4. 1 , 2 , 3. 1 cor. 5. 6. quest . xvii . whether churches in such a day as this is , should not make diligent enquiry , what it is that hinders their glory and growth ? what it is that keeps the bad in , and the good out ? whence it is that they do not experience so much life , sweetnesse , and divine presence in church ordinances as formerly they did ? again , would they be conscientious , and sincere in searching for the cause ? then , whether it would not be found : first , negligence in some officers , who look more after the world than after the walking of their flock , and seek to keep up state and pompe in their own family , more than purity and holines in the house of god . secondly , arrogancy and pride in some members who being statesmen , are like the sons of zerviah , too hard for the rest : for through fear some dare not speak to them of their scandalous walking ; others by gifts and preferment have their mouths stopt , though not their consciences , others care not for it , as if ( caa●like ) they were not their brothers keeper , thus though the wickednes of some church members be like gehazis leprosie upon the fore head of the church ; and the world cryes shame on it ; yet the church hath neither an ear to hear , nor an ey to see , lam. 3. 40. josh. 7. 5 , 6. 2 cor. 7. 9 , 10 , 11. ezec. 3. 4 , 5 , &c. mat. 18 7. quest . xviii . whether unfaithfulness among churches in neglecting their christian duty each to other , that is , not admonishing one another of the great corruption , which they see crept into churches ( especially the deceitfull walking of some church-officers , who were winked at , when they openly sought by letters and other wayes to corrupt the churches ) hath not ( by the just hand of god ) brought many troubles and divisions upon them : again , if a church be corrupted by suffering scandalous persons in it , what is the duty of a sister church knowing the same to , be true ? and how far , and how long may a church hold communion with any church , which keeps scandalous persons in communion howsoever admonished of it . quest . xix . whether the stop , that hath been put to the lords work , and the good old cause once famous in the three nations , with what present oppression and persecution is amongst us : hath not been raised and continued in a speciall manner , by some church-members ; and whether such church members have not been more false to the interest of christ and his people , then any other people , and betrayed the most glorious cause that ever was in the world . jer. 11. 15. quest . xx . whether pride and covetousness ( so much condemned in holy scripture ) are sins to be born with in churches ? if not , what is the reason that few ( if any ) church members , though never so apparently proud and coveteous are called to an account for such sins . besides , whether for pride and coveteousnesse , some within do not far exceed most withovt ; prov. 8. 13 hos. 5. 5. 1 joh. 2. 16. isa. 2. 12. mal. 3. 15. 2 tim. 3. 2. jam. 4. 6. psal. 10. 3. 1 cor. 6 10. ephes 5. 5. luk. 12. 15. col 3. 5. isa. 5● . 11. ezec. 16. 48. 51. 1 cor. 5. 4 thou canst not bear them that do evill , rev. 2. 2. quest . xxi . whereas the name of god and religion , lies under so much reproach everywhere , by reason of the apostacy , hypo ●●●●hood of professors ; for many hereby are hindred from joyning to churches : others hardned in errour and sin ; yea , many by this occasion are become libertines , blasphemers , atheists , and what not ? query is , how far it is the duty of churches , publickly to appear in vindicating the great name of god , and wiping off that scandal and reproach which lies upon the truth & them too . exo. 32. 32. josh. 7. 9. & psa. 122. 9. & 137. 5 , 6. numb. 25. 13. joh. 2. 17. neh. 2. 3. prov. 22. 1. quest . xxii . that some brethren at this time not holding forth a faithfull testimony , against the corruptions crept into the churches , and shewing the churches their evill and sin : so far as their light and duty is : whether this be not one great cause , that the abuses and corruptions now in churches are not reformed ? further the query is , in what souldanger that member is , who hath made a solemn covenant before the lord with his brethren to practise all known gospel order , christian 〈◊〉 & duties , both to the church and every individuall member , shall notwithstanding ( contrary to the light of his own conscience ) break that covenant so solemnly made in the principall part of it . prov. 14. 25. ezek. 2. 7. isa. 58. 1. jer. 23. 22. ephe. 17. 15 , 16 , 17 , 18. rom. 1. 31. psal. 15. 4. rom. 21. 27. and 22. 15. 1 joh. 3. 20. ruth . 3. 18. isa. 30. 9. and 63. 8. quest . xxiii . our last query shall be ; first , whether there be not good ground to think , when the lord shall bring forth his judgements against the nations of the world , he will begin at his own house ; jer. 25. 18. 29. eze. 9. 6. amo. 3. 2. 1 pet. 4. 17. secondly , whether the lords controversie at this time against churches , be not their neglect of judgement ? isa. 59. 4. 9. 14 , 15. thirdly , whether there be any way ( following the word of god ) for churches to escape publique judgments , than to purge out unclean persons and things ? josh. 7. 13. 26. 2 sam. 21. 14. rev. 2. 5. 16. j●●. 1. 15. finis . notes, typically marginal, from the original text notes for div a43196e-550 * whereas mr. william bridge , preaching lately at the charterhouse , may 23. 1658. told his hearers , that there is now a generation work , a generation truth , and generation sins . whether it be not the duty of all pastors and teachers , clearly to declare unto their people , when the proper work , truth & sins are of this generation . psal. 40. 10. jer. 23. 28. rom. 1. 18. the judgment of the learned and pious st. augustine concerning penal lavves against conventicles : and for vnity in religion : deliver'd in his 48th epistle to vincentius. epistolae. number 48. english augustine, saint, bishop of hippo. 1670 approx. 27 kb of xml-encoded text transcribed from 10 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-01 (eebo-tcp phase 1). a26211 wing a4210 estc r4058 11791928 ocm 11791928 49241 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a26211) transcribed from: (early english books online ; image set 49241) images scanned from microfilm: (early english books, 1641-1700 ;524:9) the judgment of the learned and pious st. augustine concerning penal lavves against conventicles : and for vnity in religion : deliver'd in his 48th epistle to vincentius. epistolae. number 48. english augustine, saint, bishop of hippo. [4], 14 p. printed for james collins ..., london : 1670. reproduction of original in union theological seminary library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng concord. 2005-10 tcp assigned for keying and markup 2006-01 spi global keyed and coded from proquest page images 2006-05 emma (leeson) huber sampled and proofread 2006-05 emma (leeson) huber text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion the judgment of the learned and pious st. augustine , concerning penal lavves against conventicles , and for vnity in religion . deliver'd in his 48 th epistle to vincentius . london , printed for james collins , and to be sold at the kings armes in ludgate-street , and at his shop the kings-head in westminster-hall , 1670. to the reader . it will not be thought impertinent to publish this short epistle , after so many learned discourses upon this subject , if we consider the several advantages which this may have above those , in these particular respects . first , because of the great esteem , which this holy and learned prelate hath alwayes had in the church of christ , and especially in that part which hath accounted it self the most reformed ; and , we see , that most men are more led by the authority of the writer , then the strength of the argument : besides , whereas those who have written amongst us are charged by the adverse party to be partial , by reason of their interest in the present controversie : this cannot be laid to the charge of him , who dyed so many hundred years before our present debate . but , that which is most considerable , is his great experience of the happy success of those laws , ( made in his time , ) by christian princes , against conventicles and factious assemblies ; whereby whole cities were reduced to the true christian faith and unity : which happy experience made him recant his former erronious opinion , namely , that christians were not to be urged by penalties in such cases , but onely by arguments ; and confirm'd him in this judgment , that kings cannot serve god better , then by making strict lawes for the profession , and exercise of christian religion , in the unity and communion of the church , as you may see in the ensuing discourse . which experience , as it convinc'd him , so it is hoped it may convince these who are yet of that erronious opinion , and incourage avthority to persist stedfast in the execution of such laws , which have in all ages been so advantageous to the peace and quiet of church and state . the judgment of the learned and pious st. augustine concerning penal laws against conventicles , and for vnity in religion . i receiv'd a letter , which i believed to be yours : he who brought it was a catholick christian , who , i think , durst not tell me a lie : but , whether it were yours or not , i thought it fit to give an answer . you may well think me now more desirous of ease and rest , then when you first knew me at carthage , when rogatus was alive , whom you succeeded . but , the donatists are too unquiet , who ought to be restrain'd and corrected by the powers which are ordain'd by god : we joy already in the correction of many , who so earnestly hold and defend the catholick unity , and rejoyce in their deliverance from former error ; that we , with great thankfulness admire them , who formerly , i know not by what force of custome , could by no means be brought to think of a change for the better , till , affrighted with the terrot of the lawes , they set their hearts seriously to the consideration of the truth ; least , if they should suffer punishments not for righteousness , but for stubborness , and foolish presumption , their patience would be fruitless and vain ; and , they should find afterwards no other reward from god , but the punishments due to wickedness , because they had despised his gentle admonition and fatherly correction ; and , by this consideration being made teachable , they found the truth . should i so farr envy their salvation , as to endeavour to take off my collegues , from using this fatherly care , by which we see so many brought to accuse their former blindness ? these late enemies of the church , who disturb'd our peace and quiet with diverse kinds of crafts and violent assaults , if we should so farr contemn and tolerate , as not to provide and use some means to terrifie and correct them , surely we should return evil for evil : for , if any man should see his enemy ( made frantick by a high feavor ) striving to run down a precipice , should he not then rather be judged to return evil for evil , if he should willingly suffer him to run on to ruine , then if he should take care to bind him fast from running ? and yet he would then appear to the distemper'd man most troublesome , and most his enemy , when he was most merciful , and kind to save him : but certainly , when this man had recovered his health and wits , he would give him the more thanks , because he was , as he thought then , so severe . o that i could shew you how many , even of the plundering troopers , now become very good christians , condemning their former life , and miserable error , whereby they thought , whatsoever they did , through their unquiet rashness , was for the glory of god ; who , had never been brought to this present soundness of belief , unless they had been bound like mad-men , with the cords of those very lawes which you find fault with . there is another sort of diseased persons who have not that turbulent boldness , but are oppress'd with sloth and restiffness ; who , when we perswade them to the truth , say to us , we cannot tell what to answer ; but , it is hard for us to leave the trad●tion of our fathers : are not these to be awakened with fear , or smart of temporal punishments , that so arising from their lethargick sleep , they may awake unto salvation ? how many are there amongst us , of them , who , joying now with us , accuse their former sloth , and confess we did well to molest them thus ; lest otherwise they should have perished by the disease of an old custome , as by a deadly sleep . but , these penalties , you say , have done some no good : what then ? is medicine to be neglected , because some mens plague is incurable ? it seems you take no notice of any , but those , who are so hard , that they cannot receive this discipline ; of such , the prophet speaks , jer. 2.30 . in vain have i smitten your children , they have received no correction : and yet they were corrected in love , not in hatred . but , you ought to consider also , the many , of whose safety we rejoyce . if these men were terrify'd , and not taught , it might seem wicked tyranny : again , if they were taught , and not terrify'd , they being hardned by old custome , would be slowly moved to take the right way of salvation . many , whom we know , when we manifested to them the truth by reason and scriptures , answered us , they desired to be received into the communion of the church , but they feared the displeasure of some of their party ; these mens infirmities must be borne with a while , nor may we forget that of our saviour , john 13.36 . thou canst not follow me now , but thou shalt follow me after . but when sound teaching is added to this useful terror , so that the light of truth may expel the darkness of error , and the force of fear may break the bonds of evil custome , we do joy , as i said , in the salvation of many , blessing us , and praising god for making good that his promise , that the kings of the earth shall serve our lord christ , by thus curing the diseased , and healing the weak . he is not alwayes our friend who spares us , nor he alwayes our enemy who strikes us : better are the wounds of a friend , then the kisses of an enemy , prov. 27.6 . it is better to love with severity , then to deceive with lenity ; it is better to take the bread from the hungry , if feeding him makes him neglect righteousness ; then to give him bread to continue him unjust . he that binds a mad-man , and awakens a lethargick , is troublesome to both , but loves both : who can love us more then god does ? yet he does not only teach us kindly , but also profitably terrifies us ; to his gentle lenitives adding the bitter medicament of tribulation : he exercised the pious and religious patriarchs with hunger , the stubborn people with greater pains . he takes not from the apostle the thorn in the flesh , though thrice intreated , that he might perfect strength in weakness . let us love our enemies , for this is just , and gods command , that we may be like our heavenly father , who makes his sun to shine upon the good and bad . but , as we commend his gifts , so let us think of his stripes , wherewith he scourges every son whom he loves . think you that no man ought to be compell'd to goodness ? when you read how the father of the family sent out his servants to compel them to come in whom they found , luke 17.23 . when you read of saul , afterwards paul , compell'd by christ himself with great violence , to receive and defend the truth ? is money dearer to men then the sight of their eyes , yet christ strook him blind , and did not restore him to his sight , till he was incorporated into holy church ; and , do you think that there is no force to be used to free men from dangerous errors , when you see god who loves us ( no one better ) by diverse instances doing the same ? and hear christ saying , no man comes to me unless the father drawes him ; which is done in the hearts of all , who turne to god for fear of his displeasure . have ye not sometimes known a thief , scattering meat before the sheep , to draw them away and steal them ; and , a shepheard with his rod driving back the stragling sheep to the fold ? we read of sarah chastising her stubborn servant hagar , expelling her and her son ; and yet st. paul sayes , that as then ishmael , he that was after the flesh , persecuted him that was after the spirit , gal. 4. so it is now : by which you may understand , that the church rather suffers persecution , by the pride and wickedness of carnal men , whom she endeavours to amend by temporal punishments and corrections : whatsoever therefore the true mother does in this case , though it may seem harsh and bitter , she does not render evil for evil , but endeavours , by wholesome discipline , to expel sin ; not out of hatred , or desire to hurt , but out of a love to heal . when good and bad men , doe , and suffer the same things , they are to be differenced , not by their deeds or sufferings , but by their causes . pharaoh exercised the people of god with hard labour , moses chastised the same people when they did wickedly ; these did both the same things , but they did not aime alike at the peoples good ; in one it was domineering pride , in the other pure charity : jezabel kill'd the lords prophets , elias slew the false prophets : i suppose the merits of the doers were as diverse , as those of the sufferers . view the times of the new testament , when meekness and charity were not only to be kept in the heart , but are to shine before men , when peters sword , by christs own order , was commanded into the sheath , and we thereby taught , that the sword must not be drawn , no , not for christ ; yet , there we read , god delivered up his son to death ; the son gave up himself to death : and , it said of judas , that satan entered into him , that he should deliver him to be crucified . why is god good and j●st , and man guilty and sinful in this act , but because in the same thing which they both did , there was not the same cause for which they did it ? there were three crosses in the same place , on one hung the thief that was to be saved , on another the thief who was to be damned , christ in the midst , who was to save one and condemn the other . what more like then these three crosses ? what more unlike then the three that hung thereon ? paul was delivered to prison to be bound , 1 cor. 5. st. paul delivers a man to satan , worse then any jaylor , for the destruction of his flesh , that the spirit might be saved in the day of the lord. let us learn to discern difference or intentions in the same actings ; nor let us shut ou● eyes , and slander , and accuse good men for persecutors , 1 tim. 1.20 . when the same apostle sayes , that he delivered some to satan , that they might learn not to blaspheme : did he render evil for evil ? did he not rather judge it a good work to amend ill men by the evil one ? if it were alwayes praise-worthy to suffer , it had been enough for our lord to have said , ●lessed are they who suffer : he needed not to have added , for righteousness sake . if it were alwayes a fault to make any man suffer , it would never be just to inflict punishment : sometimes therefore he is unjust who suffers , and he just who afflicts . certainly at all times have the evil persecuted the good , and the good punisht the wicked : those unjustly , to hurt ; these , to amend by discipline : those cruelly , these mercifully ; those serving their lust , these their charity : for , he that kills , considers not how he butchers , but , he that cures , takes heed how he cuts ; the former aimes at destruction , the other at health and recovery . wicked men kill'd the prophets , and the prophets put some men to death . the jews whipt christ , and christ whipt the jews . the apostles were delivered to the secular powers , and the apostles delivered some to the power of satan : in all these we must consider who suffers for the truth , who for iniquity ; who afflicts to hurt , who afflicts to amend . nebuchadnezzar made a decree , that whosoever would not worship his idols should be put to death : he made another decree afterward , that whosoever should blaspheme the god of shedrac , &c. should be put to death . the first was a wicked law , punishing the god●y , the second was a pious law correcting the ungodly . who of us , nay , who of you , does not commend the lawes of emperours made against the heathen sacrifices , yet , there , the penalty was capital . but , in the lawes against schismaticks , such moderation was used , that the lawes seem'd rather to admonish , then punish you : for , perhaps it may be said of you , what st. paul said of the jewes , rom. 10. i bear them witness that they have a zeale of god , but not according to knowledge ; for , they being ignorant of gods righteousness , and going about to establish their own , have not submitted to the righteousness of god : for , what do you else but establsh your own righteousness , when you say , none can be godly but those of your own p●rty ? you are altogether alike , except those amongst you , who know the truth , and yet out of stomack and crossness fight against the plain truth ; the wickedness of these perhaps is worse then idolatry : but , this cannot easily be prov'd , for this lodges in their own breast , therefore all are prosecuted with the like gentle correction . you who are called donatists , from donatus , seem milder then some other sects , for you do not rage and range about with troops of cruel souldiers plundering : but , no beast is called tame , if he hurts no body , because he wants teeth or clawes . you say , you would not hurt ; i think you cannot : you dare not with your small numbers attempt the strength of your adversaries . i am sure that sect , which you were of formerly , have severely executed the lawes of the emperours against schismaticks and hereticks , against you and other sectaries , this we can prove upon record : nay , you were not separated from them , when in their petition to julian , they said , that with him nothing but justice prevail'd , whom yet they knew to be an apostate and idolater : so that they must confess , that either they did shamefully lye , in saying so , or else that idolatry was justice . but , suppose there was a mistake in the word , what think you of the fact ? if nothing , which you call unjust , must be desired of princes , why did you then ask of julian that which the world counted unjust : but , you may , say you , petition the emperour for the recovery of your own , you must not accuse any , or desire to restrain their liberty , because we find no example amongst the apostles for this : and , where do you find any president amongst them for the former ? when your predecessors accused caecilian bishop of carthage , as a criminous person , before the emperour , you did not then pet●tion for your lost goods , but you slander'd an innocent , ( as we think , and the event proved ▪ ) then this , what could be more wicked ? but , if you did deliver a criminal indeed , to be punish'd by the secular powers , why do you blame us for doing that , which you your selves did before , and we doe not blame you for doing it , but for doing it malitiously , to ruine an innocent , not to correct a guilty one . we justly complain of you , who account it a crime in us , to complain to a christian emperour , of the enemies of our communion ; when as your predecessors put in a libel to the emperour constantine against caecilian , and contrary to the canons of the church ; you complain'd of him to the emperour , before he had been convicted by his collegues . the emperour proceeding more regularly , remitted the cause back to the bishops ; but , you would not then submit , but appeal'd to the emperour again ; accusing not caecilian only , but all the bishops , whom the emperour had appointed judges of the cause ; and , when the emperor had determined , ye would not then yield to truth and peace . what could constantine determine against caecilian and his party , had they been convicted by their accusers , but the same that he did determine against those his accusers , who fail'd in the proof of their accusations ? he determined in the cause , that the goods of those who were convicted of false accusation , should be confiscate . if this sentence had been past against caecilian , upon your accusation and proof of of the crimes laid against him , you would have been call'd friends of the church , defenders of peace and unity : but , when this sentence is past against you , who falsly accus'd the bishop , and would not be entreated to submit to the unity of the church , you cryed out of persecution . you contend , that no man ought to be compel'd to the communion of the church : we must not return evil for evil . was it not well said of you long since , what we will , is good and holy ? it is not unreasonable to believe , that constantines decree against your ancestors is of force against you ; and , that all princes , especially the christian , ought to follow that pattern , when ever your obstinacy compells them to it . it is better to be urged to the embracing of the truth , by the fear of losing your earthly possessions , then to be suffer'd , by the temptation of vain-glory , to resist the truth . it is no persecution to be compel'd to that which is good : it is true , no man can be made good against his will ; but , the fear of suffering may make him leave off his animosity against the truth , or make him willing to receive the truth , which he formerly knew not , and persist in it , when he knowes it . this would perhaps be said to you in vain , if we could not make it evident by many examples ; we know many , not single persons only , but whole citties , that were donatists and separatists , now become good catholick christians , heartily detesting their devillish schisme , and as heartily loving the unity and communion of the church . all which were made such converts , through the fear , which you dislike , of the emperours lawes , made by constantine , and continued even to our present emperour . these examples propounded to me by my collegues , made me to change my opinion , for i was first of that opinion ; that no man ought to be compel'd to the unity of christ ; that this was to be done only by argument , and force of disputation ; that men were to be convict by reason , not compel'd by lawes , for this i thought could do nothing , but make open hereticks or schismaticks , hypocritical and counterfeit catholicks : but , this opinion i was convinced to be an error , not so much by strength of argument , as by experience and example . mine own city , which was formerly wholly schismatical , of donatus party , is now converted to the unity of the church by the fear of the imperial lawes , and do so perfectly detest their former stubborness , that you can hardly believe them ever to have been guilty . many other cities more i knew so converted , that i found by experience in this cause , the truth of that which is written , prov. 9. give instruction to a wise man , and he will be yet wiser . for , how many do we know who had a mind to return to the churches vnity , being sufficiently satisfied of their duty , but deferr'd their return , onely out of fear of displeasing their own party ? how many are hardened against the truth , by long custome and continuance in error ? how many have therefore thought their party to be the true church , because security hath made them slothful , and careless to know the truth ? how many have been hindered from communion with the church by false reports and slanders of the holy service , and our governours ? how many continue in their several schismes , upon this opinion , that it is indifferent of what party they be , so long as they profess christianity , if they were born and bred up in donatus party , there they continued , and thought that they ought not to be compell'd to the unity of the church . to all these the terror of the imperial lawes hath been so profitable , that now some ingeniously confess , we had a mind to return to the church before , god be thanked for these lawes , which have given us occasion to do it speedily , and cut off all our former delayes . others say , we believed the church to have the truth , but old custom detained us in our error , god be thanked who hath thus broken those bonds , and brought us to the bond of peace . others say , we knew not the truth , nor had we any mind to learn it , but the fear of these laws hath made us inquisitive after it , least by a foolish perseverance in our errors , we should lose our temporal estates , without any recompence in another world ; god be thanked , who hath thus quickned our negligence , by the terror of the law , and made us sollicitous to seek , what formerly we did not care to find . others say , we were affrighted by false rumours from entring into the church , which we should never have known to be false , if we had not come to church ; and , we should never have come to church , if we had not been compell'd : god be thanked , who hath cast out this fear , by the fear of the law , and taught us , by experience , to see what foolish and vain stories , lying fame casts out upon the church . henc● we believe , that what the authors of this sect accused the church of , was false , since we see their posterity hath feigned things more false and vvorse . others say , vve thought it had been no matter where we profest the faith of christ ; but , god be thanked that we have been compell'd to the unity of the church , and brought from our schism to serve the one god in vnity . should i oppose the execution of these good laws , and deprive the vvorld of so much benefit and advantage ? no : let the kings of the earth serve christ , by making lavves for christ . the terror of temporal powers , when it opposes the truth , is to the patient sufferer a glorious tryal , to the vveak a dangerous temptation ; but , when it presses the truth upon those who are in error , it is to the vvife and sincere a profitable admonition , to the senceless and regardless an unprofitable affliction . constantine , the first christian emperor , finding the church disturbed by several schismes , made a lavv against all conventicles ; by which lavv the memory of hereticks and schismaticks was destroyed : historiae tripartitae , lib. 3. c. 11. sozomen . eut. histor . lib. 2. c. 30. gratian the emperour gave liberty to all , to communicate in what religion they pleas'd , which divided the churches again , which he could not quiet but by a law against hereticks , and those who divided from the church . hist . tripart . l. 9. cap. 5. & 7. finis . a friendly epistle to the bishops and ministers of the church of england for plain truth and sound peace between the pious protestants of the church of england and those of the baptised believers written with the advice of divers pastors and brethren of the baptised congregations, by tho. grantham. grantham, thomas, 1634-1692. 1680 approx. 49 kb of xml-encoded text transcribed from 21 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a41779) transcribed from: (early english books online ; image set 97719) images scanned from microfilm: (early english books, 1641-1700 ; 419:4) a friendly epistle to the bishops and ministers of the church of england for plain truth and sound peace between the pious protestants of the church of england and those of the baptised believers written with the advice of divers pastors and brethren of the baptised congregations, by tho. grantham. grantham, thomas, 1634-1692. 40 p. [s.n.], london : 1680. reproduction of original in bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england -relations -baptists. concord -religious aspects -early works to 1800. baptists -relations -church of england. baptists -doctrines. 2007-11 tcp assigned for keying and markup 2007-11 apex covantage keyed and coded from proquest page images 2008-02 elspeth healey sampled and proofread 2008-02 elspeth healey text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion a friendly epistle to the bishops and ministers of the church of england for plain truth and sound peace between the pious protestants of the church of england , and those of the baptised believers . written with the advice of divers pastors and brethren of the baptised congregations , by tho. grantham . follow peace with all men , and holiness , without which no man shall see the lord. heb. 12. 14. london , printed in the year , 1680. the preface to the reader . the complaint is both great and just , that christians are so divided amongst themselves , that it 's hard for an impartial christian to find where to fix for his own comfortable society . and this calamity is much aggravated by the backwardness of each party to offer any thing to accommodate these differences , each expecting rather that their opposites should wholly conform to their sentiments , and relinquish their own . and what may be thought ( in that case ) of this present overture we cannot certainly divine , nor will be too confident that there is nothing of that nature in it . but of this we will be confident , that the things here desired , do carry much of their reasonableness in the very nature of them , and have their approbation both from the sacred word , and the works of those to whom they now address themselves for a christian compliance . but it will be said , what are the men that make this overture ? our answer is , we are the servants of the living god ; or , we are christians ; and having seen the discords and ruines which have befallen the christian nations , do heartily desire those breaches may be made up . and as it is not , so 't is hoped it will not be deemed , any transgression of the law of god or man for any christians to seek for peace one with another in the * truth , notwithstanding their differing circumstances in respect of worldly honours , or the disparity of their education ; seeing they ought all to be cloathed with humility ; the strong to bear the infirmity of the weak , and not to please themselves . the brother of high degree to rejoyce in that he is made low , and the chief to become servant to the rest . when paul heard of the divisions which happened in the church at corinth , how does he blame them for their carnality as the cause , and bestir himself to recover their unity , in the truth which at first they had received ? 1 cor. 1. 10. now i beseech you brethren by the name of our lord jesus christ , that ye all speak the same thing , and that there be no divisions among you , but that ye be perfectly joyned together , in the same mind , and in the same judgment . referring them to the foundation , and rule of all christian unity , that only christ was crucified for them ; that christ is not to be divided ; and that they were baptized in the name of christ , and that therefore they should not follow any man , but as he follows christ . but it seems this great apostle did not live to see an end of their divisions , as appears not only from the close of his last epistle to them , 2 cor. 12. 20 , 21. but also from the epistle of clement ( who survived him ) which he wrote upon the occasion of that ungodly sedition ( so he calls it ) which had kindled among them through pride and self-love , which he vehemently laboured to extinguish by many arguments , but specially by reducing them to the blessed example of christ their leader , and the practise of such as lived after a godly sort . his words are these : christ jesus our lord the scepter of the majesty of god , came not in vain boasting of arrogance and pride , although he could do all things , but in humility of mind , according as the holy spirit had spoken concerning him . — see , beloved friends , what an example is given unto us : for if the lord was so humble , what shall we do , who are come under the yoke of his grace ? — let us stick to these therefore who live godly and peaceably , and not to them who hypocritically only seem to desire peace : for somewhere he saith , they blessed with their mouth , but with their heart they cursed ; — for their heart was not right with him , neither were they stedfast in his covenant . now if the points in controversie among the christians at corinth , were of as great moment as ours ( as that may be made evident * ) ; then 't is as rational for us to seek for concord each with other , as it was for paul and clement to seek to unite them . and hence we are the more desirous to make this present overture for christian amity with the pious protestants in the church of england , for divers causes : and first ; as it is very evident there hath bin a great departure from the simplicity of the gospel ( both in the form and power of it ) since the plantation of it in the world by christ and his apostles ; so also it is certain that many good men in ages past , as well as in this present age , have still bin labouring ( and that often-times under great tryals ) for the restoration of the truth to its purity , some in one point , and some in another more especially . and here the english protestant hath bin as active as others , some in reforming divers things in doctrine and practice ; others in keeping the ground they have gained , against the opposers of reformation . now this work ( as it is of god , ) ought to be carried on in the nations of the world to its perfection . namely , till the truths of the gospel be delivered from all humane innovations which have incumbred it , to the disturbance of the peace of christians in all ages since they found opportunity to croud themselves into the service of god. but the great obstruction of this work of reformation , has bin the falling out of the reformers among themselves . and this is the case of the sober protestant , and the baptised believer , in this age and nation : the latter not so honouring the first as he ought , with respect to what god hath done by him ; and the former despising the latter , by whom god is pleased ( notwithstanding ) to bring to light some antient truths which the former overslip'd , or took not due notice of ▪ and by this impatience and disrespect in each towards other , they prove inimical to the very work , which in the main they both design to promote . it is the way of ingenuous men in reviving decayed arts , to honour their predecessors , though inferior to themselves , and to encourage those that succeed to attempt things more excellent . why are not christians as ingenuous in their endeavours to restore decayed religion ? there is nothing in the authour of our profession , or the profession it felf , but candor and ingenuity . wherefore if we intend the furtherance of the work of reformation , hitherto carried on through manifold afflictions , let us timely consider our common interest , which is to make one shoulder to defend what our ancestors have worthily atcheived ; as also to joyn our industry for the restoration of every truth which they omitted . 2. our second motive shall respect the 39 articles of the church of england , in which if a few things ( which are not of the substance of the christian religion ) were explained or amended , it were a very easie thing for the church of england , and the baptised believers in this nation , to compose their differences in point of doctrine and faith , as touching the basis , or foundation of the christian religion . and to the intent that unity may be herein attained between us , we shall humbly beg leave with plainness to shew ( when we offer our proposals ) the particulars whereof we are doubtful in some of the said articles . our third motive to seek for concord with the pious protestant , is the contents of that remarkable * letter , long since sent to mr. j. tombes b. d. ( upon occasion of his learned disputations concerning the restauration of holy baptism to its primitive use ) and written by that reverend man dr. barlow , now lord bishop of lincoln , which verbatim is as followeth : — i am a friend to your person ( whom i have known ( though unknown to you ) this 31 years ) and to your opinion too ( as to the main of it ) ; for i believe and know , that there is neither precept nor practice in scripture for paedobaptism , nor any just evidence for it , for about two hundred years after christ . the first who bears witness to infant baptism practised in the church , is tertullian , but so , as he expresly dislikes and condemns it as an unwarrantable and irrational custome . and nazianzen a good while after him ( in his oration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dislikes it too , and would not have infants brought to baptism till they were of some age , and able to answer for themselves . sure i am that in the primitive times they were first to be catechumeni , and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , illuminati , or baptizati , and this not only children of pagans , or pagans converted , but children of christian parents , nazianzen ( though a bishop's son ) being not baptized till he was about 30 years of age , as appears in his life ; and the like is evident of some others . the truth is , infant baptism did ( how or by whom i know not ) come in , in the second century , and in the 3d and 4th began to be practised , though not generally , and defended as lawful from that text ( grosly misunderstood ) joh. 3. 5. vpon the like gross mistake of joh. 6. 53. they did for many centuries ( both in the greek and latin church ) communicate infants , and give them the lord's supper , and i confess they might do both as well as either : but altho they baptized some infants , and thought it lawful so to do , yet austin was the first that ever said it was necessary inde durus pater infantum . i have seen what my learned and worthy friend dr. hammond , mr. baxter and others say in defence of it , and i confess i wonder not a little that men of such great parts should say so much to so little purpose , for i have not yet seen any thing like an argument for it . and not only this letter , but many other testimonies which are found in the writings of learned protestants * to the same purpose ( as hath bin shewn by diverse hands in our books now extant ) do greatly perswade us to hope , that the controversies about baptism draws towards an end , and were this point well agreed , many other things would be therewith so moderated , as that we should ( by gods help ) approach that blessing , to have one heart and one way . 4. our fourth motive is taken from that great dread which seems to be at present upon this land , of the encroachment of popery : but what is in this god knoweth , nor shall we concern our selves with secrets . and seeing it is rational to believe , that nothing shall sooner bring such fears and heavy judgments upon us , than our own dissentions and divisions ( in which there is too much dissenting from the truth ) therefore do we the more earnestly desire to dispose our minds to unite in truth and charity , with all such as love god and their neighbour , and walk according to the general rules of christianity : resolving to bear what ( with a good conscience ) may be born for peacesake in the truth , in which we shall ( upon a friendly and free debate ) be agreed . our last and principal motive , is , that hereby god shall be glorified , in the furtherance of a faithful and impartial reformation of life and religion , when we who have had so great a share in contending one against another , shall after a christian and manly sort , cease our conflicts each with other , by stooping to what of sincere truth hath appeared in our disputes : and not leave our divisions hereditary to our posterity , but rather a pious example of our charity to be by them pursued . for seeing it is a rational presumption , that there hath bin said what well can be said , on both sides ; what then remains but that we bend our minds to cease our strife by such a christian compliance , as may justly render us willing to be overcome by truth on both parts , where the matter shall require it . and herein let none so much consult his own glory as the good of christians in general ; as it is written , let no man seek his own , but every man anothers wealth . and again , let every one of us please his neighbour for his good to edification . and let that christian speech of clement come to mind and conclude this preface : is there any one then ( saith he ) that is bravely spirited among you ? is there any one that hath compassion ? doth any one abound with charity ? let him say , if this contention ( sedition or schism ) be for me , or by my means , i will depart , i will go my ways whithersoever you please ; i will do what the rest commands . only let the sheepfold of christ enjoy peace with * the elders which god hath placed over it . he that shall do this , shall purchase to himself great glory in the lord , and every place shall receive him . 〈◊〉 〈◊〉 prayer to god for his blessing upon this present endeavour for concord amongst dissenting christians . o most mighty , most holy , and most gracious god! what are we that we should speak unto thee , the god of heaven and earth ? we beseech thee pardon our unworthiness , and for the sake of christ our saviour , hear this prayer , which in his name we do with our whole heart pour out before thy majesty . o lord , in thy fatherly compassion behold the sad divisions which have befallen the christian people throughout the whole world. and seeing nothing is too hard for thee , graciously be pleased to move upon the hearts of all sober and heavenly-minded christians ( however differing in some points concerning the christian profession ) and so work by thy spirit of power , love and wisdom , that they may be so united in brotherly affection , as speedily to consider one another in love : and to have compassion one of another under their unhappy differences in opinion . o destroy the spirit of pride and blood-thirstiness from amongst the christian people . and let all that are called by that name be ashamed that ever such wrath hath bin found amongst them , and let them be humbled before thy majesty in the remembrance of it , o lord , we beseech thee . most gracious god , we confess unto thee , we are not worthy to undertake any thing in behalf of the peace and vnity of divided christians : but thou ( o god ) that despisest not the base and weak things of this world , be intreated to bless our present enterprise , as it is consistent with thy pleasure , to the good of thy people universally ; that they may be one in truth and peace , according to thy word , which is truth . we beseech thee to bow the heart of the mighty , the wise and honorable in the christian nations , to study truth and peace , to condescend to any thing for thy glory , and thy peoples happiness : and we pray , that none who are called by thy name , may any longer be puffed up , for one , and against another . o teach those that love thee , to strive together with one mind for the truth and power of religion according to the gospel . good lord , be intreated for thy names sake , in behalf of all those that are of pious meaning , in these nations especially , that their hearts being intirely knit together in the great and more necessary parts of thy worship , they may glorifie thy name with one consent , by a charitable forbearance , in things which are not sinful in thy sight . we intreat thee ( our god ) make us thy servants ever to be ready on our parts , to evidence by act , what here we propose in words , and grant thy spirit to enable us herein to serve thee , and all such as fear thee , and love thy testimonies . and grant that none of thy people may uncharitably censure this our undertaking for concord amongst thy servants . grant them patience to consider what is here offered , and where we may seem deficient herein , lead others to supply what is wanting , that through thy blessing upon our united endeavours , the good here intended may be prosperously promoted , to thy praise , o lord , to the great increase of charity , and therewith to the true comfort of thy people throughout the whole world. even so , lord god almighty ; even , so , amen . a friendly epistle to all the bishops & ministers of the church of england . reverend sirs , may it please you in the meekness and gentleness of christ , to lay aside ( a little ) those exterior honours which are conferred upon you , and to condescend to men of low degree , and in that condescention seriously to ponder , what is herein with humility and sincerity submitted to your consideration . we do seriously account it a part of our infelicity , to see the distractions and divisions , which are in our land , about things relating to the worship of god , and our saviour jesus christ ; and therewithal it is too evident that the power of godliness is much neglected , and the ways of christianity greatly depraved , whereupon many that love the lord jesus , are so estranged among themselves , as to become adversaries to their own peace , and the comfort of each other . may it then please god , to lead us all to the consideration of these ill effects , and to remove the causes of them . and seeing we may perhaps be under worse apprehensions concerning one another , than there is real cause for , let it be calmly considered on both parts , that our greatest differences are about ceremonies ; and those also of humane device ( as we conceive ) the best of which are not worth the loss of one soul , and therefore in no wise fit to adventure the breach of our peace and christian concord , for their sake , which may be the cause of perishing to many . may it therefore seem well pleasing to you , the bishops of the church of england , with your brethren of the ministery , to admit of some friendly and free debate with the bishops and teachers of the baptized churches in this nation ; to try if by any means a way may be found to bring us to christian concrd in the gospel of god. to effect this , is either impossible , or difficult only . not the first , sith our differences lie not in the doctrinal part of any foundation-article of the christian religion , so much as in the application or practick part of them . for , to touch a little the grand points about which we differ , viz. sacred baptism , and the discipline of the church , of these we spake the same thing ; for thus you teach , that in baptism there is an inward and spiritual grace , and an outward and visible sign ; and that repentance , whereby we forsake sin , and faith , whereby we stedfastly believe the promises of god made to us in that sacrament , are the things required of all persons that are to be baptized . and hereunto we do most heartily subscribe . and touching holy discipline , your doctrine is , that the manner of proceeding in excommunication , is first by gentle admonition , and that once or twice given with the spirit of meekness , if the fault be not notoriously known : and next by open reprehension , afterwards by publick sentence of the church to put him from the company of the faithful , to deliver him to satan , to denounce him an heathen and a publican , if no admonitions will serve , and the crimes be very offensive . to this doctrine like wise we do give our full consent . nevertheless it must be granted a very great difficulty ( as things now stand ) to reform what is really amiss on your part in the practice relating to those two points of the christian religion ; especially seeing that the worldly interest of so many carnal-minded men , seems to depend upon the continuation of the errors which have befallen you in the practice of these holy institutes . howbeit this difficulty is not greater than it was to reform , what was as really amiss in that great ordinance , the lord's table , whether we consider their error who for many centuries gave the communion to infants ; or theirs , who by their transubstantiation destroy the very nature of the sacrament . nor shall we here forget , but thankfully remember the great travel and sufferings of your martyrs , and the pious zeal which appeared in many of them , when called to reduce that holy ordinance of the lord's supper from many corruptions , by which it had been prophaned . but yet we must needs condole their shortness , in not looking with like diligence into the pristine purity of the other sacrament . by which oversight , we which survive them , are exposed the more to our present difficulties . and hence we may borrow that passage in 1 chron. 15. 13. because ye did it not at the first , therefore the lord our god made a breach upon us , for that we sought him not after the due order . and here we ought to learn , that seeing god would not indulge his servant david in such an oversight ( when yet his intention was very pious ) will have his own methods duly observed in things pertaining to his service . your wisdoms know very well who hath said , a little leaven leaveneth the whole lump ; and that every plant which the heavenly father hath not planted , must be rooted up ; and how vain the worship ( even of the true god ) is esteemed by christ , which is taught by the precepts of men ? all which crys aloud that religion be restored to its primitive purity , that so men may give unto god the things that are god's , and cease to serve him with their own inventions . what we shall here propose to these holy ends , is no more than what at present we conceive to be very needful ; howbeit , we may not prescribe to you , but only offer an occasion to your wisdoms to consider us as christians , not as enemies . for it is evident that those coercive ways which some encline to , and under which we have bin , and still are exercised , are not like to effect christian amity and unity , but rather to make the breach much wider . that then it may please god ( even the god of peace ) to direct your wisdoms to those wholsome methods , which may be natural to procure and continue a lasting peace between us in the truth of the gospel , shall be our prayer to him for you , and in whose fear we humbly make these following proposals . and first . i. concerning the 39 articles , &c. as we have already hinted , that ( in our judgment ) some things in the 39 articles of the church do admit of some amendment , we shall therefore humbly propose our doubts in that case , that the fundamentals being secur'd , other things may the more easily be reconciled . 1. our first scruple concerns the third article , where it requires , belief that christ went down into hell , besides his being in the state of the dead , and buried in the sepulchre . now this passage is so dubious , as that even mr. rogers , who wrote a book in defence of the 39 articles , doth confess , that the native and undoubted sence of this article is not known , so that we conceive it ought not to be required as an article necessary to the christian * faith. 2. in the 8th article all things contain'd in the three creeds , are required [ throughly to be believed , ] in some of which , is the said clause , of christ's descension into hell , ( the meaning whereof is doubtful . ) and some terms in the creed of athanasius , are so hard to be understood , that we think they ought not to be imposed as necessary : we humbly conceive the modesty of hillary , more safe than some os the zealous speeches of athanasius , who tells us that whatsoever is used more , than the father , son , and holy ghost , is beyond the compass of speech , the reach of of sence , and the capacity of understanding . and though he had used the words [ three hypostasis ] yet he confesses this is to do things unlawful , to speak that which ought not to be spoken , to attempt things not licensed , to put things in peril of the speech of men , which ought to be kept in the religiousness of minds . and austin confesses that it ought not to be spoken , [ how ] the father , son , and holy spirit , are three . a holy trinity there is , but [ how ] it subsisteth god only knoweth . and here both the modesty and caution of mr. calvin also is worth our consideration , who speaking of the titles , or expressions , viz. a trinity of persons in the vnity of the godhead , saith , if the names have not been without cause invented , we ought to take heed that in rejecting them we be not justly blamed of proud presumptuousness . i would to god ( saith he ) they where buried indeed , so that this faith were agreed of all men , that the father , son and holy ghost are one god , and yet that the father is not the son , nor the holy ghost the son , but distinct by certain properties . instit . l. 1. c. 1. sect. 5. 3. the 13th article would have it believed , that no works done without faith in jesus christ are pleasant to god , &c. which we think is doubtful , considering how it is said that the prayers and alms of cornelius were come up for a memorial before god. act. 10. 1 , 2 , 3. yet 't is certain he did not then know jesus christ . 4. the 18th article seems doubtful , where it teacheth , that none can be saved who diligently frame their life according to the light or law of nature , &c. whereas if god have given them no other law or light to walk by , we conceive it more safe for us to leave them to the lord ( who will not gather where he hath not strewed ) than thus to censure them . 5. the second paragraph of the 27th article may well be omited , seeing it is granted by learned protestants , that there is no plain scripture for infant baptism . instead of which paragraph it may safely be inserted , that the infants of christians should be devoted to god by prayer and blessing , which may be justified by the law of nature , and specially by the words of christ , mat. 19. 6. 6. the 36 article not necessary to be imposed as an article of the christian faith , seeing that book of consecration of archbishops , bishops , ordering of priests and deacons , is not of divine authority ; and it must needs be more safe to refer the business of consecrating , or ordaining christ's ministers ( of what rank soever ) to the rules given in the holy scripture . and hence we do further conceive , it is very needful that those severe sentences of excommunication contain'd in the book of canons and constitutions ecclesiastical ( specially these two , contain'd in can. 5. & 9. ) be recalled . for seeing they themselves ( that composed the 39 articles ) were but men , ( though pious men ) and therefore ( as themselves teach , art. 21. ) might possibly err , even in things pertaining to god. therefore ( as they further say ) things ordained by them , have neither strength nor authority , unless it may be declared , that they be taken out of the word of god. nor ought the church to enforce any thing to be believed for necessity of salvation , which is either against or besides the word of god , as they also teach , article 20. thus much of the 39 articles . ii. concerning the visible church of christ . 1. as it is rightly acknowledged by christians generally , and particularly by the church of england , article 19. that the church of christ is a congregation of faithful men , in which the pure word of god is preached , and the sacraments duly administred according to christ's ordinance , in all those things , which of necessity are requisite to the same ; so it may be as truly observed that none be admitted members of this visible church , or mystical body of christ ; till they give evidence that they are faithful , at least by their personal profession of the faith of christ , and willingness to walk in newness of life , according to the principles or general rules of the christian religion , contain'd in the holy scriptures , the rule of faith. 2. and seeing it is the work of god through which man with the heart believeth unto righteousness , from which faith only can proceed that confession with the mouth which is to salvation ; that therefore it may be firmly agreed , that humane force or violence is not the means ordain'd of god to propagate the church of christ . but that preaching the gospel , and walking holily in charity towards all men , are the true and proper means to encrease the church , according to the will and commandment of the everlasting god , made known to all nations in that behalf . iii. concerning regeneration , and baptism . 1. that as conversion or regeneration is necessary to the christian-state of every sinner , so it may be joyntly held and professed that the baptism of repentance , for remission of sins , is an ordinance of christ , and necessary to the admission of all men to the priviledges of his church : and that the things required of all that are to be baptized , are repentance , whereby they forsake sin , and faith , whereby they stedfastly believe the promises of god , made to them in that sacrament . 2. that as it is granted on all hands , that immersion in water agrees best with the word baptize , and was the primitive way of baptizing ; so this ordinance may therein be restored to its purity according to its primitive institution ; and that to this end , there may be baptisterions , or fit places to baptize in , appointed for the solemn performance of this ordinance . iv. concerning infants , or little-children . 1. that all infants of christians be solemnly devoted to christ by prayer and blessing , and that the ministers of christ be assistant in this work , not forbidding them this blessing , mat. 19. 13 , 14. 2. that every minister of christ residing in any country-village be obliged , in consideration of convenient maintenance , to teach all the children in his precincts to read the holy scriptures , and to instruct them in the principles of the christian religion ( heb. 6. 1 , 2. ) and that they may be baptized , when they shall profess repentance towards god , and faith towards our lord jesus christ . and that the like care be used in cities , and great towns , in such manner as may be most convenient . 5. concerning laying on of hands . 1. that the fourth principle of christ's doctrine ( called laying on of hands , ) be restored 〈◊〉 its due use and purity in the church ▪ namely , tha● when any converts are baptised , then praye●● with the laying on of hands , be speedily made t● god for them , that they may receive the promi●● of the spirit by faith , and that it may retain i● ancient titles , given it by the holy ghost , ( viz. laying on of hands , or a principle of the doctrine 〈◊〉 christ . 2. to the end this service of god be not neglecte● that it may be allowed , that all faithful oversee● of particular congregations , may perfor● this service upon the newly baptised ; speciall● in the absence of such a minister as has a mo●● general charge , be he called the angel , or messenger of the churches . and that care be take● that the christians who have not known th● principle of christ's doctrine , be deliberately instructed concerning it , before they be made comformable to it . 6. concerning publick prayers , and the manner 〈◊〉 singing the praises of god in the churches . an● of the removal of such ceremonies as 〈◊〉 not to edification . 1. seeing the prayers contain'd in holy scrip●ure ( and especially the lords prayer ) are suf●icient to direct the man of god in that duty of prayer in the church , that therefore the book of common prayer be not imposed , and that ●t may be in the liberty of the minister to pray ●n the church according to the ability which god hath given him , that so the spirit of prayer , as well as the order of it , may be preser●ed . 2. that it be joyntly agreed that singing the praises of god in psalms , hymns , and spiritual ●ongs , is a holy ordinance of god , and that ●he order and spirit of that duty be restored ▪ god assisting ) according to 1 cor. 14. and other rules contain'd in the holy scripture . and that musical instruments , bowing to the altar , the ●ign of the cross , the surplice , or any other , unne●essary ceremony , be prudently removed out of ●he service of god in all churches . 7. concerning church-discipline . 1. that the exercise of discipline be restored in 〈◊〉 churches according to the scriptures , and 〈◊〉 doctrine of the church of england , fore●●cited in this epistle . 2. to the intent that no sinner be indulged in ●is iniquity for money , that it may not be p●r●itted that any officer concern'd in the execution of discipline , take any manner of fees o● the offenders , or any other person for them and that such ministers be entrusted with th● exercise of discipline , as are men of know integrity , holiness and self-denial . and th●● holy discipline be executed in or near the plac● where the offences are committed , accordin● to the order of the primitive churches . 8. concerning ordination , and preaching the word . 1. that the election and ordination of min●sters , of what rank soever , be restored ( wher●in it shall appear to have been neglected ) in 〈◊〉 most solemn manner that may be , accordi●● to the scriptures : and that such ministe●● among the baptized believers , as shall be fou●● to have been so elected and ordained , be ●●lowed to preach the gospel , to edifie the pe●ple , and to dispense the holy ordinances . 2. that the primitive liberty of prophesyi●● to edification , exhortation , and comfort , be 〈◊〉 stored to the church , i. e. as it shall please 〈◊〉 to give men the gift of teaching , exhorta●●on , &c. they may be permitted with prude●● to edifie the people by the modest exercise●● their gifts in the churches . 9. concerning the m●intenance of christ's ministers , and the relief of poor christiant . 1. that it be agreed , that the relief of the poor , 〈◊〉 that those who preach the gospel should 〈◊〉 of the gospel , are god's ordinances , and 〈◊〉 be performed with all faithfulness by all ●hristians according to their ability . but that 〈◊〉 methods for performance of them , are ●●ythes for the one , or assessment for the other , 〈◊〉 only jure humano , and that therefore the same ●●wer magistratical which gave being to these ●ethods , may lawfully alter the same to the ●tter when they please . 2. and that therefore it be further agreed and ●●clared , that the way asfign'd in holy scripture 〈◊〉 the support of christ's ministers , and the ●●lief of poor christians , is by a free contribu●●on , to be constantly upheld in the churches , ●●cording to every ones ability ; and the mo●●y so collected to be entrusted in the hands 〈◊〉 the deacons of the church , and by them to 〈◊〉 faithfully distributed as occasion requires . ●nd that therefore such as will stand to christ's ●●lowance , and for his name-sake minister the ●ospel freely to the gentiles , may be still had in ●eputation ; and sent forth by the church 〈◊〉 restore christianity where it is corrupted ; 〈◊〉 to plant the gospel where it is not known . 10. concerning separation . 1. it 's here propounded , as greatly necessary to a tru● christian state , that some effectual course be resolve● upon , to keep ( as far as may be consistent with trut● and charity ) a holy and just distinction , between thos● who lead wicked and scandalous lives , and them tha● live holily , according to the general rules of christianity , without respect of persons . 2. that this care be taken more especially concerning the ministery ; otherwise we shall still have multitudes of prophane and debauched men set up as leaders . and we see by experientce the people are too ready to follow their ill examples , and the consequence mus● needs be lamentable ; as it is written , they eat up th● sins of my people ; and set their heart on their iniquities , and there shall be like people like priest ; and 〈◊〉 will punish them for their wayes , and reward the● their doings . jer. 15. 18. ii. concerning the means to effect the vnity desired . 1. that it would please you , the bishops of the church of england , to petition the king's majesty , that it may be made lawful by an act of parliament , or by his royall permission , for a competent number of representatives of such dissenters , as have a mind to unite with the church of england , to meet in christian counsel with your selves , and to agree ( upon mature deliberation ) on such articles as may ( if god see i● good ) put a period to our present animosities and divisions . 2. that if these proposals do not hold agreement with the good old way of christianity , then we desire they may be rejected , and that you would be pl●ased to propose things which may be more effectual to procure the unity desired . for our record is on high , and we have also the testimony of our conscience , that in sim●licity , and godly sincerity , not with fleshly wisdom , but by ●he grace of god , we desire to have our conversation 〈◊〉 the gospel with you , and with all that love christ 〈◊〉 our nation . trusting in the lord , that the u●●ting of such in the truth in general , may effectually ●ove many to jealousie with themselves , who are now ●●tangled in error , or involved in prophaneness , that ●hey may be converted from the evil of their ways , and ●onsequently our nation to abound with all blessings , ●specially the blessing of the gospel of peace . for godliness hath the promise of the life that now is , and of that which is to come . finally , if these endeavours for christian concord with all that fear god , and work righteousness in this nation , be rejected , yet herein shall we have some peace and comfort , that we have made the best essay we could for brotherly concord with them : being also ●eriously desirous utterly to forget all the hard things which in time past we have suffered from our countrey-men . hoping that the sober protestant hath had good occasion by this time to observe , that god almighty hath pleaded the innocency of our principles and purpose , from the evils too frequently ▪ and most unjustly suggested against them ; and that therefore we may now with the greater freedom of speech , express our selves as in the premises , and conclude with the modest speech of augustine . this then is our desire , which we do alledge by these letters unto your reverence , first , if it may be that you would confer with our bishops peaceably and quie●ly , to the end that error be taken away from those in whom it shall be found , and not that men be taken away , nor punished , but gently corrected . but before we shut up this epistle it will be needful to answer two objections which may seem to be of 〈…〉 we have said . obj ▪ 1. it will be objected , that we ask or desir● many things , and grant but few . ans . 1. that we hope we have desired nothing bu● what is rational , according to the sound principles 〈◊〉 christianity ; and which will be profitable to the churc● of god , when granted . 2. we stand ready to hear what our friends of th● church of england , will require of us , to answer tho● kindnesses which we desire of them , and hope we shadeny them nothing which we may lawfully grant . 2. obj. that the alteration which we propose in t●● case of baptism , amounts to a renunciation of th●● christianity , and to begin anew to become christians ▪ ans . the church of england does not only retai● the substance of what truth ●he hath received concernin● baptism , by altering to the better ; but will indeed the be consistant with the truth of her own doctrine in the fi● paragraph of her 27th article , and her vulgar catechis● which she hath rather made void hitherto by the custo● of paedobaptism . 2. if we take the text act. 19. 5. according to t● exposition of the ancients , and divers modern writ● ( as that is indeed the native and clear sence of t● place ) it will then be a good president to the chur●● of england to alter the subject and manner of her ba●tism ; for here we see , these ephesians being not right instructed concerning the grounds of baptism , when th● were baptized unto john's baptism , are therefore ba●tized again , upon more perfect instruction ; yet 〈◊〉 they not renounce the least part of christianity , 〈◊〉 any truth which they had received concerning baptis● but did rather perfect that infirm baptism which th● had received . and it is a just presumption that the first baptism was more valid then paedobaptism , 〈◊〉 infants know nothing at all , either what they do , what is done to them , but oppose it what in them 〈◊〉 , whereas these at ephesus were disciples , ver . 1 , ●uch as did know unto what they had been baptized , 〈◊〉 . 3 , and yet are baptized again , because not duly in●ormed before concerning the grounds of baptism ; and ●his is written for our learning , when our case is like ●heirs . postscript . the reader may be confident , we are not without foresight , that our hearty desire and endeavour for truth ●nd peace , will be little regarded by many ; some will cen●ure us , others contemn us , and what we have here pro●osed . but be it so , yet we also hope some will consider what we ●ave offered ; and may it but give some light to a better ●nderstanding of the case depending , or move any whose ●ircumstances may render them more serviceable to promote truth and peace amongst dissenting christians , we shall ●e content to labour , and suffer reproach , because we trust 〈◊〉 the living god. since the precedent epistle was written , some of us have 〈◊〉 a sermon lately preached by dr. stillingfleet , on phil. ● 16. wherein he also endeavours for peace amongst dissening christians ; but there is one thing necessary ( which he ●oes not much meddle with ) and that is to shew , that the ●hurch he would have us to communicate with , is such for constitution and government as was that at philippi . ●hen he shall do this , he may be confident small faults ●●ll not keep us from her communion : and that she may 〈◊〉 such , is the unfeigned desire and eadeavour of the au●●ors of the precedent epistle . finis . notes, typically marginal, from the original text notes for div a41779-e110 * by truth in this place we intend chiefly what is needful to a true church-state , and an holy life . * 1 cor 3. 3 , 4. & 11. 18 , 19 , 20 , 21. & 15. 12 , 29. 2 cor. 12. 20 , 21. see also clem. ep. at large and it will fully appear . * this letter has been printed about 24 years , and never yet contradicted by dr. barlow . see mr. tombes his praeface to the reader in the third part of his full review of the dispute concerning infant baptism . p. 8 , 9. * mr. baxter tells us , many both papists and prela●ists , have maintain'd that infant baptism is not determined in scripture , but depends on the tradition of the church . def. princ. of love , p. 7. and dr. jer. taylor tells us , there is no prime tradition for infant baptism . see his disswas . from popery . * note , that the division at corinth was occasioned by laying aside the primitive institution of christ concerning the ministery , the ancient bishops or elders being thrust out , &c. and our divisions are occasioned by either the laying aside , or the not duly observing christ's ordinances touching the constitution and government of his church according to the primitive pattern . notes for div a41779-e1210 see your church catechism . * and it is granted by learned protestants , that this clause of christ's descent into hell was not always in the 4th article of the creed , as the nicen creed , and divers others do witness . see mr. ross's abridgment of divinity , pag. 115. see mr. calvin instit . l. 1. chap. 13. sect. 5. out of whom this quotation is taken . aug. ep. 58. ad jan. & donat. an exhortation to peace and union in a sermon preached at st. lawrence-jury, on tuesday the 26th of novemb. 1689 / by ... gilbert, lord bishop of sarum. burnet, gilbert, 1643-1715. 1689 approx. 54 kb of xml-encoded text transcribed from 20 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a30343) transcribed from: (early english books online ; image set 64579) images scanned from microfilm: (early english books, 1641-1700 ; 709:5) an exhortation to peace and union in a sermon preached at st. lawrence-jury, on tuesday the 26th of novemb. 1689 / by ... gilbert, lord bishop of sarum. burnet, gilbert, 1643-1715. [4], 30, [2] p. printed for richard chiswell ..., london : 1689. half title: the bishop of salisbury's sermon of peace and union. advertisement: p. [1]-[2] at end. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -n.t. -acts vii, 26 -sermons. concord -sermons. sermons, english. 2003-10 tcp assigned for keying and markup 2003-12 apex covantage keyed and coded from proquest page images 2004-04 john latta sampled and proofread 2004-04 john latta text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion licensd , novemb. 29. 1689. an exhortation to peace and union , in a sermon preached at st. lawrence-jury , on tuesday the 26th of novemb. 1689. by the right reverend father in god , gilbert lord bishop of sarum . london , printed for richard chiswell , at the rose and crown in st. paul's church-yard , mdclxxxix . the bishop of salisbury's sermon of peace and union . an exhortation to peace and union : in a sermon preached at st. lawrence-jury , on tuesday the 26th of novemb. 1689. acts vii . ver . 26. sirs , ye are brethren , why do you wrong one to another ? the open assaults and the secret practices of our enemies are things that we are prepared for , we look for them , and guard against them ; so that we are not surprised with them , nor unprovided when they appear . but the mutual animosities of those who are all united in the same common interests , and that ought to be animated with the same spirit , have somewhat in them that is more terrible , that carries the characters of a nation not capable of a deliverance , but fitted for destruction . this is at all times deplorable , but sometimes it is so dismal , that it is not easie to see a people in such a state , when their dangers are extreme ; without concluding that so fatall a madness must be the mark as well as the effect of some stroak from heaven . who could have seen ierusalem in the state in which iosephus describes it , without concluding them cursed of god ? besieged by the greatest power that was then in the world , & languishing in famine ; yet in the intervals of the attacks of their enemies , giving one another no rest , but divided into three great parties , who were butchering one another , as oft as their enemies gave them leisure for it . somewhat not unlike this , though in a lower form , is set forth in the words of my text : the posterity of iacob had endured a terrible bondage in egypt , and it was no wonder if while they groaned under such an oppression , an israelite and an egyptian were engaged in a quarrel , in which moses it seems took it for granted , that the egyptian was in the wrong , and so he killed him in the assistance of an injured israelite . but it was an astonishing thing to him to see two israelites fighting ; therefore he who was the meekest man in the earth , studied to soften both their minds , with a reproof that in very gentle words , set forth the madness of their quarrel with great authority . they were brethren either as they were one people ingaged all in the same interests , groaning under the same miseries , and wishing for the same common deliverance ; or as they were all initiated into the same covenant with god , as being the seed of abraham according to the promise made to him . but besides this general consideration of their being brethren , there were two special ones that enforced it in their present circumstances . they were in bondage to a strong , an ingrateful , a perfidious , and a cruel enemy ; that forgetful of all the services ioseph had rendred the crown , was not satisfied with condemning them to an ignominious slavery : but carried this to so brutal a degree of cruelty , as to design the murder of all their male issue , and even to oblige parents to destroy the fruit of their own body . now while they were under so terrible a bondage , it seemed a very unnatural piece of madness for them to have any quarrels among themselves . but besides this they had reason to believe that a deliverance was approaching : the time that was marked by prophecy , for the continuance of their captivity was now almost expired ; so they had reason to believe that god was to appear very speedily , and to set them at liberty : and therefore nothing was more contrary to that prospect , than for them in such a state of things to engage into quarrels and animosities , which might naturally have produced such consequences , that they must have been very much disabled from being the instruments of heaven in such a glorious work , as that which they had reason to conclude was now near at hand , since the period of 430 years was now expiring . from the consideration of the mutual tie of their being brethren , it was reasonable to expostulate , as moses did , why do you wrong one to another ? insinuating that in such quarrellings the wrong lay not only on the one side , but was mutual . both were to blame , they wronged one another , and wronged the publick besides . but though both were in the wrong , we see who was most so , even he that would not hear of a reconciliation , or of the putting a stop to the quarrel ; he reproached moses with the assistance that he had given the day before to an israelite against an egyptian : so enraged he was at the friendly interposition of moses in the matter , that he seems concerned for the egyptian that was killed ; a publick enemy being less hated than a brother , when those domestick feuds are once raised to any height ; even a reconciler becomes then more odious than an alien . this is the account of the occasion on which these words were spoken , and of the words themselves , and of the effect they had . in the next place , let us consider how far we may be concerned in them . we have been engaged in a great and hard struggle with open enemies as cruel and as treacherous as pharaoh or the egyptians ever were : we have overcome them , but now we are falling into mutual quarrellings ; some are whetting on their spirits to revenge , by the remembrance of past errors , with relation to civil matters : others are raising up those disputes which have been already once and again so fatal to us , that they have given us often cause to wish that they had never been once named amongst us ; and after all these unhappy consequences that such things have hitherto had , we are now again trying our strength , mustring our forces , and raising within our own minds , and in the minds of all , over whom we have any influence , all the sowrness and peevishness that is possible , which at any other time were an inexcusable piece of folly ; but now it is a madness that wants a name . let us then so far at least take breath in our quarrel as to hearken to these words , and to examine what is imported by them . ye are brethren . this belongs to us , first , as we are englishmen , all of the same nation under the same laws , and the same protection , shut up indeed in an island , which as it separates us from all the world , so it secures us against all the world. we were anciently a broken people divided into many kingdoms , and tho' most of these were swallowed up many ages ago , yet we were never brought all under one head before the beginning of this century : our climate , it is true , is none of the best ; we have but a faint sun , and the product of our soil cannot be compared with that of more southern regions ; but our ports and rivers give us such advantages , that we send out both colonies and manufactures all the world over , and fetch home rich returns ; so that we have both security and wealth beyond any of our neighbours . it is a melancholy thing to live upon a continent , and to be subject to the chances of war , and to all the depredations , and miseries which follow all wars ; but it is yet much more unhappy to be in the neighbourhood of that cruel and barbarous enemy of mankind , who having laid off all the tenderness of humane nature , and the regards that have been by a common consent held sacred in the most destructive wars , executes whole countries all at once : who after all the wealth that can possibly be squeezed out of them , is drawn from them to the last farthing for purchasing a security for their houses , persons , and cattel : who i say , after these securities are so dearly paid for , sends the final order of destroying all , and burning , and wasting every thing without exception . i speak not this to aggravate matters with words of pomp ; i say nothing but what they do daily practise , and of which i have seen many fatal proofs in the ruins of many great towns , and large countries , where the words of ioel were literally accomplished by that devouring army ; the country before them being like the garden of eden , but behind them like a desolate wilderness . but our security from enemies without us , is but half our happiness : we are safe at home likewise , having the blessing of a government so tempered , that as we are not exposed to the fury of a levelling multitude , nor the confusions of an equality among men , but have a government that is strong and firm enough to keep us in order and obedience ; so we have the greatest blessing that can be found in government in as high a degrees as wise men can desire . oh! the difference between us and some happier climates , where mens estates and liberties , and often their lives are at the mercy of mere humour and passion : where the frowns of a court can throw a man in a moment from the most plentiful to the most miserable condition imaginable : where one rash word is thought crime enough for a perpetual imprisonment joyned with all the circumstances of rigour that can render it much more terrible than death it self ; so that if such tyrants do not make many publick examples of their severity , their design in so doing seems only to be to lengthen out the miseries of such as suffer at their hands , that so they may glut themselves with a more lasting revenge . i say , nothing of those terrible impositions by which they eat out the fortunes , and the very strength of their subjects , all mens estates by a quick circulation , are melted into the support of their unjust wars , or extravagant expences ; and the poorer sort must give at least the half of their time to work , in order to the paying those cruel taxes , by which they grind their people . their ruined houses , their ragged cloaths , their hungry looks , and their half-naked children , give evident proofs of the tyranny of those governments that can render their people extreamly miserable , in spite of all that abundance which nature has set before them , while millions of people are pining away in want and beggary , that so a few may surfeit themselves with all the excesses of fulness and vice. this is a short hint of that which every one that has travelled abroad has seen in the richest countries beyond sea , god grant we may never see it nearer . but we know it has been the language of all the flatterers of lawless power , that nothing can tame people , and make them quiet and obedient but poverty ; whereas plenty makes them haughty and mutinous , as if pharaoh's maxims had been to be derived to all his successors in tyranny : ye are idle , ye are idle , therefore ye say , let me go . we are all then brethren , as we are englishmen and freemen , born under a government that gives us all possible securities for both liberty and property , the two chief earthly blessings of humane nature , whose persons can neither be restrained , nor punished beyond the bounds of law ; who can be charged with no taxes but by their own consent ; and who can be subject to no laws but what were prayed by themselves . happy liberty ! and happy subjects ! if they but knew their own happiness ; but as good men love liberty , so it is only wise men that can value it and secure it ; fools part with it easily , and if they pay but a little for the purchase of it , are apt to think it is dear bought . the israelites in their march when they saw not the abundance to which they had been accustomed in egypt , wish'd themselves there again ; so a voluptuous nation that was over-set with abundance , and corrupted with luxury , may think it was better with them when they were languishing away under that false appearance of plenty , into a certain ruine ; then now , if their prospect of liberty is like for a year or two to force them to be a little more frugal and sober , less vain , and less prodigal : such a lessening of expence to secure liberty , will appear intollerable to those that have not sense enough to value it , nor vertue enough to starve their vices ; that they may settle it upon themselves and their posterities . our neighbours in the low countries after they had felt the smart of tyranny , resolved either to recover their liberty , or to perish in the attempt , and by a war of forty years continuance a small corner of the world maintained it self against the greatest power then in europe , and was reduced to a misery and poverty ; that nothing but an obstinate resolution of being freemen , or of perishing , could have supported . in conclusion , their noble designs were bless'd with success , they became the wonder , and the envy of the world , the arbiters of europe , and the supports of that very power which then studied to crush them , and to crown their glory , the instruments of giving us liberty , as well as of securing their own . and yet after all this , tho' the name of their government has a greater sound towards liberty than our own , we are really the much freer people of the two , where every man has a more open access to a proportioned share in the government , than among them . that small expence which we may borrow from our pleasures to secure our liberty will be soon repaied to us in that firm and settled happiness which is in our view . we run indeed the hazard of losing it , and we deserve that it should be so , if we either throw it up , as not worth the holding , or let it be snatched from us by the great ravisher of liberty , and common enemy to mankind : the truth is that corruption of our morals which is spread so universally over the nation , gives us just cause of apprehending that we have not vertue enough left to maintain liberty . but that as the voluptuous and degenerated romans , after they had shaken off cesar's tyranny , were too much vitiated to return to their ancient government , and so they quickly fell under a new , a worse , and more lasting tyranny . thus we who have fallen so far from the vertues of our ancestors , can never be able to maintain those rights which they derived to us , if we do not resolve to return to their vertues , and to cleanse our selves of those vices which do deprave us . if we will unite in maintaining this common cause , and concur with every man who on this occasion is willing to shew himself an englishman , if we will forget all our little interests to mind this great one , and sacrifice small matters for the saving our all , then we will shew that we are brethren , all born of one common mother , and all equally concerned in her preservation . but in this ye are brethren , there is a closer relation implied ; that as the iews were all brethren with regard to that covenant to which they had a right , as they were abraham's seed ; so we christians are brethren , as we profess the same common christianity , and look for the same common salvation . as we are christians , or as we are protestants we are brethren , believing the same gospel , owning the same god , and the same saviour , animated by the same spirit , and hoping to live together in the same state of happiness for ever . in all these respects we are brethren ; for that we are protestants , imports no more but that we are christians who believe that holy religion in the same purity and simplicity in which it was at first delivered to the world. if there happen to be any diversities among us about some lesser things , we ought first to compare the importance of that in which we agree , with that in which we differ ; and if we find the one is vastly great , and the other is nothing in comparison to it , then it is plain , that small differences must give place to the greater points , in which we are at one ; for all that act otherwise , shew clearly , that tho' they do not think it decent to speak out what they think , yet in their hearts they undervalue the common interest of the protestant religion in which we agree , but set a real value upon indifferent matters , and are acted by the heats and animosities of a party , to which all other things give place . it was not only a certain sign of ruine to the iews , but an infallible cause of it , that while they were besieged by the romans , instead of consulting together the methods of their common defence , they were broke into such irreconciliable feuds , that they no sooner had a time of breathing given them by their besiegers , than they fell upon one another , so that they became their own most implacable enemies . when the saracens were too hard for the whole state of christendom , the eastern and western churches fell out about so trifling a matter , as whether the bread in the sacrament ought to be leavened , or not : this first broke them , then some other matters not much more important , were found out to widen the breach , which had such effects , that the western nations that ought to have supported the greek church and empire , if not out of charity to them , yet out of a due care of themselves , that they might be covered by such a barrier from the turkish empire , lookt on , and saw them destroyed , and found themselves by that means exposed to a power that has been so often formidable to europe . shall not the madness and miseries of others make us so wise as to fortifie our selves all we can , and to forget , if we cannot quite remove the occasions of our differences : shall an evil spirit still prevail among us to the defeating all the designs of providence , and the crossing of all attempts for peace and union ? so that neither the errors that all men seemed lately to confess , nor the promises which were then generally made , neither our late distress , 〈◊〉 our present dangers , can bring us to a sound mind , or to a calm temper , that in this our day we may know the things that belong to our peace . it is indeed strange that we should not know them , when all the world besides us knows them . but as there is nothing that can tend ●…o the strengthning of all bodies so much , as their being ●…ted among themselves ; so there is somewhat ●…o peculiar to the genius of the christian religion , that both obliges us to peace and love , and also disposes us to it , that we cannot give a more eminent proof of our ignorance of the main design of our great master , and of his blessed doctrine , than to delight in everlasting quarrelling , and to hate , and study to destroy those for whom christ died . nor does any thing defeat the design , nor stop the progress of religion , so much as the divisions of those who profess it ; for these do divert all men from bette●… things , as much as they scandalize the world against those who promote them with so much zeal . when the reformation appeared first in the world , it made a mighty progress ; whole states and kingdoms embraced it so fast , that the advances it made in the hands of a few instruments , seemed to supply the want of miracles , and look't like a great one it self : but all on a sudden it came to a full stop , and now for above an hundred years it has gained little ground , but lost much . the chief reason that can be assigned for this , is , that those who embraced it , instead of carrying on their common cause with an united strength , have fallen a quarrelling among themselves about some uncertain and inconsiderable things . those in germany being broken about the manner of the presence in the sacrament ; though all agree , that neither the one , nor the other opinion has any relation , either to the worship of god , or to any practical duty : those in holland have quarrell'd about the decrees and councils of god , though both sides acknowledge that it is a mystery past finding out : and we here in england have had a long●… and fierce contest about things , which we all confess are indifferent in their own nature . this animosity works still so high among us , that many take fire upon the smallest steps that can be made towards the healing so great a breach ; and fill all places with tragical outcries , as if the church of england were to be pulled down : while the chief promoters of these reports know well how false they are ; and that instead of offering at any thing that can in any sort weaken our church , every thing which has been endeavoured , must prove its strength , as well as its glory ; if we are so happy as to weigh all in even ballances . the things that are proposed are of themselves desirable , though there should not be one dissenter gained by them ; and are such as will tend to the making all the parts of our offices both more unexceptionable , and more edifying . but distempers are far gone , when the patient rages at the first mention of a medicine . we have lost many happy opportunities since the first beginnings of the reformation among us , for the healing our breaches : one is sorry to remember them , and wishes that such fatal errors could be covered from the knowledge of all succeeding ages for the sake of the church , and of those who have governed it . but if we do again repeat former errors , and let the present advantages that we have now in our hands slip from us , what is to be said upon it , but that this is of the lord , who by it is punishing us for our other sins , for our remissness in our duties ; for our neglect of the pastoral care ; for our slackning that strictness of life which becomes our profession ; for our indulging our selves too much in sensuality and laziness ; and for all those other sins , by which we have departed from his law , and have corrupted the covenant of levi , and made many to stumble at the law ; and that therefore god will make us become base and contemptible before the people ; and that all our flocks shall be scattered . but we might hope for better things , if every one would put away all prejudices , all wrath , anger , and revenge ; and would put on bowels of mercies and kindness , remembring that we are brethren . so that having purified our selves from humour , passion , interest , and every thing else that may corrupt our minds , unto the unseigned love of the brethren , we would resolve to love one another with a pure heart fervently : and if instead of the pride of not yielding to one another in any thing , we should rather engage into a holy emulation of trying who could yield most for the healing of those wounds that have been so often opened , and that begin now again to bleed afresh . it is not the differences themselves that keep us asunder , they are too inconsiderable for that . it is a secret dislike that we bear to one another : for as the greeks and latines could never have fallen out about so inconsiderable a matter as the leavening the bread in the sacrament , if the dispute about the authority of the bishops of rome and constantinople had not embittered their minds : so our subjects of dispute are only the occasions by which our uncharitableness works ; and if by bringing our selves to a more christian temper , that hidden disease were once cured , all the symptoms of it would fall off of themselves , and men would grow ashamed that they had ever spent so much time and so much zeal about things which deserve them so little . the apostles who were full of this divine temper , after they themselves had judged in a dispute of much more consequence than any is among us , yet were not only willing to let the iews continue to do as they had wont to do , but even to the iews they became iews , that so they might gain them , not by a spirit of servile compliance , but by the enlarged spirit of true charity , which is of too great a compass , to be limited within any narrow sub-division . by this spirit it was , that while st. paul was a prisoner for the gospel , some thinking to add affliction to his bonds , preached christ not sincerely , but out of malice and envy ; yet so triumphant was the spirit of universal love , and of zeal for the honour of his blessed master , in him , that he rejoiced in this , that christ was preached : and then do we become his followers , when by a degree of the same spirit , we can so far raise our minds above all the narrownesses of a party , that tho we were assured that those men who differ from us , were in the wrong , and had ill designs against us , yet w● would conquer them in the spirit of the gospel , and so overcome their evil with our good . upon all such occasions we ought not so much to consider what we owe to these with whom we have to do , as what we owe to our selves , to the church , and to the succeeding generation : so that if we can see how we may do that which may produce good effects at any distance of time from us , we ought to do it ; though it should not , like a charm , have a present sensible operation ; nor ought things that are offered at for peace , be rejected , if they are in themselves reasonable , because we cannot be assured before hand , that those in whose favour they are proposed , will be gained by them . the church will always gain both with god and man , by offering at peace as much as is possible , and as much as in her lies ; nor are we to stop in a good thing , because the effect is not certain ; in such cases we may well trust the providence of god ; and things that will be their own apology , are never the worse , if they are defeated by the sowrness of unreasonable men ; on the contrary , as the one side will have the more glory , so the other will be the more inexcusable , when great concessions are frankly made , but unhandsomely rejected . to crown all ; we have still one reason to persuade us to reflect a little more frequently on our being brethren , since we know our enemies do it to purpose ; their bottom is on absolute authority and infallibility , that are maintained by implicit faith , and 〈◊〉 〈◊〉 which gives them indeed 〈◊〉 〈◊〉 ou●… principles do not allow us ; yet it 〈◊〉 〈◊〉 ●…ccountable piece of the pervers●…ness of human nature , that false persuasions should have so great an influence , when certain truths are so feeble ; and when all the weight that our saviour has laid on mutual love and charity , shall have so little force , while some false notions work more certainly . our adversaries have indeed among them , many differences , both in doctrine and practice , not to mention a vast variety in their rituals , that are much more important than any of those are , about which we are divided ; and yet as soon as they see the common cause concerned , they can lay all these to sleep , in order to their running down their common enemies ; but we by a fatal obstinacy continue our disputes , and heighten our animosities , when our enemies are in our bowels , ready not only to take advantage of our passions , but to devour us ; while we , instead of securing our selves from them , seem only to be set on devouring one another . this is from god , and gives us a melancholly prospect of it self ; but a much more melancholly one , when we have reason to look upon it as a judgment of god on us for our sins , and as a forerunner of our destruction . we seem now to be in the like state with that in which ierusalem was , when our saviour said of her , how often would i have gathered thee under my wings , as a hen gathereth her brood , but thou wouldst not ! this leads me to consider the first circumstance in which the israelites were , that made it more necessary for them to remember that they were brethren , since they were then in egypt , in bondage to a cruel , treacherous , and ingrateful tyrant , who had both strength enough to master them , and rage enough to destroy them . it is true , such has the goodness of god been to us , that we are not now in egypt ; but we were lately very near the being brought under that yoke : and if we do not manage the happy opportunity that is now in our hands , we have reason to apprehend that we shall quickly fall again under it . the scene that has been lately acted in france , and savoy , has given us sufficient warning of what we ought to expect when we fall under such pharaohs , who will neither remember ioseph , nor the most signal services that can be done them , nor have any of the tendernesses of humanity , not to say of the compassions of christianity , but who will by a slow oppression eat out the estates , and spoil the houses of those they call hereticks , and give them all the vexatious disquiet that they can contrive ; and then , when all is consumed , will separate the nearest relations , and throw them into terrible and noysome prisons , without any regard to age or sex , to sickness or infirmity : and the very attempt of flying away from so dreadful a misery , will be made a crime to be punished by the greatest severity to which men can be adjudged ; to be chain'd to a bank , and to tug at an oar , in the most uncomfortable state of life that is imaginable . this is what many thousands in france have suffered , and still do suffer ; and has driven vast multitudes out of their countrey from their dwellings and families , naked almost , and destitute of all things : you have seen so many crying instances of this cruelty , that it is not necessary to enlarge further upon it : and you have received , and relieved them with such a bountiful hand , and so tender a charity , that you have reason to hope that there is a blessing reserved for you , proportioned to the labour of love you have shewed , who have ministred to so many of our persecuted brethren , and still do minister . we here , had formerly reason to have looked for no better usage ; we know their church is uniform in her proceedings against hereticks ; the spirit and principles are the same every-where ; so we had no reason to have expected to be exempted from the fate of others , if we had been delivered over to them whose tender mercies are cruel . we saw that they remembred not ioseph , not only in the age after he was dead , but that immediatly after the greatest service that could be done , and the most solemn promises that could be made , all was forgotten : and if there appeared at any time any relenting , it was like that in egypt ; for when pharoah felt the weight of the divine displeasure , he was so far wrought on , that he was willing to let the people go ; but that terrour was no sooner over , than his heart was hardned ; so that his good temper went off , and all his promises were forgotten . some , perhaps are so foolish as to imagine , that present misfortunes may have wrought a change somewhere , and that they now see past errors , so that they would not venture to fall again into the same follies , that have proved so fatal to them . but yet such persons ought to consider that pharaoh was pharaoh still , and would be so still , after all the changes of fortune through which he could pass ; obligations and engagements will be but feeble things . and we must expect to be the most miserable nation under the sun , if after the escape that we have made , we should again fall back into the same hands ; not only the old crime of heresy must be brought against us , but our presumption in daring to set our selves free , and to accept of the deliverance , which god has so wonderfully wrought for us , would be thought the greatest of crimes , and be aggravated by all that could be invented to make it look odious . we have in such a case the most deplorable state of misery imaginable to look for , all the hardships of prisons , all the cruelty of rough treatment , and after the lengthned misery of ill usage , such a terrible death , as they may think , will give us the most exquisite misery ; so that all the ease and pleasure we might hope for , should be to be speedily delivered by a quick execution out of their hands ; their temper and principles are of themselves cruel enough , but when these are sharpned by resentment and revenge , then new contrivances of cruelty are to be expected . this is that egypt out of which we are delivered , i wish i could say delivered . alas , ireland is not ! but is still in bondage with her children , and like to be a long scene of blood and misery , nor can our deliverance be compleat till that is perfected ; and tho we here are not at present in their power , yet it is but too evident that many wish we were . if these were the avowed members of that body , it ought not to surprize us , but that many who seem zealous against it , should yet by their whole conduct be carrying us back thither , is more amazing . can any man be so void of understanding , as to forget so soon what was so lately done ? or imagin that any change in the affairs of our enemies , can have changed either their principles or their hearts , unless it be to the worse ? and yet after all this there are not a few , that say plainly , would to god we were in egypt again , for it was then better with us than it is now . others are not so sincere as to speak out , but their actings speak for them . some are uneasy , because they can no more persecute their brethren . others , because they can no more insult over their neighbours . some are afraid of suffering a little of the great deal they deserve : while , on the other hand , others are acted with another extream of fury , and under the pretence of punishing past errors , seek only to gratify their own revenges , and so drive others to the common folly of all that are in any present danger , to wish for any thing that may deliver them from that , how fatal soever it may prove afterwards . these unruly agitations of mens minds on both hands , are the very plague that our enemies ought to wish to us , that while pharaoh pursues , we may stand still quarrelling with one another till he can overtake and destroy us ; and thus , instead of securing our selves against the common enemy , we create many new ones among our selves , and expose the whole to the rages of those who can have no mercy . the second circumstance of the affairs of the israelites was , that they were upon the point of being redeemed out of their bondage , and being made one of the most glorious nations that ever was : the prophecy relating to it was near the assigned period ; and it seems it had begun already to be understood , that moses was to be the person to be imployed in it , for we find here that he imagined they had known it , which shews that it was got even then into many hands . and now if we turn this towards our selves , here is a dawning to a happiness , and a deliverance begun , that carries with it all that is desirable to us . whether this is a beginning of that great restitution of all things , which is supposed to be held forth in prophecy , and to be near its accomplishment , is that which i will not undertake to affirm ; but this is certain , that since the first beginnings of the reformation , the face of the times never looked so bright towards that blessed work as it does at present . there was never such a happy conjunction of interests among those who professed it , as there is at present ; nor were ever these kingdoms , and the united provinces , in such a close conjunction as they are at this day . and on the other hand , the great persecutor of protestants has , by his violence and injustice , raised against himself so strong an alliance of princes of the same religion , that it is visible the signs of the times give us all the grounds of hope that we can propose to our selves ; nor can any thing disappoint all this , but first our sins that may provoke god to appear against us , and then our mutual animosities and quarrellings that may distract us at home . if men will forget their present danger , and only think of former provocations , if both sides are studying to aggravate matters one against another , and seeking and improving all the advantages they can find ; if the repeated interpositions of him , to whom , under god , we owe our present quiet , and our late deliverance , cannot inspire us with softer thoughts : if , i say , we continue firm to these ill-temper'd resolutions , what must the conclusion of all this be , but the ruin of religion , and the loss of liberty ? we will appear to all the world , as well as to all succeeding ages , the most unthinking , and the most blinded nation under heaven , the least sensible of religion , and the least capable of liberty ; that have not the regard due to the one , nor the sense and the vertue necessary for the other ; and that after all the noise we have made about religion , that we have none at all ; and that after all the concern we have shewed for liberty , we neither deserve it , nor can maintain it . upon our behaviour at present depends all the prospect that , humanely speaking , we can possibly have of our religion 's not being wholly extirpated , at least in all these parts of the world. if in this fermentation and crisis the design miscarries , there is nothing so black and dismal , as that which we ought to look for . we will be despised by all our enemies , as much as we are now hated by them ; we will fall unregarded and unpitied ; and if such a misery is reserved for us , we shall have one aggravation of it , that as the damned in hell are supposed to curse and reproach one another , so if we fall again into a state of persecution , both sides will be reproaching , and next to cursing one another for it . weaker minds will be struck with this , that the miscarriage of so great a design , that was carried on so far with such unlook'd-for successes , looks as if god had only let things go so far of our side , that all the world might see in our mismanagement of them , that we are under a curse which no successes could remove , and under a madness that was pass'd all cure. what prospect can we have , or whither can we so much as think of flying , if our present settlement should be overturned ? the view is so terrible , that if that should happen , the thing which next to it a good man would chiefly fear , must be his own out-living it , and not perishing in it ; since after such a miscarriage , nothing beside miracle could retreive that , without which life would be a perpetual burden to a wise or a good man. these are not words of pomp , nor the undue aggravations of a misery , which can never be fully exprest in words , and which i pray god may never be felt in deed by us . at such a time as this , is it fit for us to raise up into our thoughts the unreasonable remembrance of all the errors and follies into which the weakness and credulity of some may have led them , who yet as soon as they saw how they had been deceived , seem'd sensible of former faults , and stood firm afterwards ? if , i say , all these things are to be canvassed with rigour , how can it be hoped that mens minds should ever be setled or freed from those apprehensions that may tempt them to think of securing themselves at any rate ? and on the other hand , men whose passions have once so fatally misled them , as not only to be concerned in the shedding of innocent blood , but in the exposing the whole nation to be destroyed , ought not to suffer the like passions to return afresh upon them , to the keeping up and heightning our differences , and to the reviving our animosities , by a pretended zeal for the church , which they have once already endangered to the highest degree ; it were more modest and becoming in them to be silent and retired , than to study still to trouble our waters , and to sow the seeds of new dissentions among us , and so commit new faults instead of repenting of old ones : all these indecent errors of all sides concur , to let us see how far we are yet out of the way , and give us reason to conclude , that our deliverance was too quickly wrought for us ; that we were not long enough in distress , and that we are not yet wholly purged from our dross , but that we must go thro a fiery trial , which will either purge us more entirely , or consume us quite . but if after all that heat which we are raising in our selves , or in others , we would grow so calm and so wise , as to remember that we are brethren , this would quickly give us another view of things , and make us see our madness while we are so much worse than the two israelites in my text , who did wrong one to another , for we wrong our selves and our common concerns in the wrongs that we do to one another . are not the hard speeches we throw out , and the severe words that we fasten on one another , injuries of a very high nature ? we first hate one another , and then study to render one another as odious , both to our selves and to all the world , as possibly we can : we are possess'd with a spirit of jealousy and distrust , which makes us easily believe all the ill that we can hear of those that differ from us , and to create to our selves groundless apprehensions and fears ; and when such an ill temper has once corrupted us , we are easily led to all the injustices that do follow parties and divisions on the account of religion . god be thanked for it , that there is an end put to all persecution in matters of conscience ; and that the first and chief right of humane nature , of following the dictates of conscience in the service of god is secured to all men amongst us ; and that we are freed , i hope , for ever , of all the remnants of the worst part of popery that we had too long retained , i mean , the spirit of persecution . if this gives uneasiness to any , it shews that their eye is evil , because the eye of our legislators has been good towards those , who tho they may be mistaken in their notions , yet have still the rights of men and of christians . but after all this it is to be remembred , that men may be still persecutors , though they are not able to persecute any longer , according to our saviour's charging the guilt of intended sins on those who never acted them : for as long as we entertain hatred and malice in our hearts , and wish that it were in our power to do hurt to others , so long we become guilty before god , and so do wrong to our selves , though we are not in condition to do them any ; but if we do them all the wrong we can , we shew what our tempers are , and that we would do more if it were in our power . if we love to keep up old differences , or to create new ones , if we will continue to make the terms of communion with us as strait as possibly we can , and shut out all persons , as much as in us lies , from joining labours with us , because they do not in all things think as we do : if we will by turns imploy all the interest we have in any turn of government that is kind to us , to do wrong to others , either by loading them with false accusations , by aggravating some lesser matters , or by an undue prosecution of real , but repented of faults ; all these are the several instances , in which an injurious temper shews it self ; and while such things are among us , we are under the guilt that is charged on these israelites in my text , who though they were brethren , yet did wrong one to another . while we are so liberal in throwing out of lies and slanders , or at least , while we do so easily believe them , and so willingly report them , we shew that whatsoever our want of power to do mischief may be , yet that our inclinations are still full of malice and wickedness . and while we are under the power of such ill tempers , we are far enough from the blessedness of brethren that dwell together in unity : indeed this disease is gone too far to admit of any other cure , but what must come down from above from the god of love , through the effusion of the spirit of love and peace . the corruption that is rooted in our natures , is too deeply fixed there to be cured any way , but by an interposition of a divine power . we see that neither the consideration of reason nor of interest ; neither the sense of honour , nor the apprehension of danger , are strong enough to prevail over the prejudices of our education , or those angry impressions which we have so long cherished in our selves and in others , that perhaps we are now scarce masters of them , and therefore since the disease has gone so deep , we must look up to him who alone can cure it ; we must all consider , that such an evil spirit prevailing among us at such a time , is a plain indication of gods anger that is kindled against us . therefore before this proves our ruin , let us all turn to god with our whole hearts , and repent us of the evil of our ways , and cry mightily to him , that so he may arise , and save , and deliver us , who by our sins and our divisions are brought so very low , and who must yet fall into the most abject and miserable state possible , if god do not bless us with a healing temper , and with healing counsels , that so we may go on to perfection , and compleat those great things which god has begun to work for us , and in which we our selves have fatally stopt the course of his mercy to us , and that we may both live as christians , and love as brethren ; that the god of love and peace may delight to dwell among us , and bless us , that this church may become more and more , that which she truly is , the praise of all the churches , and the ioy of the whole earth , and that every one of us in our own particular may , at last come to dwell in those regions above , where all are made perfect in love ; which may the god of love grant us , for the sake of him that loved us , and that gave himself for us ; to whom be glory and dominion for ever . amen , finis . books lately printed for richard chiswel . t●…e case of allegi●…nce in our present circumstances considered , in a letter from a minister in the city , to a minister in the country . a breviate of the state of scotland in its government , supream courts , officers of state , inferiour officers , offices and inferiour courts , districts , jurisdictions , burroughs royal , and free corporations . fol some considerations touching succession and allegiance . 4 to reflexions upon the late great revolution : written by a lay-hand in the country , for the satisfaction of some neighbours . the history of the dissertion ; or an account of all the publick affairs in england , from the beginning of september 1683. to the twelfth of february following . with an answer to a piece call'd the dissertion discussed , in a letter to a country gentleman . by a person of quality . k. william and k. lewis ▪ wherein is set forth the inevitable necessity these nations lie under of submitting wholly to one or other of these kings ; and that the matter in controversie is not now between k. william and k. iames , but between k. william and k. lewis of france for the government of these nations . a sermon preached at fulham , in the chappel of the palace upon easter day 1689. at the consecration of the right reverend father in god gilbert lord bishop of sarum : by anthony horneck , d. d. the judgments of god upon the roman catholick church , from its first rigid laws for universal conformity to it , unto its last end. with a prospect of these near approaching revolutions , viz. the revival of the protestant profession in an eminent kingdom , where it was totally suppressed . the last end of all turkish hostilities . the general mortification of the power of the roman church in all parts of its dominions . by d●…ue cressener , d. d. a discourse concerning the worship of images ; preached before the university of oxford : by g. tully sub-dean of york , for which he was suspended . two sermons , one against murmuring , the other against censuring : by symon patrick . d. d. now lord bishop of ●…hichester . an account of the reasens which induced charles the second , king of england , to declare war against the states-general of the united provinces in 1672. and of the private league which he entred into at the same time with the french king to carry it on , and to establish pope●…y in england , scotland , and ireland , as they are set down in the history of the dutch war , printed in french at paris , with the priviledg of the french king , 1682. which book he caused to be immediately suppress'd at the instance of the english ambassador . fol. an account of the private league betwixt the late king iames the second , and the french king. fol. dr. vvake's sermon before the king and queen at hampton-court . dr. tenison's sermon , before the house of commons , iane 8. 1689. mr. tully's sermon of moderation , before the lord-mayor , may 12. 1689. an examination of the scruples of those who refuse to take the oath of allegiance . by a divine of the church of england . a dialogue betwixt two friends , a iacobite and a vvilliamite ; occasioned by the late revolution of affairs , and the oath of allegiance . the case of oaths stated : 4 to . a letter from a fr●…h lawye●… to a●… english gentleman ▪ upon the pr●… revolu●… 4 to . the advantages of the present settlement and great 〈◊〉 of a 〈◊〉 . the interest of england in the preservation of ireland ▪ the answer of a protestant gentleman in ireland to a late po●…ish letter of n. n. upon a discourse between them , concerning the present posture of that country , and the part fit for those concern'd there to act in it . 4 to . an apology for the protestants of ireland , in a b●…ef narrative of the late revolutions in that kingdom ▪ and 〈◊〉 account of the present st●…te thereof : by a gentleman of q●…ty ▪ 4●… . a true representation to the king and people of england 〈◊〉 matte●… were carried on all al●… in ireland by the late king iames , in favour of the i●…ish papi●… there , from his accession to the crown to the 10th of april 1689. the mantle thrown off : or the irish man dissected . 4 to . reflections upon the opinions of some modern divines , concerning the nature of government in general , and that of england in particular . with an appendix 〈◊〉 ●…o this matter containing ▪ 1. the seventy fifth cano●… of the council of 〈◊〉 2. the original articles in latin , out of which the magna charta of king iohn was ●…amed ▪ 3. the true magna charta of king iohn in french : by which the ma●…na charta in ma●…h . paris is cleared and justified ▪ and the alterations in the common magna charta discovered . ( of which see a more particular account in the advertisement before the appendix . ) all three englished . the 〈◊〉 of non-resistance or pa●…ve o●…edience no way concerned in the 〈◊〉 〈◊〉 depending between the willia●… ac●… the i●…es . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 historia 〈◊〉 〈◊〉 inter orthodoxos & ●…ac 〈◊〉 descri●…it , dige●…t h●…cus wha●…ton , a. m. 〈◊〉 archie●… 〈◊〉 a sacris domesticis . a discourse concerning the unreasonableness of a new seperation on account of the oath●… with an answer to the history of p●…ssive obedience . a discourse concerning the 〈◊〉 c●…mission opened in the ierusalem ▪ chamber ▪ 〈◊〉 10. 1689. taxes no charges : in a letter from a gentleman to a person of quality : shewing the nature ▪ 〈◊〉 and ●…enefit of 〈◊〉 in this kingdom ▪ and compared with the impositio●… of ●…oreign states . together with the improvement of trade in time of war. a discourse of the necessity of encouraging 〈◊〉 industry : wherein is plain●… proved ▪ that luxury and the want of 〈◊〉 labour , became the ●…in of the four grand 〈◊〉 of the world in the former age , a●… of spain and other 〈◊〉 in this ; and the promot●…g of m●…al tra●… ▪ the rise of dutch , german●… , &c. parallel'd and 〈◊〉 〈◊〉 and 〈◊〉 to be practi●… under the present 〈◊〉 of 〈◊〉 a se●…mon preached at the a●…zes at 〈◊〉 july 8. 1689. by iohn 〈◊〉 m. a. vicar of low-leyton in essex . the bishop of salisbury's sermon before the house of peers . nov. 5. 1689. notes, typically marginal, from the original text notes for div a30343-e280 gen. 15. 13. joel 2. 3. exod. 5. 17. exod. 16. 3. mal. 2. 8 , 9. jer. 10. 21. 1 pet. 1. 22. 1 cor. 9. 20. phil. 1. 15 , 18. luke 13. 34. the substance of two sermons one touching composing of controversies, another touching unity of judgement and love amongst brethren : preached in two honourable conventions of parliament : the former, jan. 27, 1657, the other, feb. 4, 1658 / by edward reynolds ... reynolds, edward, 1599-1676. this text is an enriched version of the tcp digital transcription a57167 of text r1300 in the english short title catalog (wing r1291). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 72 kb of xml-encoded text transcribed from 22 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a57167 wing r1291 estc r1300 11781874 ocm 11781874 49105 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a57167) transcribed from: (early english books online ; image set 49105) images scanned from microfilm: (early english books, 1641-1700 ; 546:7) the substance of two sermons one touching composing of controversies, another touching unity of judgement and love amongst brethren : preached in two honourable conventions of parliament : the former, jan. 27, 1657, the other, feb. 4, 1658 / by edward reynolds ... reynolds, edward, 1599-1676. [4], 38, 32 p. printed by tho. ratcliffe for george thomason ..., london : 1659. imperfect: second sermon lacking on film. reproduction of original in cambridge university library. eng concord. a57167 r1300 (wing r1291). civilwar no the substance of two sermons one touching composing of controversies. another touching unity of judgement and love amongst brethren. preache reynolds, edward 1659 12960 9 165 0 0 1 0 142 f the rate of 142 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2003-12 tcp assigned for keying and markup 2004-01 apex covantage keyed and coded from proquest page images 2004-02 olivia bottum sampled and proofread 2004-02 olivia bottum text and markup reviewed and edited 2004-04 pfs batch review (qc) and xml conversion the substance of two sermons one touching composing of controversies . another touching unity of judgement and love amongst brethren . preached in two honourable conventions of parliament . the former , jan. 27. 1657. the other , feb. 4. 1658. by edward reynolds , d. d. london , printed by tho. ratcliffe for george thomason at the sign of the rose and crown in st. pauls church-yard , 1659. honoratissimis , amplissimis , consultissimis d. d. harum nationum senatoribus in magno concilio , ardua reipub : negotia assiduo & indefesso studio tractantibus binas hasce conciones de controversus inter fratres componendis sedandisque unam : de fraternâ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} & {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} alteram in summi honoris debitique obsequii testimonium . d. d. c. e. r. phil. 3. 15 , 16. let us therefore as many as be perfect , be thus minded : and if in any thing ye be otherwise minded , god shall reveale even this unto you . nevertheless , whereto we have already attained , let us walk by the same rule , let us minde the same thing . the a head and the members , christ and his people make up but one christ , and one church ; and this church like jerusalem a b city compacted within it self , wanting neither comlinesse to allure the love of those that behold it , nor strength to subdue the power of those that resist it . and in this building by how much the more curious the compacture is , by so much the greater is the deformity and danger of any breach therein , whether by heresie , which untieth the bond of faith , or by schisme which breaketh the bond of love . christ is c a prince of peace , and his church a kingdom of peace . when he d came into the world he brought peace with him , and when he departed , he e left it behind him : there is f nothing more contrary to the nature of the church , nothing more advantagious to the enemies of it , nothing doth more tempt hypocrites to forsake it , or strangers to despise it , then the distractions and differences which are fomented within it . what sad breaches are crept into the church of god in these nations , no man but he that is a stranger in israel , that dwelleth at the antipodes can be ignorant of . what great reason there is to have sad and mournfull thoughts of heart for the divisions of reuben , for the differences and distractions which are amongst us , every good man doth easily apprehend ; how much it is incumbent upon those whom the prophet calleth healers , isa. 3. 7. to put to their helping hand to prevent further ruines , and to close up the breaches of sion again , it is needless for me to prove . since therefore so long as we know but in part , and prophesie but in part , it cannot be but that there will be variety of judgements in the church , i have deemed it not incongruous or unbeseeming this present service , to open unto you out of these words of the apostle , such an heavenly way of calming and pacifying differences , as that no common adversarie of our religion or prosperitie may make any use of them against us . the apostle having ver. 3. warned the philippians to take heed of dogs , and evill workers , who endeavoured to corrupt the doctrine of the gospel by mingling circumcision and other legall observances therewith , shewing that though he had as many legall priviledges to rejoyce in as any of them , yet he cast them all away , and esteemed them losse and dung , for the excellency of the knowledge of christ , and his interest in him and his righteousness ; & the communion he had with him in his death and resurrection ; he then proceedeth to exhort the church to imitate his example , to prefer christ above all , to presse forward unto more holiness and perfection , and in case of differences of judgment , to wait in the use of means upon god by his word and spirit to reveale his counsel further unto them , and by their holy lives , loving affections , and united ends to prevent the danger , which otherwise their different opinions might expose them unto . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} as many as be perfect ] there is a double perfection , perfectioviae , and perfectio patriae , perfection attainable in our way to heaven , and perfection expected in our heavenly country it self , opposed unto the other as the whole to the part . when that which is perfect is come , then that which is in part shall be done away , 1 cor. 13. 10. perfection in the way is two fold , 1. created perfection , that habit of originall justice whereby adam was enabled exactly to perform that obedience which in the law written in his heart god required of him , and thus no man , christ only excepted , hath since the fall been a perfect man , eccles. 7. 29. 2. restored and evangelicall perfection . and this again is twofold , perfection of integrity and sincerity , perfection of parts , as the childe hath all the parts of the parent , and the believer as soon as regenerated hath all the members of the new man , grace for grace wrought in him . and perfection of maturity or proficiency , perfection of degrees , as beza here rendreth the word by adulti , men grown up unto a greater measure of spirituall knowledge and grace . as many then as are sincere , upright , and humble hearted , how great a progresse soever they have made in the grace and knowledge of god , must yet all of them be thus minded . it is not a precept belonging unto babes onely , but apostles and prophets , and the holiest of saints must be thus minded , must renounce all carnall confidence , all self performances , must suffer the losse of all , and esteeme himself a great gainer by the bargaine , to win christ , must acknowledge his own imperfection , and be still contending unto more holiness . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ] if any of you be so carnall , as through the cunning of false teachers , and through ignorance and unacquaintance with our selves , or with christ , are seduced to think otherwise , i doubt not but he who hath already called you , will rescue you out of the hand of so dangerous an errour , if by faith and prayer you attend upon the word of truth , and yeild up your selves to be taught thereby . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ] nevertheless , whereunto we have already attained , let us walk , or , we ought to walk , &c. so the words are an exhortation grounded on the tondition , whereby the former promise is limited . if we be carefull to walk in obedience and love , according to the light which already we have received , the lord will reveale more of his will unto us , using the light we have , will be a very ready means for the obtaining of more . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ] to walk by the same rule , there seemeth to be a double metaphoricall allusion in the originall words , the one to a military march , wherein a souldier keeps his proper rank and station , and obeying the order and rule which his commander gives . the other to an agonisticall or athleicall rule , wherein was drawn a white line by which the running of the horses was to be guided , as the learned civilian petrus faber in the second book of his agonisticon hath observed . this line or rule in our christian race is the word of god , the rule of faith , love , and a christian life , called walking in the spirit , gal. 5. 16. walking according to rule , gal. 6. 16. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ] the same with being {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , like minded , of one accord , of one judgement . let not the perfect despise the weak , let not the weake judge the perfect , but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in these fundamentall articles wherein we all agree in that common salvation unto which we all contend , let the piety of our lives in walking by the same rule of faith and love , the unity of our judgment , the concord of our affections , the concurrence of our ends , our consent and delight in the same truth ( all which are intimated in the words {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) let all this declare to the church of god and to our own consciences , that in our differences , christ notwithstanding is not divided , but that amidst the variety of our opinions , the purity , piety , and peace of the church is still preserved , and let these things likewise predispose and qualifie our hearts to admit of the revelation of further truth out of the word , and so make way to the reconciling of those differences which are yet amongst us . this i take in brief to be the scope and meaning of the text . wherein we have 1. the difference inter adultos & seductos in the church between perfect christians , and christians seduced . 2. the variety of judgements and opinions , which by reason of that difference may grow . 3. the right way of reconciling those differences . and that is 1. an humble submission of judgement , and willing attendance in the use of means upon divine teaching , god shall reveale even this unto you . he wil lead his people into all necessary truth , and give them all things requisite to life and godliness . 2. to have an {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , some main fundamentall doctrines wherein the dissenting parties doe all agree , which may be the measure and touch-stone of all other doctrines , to hold nothing which is either inconsistent with the truth , or unbeseemlng the majesty of that foundation . 3. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} to walk exactly and in order according to the things wherein we agree , not to break our rank , or desert our station , contrary to the rules which we have received . so that two things are herein implyed . 1. piety of life , to live answerably to the truths we know . 2. sobriety , moderation and prudence of spirit , to serve god in the place and condition wherein he hath set us , and according to the measure of the rule which god hath distributed to us , 2 cor. 10. 13. that neither by an unsuitable conversation we bely the truths we hold , nor under any pretence of service we breake forth to attempt any thing in the church beyond the place and station wherein god hath set us . 4. to hold the truths wherein we agree in love , unity , and constancy , for why should not the many truths wherein we agree , teach us to joyn in love , which is a christian duty , rather then the few opinions wherein we disagree , cause breach in affection , which at best is an humane infirmity ? the word here used {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in the use of scripture usually noteth not a bare rationall and intellectuall act of the minde , but judicium practicum , such a judgement as hath an order unto practice , which is the same with sapere , to have a savoury relish of truth , and so to apply the minde unto it , as matth. 16. 23. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} thou savourest not the things that be of god , rom. 8. 5 , 6. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , &c. they that are after the flesh , doe mind the things of the flesh ; and they that are after the spirit , the things of the spirit ; for to be carnally minded is death , but to be spiritually minded is life and peace , col. 3. 2. if ye be risen with christ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , set your affections , have your mindes upon things above , phil. 3. 19. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , who minde earthly things , whose hearts , studies , inclinations , affections are earthly and brutish . we are not therefore barely to think the same things whereunto we have already attaind , to affirm them : but in the main , to agree with one another in the same ends and designs , that is , when we hold the same generall truths , in so holding {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to have the same purposes , to pursue the same intentions , to carry on the same designs of glorifying god , edifying the church , and saving one another thereby . these are the four excellent ways which the apostle in this text prescribeth to reconcile controversies , to close up divisions , to reduce calmness and serenity upon the face of a distracted and dilacerated church . we have briefly opened and analysed the words , let us now take a short review of them again for our further instruction and benefit . 1. we may observe a difference which the apostle makes amongst the members of the church : some strong , some weak , some perfect , some seduced , some listning to paul , and others to the concision . as on the same foundation , some parts of the building may be marble and cedar , other parts lath and tearing , some strong , and others ruinous . as in the heavens , so in the house of god , some stars differ from other stars in glory , 1 cor. 15. 41. he who hath the fulness of the spirit , and a residue to give still unto him that lacketh , doth yet blow by his spirit where he listeth , joh. 3. 8. and divideth to every one severally as he will , 1 cor. 12. 11. yet alwayes {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a measure only of knowledge , of faith , of grace , of every needfull gift , rom. 12. 3. which the apostle calleth the measure of the gift of christ , and the measure of every part , ephes. 4. 7 , 16. unto which measure there will ever , while here we are , be something lacking , 1 thes. 3. 10. they who have most , have not a fulnesse , except comparatively , and respectively to some special service , as zachary , elizabeth , stephen , barnabas and others are said to have been full of faith and of the holy ghost . otherwise the best must say , as our apostle here doth , not as though i had already attained , or were already perfect , but i follow after , and reach forth , and presse forward . some have need of milk , others of strong meat , some babes , others of fuller age , some unskilfull in the word of righteousness , others senses exercised to discern good and evill , heb. 5. 12 , 13 , 14. some fitches , some cmmmin , some bread-corn , isa. 28. 27 , 28. some have knowledge , and others weak consciences , 1 cor. 8. 7. some are first born , and they have five talents , a double portion of the spirit , as elisha had , 2 reg. 2. 9. matth. 25. 15. others are yonger children and have lower abilities , who therefore have not so large a stock , nor so noble a service . some children by reason of their strength do perform work , others by reason of infancy and infirmity do only make work , some are for the schoole , and others for the cradle , some for the field , others for the couch , some for duty , and others for cure , and yet all children . with such admirable wisdome hath god tempered the body that there might be a various love amongst the members , in the strong to the weak a love of care , in the weak to the strong a love of reverence , that the strong may learn to restore the weak , and the weak to imitate the strong , that by those who fall , the strong may learn to fear ; and by those that stand , the weak may learn to fight ; that the weak by the strong may be provoked to emulation , and the strong by the weak may be provoked to edification : that they who stand may be for the praise of christs power and grace , and they who fall for the praise of his patience and mercy , and that in the variety of different supplies unto the members , the fulness of the head may be admired . let not those therefore who have more eminent gifts superciliously overlook & despise their inferiour brethren , for who hath made thee to differ , or why dost thou glory as if thou hadst not received it ? rather thus judge , the more thy gifts are , the greater must be thy service to the church of christ here , and the greater thine accompts at his tribunall hereafter . and again , let not those who have not so great a measure , envy or maligne the gifts of others , for it is god who hath made them to excell , and why is thine eye evill , when thy masters is good ▪ rather thus consider , the head cannot say to the foot , i have no need of thee , and the best way to improve , and increase the gifts of god , is with humility and uprightness to imploy them . the apostle hath spent one whole chapter upon this argument to perswade christians from unbrotherly censures of one another upon difference of judgement in smaller things , rom. 14. pressing this duty by many reasons . 1. god who is the judge receiveth men into his favour notwithstanding their differences , therefore they ought not mutually to cast one another out of their own favour , vers. 3. 2. our brother is anothers servant , and not ours , therefore we ought not to make our will or judgment the rule of his , ( servants should have no will of their own , but their lords ) since god can and will keep him in service and from dangerous falls as well as us , vers. 4. 3. he walketh according to the light and perswasion of his heart , so that his failing is erroneous only , but not pertinacious , so long as he doth reverence light , and resolve that his heart shall not reproach him , he is docile and reducible by any clear conviction , his heart is god-ward , though he do sometimes miss his way , vers. 5 , 6. 4. we must all be accomptable to a common lord , and have thereupon work enough of our own to doe , and therefore ought not to make others accomptable unto us , we have none of us dominion over our selves , therefore not over others neither ; ver. 7. we have a lord , who dearly purchased the dominion over us , and before whose tribunal we must all give an account of our selves , vers. 8 , 9 , 10 , 11 , 12. 5. by judging , despising , and offending one another , we break the rules of christian charity , grieving and endangering the souls of our brethren , vers. 13. 15. we expose those good things wherein we agree unto reproach , vers. 16. and prejudice the great things of the kingdom of god , righteousnesse , peace , joy in the holy ghost ( which are the things which render us acceptable to god , and therefore should make us approved of one another ) by our uncharitabe altercations in smaller things , vers. 17 , 18. we hinder the peace and edification of one another , vers. 19. we minister occasion of falling , stumbling and offence to our weak brother , ver. 20 , 21. we abuse our liberty by making it a ball of contention , when we might enjoy it within our selves , without any such danger , ver. 22. we go about to entangle our weak brother by inducing him to act doubtingly , and without a warrant and perswasion of the lawfulness of what he doth , ver. 22 , 23. so then what ever be the differences amongst true believers , who agree in the great things of gods kingdom , the strong ought not to despise the weak , nor the weak to judge the strong , neither ought to hurt , grieve , wound , offend the hearts of one another , in as much as we are all fellow servants to one common lord , who will judge us all , and in as much as we are owned by that lord , and accepted , the weak as well as the strong , who doth not so much value us by the degrees of our knowledge , as by the sincerity of our love , who doth not reap any benefit by the difference of our services , but is pleased and glorified by the uprightness of our hearts , yea possibly is more pleased with the conscionable tendernesse of the weak brother that errs , then with the confident and inexpedient liberty of the strong brother who doth not erre . ii. we may here note wherein the perfection of a christian standeth , viz. in {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to think of christ , and think of himself as the apostle paul here did . 1. to shake off all self opinion of our owne righteousness , all morall presumptions and steshly confidence in any performances of our own , in our most zealous and blameless conversation , they are good in genere viae as paths to heaven , not in genere causae , as proper causes on which we may depend for salvation . he that living in the country hath a rich office given him freely in the city , must travell from the country to the city if he will enjoy it , but he must not ascribe the enjoyment of it to his own journey , but to his patrons bounty . we must be dead in our selves if we will be alive by the life of christ , we must suffer the losse of all , and esteem it an excellent , bargain for the gaining of him , we must not establish our own righteousness , if we will be found in his , the a nearer any soul comes unto god , the more it learns to abhor it self , by his light discovering its own deformities . the b angels cover their feet and their faces , c moses exceedingly fears , d elias wraps his head in his mantle , the e prophet isaiah cries out i am undone , and holy job , mine eyes seeth thee , therefore i abhor my f self , the greater our approaches and acquaintance is with god , the lower our thoughts will be of our selves , the stars disappear when the sun riseth . though heaven be high , yet the more there is of heaven in the soul , the more humble and low it is . mountains must be level'd to make a way for christ . as the g orator said of trajan te ad sydera tollit humus , that his walking on the ground raised him in the estimation of his people unto heaven , we may say of an heavenly soul , te ad humum caelum deprimit , the more heavenly , the more in the dust . qui deo placet sibi de se nil relinquit , h the more we study to please god , the more nothing we are in our selves . 2. to rejoyce in the lord , and in his righteousness alone . i will make mention of thy righteousness , of thine onely , saith the psalmist , psal. 71. 16. all mine own is as a menstruous cloath : so true is that of st. austin , i justitia nostra potius in remissione peccatorum constat , quam in perfectione virtutum . 3. to have communion and conformity to christ in his death and resurrection by inchoate holinesse , by mortifying our earthly members , & glorifying god in an heavenly conversation . k the love of christ constraining us to dye unto sin , because he died for it , to give our selves l living sacrifices unto him who was pleased to give himself a dying sacrifice for us . m for our own we are not , but his that bought us , n as the civil law saies that a redeemed captive is his that bought him , per modum pignoris , though not per modum mancipij , till he can restore the price by which he was redeemed . this we can never be able to doe , therefore we must ever be the servants of him that bought us . 4. to be alwaies so tenderly affected with the sense of our own manifold imperfections , and coming short of the glory of god , that thereby our hearts may be the more inflamed , by an heavenly ambition and noble pursuite , to press forward in the use of all holy means , unto more neernesse and intimate communion with the lord christ . the lord is pleased here in the church militant , in the land of temptation , by such slow and slender progresses to renew his servants , a ut sit quod petentibus largiter adjiciat , quod confitentibus clementer ignoscat , as austin excellently speaks , that there may still be a residue of spirit and grace wherewith abundantly to answer the things which are desired , and mercifully to pardon the sins that are confessed , that every mouth may be stopped from its own praises , and opened in the praises of god , from whence it cometh to pass that gods servants , being alwaies b displeased with their present imperfection , do presse forward unto that whereunto they have not yet attained ; like the waters of the sanctuary from the ancles to the loins , the water of life within them never giving over flowing , untill it spring up unto eternal life , joh. 7. 38. that those sins which in our c justification are remitted , may be so daily in our sanctification weakned and diminished , that at last in our salvation they may be utterly removed . d hic enim non peccare praeceptum , in caelo praemium . in this life not to sinne is our duty , in the next it shall be our reward and glory . thus as christ never gave over his work on earth , till he had brought it to a consummation , joh. 19. 13. nor will give over his work in heaven till that likewise be pronounced consummate , rev. 16. 17. 21. 6. for he must reign till he hath put down all authority and power , 1 cor. 15. 24. that he may save to the uttermost those that come unto god thorow him , heb. 7. 25. so the servants of christ rest not in any past performances , are not weary of well doing , but labour to perfect holinesse in the fear of god ; as by repentance they break off their sinnes and do not finish them , ( of which we read , dan. 4. 24. jam. 1. 15. ) so by a continual progress of sanctification they labour to increase more and more , 1 thes. 4. 1. to grow in knowledge and in grace , 2 pet. 3. 18. till they come to be perfect men , and to that measure of the stature of the fulnesse in christ which he hath intended for them , that they may be compleat in him , and filled with all the fulnesse of god , ephes. 4. 13. col. 2. 10. ephes. 3. 19. thus as in the body , so in the soul , hunger is usually a sign of health , and the greater our present perfection is , the greater will be our longings after more perfection . no man in those dayes was nearer god then moses was , and no man ever made , if i may in a spiritual sense so call it , a more ambitious prayer then moses did , exod. 33. 18. i beseech thee shew me thy glory . as absalom when he was brought from banishment , aspired higher to come into his fathers presence , 2 sam. 14. 32. so the soule when it is once delivered from the thraldom of sin , is still more & more ambitious of neerer approaches and accesses unto god , rom. 5. 1 , 2. psal. 42. 2. in these things consisteth the highest perfection attainable here , in remission of sin , in the gift of righteousness , in conformity to the death and resurrection of christ , in an humble and penitent apprehension of our own failings , in renouncing all carnall confidences , and in an importunate and indefatigable contention unto more grace and glory . iii. in that the apostle saith , if in any thing ye be otherwise minded , viz. touching legall rites , and mosaicall ceremonies , or touching the doctrine of christian perfection , and the weakness of your present graces and attainments , the lord will in due time out of his word , and by his spirit , if you be carefull in the use of means , and attendant upon his teaching , reveal the same unto you . we may from hence learn , that in the best ages of the church there have been , and therefore we cannot expect but that there ever will be , varieties and differences of judgment amongst the members thereof ; 1. while we know but in part , and prophesie but in part , 2. while there is difficultie in the disquisition of truth , 3. weaknesse of judgement in men to make that inquirie , 4. carelesnesse to try the spirits , and to prove all things , 5. prevalency of some lust or spirituall interest darkning the mind , and entangling the judgment . 6. credulity in attending unto false teachers , 7. itching ears , affecting and hankering after novell suggestions . 8. a too great reverence to the persons of men , having them in admiration , and giving our selves up by a blinde obedience , and implicite faith unto their hands , 9. while there is sleepinesse and inadvertency in the labourers , 10. cunning and sedulity in the adversaries . 11. unweariednesse in circumambulation and supersemination of the envious man , we cannot expect but there will be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , men that will not in all things agree with their brethren , we cannot wonder to see some corne in the field of the church smutted and mildewd , and kept back from maturity by the twisting of weeds about it . when we remember the angry dissentions between the a western and eastern churches in the case of easter , the sad differences b between the roman church , and the affrican and other churches , in the businesse of rebaptization in the daies of cyprian , the dolefull c dissentions between chrysostome and epiphanius breaking forth into mutuall imprecations , the great breaches in many famous and ancient synods , the differences of judgement between cyrill and theodoret , basil and f damasus , g austen and hierom , h hierom and ruffinus , i rhemigius and hincmarus , k peter of alexandria and miletius , when they were both in prison and confessors for the truth : and of late years in the dayes of ed. 6. between l ridley and hooper , afterwards martyrs , and in queen maries m dayes between the english protestants in exile for true religion ; nay when we consider that a barnabas and a paul had there contention , act. 15. 39. that a peter and a barnabas had there dissimulation , gal. 2. 11 , 12 , 13. that the apostle hath told us , that there would be some in the church who would build upon the foundation silver and gold , and others hay and stubble , 1 cor. 3. 12. that some were for paul , and some for apollo , and some for cephas , and others for none of them all , but for christ without their help , 1 cor. 1. 11 , 12. that our saviour hath said , necessary it is that offences come , math. 18. 7. and the apostle there must be heresies or sects , 1 cor. 11. 19. n that the victory of truth , the malice of satan , the hypocrisie of men , the constancy of the perfect , the frailty of the seduced , the compassion , and patience of the lord may be discovered , well may we , as our duty is , wish , and pray , and project for unity in the church ; but till satan , and all the enemies of the church be chained up , and the members thereof have attained unto their full stature , there cannot be expected such an universall consent of judgments , and harmony of doctrines even amongst good men themselves , as shall not admit of some varietie and dissonancy . iv. in this case of unavoidable differences amongst good men , there ought to be mutuall charity , meekness , moderation , tolerance , humanity used , not to judge , despise , reject , insult over one another , not to deale with our weaker brethren , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} sed {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as with aliens , but as with brethren , not to poceed presently unto seperation , rejection , anathematization , but to restore those that are overtaken with any errour with the spirit of meeknesse . the apostle suffered some things {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the exigences of the church requiring it , which in other cases they did not allow , they allowed jewish ceremonies , some time and leisure for an honorable interment . we finde optatus forcing even upon the donatists the name of brethren . it was grave advice of gregory nazianzen in such disputes , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to decline all exasperations , to use all meekness and condescention , so farre as our duty to truth will give us leave , that so though we cannot reconcile the judgements , yet we may gain the affections of our brethren . it is noted of basil that in the controversie concerning the holy spirit , he forbore all unwelcome words , and phrases , whereby the contrary minded were exasperated , and the unstable startled and made jealous , and used such milde insinuations as might win and confirm men in the truth . for a more particular stating of this point . let us 1. distinguish of opinions . some are in the foundation , in those necessary doctrines upon which the house of god is built , 1 cor. 3. 9 , 10. heb. 6. 1. matth. 7. 24. the errors contrary wherereunto are pernicious and damnable , 2 pet. 2. 1. some are only in the superstruction which do not so neerly touch the vitalls and essentials of religion , which are not fidei but quaestionum , as austin somewhere distinguisheth . such were in the apostles time disputes touching meats , and drinks , and dayes , and things indifferent , rom. 14. 5 , 6. and in our dayes touching forms of discipline and goverment in the church , wherein men abound in their own sense , with meekness , and with submission to the spirits of the prophets . 2. we are likewise to distinguish of persons , fome are seducers , who out of pride , enmity against the doctrine which is according unto godliness , carnall ends , desire of advantage and domination , do sow tares in the church , and labour to cause rents and divisions therein . such were hymeneus , philetus , diotrephes , c. others are seduced people , who through ignorance and credulity are led away captive by the cunning craftiness of those who lie in wait to deceive , 2 tim. 3. 16. eph. 4. 14. again some are pious , meek , and peaceable men , others are of turbulent and tumultuating spirits , who love to kindle flames , and to foment divisions , and to fish in troubled waters . joachim . camerarius in the life of melancthon complaineth of the faction of flacius illyricus upon this accompt who loaded with challenges and reproaches as betrayers and deserters of the truth , all who were not as flagrant and vehement as themselves , contrary to the meek temper of that good man , who would have all things which might without wickedness and with a good conscience , be endured , rather then new wounds to be inflicted upon the church of christ . these things being premised , we conclude ; 1. that there can be no syncretisme or accommodation in case of differences , where the differences are against the foundations of faith , worship , obedience , and holiness , there can be no agreement between light and darkness , christ and belial , damnable heresies , and the doctrine according unto godliness , 2 cor. 6. 14. 17. 1 cor. 10. 21. we must depart from the impurity of hereticall synagogues , isa. 52. 11. gal. 1. 8 , 9. hereticks are to be admonished , and in case of pertinacy to be rejected , tit. 3. 10. therefore there may be no brotherly concord or coalescency with them : but seduced persons are to be by the spirit of meekness and gentleness instructed , and if it be possible be wonne unto the truth , and delivered from the snare of the divel . 2. though the differences be not prima facie , so dangerous , yet notwithstanding if it be evident that they be purposely sowed by men of turbulent and ungracious spirits , meerly to kindle flames , and foment divisions , to lay the foundation of perpetual broiles and jars in church and state , to gratifie the common adversary of the reformed churches , and to be subservient unto his ends and designs , in this case the apostle hath taught us to mark such men , and to take heed of them , rom. 16. 17. and would not give place by subjection for an hour unto them , gal. 2. 4 , 5. 3. where a syncretisme and agreement is allowable , yet we must love and joyn peace and truth together , zach. 8. 19. we must not betray the truth , or dissemble it , or make a mixture of truth and falshood , a kind of samaritanisme in religion ( for of them it is said that they feared the lord , and served their own gods , 2 reg. 17. 33. and therefore gods people would not admit them into the society of building gods house , ezra 4. 1 , 2 , 3. ) we must not adde or diminish one jot or title to or from divine truth , or temper and reduce it to the rules of meer humane wisdom . jeroboam , and abaz acted beyond their power , when they set up ways of worship , subservient unto carnal interest , and not according to the will of god , we can do nothing against the truth , but for the truth , 2 cor. 13. 8. math. 5. 18 , 19. deut. 4. 2. 4. when the foundations and necessary doctrines of law and gospel , of faith , worship , and obedience are safe , and on all sides unanimously embraced , there in differences of an inferiour nature , which do not touch the essentials , and vitals of religion , mutuall tolerance , meeknesse , and tenderness is to be used , as amongst brethren , and fellow members . in the body , if a finger have a gangraene in it , which cannot be cured , the body cannot without danger of deadly infection hold communion with that member , and therefore it is severed and cut off , ne pars syncera trahatur ; but if it have onely a bile , or some other less dangerous sore , the other parts love and cherish it , and are not at all cruel and churlish unto it . and this is consonant to the doctrine of sciptures , which teacheth the strong to bear with the infirmities of the weak , rom. 15. 1. the spiritual to restore their brethren with meeknels , gal. 6. 1. the members to have the same care of each other , 1 cor. 12. 25. to do nothing through strife , or vanglory , but in lowliness of minde to esteem others better then our selves , phil. 2. 1 , 2 , 3. with lowlinesse , meeknesse , long-suffering , to forbear one another in love , endeavouring to keep the unity of the spirit , in the bond of peace , ephes. 4. 2 , 3. to follow peace with all men , with whom we may retain holinesse too , heb. 12. 14. peace is the ornament and honor of religion , psal. 133. 1. and the wisdom which is from above is first pure , and then peaceable , gentle , full of mercy , jam. 3. 17 , 18. god is a god of peace , and christ a prince of peace , and his legacy to his church , was a legacy of peace , hereunto he hath called us , to be all of one mind , and to love as brethren , 1 pet. 3. 8 , 9. love and a spirit of unity and peace is the new commandment , the oyntment which ran down from the head to the members . he that is not a man of peace , cannot be a man of god , this is an oyntment which belongs only to christs body , exod. 30. 33. divisions are fruits of the flesh , 1 cor. 3. 3. contention a childe of pride prov. 13. 10. light vapors many times come down in great tempests , and light differences through pride may grow into great stormes , whereas love covereth a multitude of sins , 1 pet. 4. 8. . and as it is consonant to the will of god , so it is greatly beneficiall to the common body . 1. hereby we shew forth the communion of saints , that we are all members of the same body , when we seek every man anothers wealth , 1 cor. 10. 17 , 24. one body is animated by one spirit , ephes. 4. 4. hereby we are known to be christs disciples , joh. 13. 34 , 35. 2. hereby we jointly promote the welfare of the whole body , whereas biting and devouring is the way to be consumed , gal. 5. 15. 3. hereby we prevent the insultations , and advantages of common enemies , when we fall out amongst our selves , hoc ithacus velit , & magno mercentur atridae . 4. hereby euen ciuill interest and safety is preserved . charity is a bond which keeps things fast together , col. 3. 14. a whole faggot is not easily broken , cut away the bond , and then without further breaking the sticks will fall one from another . i will conclude this point with two good sayings of renowned calvin , the one touching luther , though saith he , he should call me divel , yet i will still esteem of him as of an excellent servant of jesus christ . the other of another person who is not there named , such a man saith he is a sincere minister of christ , a godly and a moderate man , therefore though he dissent from us , i will not cease to love him still . v. i shall now proceed to speak a few words touching the rules which the apostle giveth for reconciling difference in the church : whereof the first is , to attend upon god in those means and waies whereby he is pleased to reveale his truth unto us , to dispossesse our selves of prejudice and partiality , and with candid affections & judgments to try the spirits , as being assured that in all points needful unto life & godliness , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , he who hath already revealed that wherein we agree , will also reveale that wherein we differ , if with meekness of spirit , without wrath and cavillation , we doe waite upon his word . and the means thus to doe , are 1. to study the scriptures , which are the alone rule of all controversies , and are able to make us wise unto salvation , and throughly to furnish us unto every good work . 2. to attend on the ordinances which open the scripture unto us , the ministery which christ hath erected for this very purpose to perfect the saints , and to bring them by the unity of the faith , and knowledge of the son of god unto a full stature , ephes. 4. 12 , 13. 3. because the scripture may speak , and the ministry teach , and the heart all the while be sealed up and hear nothing , except the lord from heaven speak , and open the heart to attend , as he did the heart of lydia , therefore we must ever remember davids prayer , psal. 51. 8. make me to hear joy and gladness , otherwise seeing i shall not see , and hearing i shall not hear . it is the spirit of wisdom and revelation , which both openeth the heart to the word , giving an understanding to know the scriptures , and openeth the scriptures to the heart , for he takes of christs , and sheweth it unto us , joh. 16. 14. the spirit doth not reveale truth unto us , as he did in the primitive patefaction thereof to the prophets and apostles , by divine and immediate inspiration , or in a way of simple enthysiasme , but what he reveals he doth it by , and out of the scriptures ( which are the full and perfect rule of faith & obedience ) as christ opened to his disciples in the scriptures the things which concerned himselfe , luke 24. 27. so then the only light by which differences are to be decided is the word , being a full canon of gods revealed will , for the lord doth not now as in former times make himself known by dreams or visions , or any other immediate way . to this the apostle referreth the church against danger of wolves , act. 20. 32. this he saith is profitable , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , 2 tim. 3. 16. to this only st. austin had learned a timorem & honorem deferre . b si ad divinae traditionis caput & originem revertamur cessat error humanus . c haec sunt causae nostrae documenta , haec fundamenta , haec firmamenta . d and this is the meaning of tertullian , optatus , vincentius lirinensis and others , when they teach us to prove the truth of doctrine by ecclesiasticall tradition , and the voice of the church , for they speak of apostolicall churches , which tertullian calls matrices ecclesias , and not of the the peremptory authoritative decision of any present church , for they were all able in so short a time as was between them and the apostles , to draw down from the apostles a doctrinall succession , which he calls traducem fidei , and to assign the time , authors , and posteriority of those heresies which they gain said , as he saith solemus haereticis compendij causâ de posterioritate praescribere . i decline controversie , thus only in a few words . 1. it is fit that he who made the word should be judge of the meaning of it , 1 cor. 2. 11. e cum de rebus deisermo erit , concedamus cognitionem sui deo , saith hilary . 2. when any assembly of men assume to themselves a judicature which they deny to others , they will shew some ground of the difference , and some commission directed to them , and not to others , which the church of rome endeavouring to doe , are forced ( though with little advantage ) f to fly to the scriptures : so that in this overuling controversie , the scripture is made the judge , and why not as well in all the rest , since in them a lesser light then scripture is presumed to suffice ? but then the objection is , how shall i know the meaning of scripture , wherof one giveth one sense , and another another , if there be not some infallible judge to have recourse unto ? i answer , 1. ad hominem how shall i know that this man or church is to give that final sense which my conscience is bound to rest in , rather then another man or another church . 2. we say , that the word is g perspicuous and hath notas insitas veritatis in all needfull truth , as being written not for scholars only , but for vulgar and illiterate men . and that this light in the word is manifested unto us , 1. by the manuduction and ministry of the church , pointing unto the star which is seen by its own light . 2. because we bring not such an implanted suitableness of reason to scripture as we doe to other sciences in which the principles are exactly consonant to the ingraffed notions of the minde , therefore , to proportion the eye of the soule to the light of the word , there is required an act of the spirit opening the eyes , and drawing away the veile , that we may discern the voice of christ from strangers , for having the minde of christ , we doe according to the measure of his spirit in us , judge of divine truths as he did . but here again they object , that we make all religion hang upon a private spirit . to which we say , 1. that every true believer hath the spirit of christ , rom. 8. 9. 2. that spirit doth enable to know and to judge , 1 cor. 2. 12. 1 joh. 4. 13. for believers have judicium discretionis , as the men of berea , to try the things which are taught them , act. 17. 11. 3. that this spirit , though in a private man , yet is not a private spirit , because not originally from that man , as my money , though private in regard of my property to it , yet it is publick in regard of the currantness of it . the church by her ministers hath the ordinary publick power of expounding scriptures : but not power to lead the people to subscribe to such expositions as peremptory and infallible , for they have a spirit of discerning to prove all things , and hold fast that which is good . the summe of all is . there are differences in the church in matters of religion : the removing of them is to be expected from divine revelation : god reveals it by three concurrent means . ministerialiter , by the service of the ministery . judicialiter , by the sentence of the word . efficaciter , by the illumination of the spirit , healing all that folly , inadvertency , unbelief , impenitency , proud and contumacious reasonings , whereby the carnall minde is not only indisposed to receive , but armed also to resist the truth , and thus we having by gods spirit an eye , the word having in it self an evidence , and the ministery directing this eye to this evidence , so much of gods counsel is discovered as is necessary unto faith and holinesse here , and to salvation hereafter . and our saviour telleth us that this revelation is not always to the wise and prudent ( though learning sanctifyed be an excellent help hereunto ) but unto babes , matth. 11. 25. whereby are noted two preparative dispositions unto the receiving of divine truth . 1. humility , and tractableness of spirit , a meek and docile temper . the poor receive the gospel . 2. spirituall hunger after the sincere milk of the word , praying and crying for the knowledge thereof , that we may grow thereby . the second means for healing divisions in the church is to have an {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , some {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , some fundamentall doctrines wherein all agree , this is the bafis of unity and concord in the church . the a ancients cal it , therule of faith , the seed of doctrine , the catholick faith , the character of the church , that which is common to small and great . st. b paul , the foundation , the forme of sound words , the principles of doctrine , the faith of the gospel , the unity of faith , the mystery of godliness , the rule by which we are to walk . and these fundamentals are of three sorts . 1. fundamentals in faith , that knowledge of god and christ , unto which eternal life is annexed , joh. 17. 3. joh. 8. 24. acts 4. 11 , 12. 1 cor. 1. 23. 2. 2 , 3 , 11. 2. fundamentals in practice , viz. repentance from dead works , sincere obedience , self-denial , love of the brethren , c. luk. 13. 5. matth. 5. 19 , 20. rom. 6. 1 , 2. rom. 8. 1. matth. 16. 24. 1 joh. 3. 14. 3. fundamentalls in worship , to worship god in spirit and truth , to call upon god in the name of christ as our advocate and propitiation , not to worship creatures , but to hold the head , to keep our selves from idols , and communion with devils , joh. 4. 24. phil. 3. 3. joh. 16. 23. col. 3. 17. col. 2. 18 , 19. where there is agreement in these fundamentals , there is 1. a fair way unto discovery of truth in the things of difference : for where true principles are laid , there is a great preparation unto all true conclusions deducible from them , and the more clearly we understand the comprehension and latitude of theseprinciples , ( which are omnimm doctrinarum matrix ) the more skill we have to discern the genuine deduction of true conclusions , and the inconsistency of those which are false and spurious , for matters of division are to be measured by the doctrines which we have learned , rom. 16. 17. we must not suffer any doctrine to corrupt our judgement , or enthrall our conscience , which doth either directly , or by visible and just consequence , overturn , or wrench , or shake , or endanger the foundation , we must not doe with doctrines in religion , as herodotus saith the babylonians did with their virgins , sell the fair ones to raise portions for the foule , plead agreement in fundamentals for prevarication in other things , for the rule is made to rectifie other errors by , not to warrant them . they who consent not in this necessary disposition to peace , but wil have al opinions strike sail to theirs , and will exercise domination over the faith and consciences of their brethren ( which is the case between us and the roman church , which boasteth of her infallibility , and that her laws binde the conscience , as if the pope and not christ were to sit in judgment at the last day ) these i say will be found to have been the greatest scismaticks , who by intollerable tyranny over the consciences , and cruelty over the lives of men , have miserably torne the peace and unity of the church of christ . 2. where there is this agreement in fundamentals , there ought to be mutual and fraternall affections , notwithstanding differences in other things , no reproaches , no exasperations , no invidious consequences , no odious imputations , no uncharitable digladiations , but an owning of one another as brethren , and a discussing and ventilating of the points in difference with a spirit of love and meekness , saying to one another , as abraham to lot , let there be no strife between thee and me , for we be brethren . iii. the last expedient which the apostle useth for pacification amongst brethren , is , to walk by the same rule , and to minde the same things , that is , notwithstanding all their differences , to preserve unity in these three things , unity of wills in love , unity of holiness in life , unity of ends in design . the apostle putteth faith and love , faith and a good conscience together , calleth christian doctrine a mystery of godlinesse , and knowledge which is according to godliness , without this , our judgments are volatile and unfixed , for the heart is established by grace . he who holds truth to serve turns , or maketh it an handmaid to his own lusts and ambition , like that atheist in hierom , fac me romanae urbis episcopum & ero protinus christianus , or like hermogenes in tertullian , legem dei in libidinem defendit , in artem contemnit , will for advantage be ready to set the truth to saile , and to exchange his opinion that he may gratifie his lust . and usually we finde that through mens own wickedness , and the just judgment of god upon them . corrupt lusts are the causes of corrupt mindes , and that carnall ends have been the rise and originall of dangerous heresies , as tertullian hath observed of valentinus the heretick , and theodoret of arius . carnall ends and crooked affections open a passage unto hereticall opinions , and there is an excellent speech of the philosopher which gives us the reason of it , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} that commonly as mens courses of life are , so would they have the doctrines to be which their teachers instruct them , notable examples whereof we have in scripture . the best way then to know that wherein we differ , is to obey that wherein we agree , for as a corrupt heart will make a corrupt judgment , so purity of heart is a good step unto unitie of judgement , the lord having promised that they who do his will shall know his doctrine , joh. 7. 27. that they who are his sheep shall discern his voice , joh. 10. 4. that the meck he will teach his way , and reveal his secret to them that fear him , psal. 25. 9 , 14. let us therefore as we have received christ so walk in him , and we shall certainly reap one of these two fruits , either we shall get to the knowledge of the truth , and so our differences cease , or we shall so allay them with humility and love ( as austin observes of cyprian ) that they shall never break forth into bitternesse , animosity , or scornful esteeme of our fellow brethren . i conclude all with a very few words of exhortation unto this honourable assembly , all grounded upon the particulars of the text . 1. to acknowledge with the apostle your own imperfection . solomon was sensible of the disparity between his work and his strength , and so all good men are ; and thereupon , 1. wait upon god for wisdome , jam. 1. 5. 2. do not precipitate counsels , but mature them by grave and full deliberation . ita enim nati estis ut bona malaque vestra ad remp. pertineant . 2. to settle and secure the weighty doctrines of righteousnesse by christ alone , of holinesse and conformity to his death and resurrection , of imperfection of humane righteousness , of necessity of daily progresse in the waies of grace , and of those means which christ hath set up in his church in order thereunto . 3. in making laws and penalties to be tender towards the weak consciences of your brethren . there is indeed a very great veneration due to laws , and magistrates do with good reason expect to have their sanctions obeyed rather then disputed : but they must remember they are brethren as well as magistrates , and therefore must take heed of writing or binding heavy burdens ; no law-maker can know the lawfulnesse of his own edicts more certainly then the apostles knew that legal ceremonies were extinguished by the death of christ . yet knowing likewise the weakness of their brethren the jews , they did not presently put forth their apostolical authority to the inhibiting of them , but suffered them to die a lingring death . it is a sad thing to be reduced unto that uncomfortable dilemma , of choosing either iniquity ( as to a mans own conscience i mean ) or affliction . and if by any means he be brought unto it , he may take more comfort in suffering it , then others in inflicting it . i speak not this to weaken the hands of law-makers , or to derogate from the authority of laws ( unto which i shall ever both out of principles of conscience and prudence , carrie all reverence and submission , either chearfully to do , or meekly to suffer . ) but i speak it as an humble caution , that since there are some of humble and quiet spirits who may sometimes be otherwise minded , laws may be made so exactly consonant to the general rules of the word , and may have such prints and evidences of their own goodness , wholsomness , and righteousnesse in them , as that they may not by any rational exception or semblance of equity , be declined or objected against . and i would here withal distinguish between men of a meek , humble and patient temper , and others of busie , boisterous , turbulent spirits , who under pretence of conscience do at any time ingage in actions apparently inconsistent with righteousness and peace ; for we are sure that the laws of christ do require all men to lead quiet and peaceable , as well as godly and honest lives , under the laws of men . and no man can with any probable pretence of good conscience tumultuate against publick order and peace in church or state . 4. since the lord doth heale breaches in his church by his spirtt and word , as the ordinarie means thereunto , therefore speciall care should be had that these means be duly used and applied by authorizing , countenancing , encouraging , protecting , rewarding the faithful ministers of the gospel in the due discharge of their duties ; not suffering their persons , functions , doctrines , labours , or comforts to be assaulted by any turbulent or malicious opposers . 5. to lay to heart the breaches and differences which are amongst us , and to pour oile and balm into the wounds of the church , and to applie all requisite expedients for the closing of them , considering the great advantages which adversaries take by our differences and divisions . 6. to countenance and encourage fundamental truths , wherein all agree , and as much as may be to hinder those digladiations , whereby the common enemie is gratified , and his interest promoted by animosities from the presse , over which it were very needful that there were a more provident superinspection : there being a great difference between a libertie allowed men between god and their own consciences , and a power to sowe their tares , and to spread their leaven into the whole lump . 7. to mannage all councels and consultations by the rule of the word : for though i am not of their opinion , who would have no other humane lawes , but such as are formally to be found in the scripture , yet there are there general rules of equity , truth , justice , expediency , liberty , unto which all humane laws should be conformable . 8. to eye and minde the same things , to have all the same joynt and honourable ends , to have no divided interests , no domestical reflections , but single upright aimes at the glorie of god , the truth of the gospel , the power of godliness , the interest of christ , the soules of men , the peace , tranquilitie and happiness of these nations . 7. lastly , to waite continually upon god for counsel and guidance by his spirit , for acceptation with him and his people , for blessing and successe upon all righteous and honourable undertakings , that he would give you one heart and one way , and cause you to know the way wherein you should walk , and do nothing by you but that alone which may promote his glory , advance his truth , rejoyce his people , tend to the calming of unhappy differences , and to the reducing of these discomposed nations unto unitie and serenity , for which purpose let us pray , &c. finis . the reader is desired to amend , by the sense , the errors in false pointing , and in one of the sermons to correct these few faults . brotherly reconciliation . page 5. line 14. put out the word a●● ; l 16 , read athletical . p. 2● , 1. 8 , for will , r. must . line 26 , for needful , r. necessiry . notes, typically marginal, from the original text notes for div a57167e-270 a caput & corpus unusest christus , aug. de civ. dei l. 17. cap. 18. & 83. quaest. 69. & de unitat . eccles c. 4. b psal : 122. 3. ephes. 4. 16. 1 cor. 12. 12. c isa. 9. 6. heb. 7. 2. d luk. 2. 14. e joh. 14. 27. f {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} greg. niz . orat . 14. . ordines militum in exercitu . homerus passim vocat {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . phil. 2. 2. pet. fa. agonistic . l. 2. cap. 7. luk. 1. 15 , 41 , 67. act. 2. 4. acts 6. 37. 55. 11. 24. 13. 9. tit. 3. 6. velle non videntur qui obsequuntur imperio patris vel domini digest . de regal . juris . leg. 4. a sancti viti quo altius apud deunt virtutum digoitate proficiunt , eo subtilius indignos se esse de prehendunt , quia dum proximi luci fiunt quicquid eos in seipsis latebar , inveniuat . greg. moral. l. 3● . cap. 1. b isa. 6. 2. c heb. 12. 24. d 1 reg. 19. 13. e isa. 6. 5. f job 42. 5 , 6. g plin. paneg. h greg moral . lib. 10. c. 4. i aug. de cv. dei lib. 19. c. 27. k 2 cor. 5. 14. l rom. 12. 1. m 1 cor. 6. 19. deo dicata membra nulla tibitemeritate usurpes — non enim sine gravi sacrilegio in usus vanitatis assumuntur . bern. in . psal. 90. serm. 8. n digest . de captivis & postliminio l. 12. sect. 7. a aug. de spirit . & vit. cap. ult. b semper tibi displiciat quod es , si vis ad id pervenire quod nondum e● — si dixeris sufficit , peristi aug. de verb . apost. ser. 15. c in r●nascentibus remittuntur in proficientibus minuuntur . aug. contr. julian . pelag. lib. 6. cap. 16. d aug. contr. duas ep. pelag. l. 3. c. 7. de p●cc merit . & remiss . lib. 2. c. 7 , 8 , 13. 15. de perfect . iustin cap. 5. 8. a euseb. hist. l. 5. c. 22 , 23 , 24. b euseb. lib. 7. cap. 3 , 4. cyprian . epist. 70 , 71 , 72 , 73 , 74 , 75 , 76. c sozemen . l. 7. c. 14 , 15. d sozom. l. 1. c. 16. niceph. lib. 14. cap. 47. e cyril . ad euoptium episcopum . f baron . anno. 37 2. s. ct. . 15 — 25. g epist. amaeb . apud aug. ep. 8. — 19. h hieron. apolog. advers. ruffin . i ussheri gotschalcus . p. 38 — k epiphan. haer. 68. l fox martyr . to . 3. p. 147. m troubles at frankford . n cyprian de unitate eccles. origen . contra celsum l. 3. aug. ep. 105. de civ. dei lib. 16. c. 2. greg. naz. orat. 51. nazian. orat. 12. 26. 37 , 44. aug. ep. 19. 64. optat. lib. 1. orat. 14. nazian. orat. 10. camerar. de vita philippi melancthones pag. 353. & 385. gen. 13. 8. calvin epist. ad bullinger . anno. 1544. p. 383. edit. 2. fol. & p. 138. greg. naz. orat. 44. heb. 12 , 25. act. 16. 14. mr. 13. 13. eph. 1. 17. 1 joh. 5. 20. a aug. ep. 19. 48 , 112 , 166. clem . alex. strom . l. 7. b cyprian cont. epist. steph. o aug. de bapt. l. 2. c. 3. l. 5 , 26 contr. literas petiliani . l. z. c 85. de unitat . eccles. c. 2 , 3. tertullian apolog. c. 47. de resur. cap. 3. contr. marcion . l 3. c. 5. d optat. l. 5. irenaus l. 4. c. 44. tertul. de praescript c. 19 , 21 , 22 , 33 , 36. contr. marcion . lib. 4. c. 5. aug. ep. 165. contr. crescon. l. 1. c. 33. vincent . in commonitorio vid. raynold . conference with hart. p. 141. — 151. field of the church . l. 3. c. 40 e hilar. de trin. l. 1 , 3 , 5. f andrad . de concil. gen. l. 1. fol 49. l. 2. sol . 123. bellarm. de rom. pontif . l. 4. c. 3. stapleton . princip. fidei doctr. controv . 4. q. 2. & contr. 3. q. 1. in proaemio . greg. de val. to . 3. disp. 1. q. 1. p. 7. q. 5 sect. 28 — 37 g 2 cor. 4. 3 , 4 2 pet. 1. 19. theodor . de eurand . graec. affect . l. 8. aug. de doct. christ . l. 2. cap. 8. l 1. 1 cor. 2. 14. iohn 1. 5. 2 cor. 3. 18. 2 cor. 5. 17. 1 cor. 12. 7 , 8. 1 cor. 2. 10. iohn 14. 21 ephes. 1. 17. 1 cor. 2. 16 bellar. de verb . de● . l. 3 c. 3. stapleton . de princip. doct. controv . 2. q. 2. dr. jo. whites way . p 50 — 66. jun. in bellar. de interpret . verbi l. 3. c. 3. dr. jackson of scripture . l. 2. sect. 3. c. 6. s. 3. iohn 7. 48. 1 cor. 1. 19 — 20. vid camero in mat. 18. 2. to . 2. p. 320 , 324 jackson of script . l. 2. sect. 2 c. 3. sect. 9. melch. canus loc. theol. l. 12. c. 11. a irenaus l. 1. 6. 3. naz. or. 14 , 40 aug. enchirid. c. 7. tertul. de prascript . c. 13 , 14. de veland. virgin c. 1. athanas. in symbol . iraene . us , l. 1. c. 1. aug. ep. 57. vid. parker de descens . l. 4. c. 3 b 1 cor. 3. 10. 11 heb. 6. 1 : 2 tim. 1. 13. col. 1. 23. eph. 4. 13. 1 tim. 3. 16. gal. 1. 6 : rom. 6. 17. rom. 12. 6. 2 tim. 1. 13 , 14 1 cor. 2. 2. 1 tim. 6. 3 tit. 1. 1. phil. 1. 27. rev. 14. 12. herodot. in clio. 2 cor. 1. 24. bishop ushers serm. on eph. 4. 13. pag. 7. mornay de eccl cap. 3. 10. gen. 13. 8. aug. de grat. & lib. arb. c. 1 & depraedest . sanct. c. 1. gal. 5. 6 1 tim. 1. 19 1 tim. 3. 16 1 tim. 6. 3. 2 tim. 1. 13 tit. 1. 1. heb. 13. 9. hieron. lib. centr . joan. hierosolymit . tertul , contr. hermog . c. 1. amant veritatem lucentem oderunt redarguentem . aug. confess . ariani non deum sed purpuram colunt . socrat. l. 3 , c. 21 tertul. contr. valent . c. 4. theodorit hist. l. 1. c. 2. arist. metaphy . l. ● . isa. 30. 10 , 11 jer. 5. 12 , 13 , 31 jer. 43 , 2. m c. 2. 11. 2 per. 3. 5. aug. ep. 112. de doct. christ . lib. 2. c 6. de morib . eccles. cap. 17 , 18. greg. naz. orat. 34. clem. alex. strom . l. 6 p. 489. isa. 10. 1. mat. 23. 4. unity stated the only means to it assign'd and argu'd, together with the motives pressing it : in a sermon before the worshipful company of salters, lond. in st. swithin's church, sept. 1683 / by william basset ... basset, william, 1644-1695. 1683 approx. 79 kb of xml-encoded text transcribed from 21 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a26754 wing b1054 estc r14462 12540787 ocm 12540787 62972 this keyboarded and encoded 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(eebo-tcp ; phase 1, no. a26754) transcribed from: (early english books online ; image set 62972) images scanned from microfilm: (early english books, 1641-1700 ; 304:23) unity stated the only means to it assign'd and argu'd, together with the motives pressing it : in a sermon before the worshipful company of salters, lond. in st. swithin's church, sept. 1683 / by william basset ... basset, william, 1644-1695. [3], 39 p. printed for walter davis ..., london : 1683. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng concord -sermons. sermons, english. 2006-04 tcp assigned for keying and markup 2006-04 aptara keyed and coded from proquest page images 2007-05 taryn hakala sampled and proofread 2007-05 taryn hakala text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion unity stated . the only means to it assign'd and argu'd . together with the motives pressing it . in a sermon before the worshipful company of salters , lond. in st. swithin's church , sept. 1683. by william basset , rector of st. swithin , lond. earnestly recommended to the perusal of all dissenters . london , printed for walter davis in amen corner . 1683. psalm 133. 1. behold , how good and joyful a thing it is : brethren , to dwell together in vnity . this text is a thesis from whence the other parts of the psalm are discours'd , but is not itself deduc'd from any preceding matter . therefore without any farther introduction , i shall observe in it , first , the subject matter of it , vnity ; and secondly , the duty we owe it , viz. to dwell together in it . — dwell together in vnity . which is pressed upon us by no less than five arguments ; whereof the first , is drawn from that common relation we all have one to another , in that word , brethren ; the second , from the advantages of doing so , it is good ; the third , from the comforts and satisfaction that arise from such a life ; it is joyful . fourthly , the whole is brought in with a behold , which points it out as a thing worthy our notice and observation ; behold it is good — fifthly , the manner of its proposal farther speaks its excellency ; in that particle how. behold , how good and joyful a thing it is : brethren , to dwell together in vnity . 1. the subject is vnity , which falls under a three-fold consideration , viz. of judgments , affections , and peace . 1. there is an vnity of judgment , which the great apostle both describes , and pathetically presses on us , 1 cor. 1. 10. i beseech you , brethren , by the name of the lord jesus christ , that ye all speak the same things ; that there be no divisions amongst you , but that ye be all perfectly joyned together in the same mind , and the same judgment . to which end , as the sacred scriptures have given us a form of prayer , and a summary of the commands ; so it was the early care of the church to make a collection of the main articles of belief , that we may all come in the vnity of the faith , and knowledge of the son of god , to a perfect man. that there might be no jars and discords , but a sweet consent of notions , worship , &c. in the christian church . that our assemblies might be like those of the first christians , who met together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with one mind , as well as in one place . though indeed difference of constitution , education , and converse ; difference of parts , both natural , and acquired ; the ambiguity of some phrases , and texts of scripture ; and the many impostors men meet withal ; will no more suffer their minds to be all proportionate to the same rule , than their bodies were to procrustes his bed. for we find difference between even s. peter , and s. paul ; and between particular churches themselves . difference about mosaic rites occasioned that famous council , acts 15. difference about the time , and manner of the fast of lent , when the thing was received by all the churches , as an apostolical tradition , had almost rent the church in pieces . nor did they dispute only some indifferent things , and the sense of scripture , but even the canon it self ; for the epistles of s. james , the 2. of peter ; the two last of john , and the revelations , were not received by all of a long time . no canons , councils , edicts , or any means imaginable , could ever yet make all men of the same mind . i know the impossibility of the thing is made an argument against all endeavours that way . but for the same reason , we should no more press men to live soberly , righteously , and godly in this present world , because we find an equal impossibility of obliging all men to these indispensable duties . the difficulty of the thing rather speaks it a duty , while the easiness of the contrary is from its sutableness to the looseness , and debaucheries of humane nature . nothing is so hard to do , as what we ought to do ; and the best things are usually the most difficult . therefore we should press toward this mark ; and if we fall short through weakness , or want of better means , allowances will be made ; for god requires no more than according to what a man hath : and he usually secures such that are not willfully wanting to themselves , from any mistakes , dangerous to themselves , the church , or society they live in . but if any out of idleness , humor , or an unreasonable conceit of their own light and reason , fall into false and mischievous opinions , he leaves 'em to their own inventions , to make and believe a lye ; without any excuse or mitigation , either of sin or punishment . the case is like that of perfection , which is set as a mark for us all to aim at ; if we honestly endeavour , and cannot attain , the will is accepted for the deed : but if we proudly , or idly neglect the means appointed , what we fall short of will be imputed as a wilful sin. therefore the scripture is so pressing in this particular , eph. 4. 4 , 5 , 6. there is one body , one spirit , one hope , one lord , one faith , one baptism , and one god , and father of all : for which reasons , v. 3. we should keep the vnity of the spirit in the bond of peace : haveing but one mind , one religion , and one church amongst us all . diversity of ways is unsuitable to all these unities . when in 1 cor. 1. 12. men pleaded i am of paul , and i of apollos , &c. he immediately argues v. 13. is christ divided ? is there difference and opposition in him ; that there is such difference and opposition among his disciples ? is the doctrine he taught dissonant from it self ; are there any discords in those sacred truths , that there is so much diversity and variance amongst them that profess it ? is the head divided , that there is so much division in the church , which is his body ? certainly difference of opinion , falsly called religion , and opposition of professors , are a reproach to a god of unity and order ; and a scandal to that gospel , which teaches but one faith , but one baptism , and but one god. now because men must be supposed of themselves lyable to delusions , and mistakes ; therefore the scripture hath given us a rule , which ( if we follow ) will secure us from all material errors , that may be reasonably judg'd a breach of this unity ; and that is to follow the conduct and customs of the church . for when the spouse inquires of our saviour , where she should find him ; he answers , cant. 1. 8. follow the footsteps of the flock ; and feed thy kids by the shepherds tents . and when there was a difference between the jewish , and gentile converts , about mosaic rites and ceremonies , which matters the people could no way determine , nor be satisfied by their teachers , even they themselves differing in the same points ; a council is assembled at jerusalem , acts 15. who decree , that as to the things in controversie , they abstain from things strangled , and from blood , ver. 20. which implies both the power of the church to determine , and the duty of the people to receive , and abide by such determinations . our saviour promised the apostles , matth. ult . that he would be with them to the end of the world ; that is , with them , viz. in their own persons and successors ; because they were no otherwise to continue to the end of the world ; and because god is not essentially only , but even graciously present with all good men ; therefore this promise made to the apostles at the very time of their receiving their commission of baptizing , and discipling all nations , must imply something beyond the common grants made to the world ; and that is with them in a sufficient way and manner for the founding , guiding , and governing his church : and when the canon of scripture was compleated , the many differences from age to age , which yet have pleaded scripture for their warrant , do abundantly prove , that the scripture of itself is no more able to hinder and determine differences , than the law to prevent and decide controversies without a judge ; therefore there being a promise of sufficient aids , and the same necessity of councils and synods in after ages , as there was then , the church hath ever look'd upon herself sufficiently impowered to follow this pattern in the acts. sometimes after this , when st. paul , 1 cor. 11. had been pressing matters of decency in places and times of divine worship , as for men to be uncovered , &c. he adds , ver. 16. if any man seem contentious , i. e. not willing to abide by what hath been said , but is disposed to cavil , let him know , we have no such custom , neither the churches of god : whence it was the apostolical practice , and a rule left to all posterity , to correct the errors and cavils of particular persons , by the custom and practice of the church . which was so well observ'd of old , that as eusebius relates , and origen somewhat to that purpose ; it was then pleaded , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , these things are dissonant from the church ; a sufficient reason to reject ' em . nor was there less than an anathema added to her determinations ; a curse upon all them that should refuse ' em . we find the church of thyatira was commended , revel . 2. 19. for her works , and charity , and service , and faith , and patience — but yet , ver. 20. i have a few things against thee ; and why ? because thou sufferest that woman jezebel , which calls herself a prophetess , to teach and seduce my servants — whence that church had a power ( and it was her sin she did not use it ) of obliging her members to such a rule that might have been effectual for the excluding these , and by parity of reason , all like errors . there was then no plea of liberty of conscience , and judging every one for himself , allowed of ; things that were invented for the promoting schismatical parties , and the serving every one his own humor and interest . and indeed it is so necessary to the ends of religion , and the very being of a church , to have this our rule , that it is therefore become the common practice of the world. and those who now joyn in their common crys for liberty , when time was , would by no means allow it one to another . it is true indeed , if the church determine and impose upon men , as terms of communion with her , things that are apparently repugnant to any proper and express text of scripture ; then , and then only , that question comes honestly in , whom shall we obey , god or man ? which is the only argument protestants have to justifie their departure from the church of rome , as in those instances of adoring the creature , where the church commands , and the scripture forbids . but if there be no such apparent repugnancy , as there cannot be in things of an indifferent nature , which are the ground of our controversies , because these are no where forbid in scripture ; though a man cannot perhaps give a reason of all the churches determinations , or expose every sophistical plea against them , yet there being no such apparent repugnancy , i ought to submit and follow her judgment and authority ; in doing which i follow even god himself , who hath made her my rule and my guide . therefore if a question be moved about the doctrine of the church , contained in the 39 articles ; or about her rites and ceremonies , contained in the canon and rubrick ; it is a grand mistake in any to think , that if they meet a man , who cannot prove and justifie all those things , that they may be rejected ; for the church may in all reason be suppos'd to see more than individuals may . i receive 'em from her , and it is enough to justifie my doing so , that i have no plain scripture against them : it lies upon the adversary , as a member of this church , to justifie his dislike , or else to receive 'em too . for whatever the church defines and imposes , must be either true , false , or doubtful : if true , we must obey , because the command falls upon a lawful matter ; else we make the command to alter the nature of the thing , and the sin to lie in obedience , which would quickly disturb all societies , and overthrow every government in the world. if false , then prove it . which must be either , 1. by some plain demonstration that may even force assent ; or , 2. by some plain and proper texts of scripture , which either expresly or by undeniable consequence , forbids or commands the contrary . for even murther it self had not been unlawful , unless forbid by the divine law , either natural or revealed . ergo , if there be no such law against the definitions and impositions of the church ; there is nothing that can speak them false and unlawful . but if any think there is some such law , let them produce their instances ; which we are certain none can do , because all their attempts that way have been hitherto baffled ; whence some have denyed reason in matters of religion , because they have none for their own placits : and others fled from scripture , as not serving their wild hypotheses , to downright enthusiasm , and a light within . or , 3. by shewing us such a perfect rule , as to government , worship , and all particular things requisite for the gathering , governing , and maintaining a sacred society , laid down in scripture , that there can be no room left for any humane constitutions . but because all parties differ so notoriously about these things ▪ we presume there is no such perfect rule at all : and therefore room left for any such humane appointments that are not contrary to the reasons of mankind ; or to any part of divine revelation . but 3. if doubtful , either in their own natures or circumstances ; we ought in prudence , as well as duty to believe the church , rather than our private sentiments ; else we make our selves more wise and judicious than the church it self , which is the very height of pride ; and likewise a charging infinite wisdom and goodness , in appointing us so weak and treacherous a guide . nor do we in this give any farther power to the church , than what the very being of councils and synods doth suppose to belong to her . for their being doth imply their power of determining in doubtful and controversial matters , and therefore of giving rules in such cases ; which rules and determinations the people consequently stand oblig'd to observe : for power of giving laws in the superior doth always infer a duty of receiving 'em in the inferior , and you will find that not only ancient councils , but the synod of dort about the doctrins of arminius , and that undue convocation , which the scotch taught us to call the assembly of divines , which laid aside the liturgy , and established the directory , did very smartly evidence their belief , that they had a power of obliging the people to their own placits . for beside the greatness of the undertaking , they were as positive in their determinations ; and as severe in their injunctions as if they knew themselves seated in an infalliable chair . therefore their allowing such a power , when it ministred to their own passions , and interest , doth evidence that they hold the thing not absolutely unlawful . from the faults that dissenters now find with ecclesiastical establishments , and that monstrous bill for uniting the kings protestant subjects prepared by a late house of commons , which designed the turning our church upside down , we must in all reason conclude , they would make very great , and peremptory alterations , was it in their power . whence we must infer , that according to them themselves , there is such a power lodg'd in the church . which if they deny , they consequentially deny the lawfulness of the reformation , both in its first settlement before , and in its restauration , after queen mary ; they condemn the haughty attempts of their late assembly , and even themselves too , who put in their objections against some little passages in our liturgy , to the convocation called soon after his majesties return ; and likewise take from the church all power of future reformation from any errors she may sink into . and indeed it is reasonable to suppose the church knows what is lawful and expedient , better than some private heads . for the persons called as representatives of the whole church , are usually the most grave , learned , and judicious ; many see more than one ; god hath more regards to the whole , whom these ( duely called ) do represent ; and in whose determinations the whole are concern'd ; than of a part , viz. a few scattered individuals , who are every one for his own sense . he stands in those relations to the whole , which he doth not to particulars in separation from her , as of an head , an husband , &c. and hath promised to be with them to the end of the world , as they are the guides and pastors of his flock , and therefore in a more peculiar manner , than with any private persons who are concerned not for all , but every one for his own self . therefore though the church may err , yet it is not by incomparable odds , so likely she should , as that a few divided particulars may . therefore it is my prudence as well as duty , in all things doubtful , to submit to the church ; else i run into an apparent schism , which nothing can justify , but some apparent evil , which i cannot hold communion with the church , but i must be polluted by . therefore because the schism is apparent , but the error not ; i run into a certain sin , only for fear of what seems to me a probable error . now suppose that by this means i chance to err with the church yet i have used the means , and kept to my guide ; and consequently have done the best i could to secure my self from error ; and for that reason my sin is only from weakness , in that i could not see the error of my guide ; therefore i shall be excused à tanto , and forgiven upon a general repentance . but he that errs against the church hath willfully , because without apparent reason left his guide , and means appointed ; or in case the reason of his dissent seem'd to him apparent , yet it had not seem'd so , had he honestly used the means for his better information ; for god is never wanting to such ; but when men have itching ears , run after novelties , and have no love to the truth , 2 thes . 2. 10. then v. 11. for this cause god sends 'em strong delusions , that they might believe a lye. therefore all their subsequent errors are the issue and offspring of that causeless , and willful separation ; which kind of sins are not forgiven , but upon a special repentance . this is a rule so plain and safe ; that certainly it had never been oppos'd , had not some out of politick ends , and others out of a weak and superstitious fear of popery run into all the extreams from it ; unless where interest and secular advantages may teach an union : for knavery in some , and weakness in others , hath gave being to all the parts of phanaticism : the romanists shew reverence in churches , therefore these in opposition will have all places alike : for fear of being lavish in their devotions , they become prophane and slovenly ; and out of a dread of idols , in some real , in others pretended , run into sacriledg ; and in the case before us , they are said to believe as the church believes , without requiring any farther grounds and motives of credibility ; therefore these will believe her in nothing , but contradict and oppose her in all they can ; and rather than they will be thought to follow the church in any thing , they give up themselves with as real an implicite faith to some illiterate and mechanick guide , as any are thought to do to the church of rome : which necessarily runs 'em into more errors , and greater confusions , than they think by such methods to avoid : for from hence have sprung our quakers , seekers , ranters , adamites , famalists , muggletonians , fifth monarchists , withal the heards of sectaries , that have debauched religion beyond that of heathen rome , or turkey . therefore to avoid all damnable heresies and schisms ; and the roveing extravagancies of enthysiastick heads , we have no more certain and ready way , than to follow the church , where we have no plain scripture to the contrary . and indeed it is very observable , that all pretenders to christianity do hold the necessity of some guide and rule in matters of religion , whereby they may come to aright understanding of scripture ; and thence to a-consent and union in every truth . those that are for no government , nor any humane measures , but for an absolute liberty , as they are christians , do boast of an extraordinary light , and conduct of the spirit ; which they make to be their guide , that leads 'em into all truth . but the monstrous errors , beastly practices , and direct contradictions these people run into , do abundantly convince all observing men , that they have not that conduct , which by pretending to such a guide , they own necessary for christians . then those who are for some face of a church and government , do likewise grant the necessity of some helps this way . therefore calvin will have every one go ad proprium pastorem , to his own doctor , or teacher : now this pastor must be taken either independently , or dependently ; if the former , then he attributes that to individuals , which we ascribe to many : and would have men give up themselves to the guidance of one , when we would have him follow the church of god ; therefore he is a thousand times more likely to be led into error that way , than this . but take him dependently , as speaking not from his own private light , but according to the doctrine , and judgment of the church , of which he is a part , and this is no more than what we are pleading for ; unless in name only , he meaning an assembly of presbyters , we a synod of divines . therefore since it is agreed on all hands , that there must be something to guide us to a right understanding of divine things , and keep us within the due bounds of reason , and duty ; and secure us from those sly impostures , which debauch the plainest scriptures , and most reasonable duties ; let us not follow that , which sad observation tells us , hath ever proved the mother of confusion ; but that which the scripture directs us to , viz. the customs and usages of the church : and then there is some hope we may once come to be joyned together in the same mind , and the same judgment , and as brethren to dwell in vnity . 2. there is an vnity of affections : when men live in mutual love , and good will. this is an indispensable duty , which is never superseded by any difference of judgment ; for if we cannot agree in every point , yet however this should be no breach of our love. unity of affections should always hold , though unity of judgment may not . for we are commanded to love without consideration of mens particular opinions . those precepts make no exception of persons , but reach to all men , and therefore to those that differ from us . s. john 1 ep. 4. 7. bids us to love one another , and that for this reason , viz. that god is love ; and every one that loves is born of god. nothing speaks us so much his children , as a participation of divine qualifications ; but then our love must be like his , who makes the sun to shine on the evil , and the good : else we can never be his children , mat. 5. 44 , 45. his love and mercy , which is over all his works , are the rule our affections must walk by . it was the old pharisaical doctrine our saviour condemns , thou shalt love thy neighbour , and hate thine enemy . to confine our affections , and good offices , to our friends , and them of our own party , is no more than the scribes and pharisees have ever done ; and jews and turks at this day do . but christian charity is more extensive , and reaches even the poor samaritan . now this was ever the practice , as well as duty of the true church ; her very censures are for edification , not for destruction ; all her acts were lively instances of her affections . but all the contraries of love have constantly been the black brand of false pretenders . for when difference of opinion draws men off from the church , they soon lose their affections . when donatus divides , he confines the church to africa : and every heretick restrained her to the narrow bounds of his own fraternity . we have seen there are no such unnatural heats , unchristian oppositions , and uncharitable censures , as of one party against another , and of the whole against the church . nor is this an accidental , but a necessary consequence from the other , being so generally consequent thereupon , that you find no exceptions from this rule ; if of persons , yet not of parties . for envy , and opposition , is of the very nature of division : gathered churches naturally teach men to confine their love to their own parties ; and live at a distance from all others , as persons that are without . every one is willing to believe himself in the right , and to justify his own separation ; which he cannot do without speaking others in the wrong . it is true , he is not always the schismatick that separates , but he that gives the occasion : therefore separatists , to throw the odious imputation of schism from themselves , always indeavour to prove the cause to be in the church : to which end they blacken , and bespatter her all they can , as guilty of will-worship , superstition , idolatry , lukewarmness , or any other vile and filthy imputation . whence they distinguish themselves from her by certain novel names . the turks in their way delight in nothing so much as to be called musulmans , right believers , in opposition to the persians , who agree with 'em in the same imposture ; but differ about the interpreters of mahomet . there were an ancient sect of hereticks that called themselves the gnosticks , that is , knowing men , as the etymology of the word imports ; which implyed the church were a company of poor fools , that were still in the dark . after them others stiled themselves the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the pure , exclusive of all others : to which the word puritan afterwards succeded . and indeed this is implyed in the very reason of schism ; for every sect thinks it self purer than the church it divides from , otherwise it had never divided at all : and from the same root spring those pharisaical appellations now in use , viz. the good people , the sober party , the people of the lord , and the true protestants , as if none were such , but their own selves . whence s. paul 1 cor. 3. 3. as a polititian , as well as divine , puts envying , strife , and division all together ; as sins dependent , and productive one of another . and st. james ch . 3. 14. tells the jewish converts , who differed from the gentile christians about mosaic rites , and ceremonies ; that they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a bitter zeal ; or as our translation renders it , bitter envying , and strife in their hearts . when the ten tribes once set up their calves at dan , and bethel ; they never after lived friendly with judah : nor had the samaritans any sooner built their temple on mount gerizim , but they quickly refused all commerce , and society with the jews ; and denyed entertainment to our saviour , though for no other reason , but because he set his face as though he would go to jerusalem . such are the black and ugly off-spring of difference of judgment , when it runs men into parties : that we must indeavour to be of one judgment , as the best expedient to a being like-minded one towards another . 3. there is an vnity of peace : when men live securely together , without being alarum'd by ryots and tumults ; when they are not branded for men worthy , nor closely design'd to a common slaughter . this flows necessarily from the other , and is imply'd and wrapt up in it , as the conclusion in its premises . for if we must love , then we may not injure and destroy ; difference of judgment should not prove breaches of our peace ; nor controversies about religion kindle the flames of an irreligious war. this is a truth founded in nature , as well as revelation : a primitive state of war is as much a monster , as the leviathan that taught it . for all men were apprehensive of this truth : the poet makes that a degenerate , and iron age , such as was not from the beginning , wherein there was not — hospes ab hospite tutus . one friend and neighbour safe by another . the prophets foretold that the gospel dispensation should bring vnity , peace , and everlasting righteousness into the world : that then weapons of death should be turn'd to implements of husbandry ; and men should learn war no more : that the lyon should lie down with the lamb ; and the leopard eat straw like the ox : that all evil qualities should be transformed into better tempers ; and that nothing should hurt or destroy in all his holy mountain . jam redit & virgo , redeunt saturnia regna : now justice , and the golden ages of the world , return again . the gospel it self was prefaced with , on earth peace , good will towards men. it designs not only the reconciling us to god , but the uniting us one to another . it teaches subjects to obey every ordinance of man ; to study to be quiet , and to do every one his own business . it teaches not to revenge our selves , but to suffer in smaller matters , rather than make a noise and disturbance in our just vindications , mat. 5. 39. 40 , 41. it declares that those who live in strife and division , are carnal , and walk as men : 1 ep. cor. 3. 3. and therefore such that have made but little , if any advances in true religion . in rom. 13. 13. we have ryoting , and drunkenness ; chambering , and wantonness ; strife , and envying ; put all together as very fit companions ; whence the exhortation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let us walk honestly as in the day ; implying that the practice of such things is a walking dishonestly , and is suited to none , but times of darkness ; intemperance and incontinence are made the lusts of the flesh , which make men like beasts ; but pride , sedition , and rebellion are the filthiness of the spirit , which make 'em like devils . whence some have made it a question and scruple of conscience , whether arms be at all lawful for christians ? and it hath been by many determin'd that none are but defensive only : that is , not of subjects against lawful governours , but of one society , or nation , when invaded against another . therefore those are new as well as false lights , monstrous saints , club divines , and bloody casuists , that study and advise the perplexing all humane affairs ; and the making a society mad : the overturning crowns and miters ; and the imbroyling a nation in massacres and blood. having thus viewed our subject , we pass secondly , to the duty we owe it , and that is — to dwell together in it . which phrase speaks it the business , and constant companion of our lives . for we must — dwell in vnity . to which end , the text presses it with many apt and cogent arguments : as 1. from our common relation ; we are brethren , and therefore should live in unity . — brethren to dwell together in vnity . we are descended from the same common parents , agree in the same common nature ; we are all parts of the same society , or body politick , and therefore members one of another . from which topick the scripture often draws arguments to this purpose , as acts 7. 26. sirs , ye are brethren , why do ye wrong one to another ? implying that no reason can be given , why they should not agree that stand thus related . we have all but one baptism , but one faith , but one hope , and but one god : we are all parts of the same spiritual building , and make up the body of christ , which is the church : we all live in hope and expectation of that common inheritance ; as we are heirs of god , and joynt heirs with christ . whence not only the scripture , but the first christians called one another brother and sister . therefore our relation , as well as common faith , should oblige us to this unity . these were the things that made the primitive professors hold together , as one intire body , distinct from the rest of the world. whence the gentiles would often say , as tertul. relates , see how these christians love one another ! now our religion is the same , its rules and precepts are no way altered : our relation , dependance , and all other reasons of unity are the same too : therefore the duty is as great , and the obligations as strong as ever . and consequently that we do not love and unite as much as they ; is from the sole reason of mens departure from the holy commands delivered to ' em . our breaches proceed from alterations , not in our religion , but in the minds of men. our rule is still the same , but we do not keep so well up to it . men have not more light and liberty now ; but stronger passions , and more stubborn lusts , that debauch 'em into parties , and seditions . where they have learn'd to reckon none brethren but such who like simeon and levi are brethren in iniquity , who link'd in the same association are in their anger for killing men , and in their selfwill for digging down our wall , viz. of strength and government : while others , poor souls , are the wicked of the earth , who have forfeited all into the hands of the saints , and are fit for nothing but to be taken and destroyed : or , as the association words it , to be pursued to destruction . therefore seeing hell hath taught men , not only to enervate this argument of heaven ; but to turn it to the ends of destruction , instead of edification , i shall inquire what strength there is in the next argument , and that is , secondly , the advantages of doing so ; it is good . — behold how good it is : brethren to dwell together in vnity . for it is agreeable to our reasons , and desirable from its own native worth , and beauty : and therefore exacts praises from every tongue , even from them , whose private interests and humours lead 'em to destroy it . nor is it an unprofitable good , like some mere ornaments of the universe , which serve only to please the eye , and delight the mind ; and give a pleasant theme for the orator , and historian to play upon . nor is it like the pure positives under the law , which had no intrinsick or relative good in 'em , but stood purely instances of obedience . for unity brings profit wherever it comes , and derives a sweet prosperity to all publick and private affairs of men. it gives a free commerce and communication of every good thing from one part of a society to another . like a due circulation of the blood , it maintains every member in health , and vigor ; and inables 'em to perform their distinct and proper offices . whence a very sensible increase must necessarily arise to the whole : which made the ancients to observe , that by concord small and inconsiderable things soon wax great , and make a figure in the world. for which cause the founders of cities and nations have endeavoured to contrive such laws that might satisfy the minds , and give security to the persons , and properties of men ; whence a lasting unity might arise as the surest foundation of outward greatness . unity seldom wears the willow garland , but is generally crowned with blessings and success ; as our own histories and observation may evince : for nations and churches when wasted by war and persecutions have ever found this , like the vernal sun , that gives new life and vigor to the world ; and makes 'em like the hills of sion , to laugh and sing . whereas variance and divisions , like boding owls and ravens , have ever proved unlucky both to church and state. for controversies about religion have many times almost destroyed religion itself : when that zeal which should have been imploy'd in the duties owing to god and man , hath wasted itself in disputes , and bitter invectives . whence such times have usually heightned mens passions , but not their graces ; and made many combatants , but few christians . till in fine , religion torn into numerous fractions , hath , like the eccho , pined into little but a voice ; and mens christianity been concluded from their being on this , or the other side . and whereas it is observed , that divine judgments have usually fallen upon the church , when division hath made her mad ; we must consider this not solely as an exertion of divine power and justice , but also as the natural effect of this sin : for god usually punishes sin with those sufferings which are the natural results and necessary consequences of 'em : he cloaths the sluggard in rags , brings the prodigal to a morsel of bread ; and fills those with confusions , and every evil work , that delight in breaking the churches order and peace . therefore where we see a divided , we must expect an afflicted people ; not only because god hath declared his wrath from heaven against such things , but likewise by reason the same divisions have a natural tendency to divers kinds of mischief . nor hath division a less malignant influence on the state ; for it hath brought desolation into almost every corner of the world , as may be proved by an induction of particulars from almost all parts of it anciently known . it not only checks trade in the general , but withdraws it from many particulars ; and several other ways oppresses and injures 'em ; which must be a considerable weakning to the whole : it sometimes necessitates governours to act above and beyond law , for the preservation of themselves and government ; and oftentimes hath given up the whole into foreign hands . whence it was a maxim , or conclusion from reason , laid down by antient politicians , divide and conquer . the malmsbury philosophy , which presumes a state of war to have been the primitive condition of mankind , doth yet plead that mutual preservation was the origin of all societies ; which is a plain concession that vnion is the best means of mutual preservation ; and consequently division which runs men first into parties , and then into opposition , is the ready way to ruin . our saviour tells us , that an house , a city , or a kingdom divided against itself , cannot stand , but is brought to desolation : now he lays down this as a medium to prove something farther , viz. that a division in the kingdom of darkness will destroy that kingdom ; and because the thing that proves must be the notius , or better known than that which is proved ; therefore that such division will destroy kingdoms and societies of men , must be very well known and easily granted even in those ages of the world : else we must suppose him to be proving ignotum per ignotum , which nothing but weakness or fallacy can offer . it is therefore the maddest thing in the world for men to dream of keeping off a ruine by the aptest means and methods to let it in . to secure their persons , properties and religion , by those very courses which all histories and observation tell us , have been destructive to 'em all ! which is no less mad than to break down our banks , to the end we may keep out the sea : or to take poyson for recovery of our health . and certainly our circumstances make the madness and wonder greater than ever : because 1. the parties divided from , and against the church , are so many , so irreconcilable , and so hot one against another ; that if we may suppose they had the government again in their own hands ; they could not live comparably so happy as under present establishments . for they must then either fall under some one party , or live as they can in a medly together : if the former , they cannot but know they must expect severer ministrations than from the present government : if the latter , they must live in continual feuds , and contests , every one for his own way ; and because nothing is established , and they know not what may ; they must consequentially stand in continual uncertainties , both as to property and religion ; which must necessarily make 'em as restless as under late usurpations ; when the nation was vexed and harrass'd ; opprest and confounded beyond the example of all ages . which made ●ome who were the first beginners of our calamities , to wheel about for a royal interest , only as the lesser evil. and because 2. popery ( as they daily tell us ) is closely watching an opportunity of obtaining amongst us : which in all humane reason it can never do , could we stand united together . but by division they make a gap and lane for its easy advance . for those that have seen , or have otherwise any deep impressions from the miseries of the late rebellion , that nauseate the damn'd hypocrisies violence and blood of those days ; finding divisions ready to repeat the same miseries ; that hanibal was ready again to enter our gates ; and that the stirs , as the l. r. in his last papers diminutively calls 'em , were just ready to devour us ; they will set themselves intirely to the opposing this evil ; what little regards soever they may have to the other . nor can we in reason expect but that men will the most oppose that , which is the nearest evil , hath the most hands and means to promote it ; and which , like an hurricane blown up from hell , hath destroyed not job's house and children only ; but born down even all before it . there is therefore no such enemy , both to religion and government as dividers are . a truth so plain ; that was it not , that the devil ows men a shame ; or that god is pleas'd to punish 'em by their own inventions : making their choice to become their ruine ; we cannot imagine any man should be so blind as not to see , at least in this their day , — how good it is for brethren to dwell together in vnity . 3. it is farther pressed from the comforts and satisfactions that arise from such a life : for it is joyful . — behold how good and joyful a thing it is to dwell in vnity . when balaam numb . 24. 2. saw israel abiding in his tents , according to their tribes , so great a body , and yet in such admirable unity and order , he breaks forth into a kind of rapture , v. 5. how goodly are thy tents , o jacob , and thy tabernacles o israel ? whence he proceeds to the highest description of their future greatness and glory , v. 8 , 9. he shall eat up the nations , &c. as if that sight had moved him beyond his former capacities . it is certain indeed that the prophets spoke as they were moved of god : yet it was usually by the advantages of some external object , either real or visionary : thus we read of daniel's four beasts , representing the four chief empires of the world. ezekiel's roll , and his boiling pot , &c. all representing the matter they had to speak . so when balaam saw israel in his tents , in unity and order , which was it self a rational prediction , or promising sign of their future greatness ; it follows in the next words , the spirit of the lord came upon him , and he took up his parable and said — he shall eat up the nations , &c. — but ryots , tumults , and unreasonable hurries would have been an ill rise for the prophet to have taken up his parable from . had he seen that vast body crumbled into little parties , agreeing in nothing but oppositions ; had he seen them with clubs and staves assaulting the tents of their prince , and the priest . and scraming the names of corah , dathan , abiram , absolom , achitophel , &c. our seditious bonfires ; a sight so ugly , and the probable issues so fatal ; we may expect that either he would have sung us another song or that the ass might once again have open'd his mouth ; and have reproved the madness of the prophet what more unmanly than that asian ryot , acts 23. 32. where the whole city was moved , but few could tell what any would have ? or that in acts 23. 10. where s. paul was like to have been torn in pieces by contending parties ? what more unseemly , and nauseous a sight , than the mobile in acts 22. 22 , 23. casting off their coats , and throwing dust in the air , and crying against s. paul , away with such a fellow from the earth , it is not fit that he should live ? such meetings are like herds of wild beasts , all noise , but no order : passion enough , but no reason , where every one is ready to use his paw as well as his tongue . such assemblies make halls and cities like bedlam , where all differ in noise and actions ; and agree in nothing but this , that they all are mad . these sights make ugly impressions on all sober minds , and leave nothing but nauseousness and aversation behind them . while unity hath beauty and comeliness in it ; and affords a delight , and complacency to every eye . the world hath not an object more satisfactory and pleasant than a body of men without noise and clamor , acting uniformly in their places , and driving up in a regular course to their several ends . this is a spectacle so worthy of men , that s. paul tells his colossians ch . 2. 5. that he rejoyced , beholding their order . nor is it more pleasant in the object , than joyful in the effects , and consequences : for while passionate heats and giddy motions , run men beyond reason and law ; make their houses too hot , and their countries too narrow for 'em ; and perhaps bring 'em by weeping cross to their long homes : unity and orderly methods keep 'em masters of their passions , secure 'em from scaffolds and gibbets ; and inable 'em to sit under their vines and fig-trees , where none can make 'em afraid . while designing heads fill'd with cares and fears ; the constant companions of unlawful policies ; vexed with delays and disapointments ; hag'd by a guilty conscience and night-mared with the griping jealousies of bloody fates and vengeance ; lose the sweetness of all past , and present comforts . those that live in unity as they are men and christians , fear no evil because they design and do none ; and have leisure not only to gust and relish every mercy ; but also to collect all the scatter'd blessings of their lives into one body , and at every view repeat the pleasure they perceiv'd from their first injoyment . such void of fear , and secure from dangers , reflect upon their lives past , and joyfully see 'em sullyed with no strife and contention ; no schisms and seditions ; but so conform'd to their lord and master , that no provocations , distracted times , and common delusions have been able to draw 'em to factious clubs and seditious meetings ; or at any time to have their voice heard in the streets ; in any common rout designing shows or bon-fires . lives so suited to the nature , and intendments of the gospel , as well as to that , the saints do lead in heaven , that the pleasure and satisfactions arising from such contemplations , inable the man to say of unity , as solomon of wisdom , viz. that her ways are ways of pleasantness , and all her paths are peace : length of days are in her right hand , and in her left riches and honours . whence it is no wonder that in the fourth place we have a behold fixt upon it , — behold it is good . which points out this unity as a subject worthy our consideration and practice . for this word is seldom used but in these two cases , viz. where the matter is either strong , and somewhat surprising ; or else of more than ordinary importance , as it is in this place , therefore its business is to turn our thoughts to so noble and worthy a subject . — behold it is good , which fifthly , is farther recommended by the manner of its proposal in that particle how ; — behold how good and joyful a thing it is . such indefinite ways of expression hint the happiness of the thing to be so incomparable , that we can receive due and adequate thoughts of it from nothing else but our own experience ; therefore he doth not say , but bids us taste and see how good and joyful it is to live in unity ? for who would expect any thing farther , where the author seems swallow'd up in the contemplation of so excellent a life ? and at a loss how to express his large and sublime conceptions of it ! but at length he recovers himself , and tells v. 2. that it is like the precious ointment upon the head , that ran down upon the beard : even to aarons beard , and went down to the skirts of his cloathing . a precious ointment ; such as was made by divine appointment , such as was sweet as incense , and such as was made holy by god himself , in that it was appropriate to such a peculiar use . even such is unity , so precious , so sweet , so holy and therefore so acceptable in the sight of god! then v. 3 , 4. like as the dew of hermon : which fell upon the hill of sion . for there the lord promised his blessing : and life for evermore . now pleasure and profit are the grand ends and motives of all humane actions ; without which all labours and diligence would quickly cease , and so powerful attractives are these ; that we can pursue the little particles of either , through more than the common hazards of humane life . therefore it must needs stand a reproach to them for ever ; whom both together , and in such excelling degrees too , cannot oblige to this unity , which as the gentiles said of virtue , is a reward to it self . a life which every wise and considerate man would choose , had it no other recompence , but the present advantages and satisfactions that arise from it . but because many will commend unity , and own it a necessary duty for all christians to agree together ; but plead the fault of division is not in them , but in the government , which requires their union upon those terms they cannot close with : i will therefore inquire . 1. what is the sense of their chief authors and leaders in this particular ; and 2. whether we may in charity judge their division from us to proceed really from any scruple of conscience . 1. mr. vines who was an hot man in the late rebellion , and at the treaty at vxbridge against the king , by which you must judge him no church-man , in his sermons upon the sacrament of the lords supper , printed after his death , undertakes to prove that nothing can justify a separation from a true church , less than flat idolatry : and gives a challenge to any man to give an instance in scripture to the contrary : for all separation is either local , or moral ; now a local separation is required from idolatrous temples , and heathen mixtures , as in 2 cor. 6. 16. what agreement hath the temple of god with idols ? for you christians are his temples both by dedication in baptism : and also by the gifts and graces of the spirit dwelling in you : therefore v. 17. come out from amongst 'em , and be ye separate : but we have neither precept , nor example of any allowed separation from a christian church , unless a moral only . he argues from the church of thyatira , revel . 2. which suffered the false prophets to seduce his people to commit fornication , and to eat things sacrificed to idols ; which were great corruptions , but yet v. 24 , 25. vpon you that are pure , viz. from these things , i put no other burthen but this , that which you have already , hold fast till i come . here is not a word of separation locally , viz. the leaving their assemblies , but morally only , viz. from her sins . if you consult mr. jenkins on jude v. 19. separating themselves , where he tells you what a church you may , and what an one you may not separate from ; there is nothing that can justify , but rather condemn his present separation . mr. baxter published a piece an. dom. 1670. intituled the cure of church-division , or directions for weak christians to keep them from being dividers or troublers of the church . dr. bryan in his sermons printed an. dom. 70. and pag. 328. presses all parties to live free from any appearance of contention , either in church or state : they that do so having the brand of graceless men set upon 'em by the holy ghost . jud. 8 , 11 , 12. in the next page every man that dwells in god , is of a peaceable disposition : quiet in the land. psal . 35. 20. the ancient puritans were all for a lay-communion ; and smartly opposed the brownists , now independents , for the desperate breaches they made in the church : and even brightman himself , that extravagant expositor , on revel . 3. 20. behold , i stand at the door and knock — saith that those who are asham'd to sit down in that church , where christ is not asham'd to knock by his word and ordinances , do make themselves purer than christ himself . we have a cloud of witnesses to this point in a late piece for lay-communion ; therefore i shall only give you part of an epistle to a book intituled the saints care of church communion . printed an. dom. 1671. by mr. crofton a late nonconformist . nonconformists of old did account it their glory , that they did not separate , nor any way encourage or countenance , but every way disown and oppose the separatist . the judicious ball affirms , that as hannibal observed there was not one in the enemies camp called gisco : so there was not so much as one of the godly ministers which suffered in england about the discipline , that might be deservedly called brownist ; not a nonconformist could be found a separatist ; i wish we could at this day say the same thing , with the same truth and confidence . but alas ! how many whose preaching and writings have been strong and servent against separation , do at this day make the independents insult , your presbyters leave the publick assemblies , have gathered churches , in which they minister the whole solemn worship of god ; and not contented with domestick liberty , have occasioned the laws , and execution thereof , to confound them , with the severest separatists , and most vile sects , that ever troubled the churches order , or the nations peace ? pudeat haec dici potuisse , & non potuisse refelli . i did in an epistle published many years since , sollicite the serious nonconformists , in this day of temptation , to kick off that bastard-brood of separatists which hang on them , and are by their enemies laid at their door , as their genuine off-spring . but i have not herein prevailed ; but , to the anguish of my soul , seen schism so acceptable to good men , that scarce any called nonconformist dare once reprove it . in sense whereof , and in conscience of duty , i could not keep silence , but by pulpit and press stand up to testifie against this common growing evil , eating out love , the heart of piety , the power of truth , and vnity of the church . i expect the committee of discretion ( at whose barr i have ( on this very cause ) stood more than twenty years without conviction ) to revive against me , and this work , their old charge ; however the thing is good , the doctrine is truth , the discovery thereof be duty ; yet it is done unseasonably , and out of time . i have been often arraigned for missing the season ; yet no man hath set me a dial by which to determine the time of my ministerial actings : in the year 1655 , my saints zeal against sinful altars , was out of season : in 1661 , my reformation not separation , was out of season . it is now 1670 , and yet the season of this duty is not seen . when will this season be , wherein i may appear against schism ? when i am in the grave ( towards which i hasten ) where there is no mention of god , nor pleading the cause of his church ? if i know any thing of the mind of the god of time , and may compare watches with the faithful watch-men of god's house , the season of ministerial reproof , is the season of sin's prevalency : when the believers are in danger to be beguiled from the simplicity of the gospel , was paul's season to cry out , take heed of angels of light , and false apostles . when schisms in the church ( not so dangerous and deadly as schisms from the church ) distracted corinth , was the apostles time to cry out , ye are carnal , ye are not spiritual . when peter turned separatist , and drew barnabas into the schism , was paul's season to withstand him to the face , because he was to be blamed . what shall i say of the prophets , who timed their prophesies by the prevalency of israel's defection : and our saviour , who chose the season to explain the law , when the scribes and pharisees had made the word of god of none effect by their traditions . austin's season to preach against drunkenness , was when , and as long as the men of hippo lived drunkards . and to appear against separation , when , and as long as the donatist's schism prevailed in the christian world. luther's season to express his zeal against the german anabaptists , and libertines , was when they exposed his reformation to reproach . ball , hildersham , hind , nicols , and other nonconformist's season , to speak and write against separation , was when the brownist's non-communion became the reproach of their non-conformity . if these may not guide me , lend me your watches ; if they go not false , i will set mine by them . in answer to this charge of missing the season of truth and duty , i have many years since appealed to presbyters , whether men wisely serving god's providence , and studious to do god and his church proper and apt service , must not judg the time of witnessing corruptions circa cultum publicum , will not warrant non-communion and separation from a true church , to be ; then , when , that is acted on this ground and reason ? till that be argued and over-rul'd , i will plead no more to this inditement ; and that i expect not to be , till christ do come to judgment . secondly : but you will be ready to complain , that i am too rigid , too severe and bitter against the independent congregationalist's , who undoubtedly are very good men . to this i say : 1. the goodness of the men be to themselves : but remember , the goodness of the men is the common bait which hideth the hook of imposture and seduction , by which the simple are beguiled . angels of light , men like the apostles of christ , pious pelagius , devout and holy novatius , have been the perverters of truth , and subverters of the churches peace and order . and be the men never so good , the severe reproof of their vile opinions , and sinful practices , must not be superseded by that goodness which is in them . 2. be the men as good as they will , if by their fruits we may know them , we must be free to affirm , they have been no good plants in the lord's garden . to pass by the narrative of their practices beyond the seas , collected by the anti-apologist , and improved by mr. robert baylie , beyond the possibility of denial or contradiction . should we but declare their paganizing all england , the confusions in church , and commotions in commonwealth , which our eyes have seen acted by , and this present age must attest to have been the unhappy horrid generation-work of these good men ; you must needs say , the severest rebuke of them must needs be too gentle . but i will forbear to recite the acts which all of this age must needs remember : yet when i consider the sinfulness of schism , the speciality of their schism , exceeding that of the rigid brownists ; unchurching not only england , but all the reformed churches , at one blow ; meritoriously , by their apostacy ; and legally , by the law of their rejection : and remember their precipitancy , if i must not say perfidy , in falling into it when the pretended occasions of stumbling were out of their way , and they were solemnly engaged against schism , and this very schism : i cannot but see much reason to maintain a constant and severe zeal against them ; and the rather , for that ( we have observed it , we know the verity of it ) the sobriety , moderation , and indulgent silence , of their soft and over-mild brethren , hath been the nourishment , guard , and advantage of their schism : they , as ( their progenitors ) the donatists , did at first study nothing more than by the cry of moderation , moderation towards brethren and good men , to charm the zeal and duty of those who ought to have discovered this panther's face , before they had broken in , and made havock of the church of god , as at this day they do , necessitating more loud cryes , and severe reproofs against them , than ever ; for that they have prevailed so far , as to seduce multitudes , and confound endeavours for reformation , with their groundless separation ; and , with the donatists , want nothing but opportunity to make their schism domineer through the world , beyond the power of magistratical cohibition . the simple godly have a long time been deluded with a pretence , that there is no great difference between them and their angry brethren ; it is but a matter of discipline , there is nothing in their practice fundamentally erroneous , or inconsistent with salvation . and scarce any man is found so faithful , as to detect the falsehood of this plea : let me tell you wherein the controversie only concerneth matters of discipline : i have often said it , and now say it aloud ; though i know the discipline they pretend to , to be confused , disorderly , and mischievous to the church ; neither found in scripture , nor right reason or polity ; yet let them own the being and truth of the church , the salvability of ministration in it ; and in union with the church , in any particular , orderly distributed assembly , make their discipline practicable if they can ; they shall not be by me disturbed , till they have experienced the evill thereof in its effects . but be ye not deceived ; there is more cause of controversie , than matters of discipline only . i have often under my hand asserted , what with the leave of my more moderate brethren i will persist in , and undertake to demonstrate , to the conviction of them who deny it , at least to the undeceiving of the weak , who are seduced by them : that if 1. groundless or causeless separation from true churches ; 2. self-constitution of new churches ; 3. self-consecration of a new ministry ; be , as none can deny they be , fundamental errors , and practices inconsistent with a state of salvation ; then the way or practice of the independent-congregationalists among us , is fundamentally erroneous , and inconsistent with salvation : for , that they have groundlesly separated from true churches , constituted new churches , and consecrated a new ministry ; insomuch that they who were lawfully ordained , have renounced their ordination , and received their ministry in their new way ; let any who have seen their course , and considered their writings , deny if they can . although i have charity to believe , many a sincere heart towards god , may simply communicate with gods ordinances among them , and not be sensible of their schism , nor design so great an evil , no way obvious to the weak ; yet their way being in it self so evil , requireth all that will be found faithful ( as jerome and austin against the donatists ) to animate each other to discover so great an evil , and withstand so grievous schism , growing to so great an height , as to confound , yea nullifie the church of god among us . bravely offered : what to prove that our private meeters , who break off from the church , and set up conventicles of their own , cannot be in a salvable state ! that their leaders for interest sake , dare not reprove the schism ! that these practices caused the late rebellion , and murthers , and have paganiz'd almost all england ! and dare none of these men accept the challenge ? 't is a shrewd sign they suspect , the goodness of their cause ; else we should certainly have had a melius inquirendum . we may presume those men are in crooked paths , who will not bring 'em to the rule , when required to do so . hence we will inquire ; secondly , into their plea from conscience , whereby they would justify themselves every one in his own way . which conscience is made the greatest cheat , and the veriest fool in the world. for men espouse such , and such opinions , and ways of life : whence they fly our churches , writings , and all other means of better information , till by custom , and the just judgment of god , who gives them up to strong delusions , that love not the truth ; they think there can be nothing true and good but what is wrapt up in their own tenents and practices . and because they have no mind to budg , therefore they cry conscience will not let ' em . which conscience is mere opinion , delusion , prejudice and self-will . just such a conscience as the greatest hereticks , and their most deluded followers had to plead for their damnable opinions : and several nations for their own heathen gods , and sacreds . such a conscience as put the jews upon crucifying our saviour , and stoneing the prophets ; and spur'd on late zealots to the worst rebellion , murther , theft and sacriledg . such a conscience as makes the scotch sectaries glory in their sufferings for their late rebellion , and inhumane butchery of the late arch-bishop of s. andrews : and put others amongst our selves upon acting the amazing tragedy of 48 over again . the greatest villanies have ever been acted under the pleas of conscience : and never hath the world seen worse times , than where such consciences have been most in fashion . look into the many sects amongst us , and you cannot find any two of 'em , but what hold some things contradictory to each other : yet every man in all parties pleads conscience for what he doth . now because conscience cannot make contradictories to be true ; therefore it is not conscience that makes all parties differ from the church , and every one from one another ; or if conscience must be in the case , it is but an erroneous one , and that is to say , the errors and delusions of men that make all this bustle . it is but the ass under the lyons skin , a spirit of delusion under the pretexts of conscience , that hath made so many opinions , falsly called religion amongst us . conscience can never condemn a man without some warrant or rule , e. g. it can never condemn any man for theft , had it not this or some such rule , viz. thou shalt not steal , whereby to do it . therefore in all the little parts of religion and government , which are not ordain'd in scripture , and where there is no contradiction to those general rules of doing things decently , in order , and to edification , false notions and opinion may disquiet the mind , but conscience cannot oppose , because she hath no rule , whereby to do it ; nor any foundation to ground an accusation on . and consequently it is a man's prejudice and delusion , not his conscience , that draws back from common prayer , the sign of the cross , &c. because these things not being forbid in scripture , conscience cannot oppose and reject ' em . at the rate these men talk , we must allow every humor , prejudice , opinion , fancy , and trick of knavery to be conscience ; the falshood of which sufficiently appears from the contradictions , palpable errors , beastly practices , and confusions of religion and government , which such consciences have already brought into the world , and do farther expose us to . but if it be really conscience that makes all this stir , pray tell me how comes it to pass , that conscience should scruple some things , which are no where forbid in scripture , and yet so readily close with many that are expresly forbid ? how can it be , that conscience should boggle at a surplice , and kneeling in the sacrament of the supper ; and yet make no bones of schisms and seditions ? how is it reconcilable to my reason , that conscience should fly mixt communions , of which we have examples in scripture , and which themselves can no way avoid ; and also set forms of prayer , for which the scripture affords both example , and precept too : and yet should sport and solace it self , in speaking evil of the king ; resisting the powers , &c. till i am satisfyed in these points , i must conclude it is no conscience : but delusion in some , and in others mere tricks and design . it is certainly now time for 'em to consider , that if the evils which divisions naturally produce should come upon us , what an heavy aggravation it will be to their sufferings , to consider that all this is the fruit of their own doings ; and the work of their own hands ? that their own passions , mistakes and self-will , have pull'd all this upon their own heads ? what excuse can they make to god and man ; what recompence to posterity for the ruining a church ; the whole protestant cause and interest by a division , which their best writers condemn , themselves cannot justify , and are forced falsly to plead conscience for , as their last and only refuge ? if any thing shall ever perswade these men to look toward unity ; they must as a means thereto avoid all the hindrances of it . many are self-conceited , and think none understand truth so well as themselves : others self-willed , and resolved to yield in nothing : and yet for such men to wish for unity , is really to wish that the very government would stoop , and all men yield to their own selves . nor is it some few only , but the majority in every party that is of this mind : which renders a satisfaction utterly impossible ; unless they could make the government like manna to suit it self to every pallat . therefore when s. paul eph. 4. 3. is pressing to keep the vnity of the spirit in the bond of peace ; he direct 'em to the fittest means to that end , v. 2. walk with lowliness and meekness , with long suffering and love : endeavouring to keep the vnity of the spirit . — all endeavours are like to prove unsuccessful without these methods and qualifications . for it is a censorious , hasty , proud and ungovernable spirit , that leaves its rule , and follows its own giddy motions ; which makes the greatest breaches both in church and state. let men lay aside all those humors which in the judgment of any indifferent man are inconsistent with any government , as standing stubbornly irreconcilable to any but their own placits , and after all the complaints of grievances , popery , &c. they will certainly say of this church and nation , happy are the people that are in such a case . and indeed i did never yet know but that men must part with something for the ends of peace and unity : they must in something deny themselves , restrain their passions , and yield to a rule ; else they shall live their own punishments , and at last be driven to what they would never go . finis . the staves of beauty & bands opened in a sermon preached at yarmovth, august 23, 1663 / by edward, lord bishop of norwich. reynolds, edward, 1599-1676. 1663 approx. 114 kb of xml-encoded text transcribed from 46 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a57166 wing r1290 estc r2972 11787242 ocm 11787242 49141 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a57166) transcribed from: (early english books online ; image set 49141) images scanned from microfilm: (early english books, 1641-1700 ; 546:6) the staves of beauty & bands opened in a sermon preached at yarmovth, august 23, 1663 / by edward, lord bishop of norwich. reynolds, edward, 1599-1676. 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of beauty & bands . opened in a sermon preached at yarmovth , august 23. 1663. by the right reverend father in god , edward lord bishop of norwich . augustin . de tempore , ser. 169. meritum christianae virtutis vilescit in cunctis , si unitatem non habet pacis ; nec pervenit ad vocabulum filii , nisi per nomen pacifici . id. de civit. dei. l. 15. c. 22. vera & brevis definitio virtutis est ordo amoris . london , printed by t. ratcliffe for george thomason at the rose and crown in st. pauls churchyard . 1663. to the right worshipfull the magistrates , and to the reverend ministers , and other members of the corporation of yarmouth in norffolk . dearly beloved , this sermon was preached before you in order to the peace and vnity of the church of god amongst you : and i presume in order to the same good end i was by you pressed to the publishing of it . which motion i have the more readily entertained , that the arguments unto so necessary a duty , which i found prevalent with you then , might he always at your hand , to revive in you the same affections . and truly those many men in all parts of this nation , who , upon whatsoever plausible and specious pretences , have given entertainment unto novel opinions , ( never before these loose times heard of in the church of god ) and thereupon do forsake the assemblies , and disturbe the peace of an orthodox and reformed church , little consider the advantage they give the common adversary : who no doubt rejoyceth to see us break one another with our own hands , whom they with theirs hither to have not been able to harm ; as vespasian is observed by josephus to have done in the siege of jerusalem , not choosing to storme the jewes by any hostile assault , while they were destroying one another by their intestine confusions . certainly what ever prejudices weak and credulous men may have their eyes dazled withall , divisions and contentions in the church have alwayes fleshly lusts at the bottome of them , as the apostle assureth us , 1 cor. 3. 3. nor are they only fruits of sinne in men , but evidences of wrath in god , and sad symptomes of his further displeasure . when manasse is against ephraim , and ephraim against manasse , and both against judah , it is a sign that gods anger is not turned away , but that his hand is stretched out still . shismes in a church being like leaks in a ship , or breaches in a sea bank , which threaten speedy and extremest danger . and therefore all who wish well to sion should listen unto healing and vniting counsels , not suffering in so important a businesse , as the peace and prosperity of the church , any secular designes , single , or divided interests , carnal animosities , or perverse disputes , to embitter their spirits or alienate their affections from other their brethren , heirs of the same common salvation : or to draw them away from the communion of that church , from whose breasts they have often sucked the sincere milk of the word , and in whose fellowship they may still undoubtedly partake of all the means of salvation . the lord grant that all of us in all places of the land , both pastors and people may be unanimously zealous for the peace of the church . that ministers by sound and wholesome doctrine , which cannot be disproved by holy , humble , prudent , and peaceable lives , and by unwearied diligence and fidelity in their callings , may stop the mouthes , and winne upon the affections of their gain-sayers : and that the people may not lean on their own wisdome , nor be carryed away blind-fold with uncharitable prejudices , or with every winde of doctrine , but may yeild themselves to the guidance of their faithfull pastors , and be swift to hear , slow to speak , slow to wrath ; for contention is usually the mother of disobedience . now the lord of peace himself give you peace always by all means ; the lord be with you all . yours in all christian affection to serve you , ed. norvic . the staves of beauty and bands opened in a sermon preached at yarmonth , august 23. 1663. zechar. 11. 7. i took unto me two staves ; the one i called beauty , and the other i called bands , and i fed the flock . there was no office which christ undertook , no ministery which he instituted in his church , which was not by him directed and intended unto such excellent ends , as whereby the honour and welfare thereof might be advanced . when in this place he assumed his pastoral office to govern and guide his flock , he doth by the names of these two staves acquaint us with two noble ends of that service ; the restoring of beauty to his church corrupted , and of unity to his church divided ; of both which we shall , by gods assistance , take a brief view . first , he feedeth and ruleth his poor flock with his staff called beauty , his word , ordinances , and government , being , as glorious things in themselves , so the special beauty and honour of the church that enjoy them . thus among the people of the jews , the a ark and the tabernacle are called their glory ; in which respect the b apostle saith , that unto israel did pertain the adoption , and the glory , because the covenants , the law , the service of god , aud the promises were theirs : as to external pomp and splendor , the great c monarchies of the world went far beyond them , ( for they were the ●ewest of all people : ) but herein was their preheminence , and primogeniture , ( as the lord saith , israel is my d first horn ) herein was their e double portion above all other nations , that they had the oracles of god committed unto them , that they were intrusted with the f custody of that g honourable law , which as the apostle sairh , was h holy , just , and good . and in like manner in the christian church , the gospel , which is the i law of christ , is called by the apostle a k glorious gospel , because it is the l riches and the salvation of those that enjoy it ; insomuch that the very feet of those that bring glad tidings thereof , are said to be beautiful , rom. 10. 15. and therefore as we m read of moses , that his face shined when he came down from the mount ; to signifie the n glory and luster of the legal ministery , as the apostle teacheth us : so likewise do we read of christ , that his o face shined as the sun , in his transfiguration on the mount , to signifie the p far more excellent glory of the evangelical ministery of life and righteousness ; in which respect he is called the q glory of his people , and a r diadem of beauty unto the residue of them ; for where christ walketh in the midst of the golden candlesticks , having his ordinances in their vigonr and efficacy duly administred , he thereby rendereth his church beautiful in these four respects . 1. by the verity of his heavenly doctrine ; when a people are taught of the lord , then their stones are laid with fair colours , and their foundations with saphires , their windows of agates , their gates of carbuncles , and their borders of precious stones , isa. 54 , 11 , 12 , 13. when the earth is full of the knowledge of the lord , then is his rest , or the place of his abode glorious , isa. 11 , 9 , 10. and therefore when christ was s ascended up on high , far above all heavens , that he might fill all things , he gave unto his church , apostles , prophets , evangelists , pastors and teachers , in order to the perfecting and edifying of his body , and carrying it on unto the measure of the stature of his fulness , wherein alone the beauty thereof consisteth . 2. by the purity of spiritual worship ; when sacrifices are offered with acceptance upon gods altar , ( and none are so bnt t spiritual sacrifices ) then doth he glorifie the house of his glory , and beautifie the place of his sanctuary , and make it an eternal excellency ; then doth he give gold for brass , and silver for iron ; then doth he call the walls of the church saivation , and her gates praise , isa. 60. 7 , 13. 15 , 17 , 18. therefore the second temple , though far inferior in outward splendor to the former , is said to exced that in glory , because unto it the desire of all nations should come , and set up the●ein his spiritual worship , hag. 2. 3 , 7 , 8 , 9. for as the soul , which is the breath of life , puts beauty into the body , so the spirit of christ poured out upon his church , doth enliven and beautifie that , and turn the u wildernesse into a fruitful field . 3. by sanctity of life , renewing them after the image of christ ; for when the church is sanctified , and clensed with the washing of water by the word , then it is fit to be presented unto christ as a glorious church , ephes. 5. 26 , 27. holinefs is called by the apostle the w renewing of the holy ghost , the x forming of christ in us , the y quickning and creating us in him unto good works . look what beauty the renewing of a ruinous and decayed building bringeth upon that , what beauty the re-union of a living soul unto a gastly body doth restore unto that , what beauty the creation brought upon the void and indigested chaos , when it was wrought unto that goodly frame and sructure which we now behold ; the same , and much more , doth the forming of christ , and the spirit of holiness bring upon our deformed and defiled nature by the efficacy of the ordinances . 4. by decency of order , rendering the church z beautiful as tirzah , comely as ierusalem , terrible as an army with banners ; thus the church of israel marched in the wilderness in the manner of a formed camp , with exquisite beauty and order , whereof we have an ample description , numb . 2. in like manner the new jerusalem , which descended out of heaven , beautified with the glory of god , whose street was pure gold as transparent glass , whose foundation was garnished with all manner of pretious stones , is said to be four-square , having an accurate proportion and symmetry in all the parts thereof , rev. 21. 16. and thus the apostle directed all things to be done in the church of christ with decency and order , 1 cor. 14. 40. and rejoyced to see the order which was in the church of the colossians , col. 2. 5. when every member keepeth his own rank , and every officer doth his proper duty , according to the a pattern and b commission given him by christ , then is the pastoral office administred with the staff of beauty . in one word , the ordinances are thus the beauty of a church , because in and by them christ is spiritually present therein , and the treasures of his grace are unfolded unto it . he who is the c chiefest among ten thousand , and altogether lovely , who was the d desire of all nations , and the e hope of glory to his people , in comparison of whose f excellencies all other things are but losse and dung , whose very g afflictions and reproaches are preferred before the pleasure and riches of the world , in whose very h sufferings there is joy , he is in his ordinances k evidently set forth before our eyes ; his l righteousness the robe wherewith his church is cloathed , his m comlinesse the beauty wherewith she is adorned , and made n high above all the people in praise , and in name , and in honour , by her interest in him , and relation unto him , she hath a new name given her , o hephzibah the lords delight , who deligheth over her as the bridegroom over the bride , esteeming her p his rest , his dwelling place , his desire , so that q glorious things are spoken of her . these beauties of christ in his ordinances , and in his church by means of them , were typified and prefigured by the r glorious garments of the priests , with allusion whereunto we are said in baptism s to put on christ , whose righteousness is unto his church a t garment of praise . by the splendor of the tabernacle , and of solomons temple , and all the vessels and utensils belonging unto the worship of god therein , all which were exceeding glorious and magnificent ; for the building and providing whereof , david prepared as immense a u treasure as we shall likely read of in any history ; in which respect that holy house is called the throne of gods glory , jer. 14. 21. by the city jerusalem , w the mountain of the lords holiness , and the joy of the whole earth ; by the x holy oyl , wherewith the tabernacle , the ark , the holy vessels and priests were anoynted , compounded of the principal spices after the art of the apothecary ; by the beautiful order which was in y solomons family ; by the dressing and preparing of a z bride for the bridegrome , as we read of the long and costly purification of the virgins to go into king ahasuerus , est. 2. 12. so here , in the ordinances , the spouse of christ is a attired and made ready , being arraied in fine linnen , clean and white , and thereby b prepared unto glory , and unto every good work . lastly , by a c strait , smooth , even and pleasant path , wherein is no crookedness , from whence all d stumbling blocks and offences are removed . the author and efficient of all this beauty is the lord , all whose e works are perfect , who hath made every thing f beautiful in his time . the summe and total of all gods works are , the world and the church ; the world is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the beauty and comliness of of it ; in the which every thing was g very good when the lord took a view of it . but the lord hath chosen his church upon which to bestow more abundant glory . it is called a land of ornament , dan. 11. 16. a land of desire , jer. 3. 19. in the building whereof the lord is said to appear in his glory , psa. 102. 16. the world is beautified with the power and wisdom of god ; the church besides that , with his love and grace : in the world we have the foot-prints of his greatness , but in the church we have the image of his holiness : the world was made by him , the church like him ; the world to shew forth his glory , the church to enjoy it ; the world a tenement for his creatures to dwell in , the church a palace for himself to dwell in ; he hath h desired it for his habitation , it is his rest for ever . above all excellencies , holiness is the beauty of a creature ; and therefore the angels , who excell in all created perfection , are above all other appellations honoured with the name of saints deut. 33. 2. they differ not in nature from devils , in holinesse they do . derived holiness consisteth in conformity to primitive holiness . the lord is most holy in himself , and our holiness standeth in his image and likeness , so far forth as he hath by an holy law made his holiness a pattern for ours . and when we threw away that image of god , wherein our created holiness consisted , and the lord was pleased in any of us to renew it again ; he did it by the pattern of his beloved son , who is the i image of the invisible god , and the character of his person , full of grace and truth . now then according to the excellency of the pattern , we are to measure , and take an estimate of that beauty , wherein we are conformable unto that pattern ; and what pattern more glorious then the blessed god , and the holy son of god , the chiefest of ten thousand ? unto whom therefore the conformity of a creature must be its chief and principal beauty . there are several attributes or properties whereby the excellency of this beauty may be further discovered . 1. light and luster ; for as a great part of the corporal beauty is in the life and vigour of the eye , so of spiritual beauty in the clarity and brightness of the mind ; when the lord , a who commanded the light to shine out of darkness , shineth in our hearts , to give the light of the knowledge of the glory of god in the face of jesus christ ; as the sun is the greatest beauty of the visible world , so christ , as a b sun of righteousness , by the c excellency of his knowledge , is the glory and beauty of the invisible . 2. rectitude & straitness ; the wise man thus expresseth our primitive beauty , that d god made man perfect ; and we do then recover this beauty , when we are without e guil , and perverseness of spirit ; when we make f strait paths for our feet to walk in , and g do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , go evenly according to the truth of the gospel . 3. integrity and h compleatness ; when all the parts and members of the new man are formed in us , and we do partake of the i fulness of christ , grace for grace , as the child of his parent , member for member . the lord in the law would not accept of a maimed offering , levit. 22 21 , 22. and when we offer up our selves a k living sacrifice holy and acceptable unto god , we must be l sanctified throughout , and our whole spirit , soul , and body must be preserved blameless : for wherever christ is formed , though it be but in measure as to the degrees of grace , yet that measure must be the m measure of every part , so that there is at once both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the apostle speaks , a measure in regard of the imperfection of every grace , and yet a fulnesse in regard of the perfection of every part , or member of the new man. 4. symmetry and an exact proportion of parts , and equal temperament of humours one with another , which in regard of spiritual beauty is called by n the apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an exactnesse of obedience ; when there is such a due temper of piety to god , sobriety to our selves , and righteousness to others , that none of these do obstruct the other , but that there is an equal o respect to all gods commandments , and such a supply and accurate distribution of vital influence , unto every member of the new man , that no part doth either swell or wither , that zeal is not blind , nor knowledge unfruitful , nor faith without love , nor the duties of one table without those of another ; but that we g●ow up unto p christ in all things , and have an effectual working in the measure of every part . 5. growth and progress in these proportions ; for while we are in this world , we are still in our minority , and therefore must still be contending towards perfection . to be a man in years , and a child in stature , is an unbeautiful thing . christ hath no dwarfs in his body ; though one man attain greater degrees of perfection then another , yet all are in a growing condition : the life of christ in us being a a life that abounds ; and his grace like the b waters of the sanctuary rising up higher and higher . lastly , indeficiency , wherein spiritual beauty surpasseth all other ; for c bodily favour is deceitful , and beauty vain , it runneth all at last into wrinkles and deformity ; but as christ himself d never saw corruption , no more doth the beauty that he brings to the soul with him . they e who are planted in the lords house , do flourish in his courts , and are fat and fruitfull in their old age . as we may truly say of sin in a wicked man , concupiscenti● non senescit , though nature wax old and infirm , yet lust doth not : so we may say of grace in a good man , charitas non senescit , it is not apta nata of it self to decay , but proceeds from strength to strength . the ends of the ordinances do likewise further evidence this beauty of theirs unto us : for they are by christ intended for such purposes as these . 1. to quicken us , and to fashion him in us . by nature we are f dead in trespasses and sins , and death ever induceth deformity ; but by the holy spirit of christ working in and by his ordinances , we are restored unto his g life and likeness , and h conformed unto the image of him who is altogether lovely . 2. to clense and purifie us from all defilements ; for the i fear of the lord is clean , and his commandment pure both in it self , and in its operations ; his precious k promises by our l faith in them , and by our hope and expectation of them , m do clense us from all filthiness of flesh and spirit , and cause us to purifie our selves even as he is pure , that we may n offer unto the lord an offering in righteousnesse , that our offerings may be pleasant unto him . 3. to heal us of all our spiritual distempers , whereby the beauty of the soul is dimmed or impaired . as many of christs o miracles were shewed in making the blind see , the deaf hear , the lame leap , and in curing of all manner of sickness and disease ; so the spiritual vertue of his holy ordinances is seen in spiritual operations consonant unto those , in which respect he is called a p physician to bind up the broken hearted , and to heal the stroke of the wound of his people ; he is the q tree of life , whose leaves are for the healing of the nations . 4. to comfort us , to wipe away all tears from our eyes , all sorrow from our hearts , and thereby to make our faces shine ; for as r moses , by extraordinary converse with god on the mount , had a lustre on his face , so in some proportion , all communion with him doth , by the spiritual comfort , bring a s beaury upon holy men , filling them with the peace of god which passeth understanding , and with joy which is unspeakable and glorious . 5. to fit and prepare us for the lord himself to delight in , that his image in us may t attract the eye and heart , the love and delight of the lord of glory unto us ; the lord hath u set apart the man that is godly for himself , hath w chosen israel for his peculiar treasure , hath x formed them for himself to shew forth his praise , and y purified them unto himself for a peculiar people ; and because the church is in this special manner z gods own , therefore he will in special manner put his comliness upon her , and will a beautifie the place of his sanctuary ; as he is called the b glory of his people israel , so he hath hononred his people israel with this high dignity , to be called c his glory lastly , the manner of christs governing his church by his ordinances is full of beauty and sweetness ; with a d still voice , with the e cords of a man , & with the bands of love , f he gathereth the lambs in his arm , and carryeth them in his bosome ; as g one whom his mother comforteth , so doth he comfort them ; he doth not h break the bruised reed , nor quench the smoaking flax ; he deals with perswasions and entreaties , by his ambassadors , i beseeching us to be reconciled unto god : he k leads his flock by still waters , and into green pastures , through l ways of pleasantnesse , and paths of peace ; he m doth not afflict willingly , nor grieve the children of men ; in the n midst of wrath he remembreth mercy ; when he causeth grief , he sheweth compassion ; and when o he speaks against ephraim , he earnestly remembreth him still ; he hath set up a sweet order in his church both in doctrine and policy , managing both with p meeknesse and gentlenesse , q preaching peace , r proclaiming liberty , erecting over his people a s banner of love ; and though he have an t iron rod for his enemies , yet he holdeth forth a golden scepter to his people , ruling in their hearts by a spirit of adoption , and by a law of love. thus he feedeth his church by his staff called beauty ; great therefore is the indignity which they offer unto christ , who despise the sweetness of this his government , the u waters of shiloah which go softly , refusing to submit to his w easie yoake , being x offended at the severity and sanctity of his doctrine , saying in their hearts like those in the gospel , luke 19. 14. we will not have this man to rule over us , disdainfully undervaluing that y great salvation , which he by his pretious blood purchased for them , and by the word of his grace doth continually tender unto them ; spretae injuria formae is no small dishonour done to him who is the lord of glory . great the thankfulness we owe unto him , for the fruit of this his beautiful and amiable government , that we who were z enemies unto him by wicked works , and were well pleased with that our misery , should , by the power of his spirit , a be translated from the tyranny of satan , into the kingdom of grace , and be made a b willing people , beautified with his salvation . great the value we ought to set upon the ordinances of the gospel , the staff of c beauty by which he governeth his flock , the d ornaments and bracelets , the chain and jewels which he sendeth unto his spouse to adorn her withal ; no man cometh unto christ , till he seeth beauty in him ; and vain men , e who love their lusts better then their life , are naturally prejudiced against his holy ways : he is to the f disobedient a stone of stumbling , a rock of offence , g a sign to be spoken against . now by the light and majesty of the ordinances , this prejudice is removed , and h we all , with open face beholding , as in a glass , the glory of the lord , are changed into the same image from glory to glory , even as by the spirit of the lord. great the duty which we owe to the gospel , to bear witness unto the beauty thereof by our holy conversation : to i think on those things which are venerable , just , pure , lovely , and of a good report , which k adorn , and l become the gospel , and are m worthy of that high calling wherewith we are called ; to remember that we are n vessels of honour , to be purged and sanctified , that we may be meet for our masters use ; that we are o temples of the holy ghost , separated unto his special service and presence ; and if any man defile the temple of god , him will god destroy ; that we are a p redeemed and a peculiar people , whom christ hath purified q unto himself ; that r without holiness our prayers and sacrifices are but an abomination ; for as s without holiness no man can see god , so without holiness no man can serve him ; t what hath my beloved to do in my house , saith the lord , seeing she hath wrought lewdness ? the lord will be sanctified in all that draw nigh unto him . we should thereforeall in our several places , especially those unto whom the pastoral dignity and trust doth appertain , use our utmost care to preserve the church of god amongst us in that honour and beauty which belongs thereunto ; not corrupting the doctrine thereof , or obtruding any meer problematical , much less false and unsound positions of our own , upon the faith of our hearers ; not corrupting the worship thereof either with superstition , or irreverence , not suffering either the meer form of godliness to swallow up the power , or the pretence of power to shut out the form , but to give the lord both that inward and outward honour , which is due to his holy name in all our solemn attendances upon him ; not corrupting the sanctity thereof either with hypocrisie or prophaness , with meer specious pretences of holiness on the one hand , or with open and downright contempt thereof on the other . lastly , not corrupting the decency and order thereof ; either by burthening gods service with an excessive number of needless observances ; or on the other side censuring and deserting the communion of a sound and orthodox church , because the order thereof doth not in every particular please us . thus is the church to be fed and ruled with the former of our prophets staves , the staff beauty . secondly , christ , as the chief shepherd , by his spirit and power , and his under-officers , by their ministery and service , do feed and rule his church by his staffe called bands , procuring and advancing the unity thereof , and gathering together into one all the members belonging thereunto , that the whole body may be fitly joyned together and compacted without schisms and divisions , which is a singular and eminent blessing of god thereunto . god made man at the first after his own image , so that as the lord is wholly one and undivided in himself , no dissonancy between any of his attributes , decrees , or counsels ; so in man as he came out of gods hands , there was an exact harmony and agreement ; his affections consonant unto his will , his will to his reason , and his reason to god. and being thus perfectly one with himself , he could not but be one likewise with others , who were perfectly like himself , as finding nothing more in them , from the which to differ , then in himself . but when sin came into the world , it brake the bond of union between god and man , making us u enemies unto him by wicked works , and so w separating between him and us , and hiding hie face from us . it brake the bond of union between a man and himself , the will rebelling against the mind , the sensitive part against the rational , one x lust warring against another , and all against the soul. it brake the bond of union between man and man , between one wicked man and another , upon the ground of different interests , y hateful and hating of one another ; between wicked men and good men , upon the ground of contrary seeds , the the lord having z put enmity between the seed of the woman , and the seed of the serpent ; because god hath chosen his church out of the world , therefore the a world hateth them ; when he had his church only in one single people , the jews , who dwelt alone , and were b not reckoned among the nations , we find not only in the c scriptures , but also in d prophane writers how great scorn and contempt was cast upon chem by those of other nations . and when christian religion began to obtain in the world , the like horrible reproaches were cast upon christians , as we read of thyestaea convivia , & oedipi incestus , in e tertullian , f eusebius , and g others . so true is that of solomon , he that is upright in the way , is an abomination unto the wicked . this enmity christ came to heal , and to remove , by preaching , and by giving peace unto men , working the hearts of his people to be at unity and peace one with another ; in which respect christ saith of his church , my dove , my undefiled is but one , cant , 6. 9. now a thing may be said to be one two manner of ways ; there is unum per unitatem , when a thing is so one , as that it doth not any way consist of many , as god is one by the absolute simplicity of his nature , without any diversity of part and part , power and act , matter and form , subject and accident , being and not being : there is likewise unum per unionem , when one thing is constituted , and made up of many things united and joyned together , and thus the church is one. h we being many , saith the apostle , are one bread , and one body . and again , as the body is one , and hath many members , and all the members of that one body , being many , are one body , so also is christ. in this respect it is compared sometimes to an i army , made up of many souldiers , ordered into companies and regiments , under the command of one general , called the k captain of the host of the lord , and the l captain of our salvation . sometimes to m a city compacted together , and accurately proportioned in all the parts and measures thereof : sometimes to the tabernacle of the congregation , wherein n divers curtains were coupled and joyned together , by loops and taches , into one sanctuary : sometimes to the temple , o wherein many goodly stones were framed and fitted into a magnificent structure , in which respect the church is p called the house of god , the houshold of faith , the q whole family of heaven and earth , a r building fitly framed together , and growing unto a holy temple in the lord : sometimes to a s vine , consisting of one root and many branches ; and to a t body , wherein many members are conjoyned under one head , and animated by one soul. thus the church is one. and albeit we frequently read in the plural u of the churches of the saints , the churches of asia , of macedonia , of galatia , of syria and cilicia , yet all these are members of one and the same catholick church , as many cities of one kingdome , and many houses of one city . for all the persons , all the assemblies and associations in the world , who acknowledge and worship one true god , and one mediator between god and man , the lord jesus , walking by one and the same rule of faith and love in the gospel , do all make up but one catholick church . and the former resemblances and similitudes whereby it is expressed , lead us to the consideration of a threefold unity in the church . 1. an unity by way of disposition and order , as in an army or building . 2. an unity by way of composition , or integral completion , as between the parts of the body unto the perfection of the whole . 3. an unity by way of constitution , or essential concurrence of soul and body unto one man or of the subject , and vital principles whereby it is animated . there is then in the church 1. an unity of order , as the apostle rejoyced when he beheld the w order of the church at colosse . and this consisteth , 1. in variety of offices , and in the due and regular subordination of those one unto another , and of the body unto them all , as the x apostle telleth us , that god hath set in the church first apostles , secondarily prophets , thirdly teachers , &c. and that christ when he ascended up on high , gave some apostles , and some prophets , and some evangelists , and some pastors , and teachers , for the perfecting of the saints , for the work of the ministry , for the edifying of the body of christ ; and these the y apostle requireth the rest of the body to esteem very highly in love , to obey them , and submit themselves , unto them , because they watch for their souls ▪ 2. in variety of ordinances in the which z christ is set forth before the eyes of his people ; such are reading the scripture , for as in that church of the jews , a moses and the prophets were read in the synagogues every sabbath day ; so the b apostle directeth the reading of his epistl●s in the christian church . preaching of the word , c how shall they hear , saith the apostle , without a preacher ? and how shall they preach except they be sent ? prayer , as the temple is called d an house of prayer for all people , and peter and john went up to the temple at the hour of prayer : baptism , e go and teach all nations , baptizing them in the name of the father , and of the son , and of the holy ghost . the supper of the lord ; f the cup of blessing which we bless , is it not the communion of the blood of christ ? the bread which we break , is it not the communion of the body of christ ? 3. in variety of gifts , which the lord doth g severally divide as it pleaseth him , for the profit and good of the whole body . in the administration of which ordinances , offices , and gifts , such decency and order is to be observed , as that it may appear , that in all the churches of the saints , god is a h god of peace , and not of confusion , ordaining in all of them , that i as god hath distributed to every man , & called every man , so he should abide with god within the precincts of his own calling , k not running before he be sent , but serving the lord in that rank & station wherein he hath set him . 2. an integral vnity , as between all the parts of an intire body , joyned in due order together , unto the compleating of the whole ; and this unity presupposeth a double vnion ; the one of the body to the head , the other of the members to one another ; of both which the apostle speaketh , ephes. 4. 15 , 16. 1. there is a bond of vnion between christ and his body the church ; l he that is joyned unto the lord , is one spirit ; and this bond is on christs part his spirit , whereby he joyneth himself unto his body , m we are an habitation of god through the spirit ; and on a believers part his fatth , whereby he joyneth himself to christ , and n appointeth him for his head , by which means christ dwelleth in the hearts of his people ; both which the apostle putteth together , calling it the o spirit of faith. 2 there is a bond of vnion between the members of the body amongst themselves , viz. the mutual love of believers unto one another , called the p band of perfectness , whereby they are knit together ; for this grace is that cement which joyneth the stones of this spiritual building into one temple , being shed abroad into their hearts by the holy spirit , and is therefore called the love of the spirit , rom. 15. 30. as q elsewhere the vnity , the supply , and the fellowship of the spirit ; for where this unity of spirit and love is , every member doth make a r supply according to the measure which it self hath , for the increasing and edifying of the body , s walking together in the fear of the lord , and in the comfort of the holy ghost . 3. an essential vnity , or as t st. hilary calls it , naturalis vnitas ; as the body and the soul being joyned together maketh one man ; and thus christ is said u to make in himself of twain one new man , by the participation of that w one spirit which was x without measure poured out upon christ the head , and y from his fulness shed abroad in such proportion upon his members as he is variously pleased to dispence unto them ; by which means z christ is formed in us ; liveth in us , and is a quickning spirit unto us ; for the spirit of christ is that divine a seed , whereby we are regenerated unto his life and likeness , and as st. peter expresseth it , are b partakers of the divine nature . 4. consequent upon this essential vnity , whereby all the mystical members of christ are animated and enlivened by one and the same quickning spirit , doth follow a moral unity of hearts and minds between all of them ; as it is said of the primitive christians , c that the multitude of them that believed , were of one heart , and of one soul. and this moral unity is four-fold . 1. an vnity of faith , in the great and necessary doctrines of salvation , or in the d knowledge of god and of jesus christ , called by the apostle the e foundation , the f principles of the doctrine of christ , the g form of sound words , the proportion or h analogy of faith , the i knowledge of jesus christ and him crucified , the k doctrine and truth which is after godliness , l the faith of the gospel , the m faith of jesus , the n mystery of godliness , the o rule by which we should walk , called by the ancients , the seed of doctrine , the character of the church , the rule which is common to small and great ; in one word , whatever doctrine there is , the p knowledge whereof , and assent where-unto , is simply necessary unto salvation ; in this all who shall be saved , do first or last most unanimously agree . differences there may be , and usually are , in less necessary points , which are matters quaestionum , non fidei , as s. austin speaks , for we q know but in part , and are not yet come to be perfect men ; and till the members have attained unto their full stature , there cannot be expected an universal consent , and harmony of judgements in all points , even among the best and most learned men ; in which case notwithstanding we should r receive one another in love and brotherly communion , because god himself receiveth even those who thus differ into his favour ; but the spirit of god doth never fail to lead all that shall be saved into all necessary truths , and to preserve them from any damnable and pernicious doctrines . 2. vnity in obedience , wherein all holy men do agree , albeit some may much exceed others in their progress and degrees of holiness ( as we may see by comparing the s testimony given unto asa , and unto josiah ) such are t repentance from dead works , without which we cannot be saved . u reliance upon christ alone by a sincere and unfeigned faith for life and salvation . w a true love of the lord jesus , and of all that are his . x a sincere regard unto all gods commandments , and an hatred of every false way . y a desire to fear gods name , and a purpose of heart to cleave unto him , and follow him fully . lastly , z self-denial , submitting our will , and reason , in all things to the word and will of god. there may be great differences in the spiritual growth and degrees of holiness between one christian and another , a some sick , others healthy , some strong , others weak , some little children , others young men , some bruised reeds and smoaking flax , others bold as a lyon. but this is obedientia parvis magnisque communis . 3. unity in worship : for though different churches may have different observances in the external forms and modes of divine service , yet in the substantials of worship they all agree , viz. b that god is to be worshipped in spirit , and in truth , and to be c sanctified in all those that draw nigh unto him . that we are to call upon god only d in the name of christ , as our e alone advocate and mediator , f giving thanks unto god the father by him . that we are g not to worship creatures , who cannot know our hearts , nor answer our prayers , nor supply our wants , in whom we are not required to believe , but are to hold the head & h to keep our selves from idols . 4. unity in ends and designs ; for being brethren in the i same family , fellow citizens with one another , and of the houshold of faith , having one hope , one lord , one faith , one baptisme , one god and father of all ; the same enemies to oppose , the same interests and common salvation to look after , they consequently prosecute the same ends , and do not only walk by the same rule , but in so doing , do mind the same things , phil 3. 16. it is true , being in part carnal , they do too much seek and serve themselves ; but so far forth as they have the same spirit , they are of the same mind with the apostle , k to prefer the honor of christ , and the service of his church , above their own dearest interest , according to what our saviour hath taught us , l if any man come to me , and hate not his father , and mother , and wife , and children , and brethren , and sisters , yea , and his own life also , he cannot be my disciple . the glory of god , the progress of the gospel , the advancement of christs kingdome , the subversion of the kingdome of satan , the comforts and concernments of the church of christ , are in their hearts and endeavours still to promote ; as m the members of the natural , so they of the spiritual body , have all a care one of another ; the end of the parts is the safety of the whole ; they are all partakers of one spiritual nature , and all heirs of one common inheritance ; and therefore as one principal fruit of the communion of saints , they aim at the same ends , and prosecute the same designes , joyning together in all christian services of love against their common enemies , the world , the flesh and the devill . these are those several unities which christ by his staffe called bands doth preserve in his church , thereby greatly beautifying and strengthning the same . of this peace he is both the m purchaser by the price of his blood , and the n author by the efficacy of his grace , giving unto his people one heart and one way ; and lastly , the bond by the communion of his spirit ; for o from him it is that the body is joyned and compacted together , as p the corner stone of a building fasteneth all the parts thereof unto one another ; and therefore the apostle exhorteth us to be like minded , by arguments drawn from christ and his spirit ; if there be any consolation in christ , if any comfort of love , if any fellowship of the spirit , if any bowels and mercies , fulfil ye my joy , that ye he like minded , haveing the same love , being of one accord , of one mind , phil. 2. 1 , 2. but it may be here objected against all this , that our saviour himself telleth us , that he came not to send peace but a sword , to set a man at variance against his father , and the daughter against her mother , mat. 10. 34 , 34. which words q buxtorf hath observed in the talmund to be affirmed of the days of the messiah ; and we see it plain by much experience ; many times , r saith st. austin , a young man pleaseth god , and so doing displeaseth a wicked father , who is angry that god is preferred before him ; fortior est gladius spiritualis separans quam copulans natura carnalis . s baronius telleth us of anastasia a romane lady , whom because she was a christian , her own husband did cast in to prison , and miserably afflict , and so the t apostle assureth us , that as isaac was persecuted by his own brother ishmael , so it is stil , they that are born after the flesh , do persecute them that are born after the spirit , gal. 4. 29. where ever the gospel is preached , they that embrace and obey it , are hated and virulently opposed by them that disobey it . in answer hereunto we say , that all this is accidental to the gospel ; it is no fault in the sun , if shining on a dunghill a stinking vapour be exhaled ; nor is it the fault of the gospel , if by occasion thereof , the proud lusts of men be exasperated and enraged . when the asyrians spoiled the nations , and u none durst open the mouth , or peep , his tyranny was not at all commended by such a doleful quietness . in like manner neither is the gospel at all prejudiced by any such commotions , as through the lusts of wicked men , are meerly per accidens and occasionally stirred up by the preaching of it . when christ went into jerusalem to offer himself to them as their king , it is said , that the whole city was moved , mat. 21. 10. and elsewhere , that there w was a division among the people because of him ; in like manner where ever he comes as a king to raign , there will be motions in the minds of the people ; there will be some who will say , x nolimus hunc , we will not have this man to raign over us : and when their own pride and obstinacy are the causes of these motions , they yet charge all upon the gospel and the preachers thereof , as y if the land were not able to bear their words ; as tertullus accused paul , act. 24. 5. we have found this man a pestilent fellow , and a mover of sedition among all the jews throughout the world . as if the chaffe should complain of the fan , that all was quiet in the barn till that came ; or the dross of the furnace , that the m●ttal and that lay quietly together , till the fire severed them . christ comes with a z fan to purge his floor , and with a refiners fire , to purifie the sons of levi , and to gather his church out of the world ; by which means he did occasion b the hatred of the world against it ; which would not have been , if all had obeyed the gospel ; c but some receive it with scorn , and others with obedience , and hence it is that offences come . but the gospel per se in its own nature , and in its proper and primarie intention , is a word of peace , and doth closely unite all that obey it unto christ their head , and unto one another , by the firm bonds of faith and love , subduing the hearts of wolves , leopards and lyons , isa ▪ 11. 6. giving gifts even to the rebellious , psalm 68. 18. casting down every high thing that exaleth it self against the knowledge of god , 2 cor. 10. 5. and besides , it is thus far a staffe of bands unto the church farther , that though it doth thus exasperate the hearts , yet it doth usually muzzle and restrain the rage and power of wicked men , that d they are not able to perform the evils which they intend : so that by the majesty and authority thereof e christ ruleth in the midst of enemies , f maketh them to be at peace with his people , g maketh aegyptians to enrich them , h moabites and philistines shelter them , i syrians bring gifts unto them , and the k enemies that afflicted them , bend , and profese to serve them . now for the application of this doctrine , it teacheth us : 1. that christian policy and order , prudent , meek , religious government , is a very great blessing to the church of god , and greatly to be desired , because thereby vnity and concord are preserved among the sheep of christ , and as by a ferce or hedge they are thereby secured from the irruption of wolves who would devour and make a prey of them ; and all leaven and chast which would soure the lump , and corrupt the coin , is purged out , and fanned away . l when the unruly are admonished , and the weak strengthned , and the feeble-minded comforted , and hereticks rejected , and disorderly walkers made ashamed , this greatly tendeth both to the honour , and to the health and safety of the church of god. 2. it teacheth us to take heed of those m who cause divisions and breaches contrary to the doctrine of christ which we have received , who rend his seamless coat , and make their tongues and their pens bellows to blow up the flames of contention among christians , biting , tearing , and devouring one another , of whom the apostle saith , that they serve not the lord jesus but their own belly . it is noted by n epiphanius as a wicked speech of marcion the heretick , ego findam ecclesiam vestram , & mi●tam fiffuram in ipsam in aeternum : and the apostle maketh the ground of contentions and divisions in the church to be fleshly lusts , 1 cor. 3. 3. gal. 5. 20. it is a great sin to make an undue separation from the true church of christ. a sin against the communion of saints from which the separation is made . a sin against the unity and peace of the church , which we all ought with our utmost endeavours to preserve . a sin against the spirit of christ , which is thereby grieved , as the soul is pained by the wounds which are made upon the body . a sin against the honor of christ , whose name is thereby exposed to contempt and reproach . a sin against a mans own edification , who thereby cutteth himself off from the means of grace , and exposeth himself to the danger of heresie and contagion . and therefore those holy fathers st. o cyprian , p augustine , and q optatus , use to set forth the atrocity and danger of this sin , by the greatness and strangeness of the judgement , wherewith god punished it in corah , dathan and abiram , and those who adhered unto them , whom the earth opened her mouth to swallow up ; and by the sore judgement upon the ten tribes , in their total rejection , for separating from the house of david , and the true worship of god in jerusalem . we should therefore take special heed of departing from the true church of christ , where his word is truly taught , and where christ the foundation is held , for every infirmity or blemish which we may conceive to be upon it ; for though the apostle reproved many corruptions and abuses in the church of corinth , yet he blameth the contentions , emulations , breaches and divisions which were therein , 1 cor. 1. 11 , 12 , 13. of this sort were the novatians , luciferians , donatists , audians in the antient church , who for laxness of discipline , or other corruptions which they apprehended to be therein , did withdraw & keep themselves apart from their communion : to such as these it was a good speech of r optatus , we have one faith , one baptism , one conversation : we read the same divine testaments , we are of the same sheep●fold , we have been washed and wrought together , we are parts of the same garment , but ripped one from another , sar●ura necessaria est , there wants nothing but that we be sewed up and reunited again . i shall not here enter upon any polemical discourse to vindicate our own , or other reformed churches from that heavy charge of schism wherewith pontificians implead us , for having forsaken the communion of the roman church . our learned writers have thus stated the case . 1. that it is the t cause , and not the separation , that makes the schismatick ; they who give the cause , for which it is necessary to separate , are the authors of the schism ; for where there is a necessary cause to separate , we are commanded by god so to do , 2 cor , 6. 17. rev. 18. 4. as we find when jeroboam had corrupted the worship of god , the priests and levites , and out of all the tribes ; such as set their hearts to seek the lord , departed from his idolatry , 2 chron. 11. 13 , 16 30. 11. for certainly one particular church may reform it self , though another will not . 2. that they gave the cause of this breach and separation , and that upon several accompts . 1. by u many and great corruptions in doctrine and worship , whereby they themselves departed from the primitive purity , which errors and corruptions they obtruded and imposed upon us as conditions of their communion . 2. by w great encroachments and usurpations upon the just power of princes , and liberties of churches . 3. by x tyranny in excommunications , persecutions and fiery inquisitions , frighting and thrusting us from their communion 4. by y refusing to be reclaimed , or healed of these distempers , in that they challenge a peculiar infallibility , & a power to hold all other churches under their laws & dominations . 3. that this was not a secession from the z catholick church , nor from the primitive church , ( unto whose judgement we are willing to appeal ) but only from the corruptions , faction and tyranny of a particular church , with whom notwithstanding we retain an unity still , in all points of doctrine and worship , which they hold consonant to the will of god in his word revealed , disowning nothing but those errors and additions which they have superinduced upon the institutions of christ. lastly , that this is a not to set up a new church which was never in the world before ; for the church is the same now as formerly , only sick and overgrown with corruptions then ; healed , weeded , purged and reformed now ; nor were there wa●ting in former ages , after those corruptions prevailed in the church , many witnesses who appeared for the truths then suppressed , greatly complained of the contrary abuses , and earnestly desired a reformation , as under the defection of the ten tribes the lord had seven thousand who had not bowed the knee to baal , 1 reg. 19. 18. and a remnant according to the election of grace under the apostacy of the jews , rom. 11. 1 , 5. 3. we should be exhorted to keep the unity of the spirit in the bond of peace ; not to judge , despise , or condemn one another , but mutually to edifie where we agree , and to endeavour reconciliation wherein we differ ; to be perfectly joyned together , if it be possible , in the same judgement , to think , and to speak the same things ; however to mind the same end , to intend the same common salvation , to hold fast the same head , to pursue the same interest , and however we go in several paths of the same rode , yet still to have our faces towards the same city . arguments to perswade unto this holy unity , to obey the government of christ under his staffe bands , are many and weighty . 1. a contrario . consider the unity and confederacy of satan , and all his instruments against christ and his church ; for our saviour telleth us , that satan is not divided against himself , mat. 12. 26. we read of the b gates of hell , whereby we understand the united powers and counsels of the kingdom of darkness ag●inst the kingdom of christ ; and as devils , so the wicked of the world joyn hand in hand against the church ; they c consult together with one consent , and are confederate against it ; they will lay down their own private enmities to combine against christ , as d pilate and herod did ; fas est & ab hoste doceri ; if enemies unite to destroy the church , should not we unite to preserve it ? especially considering what a c grave historian noteth , that in the cause of religion , every subdivision is a strong weapon in the hand of the contrary party . our intestine mutinies and distempers , do the enemies work for him . he may stand still , and please himself , to see us bite and devour one another . again , consider the turpitude , deformity and danger of schisms and divisions , which are the same in a political or ecclesiastical body , as in the natural , wherein whatsoever mangleth and separateth part from part , doth greatly weaken and deform the whole . they gratifie the common enemy ; hoc ithacus velit . they grieve the holy spirit , as wounds in the body natural put the soul to pain . they dishonour the holy . gospel which is a gospel of peace . they loosen and weaken the interest of religion ; for when f we bite and devour one another , we are in danger to be consumed one of another . they minister occasion to prophane spirits to turn atheists , and cast off all religion , as a thing of uncertainty , wherein the professors thereof themselves know not how to agree . they have their foundation in carnal and sensual interests , as pride , revenge , discontent , coveteousness , and other inordinate lusts , and therefore are reckoned by the apostle amongst the g fruits of the flesh . if we examine the h rise and original of many of the antient heresies , whereby the peace of the church hath been torn and mangled , we shall find that some carnal end or other , as ambition , animosity , discontent , or other the like sins , have been the basis on which they were reared . it was the speech of a graceless son to his mother , i transferam me in partem donati , & bibam sanguinem tuum ; as st. k austin saith , mater omnium haereticorum superbia . it is a very true speech of l baronius , ex officina sardanapali prodire consueverunt haeresium sectatores . 2. a necessa●●● from the the necessity of this excellent duty ; and this is a twofold necessity , necessitas praecepti , because it is commanded , have peace one with another , mark 9. 50. necessitas medii , because peace and unity amongst brethren in the church , is an excellent means to m glorifie god , when with one mind and mouth we call upon him , and serve him with one consent ; and to further the gospel , and gain it honour and credit even in the hearts of strangers : the heathen themselves took notice of the love of christians , as minutius felix telleth us , vide , say they , ut se diligunt christiani . 3. a possibili ; our endavours in this kind are not after things which are unattainable ; for n christ hath by the blood of his cross procured the churches peace , and by his powerful intercession o prayeth for it ; since therefore christ p dyed not in vain , but did q see of the travel of his soul , and was r heard in every prayer which he made ; it is certain that the lord will in due time pour out upon his people a spirit of unity , and s close up the breaches of his tabernacle : as it is our duty to seek peace , so is it his t promise to work it ; he is not the author of confusion , but of peace , as in all the churches of the saints , 4. a facili , it is not only possible , but easie for believers to be at peace one with another ; those things which are natural are ever wrought without difficulty , it is not hard for the sun to shine , or the fire to burn , nothing more easie then for the members in one body to agree with one another : and believers are members of the same body , and have one common spirit to actuate and animate them , and therefore should suffer and rejoyce together , and be kindly affectioned one towards another with brotherly love , as the apostle argueth , rom. 12. 4 , 10. 1 cor. 1● . 12 , 13. 25. 26. 5. ab vtili ▪ from the great good & advantage which hereby cometh unto the church ; it is as the dew of hermon which bringeth a blessing with it ; it strengthneth against all adverse power , and maketh the church terrible as an army with banners ; it openeth the passages for communion of saints , that they may derive good from one another by the supply that every joint maketh , as divers members in the body have divers uses , the eye to see , the ear to hear , the tongue to speak , the hand to work ; and these uses mutually serviceable to the good of each other , and vnion a necessary bond of this service , so in the church or body of christ , every member hath his measure of gifts and graces , by which he may be profitable to the whole ; u one the spirit of wisdom , another of knowledge ; one able to counsel , another to comfort ; one to exhort , another to rebuke , what is wanting in one , is supplied by another ; and this w supply is made by those joints whereby these divers members are united together . love is the vehiculum of all that help and service which one christian man deriveth upon another ; hereby we x serve one another , and y edifie one another ; we bear with the infirmities , sustain the burdens , and rejoyce in the comforts , mourn in the sorrows , distribute to the necessities , pray for the souls of one another ; by this means the graces of the church are more bright and resplendent , as the flame which ariseth out of united fewel , is much greater then that which each stick alone by it self doth render ; and hence it is that the servants of god do z love the habitation of his house , and the place where his honor dwelleth , a assembling themselves there together with one accord , because he hath promised b that in every place where he recordeth his name , he will come unto them , and bless them : and by this means there were added to the church daily such as should be saved . 6. a jucundo & honesto . it is not only good , but pleasant for brethren to dwell together in vnity , not only as the dew of hermon for profit , but as the c ointment on the head of aaron for comfort and delight . in the united d assemblies of the saints we behold the beauty of the lord ; when the members are disjoynted , the body is deformed : shave away the eye-brows only from the face , quantillum decedit de corpore , quantum de pulchritudine , saith st. austin , you much lessen the beauty , by so little lessening the body ; now a schism in the church , is the same deformity as a mutilation in the body . 7. ab exemplo , from the great examples which we have of peace in the word . god known by the name of e a god of peace , with whom his people having acquaintance and communion are at peace . christ by the name of a f prince of peace , who as he is g not divided in himself , so neither should he be divided in his members . our h consolation in him should make us be of one accord , and of one mind ; the primitive church a mirrour of vnity and peace ; the i multitude of believers were of one heart , and of one soul , & primum in unoquoque ; genere est regula caeterorum . 8. ab evangelio , from the nature of the gospel , which is called by the apostle , a k gospel of peace , whereby we are l called unto peace ; by the power whereof the m rage of lyons and bears is calmed and subdued ; much more should the sheep of christ be preserved from biting and devouring one another ; it is a presage of rain and storms , when sheep run heads together , and certainly it bodeth no good unto the church when the sheep of christ are at discord one with another . lastly , a sacramentis , which are sigilla & vincula pacis : from the sacraments which are the seals and bands of christian peace ; in baptism we were n baptized into one body ; in the lords supper we being many , are o one bread , and one body , for we are partakers of that one bread ; as the wine is made of many grapes pressed into one liquor , and the bread of p many grains moulded into one lump , so the church of many believers compacted together by one spirit of faith and love into one mystical body . i shall conclude this exhortation with two or three solemn and emphatical passages of the q apostle , pressing christians unto this duty ; let us , saith he , follow after the things which make for peace , and things wherewith one may edifie another ; and again , i beseech you brethren by the name of our lord jesus christ , that ye all speake the same thing , that there be no divisions among you , but that ye be perfectly joyned together in the same mind , and in the same judgement , and again , be perfect , be of good comfort , be of one mind , live in peace , and the god of love and peace shall be with you . and again , if there be therefore any consolation in christ , if any comfort of love , if any fellowship of the spirit , if any bowels and mercies , fulfill ye my joy , that ye be like-minded , having the same love , being of one accord , of one mind . unto which i shall subjoyn the same apostles pathetical prayer , the lord of peace himself give you peace always by all means , and the god of patience and consolation grant you to be like minded one towards another , according to christ jesus , that you may with one mind , and with one mouth , glorifie god , even the father of our lord jesus christ. before i leave this seasonable and necessary argument , let us in a few words consider , what is to be done in differences of judgement and divisions of mind , to heal the breaches , and to recover the peace of a disjointed and dilacerated church . and here it cannot be denyed , but that in all ages of the church , there have been , and still are like to be , varieties of judgement among the members thereof . for 1. the best proficients r know but in part , and prophesie but in part . 2. there are many things very abstruse and difficult in the disquisition of divine truth ; religion hath its s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things hard to be understood , as well as other sciences . 3. there is in many men much t weakness of judgement , to make search and enquiry into these things , or to discover veritatem in puteo latentem . 4. there is much carelesness of heart in many men to try the spirits , and to prove all things ; they u sleep while the enemy soweth tares . 5. there is in many men a levity , lubricity and discomposedness of mind whereby they are apt to be w carried away with every wind of doctrine , and out of simplicity and credulity to be wrought upon by the cunning of those who are skilful to deceive . 6. some have x itching ears , hearkning always after new things , whom manna will not please without quails , who have some particular mens persons in admiration , and give up themselves by a blind obedience and implicite faith , into their hands , to be led by them into novel and singular opinions . 7. prevailing of lust and domestical interest , doth in many men darken their mind , and entangle their judgements , and betray them unto that sad condition of being y given over to strong delusions to believe lyes . upon these and such like reasons there have been always differences in the church : we find a contention between z paul and barnabas , and between paul and peter ; we find some for paul , others for apollo , and some for cephas , and others for none of them all , but for christ without them ; we find some a building upon the foundation silver and gold , and others hay and stubble . we read of great differences between the eastern and western churches , touching the observation of easter , and between the roman and african churches in the matter of rebaptization ; of many sharp dissentions between sundry great and famous bishops and pastors of the antient churches . to say nothing of the present sad experience which we may everywhere observe of the same truth , the b scripture hath foretold it , and it cannot be otherwise , that there must be heresies and offences ; nevertheless we must not hereby be discouraged from using all pious and prudent endeavours for pacification of the persons so dissenting ; concerning which accommodation we are to distinguish ; 1. of opinions , whereof some are in the c foundation , in those primitive articles of faith , and essentials of religion , on which the house of god is built ; the errors contrary whereunto are subversive , d pernicious and damnable ; some are only in the superstruction , which are not e fidei , but quaestionum , which do not overturn the edifice , nor endanger the vitals of religion : such were in the f apostles time , disputes touching meats , and drinks , and days , and things indifferent ; wherein though men abound in their own sense , yet it must ever be with meekness , and with humble submission to the spirits of the prophets , and to the judgement , order and peace of the church . 2. of persons ; some are g seducers , who out of pride , enmity against the doctrine which is according unto godliness , carnal ends , desire of advantage and domination , do sow tares in the church , and cause rents and divisions therein ; such were hymeneus , philetus , diotrephes , and others . others are h seduced people , who through ignorance , credulity , simplicity , facility and flexibleness of spirit , are led away captive by the cunning craftiness of them who lie in wait to deceive . again , some are men of meek , humble , peaceable and quiet spirits ; amongst whom though there be differences of judgement , yet they do upon common principles of faith and holiness , agree in love , and joyn in pursuing the same common salvation ; neither monopolizing the priviledges of saints , neither judging , or despising the other , neither holding any error i supinely , pertinaciously , uncharitably or factiously . others are men of turbulent , seditious and tumultuating dispositions , who love to kindle flames , to foment divisions , to make sides and factions , that they may fish in troubled waters ; these things being premised , we may touching accommodations thus conclude . 1. there can be no syncretism , or accommodation where the differences are in points destructive to the foundations of religion , and against the very essentials of faith , worship and obedience ; there can be no reconciliation k between christ and belial , between damnable heresies and the doctrine which is according unto godliness . l hereticks are to be admonished , and in case of pertinacy to be rejected , therefore there may be no brotherly communion with them . but seduced persons are in the spirit of m meekness to be instructed , and if possible to be restored , and won unto the truth , and delivered from the snare of the devil . 2. though the differences at first view be not so pernitious and dangerous , yet if it be evident that they be purposely sowed by men of turbulent and ungracious spirits , meerly to kindle flames , to foment seditions , to lay the of perpetual divisions or commotions in church or state , to gratifie the common enemy , and to be subvervient unto such ends and designes , as wherein truth and holiness is endangered ; in this case the apostle hath taught us , both by his example n not to give place by subjection for an hour unto such men , and o by his doctrine , to mark and to beware of them . 3. where a syncretism and agreement is allowable , yet we must love p peace and truth , follow peace and holiness , q not adulterate , or in any case betray , or play the hucksters with the word ; as it is said of the samaritanes , that they r feared the lord , and served their own gods. we must not temper , or reduce divine truth to the rules or dictates of our own lusts , nor captivate our conscience to our carnal desires . s jeroboam and ahaz acted inordinately , when they erected a worship dissonant to gods will , and subservient to their own ; for we t can do nothing against the truth , but for the truth ; u buy it we may , sell it we must not for any other gain . 4. where the fundamentals of religion are safe , and on all sides unanimously embraced , and the differences purely problematical , and such as do not at all endanger the vitals and essentials of religion , w mutual meekness , tenderness and forbearance are to be used , as amongst brethren and fellow-members . disputes are to be managed with all calmness of spirit , without passion , animosity , exasperation , invidious consequences , or any thing tending to the violation of brotherly love ; hereby we preserve the communion of saints , when we own one another as brethren , and not as strangers : we credit the gospel of peace , and adorn our mutual profession of the same common faith : we make way to the more cleer discovery of truth , when no passion or prejudice doth dazzle our eyes , or overcloud our judgement ; we stop the mouths , prevent the insultations , and take away the advantages , which the common adversary promiseth to himself by our differences and dissentions . the means to be used unto such an evangelical accommodation , are , 1. out of a sincere love of all truth , to wait with humble , docile and tractable hearts upon god , in the use of such means as he hath appointed , for the revealing of his mind unto us touching those things about which we differ , and for that purpose with single hearts to study the scriptures , and to weigh every opinion in the ballance of the sanctuary ; n this , the apostle saith , is profitable for doctrine and for reproof : to this he referreth the church against all danger of wolves ; out of this our lord revealed to his disciples the things which concerned himself ; by this the o antients desired to have the controversies in their times stated and decided . and when any of them teach us to try doctrines by ecclesiastical tradition , and the witness of the church , they speak of apostolical churches , which tertullian calleth matrices & originales , and not barely of the peremptory decision of some one or other p present or particular church ; for they were able to draw down from the apostles , q traducem fidei , as tertullian calls it , a doctrinal succession , to assign the time , the authors , & the posteriority of those heresies , whch they gain-said , as he saith , r solemus haereticis compendii causa de posterioritate praescribere . now because we cannot understand the things of god but by the spirit of god , for s he it is who openeth the heart , and draweth away the vail , and giveth us an understanding ; and because the scripture hath told us , that gods people shall be t taught of him ; therefore we must in our studying thereof , pray unto god with u job , that which i see not , teach thou me ; and with w david , teach me good judgement and knowledge ; and with the x apostle , beg of god the spirit of wisdom and revelation in the knowledge of him ; that in any thing wherein we are y otherwise minded , he will reveal even that unto us . 2. to agree in the fundamentals , in the mystery of godliness , the unity of the faith , the principles of doctrine , the rule by which we are all to walk , in the z saving knowledge of god and christ , unto which eternal life is annexed , and without which it cannot be had ; in the a spiritual worship of god , calling upon him , and coming unto him , in and by christ ; and in those primary grounds of christian obedience , repentance , sincerity , love of christ , self-denial ; & where there is an unfeigned and unanimous agreement in these , there is a ground laid for discovery of the truth in matters of smaller difference . agreement in principles is a fair preparation unto agreement in all those conclusions , which are naturally deducible from those principles : and the more clearly we understand the comprehension of principles , the more exactly we shall discern the genuine connection of true conclusions , and the inconsistency of those which are false and fallacious . 3. in the things whereunto we have attained to b walk by the same rule , to hold the c truth in love , to d keep faith and a good conscience ; for christian doctrine is a e mystery of godliness , and saving knowledge , a f knowledge which is according unto godliness , and therefore the best way to find out that wherein we differ , is , to obey that wherein we agree ; the lord having promised , g that they who do his will , shall know his doctrine ; that he will h teach the meek his way , and reveal his secret to them that fear him ; that unto him i who ordereth his conversation aright , he will shew the salvation of god. 4. to be spiritual and heavenly minded ; for as heavenly bodies , so heavenly minds are the proper subjects of serenity and tranquillity ; k storms and tempests are the effects of earthly exhalations ; heavenly orbs are steady and regular , have no combustions nor disagreements in them ; schisms and divisions are l from the flesh , and come from us as men , not as christians . as the reasonable soul doth bind the parts of the body together in unity ; when that is gone , they are in a near disposition to dissolve , and fall asunder : so the m spirit of christ is the bond of his body ; the apostle calleth it ▪ the vnity of the spirit in the bond of peace ; the more we have the n mind of christ , the less we shall do things through strife , vain-glory , revenge , or any other inordinate passion ; for the o wisdom which is from above , is pure and peaceable ; but that which tendeth unto envying and strife , descendeth not from above , but is earthly , sensual and devillish . 5. to study and cast about for peace , to do all that is p possible , and what soever lyeth in our power to produce it ; to follow after it , and all the requisite expedients which conduce unto it ; if it fly , pursue it ; if it hide , search for it ; find out , as q jehoash and josiah did masons and carpenters , & spiritual workmen to repair the breaches of the house : to r have our private opinions and problemes to our selves before god , rather then by our unseasonable venting of them , to scandalize and offend our brethen , and to endanger the quiet of the church . 6. to be of a meek , humble and calm spirit : s love is not easily provoked , is long suffering , kind , self-denying , beareth , believeth , hopeth , endureth all things . an hammer makes no noise upon wool , so a t soft spirit turneth away wrath. some men are so hot , so opinionative , so contentious , so wedded to their own conceits , so impatient of dissent , that none can have peace with them , who will not mancipate and render up their reason and judgement into their hands . but though it be our duty to try all things , and hold fast truth , when we have found it , yet we must hold it with a spirit of meekness . meekness is the fittest disposition to receive truth ; u receive , saith the apost . with meekness the ingrafted word ; and meekness is the fittest disposition to teach truth : w in meekness , saith st. paul , instructing those that oppose themselves . x long-suffering and doctrine must be joyned together . self-willedness and hastiness of passion , are obstructions unto the progress of truth ; else the apostle would not have entred a caveat against them in a bishop : for , saith he , y a bishop must be blameless as the steward of god , not self-willed , not soon angry , &c. 7. to be of a candid judgement ; not to widen , but as much as may be to narrow differences , and to reduce controversies to as near an agreement , as is possible ; and in the managing of them , to retain suavity and ingenuity ; not to infer without undeniable evidence , odious and invidious consequences from those doctrines of our brethren , which we our selves dislike ; but to believe other men as perspicacious to discern , and as tender to decline such desperate rocks as we our selves . it argues great want of charity towards others , and of humility in our selves , when by our perverse disputings , we go about to charge such opinions upon others , as from their own mouths we are assured , and therefore should in charity believe , that they do detest . pride in our selves , and prejudice against others , are two great impediments to the healing of divisions . i shall shut up all with one observation out of the text more , which is this , that what christ in the beginning of the verse did undertake , i will feed the flock of slaughter , in the latter end thereof he makes it good , i fed the flock . christ never undertook more in a way of office then what he finished , nor more in a way of promise then what he performed . he undertook a difficult service , to feed his church not only with his doctrine but with his blood ; he had a z command and commission to do it , and this commission he accepted , a loe i come to do thy will o god. and though it were so hard a duty , that his humane nature did shrink , and as it were draw back from it , b father , if it be possible , let this cup passe from me , yet he submitted his will to the will of his father , and was c obedient even to that servile , ignominious and cursed death , which his humane nature so earnestly declined . and in like manner what he undertakes to work in us , he d will finish , as well as what he undertooke to work for us ; he is as the author , so the finisher of our faith ; when he hath begun a good work in us , he will performe it unto the day of christ. he e promised to send his spirit upon his disciples , and f he did send him ; he g promised unto them power to cast out devills , and h they did so ; his name is i amen , the faithfull and true witnesse , and all the promises of god in him are k yea and amen ; if he promise peace , or grace , or salvation , he will give it : his fidelity , power , honour , love , mercy , oath , and covenant , are so many assurances unto his people that what he hath undertaken to do for , in , or unto them , shall undoubtedly be done . he will do every work of salvation l to the uttermost for those that come unto god by him ; if he begin faith , he will m finish it ; if he begin holinesse , he will n compleate it ; if he o heale , he heales perfectly ; p if he love , he loves to the end : every work of his is perfect . there are works of his yet to do , to q gather the people of god that are scattered abroad , to destroy the idols utterly , to tread down satan and death under our feet , and he will do all before he give up his kingdome to his father . there are promises of his yet to be fullfilled , to r come again and to receive us unto himself , s to raise us up at the last day , t to bring forth judgment unto victory . and the experience which the church hath had of his love , power , & fidelity in former works , and promises , should raise up their hearts to trust in him assuredly , for the accomplishment of those which are yet behind ( u for he is yesterday , and to day , and the same for ever . ) this we may plead in our prayers , do w as thou hast said . this we may apply in our indeavours towards holinesse ; he hath said he will x subdue our iniquities , he will take away an heart of stone , and give an heart of flesh ; for this end he was manifested y to destroy the works of the devil , and upon this word z i will hope . this we may support our drooping and desponding hearts under , in any time of diffidence , and discomfort ; when i begin to fear that my sinnes are greater then can be pardoned , stronger then can be mortified , deeper then can be eradicated ; his power is ever accompanying his mercy ; what he begins , he will finish : he hath saide he will a abundantly pardon : therefore we may say , b i beseech thee let the power of my lord be great according as thou hast spoken ▪ c he will performé the truth to jacob , and the mercy to abraham ; his word is an invincible barre to all our fears . finis . notes, typically marginal, from the original text notes for div a57166-e230 isai 9. 21. jam. 1. 19. rom. 2. 18. notes for div a57166-e430 a 1 sam. 4. 21 isa. 4. 5. b rom. 9. 4. c deut. 7. 7. d exod 4 22. jer. 2. 3. e deu. 21 17. f rom. 3. 2. joh. 8. 17. psa. 147. 19 , 20 g isa. 42● . 41. h rom. 7. 12. i gal. 6. 1. k 1 tim. 1. 11. l rom. 11. 11 , 12. m exod. 34. 89 , 30. n 2 cor. 3. 7. o mat. 17. 2. rev. 7. 16. p 2 cor. 3. 8● . q luk. 2. 32. zach. 2. 5. r isa. 28. 5. prov. 4. 8 , 9 s ephes. 4. 10 , 13. t 1 pet. 2. 5. u isa. 32. 15. w tit. 3. 5. x gal. 4. 19. y eph. 2. 5 , 10. z can. 6. 4. a 1 chro. 28. 11 , 12. b exod. 40. 16 , 19 , 21 , 23 , 25 , 27 , 29 , 32. c can. 5. 10 , 16. d hag. 2. 7. e col. 1. 27 f phil. 3. 8. g heb. 11. 25 , 26. h col. 1. 24. james 1. 2. k gal. 3. 1. l rom. 13. 14. isa. 61. 10. rev. 6. 11. m ezeck 16. 14. n deut. 26. 19. o isa. 62. 4 , 5. p psal. 132. 14. q psal. 87. 3. r exod. 28. ● , — 39. s gal. 3. 17. rom. 13. 14. t isa. 61. 3. u 1 chro. 22 , 14. vid. brierwood de nummis . ● . 16 budaeum . de asse fol. 112. sr. w. raleigh . hist. l. 2. c. 17. sect 9. w psal. 48. 2. x exo. 30. 23. psal 45. 8. 2 cor. 14 , 15. 1 joh. 2. 27. y 1 reg. 10. 5 z isa. 61. 10. psal. 45. 13 , 14. a rev ▪ 19. 7 , 8. b rom 9. 23. 2 t●m 2. 21. c psal. 5. 8. heb. 12. 13. prov. 4. 2● . 3. 17. isa 40. 3 , 4. d sla 62. 10. 57. 14. e deut. 32. 4. f eccles. 3. 11. g gen. 1. 31. h psal. 132. 13 , 14. psal. 76 2. exod. 25. 8. i col. 1. 15. heb. 1. 3. a 2 cor. 4 6 b mat. 4. 2. c phil. 3. 8. d eccles. 7. 29. e psal. 32. 2. f heb. 12. 13. g gal. 2. 14. h col. 2. 10. i joh. 1. 16. k rom. 12. 1 , 2. l 1 thes. 5. 23. m eph. 4. 13 , 16. n eph. 5. 15. o psal. 119. 6. p eph. 4. 15. a joh. 10. 10. b ezek. 47 3 , 4 , 5. c prov. 31. 30. d act. 2. 31. 13. 35. e psal. 92. 13 , 14. f eph. 2. 1 , 4 , 5 g gal. 2. 20. 4. 19. h rom. 8. 29. i psal. 19. 8 , 9 ezek. 36. 25. k 2 cor. 7. 1. l act. 15. 9. m 1 joh. 3. 3. n mal. 3. 2 , 3 , 4. o mat. 4. 23. p mat. 9. 12. isa. 30. 26. 61. 1. q rev. 22. 2. r exod 34. 29 , 30 s eccles. 8. 1. rom. 15. 13. phil. 4. 7. 1 pet. 1. 8. t cau. 4. 9. u psal. 4. 3. w psal. 135. 4 x isa. 43. 21. y tit. 2. 14. z ezek. 16. 8. 14. a isa. 60. 13. b luk. ● . 32. c isa. 46. 13. d 1 reg. 19. 12. e hos 11. 4. f isa. 40. 11. 46. 3. g isa. 66. 12 , 13. h mat. 12. 20 , i 2 cor. 5. 20 ezek 33. 11. k psal. 23. 2. l prov. 3. 17. m lam. 3. 32 , 33. n hab. 3. 2. o jer. 31. 20. p 2 cor. 10 1. q eph. 2. 17. r isa. 61. 1. s cant. ● . 4. t psal. 2. 9. u isa 8 6. w mat. 11. 30. x luk. 19. 21 y heb. 2 3. z col. 1. 21. a col. 1. 13. b psal. 110. 3. c psal. 149. 4. d ezek. 16. 10 , 13. e prov. 8. 36. f 1 pet. 2. 8. g luk. 2. 34. h 2 cor. 3. 18. i phil 4. 8. k tit. 2. 10. l phil. 1. 27. m ephes. 4. 1. n 2 tim. 2. 21. o 1 cor. 3. 16 , 17. 2 cor. 6 , 16. p tit. 2. 141 1 pet. 2. 9. q psal. 4. 3. 135. 4 ▪ 148 14. isa. 43. 21. lev. 20. 26. r prov. 15. 8. mal. 2. 3. s heb. 12. 14. t jer. 11. 15. u col. 1. 21. rom. 5. 10. w isa. 59. 2. x jam. 4. 1. y tit. 3. 3. z gen. 3. 15. a joh. 15. 19 1 joh. 3. 1. d●on c. 36. b num. 23. 9. philostrat l. 5. c nehem. 4. 2 , 3 , 4. ester 3. 8 , 9. psal. 44. 13 , 14. 79. 1 , 4. 137. 3. lam. 1. 7. 2. 15 , 16. isa. 43. 28. 47. 6. jer. 24. 9. 1 reg. 9. 7. d cicero orat. l. flacco . plin. l. 13. cap. 4. tacit. hist. lib. 5. plutarch . symposiac . 1. pal. 5. justin. l. 36. sueton. august . cap. 76. h. tiber. cap. 36. horat. lib. 1. satyr . 9. juvenal . sat. 3. 6 14. martial petron. epigram . apion apud josephum & eusebium , hist. l. 2. cap. 5. vid. p. cunaei antiquit. heb. l. 2. c. 24. & l. 3. c. 5. e tertul. apolog . c. 1 , 2 , 3 , 7. f euseb. l. 4. c. 7. & l. 5. cap. 1. g ● justin. martyr , apolog . 2. & dial. cum tryph. athenag . legatio pro christianis . p. 4. 37 , 38 minut. felix in octav. h 1 cor. 10. 17. 12. 12. i can. 6. 10. k josh. 5. 14. l heb. 2. 10. m psal. 132. 3 rev. 21. 10. — 21. n exod. 26. 6. o 1 reg. 5. 17. p 1 tim. 3. 15 heb. 3. 6. q eph. 3. 15. r eph. 2. 21. s joh. 15. 5. t rom. 12. 4. 5. eph. 1. 22 , 23. u 2 cor. 81. gal. 1. 2. act. 15. 41. rev. 1. 4. w col. 2. 5. x 1 cor. 12. 28. eph. 4. 11 , 12. y 1 thes. 5. 12 heb. 13. 17. z gal. 4. 1. a act. 13. 27. 15. 21. b col. 4. 16. 1 thes. 5. 27. c rom. 10. 14 , 15. mark. 16. 15. d isa. 56. 7. act. 3. 1. e mat. 28. 19 f 1 cor. 10. 16. 11. 23. g 1 cor. 12. 4 , 11. h 1 cor. 14. 33 , 40. i 1 cor. 7. 17 , 24. k jer. 23. 21 , 32. 2 chro. 26. 18. rom. 10. 15. heb. 5. 4. l 1 cor. 6. 17. 1 joh 3. 24. 4. 13. m eph. 2. 22. n hos. 1. 11. eph. 3. 17. o 2 cor. 4. 13. p col. 3. 14. 2. 2. q eph. 4. 3 , 4. phil. 1. 19. 2. 1. r eph. 4. 16. s act 9. 31. t hilar. de trim. t. lib. 8. u eph. 2 15. w eph. 4. 4 ▪ x joh. 3. 34. y joh. 1. 16. 7. 38. 1 cor. 12 11. z gal. 4. 19. 2. 20. rom. 8. 10. joh 6. 63. 1 cor. 15. 45. 2 cor. 3. 6. 18. a 1 joh. 3. 9. b 2 pet. 1. 4. c act. 4. 32. d eph. 4. 13. joh. 17. 3. e 1 cor. 3. 10 , 11. f heb. 6. 1. g 2 tim. 1. 13 rom 6. 17. h rom. 12. 6. i 1 cor. 2. 2. k 1 tim 6. 3. tit. 1. 1. l chil . 1 27. m rev. 14 12 n 1 tim. 3. 16. o phil. 3. 16. r●g●la parvis maga●sque commu●● . aug. ep. 17. p joh. 17. 3. act. 4. 12. joh. 8. 24. q 1 cor. 13 ▪ 9 eph. 4. 13. r rom. 14. 1. 3. s 1 reg. 15. 11. 14. 2 reg. 23. 25. t luk. 13. 3. 5. u act. 16. 30 , 31. w 1 cor. 16. 22. 1 joh. 3. 14. x psal. 66. 18 ▪ 119. 128. rom 6. 1 , 2. 8. 1. 13. y nehe. 1. 11 isai. 26. 8. psal 17. 3. 119. 57. act. 13. 23. num 14 ▪ 24. z mat. 6. 24. a rom. 15. 1. heb. 5. 13 , 14. 1 joh. 2. 12 , 13. mat. 12. 20. b joh. 4. 24. ph. l. 3. 3. c levit. 10. 3 job 11. 13 , 14. psa. 26. 6. 66. 18 pro. 15. 8. isa. 1. 15. 18. d joh. 16. 23 , 24. e 1 tim. 2. 5 1 joh. 2. 1. f col. 3. 17. g col. 2. 18 , 19. h 1 cor. 10. 14. 1 joh. 5. 21. i eph. 3. 15. 2. 19. 4. 4. 5. 6. k act. 20. 24. phil. 1. 20. l luk. 14 26 m 1 cor 12. 26. m eph. 2. 13 , 16. col. 1. 20. n jer. 32. 39. o eph 4. 16. p eph. 2. 20. 1 pet. 2 6. q buxtorf-lexicon . chald. p. 1648. r aug. in . psa. 44. s baron . ● p. 300. sect. 3. t gal. 4. 29. u isa. 10. 14. w joh. 7. 43. x luk. 19. 14. y amos 7. 10. z mat. 3. 12. a mat 3. 2 , 3. b joh. 15. 15 c act. 17. 32. d psal 21. 11 e psal. 110. 2. f prov. 16. 7. g exod. 3. 21 , 22. h 1 sam. ●2 . 3 , 4. isa. 16. 4. 1 sam. 27. 1. 5. i 2 sa● . 8 ● . k isa. 60. 14. psal. 66. 3. 68 , 29 , 30. l tit. 3. 9. 1 thes. 5. 14. 2 thes. 3. 14. m rom. 16. 17 , 18. n epiphan . haer●s . 4 2. o cyprian ep●st . 65. sect 2 ep. 76. sect. 5. de unitat . eccles . sect. 16. p aug. ep . 162. & lib. 2. de baptismo . c. 6. q optatus contra parmen . lib. 1. r contra parmen . l. 3. t b. jewels defence . part 5. p. 505 , 506 , 507 mo●nay of the church . c. 10. p. 358. d. crakenthorp against spalat . c. 79. se. 3. c. 82. sect . 7. c. 85. sect . 1. b. white against fisher. p. 107. b. lawd confer . sect . 21. p. 133 , 142 , 143 d. chillingworth . c. ● . sect . 30 , 35 , 38 , 5● , 59 , 74. u b. morton prot. appeal . l. 4. c. 2. sect . 9. sect . 37 , 38. b. ushers serm. on eph. 4. 13. p. 7. b. white against fisher. p. 106. b. lawd confer . sect . 21. p. 135. & sect . 25. p. 192. b. bramhal church of england defended . p. 13 , 14 , 66 , 181 , 367 , 390. chillingworth c. 5. s. 25 , 31. 33 35 , 40 , 50 , 51 , 59 , 62 , 64 , 65 , 68 , 69. 78 , 106 w b. bramhals defence passim . f. mason de minister . angl. l. 2. c. 10. b. lawd . sect . 25. num. 10 , 11. x b. white against fisher. p. 106 , 107. chillingworth . c. 5. 61. 96. y b. white . p. 106. b. lawd sect . 24. p. 156. & sect . 35. p. 297. chilling . sect . 53. z jewels defence p. 499. mornay of the church c. 10. crakenth . c. 79 sect . 4. morton . appeal l. 4 c. 2. sect . 10. sect . 43. gerard. loc. de eccles. sect . 180 b. lawd . sect . 25 n. 18. p. 192. chillingworth . sect . 32 , 45 , 47 , 94. a gerard ubi supra . sect . 179. b. ushers ser. p. 27 , 31. mornay of the ch. c. 9. p. 324. c. 10 p 358. crakenth . c 85. sect 2. field of the church . l. 3. c. 8 , 12. & appendix p 3. sect . 2. b lawd epist dedicat. to the king. p. 16. chilling . sect . 91. carleton consens . loc . de scriptura . e. 1. pag. 9. 14. d. jo. whiteway , sect . 50. b mat. 16. 18. c psal. 2. ●2 . psal. 83. 3 , 8. act. 4. 27. d luk. 23. 12. isa. 9. 21. c hist. of the councel of trent . p. 49. hoc consilio julianus inter christianos dissidia fovebat ut minore negotio debell arentur , si prius bello inter se coaflictati fuissent . baron . ann. 392. sect . 285. f gal. 5. 15. g gal. 5. 20. 1 cor. 3. 3 , 4. rom. 16. 17 , 18 1 tim. 6. 3 , 4 , 5 h vid. danaei prolegomena in lib. aug. de haeresibus , cap. 6 , 7. i aug ep. 168 k de gen . contra manichaeos , lib. 2. c. 8 l baron . ann. 474. sect . 6. m rom. 15. 5 , 6 , 7 n eph. 2. 13. 16 o joh. 17. 21 , 23. p isa. 53. 11. q gal. 2. ●1 . r joh. 11. 42. s amos 9. 11. t psal. 29. 11. isa. 54. 13. jer. 32. 39. u 1 cor. 12. 8 , 9. w eph. 4. 16. x gal 5. 13. y rom. 14. 19 jud. v. 20 , 21. z psal. 26. 8. 27. 4. 42 , 1 , a. a act. 2. 1 , 46 , 47. 3. 1. b exod. 20. 24 c psal. 133. d ●sal . 27. 6. e heb. 13. 20. jo● . 22. 21. f isa. 9. 6. g 1 cor. 1. 13. h phil 2. 1 , 2. i act. 4. 32 , k rom. 10. 15. l col. 3. 15. m isa. 11. 6. n 1 cor. 12 , 1● . o 1 cor. 10. 17. p sicut multa gra●● un●● p●n●m consiciuat , & ex multis ra●emis unum vinum extrabitur , sic ex multis hominibus christi corpus efficitur . serm. 28. ad fatres in eremo apud aug. q rom. 14. 19. ● cor. 1. 10. 2 cor. 13. 11. phil. 2. 1 , 2. 2 thes 3. 16. romi 15. 5. r 1 cor. 13. 9. s 2 pet. 3. 16. heb. 5. 11. t rom. 14. 1. u mat. 13. 21 w ephes. 4. 14. rom. 16. 18 col. 2. 4 1 reg. 13. 18 , 19. x 2 tim 4. 3 , 4 jud. v. 16 y 2 thes. 2. 10 , 11. 1 tim. 6. 10 z acts 15. 39. gal. 2. 11 , 13 1 cor. 1. 12 , 12 a 1 cor. 3. 12. b matth. 18. 17. 1 cor. 11. 19 c mat. 7. 24 1 cor. 3. 9 , 10 heb. 6. 1 d 2 pet. 2. 1 e aug. de peccat . orig. cap. 23. f rom. 14. 5 , 6. 1 cor. 8. 8 , 9 g ephe. 4. 14. esay 3. 12 jer. 23. 16 , 26 , 32. ● 29. 8. matth. 7. 15 acts 20. 29 , 30 2 tim. 3. 13 tit. 1. 10 2 pet. 2. 1 2 john v. 7 mark 13. 22 2 tim. 2. 14. 18. gal. 2. 4 h 2 cor. 11. 20. 2 tim. 3. 6 col. 2. 8 ephes. 4. 14 i bi. lawd . conser . sect . 36. pag. 315. 316. k 1 cor. 10 21. 2 cor. 6. 14. 17 gal. 1. 8 , 9 l tit. 3. 10 euseb. h●st . l. 4. c. 13. m 2 tim. 2 25 , 26. n gal. 2. 4 , 5. o rom. 16. 17. p zac. 8. 19. heb. 12. 14. q 2 cor. 4. 2. basil. in psal. 14. 1. edit . graecolat . paris . p. 153. & greg. naz. orat. 1. p. 20. b. r 2 reg. 17. 33. s 1 reg. 12. 27 , 28 , 33. 2 reg. 16. 10. t 2 cor. 13. 8. u pro. 23. 23. w rom. 15. 1 gal. 6. 1. eph. 4. 2 , 3. n 2 tim 3. 16 act 20. 32. luk. 14. 2● . o optatus contra parmen . l. 5. aug. epist. 19. c. 1. ep . 48. & 112. contra ep . parmen . l. 1. c. 2 c●nt . lit. petil. l. 2. c. 85. de unitat. eccles . c. 3. 6 17 , 18 , 19. in ps. 2● exposit. 2. p tertul. cont . h●rmog . c. 2● . dr. field appendix . part . 3. c. 7. pag. 42. q tertul. de praescript . cap. 20. 21. r advers . hermog . cap. 1. contra marcion . lib. 5. c. 19. contra p●axeam . cap. 2. s a●ts 16. 14. 2 cor 3. 16 , 17 1 john 5 , 2● t john 6. 45 aug. de g●●t . ch●isti . c. 13. & de praedesti●at . sanctorum cap. 8. u job 34. 32. w psal. 119. 66. x eph. 1. 17. y phil. 3. 15. z joh. 17. 3. 8. 24. act. 4. 11 , 12. 1 cor. 1. 23. 2. 2. 3. 11. a joh. 4. 24. 16. 23. heb. 7. 25. col. 3. 17. b phil. 3. 16. c 2 thes. 2. 10 aug. de grat. christi . c. 13. d 1 tim. 1. 19 e 1 tim. 3. 16 f 1 tim. 6. 3. t it 1. 1. g joh. 7. 17. 10 4. h psal. 25. 9 , 14. i psal. 50. 23. k inferiora fulminant . sen. pacem summa tenent . lucan . l 1 cor. 3. 3 m 1 cor. 12. 13. ephes. 4. 3 n phil. 2. 2 , 3 , 4 , 5. o james 3. 14 , 17. p rom. 12. 18. rom. 14. 19. heb. 12. 14 q 2 chron. 24. 4 , 13. 2 chron. 34. 8. 13. r rom. 14. 〈◊〉 . s 1 cor. 13. 5 , 7. t prov. 15. 1 u jam. 1. 21. w 2 tim. 2. 25. x 2 tim. 4. ● . y tit. 1. 7. z joh. 10. 18. a heb. 10. 7 , 9. b mat. 26. 39 c phil. 2. 8. joh. 17. 4. d heb 12. 2. phil. 1. 6. psal. 138. 8. e joh 16. 7. luk. 24. 49. f act. 2. 33● g luk. 9. 1. h luk. 10. 17. i rev. 3. 14. k 2 cor. 1. 20. l heb. 7. 25. m 〈◊〉 ●2 1. n col. 2. 10. o act. 3. 16. p joh. 13. 2. q joh. 11. 52 deut. 32. 4. isai 2. 18. rom. 16. 20. 1 cor. 15. 25 r joh. 14. 2 , 3. s joh. 6. 40. t mat. 12. 20. u heb. 13. 8. w 2 sam. 7. 25. x mic. 7. 19. ezek. 11. 19. 36. 26 y 1 joh. 3. 5 , 8. z ps. 119. 49. a isai 55. 7. b num. 14. 17 c mic. 7. 20. a sermon concerning unity & agreement preached at carfax church in oxford, august 9, 1646 / by iasper maine ... mayne, jasper, 1604-1672. this text is an enriched version of the tcp digital transcription a50417 of text r32062 in the english short title catalog (wing m1477). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 107 kb of xml-encoded text transcribed from 23 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a50417 wing m1477 estc r32062 12309484 ocm 12309484 59335 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a50417) transcribed from: (early english books online ; image set 59335) images scanned from microfilm: (early english books, 1641-1700 ; 1016:4) a sermon concerning unity & agreement preached at carfax church in oxford, august 9, 1646 / by iasper maine ... mayne, jasper, 1604-1672. [2], 43 p. s.n.], [oxford : cic icc ilvii [i.e. 1647] place of publication suggested by wing. reproduction of original in the cambridge university library. eng bible. -n.t. -corinthians, 1st, i, 10 -sermons. concord. a50417 r32062 (wing m1477). civilwar no a sermon concerning unity & agreement. preached at carfax church in oxford, august 9. 1646. by iasper maine, d.d. and one of the students of mayne, jasper 1647 21439 14 35 0 0 0 0 23 c the rate of 23 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2003-01 tcp assigned for keying and markup 2003-02 aptara keyed and coded from proquest page images 2004-12 andrew kuster sampled and proofread 2004-12 andrew kuster text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion a sermon concerning unity & agreement . preached at carfax church in oxford , august 9. 1646. by iasper maine , d. d. and one of the students of christ-church , oxon. rom. 12. 18. jf it be possible , as much as lieth in you , live peaceably with all men . printed in the yeere , mdcxlvii . a sermon concerning unity and agreement . 1 cor. 1. 10. now i beseech you brethren , by the name of our lord jesus christ , that yee all speake the same thing , and that there be no divisions among you : but that ye be perfectly joyned together in the same mind , and in the same judgement . though truth , from what mouth soever it bee spoken , or in what shape or dresse soever it appeare , be but one and the same ; and where it is rightly understood , carries this uniting , peacefull quality with it , that it makes all its followers of one consent , and mind too ; yet i know not from what mist , or impotence , lodged in our nature , with whom errors and mistakes do for the most part prevaile more then arguments or demonstrations ; and with whom our owne mis-conceipts ( conveyed into us from such whom we think too holy to deceive us , or too learned to deceive themselves ) do for the most part sticke so deeply , and take such root and impression in us , that it is not in the power of truth it selfe to remove them : this one , uniting , peacefull bond of minds , this ray of our soules , according to the severall teachers of it , and according to the severall formes and shapes , into which they have cast it , hath alwaies been looked on as so many severall truths ; and to the discredit , and disadvantage of it , hath in all ages been as severally entertained and followed . thus among the heathen plilosophers , we finde the number of sects , to be much greater then the number of sciences . every new famous teacher , who professed severlty in his looks , and austerity in his manners , had the power to draw a cloud of disciples after him , and to erect a new truth with a new school . and thus in the very church of god it selfe , the gospell no sooner began to be preached to the world , but it began to have its sects and schismes , and sidings too . the apostles taught but one faith , one baptisme , one christ , one plaine , open way of salvation to men ; yet they were mis-understood by some , as if they had preached many : or as if the numbers of their severall doctrines , had equalled the number of their severall persons , and they had ( every one where he went ) scattered a severall gospell . to speake yet more plainely to you , and neerer home to the history of this text ; the corinthians ( to whom this epistle was written ) as if from every new teacher that came thither , they had learned a new religion , began at length to have as many religions among them as they had heard teachers . you might have distinguished divers churches in the same city , and have divided their beleefs and creeds by their families and streets . where , by a fallacy and deceit of the eare , judging of the things taught , by their affection to the teacher , and not judging of the teacher by the things which he taught , every one chose to himselfe the name of his minister to make a side and faction by . one ( as you read at the 12. verse , of this chapter ) said , i am of paul , another , i am of apollos , a third , i am of cephas , a fourth , i am of christ : as if christ had either been divided , or else were to stand with the rest as the name of a distinct religion ; or at least , as if the gospell ( which at first sprung from him ) like streams broken off from their spring-head , were no longer to retaine the name of the fountain from whence it rose , but were to weare the stile of the severall pipes and channells , by which it was conveyed abroad into the world . this diversity of names , and sides , grew at first from their diversity of opinions , and minds . when the unlearned wresting the scripture which they had heard preached to an apostles sense , would presume to impose that sense , which was indeed , not an apostles , on others . and those others , equally as unlearned , thought it as reasonable , so they could entitle it to another apostle , to impose their interpretation of scripture on the first . this diversity of minds , proceeded at length to diversity of language and speech . congregation spoke censoriously of congregation , as if none had been in the right , but they onely who most vehemently could charge others with being in the wrong . saint paul was urged , and quoted against saint peter , and apollos against both , and christ against all three . whose sermons , like those changeable figures which melancholly men frame to themselves in the clouds , were made to weare the shape and form , which every mans zeale and fancy suggested to him . hence , in time , from difference and disagreement in mindes and speech , they grew to difference and disagreement in society and conversation too . difference of opinion bred separation of companies ; and that which was at first but a neighbourly dispute , by degrees tooke flame , and grew to be mortall hatred , division and schisme . men of the next doore were no longer neighbours to one another . all the bonds of charity became utterly broken . all christian entercourse , and familiarity and commerce ceast between them . he was thought to be false , and to betray his side , who offered to shew himselfe affable or civill to one of another party . in short , the breach became so wide , that he was thought to be the onely religious man who could most enlarge the rent , and could bring most fuell to the present combustion which was thus unhappily kindled among them . to compose these differences therefore , ( differences not unlike those of our miserable , distracted times ) and to make the knot and reconciliation as fast and strong , as the disagreement and rent was large and wide , s. paul here in this text , prescribes a severall cure , for every particular and severall breach . first , to remove the discord which rose among them , by calling themselves by severall names , and to banish the ill consequences of all such factious compellations , which for the most part are bitter invectives , and sharp arrowes of detraction hurld at one another , he perswades them to unity of language and speech , and exhorts them to call themselves all by the same name , in these words , now i beseech you brethren , that ye al speak the same thing . next , to remove their want of meetings , and communion together in the same place of gods worship , he perswades them to unity of assemblies , and congregation , in these words , now i beseech you , brethren , that there be no divisions , that is , ( as i shall in the progress of this sermon , make it clear to you from the original ) that there be no separations , that is , ( as our english word doth wel express it ) that there be no private sequestred meetings , no such things as conventicles among you . thirdly ▪ to remove the root , and spring of all these uncharitable strifes , and divisions , and separations , he perswades them to unity of opinions and minds , in these words , now i beseech you , brethren , that you be perfectly joyned together in the same mind , and in the same judgement . lastly , that he might with the greater successe do this , and ( like a skilfull reconciler ) might win upon all sides , he for a while layes aside the authority of his apostleship ; and mingling request and conjuration , with exhortation and advice , he acts the part of an apostle , in the forme of a petitioner , in these words , now i beseech you brethren , by the name of our lord jesus christ , &c. upon these parts , the apostles mild insinuation , and addresse of himselfe , and the severall degrees of unity and concord , in speech , in assemblies , and in opinions , to which he here exhorts the corinthians , i will build my future discourse . in the ordering of which , i will begin with the apostles submissive insinuation , or addresse of himselfe , in these words , now i beseech you , brethren , by the name of our lord jesus christ . for the clearer and more usefull handling of this part of the text , first , it will be necessary that i speake somthing to you of saint pauls person , the preacher here in the text , and of his calling to the ministery ; which well considered , will conduce very much to the removall of a certaine dangerous error received of late into the minds of too many unlearned , vulgar men among us : which is , that universities , and bookes , and studies , and learning are so farre from being necessary preparations to make a preacher of the gospell , that any lay-man , though perhaps brought up to a manuall trade , of a vocation of husbandry , or attendance upon cattel , if he finde by himselfe that he is called by the spirit of god , may put himselfe into orders , and take the ministery upon him . and thus enabled from above , without the forme of ordination , or those other slow , tedious , lazy helps , of sitting twenty years in a colledge to understand the bible , may in the few minutes of a powerfull inspiration spring up an apostle , and go forth a preacher of the word of god . to this perswasion they have been invited by two sorts of examples in the scripture ; one in the old testament , the other in the new . in the old testament , doe you not read , say they , that god called elisha from the plough to be a prophet ? and doth not amos tell you in the 7. chapter of his prophesie , at the 14. verse , that he was a herdman , and a gatherer of sycamore fruit ? then for examples in the new testament , pray what were the apostles ? were they great schollars ? or did christ send to athens for them ? were they not fishermen , men altogether unletter'd , men called from mending nets to preach the gospell ? if this were so , that god according to his good pleasure , without any consideration of study , or height of parts , chose simple , unlearned , unstudied men , to be prophets and apostles , and teachers , then why should any thinke he hath so confined , or entailed his free spirit , or vocation of men , upon great parts , and studies , that he may not , if he please call the like unstudied , simple men from the plough or fisher-boat , or stall , or shop-board , to be ministers of his gospel , and teachers of his people now ? my brethren , you see i have not prevaricated , or diminished ought of the strength of the argument which is urged in favour of lay-mens preaching . in answer to which , laying aside all partiality to my selfe , and prejudice against them , i shall with the same spirit of meekness and candour , with which saint paul here in this text bespoke his corinthians , beseech you , who heare me this day , to observe , and weigh , and consider well this which i shall say for a reply ? first , far , far be it from me so to flatter the place of my education , or so to biass my beleef , by any false ovevarluing of humane industry , or great parts that i should pinion , as it were , or put limits to the power of the almighty ; or should be so irreligiously bold , as to gain-say that piece of his gospell which compares his holy spirit to the wind , which bloweth where it listeth . if they who thus pretend to a private inspiration doe meane , that whatever god did in the times heretofore , he is able to doe now , i shall easily grant it ; and here in the presence of you all , confesse my selfe to be of their opinion . nor shall i make any doubt or scruple at all , to say , that , if we looke upon what god is able to doe , by the fame power by which he was able to raise up children to abraham out of stones , or ( to speake yet more neerly to the argument in hand ) by the same power that hee was able to make a herd-man a prophet , or a fisher-man an apostle , he is able , in our times also , if he please , to make the meanest tradesman one of the greatest luminaries of his church . since to an omnipotent agent , whose gifts are meerly arbitrary , and depend wholly upon the pleasure of his owne will , the greatest endowments of men , and the least , are alike easie . but though he be able to doe this , and in the ancient times of the scripture have imparted his gifts without respect of persons , yet whether he now will , or whether in our times hee doth still thus extraordinarily raise up teachers to himselfe , is extreamly to be doubted . for here with all the christian gentleness and reason , which may possibly conduce to the clearing of this doubt , were i to argue this controversie with one of those men who invade our function , and from gathering of sycamore fruit step up into the pulpit , i would onely aske him this question ; what commission he hath thus to usurp upon our office ; or who signed him his patent ; since the apostle tells us in the fifth chapter of the epistle to the hebrewes , at the fourth verse , ( a place well worth your marking , my brethren ) that no man taketh this honour of a priest to himselfe , but he who is called of god , as was aaron ? i know his common answer will bee , that god hath called him to this office by the secret instinct , and motion of his holy spirit . but , then , he must not take it ill , if i yet farther aske him , by what signes , or markes , or testimonies , or tokens , he can either ma●e it reasonably appeare to himselfe , or others , that god hath dealt with him as he dealt with some of the prophets , or apostles ; called him from his trade by such a motion of his spirit ? elisha we know , made iron swim , and knew mens closet-discourses in a farre countrey , which was a sure and certaine signe that god had called him to be a prophet . the apostles also we know , wrought many of christs miracles , which was a most infallible signe that god had chosen them to be apostles . if any of these men , who derive their warrant from the same sacred spring , can make iron swim , or like elisha , remaining here in their owne israel , can tell us what the king of syria saies in his bed-chamber ; or if like saint peter they can cure fevers and diseases by their bare shadowes passing over them ; or if , like the rest of the apostles , having never before knowne letters , they can of a sudden speake all languages , the controversie is at an end ; it would bee a very great sinne against the spirit of god to deny , that hee is in them of a truth . but if all the proofe and signe they can give us that they have him , be onely a strong perswasion of themselves ; nay , if by an infallible illumination they could assure themselves , that they have him , yet as many as have not the like infallible illumination to assure them so too , will not be guilty of an unpardonable offence , if they suspect they have him not . for here , i must once more repeat my former question , and aske by what effects , or signes of the spirit , men shall know them to be called ? by what ? will some man say , why ? doe you not heare them preach , expound scripture , unfold prophecies , interpret parables , nay plucke the veile and cloud from the booke of mysteries it selfe , the very revelation ? can any of you great schollers , with all your study of philosophers , fathers , councells , schoole-men , historians , oratours , poets , either hold your congregations longer , or send them away more edified ? and will you yet ask questions ? or doubt of the certainty of their vocation ? i must not dissemble with you , if i could meet with an unlearned handicraft-man , who without study , can doe this to the same height , and measure of truth , as those unjustly-cryed downe , learned , and well-studied men doe , i should begin to alter my opinion ; and should reckon him as hee deserves , in the number of the inspired . but alas , my brethren , as i am not come hither to disparage the guifts of the holy ghost , in what person soever i finde them , or to perswade that scripture rightly expounded , is not one , and the same , from the mouth of a priest , or an inspired lay-man ; so this i must freely say to you , that as many of those strange teachers as i have heard , have expounded scripture indeed , and have ventured upon some of the hardest places of the prophets . but , then , if all my studies of the bible , assisted with all those holy , uncorrupted learned helps , which might enable mee to understand it aright , have not deceived me , their expositions , and sermons , how passionately delivered , or how long soever , are evident proofes to mee that they have not the spirit . if they had , they would never , certainely , expound scripture so directly contrary to his meaning ; or make the writings of the prophets or apostles , weare only that present shape , not which the holy ghost hath imprinted and stampt upon them , but which tends to the division of a kingdom , and the confusion of a church ; nor would they , as they do , what ever the text be , presse that sense from it , not which is genuine , and naturall , but which tends most to the destruction of a party , or the fomentation of a most unnaturall civill warre . saint paul tells us in the fift chapter of the epistle to the galatians , at the 22 , and 23. verses , that the fruits , or effects of the spirit , are love , peace , long-suffering , gentlenesse , meeknesse , temperance . he useth to speake to men in the voice , and figure of a dove : but to entitle him to all those forbidden workes of the flesh , of variance , hatred , sedition , heresies , envyings , murthers , and the like , there reckoned up in the precedent verses of that chapter , is to make him speake with the voice of a raven . in short , my brethren , the holy ghost is not the author of such doctrines as breake gods commandements in the pulpit . nor is it a long prayer , or a zealous two-houres reviling of the foot-steps of the lords anointed , their lawfull soveraigne , which can make their sermons to be any other then so much libell , or holy detractation ; or which can make their intrepretations of the word of god , how moderate soever in other cases , if they be not agreeable to the scope , and minde , and intention of the holy ghost , to be any more then so many zealous mistakes , and so many illegitimate births , and creatures of their own deluded fancies . next , in pursuit of this seasonable argument , give me leave , i pray , with all the plainenesse i can , ( for i well know where i am , and to what auditorie i speake ) to make it yet farther evident to you , that if i should grant what these {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as s. basil calls them , these saints of a daies growth , challenge to themselves , who thinke that all that is required to make a minister of the gospell , is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , onely to be willing , and to start up a preacher . if , i say , it should be granted them , that they have the inward calling of the spirit , yet god is so much the god of order , that unlesse they will enter themselves into his service , by undergoing those rites of consecration and imposition of hands , which god hath prescribed in his church , to stand for ever as the outward formes and signes of their vocation too , every act of the ministerie which they performe , is but a sacrifice like theirs who offered strange fire before the lord , and miserably perisht by their owne forbidden censors . or if you will have me expresse the danger of it by a judgement as terrible . thus to put their hand to the arke , thus to support it , if 't were ready to fall , is such an unwarranted piece of officiousnesse , as will ( certainely ) unrepented , at some time or other , draw the punishment of vzzrah upon them , provoke the abused almighty to breake forth in a flame of fire upon them , and consume them for their unnecessarie diligence . for here , all the scripture examples which imbolden them to this worke , do returne upon them , as so many instances and proofes of their incroachment on our office . for here let me once more ask them , how was elisha called to be a prophet ? meerly by the secret , unknown whisper and instinct of the holy ghost ? truly , if he had , yet this would not make much for them ; because god never tyed himself precisely to those outward formes in the choice of a prophet , which he then did , and still doth in the choice of his priests . yet the calling of this prophet was not without its visible signe ▪ goe , saies god to elias , in the 19. chap. of the first booke of kings , at the 16. verse , anoint elisha the son of shaphat to be prophet in thy roome . and whether the like ceremony of powring oyle on his head , were not also performed by some elder prophet upon amos as the younger , as 't is not affirmed , so 't is not denyed in scripture , but left probable . in the consecration of the priests of those times , the case is much more evident : read at your leisure the 29. chapter of exodus , there you shall finde , that before god would receive them into that sacred function , first , divers sacrifices were to bee offered for them ; then they were to be brought to the door of the tabernacle of the congregation , and there to bee washt ; then the priests garments , the coat , the ephod , the brest-plate , and mitre , were to be put upon them . lastly , followed the anointing oyle , which was powred upon their heads : and this was the consecration of the priests of those times . the ceremonies of consecration in the new testament , were different , i confesse , from those of the old ; but yet equivalent , and answerable to them in their kinde . these were , a publike meeting of the church together , a presentation there made of the person to bee made a priest ; solemne prayers and supplications put up to god , to make him usefull to his church : and for a seale of all the rest , the imposition of the bishops hands , assisted by his presbyters . now , my brethren , apply this to the strange priests of our times , who with unwasht feet thrust themselves into the tabernacle ; not a sacrifice , not so much as a handfull of meale , or grain of incense , or drop of oyl spent towards their consecration ; no solemne assembly , no presentation of themselves made to god , no imposition of hands , not so much as a short prayer , or benediction , or god speed you , used towards their setting forth into the lords vineyard , and you will find that these are the theeves and robbers ( pardon the hardness of the language , i cannot make the scripture speake mildlier then it doth ) which our saviour christ speaks of in the 1● . chapter of s. john at the first verse , men who enter not in by the doore into the sheep-fold , but climbe up some other way . in briefe , men , whose sermons and doctrines correspond to their consecrations . by stealth they enter into the ministery , and by stealth they exercise it . and whereas the mark and character of all the true ministers of the gospel is to stand , having their feet shod with the preparation of the gospel of peace , these men wander , and goe about , having their feet shod with the preparation of the gospel of strife . men , who never think themselves sufficiently apostles , till all the world doe call them the sons of thunder too . men who speake fire , and throw lightning among the people ; and thinke they have then onely done the worke , and businesse of an apostle , when they have cast the congregation which they leave behind them into a cumbustion and flame . i shall trouble your patience but with one objection , which may possibly be made against what i have hitherto said ; that is this : here , some one of these moderne , selfe-inspiring teachers may say , sir , you tell us of ceremonies and consecrations , and i know not what , imposition of hands ; but either you have forgot your selfe , or wisely dissembled the vocation of the apostles . were not they without your formality of laying on of hands , without all this adoe of conveying orders , and the holy ghost by fingers , immediately called by christ ? what imposition of hands went to change s. peter from a fisher-man into an apostle ? or what bishops ceremonies past to make s. paul ( in whose person you have all this while preacht against us ) of a persecutor of the church to become a doctor of the gentiles ? doth not your own tertullian say , nonne & laici sacerdotes sumus , that any lay-man , if he please , may be a priest ? to this i reply ; first , as for the apostles , 't is true , indeed , we doe not read that they were consecrated to their ministerie by such rites and imposition of hands , as were afterwards received and practised in the church . yet something answerable to the imposition of hands went to their consecration , before they were invested with full authority to preach the gospell to the world . for besides their first vocation by christ to be his disciples , from whom they learnt that gospell which they afterwards preacht , what saies the scripture ? tarry yee at jerusalem , sayes christ to them , after his resurrection , till i send the promise of my father upon you , and yee be indued with power from above . and , pray , what was that promise , and what was this power ? certainly , that which you read of in the second chapter of the acts , where at the time prefixt by christ , the holy ghost descended on them . and how did hee descend ? in a still , soft , secret , invisible perswasion of the fancy ? or in the silent whisper of an unperceived illumination ? no such matter , quod episcopus aliis , spiritus sanctus apostolis , saies a learned man . the holy ghost here supplyed the office of a bishop , descended upon them in an audible rushing wind , which signified his election of them to the eare ; and sate upon their heads in the shape of cloven tongues of fire ; which signified his election of them to the eye . hi ritus , haec impositio ; these were his ceremonies , this his imposition of hands , sayes that author . so that all the difference betweene the admission of the apostles to the ministery , and others , was onely this : in other consecrations the bishop onely granted the power to preach , but bestowed not the guifts ; here the holy ghost bestowed both . he first by visible , outward signes , testified to the world whom hee had chosen , and to whom they were to hearken ; and then furnisht them with tongues , and languages , and knowledge , and parts , fit to be the guides and great instructers of the world . let these men make it appeare to me , that the holy ghost hath thus descended upon them , thus furnisht them with parts , and i will most willingly resign my place to them in the pulpit . next , as for s. paul , 't is cleare by the story of his conversion , that he received not his commission to preach from that which christ spoke to him immediately from heaven . but what saies the place ? after he was fallen to the earth blinde , arise , saies christ to him , and goe into the city , and there it shall be told thee what thou must doe . when hee came into the city , a certaine disciple named ananias , pre-instructed by christ in a vision , was sent to him , who putting his hands on him , saies the text , said to him , brother saul , the lord ( even jesus that appeared to thee in the way ) hath sent me , that thou mightst receive thy sight , and be filled with the holy ghost . till his imposition of hands , the holy ghost was not bestowed upon him . and when he was bestowed upon him , yet he had not his full commission ; he was but yet a disciple consecrated by a disciple . to make him an out-right apostle , a higher , second , and more solemne consecration past upon him , which you may read in the 13. chapter of the acts , where , sayes the holy ghost to the prophets , and teachers of the church of antioch , separate me barnabas and saul , for the worke whereunto i have called them , ver. 2. and how were they separated i pray ? the third verse tells you , when the prophets and teachers ( there mentioned ) had fasted , and prayed , and laid their hands on them , saies the text , they sent them away , till then they wanted power . to which passage of this vocation , or calling to the ministery , give me leave to adde this for his parts . that in a humane way of acquired learning , hee was the greatest scholler of his time , bred up at the feet of gamaliel , a great doctor of law , spoke more tongues , attained by his owne industry , then all the other apostles , which had almost all languages instilled into them by infusion . in short , he was verst , and read , and studied , not onely in the scripture , but in the highest parts of secular learning ; in the writings of menander , epimenides , and aratus , heathen poets . which is sure signe to us , that studies , and learning , and parts acquired in universities , are no hindrances , or impediments , if not helps to the ministery . lastly , as for that saying of tertullian , that lay-men may be priests , hee tells you , in the following words , in what case this is to be understood . vbi ecclesiastici ordinis non est consessus ; where the condition of the time and place is such , that ecclesiasticall orders cannot be had ; if a christian lay-man should come into a pagan island , or into a countrey of heathen people , where there is no true minister , here tinguis , & offers , & sacerdos es , everie man is a priest , and may baptize , and adminster the sacrament , and preach as much of the gospell as hee knowes . but where this necessity is not , to snatch the sermon out of the mouth , or the sacrament out of the hands or the child out of the armes of the true minister , is certainly to be in the number of those uncalled teachers , of whom god complaines in the 23. chapter of jeremy , at the 21. verse , where he saies , i have not sent these prophets , yet they ran ; i have not spoken to them , yet they prophecied . and farther then this i will not pursue the first thing i proposed to you ; which was by occasion of saint pauls calling to be an apostle , to remove an errour of late taken into the minds of some , that crafts-men may exercise the place and function of a priest . the next thing i shall observe to you , is , the holy art and insinuation which s. paul here useth to win upon the minds of his disagreeing corinthians . though he professe , in the beginning of the next chapter , that he came not to them with that part of an orator about him , which consists in the excellency of speech , or the entising words of mans wisdome , ( lest if he had done so , he might perhaps , have gained much glory to himselfe , but then his master must have been in danger to lose his , and so the gospell have suffered from his eloquence ; and his epistles might , perhaps , have past for a good piece of rhetorick , but not for good sermons ) yet he every where carried this other , equally prevailing part of a good oratour with him , that by complying with the affections of those to whom he wrote , he first transformed himselfe into their shapes , and became all things to all men , that he might the better transforme them into his , and make all men become like himselfe . thus to the jewes he became as a jew ; and put himselfe a while with them under the law , that by insensible degrees hee might take their yoke from them , and might beget their liking , and entertainment of the gospell . and thus to the gentiles , who were without the law , he became as a gentile , without the law too , that he might unite them to the jewes . if i may speake of him , by his owne description of himselfe , ( and certainly , in that description of himselfe , he was inspired to speake truth as well as in his other writings ) as he was not chosen , like the rest of the apostles , out of fisher-men , or men unlearned , nor call'd to preach the gospell from mending nets ; but as there was a concurrence of naturall , acquired , and infused abilities in him , which rendred him though not one of the twelve , yet of equall guifts and endowments to them all . lastly , as his taske and patent to preach the gospell was much larger then the rest , as much larger , as the rest of mankind was larger then the nation of the jewes ; so in the performance of his taske , he never failed to expresse all this . like the beast , of which pliny speakes , which puts on the likenesse of every thing next it , and showes like a flower before a flower , like a streame before a streame , and like a flame before a flame ; so 't was a piece of this apostles ( art shall i say ? or ) holy commission , to be all things to all men . strong with the strong , and weak with the weake . to part with his liberty to the scrupulous , and to use it with the indifferent . to eat all things wtth those that did eat all things , and with those that did not , to keep himselfe to herbes . will you heare him in all these particulars expresse himselfe ? turne to the ninth chapt. of this epistle , and to the nineteen verse , where setting downe the end , and aime , which hee proposed to all his holy arts , he saies , though i be free from all men , that is , no way obliged to doe as i doe , but for my masters service , yet have i made my selfe a servant to all , that i might win the more . now if humility , and the casting of himselfe below himselfe ; if to beseech , and entreat , and petition there , where he had sufficient authority and commission to enjoyne and command , be to wear the forme of a servant ; and if all discreet behaviours , compliances , and applications , take their measure , and use , and praise , from the good end to which they are directed , and the good successe which they are likely to procure , in all his epistles i finde not this apostle more expediently making use of his art in the forme of a suppliant , then in this text . for consider these corinthians , to whom he here applies himselfe , divided , and broken into factions ; and these factions severally deriving themselves , some from him , others from cephas , others from apollos , ( names in their opinions , as holy , and great as his ) and to have dealt imperiously with them , or to have used his apostolicall power , and to have commanded them to agreement , had not been to make peace , but to animate , and inflame that party which called themselves his side . it had been too , to call up opposition , and disdaine in the others , who were not of that side . who citing apollos , or saint peter against him , and thinking it to be some confession of their error and weaknesse to yeeld first , or to go over to them who said they were of paul , it being as reasonable that they should come over to them , who said they were of cephas or apollos , might have askt the same question which the striving israelite askt moses , who made thee a judge over us ? and might have seconded this question with another , and have askt him , how one interested , and ingaged , nay the head ( as they conceived ) of a faction , could be presumed to be an impartiall reconciler ? the better therefore , to establish a peace and concord among them , s. paul in this chap. proceeds by three conducible waies of reconciliation . at the 13. ver. hee cleares himselfe from all interest and ingagement to a side ; and equally blaming those who said they were of paul , as those who said they were of cephas , or apollos ; he askes them how it came to passe , that they dealt with the gospell of christ , which was entire and seamlesse , like his coat , as the souldiers did with his other garments , divided it by a kinde of blind lottery among them , and every one take his share ? is christ divided ? saies he . was paul crucified for you ? or were ye baptized in the name of paul ? if you were not , why doe you raise a sect , and faction from him ? vvhy doe you call your selves by way of marke and distinction , paulists ? and so turn the name of your preacher and apostle , into the name of a schisme and side ? next , as he well knew that the readyest way to reconcile all sides , was to manifest himselfe to be of none ; so he well knew too , that he that would knit , and re-unite disagreeing mindes , was not to deale roughly , or magisterially with them , ( for that were to lose both ; and to turne the enmity and hatred which they held between themselves , upon the reconciler , who strived to make them friends ) but was to quench such discords with soft language , and to cure such rents and wounds of the church by pouring oyle into them . though , therfore , being armed with the authority of christ himselfe , he might , with justice enough , have made decrees and ordinances to bind them to agreement , yet he rather chooseth to reconcile them to one another with their owne consents . in a mild , and humble addresse of himselfe ; therefore , not entitling himselfe more to one side then anonher , he equally beseecheth them all , that he might the more regardfully be listned to by all . and he beseecheth them for things which little concerned himselfe , but for their owne good . he petitions them that they would be saved , and spends intreaties that they would vouchsafe to goe to heaven . he requests them that they would not be worse christians , that is , schismatiques and seperatists , then they were heathens , that is , unanimous idolaters . lastly , he begs of them that they would once more be a church and city ; that is , a place of communion , and society , and christian conversation . and that hee might the more prevailingly obtaine this of them , he addresseth himselfe to them in a stile and compellation of the greatest and gentlest perswasion to peace that can bee used , and calls them brethren . a word , which to remove all opinion of better or worse , or of inferiour or superiour , ( the usuail grounds of discord ) not only signifies an equality between the beseecher and the beseeched , and the besecched among themsevles ; ( for esse fratres est relatio inter aequales , sayes the lawyer as well as the logician ; to be brethren , carries a reference of equality to one another ) but it implies all the naturall and religious grounds for which men ought to maintaine league and agreement , and peace with one another . for in calling them brethren , he called them men of the same sociable kinde , equally descended from the same common originall and stock , and equally wearing in their nature one and the same common image of god . and therefore , for this they were not to disagree , or quarrell with one another : since likenesse of kinde maintains agreement between savage beasts and tygers . leonum feritas inter se non dimicat , serpentum morsus non petunt serpentes ; who ever heard of a lyon devovred by a lyon ? or who ever heard of a serpent stung by a serpent ? much lesse should men then , bite and devour , and prey upon one another . againe , in calling them brethren , besides the naturall affinity that was between them as men , he put them in minde of their spirituall alliance , as they were christians too . that is , men allied to one another by one common faith , one common hope , one common redemption , and therefore to meet in one common bond of peace and charity too . rixari , & se invicem convitiis lacessere infidelium est ; 't is for infidells , and men not converted to the faith , to provoke , or brawle , or quarrell with one another . thirdly , lest all this sweetnesse of addresse and language should not prevaile , he joynes conjuration to petition , but vailes it in the stile and forme of a petition too , and beseecheth them to unity by the name of his , and their lord jesus christ . a name , by which as he had before dispossest devills , cured sicknesses , and restored the dead to life againe , so he repuests that he may dispossesse opinions , cure divisions , and restore agreement by it too . it being that name into which they were all baptized , and to which they had all past their promises , and vowes . lastly , a name by which they were all to be saved ; and by which they , by whose names ( to the blemish and disparagement of this ) they called themselves , were , with them , equally to be called , that is , christians . here then , 't were much to be wisht , that the preachers of our times would deale with their disagreeing flocks , as this apostle dealt with his : that is , that they would imploy their holy , and religious arts and endeavours , by sweetnesse of language , and indifferencie of behaviour to all parties , to reconcile them . for since it may be truly said of preachers , what was once said of oratours , that the people are the waters , and they the windes that move them ; to be thus the windes to them , as to speak , and move , and blow them into waves and billowes , which shall roll , and strike , and dash , and breake themselves against each other ; or to be thus the windes to them , as to rob them of their calme , and to trouble the peacefull course , and streame of things well setled , and to raise a storme and tempest there , where they should compose and allay one , is not to act the part of an apostle , or of a preacher of the gospell , but of an erynnis , or fury , who ascending from hell with a firebrand in her hand , and snakes on her head , scatters warres , and strifes , and hatreds , and murthers , and treasons , and betrayings of one another as she passeth . every haire of her head hurld among the people becomes a sedition , and serpent ; and every shaking of her torch sets villages , and towns , and cities and kingdomes , and empires in a combustion . alas , my brethren , how many such furies , rather then preachers , have for some yeares walkt among us ? men who speaking to the people in a whirle-winde , and breathing nothing but pitcht-fields , and sieges , and slaughters of their brethren , doe professe no sermon to be a sermon , which rends not the rockes and the mountaines before it : forgetting that god rather dwells in still , soft voices . 't is true indeed , the holy ghost once assumed the shape of cloven tongues of fire : but that was not from thence to beget incendiaries of the church ; teachers whose doctrine should be cloven too ; and which should tend onely to divide their congregations . if i should aske you , from whence have sprung our present distractions ? or , who are they who keep the wounds of our divided kingdome bleeding ? are they not certaine tempestuous , uncharitable active men , who make it their work and businesse to rob men of the greatest temporal blessing of the scripture , and to preach every man out of the shade of his owne vine , and out of the fruit of his owne fig-tree , and out of the water of his owne cisterne ? are they not men who will stone you for your vineyard , and then urge scripture for it ? and will take away your field , your possession , your daily bread from you , and then repay you with a piece of esay or ezekiel , or one of the prophets , anc call this melting , and reformation ? are they not men who doe onely professe to have the art not to heale , or close , or reconcile , but to inflame , and kindle sides ? men who blow a trumpet in the pulpit , and there breath nothing but thunder , and ruine , and desolation , and destruction , whose followers call themselves brethren , indeed , and boast much of their charity ; but they call only such as are of their owne confederacy , brethren : and make no other use of the word which was at first imposed by christ , to bee the stile and marke of agreement and peace , then to bee the word and mark to know a faction by , and make no other use of their charity , which should extend it selfe to all men , even to their very enemies , but onely to keep themselves together in a separation and conspiracy . lastly , these are the men , who when they should strive to quench the present flame with their teares , do conjure as earnestly by the name of christ to discord and confusion , as s. paul here in this text doth to order and agreement . men who call it prophecy , and edification , and building up of the people , when they breake and divide them into sects and factions . as zealously exhorting them to speake divers things , as s. paul here exhorts them to speake all the same . which is the next thing to be considered ; and the first step towards the reconciliation , and peace , here petitioned for , which is unity and agreement in compellations and names in these words , now i beseech you brethren , that yee all speak the same thing . whether the dispersion of men , after the building of the tower of babell , over the face of the whole earth , were a panishment or a blessing to mankinde , i shall not in this auditory examine or dispute . only thus much we learne from the history of that place , that the occasion of that dispersion and separation of men from one another , sprung first from the confusion which god threw among them , and that confusion sprung from their diversity of speech . for as speech was at first bestowed upon us by god , that wee might hold league and society , and friendship with one another : so you may read in the 11. chapter of genesis , that as long as all the world was of one language , and of one speech , they lived unanimously together like men of one family and house . one heart , one soule seemed to move in them all . but when they once ceast to be unius labii homines , men of the same lip and speech , when as many languages were throwne among them , as they afterwards possest countries , then society , and co-habitation , and brotherhood ceast among them too . they were scattered abroad upon the face of all the earth , saies the scripture . they who were before children of the same common ancestours , and derived themselves from the same common parentage and stock , as if they had been borne in the adverse hemispheres of the world , or had taken their beginning from as many severall parents , as they afterwards found islands , of one great family and kindred , became so many divided nations . as this diversity of tongues at first broke the world into the severall crumbles and portions of men , who from that time to this have divided it among them ; so there is not any one thing which hath so fatally divided kingdomes , and states , and churches against themselves , somtimes to an utter extirpation , many times to an eternall breach , and irreconciliation , as diversity of language . i doe not meane when men speake divers tongues of severall dialects , and significations , ( as when they at the building of babell spoke some of them hebrew perhaps , some of them greek ) but my meaning is , that nothing more directly tends to the division of a state , or church , then for severall companies of men to distinguish , and divide and separate themselves from one another by certaine words and names of marke and difference , especially if they be words of disgrace , and scandall , and reproach , mutually imposed , and stuck upon each other ; or words of faction , and combination , assumed and taken by themselves . then , if hatred of person , or difference of religion doe accompany such words of distinction , that for the most part befalls them , which befell the men of the old world , they breake society and communion , and crumble asunder ; and of one people become so many divided nations , and churches to each other . this is an engine which the devill and wicked polititians have in all ages of the world made use of , to disturb the peace , and trouble the happinesse of kingdomes and common-wealths . making holy , vertuous words and names , many times the partition wall of separation ; and the device , and incitement , not onely to divide kingdomes but corporations , and private families against themselves . as long as the jewes called themselves by one and the same common name of their father jacob , israelites , they made but one state , one common-wealth among them . but when once ten tribes ingrossed that name to themselves , and the other two for distinction sake called themselves by the name of the tribe of judah , the most united , happiest , neerliest allied people in the world , a people of one blood , as well as one language , fell asunder , and divided themselves , like jacob and esau , into two hostile , irreconcileable , never more to bee united kingdomes . and this was the case of these disagreeing corinthians , to whom s. paul directed this text . as long as they called themselves by one , and the same common name of christians , they made but one city , one church , one place of concord . but when they once began to distinguish themselves by their severall teachers , when some said , we are of paul , others , we are of cephas : as third sort , we are of apollos ; and onely a fourth sort , more orthodox then the rest , we are of christ ; then , then indeed , as if christ had been devided , or had beene the author of severall religions , preacht among them by severall apostles , they became broken , and rent , and torne asunder , into severall churches and congregations . where their usuall custome was , not onely to oppose sermon against sermon , and gospell against gospell , and teacher against teacher , but everie one in the defence of their owne teacher , and his gospell , thought it part of their religion to extoll , and quote , and urge the purity and infallibility of the one , to the depression , and disgrace , and contempt of the other : till at length it came to passe , ( as i told you before ) that that which begun in religion , proceeded to bad manners , and ill behaviour . markes and words of distinction , and difference , grew to bitter invectives , and mutuall reproaches of one another . they who were the followers of saint pauls doctrine , called those who followed apollos , by way of marke and infamy , apolonists . and they who were the followers of apollos , by way of retaliation , and brand , called the followers of saint paul , paulists , though saint paul and apollos preach both the same doctrine . hard censures flew between them in as hard language ; who ever was not of a party , nor enrolled of a side , was thought to be without the pale of the church . the gates of heaven were shut against him , and nothing but reprobation , and the lot of the damned , and hell fire were allowed to be his portion . here then , my brethren , lot me make my appeale to eyery one of you , who heare me this day , hath not this been our verie case ? i must with sorrow of heart confesse to you , that as often as i have for some yeares , made to my selfe a contemplative survey of this unhappie kingdome , i have been able to discover no cause so pernicious for the many alienations of mind , or the many separations of congregation from congregation , heightned at length into the tragedy of an over-spreading civill war , as certain vain , ridiculous , empty words , and names of distinction among us ; which have sprung from some mens stricter or looser carriage of themselves in their profession of the same religion . they of the more free , and open carriage and behaviour , who call a severe regularity and strictnesse of life , precisenesse , and an abridgement of christian liberty , have called those of a more reserved , and lockt up , and demure conversation , puritans , and round-heads , and i know not what other names of contumely , and reproach . and they of the more strict behaviour , have equally as faulty , called those of afreer , and lesse composed conversation , libertines , and papists ; the usuall words of infamy made to signifie a cavalier . these two words my brethren , have almost destroyed a flourishing kingdome between them . to this , i cannot but adde one most pernicious cause of our present divisions more , which people have derived to themselves from making themselves followers too much of severall teachers ; and affecting too much to bee called after their names : whilest one saies , i am of paul , another , i am of cephas , a third , i am of apollos , only a few neutrall men , we are of christ . nay , if we needs must goe severall waies , i could wish wee had such sacred names as s. paul , or s. peter , or apollos to divide us . i know not whether it will be seasonable for me to speake it in this assembly : but we for some late yeares have chosen to our selves names more moderne , and fallible to divide ourselves by ; whilest some have said , we are of calvin , others , we are of arminius , others , vve are of socinus . these , to the blemish , and reproach of christian religion , have been made names of strife and faction , yet they have been great and learned names ; though some of them , i must confesse , have been lyable to humane errours . but if you consider the many rents and separations into which the ordinary sort of people have for some years divided themselves , either you will find no names at all for them , or names so unlearned , so obscure , so altogether mechanick , and unconsiderable , that it will be your wonder how such vulgar , rude , untaught teachers should draw disciples after them . it would pose me very much to tell you by any monument of learning , or piety , which he hath left behind him to be knowne by , who was the father , or first bringer up of the sect of the brownists ; or who was the first author of the sect of the anabaptists . i know there were anabaptists in divers of the fathers times ; and i know too , that the parent of that sect then , though he were an hereticke , yet hee was a scholler . but as for the auther of the sect of the anabaptists of our times , i cannot well say what he was . one who hath written the history of their wilde proceedings at munster , ( where they begun with the reformation of the church of jesus christ , and proceeded at length to three wives a piece ) saies , hee was a dutch botcher ; one who repaird old germents under a stall at leyden in the low-countries ; another sayes , he was a garmane cobler ; a third , that hee was a westphalia needle-maker ; but another controlls that , and saies he was a westphalia baker . but whatever hee were , have not we in our times seens patriarches and prophets , as vulgar and mechanick , as unlearned and base as he ? men who have invaded the pulpit . i will not say , from mending old breeches , or cobling old shooes , ( pardon the homelinesse of the expression i beseech you , it is but the historians latine translated into my english ) but from trades so meane , so dis-ingenuous , so illiberall , that i should defile your eares , and the pulpit to describe them : and yet , have not these moderne shades of muntzer , john of leyden , rotman , knippenburge , knipperdolling , melchior hoffman , the great enthusiasts , and disturbers of germany , to the astonishment of all judging men , drawn disciples after them , i wish i could only say , as meane , and base , and vulgar as themselves ? certainly , my brethren , consider the parallel well betweene the inspired troublers of our kingdome , and those , who by their wild doctrines did set westphalia , saxony , munster , and all the noblest parts of the germane empire in a flame , and you will finde , that in this sad eclipse of monarchy among us , there wants onely a sarcinator , or botcher , to assume to himselfe the crowne , and to be called by a sanedrim or privy councell of the like trades , rex justitiae , & novae jerusalem imperator , king of righteousnesse , and emperour of the new jerusalem , to make our case the very same with theirs . againe , in this diversitie of guides and pastors , ( pastors scarce fit to be overseers of unreasonable flocks ) do we not also hear as great a diversity of language spoken ? the lay-preacher accuseth the university-man with want of the spirit ; and we of the uaiversity doe backe again account such lay-men mad . nay among us schollars , they who pretend to calvins doctrine , doe banish all those out of the state of salvation , who deny absolute predestination ; or hold not , that from all eternity without any respect of their workes or actions , whether they be good or bad , god hath past this sad irreversible sentence and decree , that some shall necessarily be saved , others shall as necessarily be damned . they who thinke this a piece of stoicisme , or a doctrine brought into the world to drive people to despaire , doe equally banish those from the state of salvation , who thus uncharitably banish others . but what speake i to you of this congregation of such high , schollarly dissentious ? or discourse to you of disputes and controversies , not in the power of scripture , synods , or generall councells to decide ? that which hath more troubled the peace of our distracted kingdome , hath been a strife of words about things as small as cummin , or annise and about that part of the kingdome of heaven , which lies not wrapt up in an insearchable 〈◊〉 or an eternall sentence of gods concealed will , but in a grain of mustard-seed : a little , sleight indifferent ceremony , or piece of church-discipline . one hath called it an idolatry to make an obeysance in the church ; another hath call'd it a piece of gods outward worship to doe so . one hath stiled the crosse in baptisme a signe of superstition ; another hath stiled it the marke , and badge , and embleme of his christianity and profession . one calls all pictures in church windowes , idols ; another looks on them as so much holy story , brought into imagery and colours . the very garments we weare have not escaped contradiction . one calls the surplice a romish vesture ; another calls it a white robe of innocence , and decencie . nay our very prayers and devotions have not been free from quarrels . whilst some have called the lords prayer , a perfect forme , enjoyned by christ to be said as it is ; others most irreverently have called it a taylors measure , fit onley to cut out other petitions by ▪ in this miserable diversity of sides , then , where countrymen , and men of the same speech , doe so ordinarily speak divers languages , what why is there left to beget a peace and union among us ? truly , my brethren , i know none so fit as that saint paul here prescribes in this text ; a way , which if it were well practised , or if men would either have more charity , or lesse gall in them , would in time beget an union and agreement between all churches ; that is , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that we all speake the same thing . that is , first , that wee lay aside all those odious , hatefull names and words of reproach , which serve onely to provoke and engender strifes , and to beget a dislike of one mans conversation with another ; that the honest , strict , regular , heedfull , conscientious man , be no longer called a puritane , nor his wife a holy sister ; nor the free , sociable , affable , open , harmlesly unssrupulous man , be any longer called a papist , or atheist , or by way of reproach , a cavallier . i speak not now of the adulterous , swearing , riotous , lying , drinking , covetous man ; these are such , that one of the wayes to reforme them , is to call them by their right names . next , that we no longer , as our interest , or affections , or prejudices , or education , or customes sway us , pin our beleefe or faith upon any one particular guide or teacher , so irremoveably , as without comparison or examination to reject and desplse al others . i am of opinion we should quickly make one church againe , if those new-borne names and words of independent and presbyter did not divide us . and i am also perswaded , that our severall disciplines and doctrines have not kept the church of rome at a greater distance with us , then the style and compellation of protestant and papist thirdly , that we schollars , in those high mysterious poynts which have equall argument and proofe on both sides , and which both sides ( for ought i know ) may hold yet meet in heaven , doe factiously or peremptorily betake our selves to neither ; but either lay them aside , as things of meere contemplation , not of practise or use ; or else speak of them to the people , onely in that generall sense wherein all sides agree , and as that generall sense is laid downe to us in the scripture . lastly , that in matters of ceremony and forme , things either altogether indifferent , or at most , neither enjoyned , nor forbidden in the scripture , that our carriage and words be alwayes as indifferent : that we call not that scandalous which is decent ; or that decent which is scandalous : that we presse not things as necessary , which are meerly ornamentall ; nor impose ornaments as things of necessity . that where no well-establisht law is broken by it , both in actions and language , where ever we come , we conforme our selves to the harmelesse ( though to us unusuall ) custome of the place : herein imitating that sure example of s. paul , by being strong with the strong , and weak with the weak , as neere as we can , to become all things to all men . in things meerly ceremoniall , to part with our christian liberty , and peaceably to yeeld to those , who , being otherwise perswaded , will contentiously refuse to part with theirs . and where our salvation , or the salvation of our neighbour is not concerned , charitably to comply , and sort with their infirmities ; neither crossing them by our practice , though perhaps the better , nor perplexing them with our disputes , though perhaps the more rationall : but if it be possible , as much as lies in us , not only to have peace with all men in words and speech , but in society , and conversation , and church-assemblies too : which is the next degree of unity here petitioned for , that is , an unity of meeting together in the same house of god , set downe in these words , i beseech you brethren , that there be no divisions among you . that i may the clearlier proceed in the interpretation of this part of the text , i shall desire you to observe , that the word which we here in english doe translate divisions , is in the originall greek ( by which we are to order our exposition ) {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : a word which signifies not every kinde of rent , or division , or disagreement among men ; but such a division onely as is accompanied with a perverse , unreasonable deniall of society and communion together in the same church . a division which carries with it an obstinate separation upon unnecessary grounds . which unnecessary separation upon weake , slight grounds , is that which saint paul here in this text , by way of difference and distinction from lighter rents , calls {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , schismes . a sin , my brethren , of which if i should discourse to you at large , and should shew you the hainousness of it , by its dangerous effects ; i might tell you that it is not only a sin against the sociable nature of men , who are borne for communion and commerce , and the mutuall help of one another ; but it is a sin directly against that unity and peace , which christ , as his last legacy bequeath'd to his church . a sin , which ( besides the uncharitable opinion which accompanies it , which is , that they who are separated from , must therefore be separated from , because they are wicked , deplorably wicked men , men reprobated , and utterly lost in the wayes of errour , and with whom all communion is destructive to our salvation ) doth not alwaies confine it selfe within the retired , sequestred limits of a bare separation . but that which at first began from a scruple , hath many times proceeded to a tragedy and massacre . they who at first causelesly separated themselves from their brethren , because they were wicked , have many times , as their strength and numbers have encouraged them , and as the time hath favoured their reformation ( as they have called it ) proceeded from the rectifying of mens errors , to the lessening of their fortunes . and they only have at length been called the wicked , who have been rich , and have had estates to lose . that onely which i shall further say to you of it , is this : separation is a sin which hath alwaies veyl'd it selfe in the disguise of sanctity . thus montanus , and his followers broke off communion with the whole christian church then in the world , because , forsooth , 't was revealed to them by divine illumination , that the holy ghost was no where to be found but in their conventicle . an heresie , which beginning in schisme proceeded at length to this monstrous conceit among them , that only the house of montanus was the true , church , and that montanus himselfe was the holy ghost . thus also the donatists ( an over-scrupulous sect of men ) divided themselves from the then catholique church , because it was not pure enough for such sanctified communicants ; nor complied with the inspired doctrines of the father of that sect. and this , it seems , was the fault of these corinthians here in this text ; who having intitled themselves to severall teachers , proceeded by degrees to divide themselves into severall churches and congregations : every one of which challenging to themselves the true and right religion , and charging the others with the name of the false , thought at length that no way was left to keep themselves pure and unspotted , but by breaking off all religious , nay civill commerce and communion with each other . hence , for feare of infection , it was held a crime for any but the righteous , to assemble , or converse with any but the righteous ; or for any to meet together at a spirituall exercise , but such who first agreed in the same purity of opinions . here , then , if i may once more take the liberty to parallel one people with another ; is not this our very case ? hath it not been the practice of many , many yeares , for those who call themselves the godly , the righteous , the children of the most high , to breake off society and communion , nay almost neighbourly civility , with those whom they call the wicked ? as there were among the jewes certaine uncleane places , and things , and persons , which whosoever toucht were for that time uncleane too ; so , hath not the like opinion past among us , that there have been certaine unholy , unsanctified places , and persons , which make those who touch , or approach neer them unholy too ? have not some pulpits been thought unsanctified , because , forsooth , the preacher hath been ungifted ? and wherein , i pray , hath his ungiftedness appeared ? because hee hath not expressed himself in that light , fluent , running , passionate , zealous stile , which should make him for that time seem religiously distracted , or beside himselfe ? or because his prayer or sermon hath been premeditated , and hath not flowne from him in such an ex tempore loose careere of devout emptinesses and nothings , as serve onely to entertaine the people , as bubbles doe children , with a thin , unsolid , brittle , painted blast of wind and ayre ? or because , perhaps , the sands of his glasse have not fleeted for two tedious houres together with nothing but the bold insolent defamation and reviling of his prince ? againe , have there not been some who have thought our temples unholy , because the common-prayer booke hath been read there ? and have renounced the congregation , where part of the service hath been tuned through an organ ? hath not a dumb picture in the window driven some from the church ? and in exchange of the oratories , have not some in the heat and zeale of their separation , turned their parlours , chambers , and dining-roomes into temples , and houses of prayer ? nay , hath not christ been worshipt in places yet more vile and mean ? in places , which have reduced him the second time to a stable ? if i should aske the people of both sexes , who are thus given to separation , and with whom a repetition in a chamber edifies more then a learned sermon in the church , upon what religious grounds , or motives either taken from the word of god , ( which is so much in their mouthes ) or from reason , ( which is so little in their practice ) they thus affect to single and divide themselves from others : i believe it would pose them very much to give a satisfying answer . is it because the persons from whom they thus separate themselves , are irreligious , wicked men ? men who are christians onely in forme , and whose conversation carries nothing but evill example and pollution with it ? if i should grant this to be true , and should allow them to be out-right what they call themselves , the elect , and godly , and holy ones of the earth ; and other men to be outright what they call them , the reprobate , the wicked , the ungodly and prophane , yet is not this warrant enough to divide or separate themselves from them . nor are they competent judges of this , but god only , who by the mouth of his son , hath told us in the parable , that the wheat and corne is not to be separated from the chaffe and tarres when we list , but that both are to grow together till the great harvest of the world . till then 't is a piece of the building of it , that there bee a commixture of good and bad . besides , let me put this christian dilemma to them : either the persons from whom they divide themselves are holy or unholy : if they be holy , they are not to separate themselves from them , because they are like themselves ; if they be unholy , they are in charity to converse with them , that they may reforme and make them better . did not our saviour christ ( and certainely his example is too great to be refused ) usually converse with publicans and sinners ? did he forsake the table , because a pharisee made the feast ? or did he refuse a perfume , because a harlot powred it on his head ? or did he refuse to goe up into the temple , because buyers and sellers were there , men who had turned it into a den of theeves ? certainely my brethren , we may , like christ , keep company with harlots , and hypocrites , and publicans and sinners , and yet retaine our innocence . 't is a weake excuse to say , i will never consort my selfe with a swearer , lest i learne to blaspheme : or , i will utterly renounce all familiarity and acquaintance with such and such an adulterer , or with such and such a drunkard , lest i learne to commit fornication from the one , or intemperance from the other . in all such conversations , we are to imitate the sun , who shines into the foulest puddles , and yet returnes from thence with a pure untainted ray . if mens vices then , and corruptions , bee not a sufficient cause to warrant a separation , what else can be ? is it the place of meeting , or church , or the things done there , which hath made them shun our ordinary congregations ? yes , say some , we have held it very unlawfull ( as we conceive ) to assemble in such a place , where we have seen altars , and windowes worshipped , superstitious garments worne , and have heard the more superstitious common-prayer booke read , that great bolster to slothfull ministers , and twin-brother to the mass , and liturgie of rome . were this charge true , ( a very heavy one , i confess ) had there been any among us so unreasonably stupid , as to spend their devotion on a pane of glass , or pay worship to the dumb sensless creature of the painter , or adore the communion-table , the wooden issue of the axe and carpenter , ( as i think there were none ) had there ( i say ) been very idolaters among us , yet unlesse they would have compelled them to be idolaters too , i ( after all the imparciall objections which my weake understanding can frame ) can see no reason why they should not communicate with them in other things wherein they were no idolaters . i am sure , if s. paul had not kept company with idolaters , we to this day ( for ought i know ) had remained infidels . my brethren , deceive not your selves with a fallacy , which every child is able to discover . if such superstitions had been publikely practised among us , it is not necessary that every one that is a spectator to anothers mans , sin , should presently be an offender . nor are all offences so like the pestilence , that he that comes within the breath and ayre of them , must needs depart infected . thou seest one , out of a blind zeale , pay reverence to a picture , he hath the more to answer for . but why dost thou , out of zeale altogether as blind , thinke thy selfe so interested in his errour , as to thinke thy self a partaker of his fault , unless thou excommunicate thy selfe from his coversation . againe , tell me thou , who callest separation security ; what seest thou in a surplice , or hearest in the common-prayer booke , which should make thee forbeare the congregation where these are retained ? is it the web , or matter , or colour , or fashion of the garment , or is it the frame or forme , or indevotion of the book which offends thee ? or art thou troubled because they have both beene borrowed from the church of rome ? that indeed is the great argument of exception ; which under the stile of popery , hath almost turned religion it selfe out of the church . but , then , it is so weake , so accidentall , so vulgar an argument , an argument so fit for none to urge but silly women , with whom the first impression of things alwaies takes strongliest , that i must say in replie to it , that by the same reason , that thou poore , tender-conscienc'd man , ( who art not yet past milke , or the food of infants in the church ) makest such an innocent , decent vesture as surplices , unlawfull , because papists weare them , thou mayest make eating and drinking unlawfull , because papists dine and sup . the subject is not high or noble enough to deserve a more serious confutation . that therefore , which i shall say by way of repetition , is onely this : if to weare or do , whatever papists weare or doe be unlawfull , as it will presently concerne us all to throw off our garments and turne adamites , so it will very neerely concern us too , to lay aside our tables , and betake our selves to fasting , as the ready way to famine . then to reject the common-prayer book , because some of the prayers in it resemble the prayers in the romish liturgie , is as unreasonable , as if thou shouldst make piety and devotion in generall unlawfull , because papists say their prayers . and so , in opposition to whatever they do ▪ shouldst think thou art to turne athiest , because most in that church do confess there is a god . the time wil not give me leave to say much in the defence of that excellent book ; or , if i should , t is in any thing , i presume , which can fall from my imperfect mouth , which wil be able to recover the use of it back again into this church . yet thus much , out of the just sense , and apprehension which i have of the wisedome , as well as piety , and devotion of it , i shall adventure to say . that i cannot think , that ever any christian church , since the time that that name first came into the world , had a publique forme of gods worship , more primitively pure , more religiously grave , and more agreeable in all points to the scripture , then that is . to which i shall only add this one praise of it more , that there is not any ancient , classically condemned heresie , to be found in the records of councells , church-histories , or the confutations of fathers , which is not by some clause or other in that most orthodox book excluded . here , then , if there be any in this assembly of that il-perswaded mind , that he would not at this present make one of the congregation , if the common-prayers were read , let me once more ask him , what that great antipathie between him , and that admirable book is , which should make them quarrel one another out of the church ▪ is it because it prescribes a ring in marriage , or a cross in baptisme ? over-scrupulous man ! who would'st rather choose to make a rent and schisme , and division in the church , then be spectatour to th●ngs so harmless , and indifferent . but thy weak conscience is wounded . weak , indeed , when a piece of marriage-gold , or a little water sprinkled in the signe , and figure of a cross , the type , and emblem of thy christianity , shall drive thee from the church . i must confess to you freely , if such things , as the veneration of images , or adorations of altars , or sacrifices for the dead , or the worshiping of the hoste , or the mass-book , with all the unsignificant ave maryes , and superstitious prayers , which use to trauell round the circle of a numerous set of beads , had been establisht among us by publique authority ; and had been enforced upon the practice , and consciences of men , and no liberty of person , or freedome of estates allow'd them , unless they would conform to the present golden calf of superstition set up before them , a separation had not only been allowable , but necessary . we would have offended god very much to be partakers of such dross . and our best answer would have been the answer of the three children , when the king would have had them fall down to the huge image , and colossus which he had set up , o king , we are not carefull to observe thee in this matter . but where no such things were enjoyned , where every one was left to the full use and exercise of his christian liberty , where nothing was blameable among us , but the ridiculous , over-acted postures and gestures of some few busie , fantasticall men , whose popery lay in makeing discreet men laugh , to see them so artificially devout , and so affectedly ceremonious , to divide , and separate , or to give us over for a lost church , because the psalmes of david , after his own musicall way , used to be sung to an organ ; as innocently , certainly , as if they had been tuned through his own loud cymball , or had more softly been sung , and vowell'd to his harpe : or to renounce our solemne assemblies , for such sleight , indifferent things , as a piece of holy story in a glass window , or because the minister wears white , or because marryed people come together by a ring , or because the lords prayer is more then once repeated , is not only schisme , and i may safely say , schisme upon scandall taken , not giuen , but t is directly contrary to s pauls advice , here in this text ; who is so far from tolerating any such needless divisions , and separations of presences and bodies , that he will not allow in the same church and congregation the least dissent or division of minds ; but makes it the least part of his petition to his disagreeing corinthians , that they would not only meet together in the same place of gods worship , but that they would be perfectly joyned together in the same mind , and in the same judg-ment , which is the last part of the text . to which i shall only adde some brief application of some things in this sermon to you my hearers , and so commend you to god . 't was well said of one of the philosophers , ( which saying of his hath since almost grown into a prouerb of truth ) nihil est in intellectu , quod non fuit priùs in sensu ; that there is nothing in the understanding , or mind within , which was not first in the sense without . t is as great , and measured a truth , that there is nothing in our speech , or words , or actions without , which was not first in our mind , or wil , or affections within . for what our saviour christ said , that out of the heart proceed evill thought's , murthers , adulteries , thefts , false witness , blasphemies , and the like ; to every one of which sins without , belongs some secret , invisible spring within . as , i say , to every adultery without , belongs some hidden lust within ; and the uncleannesse of the body is but the soul issue , and off-spring of the soul ; and as to every murther without , belongs some secret envy , or hatred , or thirst of revenge within ; and the rancour of the heart only clothes it self in the violence and bloud-shed of the hand : so we may say of our divisions , and disagreements too . all those odious words , and names of mutuall infamy and reproach ; all those perverse crossings , and thwartings , and contradictions of speech ; all this duell , and skirmish , and quarrelsomeness of language ; lastly , all this shunning and lothing of one anothers company ; all this separation , and denyall of communion , which we so ordinarily see exercised , and practiced without , are but so many unchristian behaviours , which take their originall and birth from as unchristian grudges , and prejudices , and jealousies , and mis-apprehensions within . never man yet dissented from another in speech , but he first dissented from him in opinion : and never man yet separated from another in communion , but he first separated from him in affection and will . to remove , therefore , the root and spring of all disagreements , as well as the current and stream ; and to beget a peace , and concord , and reconciliation without , saint paul , like a skilfull artist , who reserves the hardest part for the last , proceeds from mens words and actions , to their opinions and thoughts : and like those who fet watches , and clocks , where the hand upon the dyall without , cannot move regularly , unless the weights and springs which guide it , move orderly within ; the better to make us go all alike , and strike the same time , he endeavors to setle and compose those inward wheels , by which our words and behaviors without , are to be ruled and governed . the thing then for which he here so earnestly petitions , is unity , and agreement , and consent of minds . which , in plain terms , is to exhort us , that as we are all men of one and the same reasonable kind , formed and created like one another in the shape and figure of our body , so that we would approve our selves to be men of one and the same reasonable kinde , in the musique and harmony of our souls too . which would then come to pass , if every one of us would by the impartiall search , and examination of his own mind , dislodg those mists and clouds of errour , which blind him towards himself , and benight him towards others . or , if he cannot do this by the strength and diligence of his own naturall forces , that he would have recourse to those who are most able to pluck this beam out of his eye ; and whose work and business it is so to apply their cures , as by proposing that one , constant , immutable , eternall , divine truth to his mind , in which t is possible for all minds well enlightned to concenter and agree , by degrees to reduce him from his blindness and errour , and to make him not only speak , but conceive , and think the same things with him that taught him . it was wel said of him , who compared our minds to looking-glasses , or mirrours ; for certainly if we could but keep them open , and unclouded , they carry this property of mirrours with them , not only to return the images , and shapes , and truths of things , which pass before them as they are ; but all minds in a clearer , or less clear degree , have a capacity to receive into them the truth of the same things alike . as a thousand glasses , if they be true , successively lookt in , wil shew us the same faces : but then , as glasses , if they be false , wil cast false resemblances ; or if they be discoloured , wil transform all things which flow into them into their own die : so t is with us . i know not how it comes to pass , or whether i may ascribe the fault to education , or custome , or to our parents , or to our affections , too much knit , and wedded to the religion , or doctrin , or opinion , or teacher , which most complyes with our fancies ; but there are certain ill-cut , false-reporting minds , which look upon men , and things , in another size and figure then they are . other minds there are stained and died ( as it were ) with certain weak prejudices , and corrupt opinions ; through which , as through so many deceiving colours , they discern no truths which wear not that hue . as he that looks through a green glass , takes all things for green ; and he that looks through a blew glass , takes all things for azure . and this was the very case of these corinthians here in the text . they first addicted themselves over-partially to severall teachers ; and from their severall teachers , took in severall apprehensions , as they pleased to like or affect him above others , whose disciples they called themselves . some , though they did not well understand what they held , resolved ( without any examination what they were ) to be only of saint pauls opinions : others resolved to hold only what had been taught them by apollos : others resolved to hold only what had been preacht by s. peter . all which three taught and preacht one and the same gospell ; yet that gospel was not alike entertained by all hearers . whilst some disliked it in s. paul , because ( as himself complains ) he was of an humble presence , and of an ungrateful utterance . others dislike it , perhaps , in the mouth of apollos , because it came rhetorically from him , and he was guilty of that unedifying crime , forsooth , of being eloquent in the pulpit . others perhaps entertain'd it coldly from s. peter , because he had not been bred up in the school of demosthenes , nor tasted of the finer arts and educations of greece . in short , one and the same saving truth , for want of a little right judgment in the hearers to compare it , comming from several mouths , past into divers opinions first ; and then these opinions broke forth into divers factions . and is not this , my bretheren , our very case ? do but consider the present distempers of our poor , divided kingdome ; and , pray , what hath been the true root and spring of so much variance , and hatred , and heart-burning among us ? what hath crumbled us asunder , and turn'd one of the purest , and most flourishing churches of the world , into a heap of heresies and confusion ? hath it not been the very word of god it self ? in which all minds , i confess , should agree , and which should be the rule to compose all our strifes ; and before whose decisions the greatest scholars disputes , and the meanest mans doubts , should fall down , and mutually imbrace , and kiss each other . how comes it then to pass , that religion , which was ordained by god to be the oyl to cure our wounds , should prove only the oyl to feed , and nourish our combustious ? whence is it , that the scripture , that sword of the spirit , should prove to us only {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a two-edged sword , and that no other use should be made of it by us , but only to be the weapon of our conflicts , by committing the edges , and making them enter duell , and combat with each other ? truly , my bretheren , all the reason that i can give you for this , is , that some ( perhaps wel minded people , but not of understandings either strong , or learned enough to reach the true sense and meaning of some places ) have stept beyond their measure ; and have presumed to interpret more then they have well understood . others , of a more modest , but credulous composition , have thought that only to be the right meaning of the word of god , which they have heard from the mouth of the preacher which they most affect . others , of a more dangerous policy , finding that the scripture rightly expounded would extreamly make against the plot of their dark proceedings , and that the holy ghost cannot be bribed to finde texts to make covetousness , sedition , or the slaughter of their brethren , or rebellion against their prince , lawfull ; have , with some formall helps of piety , and zeal , put to their expositions , made the scripture speak only those plausible untruthes , which most complied with their ends , and the peoples fancy . hence , the better to arrive to their estates , by the distractions of their minds , they have dealt with them as cunning anglers do with silly fishes , troubled the stream , and blinded them , and then made them their prey . the way to do this was to affront , and disgrace , clamour down all the primitive truths for some generations taught among them ; and to recall from their sepulchres , and dust , all the old , intricate , long since buried opinions , which were the madnesse of their own times , and the civill warre of ours . with which opinions they have dealt , as the witch of endor dealt with her familiar , raised them up to the people clothed in a long mantle , and speaking to them in the shape and voyce of a prophet . hence come those severall acceptions , and interpretations among you , even in your ordinary discourses , of one and the same plaine , but sinisterly understood places of scripture . one , following the practice of all the purest ages of the church , thinkes the sacrament of baptisme is to be administred to infants . others , ( who would certainly be a strange sight to the congregation , if they should appear the second time at the font ) of late are taught to thinke that none are to be baptized , but such as are old enough to be their owne godfathers , and can enter into covenant with god , and promise for themselves . some , because it hath beene called a binding of the spirit , to fetter their devotions in a set forme of prayer , have banisht that prayer , which christ prescribed to his apostles , out of their closets , as well as temples . others , of as rectified a piety , think no prayer so likely to finde acceptance with god , as that which was conceived , and put into forme by his sonne . i should tire your patience too much to give you an exact catalogue of all the rotten opinions which at this present swarm among us . one who hath computed the heresies , which have sprung up in this kingdome within these five years , sayes , they have doubled the number of those which were in saint austins time ; and then they were very neer fourscore . one is a chiliast , and holds the personall reigne of christ upon earth . another is a corporealist , and holds the death of the soul with the body . nay , as 't is said in africke , a lyon will couple with a tyger , from whence will spring a libbard ; so certain strange , unheard-of , double-sex't heresies are sprung up among us : not able to understand what he would hold himselfe . you shall have an arrian and sabellian lodged together in the same person . nay , ( which is yet worse ) whatever celsus spoke in scorn , and origen in vindication of our redeemer , christ and his mother , hath of late trodden the stage again , and appeared to disturbe the world . one ( i tremble to speak it ) hath called the virgin maryes chastity into question ; and others have spoken of the saviour of the world so suspiciously as if he had been a thing , of a stoln , unlawfull birth . in short , there want only some of those munster men among us , of whom sleydan writes , where one calleth himselfe god the father , another god the sonne , a third paraclete , or god the holy ghost , to make our babel and confusion of wilde opinions at the height . in this miserable distraction , then , where heresie , and errour , hath almost eaten up the true religion ; and where all the light at the gospel , which shines among us , is but like that imperfect light at the creation , which shined before the sunne was placed in the firmament ; a light creeping forth of a dark chaos and blind masse , and strifefull heape of jarring elements : in this thick fogge of strange doctrines , i say , which hath condenst it selfe into a cloud , which hath almost overspread this whole kingdome , from which truth seemes to have taken slight , and made way for ignorance to stile it selfe once more the mother of devotion , what way is there left to reconcile our minds , or to beget one right knowledge , and understanding of the wayes of god among us ? truly , i know none but that which saint paul here prescribes in the text ; which is , that we endeavour as near as we can , to be of one mind , and of one judgment . but how shall this be brought to pass , unless all judgments were alike clear , and unbiassed ? or , unless , laying apart all partiality , and affection to their own side , and all prejudice , and hatred against those from whom they differ , men would submit themselves to him , who is best able to instruct them ; or who can bring with him the most saving truths into the pulpit ? besides , ( may some one say ) if people should bring minds prepared to entertain the truth , where is that instructor so infallible , or so opinionated of the strength of his own gifts and knowledg , that another pretending to the same truth , may not challenge to himself the like infallibility ? who shall be the judg of controversies ? or who shall present truth to us with such known marks and notes about it , that as soon as t is presented , every congregation ( of what mean capacities soever ) shall presently acknowledg , and entertain it ? wil you , sir , who have all this while thus bemoaningly pitied our divisions ? we are bound to thank you for your charity to us ; and should be desirous enough to imbrace a truth of your description . but you are a scholar , whose parts and abilities lye in the humane modell , and building of your own secular studies . we are therefore bid to doubt very much , whether you have the spirit ; and are told by some who profess themselves inspired , that all your readings , and studyings , and tyrings of your self over a difficult piece of scripture , at midnight perhaps , when all others sleep , by a lone , solitary , dumb candle , are but so many labours in vain , since t is impossible for any to understand the scripture aright , but such only who have it revealed to them by the same holy spirit that wrote it . my brethren , what shall i say to you ? modesty , and the knowledg i have of my own imperfections , wil not allow me to say peremptorily , that i have the spirit of god . or if i could distinguish his secret influences and assistances from the operations of my own soul , or could certainly say i have him , ( which s , paul himself durst not say definitively ) yet 't would not become me so to confine him to my frail , narrow parts , as to deny him to all others more learned then my self . for the setling therefore , and composing of your divided minds , i will not take upon me to be the judge of controversies , but you your selves shall be . onely the better to enable you to performe this charitable office to your selves , and for your better direction how not to be out in your judgement , as a sure clue to guide you through the perplext windings of that labyrinth into which some of you are falne , so falne , that they seem to me quite lost in a wood of mistakes , where every path is a guide , and every guide is an error , give me leave to commend to you that seasonable advice of saint john , which he delivers in the fourth chapter of his first epistle , at the first verse , where ( as if he had prophecyed of our times ) he sayes , beloved , beleeve not every spirit , but try the spirits whether they be of god : because many false prophets are gone out into the world . in which words ; you have two of the best rules assigned you to go by , that can possibly be prescribed for the settlement of minds . first , be not too credulous ; doe not presently beleeve every man that sayes he hath the spirit ; nor suffer your selves to be tost and carried about with every wind of doctrine : for that is not the way to be all of one , but of as many severall minds as the art or cunning of severall teachers shall please to work upon you . i am perswaded this easinesse of belief , this credulity , or ( as the apostle calls it ) this admiration , this overvaluing of some mens persons , hath been one of the great parents of our present dissentions : whilst some weak , but yet well-minded people , building their judgment meerly upon the outward appearances of men , have mistaken the zeal and strict life of their preacher for his sufficiency . and taking their logicke from the precisenesse of his behaviour , have framed these charitable , but false conclusions to themselves : he is a man of a composed countenance , of a reserved speech , of a grave carriage , and of a devout elocution , therefore surely he is a holy man . and because he is a holy man , therefore whatever hee saies , shall be to us oracle ; as coming from the mouth of one , so much in the favour of god , that it is impossible he should deceive us , or speak that which is not right . my brethren , i have no designe or purpose to bring holinesse into contempt ; nor can i bee so injurious to piety or a good life , where ever i find it , as to expose it to the scorne of the licentious , by not giving it its due . i am so farre also from lending encouragement to the lives of vitious teachers , ( teachers who are the shame of their mother , and the scandall of their flock ) that i could wish that every congregation in england were furnished with such an exemplary minister , that his life as well as preaching , might be sermon to the people . nay , give me leave , i beseech you , to extend my charity yet one degree farther . i am so farre from disliking holinesse either in preacher or people , that i wish we all made but one united kingdome of priests . or , if you will have me expresse my selfe in the words of one of the holiest and meekest men of the earth , i could wish that all the lords people were prophets . but , then , you must give me leave to say too , that holinesse and strictnesse , and austerity of life , are no infallible signes that the preacher may not erre . nor hath god so annext the understanding of his word to the unstudied , unlearned piety , or sober carriage of the expounder , that he that is most zealous shall still bee most in the right . as long as that saying of s. paul remaines upon record , that we hold this treasure , this knowledge of gods will , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in earthen vessells ; as long as the preacher , how holy soever he be , is so much one of the people , as to dwell in a fraile , weake tabernacle of clay ; lastly , as long as men are men , they will bee liable to mens infirmities . and as the learned scandalous preacher may be sometimes in the right ; so it is possible that the ignorant , zealous , holy preacher may be often in the wrong . how to know this , and how to distinguish them , therefore , you are to make use of the next rule prescribed to you by saint john ; that is , when you heare an exposition , or a sermon , or a new doctrine preached to you , not rashly , without distinction or choice to consent to it , till you have past the impartiall sentence of a cleare judgement on it ; compared and weighed sermon with sermon , and preacher with preacher ; called every doctrine , every proofe , every confident assertion to the touch-stone , and measured it by some plaine evident place of scripture ; and examined whether the holy ghost , or his owne vaine , popular ambition ▪ have for that time inspired the speaker ; or whether his sermon have had some dissembled , secular end , or gods glory for its marke . and this saint john calls , trying of the spirits ; which is then done , when ( as i said before ) you reduce what you heare spoken by the preacher to the infallible rule of truth , the word of god ; and make that , well cons●●●…ed , the scales to weigh his doctrine in . does hee preach charity , and banish strife from his pulpit ? does he not flatter vice , though he find it clothed in purple , nor speak neglectfully of vertue , though he finde it clothed in rags ? does he strive to plant the feare and love of god in his auditory , the forgivenesse of their enemies , and pity towards the poore ? dares he arraigne a publique sinne , though never so fortunate ? or speak in defence of afflicted innocence , though over-borne by oppression ? dares he maintaine his christian courage in tyrannicall , doubtfull times ? and dares he call prosperous sedition , but a more successefull mischiefe ? lastly , does he preach such christian truths for which some holy men have died , and to which he himselfe would not be affraid to fall a sacrifice ▪ this , this man is to be hearkned to ; this man is fit to bee obeyed . and this man speaking the same things which god himselfe doth in the scripture , ( whatever his gifts of pleasing , or not pleasing sick , fastidious , delicate fancies be ) is thus at least to be thought of , that though he speake not by the spirit , ( as a thing entailed upon him ) yet , for that time , the spirit speaks by him , which ought to be all one to you . on the contrary , does the preachers sanctity and religion consist meerly in the devout composure of his looks and carriage ? does he strive to preach downe learning , or does he call study a humane folly ? does he choose his text out of the bible , and make the sermon out of his fancy ? does he reprove adultery , but preach up discord ? is he passionate against superstition , but milde and calme towards sacriledge ? does hee inveigh and raile at popery , and at the same time imitate the worst of papists , jesuits , urge texts for the rebellion of subjects against their prince , and quote scripture for the deposing , and but chery of kings ? does hee startle at a dumb picture in a church-window , and at the same time preach all good order and right discipline out of the church ? does an oath provoke his zeale , yet does he count lying in the godly no sin ? lastly , does hee preach separation upon weake untemper'd grounds ? or does labour to divide the minds , which hee should strive to reconcile ? let him bring what demurenesse or composure of countenance he please into the pulpit ; let him , if he please , joyne sanctity of deportment to earnestnesse of zeale ; let him never so devoutly bewaile the calamities of his country , which he hath helpt to make miserable ; or let him weepe never so passionately over the congregation , which he hath broken into factions ; in short , how seemingly holy , how 〈◊〉 , how unprophane soever his behaviour bee ; though the scripture doe so continually over-flow in his mouth , that hee will neither eat , nor drinke , nor speake , nor scarce sleep but in that phrase , yet as long as he thus forgets his charity , thus preaches strife , thus division , i shall so farre mistrust whether he have the spirit , that i shall not doubt to reckon him in the number of those false prophets which s. john sayes are gone out into the world . the conclusion then of this sermon shall be this . men and brethren , i have with all the sincerity and plainnesse which might benefit your soules , preacht truth , and concord , and mutuall charity to you . i have also for some yeeres , not been so sleepy an observer , but that i have perceived some of you ( who have thought your selves more religious then the rest ) to be guilty of the ( i might say crime , but i will rather say of the ) mis-guided zeale of these corinthians here in my text . there have been certaine divisions , and i know not what separations among you . i have farther observed , that certaine false , causlesse prejudices and aspersions have been raised upon our university , which to the grief of this famous nursery of gods church at home , and the reproach of it abroad , are still kept waking against us by some of you , as if conscience and religion , as well as learning and gifts ; had so far forsaken us , that all the schools of the prophets cannot afford you a set of able , vertuous men , fit to be the lecturers to this soule-famisht parish . how we should deserve to be thus mistaken by you , or why you should under-value those able teachers which you have already , or refuse to take your supply from so many colledges which here stand present and ready to afford you choyce : or why you should supplicate to the great councell of this kingdome , in pitty to your soules , to send you godly teachers , ( which , perhaps , is but a well-meaning petition from you , but certainly 't is a great scandall , and libell against us ) i know not . but whatever the mysterious cause be , i am confident , that unlesse they will sleep over their infamy and reproach , it will alwayes be in the power of our despised university-divines , to make it appeare , even to those whom you intend to petition , that this is but a zealous errour in you : and that they are as able to edifie you , certainly , as he , whose occupation it was to repaire the old shooes of the prophets . i should shame some of you too much , who were the disciples of that apostle , if i should discribe him to you by a larger character . instead therefore of a farther vindication of the reproach throwne upon us , that which i shall say of more neere concernment to you , is this : if i have in the progresse of this sermon , ript open any wounds among you , it hath not been with a purpose , to enlarge , or make them bleed , but to powre wine and oyle into them , and to heale , and close them up . next , if i have cleared any of your sights , or inabled you at length to discerne , that the reason why the mote in your brothers eye seemed so big , was , because an over-scrupulous zeale had placed a beame in your owne ; and that in contributing to the ruine of one of the purest religions in the world , the reason why you have swallowed so many monstrous camels , hath been , because at first you made scruple , and strained at gnats , i have what i intended : which was to let you see , that to divide and separate your selves from the communion of our church , if it had been guilty of a mole or two , is as unreasonable , as if you should quarrell the moon out of her orb , or think her unworthy of the skies , because she wears a spot or two writ on a glorious ball of light . lastly , if i have said any thing in the reproof of discord , or the praise of charity , which may re-unite your minds , and make you all men of the same heart and beliefe , as well as of the same citie and corporation , i shall thinke i have done the work and businesse of a just divider of the world of god towards you , and of a faithfull servant and steward towards my heavenly master . whose blessing of peace be upon you all , together with the grace of our lord jesus christ , and the fellowship of the holy ghost . to which glorious trinity , be ascribed all honor , praise , dominion and power , for ever . amen . finis . notes, typically marginal, from the original text notes for div a50417e-160 s pauls qualification . ephes. 5 , 15. luk. 24. 49. acts 9. 6. &c. act. 9. 17. the arti●… insinuation himselfe . unity of asse●…blies . dan. 3. 16. unity of minds mat. 15. 17. 2 cor. 10 ▪ 10. numb. 11. 29. 2. cor. 4. 7. good counsells for the peace of reformed churches by some reverend and learned bishops and other divines ; translated out of latine. this text is an enriched version of the tcp digital transcription a37176 of text r15642 in the english short title catalog (wing d319). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 153 kb of xml-encoded text transcribed from 76 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a37176 wing d319 estc r15642 12951291 ocm 12951291 95919 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a37176) transcribed from: (early english books online ; image set 95919) images scanned from microfilm: (early english books, 1641-1700 ; 735:4) good counsells for the peace of reformed churches by some reverend and learned bishops and other divines ; translated out of latine. dury, john, 1596-1680. davenant, john, ca. 1572-1641. morton, thomas, 1564-1659. hall, joseph, 1574-1656. ussher, james, 1581-1656. [4], 64, 22, 23, 7, 29 p. printed by leonard lichfield for william webb, oxford [oxfordshire] : 1641. marginal notes. attributed to john dury. cf. madan 997. includes essays by john davenant, thomas morton, joseph hall, ussher, and french divines. reproduction of original in huntington library. eng church of england. -thirty-nine articles. concord. a37176 r15642 (wing d319). civilwar no good counsells for the peace of reformed churches. by some reverend and learned bishops and other divines. translated out of latine. [no entry] 1641 27869 26 55 0 0 0 0 29 c the rate of 29 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2002-11 tcp assigned for keying and markup 2002-12 spi global keyed and coded from proquest page images 2003-01 olivia bottum sampled and proofread 2003-02 spi global rekeyed and resubmitted 2003-03 rina kor sampled and proofread 2003-08 spi global rekeyed and resubmitted 2003-10 olivia bottum sampled and proofread 2003-10 olivia bottum text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion good covnsells for the peace of reformed churches . by some reverend and learned bishops and other divines . translated out of latine . oxford , printed by leonard lichfield , for william webb . 1641 cvm privilegio . k. james our late most learned soveraigne , in the epistle of is. casaubon to cardinall perron , upon the 3d observation . the king thinketh that the number of things absolutely necessary to salvation is not great . wherefore his majesty is of opinion that there is no readier way to a generall accord , than diligently to sever necessary points from unnecessary ; and so that there be a consent in the necessary articles , in the other unnecessary place may be given to christian liberty . the king judgeth those points simply necessary , which are either expresly in the word of god commanded to be beleived or done , or collected out of the word by the ancient church , by immediate consequence . if this distinction were well applyed to the deciding of controversies at this day , and divine lawes fairely severed from positive or ecclesiasticall constitutions , it is very likely that godly and moderate men would not long be at any variance in things absolutely necessary . for they are but few , as we said before ; and they are already almost agreed upon among all that call themselves christians . and further , his majestie doth so approve of the former distinction , and esteemes it to be of such moment for the lessening and setling of controversies ( which at this day so much vex the church of christ , ) that in his judgement it is the duty of all godly men that love truth and peace most diligently to teach , presse , and urge it . mr hooker in his answer to mr travers , at the end . sith there can come nothing of contention but the mutuall wast of the parties contending , till a common enimy dance in the ashes of them both ; j doe wish heartily , that the grave advice which constantine gave for reuniting of his clergy , so many times upon so small occasions in so lamentable sort divided ; or rather , the strict commandment of christ unto his , that they should not be divided at all , may at the length , if it be his blessed will , prevaile so farre , at the least in this corner of the christian world , to the burying and quite forgetting of strife ▪ together with the causes which have either bred it or brought it up ; that things of small moment never disjoyne them , whom one god , one lord , one faith , one spirit , one baptisme , bands of so great force , have linked ; that a respective eye towards things wherewith we should not be disquieted , make us not , as through infirmity the very patriarchs themselves were , full gorged , unable to speake peaceably to their own brother ; finally , that no strife may ever be heard of againe , but this , who shall hate strife most , who shall pursue peace and unity with swiftest paces . sr edwin sandys in his book entitled europae speculum , or a veiw of the state of religion in the westerne parts of the world . pag : 173. the end ( of these unhappy differences in religion betwixt the protestant churches ) will bee , that their enimies shall laugh , when themselves shall have cause to weep : unlesse the graciousnesse of god stirre up some worthy princes of renowne and reputation with both sides , to interpose their wisedome , industry , and authority , for the uniting these factions , or at leastwise for reconciling and composing these differences in some tolerable sort : a work of immortall fame and desert ; and worthy of none other but of them of whom this wicked base world is not worthy . the opinion of the right reverend father in god iohn davenant bishop of sarisbury . to his learned and worthy friend mr iohn dury . t is well worthy the consideration of all pious divines , which god speakes by his prophet zachary , love the truth and peace . with which that of the apostle also suite's well , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , speake the truth in love . wee may not so hotly pursue after trueth , as that in the mean time we wholly neglect . peace ; nor may we desire such a peace as will not consist with the trueth . those divines therefore who quarrell and contend so much for the faith and religion , they may talke what they list , but hee that love's not both trueth and peace , love's indeed neither ; nor hath he any true affection or desire to either of them , who desire 's them not both . for if it be true which philosophers tell us , that each naturall body doth no lesse desire it's unitie than it 's being , i see no reason why the spirituall and mysticall body , the church catholique , should not with as great a zeale study to preserve her unitie : seeing if that be once dissolved and lost , shee is so farre from being a church , that she cannot so much as be imagined one . let us then on god's name be as earnest and eager in desiring & defending the trueth as the best , but withall let us not forget that of saint paul , that if it be possible , and as much as in us lie's , we live peaceably with all men : j say , with all men , in an externall and civill ; but with all christian men , in a spirituall and ecclesiasticall peace . this is the earnest desire of our saviour christ , and 't is the joynt wish & prayer of his whol church , that all they who professe themselves beleivers in christ , might be united and knit together into one body ; that they might be all of one heart and of one soule . this being so , surely those pious and peacemaking divines are highly to bee commended , who of late have imployed themselves and their endeavours about the reconciling of the reformed churches . for my owne part , i would to god i were able to contribute any thing that might further and promote so good and godly a worke . what i can , i shall willingly at your request ( sir ) doe it : and shall impart unto you what my thoughts were , when j lately meditated with my selfe hereupon . in the first place therefore , it would bee considered , whether or no it be possible to establish such an union amongst all the reformed churches , so as that they shall account of one another not as friends only , but as brethren ; and exhibit mutually each to other the signes , fruites , and effects not onely of an outward and generall freindship , but of a more intimate & spirituall amity and communion . for if this fraternall & spirituall union we so much desire , cannot be had , we may then desist ; things impossible doe not binde us to the having or seeking of them : but if it may possibly be procured , 't were a great pitty and a shame that so good a worke and so well-pleasing to god as this is , should be either opposed or delayed . now when i say , that it would first be considered whether or no this union we treate of , be possible ; my meaning is , whether or no such an union may stand with a diversity of opinions amongst private doctors in these severall churches , touching those much-controverted points . which have of a long time ( to the great greife of all good men ) much troubled the germane churches . for although it were to be wished , that divines would fairely and fully agree amongst themselves about all those controversies ; yet for so many different mindes to concurre all in the same opinion , is ( as i conceave ) a thing scarce to be hoped for , much lesse to be effected in one age . but that these said churches , notwithstanding such disputes as hang undecided may neverthelesse entertaine amongst themselves a christian charitie and correspondence , is apparent from hence , that as often as divines of both sides have set themselves seriously about this work , they still prevailed in it as much as they desired ; and they might no doubt have prevailed further , if they themselves had not wilfully stood in their own way . witnesse luther himselfe and the helvetians : betwixt whom ( though they differed in their opinions about the presence of christs body ) a freindly agreement notwithstanding was made at marpurge : luther there professing , that he would not by any meanes permit the adverse party that honour ▪ to outstrip him in their desires of amitie and peace . which peace , after that it had by i know not what mischeivous devices been somewhat disturbed and diminished , was againe renewed & confirmed by them : whereat luther himselfe rejoyced ▪ and upon a strict examination of the helveticke confession , held it very requisite that they should lovingly joyne hearts and hands together . but here if any one think , that this was no such entire and perfect union as that which now i affirm to be possible ; i will grant him this : but then i must adde withall , that it was not any impossibility in the thing it selfe , but rather the wilfull opposition of some amongst them , possest with some jealousies and suspitions , which was the cause why that godly and good worke was not brought to full perfection . for as for bucer and some other eminent divines of the same opinion with him , they did not only sue for an absolute and perfect agreement , but besides they offered to make it appeare that it was very fit such an union should be concluded ▪ neither did they omit any thing that might make for the furthering of it . moreover , that this union of the reformed churches we speake of , is not a thing impossible , is confirmed further from that agreement amongst the polonian churches , begun of late at sendomire , & ever since carefully by them kept and observed : it is true , they could not bury all controversies ; but they could banish all contentions ; and establish so perfect a peace , as that they refused not to admit of each other into their publike congregations , to the preaching of the word and administration of the sacraments . which holy & brotherly concord of those churches , that most wise prince lodowick , electour and count palatine , did not only by his letters to them congratulate , but desired of almighty god in his prayers , that the germane churches also might be blessed with it . what therefore was long since said to that blessed peace maker king solomon , concerning the building of the temple at ierusalem , the same say i to all moderate and peaceable divines concerning the uniting of the reformed churches ; arise , yee worthies , and be doing , and the lord will be with you . never despaire but that may be now effected , which all men will grant hath been done heretofore . but least this groundlesse bugbeare of a fancied impossibility should yet slacken the endeavours either of princes , or divines , or any other pious and well affected christians , and deterre them from proceeding herein ; i will recount all those lets and hinderances , which render the peace and union of churches utterly impossible to be obtained : from whence it will easily appeare , that there 's no one of them here , to hinder why the germane churches ( notwithstanding some points of difference amongst them ) may not setle a firme peace amongst themselves , and being once setled preserve it inviolable . now the first and maine obstacle that hinders those churches which agree not in all points of religion , from entertaining a communion amongst themselves , is the usurping and exercising of a tyrannicall power and authority one over another . for if any one church will take upon her to domineer and lord it over the faith of other churches , so as not to acknowledge any for her brethren , nor admit of any into her fellowship and communion , but such onely as will be content to beleive and speak just as shee will have them , all hope is then taken away of ever obtaining or preserving any agreement in any differences or disputes whatsoever . for the sacred scriptures forbid us thus to enslave our selves to any humane authoritie , and our sole lord and master christ jesus forbid's us to acknowledge any upon earth for a lord over our faith and conscience : and that church which enter's into a communion with another upon these termes , doth not hereby purchase a peace , but rather resigne's up her selfe to a most unjust slavery . onely the church of rome is come to that height of pride & madnesse , that she will take upon her to exclude from the communion of saints , & damne to the pit of hell all such churches as will not submit their necks to that antichristian yoake of absolute and blind obedience . god of his goodnes ever keep off this popish folly and fury from setting foot in the protestant churches : which if it should once take place , that union of our churches which we are all bound to pray for , would bee no longer either to be hoped or wisht for . but ( blessed be god for it ) it is well known , there 's not any of the reformed churches but doe from their soules detest and abhorre all such antichristian ambition and desire of soveraignety . and thus have i removed out of the way the maine obstacle which usually occasion's a perpetuall division & rent betwixt such churches as differ in some points , and thereby make's an union of those churches to become impossible . a second let or hinderance which may render the said union of different churches ( for example , the saxon and helvetian churches ) impossible , is the approbation and practice of jdolatry in the one , & the utter detestation of it in the other . that of the prophet hosea is well knowne , though israel play the harlot , yet let not judah offend : come yee not unto gilgal , neither goe yee up to beth-aven . likewise also that of the apostle , what agreement hath the temple of god with idols ? and a number of places more to the same purpose . neither is that saying of tertullian touching this matter unworthy our observation , idolatry ( saith he ) is become the grand and generall sin of whole mankinde , the epidemicall disease of the whole world . since therefore god so severely chargeth us to keepe our selves from idols & all kinde of idolatry , though never so speciously colour'd over , wee may well call that morally impossible which cannot be performed without some staine and tincture of idolatry , and without a high and hainous offence against the sacred majestie of god . here then we may behold that grand let , whereby the reformed churches ( to their great greife of heart ) are forced to shunne a communion with the church of rome . for so farre in love is shee with her idolls , and so rigorously doth shee impose the worshipping of them upon all her children , that no man can be admitted into her communion , at least not continue in it , unlesse he will become a notorious and down-right idolater . if the case so stood , that the germane churches could not enter into and enjoy a blessed unity and peace one with another , except they must be required and bound either to practise an idolatrous worship , or at the least to beleive and professe that such practice is not unlawfull , i would not stick to affirme that a communion which cannot be had but upon such hard conditions , is indeed impossible to bee had ▪ since ( as lawyers use to speake ) wee can doe onely so much , as may lawfully be done by us . and here we have just cause to blesse god , that the reformed churches ( although they have not the happinesse to agree ) in all matters of lesser moment ) yet doe they all of them by his grace unanimously conspire & joyne together against idolatry ; so as not onely to condemne , but also to beat downe and abolish it : insomuch that if at this very houre they were all disposed and desirous to joyne hands and strike a league of amity and union , it might be done without any the least danger of idolatry . away then with that pretended impossibility of a reconciliation , grounded upon the perill of idolatry : nor let any such false ▪ surmises weaken the heart or hands of any religious christian from going on with so good a worke . the third & last obstacle which doth block up the way to an union & render's it impossible , is the differing of severall churches about some fundamental point of faith , necessary to be knowne and beleived by every christian upon paine & perill of eternall damnation ; so as that the one side doth solidly hold and maintaine it , the other heretically denie's and oppose's it . for to be at peace with heretickes who goe about to undermine and subvert the foundation of our christian faith , what is it else but to revolt from christ the rocke on which the church is founded & built ? of this last obstacle , because it is of speciall use and moment , i shall treate somewhat more at large . in the first place therefore , i conceive that to be a fundamentall point , which ( by the ordination of god revealing such a truth ) is of such necessity unto salvation to be knowne and assented unto , as that a bare ignorance , much more a wilfull opposition of it carries with it a certaine perill of exclusion from the kingdome of heaven . divines now-adaies have no commission to invent or coine any new articles of this nature , and obtrude them on gods church : that which was not fundamentall in the apostolicall and primitive times , all our assertions and altercations and anathema's will never bee able to make it such . these first and fundamentall trueths , collected out of the whole body of the scriptures & put together in the apostles creed , make up that rule of faith which s. austin terme's pusillis magnisque communem , a commom rule for all men , both great & small : and which is by him accounted necessary to bee beleived constantly by all . concerning the which , that speech of hilary also is much to the same effect ; 't is our safest and best course to hold fast that first & onely-evangelicall faith , which we made confession of at our baptisme . and to these fundamentall trueths the apostle ( i beleive ) had an eye , when he stiled titus , his owne sonne [ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ] after the common faith . this common faith laid downe in the apostles creed , proposeth to all christians , to be beleived by them , the wonderfull production of all creatures out of nothing , the unsearchable mysterie of the glorious trinitie , the fruit & benefit that redound's to miserable sinners from the incarnation , passion , resurrection , and glorification of christ ; & , what follow's thereupon , the redemption of mankind , the sanctification of the elect , the communion of saints , the remission of sins , the resurrection of mens bodies , and the glorifying of the faithfull . he that beleive's all which wee have here comprised in this short creed , and endeavour's to lead his life according to the commandements and precepts of our saviour christ , cannot justly be denied the title of a christian , nor expelled the fellowship and communion of any christian church whatsoever . on the other side , he that shall deny or oppose any one of the said articles , although he arrogate to himselfe the name of a christian , yet is he to be excluded and banished the society of all orthodoxe and sound christians . besides these , there are ( i confesse ) many other trueths contained in the scriptures , and deducible from thence by good and solid consequence , which are very profitable to be knowne , and of singular use to further us in the knowledge of divinity : but they are then only ( and not otherwise ) necessary to be beleived under paine of forfeiture of our salvation or communion with the church , when 't is clearely evidenced unto us that they are contained in gods word , or may necessarily be inferred from it . in these points therefore , if any particular church cannot make the trueth which she her selfe beleive's , so cleare and manifest to other churches , as thereby to winne them over to the same beleife , shee must forsake them in their errours , but by no meanes may she ( because of such errours ) deny them her charity and communion . i adde further , that if it should happen that two churches should vary about some particular place of holy writ , the one conceiving that it confirme's a fundamentall point of faith , and the other thinking that it doth not so : yet is not such a difference as this a sufficient cause why they should fall at odds , and separate one from another ; so long as they agree both of them in the point it selfe , and acknowledge it to have cleare & solid foundation in other places of god's word . and last of all this may be added yet further , that 't is not a thing impossible , nor any way contrary to the duety of good christians , to entertaine a communion with those churches which hold such a doctrine as seemes to us inconsistent with some fundamentall trueth , so that in the meane while they doe expresly beleive & professe that fundamentall trueth it selfe . for 't is utterly against all charity , yea and reason too , that a man should be thought ( meerely for some consequences , which he neither apprehend's nor grants ) to deny and reject a fundamentall point , which yet he strongly beleives , expresly affirme's , yea and ( if need so required ) would not stick to seale the trueth of it with his dearest blood . how much truer and more charitable is that opinion of a grave and moderate divine ? we must not ( saith he ) so much consider what will follow in the thing it selfe from every assertion , as what will follow from it in the apprehension and judgement of those who maintaine any such assertion as seeme's to us repugnant to some fundamentall point of faith . for as he who assent's to the trueth of some principle , cannot therefore be said properly to beleive and understand whatsoever an abler schollar can by consequences infer from that principle ; so neither can he who maintaine's a false opinion , justly bee thought to hold all those absurdities which a nimble head easily observe's to adhere unto or follow upon that erroneous opinion of his . we may indeed urge and presse these consequences upon our brethren , to see if haply wee can by this meanes beat them off their errour ; but malitiously to fasten them upon them , as though they were their profest opinions , this we may not doe . how farre this extend's , and of what excellent use it is to the setling of a brotherly union amongst the reformed churches , all wise men and such as unfainedly desire the peace of gods church , will easily perceive . for if it once be granted , that a peace and union is not impossible ( that is , not unlawfull ) save onely with such as actually disbeleive some fundamentall point of faith , or maintaine some such heresy as strike's at the heart of religion , and cut's off the abettors of it from having any communiō with christ ; then will it follow , that betwixt a found and a diseased church , betwixt two churches whereof one is more , the other lesse pure , there may be such a brotherly communion as we desire among the germane churches . let therefore the orthodoxe churches separate themselves from all such as have plaid the apostates & fallen away from fundamentall faith , but let them not separate from those which erre onely in points of lesser moment and such as doe not cut off the maintainers of them from being members of the mysticall body of christ , the sole author and fountaine of our salvation . the apostle command's us to receive ( not , reject ) such as are weake in the faith : and the same apostle tel's us how that we which are strong , ought to beare the infirmities of the weake , & not to please our selves . that church therefore doe's but too much please & indulge her selfe , which despise's other churches , as unworthy of her fellowship and communion , not for any tyranny that they exercise , nor any idolatry which they approve or practise , nor any damnable heresie which they maintaine , but meerely for some mistakes , or infirmity of their knowledge . this was not the practice of the fathers in the primitive church : whose care and diligence in procuring & preserving peace amongst particular churches disperst and scattered over the whole world , stand's upon record in ecclesiasticall storie and may be observed in each severall age of the church . but of all other , that of optatus milevitanus fit's best to our purpose ; that all the churches throughout the whole world were by the help and entercourse of those letters by them called [ formatae ] kept in one communion and fellowship . now those [ formatae ] or synodicall letters contained nothing at all save onely a bare confession of the catholike faith delivered in their generall creeds , and breifely explained , afterwards in opposition to some heretickes , by the unanimous consent of the church universall met together in generall councells held at nice , chalcedon , and other places . as for those infinite other questions which might be raised and debated amongst private doctours of each side , no church ever required or expected from others an absolute & universall consent therein . for if such an universall agreement in all points had been deemed so necessary as that unity & peace could not possibly have been maintained betwixt particular churches without it , there would then have been more need of huge and high-swollne volumes of controversies , than of such breife confessions and synodicall letters as they made use of for that purpose . but if wee refuse to learne of the ancient fathers of the church , yet let us at length learne thus much from our very adversaries , that it is not a thing impossible for severall churches to live charitably and peaceably together , and use the same service and sacraments , although they differ one from another about some controversies , wherein 't is meerely in vaine even to look for an universall agreement . to say nothing of the contentions betwixt the thomists and scotists , neither of those between the dominicans and iesuites ; there is one controversie hotly and violently dispured amongst popish churches , which , if taken single and by it selfe , is of greater moment than all ours put together ; i meane that concerning the infallible judge in all matters of faith : the churches of spaine and italy will have the pope to be this supreme judge , authorised by christ himselfe , and to farre illuminated and assisted with an infallible spirit , as that he cannot possibly erre in such decrees and determinations as hee give's out with an intention to binde the whole church : on the other side , the french churches deny the pope any such priviledge , throwing him downe from his chaire of infallibility , and making him liable to errour as well as other men ; so farre forth that should he refuse to submit to the authoritie and judgement of a generall councell , either in matters of faith or of practice , they will tell you he 's to be esteemed a schismaticke and a hereticke , and to be deposed thereupon . behold here a great difference amongst them about the very foundation and the maine pillar of the whole catholike faith ! and yet notwithstanding this so great a variety of opinions , they still hold together all of them in one and the same brotherly communion . o for sion's sake let it not be told in gath , nor published in the streets of ashkelon , that the philistines should be better affected and more desirous of peace and unity amongst themselves , than the israel of god is . last of all , if an union may not consist with a diversity of opinions in some controversies of lesser moment , i would gladly that any man would show me but two churches in the whole christian world ( except they be such whereof one is subordinate to the other ) which must not necessarily hereupon be divided , and as it were by a wall of partition separated frō each other . unlesse therefore we will grant , that a separation from other churches is not to be made save onely upon a difference in fundamentalls , the communion of the church catholike ( aunciently so much famed and talked of ) will be found in the end to be nothing else but an aery and empty sound or name void of all trueth and reality . the donatists of old were wont to say , that the church was perished from off the whole earth save onely from the part of donatus , in whom alone ( they said ) it was preserved : and our adversaries of rome ( herein right donatists ) tell us that the church catholike is of no larger extent than the romane . as for our selves , it become's and behove's us to detest this schismaticall and factious humour , and to foster and cherish a brotherly communion with all such christian churches as neither heresie nor idolatry hath cut off from christ our head , and such as have not exercised any usurped tyranny over other churches . all that hath hitherto beene said touching the lets & hinderances which render a communion of severall churches impossible , as also touching diversity of opinions which may well consist with such a reconciliation , aymes at this , that if once it were agreed upon amongst divines that all those controversies where about the reformed churches have of a long time busied and wearied themselves , are of that nature that a man may safely be of either opinion and still remaine in christ , holding the substance of saving faith without incurring any damnable heresy , then must we needs grant , that an union and agreement amongst all protestant churches may be made and maintained notwithstanding all such controversies , as being indeed not so properly any differences of our churches as of our schooles . it is not my purpose to enter the lists of those controversies : onely i doe pray and earnestly intreat those learned & reverend divines of germany , that laying aside all passion & partialitie , they would in the spirit of meeknesse calmely and candidly discusse all those severall controversies which are agitated amongst them : for if once we let loose the raines to passion , judgement must needs give place . the maine controversie , and which indeed is the fountaine from whence all the rest in a manner are derived , is that which stands yet undecided concerning the manner how christ's body and blood are present in the eucharist . touching which point the learned (a) bucer , having well waighed the matter , give's in at last this verdict , that they agreed in the thing it selfe ; all the difference was meerely in words and manner of expression . 't was once the speech of (b) luther , if you beleive & teach that in the holy supper the very body and the very blood of christ is offered , given , and received , and not the bare signes of bread and wine , and that such receiving thereof is true and reall , not imaginary onely , the strife betwixt us is ended . at that very same time (c) bucer & his adherents granted , that the very body and blood of our lord is offered , given , and received together with the visible signes of bread and wine . iacobus andreae faith , we neither hold with the capernaites , nor admit of popish transubstantiation , non maintaine we any physicall or locall presence and inclusion of christs body and blood in the blessed sacrament ; nor doe we by those words [ substātially , corporally , orally ] understand any thing else but only a true & reall presence and participation of his body and blood in this sacrament . now let us heare the judgement of the helvetians herein ; although they deny that there 's any transubstantiation of the elements , or any locall inclusion of christ's body in the bread , or any conjunction of his body and blood with the outward elements remaining after the sacrament is ended ; yet they willingly grant that by vertue of a mysticall & sacramentall union the bread is christ's body , & that his body is truely present and received together with the bread . j doe not knowe what two things can possibly be more like than is this opinion of the helvetians with that of the lutheran̄s . but if any man suspect that there may privily lurke a diversity of meanings under these so-concording expressions , yet are we still to urge , and enquire whether that diversity be such and so great as to render the peace and union of those churches utterly impossible , and to give just occasion for a perpetuall rent and division amongst them . i assure my selfe , learned & judicious divines when they are out of the heat of controversy , and look indifferently into the matter , will think farre otherwise of it . now as for those other controversies , concerning the ubiquity of christ's body , the communication of properties , & other such like , all springing from that former touching the sacrament , he that doth seriously ponder with himselfe what is granted and what denied of each side , will easily perceive that neither the one nor the other doth so much as call in question , much lesse oppose or overthrow any necessary and fundamentall point of faith : since both sides hold and professe whatsoever the church catholike in her creeds and generall councells hath declared to be beleived in these points ; and whatsoever hath been by her in like manner condemned as erroneous , is equally rejected by both . but yet notwithstanding all this , that we see now and then some men catching at consequences , and taking advantage from thence to charge heresy one upon another , it is a matter that deserve's not so much our wonder as our pitty : we all of us know , 't is the common custome of hot and eager disputants , especially when through long agitation of the matter they are inflamed with choller and passion : and besides , i have already showne in breife , what we are to think of such heresies as are fastned upon men meerely for such consequences as they themselves neither apprehend nor grant . for the present , this alone may suffice to show the possibility of a reconciliation , that there 's no one opinion expresly maintained by either side , which is directly contrary to the substance of faith , or destructive of salvation [ salutis devoratorium ] to make use of tertullian's expression : nay whatsoever is such , is plainly and expresly condemned by both . if of later times any new differences have been raised amongst those churches touching predestination , freewill , and the like ; these can no way be made a sufficient ground of schisme and separation betwixt them . for in all these there is nothing of fundamentall and necessary beleife save onely this , that the free grace & goodnesse of god , in the predestination of miserable men , in the conversion of sinfull men ▪ in the freeing of their captivated wills ; in a word , in the finall perseverance and salvation of his elect , be so farre forth acknowledged and extoll'd , as that whatsoever makes any way for the enstating of them in grace and glory , and whatsoever is done by them in reference thereunto , all must be ascribed to the speciall grace and mercy of almighty god : on the contrary , whatsoever concerne's the corruption of man's nature , his obstinacie in sinne , the pravitie and servitude of his corrupt will ; in short , whatsoever praecipitate's & plunge's wretched men into hell and everlasting perdition , all this we must thank ourselves & our sins for , & by no meanes impute any part of it to god . so long as these things stand firme and unshaken ( as without doubt they doe ) though in the meane time their manner of apprehensions and expressions , yea though their opinions be different in other points which are onely superstructions and belong not to the foundation yet are not these of such moment as that a perpetuall breach and division should be made and continued betwixt whole churches for such petty matters . if therefore this were but once agreed upon amongst divines , that their jarres and contentions are not , nor ever were about any fundamentall points and such as are of absolute necessity to be known and beleived by all that will be saved , then must it also be granted for a manifest trueth , that 't is no way impossible but an agreement and communion may be established this dangerous schisme utterly rooted out , and a blessed peace setled and preserved amongst the german churches . and thus having proved that a reconciliation is possible , it remaine's that in the next place we consider whether or no princes , doctors and pastors of gods church , and in generall all christians bee not bound in duty by the law of god , every man to endeavour according to his utmost power and ability that such an union may with all convenient speed be setled and established amongst the reformed churches . 1 and that all men are so bound , seeme's to be intimated by that of s. paul which i alledged before ; if it be possible , & as much as in you lie's , live peaceably with all men . if so great care and diligence must be had to maintaine a civill and externall peace with all sorts of men , then surely a spirituall & ecclesiasticall peace amongst christians is much rather to be sought after and preserved , where therefore there is no utter impossibility to hinder why such an union may not be obtained , such men can in no wise be excused , who either out of negligence or wilfulnesse disobey the commandements of god herein . nor can any man justly here pretend that discords and diversities of opinions cannot as yet be composed and setled : for if it be possible that the schisme it selfe & the rent betwixt these churches may be taken away , ( as without all question it may ) i had rather that a mil-stone were hanged about my neck , and that i were drowned in the depth of the sea , than that i should willingly be any hinderance to so good a work , so well-pleasing to god , and so necessary to the removall of scandall ; nay than that i should not with my whole minde and might promote and further it . 2 to this may be further added , what must necessarily be confes't by all men , that a true and right order'd charity is of as great necessity for the attaining of salvation , to all churches and to every particular member in any church , as is the true and entire profession of sound and saving faith : our lord and saviour christ jesus make's this the badge and cognizance whereby to distinguish and discerne betwixt his true disciples and such as are spurious and counterfeit ; by this shall all men know that yee are my disciples , if yee love one another . now i leave it to every man's conscience to judge , what manner of charity that is , which see's and suffer's christian churches ( without all just cause and necessity ) to stand still at distance and defiance one with another , and perpetually to shunne a reconciliation and union . is it not enough for us to separate from the hay and stubble , i meane , from the errours of other churches , but must we by a voluntary separation forsake the churches themselves which as yet have not forsaken christ or his truth ? 3 further yet , we see how that both zuinglians and lutherans ( as they are usually termed ) confesse that those churches which hold with either side , doe notwithstanding still remaine true christian churches , & true members of the church catholike , whereof christ is the head . the renowned princes in their preface prefixt to the forme of agreement plainly professe , that it was farre from their thoughts and intentions to condemne such persons as erred through the weaknesse of their judgement ; provided that they did not defame and blaspheme god's trueth ; much lesse to condemne whole churches , living either under the romane empire or elsewhere : nay they did not doubt but that there were many pious & religious men living in those churches , though they agreed not with them in all points of religion . moreover , when it was objected to lucas osiander , how that he had sometimes termed calvinists the divel's martyres , hee forthwith purged himselfe from that aspersion thus ; they that have heard my sermons , will say that they never heard from me any reproachfull termes against the blessed martyrs of christ : yea my owne writings publisht to the world will witnesse for me , that i termed those which were massacred in france on s. bartholomewe's day , holy martyres . this then would be seriously thought upon , whether or no it will stand with the policy , piety , and the duty of christian churches , for every petty errour to deny the right hand of fellowship and brotherly love to those churches , who in the mean time ( notwithstanding such errours ) may continue christ's blessed martyrs and holy brethren . they who acknowledge christ for their elder brother , must of necessity whether they will or no have all christs brethren joyned to them in a most sure and fast knot of consanguinity and communion . 4 besides , i am very confident that both the saxon , and helvetian , & all other churches which joyne with either of those two , will professe that they desire to have and to retaine a brotherly communion and peace with this our church of england , as also with the scottish , irish , and all other forraigne churches of the reformation . and truely we for our parts , although we doe not assent to them in all points of controverted . divinity , yet doe we account of them as our brethren in christ , and doe solemnely protest that we entertaine a holy and brotherly communion with them . and if they be like affected towards us , with what reason then and equitie doe the german churches deprive themselves of that brotherly communion one with another , which yet they are not afraid to entertaine with forraigne churches ? what therefore moses said long since to the two israelites that were striving together , the same may truly be said to the germane churches quarrelling and contending one with another , but cannot so truely be disproved ; sirs , yee are brethren , why doe yee wrong one to another . 5 last of all , that which all good men are bound to beg of almighty god in their prayers to him , questionlesse they are bound likewise to imploy their best care and endeavours for the procuring of it . now who is there that doe's not daily solicite god for the flourishing and peaceable estate of his church ? who is there that make's it not a part of his daily prayers , that god would be pleased to remove out of the way whatsoever doth disquiet and disturbe her peace , or any way let and hinder her spirituall growth and edification ? this was king david's wish ; & it should be the wish of all good princes , and divines , and generally of all christians . neither did david wish onely the happinesse and prosperity of gods church , but hee carefully sought to doe it good , and as much as in him lay he did procure and effect it . all this was but duty in him to doe , and can it be lesse then dutie in us ? and here i should but trifle away the time , should i goe about to play the oratour and expresse at large to the germane churches , the blessings that accompany peace & unitie , & the many miseries & calamities of a long-continued schisme and division . that speech of prudentius is a most certaine trueth , — scissura domestica turbat rem populi ; titubatque foris quod dissidit intùs : civill and intestine broiles alwaies prove the undoing of a people ; nor doe things ever goe right abroad , when there is dissention at home . what may make most for the good and advantage of their churches , let it be their care to consider ; and resolve this with themselves , that what ever it be , it is not onely to be sought after with their prayers , but with the utmost diligence and endeavours of every one of them in particular . neither let any unexperienced men amongst them thinke or hope , that they shall ingratiate themselves with papists , and so live more peaceably by them and suffer lesse harme from them , by refusing to enter into freindship and fellowship with calvinists ( as they terme them . ) what is to be hoped for & expected from them , we may learne from osiander ; papists ( saith he ) spare neither lutherans nor zuinglians , but condemne both of them to fire and faggot , in all those places where the pope ( that raging and ravenous beast of rome ) beare's rule and sway : they that are most in favour with them , can at best but hope for that kindnesse from them which vlysses ( in homer ) obtained of polyphemus , [ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . ] to be devoured last , after he had lookt on and seene all his freinds and companions devoured before him . they will perhaps destroy the calvinists first , but the lutherans must look to follow after them : none are like to escape in the end , if once the papists have them at their mercy . what hitherto hath been said , is to show that a communion and reconciliation of the germane churches is a thing , not only possible , but in obedience to gods commandement a necessary duty . it now remaine's that j proceed to set downe the way and meanes whereby such a reconciliation may be compassed , and the rents and distractions of the said churches may with most conveniencie and speed bee made up : which i shall doe , rather to testifie that vehement desire & zeale which i have to so good a work , than out of any opinion that those famous churches ( which alwaies have abounded with store of learned and pious divines ) can any way stand in need of advice herein from me or any other forraigne divine whatsoever . seeing therefore that the fore-mentioned controversies may be agitated either betwixt severall and distinct churches , whereof one is no way subordinate to the other ; or else betwixt such particular men as are members of the same church , and subjects to one & the same prince : j will speak first , of divers churches independent one upon another , and afterwards of particular men in one & the same church , and show how peace and unitie may be made and preserved amongst them . for the first , i conceive there 's no readier and better way for reducing of two different churches to the same communion , than is that usuall one of procuring a faire and peaceable conference amongst divines of both sides , authorised and appointed thereunto by their princes . for if any one imagine , that a councell being once held of all the reformed churches , there will out of hand within the compasse of some few moneths , or yeares , yea or in one age , an end be put to all disputes whatsoever , which have of a long time troubled and busied the learned , so as that they shall all joyne and agree in the same opinion about all such points of controversie ; this ( with submission to better judgements ) seemes to me very unlikely . for so dull and dim-sighted is the eye of our understanding , that it can hardly peirce into the depth of such subtle and intricate questions , no not when it is alone , free and undisturbed in it's contemplations : but being distracted , by the stirs & tumults of disputation so far unable are we to penetrate into the quick of them , that many times we cannot so much as discerne and perceive them , no not when we look upon them with a fixt and steddy eye . and ( to speak plainly what i conceive in this matter ) the cheife use of councells , especially of generall councells , is to maintaine and defend those necessary and plaine points of faith against the oppositions of hereticks , rather than to discusse or determine nice controversies of lesser moment and use . to returne then to that faire & freindly conference , which but now i commended for the likeliest and fittest meanes of obtaining an union : if it could be undertaken with such an intention , & mannaged in such sort , as it ought to be , wee have good cause to hope that we shall in a short time see a blessed peace and union established amongst the germane churches . this therefore must carefully be remēbred by all such as shall be present & parties to such a meeting , that the end why they are called together , is not that like adversaries they should strive for the mastery , but rather that they should like brethren search out and make use of all lawfull and warrantable meanes for the setling of peace and unitie . for if once they fall a crossing and contending one with another , they will never be able to perswade , much lesse to procure any agreement betwixt such churches as are at ods and opposition . let them therefore carefully keep off and forbeare to enter the intricate labyrinths of ordinary disputes : & let their meeting aime at this one end , to make it appeare to their churches , how that there 's no just cause why they should any longer stand out and refuse to joyne hands and be united . to effect this , let it in the first place be set downe how farre the church catholike hath declared herselfe in each controversie , what hath been by her defined and required to be beleived generally by all sub anathemate . for about points fundamentall there may sometimes arise such doubts and disputes as are no way fundamentall : and such , as that the ancient fathers of the church , had they been raised in their times , would never have attempted a decision of them , to the hazard of breeding or fostering a schisme betwixt severall churches . for instance , that god is one in essence , and three in persons distinguished one from another ; that the sonne is begotten of the father ; that the holy ghost is the spirit of both father and sonne ; that these three persons are coeternall and coequall ; all these are fitly determined , and reckoned in the number of fundamentalls : but now if any man should peremptorily affirme and maintaine , that all those schoole-nicities touching the manner of the sonne 's generation , and the procession of the holy ghost , are likewise fundamentall and of equall necessity with the former , & ought to be determined one way ; that man should deserve but litle thanks from christ and his church , by such his rash and inconsiderate assertion . so likewise , that our lord jesus christ is both god and man ; that he hath both natures , divine and humane , inseparably united in one person ; and that we have salvation onely by this god incarnate ; all this is fundamentall , or rather 't is that firme & immoveable foundation whereon the whole catholike & saving faith is built : but yet notwithstanding we must not think , that whatsoever may be questioned and debated about the ineffable manner of that union betwixt the two natures , or the manner how his body is present in the blessed sacrament , as also concerning the communication of properties unto the humane nature by vertue of its union with the divinity , or touching the actions and operations of his humanity depending upon the said union , wee must not ( i say ) imagine that all these belong to fundamentall faith , but rather to theologicall science , or perhaps not so neither , but onely to the vaine curiosity of some particular divines . let them therefore make this their first and maine businesse , carefully to distinguish betwixt fundamentall points and others that are not so ; and let them not think , that whatsoever is appendant and bordering upon a fundamentall point , must therefore forth with be it selfe fundamentall . when this is once done ; their next care must be that these fundamentalls be expressed and published after a breife and perspicuous manner , and propounded to the publike acceptation and approbation of all the churches . certa semper sunt in paucis , saith tertullian ; certaine and undoubted . trueths are not many and they are such as maybe delivered in a few words : whatsoever is necessary for a christian man's salvation to be knowne by him ; and whatsoever is conducible to render us holy or eternally happy , it is all of it plaine and obvious . here 's no use either of subtle & acute distinctions , or of any long and tedious explications , which are oftimes used not for the building up of christians in the fundamentall faith , but rather to favour and further the different opinions of private doctors . in a word , here 's no use of any metaphysicall formalities and abstracted notions ; which serve only to perplex and confound the learned , and to deterre such as are unlearned from embracing the catholike faith ; but doe not any way encline the hearts either of one or other to yeild assent and beleife to the fundamentall points of faith . after they have proceeded thus far , having drawn up a breife and plaine forme of all such points as are by them judged to appertaine unto the substance of that common faith which is necessary to be known and professed by all churches ; & having passed by & left undecided all such points as are not so generally received & agreed upon ; in the next place , moderate & peaceable divines should labour to exhort and perswade all the rest , that they would quietly lay aside all controversies and contentions about such points as good christians may safely be ignorant of without hazard of their salvation ; and that they would not quarrell any longer about thē , to the danger of the church , the losse of her peace , and the scandall of schisme which is thereby like to fall upon her . of what good use and necessity this advice is , may be clearely seen from the rashnesse of the church of rome , and her clean contrary practice herein : who being not content with those articles delivered in the apostles creed , and nicene creed , will needs obtrude upon the christian world those other new-coin'd articles of the trent-conventicle , and hath thereby ministred occasion of a perpetuall rent and schisme amongst the churches . how much more prudently did that blessed martyr and most learned father of his times , s. cyprian behave himselfe ? who professeth , that he would not , for difference in opinion , contend or strive with any man ; nor would he break the peace of our lord with his brethren , or cast off any man from his communion , because he was of a different minde from him . by which his christian charity and moderation , s. cyprian ( though in an errour ) deserved better of the church than stephen bishop of rome who was in the right , and did ( by his unquiet spirit ) as much as in him lay to rend and teare asunder the churches . thus warranted by the example of this blessed martyr , and likewise by the judgement of s. austin herein , i need not stick to affirme , that amongst the doctors and divines of germany those who are in the errour and yet are willing and desirous to retaine a brotherly communion with the rest , are freer & further from schisme in gods sight , than they who are in the trueth & withall disdaine and deny to entertaine such a communiō with other churches which seek and sue for it . if therefore they can but get an universall consent in all fundamentalls , though in other things there bee some difference amongst private doctors yet let them all joyne their votes and voices in this prayer to god , nulla salus bello , pacem te poscimus omnes ; no safety can be had or hoped for in warre , therefore give peace in our time ô lord . but if any here shall demand , what course is to be taken about such controversies as cannot be decided and agreed upon , that they may not give any occasion whereby this peace and union of the churches should be hindered , or being obtained should afterwards be disturbed and lost ; i will set down some few rules , which to me seeme worthy the observation and practice of divines on both sides . first , that whatsoever tart and bitter passages have formerly slipt from adversaries either by word or writing , amids the heat of disputation , they should all be pardond on both sides for the publike good , and for ever after buried in silence and oblivion . and if it happen that any of those books and writings should afterwards he reprinted ; before they passe the presse , let them first be purged of all gall & bitternesse , which otherwise would but rub up and renew the old sore of strife & contention amongst brethren . secondly , because no man can with patience heare himselfe branded with heresie , heed must be taken that none be slandered with the name of nestorian , eutychian , or any other condemned hereticke , so long as he doth expresly denie and disclaime the damn'd opinions of such hereticks : seeing it is utterly impossible that ever they should continue firme in a brotherly communion and concord , who for every petty difference in opinion cease not by such reproachfull and reviling termes to provoke and exasperate one another . and it were to be wished further , that those siding names of lutherans , zuinglians , calvinists , were all laid aside ; which are badges rather of faction than any fraternall union , anh such as the ancient fathers could never approve of . epiphanius would not allow christians to beare any {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , any other name added over & above to the name of christian , but rest content with that . non petrianos , non paulinos vocari nos oportet , sed christianos : whe ought not to be called either petrians , or paulians , but christians , saith nazianzen . but of all others lactantius is the most severe and rigorous herein ; christiani esse desierunt , qui christi nomine omisso humana & externa vocabula induerunt they have left off to be christians , who take up forraigne titles and humane appellations instead of the name christian : though to say the trueth , such names are rather fasten'd and father'd on particular churches by others , than by themselves either desired or owned . thirdly , that all profound and controverted points be let alone and not medled with in sermons preached to the common people , or in any such books as are publisht in the vulgar tongue ; let them be accounted rather the exercise and busines of the schooles , than any fit food & nourishment for men's soules . such perplex'd disputes may very well be spared in the pulpit ; but charity , which usually is impaired by the handling and discussing of them , cannot be spared or wanting amongst christians , without the utmost danger and hazard of their soules . the common people doe but play and sport with such controversies , they are no whit profited by them ; and in the end , not well understanding them , they give over sporting , and fall a quarrelling and contending about them . last of all , if divines shall hereafter have a minde to disperse or publish and discourses about these points , let them doe it according to that grave advice of greg. nazianzen , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , with reasons , not revilings ▪ let their aimes & intentions be , not to non-plus and baffle , but rather fairely and freindly to informe and reduce their straying brother into the way of trueth . hee that shall after this manner be brought to see and forsake his errour , will not thinke himselfe vanquished , but instructed ; nor will he be abasht and asham'd , like one overmatcht & overcome by his adversary , but rather rejoyce as one better'd and benefited by his brother . he that is a proficient is never ashamed . hitherto have i laid down the meanes and manner how an union may be setled and continued betwixt severall and independent churches . but because it may and often doth happen , that there are divers men , both learned and unlearned , living in the same church and within the dominions of the same prince , whose consciences ( whether rightly or misinformed ) will not suffer them to subscribe to the common and more generally received opinion in these controversies ; let us in the next place enquire , what course is best to be taken concerning such men . and here , the governours of each severall church if they have any regard & respect to the safety of their weak brethren , they must see that they doe not intermixe with the publike confessions and articles of religion , which they would have received and assented unto by all such as live under their jurisdiction , any curious and unnecessary controversies , nor any decisions of nice and subtle questions ; but rather they must take care that such publike confessions be framed and temper'd to the capacity of the common people , so as they may instruct & edify the ignorant , and promote the salvation of all . herein they should doe well to consider the wisdome of our fore-fathers ; whose ancient confessions ( unlesse we corrupt & stuffe them with new opinions of our own , on purpose to disturb the publike peace ) no sober and discreet man will refuse to subscribe unto them . neither is there any necessity why we should burden our publike confessions with any such additions of our own ; since god himselfe hath ordained to bring his people to heaven and happines , not through the rough & knotty paths of perplex'd & intricate disputes , but by the smooth and compendious way of faith & charity . why then such strifes and contentions about words ? what make schoole-nicities amongst church-confessions ? the salvation of christians is wholy placed in beleiving and serving god , as that great athanasius sometimes gravely spake . adde to this , that they will have much adoe to maintaine a firme peace with other churches , who cease not to persecute men and expell them their communion ( as if they were hereticks ) onely because they maintain that doctrine which those other churches hold and professe : for in so doing , what doe they else but tacitly charge heresy upon other churches ? whom though in word they acknowledge for their brethren , yet they hereby show that in their hearts they much disapprove and dislike them . lastly , unlesse the publike confessions of churches be cnofined to such points onely as are fundamentall and generally received by all the reformed churches , this inconvenience must of necessity follow thereupon , that many learned , pious , and peaceable ministers shall be driven out & disenabled from exercising the ministery in those churches wherein they live . but if any man doubt , whether or no such men may lawfully entertaine a holy and spirituall communion one with another in the same church , who yet agree not amongst themselves in all points of divinity ▪ this ( as i conceive ) is a matter out of all doubt and question ▪ for as touching that blessed communion which is betwixt christians at the receiving of the lord's supper , it consist's cheifly in these particulars , that by the common bond of the blessed spirit we are all united to that sole head of the church christ jesus ; that by the same spirit , and by faith and charity we are united amongst our selves and linked together as it were into one body ; that lastly , like men fed at the same table , we are all of us nourished up unto eternall life with the same quickning food , to wit the body and blood of christ : in all these particulars doe they professe a communion , whosoever approach and are admitted to that holy table . but now as we doe not by this mutuall communion professe our selves to have attained all of us either to perfection or to an equall measure of knowledge in divinity : so neither doe we hereby professe , that there is an absolute and exact agreement amongst us about all points of divinity , or that we are all of us in one and the same opinion about all disputes and controversies . if no communion could be had amongst christians , but upon such hard termes as these , i beleive it would hardly be found betwixt s. peter and s. paul ; certaine i am the church of corinth must of necessitie have fallen in peices ; and in these times of ours there would not easily be found many divines of note and eminence , which could with a safe conscience communicate together at the same holy sacrament and supper of our lord . it is therefore the duty of all church-governours ( as being conscious to themselves of the common infirmities of all men , both themselves & others ) to take heed least while they exact of their people a too strict and punctuall confession of more than what 's necessary , they thereby wound and weaken the sweet peace and unity of christendome , than which nothing more necessary . so much for church-governours . come we in the next place to such ministers and other christians of what state and condition soever , as desire to continue in the communion of those churches wherein they live , but yet their consciences will not permit them to allow & professe all the common and received opinions of the said churches . such men must see that they show themselves reachable and tractable , and not persist after a proud and pertinacious manner in defence of those opinions wherein they dissent from their church . now such a one is to be accounted teachable and tractable , who lends a willing and attentive eare to the instructions and information of the church ; who doe's not dissent from her out of any perverse and peevish humour , but meerely out of the weaknesse of his judgement , being not able in such profound points to discerne that trueth vvhich men of greater learning and more acute wits easily see and perceive . and because it is the peculiar prerogative of almighty god to search the hearts , it behoves us christians to encline alwaies to the more favourable and more charitable side ; and , where we have not cleare and evident reasons for the contrary , we ought to judge of every man that he denies his assent rather out of conscience than contumacy and perversenesse . they who thus behave themselves , are not to be excluded and expelled the communion of those churches wherein they live , for petty mistakes and errours in their opinions : but yet with this caution and condition , that they take not upon them to oppose the received opinion of the church , or to publish & spread their own private opinion amongst the common people . nor can they justly dislike of this caution or take it ill , whosoever have a desire to live peaceably in the communion of the church : for admit that the private opinion of some divine or any other christian , be true ; and the publike judgement of the church , erroneous : yet neverthelesse , if the errour be such as doe's not prejudice a christian man's salvation , it is much better that the true opinion of any private man whatsoever should quietly lie hid in silence and obscurity , than that the publike authority of the church should be openly contemned and trampled on , or that the churche's peace , by this unnecessary conflict of jarring opinions , as by two contrary windes , should be shaken and torne in peices . but if any man be perswaded in his conscience , that his private opinion wherein hee differ's from the church , is of such moment and importance as that men cannot be saved without the knowledge of it ; such a one , if he cannot perswade and convince the rulers and governours of his church in this matter , must either turne aside into some other church , or else ( for the good of men's soules ) patiently submit to such censures as the church in which he live's shall inflict upon him . this is it ( most learned sir ) which at your request i thought good to write and send unto you . if it may stand you or any man else in any steed for the advancing of the churche's peace , i have all my wish & ayme for which i penned it . they who are better acquainted with the present state and affaires of the germane churches than i am , will be able ( no doubt ) to give you fuller and better advice herein . for my selfe , it remaine's onely that i humbly beseech almighty god , that he would move and encline the hearts of princes , earnestly to desire this blessed union of our churches ; that he would enlighten the understandings of divines to find out and follow after such meanes as may most conduce to the speedy establishing of it ; that lastly he would enflame the hearts of all christians to embrace this peace , & bequeath it to all posterity . the god of peace grant this for the sake of his deare sonne , the sole author & procurer of our peace . to whom with the blessed spirit be all honour , glory , & thankesgiving world without end . amen . the opinion of the right reverend father in god thomas morton bishop of dvrham , concerning the peace of the church . worthy sir , i cannot easily expresse how much i was joyed with those few leaves which i lately receaved from you ; as soone as i understood how that there was now at length some hopes of setling a true and brotherly union betwixt us & those of germany who hold the augustane confession . for seeing that the very name of peace is sweet and delightsome , much more the thing it selfe ; especially if it be a peace in religion , which indeed comprehends in it all kinds of true peace and unity : i cannot chuse therefore but congratulate and joy you ( sir ) with that good and truly-apostolicall office which you now undergoe : an emploiment which hath ever this successe , that it never can prove in vaine , or be altogether lost ; for it will be sure either to redound to the good of him that receive's it ( if it be embraced , ) or else ( if rejected ) returne back againe into his bosome who proffer's it . notwithstanding , i observe there are two maine controversies set downe by you , which seem to let and hinder why wee cannot quickly be united and made one church ; the former is touching the eucharist ; the other , touching that involv'd and mysterious point of praedestination . for the composing of which two controversies , that you should desire my opinion , seeme's truly to me to be a course somewhat preposterous and out of order : rather wee should imitate ( as i conceive ) those expert physitions , who sometimes cure one contrary by another : so likewise we , seeing that discords in opinion have bred disaffection and hatred in men's minds , 't were necessary we should first endeavour that love and amity may be seated in the hearts and affections of men , that so we may the more easily allay their heat in disputation , and reconcile them in their much differing opinions . to the promoting of this good work i neither can nor may be wanting . all that i shall say touching both controversies , give me leave to glance at in three words ; to wit , that the way & meanes of establishing an union , to men of peaceable minds , is easie ; to such as are lesse moderate , t is possible ; to both , very necessary . the first thesis . that 't is easie for peaceable and moderate men to be reconciled . this appeare's plainely from that love and freindship which was in times past betwixt the professors of both sides , notwithstanding that their differences in opinion were then very rife . this is a point of speciall moment , and therefore for proofe of it we should not alledge the examples of any obscure men , but of such as were eminent and beyond all exception of both sides . let them then ( if they please ) consult their luther , melanchthon , iacobus andreae , brentius : wee 'l bring in our calvin , bucer , peter martyr , and zanchy : all which sometimes shined in the church of christ like starres of the first magnitude . first then , there are to be seene in calvin's workes many excellent elogies of luther , even then when luther did inveigh most bitterly against all our men in the point of the sacrament , and provoked them farre to repay him in his owne language . whose passions , thereby moved & enflamed , calvin with admirable prudence supprest & kept from breaking out : but i desire ( saith he ) you would consider , first what a worthy man luther is , and with what excellent gifts qualified ; with what courage & constancy , with what dexterity , with what successe and efficacy of his doctrine he hath hitherto bent and bestir'd himselfe to lay wast the kingdome of antichrist , & maintaine the doctrine of our salvation : i have many times said , that should he call me divel , yet neverthelesse i would still have so reverent an esteem of him as to acknowledge him for a worthy servant of god . thus calvin : a saying ▪ so full of sweetnesse and moderation , as if not a man but humanity it selfe had spoken it . not long after , he made use of the apostle's argument to containe & keep in our divines , least waxing too hot and passionate , they should break out into revilings : it become's us ( saith he ) so to reprove what we finde amisse in him , as that we remit something out of an honourable respect to his rare endowments : let not therefore that befall us , which is denounced by s. paul , that by biting and devouring one another we be consumed . though he have provoked us , yet are wee rather to keep us quiet than to teare the wound wider to the publike danger and dammage of god's church . but now how did luther carry himselfe ? was he so farre possest with prejudice and passion , as to disdaine all commerce and societie with our men ? nay he refused not to enter into freindship with calvin himselfe , though he knew him to be a stout champion of our sacramentary cause . let calvin himselfe speake , if you please , notwithstanding luther ( saith he ) in private was so farre from accounting me his enimy , that though he well knew my opinion , ye refused he not to salute mee with reverence by letters writ with his owne hand , ( for the dishonesty of westphalus forceth mee to speake thus foolishly , so as to relate it in the very same expression which he himselfe used . ) afterwards , when the agreement was halfe finished at marpurge , and they were not yet departed from that meeting , he affirme's that he retained the same esteeme of oecolampadius and zuinglius as he formerly had done and he did there solemnly promise to account and respect them henceforth as brethren . secondly , what an intimate freindship & familiarity there was betwixt melanchthon , iacobus andreae , brentius , and our divines , the mutuall salutations which passed betwixt them can abundantly witnes : melanchthon writing to calvin , begins his letter after this manner ; reverend and christian brother , i trust we shall have a time to meet and conferre together . and afterwards concluding , i beseech the sonne of god , our lord iesus christ , the guardian and keeper of his church , that he would guide and protect thee and us all . farewell most deare brother . besides , what was observed concerning melanchthon & others by our sturmius , he himselfe will by no meanes conceale from us ; as though ( saith he ) philip melanchthon did not impart his opinion ( touching the sacrament ) to peter martyr ; afterwards , to divers others : with whom he still continued in love and freindship ▪ further , iacobus andreae and brentius did unanimously adhere to the opinion of luther concerning the eucharist , of whom notwithstanding calvin thus speaks ; your letters , worthy sir and my much honoured brother ( speaking to iacobus andreae ) were not a litle welcome to me ; for as much as i understand by them how that amids these sad and unhappy contentions , wherein i am most unwillingly engaged , you still continue like affected towards me as heretofore you have been . againe , this your moderation of mind i embrace & highly applaud . farewell worthy sir , and my much respected brother . i wish all happinesse to brentius . god almighty ever guide and direct you by his blessed spirit , strengthen and sustaine you by his power , and shower downe his blessings in abundance upon you . and againe , in another letter , brentius salute's you . thus were matters carried amongst thē : and why should not we , putting on bowells of meeknesse , tread the steps of these worthies ? shall they breath out nothing but mildnesse and sweetnesse , and wee nought but rage and fury ? god forbid . i have done with the first thesis ; i now proceed to the second . the second thesis . that 't is possible for the most hot and rigorous spirits to be reconciled and agreed . give mee leave to make use of that maxime of aristotle , so frequently used in the schooles ; but in a sense somewhat different — quae conveniunt in codem tertio , inter so conveniunt : such two things as agree in any one third , agree likewise betwixt themselves . in like manner , i conceive that though we differ much in our opinions about the eucharist , yet there are still remaining amongst us some common principles and certaine notes or notions out of which any one who is not blinded with prejudice may draw an assertion . one is , the authority of scripture , sufficient of it selfe to challenge a beleife : a second is , the cleare light of antiquity , as cleare as the sunne at mid-day . but this is no fit place to discourse at large upon these . three other there are which in no wise may bee passed over , seing they are such as are more proper and peculiar to the two adverse parts . i wil begin with the first of thē . the augustane confession is by the divines of saxony esteemed as an oracle , of undeniable and unquestionable authority ; now if our men allow and approve of that confession , j doe not see what can possibly make more for the obtaining of a reconciliation . and for certaine calvin herein agrees with them : i desire ( saith hee ) as much as any man a sincere and true union , so it be such as god hath approved in his word : nor doe i reject the augustane confession ; whereunto i did once wittingly and willingly subscribe , according to that interpretation which the author thereof himselfe put upon it . againe , i affirme ( saith hee ) that in that confession , as it was printed at ratisbon , there 's not so much as one word which is contrary to our doctrine : and if there be any ambiguity to be met with in the sense , none is more fit to be the interpreter of it than the author himselfe , whose worth will easily obtaine him that honour with all pious and learned men . so he. neither is he singular in this : but others there are , though of the same opinion with him concerning the eucharist , who will grant as much . (a) i am of the number of those ( saith iohn sturmius ) who concerning the receiving of the body & blood of christ approve of the augustane confession ▪ hierome zanchy hath a desire to bring in his verdict too , (b) i professe ( saith hee ) that as often as i had occasion to speake any thing about this point , i did alwaies containe my selfe within the compasse of these three heads the first whereof is , that in the lord's supper not onely bread and wine , but the very body and blood of our lord is truely offered us by christ , and likewise truely received , truely eaten and drunke by us . the second , but this is done not by the mouth and teeth of our body , but by a true and an actuall faith . the last , that therefore this is done by beleivers onely , and by none others . now these heads are taken out of god's word , nor are they repugnant to the augustine confession . these things being so , those worthy men have the more reason to be treated by us , that besides the said augustine confession ( which was anciently framed and ordained to be the common rule of faith for all protestants , whereby they might be distinguished from papists ) they would not obtrude upon us any other private opinions of their own , to the hinderance of the publike peace . a second principle of the like nature , which even reason it selfe doth dictate , is this ▪ that no antecedent is to be urged and pressed the necessary consequent and sequell whereof may not bee granted by us . but now it is well knowne , that luther , to remove out of the way the perill of idolatry , did abolish all (a) worshipping at the celebration of the eucharist , which had formerly been practised ; and for the same end he abolisht the elevation of the host also , that (b) brentius likewise did with much earnestnesse oppose their br●●den god , ( for so hee himselfe terme's it ; ) lastly , that (c) melanchthon did reject their bread-worship in the lord's supper . those godly and learned men therefore are to be entreated , that they would well weigh with themselves whether or no these same abuses which they with so great applause cryed down and abhorred , be not for all that the genuine ofspring of that vbiquity which at this day is maintained by them . thirdly , least any man haply should pretend , that no whit is to bee 〈◊〉 of that bitternesse and rigour where with at first they exercised the patience of oecolampadius , and zuinglius , they are againe to be intreated that in their great wisedomes they would herein take notice of a vast difference ▪ ananias , in the ninth of the acts , when first he was warned in a vision to put his hands upon saul , he was somewhat unwilling to doe it ; i have heard ( saith he ) by many of this man &c. but afterwards , having better understood the counsell and purpose of god he gladly embrace's him , saying , brother saul the lord hath sent mee unto thee . the very same might have been heretofore observed in the carriage of luther himselfe towards zuinglius and oecolampadius ; whom at first hee fell upon roughly , when he heard that they held there was nothing in the eucharist save only bare signes and figures : but afterwards , having further examined their meaning , he kindly & courteously reacht out the right hand of fellowship unto them . after the very same manner did calvin likewise stand affected towards them , as he himselfe confesseth ; when at my first entrance ( saith hee ) into the cleare sun-shine of the gospell out of popish darknes , i read in luther how that oecolampadius and zuinglius would admit of nothing in the sacraments but bare and empty figures , this ( i confesse ) so farre possest me with a prejudice against their writings , that i refrained a long time from reading them . thus spoke calvin at that time of those men , whom notwithstanding he afterwards had in great love and familiarity with him . why may not then the saxon divines be pleased to show themselves luthers towards us , so long as they finde us not inferiour to oecolampadius and zuinglius in this point ? the third thesis . that this freindly vnion and reconcilement we wish for , is very necessary for all men , whether of a milde or turbulent disposition . it is not my purpose to lash out into common places , wherein much paines might be spent , and litle or no benefit got by it . it behoves me rather to provide me of such arguments , as may , not coldly beg and intreat , but command , and as it were violently compell men to live at peace and unity amongst themselves . neither are there any ( as you well know ) fitter for the setling and confirming of such a communion , than are those which are drawne from the common joy , or greife , the common danger , or the common good & advantage of both sides . there 's not a more evident and infallible signe of a true member of christ , than to compassionate or to have a fellow-feeling one of another ; which is seene especially in two things : first , in rejoycing at the hopes of a reconciliation ; such as was the psalmist's joy in that divine acclamation of his at the unity of brethren , ô how good and joyfull a thing it is ! secondly , a sorrow of heart at so long and wearisome a dissention ; such as the jewes expressed by their great thoughts of heart for the divisions of reuben . schisme growing and getting upon the church at corinth , the apostle exhort's them to bee [ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ] perfectly joyned together in the same minde and in the same judgement : the word is derived frō {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which amongst physitions signifies to set right againe such members as are out of joynt . the same apostle , that he might compose and setle the mindes of the philippians , ô what a sacred charme doe's he make use of ! if ( saith he ) there be any consolation in christ , if any comfort of love , if any fellowship of the spirit , if any bowells of mercies , fulfill my joy . but how may they doe that ? he goes on ; that yee be like minded , having the same love , [ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ] being of one accord , of one mind . i verily beleive , that eloquence her selfe , if she had a tongue to speake , she could not have spoke more emphatically : where each word is a sharp dart , peircing and wounding our very hearts and soules . i will adde onely that long chaine of vnities in the same apostle to the ephesians ; one body , one spirit , one hope , one calling , one lord , one faith , one baptisme , one god and father of all : all which make for that one thing which he there aime's at , to wit , that the ephesians should endeavour to keep the unity of the spirit in the bond of peace . as touching the danger , we all of us know that the tyranny of the romish antichrist hang's over our heads : who sweetly sing's to himselfe that blacke and fatall maxime [ divide & impera ] set them once at variance , and then you may quickly master them ; or rather , by setting them at variance , you may confound and tumble them into the pit of hell : for the kingdome being once divided , hell it selfe cannot stand . let us learn to be wise from the examples of others : the guelphi and gibellini [ those two implacable and irreconcileable factions ] did agree together and joyne their forces , when the common enimie came against them . and shall not we rowse our selves up to save & defend our selves ? as for the gaine and advantage i mentiond , can there be any greater gaine than salvation ? and yet even this too , the more common , the greater and better it is . let us then ( i beseech you for the love of god ) set before our eyes the greek church , which now seeme's to sue and wooe to us for a brotherly union and agreement , as appeare's from that confession of faith lately set forth in the name of all the easterne-churches by the right reverend father cyrill patriarch of constantinople : which agrees exactly with our protestant confessions in every article set forth and published by him . me thinks i see this most ample & farre spreading part of the christian world ready to fly into our armes & embraces presently upon the first newes of our unity and agreement amongst our selves : which hope of ours should christ be pleased to crowne with successe , this alone would farre outvie and surpasse in glory all the triumphs and trophies of all the emperours in the world . but i hasten to your other question . the other controversy . concerning that unfathom'd mystery of praedestination upon the foresight of faith and workes . this is that other question ( as i gather from your letter ) whereon as on a rock divers men ( otherwise desirous of peace ) have dasht and split themselves . that therefore men may knowe , i have not of my owne accord sought after and catcht at this opportunity to dispute , but rather am cast upon it against my will , my proceeding herein shall be not by way of disputation , but ( as the times rather require ) by way of exhortation & advice . i hope therefore the learned divines of saxony will take this my advice in good part , wherein i earnestly pray and beseech them , first , that they would be reconciled to their owne luther in this point , who ( as it did well become a child of grace ) did constantly hold and maintaine that the grace of god is every way free and gratuitous . next , that they would not , in the patronizing and vindicating of divine grace , suffer themselves to be outstript by papists , nay jesuites , and the prime doctors too of that sect , bellarmine , tolet , pererius , suarez , salmeron , maldona●● who have all of them exploded this doctrine of praedestination upon the foresight of faith and workes , as pure pelagianisme . last of all , it is some wisdome for a man to profit by his enimy : there came out a book two yeares agon , written by will : de gibieuffe , of the oratorian order , priest and doctor of the sorbon , dedicated to the present pope vrban : wherein are inserted the words of pope clement the eighth concerning the auxilia gratiae : the summe whereof is this ; that this whole doctrine ought to be squared and conformed to s. austin's judgement in the point of grace ; that the same s. austin ought be acknowledged and followed as a guide and leader , for asmuch as that good father seeme's to have omitted nothing which concernes the said controversies : and because ( saith he ) many of our praedecessours have stood up so stoutly for that doctrine of s. austin concerning grace as if they desired to have it continued in the church as her right of inheritance , it is not meet i should suffer her to be deprived of this her patrimony . thus farre that pope : unto whose judgement ( j will not say , for the authority , but the trueth of it ) i nothing doubt but calvin himselfe , were he now living , would subscribe : and he that shall read calvin's writings , will quickly grant , that in these controversies he had more than an ordinary share of s. austin's legacy . thus you see , sir , how that partly your importunity ( who are such an earnest factour for peace ) and partly my own zeale in so necessary a cause , have made me exceed the accustomed bounds of a letter . wherein , if you finde not much judgement , yet may you behold my care & desires for christian peace . the author of all true peace , our lord jesus christ , strengthen and enable you by the power of his holy spirit cheerefully to goe thorough with this so waighty an employment for the publike peace of his church . farewell . thomas durham . postscript . that we should thus first seek and sue for brotherly love & unity , is so farre from being any prejudice to our cause , as that it is rather to be counted an honour to us : in that we herein follow the precept and practice of god himselfe ; of whom the evangelist saith , 1. joh. 4.10 . he first loved us . the opinion of the right reverend father in god ioseph hall bishop of exceter . those articles of religion wherein the divines of both sides doe fully agree , are abundantly sufficient , both for a christian man's salvation , and likewise for the establishing of a firme & lasting peace in the churches of god . as for the rest , i would not have them reckoned amongst the apostle's [ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ] foolish questions : doubtlesse they are such as may perhaps not unfitly bee sent to the divinity-schooles , there to bee throughly discussed : but by no meanes ought they to disquiet the peace either of any christian soule , or of god's holy church . what doe we professing christian charity and love , if we still obstinately refuse to indulge our brethren this litle liberty of dissenting from us in doubtfull & difficult schoole-questions ? seeing wee know very well that our good and gracious saviour passed over with silence and toleration great and greivous errours in comparison of these ( if it be granted that these are errours , ) and that too even in such as were of his owne houshold and retinue . there are but three things about which the reverend divines of both sides professe themselves to differ . the first is , whether or no our lord and saviour jesus christ be truly omniscient , omnipotent , and omnipresent , not only according to his divinity , but also according to his humane nature , by vertue of the personall union ? that the lord jesus ( to wit god and man ) is in both his natures omniscient , omnipotent , and omnipresent , is confest on each side : this being granted , the word [ according ] is a meere schoole-nicity . how farre the vertue of that hypostaticall union extend's it selfe , the holy ghost is silent , and a christian may safely be ignorant of it . let the doctors , if they list , dispute and busie their braines as much as they please about this matter : it will be enough for a christian , to knowe that he hath a saviour who is both god and man , to whom all these attributes truely belong and appertaine . nay even divines themselves have enough wherein they may rest satisfied , so long as this be granted on both sides , that even the humane nature considered personally is omniscient , omnipresent , & omnipotent : which wee all of us roundly and readily professe without any doubt or scruple . o what enimies are we to peace , if we will yet needs quarrell amongst our selves ! in all this , i wish we would carefully remember that usefull distinction of iohn gerson , esse quaedam de necessitate fidei , quaedam verò de fidei devotione : that there are some things essentiall and necessary to faith , other some things which shee piously and devoutly beleives , but yet they are not of such necessity as the other : the former are such as may not so much as bee once doubted of , but these latter may admit of an {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; we may safely either suspend our assent unto them , or positively dissent from them . the second article wherein they differ ; is concerning the manner of receiving christ in the eucharist . both agree , that christ's body is truly and really given , taken , and eaten in this sacrament together with the outward elements : all the question is concerning vnworthy receivers . an unworthy question truly it is , that the publike peace should any way be disturbed about it . we willingly grant both of us , that even such as are vnworthy doe eat that which by a sacramentall union is christ's body ; and that therefore they are guilty of the body and blood of jesus christ . what doe wee now making any more adoe about the manner of their eating , whether it be orall or not ? let christians make this their care , that they thēselves may be found worthy communicants , and let them not trouble themselves to knowe how those which are unworthy are partakers of christ . how farre the vertue of that sacramental union extends it selfe , and whether the manner of this eating be orall or spirituall , let the schools dispute it : christians need not be too curious in enquiring after it ; nor is it fit wee should disquiet the churche's peace , by refusing to indulge mutually one another a liberty of opinion in such nice points . the third article is that fatall point of praedestination : about which , divines of both sides expresse themselves variously , but yet modestly and discreetly . in many things , and such as are of most moment , their judgements on both sides are the same : as , that election is most free , & proceeding from the meere mercy of god , that god found not any cause or occasion in those whom hee elected , the sight whereof might move him to chuse them rather than others : but that he did from all eternity reprobate and praedestinate to eternall damnation such as persevere and persist in their sinnes and infidelity ; not by any rigid and absolute decree , without having any respect or regard to sin , but out of his most just judgement : so as all the cause & the blame of it ought to be sought for in the men themselves . in this they are at a stand ; that the foresight of faith and perseverance is by the reverend divines of saxony placed before the act of god's election : so as god did from everlasting foreordaine such as he fore-saw would in time beleive , &c. certainly of all the questions about praedestination , this concerning the order of his decree is least materiall ▪ seeing we know assuredly that the infinite & all-wise disposer of things performes all this with one single & most simple act . there is nothing more certain than that god did foresee who would beleive , and that he did praedestinate such as should be saved : let but this then be granted ( which they of saxony willingly professe ) that faith is the sole gift of god , and that whatsoever good there is in the elect , all of it doth originally proceed from the free grace & meere mercy of god , which was bestowed on them in jesus christ from all eternity ; i say , let this be granted , and doubtlesse there can be no danger in that opinion of praevision or fore-sight : god from everlasting fore-saw that , which he himselfe from everlasting decreed to bestow in time upon such as should beleive . all this is sound and safe , nor is there any cause why any further strife & contention should be made here about . in all this , i embrace and applaud this christian and brotherly moderation and holy desires of peace : thus it becomes christians , thus it becomes divines . i am much deceived , if this modest and seasonable appeasing and calming of men's minds doe's not promise a firme and perpetuall peace to god's church . thou god of peace , in thy good time accomplish it : give eare to the prayers of thy people , and grant that all christians may be of one heart and one way , till at length we come , by thee who art the way , to thee who art the life . amen , amen . from the palace at exceter . febr. 25. 1634. which is the humble , daily , and devout prayer of jos : exon : afterwards the same mr john dury sent unto the ld bishop of exceter a coppy of a certaine pious and peaceable decree , made & published by a generall vote at a publike meeting of the states in franckfort : requesting his opinion concerning the meanes and manner how this good worke might be advanced : whereunto he had returned him this answer . to his most faithfull , learned , and loving freind mr john dury , all happinesse . sir , i have read over , with a great deale of delight , the transcript you sent me of that decree for peace , which was lately signed by all the protestant states and delegates assembled at franckfort : than which decree , nothing ( in my opinion ) could possibly have been devised more full of prudence and religion : nor doe i see ( as the case now stand's ) what more could be once hoped for ; or what could possibly have beene proposed and resolved upon that might more conduce to the advancement of the publike peace , which all good men so much wish and desire . thus it was meet that the holy citizens of god's church , that pious princes and peeres should thus carefully provide for the peace and safety of christendome and blessed be god , the bestower of every good gift , the author of peace , who did put into their noble hearts those holy desires and purposes : may the same good god be pleased , at length to finish this his owne work so hopefully begun , and crowne it with successe . and truely neither our prayers nor our utmost endeavours shall ever be wanting hereunto : neither know i well upon what hopes it is , but methinkes my mind doth confidently promise and praesage a happy issue to this holy enterprise . for indeed what a small and slender hedge is it , which now divide's and part 's us ? we doe all of us of the reformation , receive and approve the same scriptures , the same creeds the same augustane confession : onely in one article the sense is so doubtfully expressed , that the author himselfe did not thinke it safe to adhere to the letter of it . the foundation of the christian faith is , amongst us all , one and the same , entire and unshaken ; there 's not so much as one stone in it , or the least peice of coement , about which any question either is or can be made . upon this foundation there are built certain points of schoole-divinity , about which alone we so hotly contend : but what are these to a christian ? what are these to salvation ? in what a safe and quiet state might the affaires of christendome have been , if such nice disputes of curious and over-busie heads had never been heard of ; if learned men could have contented thēselves with some generall formes of expressing the trueth , and not presently to have sifted divinity so over-nearly as they have done ? but seeing these strifes , which are not onely unprofitable , but very hurtfull and prejudiciall to both sides , are thus unfortunately raised ; what better advice can be thought upon for the setling and composing of these stirres , than that the faith be brought back againe to its primitive simplicitie and plainenesse , by the publike authority and joynt consent of the christian church ? and that in this confused mixture and multiplicity of matters of beleife , the christian world be taught warily to distinguish betwixt the genuine and proper articles of faith , and the lesse necessary additions of schoole-conclusions : which truely in this very businesse is a matter of no great difficulty to performe . this especially is fundamentall , christ is both god and man ; and so likewise this , christ , god and man , is truely omniscient , omnipotent , omnipresent : now if any shall adde further , iesus christ , according to his humane nature , is omniscient , omnipotent , omnipresent ; truely that word [ according ] seemes to be farre off from the foundation ; 't is a scholasticall notion , and to be turned over to profest divines ; but it is not fit the salvation of plaine and illiterate christians should be made to hang and depend upon such a subtle and nice point as this is . can these knowe , or are they bound to know , how farre the vertue of the hypostaticall union extend's it selfe , or what the bounds are either of those faculties or operations which flow from that union of the two natures ? certainely if god had intended this for a necessary point to be knowne by all men , he would not so sparingly and obscurely have revealed unto his church a mystery so fundamentall and important . i dispute not the trueth of the point , ( nor is this pertinent to my purpose , ) onely i question whether it be of necessity to be beleived . let us view a comparison betwixt things humane & divine , although what similitude can there bee'twixt earth and heaven ? man consists of a soule and a body united one to the other : and yet notwithstanding , each part hath its severall properties and actions , which are usually attributed ( and that very rightly too ) to the whole ; the whole man hath the use of sense , doth understand , eat , walke , sleep , dye : thus much even sense & reason doth unanswerably evince : will any man hereupon say , that this also is of equall necessity to be knowne , man according to his body hath the use of sense and reason ; and according to his soule he doth eat , walke , sleep , and dye ? truly the same that reason is , in respect of intelligible matters ; the same is faith , in things spirituall and divine : i am not ignorant , how much they differ in their subjects ; yet neverthelesse the necessity of the things which are either to be known or beleived , is alike different in both . such trueths therefore as are certaine , such as are necessarily to be beleived , and apparently fundamentall , let us all unanimously embrace and professe them : as for the rest , let divines ( if they please ) busie their heads with them , but let not the plaine & common sort of christians trouble themselves about them more than needs . but if it may seeme to make any thing for the publike peace , that we come as neare as we can one to another in the formes and manner of expression ; let us but say ( as * hier : zanchy sometimes alledged out of innocent and the schoole-men ) that even christ's humane nature according to its personall essence is omnipresent , &c. and i see no reason why both sides may not , nay will not readily consent and agree to it . here let us fixe ; let neither side proceed any further beyond this , and wee are safe . in the point of the sacrament this is certaine and fundamentall , that the true and essentiall body and blood of christ is truely present , offered , and received in that holy supper ▪ but whether or no it be corporally present in the bread & wine , whether or no ( by a supernaturall vertue of the consecrated elements ) it be orally received and eaten , even by wicked and unworthy communicants , this is a matter of theologicall dispute , and such as ( in the judgement of luther , melanchthon , iustus ionas , osiander , brentius , stephanus agricola ; yea & of oecolampadius , zuinglius , bucer , hedio ) ought not to infringe christian love and charity . and upon this promising signe was begun that famous agreement at marpurge , in the yeare 1529. that likewise is well worthy to be kept in perpetuall memory , which is related concerning the meeting at witemberge , in the yeare 1536 , by ludovicus rabus pastor at vlme , in his history of martyrs : with whom agree's iohn swiccius , pastor at constance ( cited by hospinian ) who was there present at that time ; and 't is to be seen likewise in the english writings of bucer : there were present at that meeting , of the one side , capito , bucer , musculus , and the rest of the more eminent divines out of the cheife imperiall cities in high germany ; of the other side , luther , philip , ionas , pomeranus , cruciger , with other doctors & preachers of witemberge : and after some expostulations , and divers speeches to and fro , wherein both sides freely & fairely delivered their opinions , at length luther ( stepping a litle aside with his associates , and conferring with them about it ) concluded with these words ; if yee beleive and teach , that in the holy supper the very body and the very blood of christ is offered , given , and received , and not the bare signes bread and wine ; and that such giving and receiving is true and reall , not onely imaginary , the strife betwixt us is at an end , and we doe acknowledge & receive you as our deare brethren in the lord . all this , bucer , capito , and the rest , plainely and freely affirmed : whereupon they joyned hands , and so parted . indeed the waters were then calme and quiet , not tossed with any stormy and tempestuous winds ; and therefore they did clearely shew and represent the face of trueth . why doe not we in like manner now at last begin to be wise ? and having passed those tempestuous and troublesome times which afterwards followed , why doe we not sit downe and rest our selves in this old and safe harbour of peace and unity ? concerning the point of praedestination , how doth the church of christ groane under the burden of a number of huge & high-swolne volumes ? yet when wee have done all we can , and wearied our selves and the christian world with our wrangling pens , this will still remaine to be knowne and beleived by all men , 1. that god from all eternity out of his meere good pleasure did immutably elect some unto salvation . 2. that none were elected by god , nor shall be saved , who doe not beleive in jesus christ , and persevere in this faith . 3. that none can beleive in christ , save onely they whom god is pleased to enable hereunto , and to worke it in them by the effectuall grace of his spirit . 4. that god did not damne , no nor reprobate any man , but with an eye to sin : so that all the cause & the blame of men's damnation , lie's in themselves ; but the cause of election and salvation is in the meere grace and mercy of god . now all this is confest on both sides . j know right well , there are infinite questions & controversies raised about this point : let every man on god's name enjoy his owne opinion ; i will not prescribe to any man . for my selfe , if any man be desirous to know what my opinion herein is , i freely professe my selfe to adhere to the articles of the church of england , and to the judgement of our english divines who voted in the synod at dort ( wherein my selfe was present . ) but what is there in this profound point , about which vulgar and illiterate christians need to trouble themselves , save onely that plaine & obvious trueth confest by all ? for the rest , let divines dispute them in the schooles ; but it were well if they would forbeare to medle with them in the pulpit . how are the very same controversies , and others of greater waight and moment , still on foot in the church of rome , and yet so warily and wisely doe they carry the matter , that the publike peace is notwithstanding preserved amongst them . let vs learne wisedome from them who professe nought but enmity towards us . would but christian princes by their authority decree , & divines fairely and moderately containe and keep themselves within these bounds of disputation and controversie ( bounds indeed larg and spatious enough , ) wee should have a lasting & firme agreement , the church would flourish in peace and tranquillity , and lastly trueth would bebome victorious and triumph over the common enimy . that this may be brought to passe ( as we all wish and desire it should ) the honourable states and delegates did very wisely propose and advise that a publike meeting of peaceable divines should be summoned and sought for by invitatory letters , that the freindly & laudable conference , which was begun at lipswich , should be reassumed and prosecuted with like modesty as it had formerly been begun ; that all such divines of note & eminence as cannot be present at that meeting should send over their opinions and advice ; that all the fundamentalls of religion , necessary for salvation , should be determined , and all other points laid aside , and turned over to the schooles ( if need should require ; ) that in the meane time men's tongues and pens should be enjoyned moderation or else silence ; that lastly publike prayers should be solemnly made in the churches of both sides for the successe of this good worke . let but these things be done with an upright heart , in the feare of god , and wee need not doubt of a happy issue ; it is god's own cause , he will not be wanting to himselfe . for you , mr dury , who have hitherto with such zeale , such unwearied paines , so many dangers , so great charges , prosecuted this designe so well pleasing to god , his angells , and men ; truly you have deserved so well of the whole church , as that all good men must acknowledge themselves much indebted to you . goe on ( worthy sir ) with your great undertakeings , and put a period to this good worke : or rather , may the great god of heaven & earth doe this for you and us all ; and may he still preserve and prosper you in these travailes and labours of yours . farewell from your loving freind jos : exon : the opinion of the most reverend father in god iames usher lord arch-bishop of armagh and primate of ireland , with some other reverend bishops in ireland . reverend and much respected brother in christ ; wee had long since by common consent made ready an answer to your former letters which you writ unto us severally some moneths agon : but being desirous to have likewise a generall subscription to it , according to that agreement which should be betwixt fellow-brethren of the clergy , we deferred the sending of it somewhat the longer in hopes of a meeting . you desire us now in your second letter dated from london march 20. that we would give you our opinion concerning the conference at lipswich ; the rather , because that conference is likely to have some effect and influence upon the busines you have in hand . thus therefore ; that meeting ( though it was called for other ends and reasons ) yet seeing it was holden with such good successe , and that the cheife divines of both sides had so faire & freindly a conference , heard one another with such patience , & parted with such love and brotherly affection , it is a very good signe that this matter is from the lord , and from this good beginning who can chuse but hope for a happy and successefull issue ? but yet notwithstanding , they parted differing about three points : it is well that they differd but in three ; & 't is better yet , that even in those three points they agreed in most things , and such as are of greatest moment ; nor was their difference so much about the thing it selfe , as about some formes of expression , which for the most part we cannot so easily forget and cast off after we have been long accustomed to them . for seeing it is confest on both sides , that christ hath two natures in one person , so inseparably united that neither can they be divided , nor are they confounded , but still remaine distinct and severall without all mixture or aequality ( so much as of their properties , ) to what end is it to quarrell about improper and figurative propositions ? so likewise in the eucharist , seeing they both agree that the faithfull doe eat not only the fruit and benefit , but the very essence ( or substance ) of christ's body ; and that on god's part the sacraments are exhibited entire & perfect , the thing signified together with the sign , what doe they contending about hypocrites and unbelievers ? 't is all one as if physitions should fall a disputing about a dead man , whether or no the potion he tooke hath any operation upon him . there remaines yet that other much controverted question touching praedestination ▪ and yet even in this too it would be no hard matter for them to be reconciled , were but spleen and partiality laid aside , and in the roome thereof a reverent and modest feare how we pry too farre-into god's secret counsells , placed and planted : seeing the best and ablest divines of both sides acknowledge , that in many questions about this mystery we must be faine to take up st paul's exclamation , o the depth ! and that 't is both lawfull & sufficient for them to rest and hold together in those cleare & undoubted trueths ; namely , that the election of such as shall be saved , was made in christ ; that the destruction of all such as perish , is from themselves ; that salvation is from god ; that faith ( yea even foreseen faith ) is not from our selves , it is the gift of god ; that we may not boast of any thing , seeing we have nothing of our own ; all must be ascribed to god : as s. cyprian of old devoutly and pithily spake . thus you have , both what we hope & conceive of the conference at lipswich . but the most principall and speciall thing , which should be earnestly prest and inculcated , is this ; that in divine matters , especially in such high and difficult mysteries as these are , which are rather to be adored than pried into , we ought to have a certaine and set rule to speake by as s. austin sometimes prudently and piously counselled ▪ & therefore it would be a very safe and good course for us to refraine from all novell and new-fangled expressions , and to confine the liberty of prophecying to such formes and phrases as the holy scriptures doe furnish us withall . it remaines , that wee earnestly beseech the god of peace to bruise satan under our feet , & that shortly : unto which god we heartily recommend you ( reverend brother ) & rest may 14. anno 1634. your most affectionate freinds james armagh . william kilmore . john ardagh . the judgement of the same right reverend father , the lord arch-bishop of armagh , delivered in a sermon of his preached before k. iames at wansted , iune 20th . 1624. if at this day wee should take a survay of the severall professions of christianity , that have any large spread in any part of the world ( as of the religion of the romane and the reformed churches in our quarters , of the aegyptians and aethiopians in the south , of the grecians & other christians in the easterne parts , ) and should put-by the points wherein they differ one from another , and gather into one body the rest of the articles wherein they doe all generally agree ; wee should finde , that in those propositions which without all controversie are universally received in the whole christian world , so much trueth is contained , as being joyned with holy obedience , may be sufficient to bring a man unto everlasting salvation . neither have we cause to doubt , but that as many as doe walke accorto this rule ( neither overthrowing that which they have builded by superinducing any damnable heresies thereupon , nor otherwise vitiating their holy faith with a lewd and wicked conversation ) peace shall be upon them , and mercy , and upon the israel of god . the opinion of some famous divines of the french church . that which hath been the constant and earnest wish of all good men for these hundred yeares past , and which by all wise men hath been esteemed worthy to be purchased at any rate and with any paines though never so great ; this ( we heare , to the exceeding great joy of our hearts ) is at this day endeavoured by some worthy servants of christ with singular zeale , and not without good hopes of a happy successe : to wit , that the protestant churches which differ one from another about some points of religion , laying aside or at least moderating on both sides their over-tenacious adhering to their own opinions , may now at length be united and made up into one body . we being much joyed with this welcome newes , first of all we render all possible praise and thankesgiving to almighty god the giver of all good things , that he hath been pleased to put such good thoughts and intentions into the hearts of his servants ; and wee most earnestly beseech him , that his blessing may goe along with this good designe , & crowne it with successe : next , we returne many thanks to those our reverend and worthy brethren and fellow-ministers , who have put their hands to this worke ; and we doe highly applaud and admire their faithfulnesse , zeale , charity , and singular magnanimity & courage herein . what a brave and noble spirit doe's it argue in them , that they could once hope for an unity and peace of our churches in these desperate and distracted times ? or that they durst venter upon a matter of such difficulty , which had so often been attempted heretofore by men of great abilities , but could never be brought to passe ? what the event of this so great and good a designe will be , is in the sole power & pleasure of almightie god : but surely the very endeavouring and intending of so good a worke deserve's no litle commendation : for , the bare purpose or having in one's heart and thoughts matters of great concernment , and such as may make for the good of christ's church , is a great and good worke , & never faile's of its reward from our bountifull god : although there be good cause to hope , that the paines which learned men take hereabout shall even with men too have its fruit & effect . for , now that they have spent their spirits and heat of contention , & wearied themselves with long strife and variance , it is more than probable that they will now at last entertaine those counsells of peace which they have hitherto out of spleene and passion rejected and set light by . besides , that most sharp plowshare of god's judgement wherewith for almost these foureteene yeares he hath furrowed and plowed up the french and german churches , hath so subdued & broken up men's minds on each side , that never was there a more fit and seasonable opportunity for sowing and casting in the seeds of unity and peace , than now . wee cannot chuse therefore but greatly approve , commend , and admire the purposes and endeavours of those worthy men who have imployed their paines in so necessary a worke : but since we understand how that they are desirous to knowe more particularly what our opinion is of this whole businesse , let us proceed to set downe ( as breifly and plainly as we can ) our judgement herein . indeed it were much to be wished , that they who professe themselves christ's disciples and followers , would all think and speake alike of matters spirituall and divine , perfectly joyned together in the same minde and in the same judgement , ( as s. paul exhorts his corinthians . ) but since there is so much weaknesse in man's understanding , and so great difficulty in points of divinity , that this perfect and absolute agreement betwixt pious men is a thing not to be had or hoped for in this world ; in the next place it were to be wished , that they would agree and be of the same beleife about the maine & principall heads of religion : and for other matters which are of lesse moment and use , and such as do not any way make either for holinesse of life , or comfort of men's consciences , & consequently doe not necessarily pertaine to christ's kingdome ( which consists in those two things ) that they would in such wise beleive them , as to beare with others who dissent frō them about such points . for as we see in civill & saecular matters , the best states-men are not alwaies of the same opinion concerning the affaires of the commonwealth ; so likewise in the church , so long as the summe and substance of religion is agreed upon & maintained , no matter though in some other points the judgements of the faithfull be various and different . that this is lawfull , both the thing it selfe loudly proclaimes it , and s. paul confirmes it ; who doe's not only permit but command us ( more than once ) to beare with such as differ from us in their opinions : and 't is the common and generall opinion of all such divines as have been of any note and esteem in the church ever since our saviour christ's times downe to this present age . yet is not this so to be understood , as if all manner of differences in religion were to be tolerated : for even the same apostle denounceth an anathema against such as shall preach any other gospell than that which he had preached ; and the most moderate amongst the fathers of the christian church have alwaies constantly held , that we are to shunne and avoid the company of hereticks . for there bee some opinions of those men who differ about religion , which overthrow the very foundation of our salvation , & destroy either that piety or that charity which wee are commanded by god's word to practise towards god and men : such are the erroneous doctrines of romanists , who will have that religious worship given to creatures , which god hath reserved peculiar to himselfe ; who make our faith to rely upon the judgement and authority of men ; who severall waies overthrow the preistly office of jesus christ ; in a word , who have with their own inventions so stained and deformed the whole christian religion , that they have left no one part in it sound and untainted . such likewise are the opinions of socinians , who ( to let passe their other positions ) deny our lord and saviour christ jesus to be truely god : and if once you take away his divinity , it will necessarily follow , that either wee worship a creature , or else that we doe not worship the sonne of god ; both of which are manifestly repugnant to those trueths which are delivered to us in holy writ as absolutely necessary to salvation . we conceive therefore that no peace in way of religion can be had with these men , nor with any others who maintaine any errours of this nature , till they shall renounce these their private doctrines . but for those who hold some erroneous opinion which yet may consist with piety , & charity , and all christian duties belonging thereunto , we think ( as s. paul seeme's to have determined ) a communion may be held with them . wee may mildly admonish such , and when opportunity is offered , discreetly reprove and instruct them ; but to cast them out of the church , and ( for no other cause ) to curse and excommunicate them as men in a desperate and damnable estate , this ( in our opinion ) is neither fitting nor lawfull to be done . now to apply this to the matter in hand , we conceive that to this latter sort all those controversies doe belong which are agitated amongst protestant divines , touching christ's presence in the sacramentall signes , touching divine praedestination , and some few other points . for they doe agree in all such points as conduce either to piety towards god , or charity towards men ; they maintain on both sides , that the scriptures are of divine inspiration , that they are perfect , perspicuous , and authenticall ; they detest with one heart & mouth the tyranny , and pernitious doctrines of the pope , and they equally keep off from entertaining a communion with him ; they have the same sacraments ; they worship the same christ ; they professe the same righteousnesse and holinesse in this life , and they expect the same glory in the life to come : in a word , so great and so wonderfull an agreement is there betwixt them about all saving and necessary doctrines , that ( did not the history of their affaires , and those bitter contentions which have hitherto ( more is the pitty ) been fomented amongst them , witnesse the contrary ) there 's no man but would thinke they had a meeting at the beginning , and by common counsell & consent agreed upon the same confession of faith . in such a multitude of mysteries , who can chuse but admire that there should not be above one or two points wherein they did not fully agree ? for even about the eucharist , which is the maine matter of this woefull division , they both of them grant that 't is a sacrament , not a sacrifice ; that it is to be eaten , not worshipped ; both the two kindes instituted by our saviour christ ( to wit , bread and wine ) are neither transubstantiated nor divided one from the other by either side ; they both acknowledge the same use and end of this holy rite , to wit the commemorating of christ's death , & the partaking of his body which was crucified , and of his blood which was shed for us : there is onely one thing about which they disagree , namely the manner how christ's body is given to us and received by us in that sacrament ; the thing is the same on both sides , onely the manner of it is divers . this difference , though it be but small , yet is it not ( wee confesse ) altogether of no moment : but that it should be of so great moment , as that it ought to make a breach of charity and affection amongst brethren , a duty so useful and necessary to the christian world , and so miraculously wrought amongst them by the hand of heaven , this we utterly deny . neither doe we alone deny it : to say nothing of our brethren in poland , and almost all the germans which hold with us , who ( as it is well knowne to all men ) ever did , and at this day doe make the same reckoning and account of that controversy as we but now did ; to say nothing likewise of those famous divines of both sides in saxony and brandenburge , who ( as we have been informed ) were lately of the very same opinion concerning these points , when they had fairely discussed them at lipswich , whither they were come with their princes . but one thing there is which we cannot here omit to mention , a matter perhaps not so well knowne to forraine nations , yet such a matter it is as we confidently beleive will be most welcome and acceptable to all good & peaceable men , to wit that the reformed churches here in france ( whereof there are good store ) have alwaies been of that same opinion touching these controversies , & they have given testimony of this their opinion , both heretofore sundry waies , and likewise now very lately by an expresse decree made in a generall synod held here at charenton neare paris in the yeare 1631. for when , upon occasion of a citizen of lions ( unto whose daughter a certaine young german of the augustane confession , as they call it , was a suiter ) it was questiond , how we are to account and esteeme of such as are commonly termed lutherans ; all the brethren which were there met , out of all the provinces of france , and sent thither from their several churches , did unanimously vote thus ; that seeing the churches of the augustane confession doe agree with the other reformed churches in all the principles and fundamentall points of true religion , and that in their discipline and forme of divine worship there is neither idolatry nor superstition : such of the faithfull of that confession as shall with the spirit of charity and in a truly peaceable way joyne themselves unto the publike assemblies of the churches in this kingdome , and desire to communicate with them , may , without the abjuration of their former opinions which they hold contrary to the beleife of these churches , be admitted to the holy table , contract marriages with the faithfull of our confession , and present themselves in the quality of godfathers to the children which shall be baptized ; upon their promise given to the consistory , that they will never solicite such children , directly or indirectly , against the doctrine beleived and professed in our churches , but shall content themselves with giving them instruction onely in those points wherein we all agree . we are not ignorant , how that many objections may be made against this decree by such as have a mind to contend & cavill : but such objections they are , most of them , as have but litle strength and validity in them , and such as can no way stand in comparison with those waighty reasons wherewith the christian faith and charity doe furnish us . it is not our purpose to insist on every particular ; onely in general , we think it not amisse to put men in minde of two things , which if they were observed with that care as it fitting , both sides perhaps would henceforth judge more mildly and charitably of each other than hitherto they have done . first then , speciall heed would be taken by us , that the assertions and opinions of private men , though doctors , though of never so great esteem and repute amongst their own men , be not father'd on that whole church wherein such men live , as the common and generally received doctrine of them all . for what can be imagined more unequall , than that one man's crime , or commendation , should be imputed to all ? and what by him hath been spoken well or ill , should be rewarded or punished in others , who were so farre from deserving any such matter , as that many times such things are fastned on them as they never so much as once heard of from others , or once thought thereupon themselves . the generall doctrine of each severall church is laid downe and comprised in publike confessions , severall for each side ; their's ( namely the doctrine of the lutheran party ) in the augustane confession ( as they terme it ; ) that of the other side , in many severall confessions , diversly expressed according to the diversity of countries and kingdomes . from these are we to judge and esteeme what is held and maintained by both : seeing they doe all professe themselves to assent and adhere to these , and that they will live & dye in this faith . but ( for ought i know ) neither doe they so generally approve the writings of brentius or chemnitius , nor doe these so farre magnifie piscator or beza , as if they would that whatsoever is affirmed by those men , should be admitted and acknowledged as the common and necessary faith of all christians . nay so farre are they both of them from this folly , that they themselves freely reprove and censure their own men , and mark out many passages in their writings , as different from the common and received doctrine of their church . whence it follow's , that the sayings of such men , whosoever they be , are unjustly , and ( to speake the most favourably of it ) preposterously fatherd on the whole church in which they lived . and yet notwithstanding , what else are all those tenents with which protestant divines cast one another in the teeth , with which they upbraid one another as if they were the publike and generall faults of the two adverse parts , and for which they so labour to draw one another into envy & contempt ? i say , what else are they but the private positions of some particular doctors on both sides , vented many times either in choler and passion , or out of a vehement zeale to maintaine their cause , when they were hard pressed & put to it either with the difficulty of the things themselves , or the subtilty of an acute adversary ; and so , spake rather out of necessity than judgement and premeditation . for truely so sound and untainted are the publike confessions of our churches on each side , that there is very litle and hardly any thing which either of them can finde wanting in the other's confession . our divines in germany doe commend the augustane confession ; and no doubt but our brethren the lutherans will in like manner approve of ours , for the farre greater part of it , would they but once be pleased to read it over impartially without passion and prejudice . certainly neither in that confession of theirs shall any man meet with that vbiquity of christ's body , which wee condemne in lutheranisme ; nor is this of ours , that stoicall fate so much objected against us . but a second fault there is , very frequent amongst men of both sides , and almost hereditary , which ought ( as we conceive ) with all care and diligence to bee shun'd and avoided in this businesse ▪ namely , that they who maintaine any position , should not bee thought to hold whatsoever seemes to us to follow thereupon by the rules of disputation . for it often fall's out , that he who hold's a principle from which such a conclusion is inferred , may notwithstanding be utterly ignorant of that which is inferred from his principle . for instance , he that first observed the loadstone to point towards the north pole , did not forthwith perceive all the severall experiments that have been afterwards made from thence for the use and benefit of navigation : for conclusions lye hid and buried in their principles , nor are they deduced thence without some paines and study . he therefore who hold's some principle , and withall doth either not heed and regard it ; or else considers it , but with an intellect which is either dull or prepossessed with anger or affection or some other passion , this man , from that principle of his which hee understand's , doth not straightway understand whatsoever may be knowne and concluded from it . thus they who live in the papacy , having their mindes bewitched ( that i may so speake ) with the authority of their leaders , though they grant with us that the sinnes of men are most fully expiated by that sacrifice offered up by christ on the crosse , yet can they not hence conclude ( although it evidently follow hereupon ) that their sacrifice of the altar is vaine and superfluous . now as he who understand's some one trueth , is sometimes ignorant of other trueths which are consequent thereupon : so likewise he who hath some erroneous opinion , must not therefore be thought to hold and maintaine all the absurdities that may be inferred from it : for there 's the same account to bee made of consequences either way . thus tertullian of old , and many of the ancient fathers , taught that the humane soule is derived from the father to the sonne by way of propagation ; but that 't is mortall , which followes upon the former , this they were so farre from granting , that they did alwaies expressely deny it . as therefore wee doe not say that the papists doe therefore deny their sacrifice of the altar , because they grant ( as we doe ) the perfection and sufficiency of that sacrifice which was offered up by christ on the crosse , though in all good consequence this overthrowes that sacrifice of theirs : so neither doe we think that tertullian , & others of the same opinion touching the originall of man's soule ought to be charged for holding the soule to be mortall , because this latter errour seeme's to be deducible from the former . now then how extreme faulty in this kinde divines of both sides have beene , who is there that see's not ? for we commonly charge our brethren ( the lutherans ) with eutychianisme , ( though they in the meane time deny and disclaime it , ) because this errour , as we think , follows upon their doctrine concerning the lord's supper they againe on the other side , stick not to charge us with i knowe not what monstrous opinions , as if we made god the author of all sin and wickednesse , ( assertions which we justly abhorre & tremble at , because they perswade themselves that this may be gathered from our doctrine about god's . praedestination and providence . wee will not here dispute whether these things be rightly inferred yea or no from our severall tenents and opinions on both sides . it sufficeth , that whatsoever they be , whether justly or unjustly pin'd upon our opinions , they are denied by us both : nor can we ever be induced by any arguments whatsoever , to grant that they are agreeable and consonant to our faith . for so long as this is done ( as indeed it is , ) it is manifest from what hitherto hath been delivered , that neither can they without injustice and calumniation bee charged with eutychianisme , nor we with those monstrous and damnable opinions , although both these errours could by true & solid consequence be concluded from our severall positions , ( which yet neither side will ever confesse for their own part . ) seeing therefore that all or most of those doctrines which the one side taxeth in the other as pernicious and such as cannot consist with salvation , are but either the private opinions of some particular men , or else but corollaries and conclusions violently wrested by force of argument out of their severall opinions , would but men ( as in reason they ought ) forbeare to father any thing on either side save onely that which their whole churches expresly owne and professe for their received opinions , it would be very easie to maintaine that all the dispute and controversie which is in agitation betwixt them , is such as may be tolerated , and that there is not any thing contained in the faith and doctrine of either side which overthrowe's salvation . now were but this once agreed upon and beleived on both sides , there would remaine litle or no difficulty in this whole businesse wherein worthy men doe at this present employ themselves , namely of setling peace and unity amongst our churches . for seeing there are but two waies possible of being reconciled ; either , that one side shall renounce their private opinions , and come over to the other ; or else , that both sides shall joyne together , retaining their severall opinions , and by a mutuall condescending shall each of them tolerate that which they dislike in the other's doctrine , especially if it be such as cannot be altered without perill and dammage to a whole church ; the former of these two waies ( as we conceive ) is not now to be stood upon , whereof triall hath been heretofore made not onely without successe but with much danger & harme , as appeares sufficiently from those many disputations & conferences which have been held betwixt both sides during this whole age ; whereby hatred and & enmity hath been ingendred rather than extinguished , and the number of controversies rather increased than diminished . wee must therefore betake our selves to that other way of being reconciled , and in it must we employ all our paines and cares & studies , as being indeed both the only easie and lawfull way , yea and necessary too in our judgement . and that wee may at length attaine unto this , it would not be amisse ( as we conceive ) to proceed after this manner and method ; first , wee must endeavour that a kinde of truce and cessation from our strifes & contentions may be agreed upon and enjoyned the divines of both sides , and that they be stirred up and exhorted to take this whole businesse into consideration : this being obtained , in the next place speciall diligence must be used , that after a meeke , freindly , and most persuasive manner it be made appeare to all , that we are not at variance about any fundamentall point of christian religion , or such wherein men may not safely be of either opinion without hazarding their salvation : and here men must be very carefull that they refraine from all intricate questions , and trifling disputes , ( such wherein the schoolemen have spent so much paines , mincing and mangling every thing into i know not how many peices , & then handling every peice severally , ) which serve for no other end save onely to torture & torment mens mindes , but no way make for edification . would but god be pleased so farre to prosper these endeavours as that thus much may be once brought to passe , wee make no doubt but every man would then readily wish for this much-desired communion , which none ever shunn'd or refused but out of a kinde of religion and conscience , conceiving it unlawfull to entertaine a communion with any that are not of the same beleife and opinion with themselves ▪ so soone as men on both sides shall be wrought off from this superstitious conceit , they will gladly run and rush ( as it were ) into one anothers armes and embraces . for it cannot be imagined that there is any man , either of the one side or the other , so stupid & void of all reason & & religion , but knows how foul & scandalous a thing , how hurtfull to both sides , how dangerous and pernitious to the whole christian world this schisme is which hath hitherto divided and distracted us ; on the other side , how sweet , how beneficiall , both to our selves & all others , unity and peace would be , so it might be had without losse of faith and salvation . and truely the way to setle this unity ( were we but once come to that ) is plaine and easie . for seeing we doe both of us ( by god's grace ) equally acknowledge and beleive the gospell of our lord jesus christ penned by his disciples ; and seeing we confesse , that whatsoever is of necessity for salvation to be beleived or done by us , it is all clearely and plainly laid downe in this gospell , what hinder's why we may not joyntly confirme and ratify those articles wherein we both agree ? & for those other points about which wee differ , wee may expresse them in such words and phrases as the sacred scriptures afford us , and not suffer our men to enquire any further , or contest about thē . for if it be true which we both confesse , that all those heavenly mysteries which must necessarily be knowne by us , are clearely revealed in god's word , doubtles then we may content our selves with so much as the scripture has delivered , and wee may safely forgoe all other points wherein the scripture is silent . let therefore all the heads of matters in dispute amongst us be laid downe and expressed in a certaine and set forme , such as may give satisfaction to both parties , made up wholly ( if it be possible ) of scripture-words : and let no man require from his brother any more besides it : if any man have attained to a further degree of knowledge , let him keep his knowledge to himselfe ; and let him not despise the weaknesse and simplicity of others who have not made so great a progresse in knowledge as himselfe . as for rites and ceremonies wherein the forme of divine worship and the churche's discipline are contained , we conceive it fit that every church should be left to her owne judgement and liberty herein , and that no innovation be made about such matters . hereafter , if it shall please god , when time shall have confirmed and strengthened this union , there may be compiled , by the joynt consent and advice of all , a common liturgy ; which would be both a token and bond of peace . for the present , we shall think our paines well bestowed , if at this first attempt we can prevaile with both sides to tolerate mutually out of christian charity such differences of opinion as are betwixt us either in doctrine or discipline ( which truely are but small , & altogether unworthy to occasion such a rupture and breach betwixt us , ) and so at length to acknowledge one another to be ( as indeed we are ) brethren in the lord . thus much we thought good to speak in breife touching this matter , that our reverend brethren , who are well affected to the publike peace , may understand how ready & willing wee are to concurre with them in this pious and christian worke . and though our meane abilities and the present state and condition of our affaires be such , as that wee cannot performe such service in it as is meet and requisite , yet shall our earnest prayers alwaies accompany the labours and endeavours of those reverend men who are or shall be employed therein : and we shall account that day most happy , wherein we shall behold brethren ( having buried all strifes and contentions ) joyne hands and hearts , and dwell together in the same ierusalem ; by this fast and firme communion , anticipating ( as it were ) & foreacting here upon earth that everlasting unity and concord which we shall hereafter enjoy in heaven . amen . finis . notes, typically marginal, from the original text notes for div a37176e-300 c. 8. v. 19. ephes. 4.15 . rom. 12.18 . joh ▪ 17.21 . act. 4.32 . hosp. histor. sacr. ann. 1529. idem ann. 1537 ibid. harm. confes. par . 1. & 2. in confess . polon. 1. chron. 22.16 . mat 23. c. 4. v. 5. 2. cor. 6.16 . epist. 57. ad dardan . ad constant. august . tit. 1.3 . bucer . rom. 14.1 . rom. 15.1 . magdeburg . lib. 2. cap. 7. august . de unitate eccl. 6.12 . (a) in epist. ad luther . (b) contra rober . atringen . & alibi . hosp : in . hist. sacr. pag 144 ad an. 1536. (c) ibid. colloq. momp. . pag. 16. hospin . ann. 1530 p. 145. math. 18. joh ▪ 1335. 1. cor. 3.12 . osiand . antist. pag. 75. in antist. pag 91. gal. 2.9 . act. 7.26 . psal. 122.9 . in antist. pag. 74. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} tit. 1.3 . epist. ad stephen . & ad iubaian . praef. ad concil. carthag . vid. august . de bapt. lib. 2. cap. 4 5. epiph. har. 42. & 70. nazian. orat. 30. institut . lib 4. cap. 30. orat. 3. de pace . in orat. unum esse christum notes for div a37176e-3570 calvin . epist. 57. bulling . calvin . tract. 2. desens . de sacram. coenae . melanchthon calvino , inter epistolas calvini , 187. ioh. sturmius ep. ad princ. freder . inter calvini ep. 304. calvin . epist. 240. iacob . andre . e . & epist. 32. farello . calvin . epist. 236. martino schalingio eccles ratis . pastori . calv opusc. tract. defens . 2 de sacram. coenae . (a) ep. sturmii ad fred. princ. inter epist. calvin . 304. (b) zanch. miscel. tract. de coena domini confess . ad magistrat . (a) ep. sturmiiquae extat inter calvini epist. 304. & epist. 45. quae est sultzer . ib. (b) calvin . epist 32. farello . (c) melancht. . epist. calvin . quae inter ep. 187. calv. opuse . defens . 2. de sacram. coenae this is the title of that confession . guil. de gibieuffe de libertate dei & creaturaruta . notes for div a37176e-6250 * zanch. iudicio de dissidio coenae in fine miscellaneorum . quod idem probatur à zuinglio ibidem citato . vid. etiam feildium nostratem , in lib. de eccles. & appendice ▪ vid. lib. 3 de ecclesia . c. 35. & 42. & append. part . 1. respons . ad secundum caput higgonii . vbi etiam citantur pic. miran . l. caietanus , alii . these heads are granted on both sides in this conference . notes for div a37176e-7070 gal. 6.16 . notes for div a37176e-7230 rom. 15.1 . phil. 3.15 . church concord containing i. a disswasive from unnecessary division and separation, and the real concord of the moderate independents with the presbyterians, instanced in ten seeming differences, ii. by richard baxter. baxter, richard, 1615-1691. 1691 approx. 289 kb of xml-encoded text transcribed from 48 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a26897 wing b1223 estc r14982 12542481 ocm 12542481 62991 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a26897) transcribed from: (early english books online ; image set 62991) images scanned from microfilm: (early english books, 1641-1700 ; 305:2) church concord containing i. a disswasive from unnecessary division and separation, and the real concord of the moderate independents with the presbyterians, instanced in ten seeming differences, ii. by richard baxter. baxter, richard, 1615-1691. 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containing , i. a disswasive from unnecessary division and separation , and the real concord of the moderate independents with the presbyterians , instanced in ten seeming differences . ii. the terms necessary for concord among all true churches and christians . the first part written 1655. the second part 1667. and published this 1691. to second a late agreement of the london protestant nonconformists : and a former treatise called [ the true and only terms of church-concord . ] by richard baxter . mat. 5. 9. blessed are the peace-makers , for they shall be called the children of god. 1 thess. 5. 12 , 13. we beseech you , brethren , to know them who labour among you , and are over you in the lord , and admonish you : and esteem them very highly in love for their works sake ; and be at peace among your selves . phil. 2. 1 , 2 , 3. if there be any consolation in christ , if any comfort of love , if any fellowship of the spirit , if any bowels and mercies , fulfil ye my joy , that ye be like minded , having the same love , being of one accord , of one mind . let nothing be done through strife or vain-glory : but in lowliness of mind let each esteem other better than themselves . 1 cor. 3. 1 , 2 , 3. and i , brethren , could not speak to you as to spiritual but as to carnal ; to babes in christ — for whereas there is among you envying and strife , are ye not carnal and walk as men ? london , printed for tho. parkhurst at the bible and three crowns in cheapside near mercers chapel . 1691. the preface . § 1. iowe some satisfactory account to the reader , of the reasons of my publishing this book , which i have cast by about thirty four years . it cannot be well understood , without the knowledge of the case we were then in , and the occasion of my writing it . the ministers of the churches were then ( as is usual ) of divers opinions about church-government . 1. some men for our diocesane episcopacy as stated by the reformation . 2. some were for a more reformed episcopacy , described by bucer in script . angl. 1. archbishop usher , &c. 3. some were for diocesans in a higher strain , as subject to a foreign iurisdiction , and as parts of an universal church , headed by a humane head , the pope being principium unitatis . 4. some were for national and classical government by presbyters only , without bishops . 5. and some were for a parity of ministers and churches , without any superior bishops , or synods , or governours ; but to have every congregation to have all governing power in their proper pastors . 6. and some were for each congregation to be governed by the major vote of the people ; the pastor being but to gather and declare their votes ; among all these , the 3d sort , the foreigners were utterly unreconcileable ; and of the 6th we had no great hopes : but with the other four we attempted such a measure of agreements as might be useful in a loose unsettled time , to keep up christian love and so much concord , as that our differences should not so much weaken us , as to frustrate all our ministerial labours . § 2. to this end i attempted a double work of concord in worcester-shire : 1. for the willing ministers episcopal , presbyterian and independent to associate , in the practice of so much of the ministerial office , as they were agreed did belong to presbyters : ii. to catechize or personally by conference instruct , all the families and capable persons in our parishes , who would come to us , or admit us to come to them , in order at due appointed times . god gave our people ( in many parishes ) willing minds , and encouraged us by unexpected great success : the most laborious ministers took the hint , and seconded us in many counties : first and chiefly in westmorland and cumberland , and then in dorsetshire , wil●shire , hampshire and essex , ( and dr. winter , and others in ireland ) ▪ the terms of our association , the reader may see printed at large 1653. but theirs of westmorland and cumberland more large , and worthy the consideration of the present tolerated churches . i pray you read them . § 3. but when it came to closest practice , as the foreigners , ( prelatists ) and popular called brownists kept off , so but few of the rigid presbyterians or independents joyned with us ; ( and indeed worcestershire and the adjoyning counties had but few of either sort , ) but the main body of our association were men that thought the episcopal , presbyterians and independents , had each of them some good in which they excelled the other two parties , and each of them some mistakes : and that to select out of all three the best part , and leave the worst , was the most desireable ( and ancient ) form of government . but that so much as might unite them in the comfortable service of christ was common to them all : the most of our ministers were young men bred at the universities during the wars , and engaged in no faction , nor studied much in such kind of controversies ; but of solid iudgment and zealous preachers , and eminently prudent , pious and peaceable : and with them there joyned many that had conformed , and thought both the common-prayer and the directory , episcopacy and presbytery tolerable : and these in 1660. did conform ; but most of the rest were ejected and silenced . though of near ten thousand that the parliament left in possession , there were but two thousand cast out by the prelates , we strongly conjectured before hand who those would be : satan desired to have power to sift us , as wheat , and the chaff and the bran stayed in , and made that which some called the best in the world : and indeed much of the bran is honoured by us as very useful : but the simila was too fine and precise for the pallates of the great churchmen , and was cast out in the sifting : and the sifters did but call the [ similago ] simulatio ] and such other names , and out it went with scorns and devestation : and the hatred of it is propagated as the natural progeny of revived true simulation and revenge . but though fur-fur be a name of no honourable sound ( or sence , as it looks to brethren and the church ) yet for my part i do with thanks for england , and with lamentation for other lands , consent with them that say , few churches are so well fed : god can use this for the cleansing and drying up the hydropical tympanite of this land : and christ , i hope , will remember the penitent part of them , when he cometh in his kingdom , and they that rob'd others of their civil and church rites , may yet be with christ in paradise . furfure pinguescunt pulli si lacte madescat . even those that read this praise with displeasure , taking repentance for a disgrace , and being loth to think they need it , may yet by grace repent and live . through god's great mercy the excussed simila hath been childrens food , though the milstones have made it unfit for seed . but god will aliunde provide seed : though we cannot but dread the abundance and malignity of the seminary tares . § 4. but our trouble ( next to the ignorance and badness that we found most parishes in ) was antichurches , or separatists , that in great towns and where they found entertainment , did gather congregations out of the parochial congregations ; which being gathered on pretence that the communion of our churches was unlawful , employed so much of their preaching and converse in labouring to prove it so , and in magnifying their own opinions and ways , and vilifying others , as made many towns become places of meer strife , that i say not of almost hostility . § 5. these separating antichurches were of divers sorts : but of these it was two parties that most hindred our concord and success . the laudian prelatists , and the rigid independents : the former set up mostly in great mens houses , that had been against the parliament ; with whom they had the great advantage of the prejudice and exasperation of minds that had suffered with and for them ; and of their power over the people that as tenants or servants depended on them , and the countenances of their greatness , and a comfortable and honourable entertainment with them . these told the people that the parish ministers were schismaticks and but lay men , ( except the old ones that were ordained by diocesans . ) the other sort pretended sometimes faultiness in our churches , as not so pure as they ; and sometime liberty to gather the willing into churches of their conduct , because parish bounds were not of divine right . the anabaptists also made us no small trouble ; but the quakers that made the loudest noise , by railing at us in our assemblies and markets , did little harm , being contemned because of the grossness of their behaviour : especially when we had admitted them to publick disputes , and shamed them before all the people . § 6. our care was therefore to offer love and peace to the laudians and the rigid independents . to the first sort , we offered to consine our ministration to that which they had nothing against , though we could not do all that they thought best : we constantly used to read the psalms and scripture lessons , some hymns , the creed , lord's prayer , decalogue , &c. and offered them the sacrament kneeling that were capable and willing : and some of us permitted and maintained the bare reading curates that in chapels read the liturgy to them . and petitioned that all intolerable priests of what side soever might be removed for better ; but that no man might be ejected for being for the king. but we spake to the deaf ; and sought peace of the unpeaceable . we would have had them to set up tolerated bishops over all volunteers that desired it : but that they were utterly against , as thinking that the party that would constitute their churches would but shame them by their ignorance and vice , such a leaden sword did they take their discipline to be , laying all on the force of the magistrates sword , when yet the keys , which they durst not bear without the sword ( as it was done three hundred years ) must have the honour and name . § 7. and as to the other separatists , we treated with their chief leaders for union and concord ; and that occasioned the writing of this book . but we little prevailed with the old conductors , or the young self-conceited sort of novices . i will not dishonour the dead so far as to name them that i treated with , and the terms offered to them , and the pretences on which they by tergiversation refused it . their confidence in the soldiery that failed and shamed them , i think was it that hardened them into that errour . and had not the sword for a time upheld them , all these sects had quickly come to nothing ( as indeed most of them did ) by the parts , interest and concord of the united ministry : for my own part i had little hinderance , nor any antichurch nor striving party . § 8. the present conformists i know will take occasion to call our congregations such antichurches now , as i wrote against then . and some on the other side will say , what need was there now to publish your old disswasives from separation : i will speak briefly to both these . § 9. i. i know none now that are so much against schism and sinful separation , as the moderate nonconformists ; nor any more guilty of it than those ( papists and tories ) that most fiercely talk against it . had we not been greatly against schism , we had never done and suffered so much as we have done to have prevented or healed it : and to have kept the church from tearing laws , and canons that have battered peace and concord : we had never written and stoopt and humbly beg'd for unity and peace of malicious , ambitious , revengeful men , that made all our endeavours fuel to increase the flames of their cruelty . we foresaw what the legion was like to do , to make the church and land like the man among the tombes , that ragingly cut and tore himself : but the cure is too hard for us . is it lawful and good to shut the churches doors against us , and throw stones at us to drive us away , and banish us five miles from all the churches of the cities and corporations of the land , and all places where of long time we had preached , and to order the iailers to keep us from the churches , and informers to accuse us if we come there ; and then to call us schismaticks for not coming : and is it schism for men thus used , to worship god elsewhere ? is there no separation that is a duty , because some separation is a sin ? is it schism to separate from heathens or infidels , or from the papal church , or from arrians ? the case was not then as it hath been since : the separating party had nothing imposed upon them , that they could themselves say was against the word of god. they had no canons that excommunicated them ipso facto , if they should call the churches practice sinful . they were not cast out for not declaring assent and consent to all things contained in and prescribed by three books of fallible imposers ; they were not forced to covenant never to endeavour any alteration , ( that is , amendment of the present church government : nor to subscribe that if a king should commission a french or irish army to invade the land , to deliver it to a foreign prelate , it is unlawful for the land to resist such an army . the corporations of england were not then constituted , by means of an oath , that neither king , lords , or any person have any obligation to be against schism , popery or prophaneness , or to repent of sin , by swearing and vowing it , if that oath hath a confederacy also against the english prelacy , and was imposed and taken against law. the separatists that were against bishops , liturgies and ceremonies , were then at liberty to forbear them , and to disown them . and what pretence had they then for separation ? § 10. ii. but to the other side , i answer , 1. the loud accusations of schism or separation published against us by such as then did separate themselves from the publick churches , require us to undeceive those that are deceived by them , by making them know our constant enmity to schism ; and that it is they that drive us away , and not we that are driven , that are the schismaticks ▪ in england , as i proved in a writing called [ a search for the schismatick ▪ ] to humble them that are the cause , it is still necessary to shew the evil of that sin. it made not the apostles schismaticks , to be cast out of the synagogues ; no , nor paul for separating the christians from the blaspheming iews , into the meeting in tyrannus school . 2. and the surviving of the old sectarian spirit of division , maketh it a duty to shew still the evil of it : some cannot endure to hear those former miscarriages blamed , but by enmity to repentance make them their own , and encourage the evil spirit of division : and some still keep up the dividing principle , of the peoples power of the keys , and are ready to separate from those pastors that will not allow the whole congregation to be tryers or iudges of the state of all that are to be baptized or admitted to communion . and if we never have more admission into more publick allowance , the world shall see that it was not long of us : but if god have so much mercy for this land , as to strengthen us by publick concord , and unlock to us the doors of the publick churches , when i am dead , i would leave this testimony against such as shall then refuse or resist any lawful and desirable concord . and as to my terms of peace then offered to the independents , i think it seasonable now to publish them , when god in mercy hath newly brought us to publish our concord in a very hopeful and comfortable form and manner , to drive home the nail , and to be a witness against them that yet will divide . § 11. and because both old and late experience telleth me who those be , though i have hereafter spoken to their case , i will speak again though i seem guilty of repetition . it is the raw ignorant flashy self-conceited sort of reformers that we are in danger of , as to frustrate our concord and reformation . such whether ministers or people have torn us , and continue so to do , and are like to do so still . paul knew what he said , and why , when he told us a bishop must not be a novice , ( or a young raw christian ) lest being puft up with pride , be fall into the condemnation of the devil . and act. 20. of your own selves shall men rise speaking perverse things to draw away disciples after them . ignorant unstudyed preachers , that attain to a laudable fervency in speaking what they know meet with injudicious hearers , that being of their own temper , discern not their ignorance , but value their zeal , and these grow up into dividing parties and churches , and cherish the vices of each other , as if it were wisdom and holy zeal . the great dividing errour of these people is unruliness , 1 thess. 5. 14. warn them that are unruly ] ti● . 1. 10. there are many unruly and vain alkers , iam. 3. 8. their tongue● are an unruly evil ] . they take it for a doctrine of christ , that they ought not only to be unruly , but to be rulers of the church , and of their rulers , and to usurp a chief part of the pastors office , to the churches confusion and their own : they think that the t●yal of all that are received into the church by baptism , or to it's communion in the lord's supper , and of all that are admonished , suspended , excommunicated or absolved , belongeth to the major vote of the people : and where this is denied them , they will have ●o peace . it 's no time to palliate this mischievous errour . i resolve here to deal plainly though briefly with the guilty , and therefore ask them , § 12. q. 1. if gross ignorance deserve casting out , do not you deserve it that are so grosly ignorant , even in a point so plain , and of such practical moment ? q. 2. could you possibly be so proud as to think your selves capable of this , if you had ever had true humility , or knowledge of your selves ? q. 3. do not you forfeit even the right of choosing your pastors that know no better what a pastor is , and that to be your rulers is essential to their office ? q. 4. with what eyes and minds do you read the scripture , that cannot there see , that you are commanded to obey them that have the rule over you , for they watch for your souls , as those that must give account , that they may do it with joy and not grief , for that is unprofitable to you , heb. 3. 17. & v. 7. remember them which have the rule over you ; who have spoken to you the word of god. and v. 24. salute all them that have the rule over you , 1 tim. 3. 5. a bishop must be one that ruleth well his own house , else how shall he take care of the church of god. and ( as the steward of god. tit. 1. 7. to give the children their meat in due season , 1 thess. 5. 12 , 13. know them which labour among you , and are over you in the lord , &c. 1 cor. 4. 1 , 2. let a man so esteem of us as of the ministers of christ , and stewards of the mysteries of god : it 's required of stewa●●s that a man be found faithful ? q. 5. do you know what the word pastor signifyeth ? do the sheep rule the shepherd and themselves ? q. 6. the pastor being but one , and you , having the major vote , are you not his rulers ? and are you able to rule him aright ? why do you not tell him what and whom to reprove , &c. q. 7. is it not sacrilege to usurp a sacred office ? like uzzah's incense , and c●rah's sin ? q. 8. who hath required this at your hands ? who gave you commission to rule the church ? q. 9 ▪ do you not tremble to think what a charge you usurp , and what a dreadful account you undertake to give ? will you answer for all that are un●neetly baptized , received to communion , excommunicated , restored , &c. do you not know that this is a greater and harder part of the pastors office , than an hours preaching ( which a well furnished man can do in the way that you like with little or no study ) if he must wholly attend this work , must not you do so , if you undertake it ? do you know what it is to try so many men and womens knowledge and professions and lives , and to hear witnesses , and hear each person● plea for himself , and judge ? must you not leave your trades for it , or be treacherous ? even all of you , because the major vote must judge . o fearful self-condemnation ! q. 10. do you not know how certainly this will turn churches into confusion , and the scorn of the world ? will you all agree in your tryals ? or will not one think that person not holy enough , nor that profession of conversion satisfactory , which another approveth ? q. 11. and where hath god given the major vote the government of the minor ? if you can rest in ● wrong judgment of the usurping majority , why not of the lawful pastors ? q. 12. why would you chuse pastors that be not wi●●r to govern than your selves ? q. 13. do you not imitate those diocesan● that take on them the sole government of more churches than they can govern : and do not you also undertake what you cannot do ? q. 14. do you think it is not lawful for a great lord like abraham , that hath a hundred or many hundred servants , to make a church of his family ? and do you think his children and servants should rule it by vote , and try their lord and ladies graces ? q. 15. do you not know that baptism entereth into the universal church as such , and not into any particular church without a further contract ? and who made you rulers of the church universal ? why you rather than another church . did the people try and judge by vote the baptizing of the three thousand , act. 3. and of cornelius , and the e●much , and the iailor , or the samaritans , or any one person ? prove it if you can , and defie not god's word . q. 16. what if the minister that must baptize and give the lord's supper be unsatisfied in your iudgment ? must he go against his conscience in obedience to you ? q. 17. is one abused text [ tell , and hear the church ] ignorantly repeated , enough to blind you against all this evidence ? if the king send to the city of london to cast out an ill member , doth it follow that all the people must do it by equal power or vote , or some as rulers , and others as obedient consenters ? your freedom and your choice of rulers is not a power to rule . papists and all sects abuse this text. § 13. is not your liberty to be governed only as consenting volunteers enough for you , unless being many masters you receive the greater condemnation , jam. 3. 1. i would you would read the third chapter of james , and the fourth to the ephesians , and the second to the philippians , on your knees , begging of god to cause the scales to fall from your eyes , and to give you his eye salve , that you may see that you are poor , and miserable , and blind and naked : when the greatest millenaries say , this is spoken of the new jerusalem in another world in paradise , do not repine that i apply it to you . § 14. and that you may not be proud of your church liberty it self ( not to be forced to sacraments and communion , let me tell you , what it is . it is a liberty to be sinful , disorderly and unhappy , resulting from that necessity which god in nature and scripture hath founded , in that he will make no one happy without his voluntary consent : if you will you may renounce your baptism , and your childrens church-membership , and your own : you may after a first and second admonition excommunicate and condemn your selves , and renounce communion with the universal church , and with christ himself ; you have liberty to forsake the assemblies and communion of the church , and the help and conduct of true pastors : you have liberty to forsake god , and to be damned : o woful liberty ! god will not pardon , or save you against your wills : and kings and bishops should not force you to take a sealed pardon , or any of the childrens peculiar part without your voluntary consent . as much as you blindly cry down freewill , i think you deny not , but men have a will free and able to sin , and to choose destruction , till grace cure that freedom . and verily i think to such ignorant proud dividers as you , it is but such a freedom to choose your own teachers , where christian magistrates have more wisdom to choose for you : not much more than for boys to choose their own schoolmasters or tutors , or servants in a great mans family-church , yea or sons , to choose their pastor . your most desireable liberty is to have wiser governours and choosers , and to have wit , humility and grace to obey them . ( but yet to be the discerning iudges of your duty , and to do nothing against god's law ) . q. 18. i would know why you do not also your selves baptize and administer the lord's supper ? do you not know that the ministerial power of the keys lyeth more in judging decisively who should receive these sacraments , than in the actual delivering them . do you not as the lay chancellours do by the parish ministers , make them but the executioners of their decrees : you must iudge , and your pastors execute , or as cryers proclaim your iudgments . q. 19. when all the church must try the repentance or conversion of a sinner , must he open his sin before you all ? if not , you will take him i doubt for no true penitent . if yea , then by what right can you make his secret sins to be openly known . auricular confession is better than such : and if an aged person for want of use be uncapable of handsom expressions about religion , must he be put to shame before you all ? and as mr. noyes ▪ saith , shall lads thus uncover their father's nakedness ? q. 20. are you sure that upon a wiser examination than yours , most of this masterly party would not be cast out themselves . in many things we offend all : and he that sheweth not his religious wisdom out of a good conversation by works of meekness , but hath bitter envying and strifes , his glorying is a lying against the truth : such wisdom is not from above , but is earthly , sensual and devilish : for where envying and strife is , there is confusion and every evil work . i would advise the pastors of such masterly people , to try and examine these tryers : i have given them a catalogue of questions for them at the end of my reformed pastor : try whether they can tell you , whether christ hath one ▪ or two , or three natures ? whether he was man before the world ? in what nature he made all things ? how the godhead and manhood are one person ? whether each be a part of christ's person ? what the soul is ? how they will prove against an infidel that christ is the son of god ? and that scripture is true ? what the definition of faith is ? and of iustification , and of regeneration ? and the covenant of grace ? whether it be the substance of the holy ghost that is given in to the faithful , or only his effects ? an hundred such questions , i doubt you will find them ignorant answerers of . it 's a sad case to have those try mens regeneration that know not what regeneration is . if you will abuse the letter of the text , the women must govern : are not they of the church ? you 'l say , they are forbid to speak . ans. that 's as teachers ; but what 's that to iudging ? and are not you forbid to rule , when you are commanded to obey ? the church that must be heard , is it that must be told and iudge . but it is the pastors that must be heard : for if all the people be the speaking reprovers , it will be a clamorous church . and how without such clamour can the multitude be heard ? and must not all dissenters have leave to enter their dissent against the major vote . what if twenty be of one mind and twenty one of another ? will one voice satisfie the consciences of the rest to acquiesce . q. 21. you build all this on the foundation of rebellion against god and governours ; as if the people were the first receivers of ruling power , and were by nature made the rulers ( or law-makers ) by a majority over the minor part : which is so false , that as people they have no ruling power to use or give . all power is of god , and none have it but by his gift : and he never gave power to the children and servants to rule the master of the family ; nor to the people to rule the pastor or church , nor to the people to rule the iustices or iudges , &c. god made governours so early , as prevented the peoples making them in the essential part of the office . it 's enough that they choose him ( in cases not natural ) that shall receive it from god. but i wonder not that brownists and ignorant sectaries receive this false principle of the bodies ruling power by a major vote , when even archbishop laud and dr. beveridge , yea , and judicious richard hooker , yea and many papist and protestant authors of politicks ; and some lawyers have published it : to the deceiving of the undistinguishing ignorant , and the confounding of societies , civil and ecclesiastical , and the robbing god of his prerogative , and feigning all government as a mushroom to spring out of the earth , which cometh down from heaven : power is by descent from above . q. 22. i will ask you but this question more , whether now the brethren called congregational , the most . able and zealous have consented to a form of concord which excludeth the peoples government , can your consciences chuse but accuse you as proud , and enemies of concord , if as wiser than all these you be so foolish as to continue the divisions . and also when it 's known that it was men of your principles and tempers that caused our former confusions , and pull'd down after the king , the parliaments of all sorts , the protector and one another , till they set up their quarters over the gates , and pluckt up the floodgates that have these thirty years overwhelmed us , and hazarded all the reformation : is there after all this any excuse for dividers , or any pretence to extenuate their sin ? a sin that hath cost england , holland , germany , poland , and many other nations dear . yea , a sin that tore the very apostolick churches , and grieved the hearts of the apostles , and caused them to record their vehement obtestations against it . [ if there be any consolation in christ , if any fellowship of the spirit , if any bowels and mercies , fulfil ye my joy , that ye be like minded , having the same love , being of one accord and of one mind : let nothing be done through strife or vain-glory , but in lowliness of mind let each esteem others better than themselves : look not every man on his own things , but every man also on the things of others . ] had you not been ignorant of church history , but known what the churches from the apostles days till now , have suffered by an hundred sort of sects and heresies , and what the woful effects of them have been , and what a scandal they proved to the beholders , and how shamefully they all ended , you would have feared the very appearance of so direful an evil , and would not have cherished a worm of so many feet in your bowels , even that ignorant pride which hath caused all this . what is there in this odious sin , and this contentions church state , that should make men professing godliness love it , and make the cure of it so hard . is ruling a work of ease ? is there nothing but honour in it ? is it not dreadful to be accountable for the ill managing of it ? do you not reproach pastors as dumb dogs and treacherous , that neglect their duty : yea , and kings and magistrates if they miscarry : and are not you afraid of your account of a usurped mis-performed government ? can you judge whether your pastors understand the gospel in the language that the holy ghost hath given it in ? and whether they rightly expound a thousand difficult texts ? and whether they decide doctrinal controversies truly or erroneously ? or do you not rather cry up men that are of your opinion , be it right or wrong , and love those that are sick of your disease , and tempt such ignorant teachers to speak and do that which pleaseth the people , for fear of incurring their censure , ●●●●● losing their maintenance . it grieveth me ●o hear that some are drawn so far to concur in the peoples guilt , that they will reject from their communion all that will communicate with the most godly conformists ; and make adversaries say , that the question between us is , whether bishops or women , or at least ignorant voters , should govern the church . they say , the publick churches have faults and forms . and have you no faults ? had the iews church no forms ? is not the whole bible a form of words for instruction and prayer and praise ? obj. but they are god's words . ans. then god was for forms . but your bibles are all man's words : do you think that moses , the prophets , or christ were englishmen ? or was any of the scripture written or spoken in english by them , or by the apostles ? do you not take every word in your bibles on trust from english conformists , or such men ? it was conformists ( all save one ) that made the translation of the bible which you use . the papists say , it is a false translation ? how will you confute them , and prove that you have any gospel or word of god ? and is not taking all your bible as to the words on trust from conformists a greater degree of communion with them , than receiving the sacrament at their hands in form ? i advise all sober persons to be no members of any such church , as will engage them to have no communion with any others , but to be as guilty of separation a● they are themselves . i mean , that you make not or perform any such wicked covenant or condition of communion with them , though their leader should seem the most zealous and devout : to renounce communion with all the church of christ , save such à schismatical sect , yea , or with all that have not purer worship than our liturgy , or that are not purer churches , is a sin so heinous , as should deter you from it . though better be to be preferred , renounce not communion with all that have not better , lest yours prove worse . had not the publick church-men been guilty of schismatical separation , calling men from all churches and worship save their own , and appropriating all church title and communion to themselves , they had been more blameless than they are . but while some silence , and others separate , concord is banished more and more . and if the imposing party well consider this late agreement , they will find that there is nothing in , it that may make them think , that the same men will be averse , to any just terms of a further agreement , with those that have been their ejecters . they have agreed to take no members out of any of your true pastoral consenting churches , without a just hearing and satisfactory reasons to them . but i hope you take not all your parishioners , even atheists , papists and infidels for your church members ; no● yet all your auditors and catechumens , but only your communicants : and is it not better that they be members of nonconformists churches than of none ? i have elsewhere cited you the canons of a council decreeing , that if the bishop of the place convert not any heathens or unbelievers , and another convert them , they shall be his flock that did convert them , ( in my hist. of councils . ) would they but first admit the excluded to publick lectures where the incumbent consenteth , it would prepare the way for further concord . the great reconciler will in due time reconcile and closely unite his own . amen . apr. 11. 1691. ri. baxter . to the united protestant nonconformists in london . though i was , by the confinement of decrepit age , and pain , hindred from having any part , in the form or contract of your agreement , i think it my duty to signifie my sence of what you have done , and by the publication of my old endeavours of that kind , to promote the execution . i greatly rejoyce in your very attempt : that god exciteth you to a practical desire of speedy healing our pernicious , shameful strifes : much more that you have so skilfully made the present plaister for the wound : no man doth any thing so well , but it might be better done : you must look that it should be assaulted by cavil and reproach : those that these thirty years have denied you brotherly communion with them , will be loth you should be thought to have any union among your selves : and the potent schismaticks that to divert the infamy from themselves , have stigmatized you with their own name , will be loth that your concord should confute them : while you offer your reasons to prove that what they make necessary terms of ministration and communion , would be to you if obeyed ( not medling with them ) no less than [ deliberate covenanted perjury or lying and renunciation of repentance and amendment of church-corruptions , and of the law of nature and nations , and the kingdoms self-defence ; ] they must stretch their wits , and gift of tongue , to make all this seem but a melancholy or feigned fear , and that it is but things indifferent that you refuse : as they call me antiepiscopal , and against the church , because i would have more bishops over a thousand or many hundred churches than one , and would have as many hands to do the work , at least as are necessary to the hundredth part of it ; and would have more churches in a diocess than one , and would have incumbents to be pastors and rectors : but dreaming men that build cities , or travel in their sleep , can build more or go further in an hour ( specially if they lye soft in a university or a great man's house , than a waking man can do in a year or in his life . my own judgment of episcopacy and church constitution i have oft published , and you may see it in lascitius and commenius books of the bohemian waldenses church-government . brethren , i hope you fix not your bounds of pacification , in the words or limits of this form of concord , with a ne plus ultra . either ( when i am dead ) the publick church doors will be unlock'd to your lawful communion or not : if yea , it will be so great a mercy , that the prospect of a possibility of it , will justifie my publishing my old reasons against unnecessary antichurches , or militant contentious gatherings ; but if god have not so much mercy for this land , but that the doors be lock'd up against desired concord , or venient romani , our foreign jurisdiction men will prevail to deliver up the land to a pretended universal foreign power , and make all believe that it is treason to resist either a french or irish army , if they be but commissioned to perform it ; then your concord with such as are not enemies to peace , will be a comfortable help to your patient sufferings , and may keep up some sparks of the reformed religion from being utterly extinguished : and while you dwell in the secret of the most high , you may lodge under the shadow of the almighty : and may enter into your chambers , and shut the doors on you , for a little moment till the indignation be over-past ; and god be known by the judgments which he executeth , when the wicked are insnared in the work of their own hands . thus praying god to save you from violating the concord you consent to , and from being perverted by the ignorant dividing sort of teachers or people , and that you will study mr. meade's reasons against division , well and seasonably urged , i bid you farewel . your quondam fellow-labourer , ri. baxter . london , april 23. 1691. the contents of the first part. chap. i. the necessity of concord , and mischief of unnecessary separations manifested , in twenty of the ill effects . pag. 1. ch. ii. what is incumbent on the pastors for the prevention and cure hereof . p. 13. ch. iii. the first difference with the independents reconciled , viz. of the necessary qualification of church members . p. 15. ch. iv. the second difference reconciled : of a church covenant . p. 19. ch. v. the third difference reconciled : of the extent of a particular church . p. 21. ch. vi. the fourth difference reconciled , whether a particular church hath power in it self to ordain and impose hands on their chosen pastors . p. 23. ch. vii . the fifth difference reconciled : of the first subject of the power of the keys ; or of right to govern and censure . p. 25. ch. viii . the sixth difference reconciled : whether a pastor of one church may do the work of a pastor in other churches for that time , being called to it . p. 32. ch. ix . the seventh difference reconciled : whether each particular church hath power to exercise all government and church ordinances within it self , without subjection to synods or any other clergy governours as over them . p. 33. ch. x. the eighth difference reconciled : whether lay-men may preach in the church ; or as sent to gather churches . p. 38. ch. xi . the ninth difference reconciled : whether the parish churches are true churches . p. 41. ch. xii . the tenth difference reconciled : of taking members out of other churches , and of gathering churches in other mens parishes . p. 42. ch. xiii . the sum of this agreement reduced to practice . p. 55. the contents of the second part. q. 1. vvhat are the necessary terms of communion of christians as members of the universal church ? p 62. q. 2. what are the necessary terms of the communion of christians personally in a particular church ? q. 3. what are the terms on which neighbour churches may hold communion with one another ? q. 4. what are the terms of communion between the churches of several kingdoms ? ( foreign iurisdiction is confuted in another book . ) q. 5. what is the magistrates power and duty about religion and the churches and ministers of christ : and the peoples to magistrates , ( further opened in a treatise of national churches . ) chap. i. the necessity of concord . the judgments of all wise and sober men must needs disallow both the practice of division and unwarrantable separation from the churches of christ , and the common liberty for gathering churches out of churches now pleaded for , and too much practised by many ; and also the occasioning of divisions and separations by over rigorous proceedings with tender consciences , and imposition of unnecessary things and too much severity against those that through infirmity are guilty of some culpable divisions and uncharitableness : for it 's not this oil that will quench these flames . in order to the healing of our dangerous divisions , i think it meet to deliver my thoughts in the ensuing method . 1. to shew the evil of our divisions , and of the common practice of private separated churches , where in publick there are able , godly , faithful ministers , and such publick churches as may lawfully be owned : for i meddle with no other case . 2. to shew what the agreeing publick ministers should do on their parts for the prevention and cure of these distractions . 3. to give you the true state of the differences that have occasioned them . 4. to propound those terms by which a safe reconciliation may be made . 5. to which i should add ( if it were not for being thought too bold or confident ) the magistrates duty , both in order to our agreement , and in case we will not be agreed . i. though i take not a private meeting , or a tolerated private church for so odious a thing in it self considered as some do , but confess that such may be good or evil , as the cause of the assemblies , — the aspect of the times , and other circumstances and accidents shall make them , and doubt not but there may be warrantable separations from one or many particular churches , where the blame may lie upon the churches , and the private assemblies sometimes may be more justifiable than the allowed publick ones ; yet as unnecessary separations and divisions are a great transgression ; so what the aggravations of that transgression are , and what wrong the cause of god receives from the differences among the godly themselves , and the divided and private congregations that are gathered by occasion of these differences , in many parts of england , i shall briefly shew . 1. when in one and the same parishes ( the boundaries of the ordinary churches , as to habitation ) there shall be divers churches , one publick , and one private , it will ordinarily cause great disaffection and contention among the christians of that place : there will be pastor against pastor , and people against people ; and one will be accusing another according to their several apprehensions , and making the waies , and consequently the persons of each other to he odious or unacceptable to others : and hereby christian love will be much quenched , and unity and concord much overthrown , and all the effects of love abated , and the odious remnants of uncharitableness , malice and emulations will revive . too common and sad experience puts this out of doubt . alas ! what factious doctrine , for parties and against parties are usually managed in publick and private , where these divisions once appear ? what unconscionable censures pass too often on one side or both ? what bitter unchristian taunts and scorns , and reproachful words ? when publick writings so abound with these , and the press is become the common scold , and the most unchristian language is spoken so familiarly to all the land , and uncharitableness and fury are afraid of being concealed , no wonder if in private among those that are pleased with such discourse , the preacher sit in the scorners chair . 2. uncharitableness and divisions , are as plainly , urgently and frequently prohibited , and condemned in the word of god , as almost any sins that are : and love and unity , peace and concord are prest as much as any duty of man to man. certainly these great obligations are such as smaller matters cannot dispense with . and wonderful it is , that so many thousand , that abhor the popes dispensing with oaths and promises , and subjects duties , and with some of the positive commands of god , can yet without remor●e of conscience so easily , so long , so confidently dispense with the greatest duties of man towards man , even with charity it self , and the effects of charity . he that must owe nothing else , must owe love , rom. 13. 8. love is the fulfilling of the law. verse 10. every commandment of the second table is briefly fulfilled in loving our neighbours as our selves . verse 9. yea he loveth not god that loveth not his brother . 1 iohn 4 ▪ 21. love is of god ; and every one that loveth is born of god and knoweth god : he that loveth not , knoweth not god : for god is love. 1 iohn 4 ▪ 7 , 8. if we love one another , god dwelleth in us , and his love is perfected in us . verse 12. god is love , and he that dwelleth in love , dwelleth in god , and god in him . verse 16. if any man say , i love god and hateth his brother , he is a liar : for he that loveth not his brother whom he hath seen , how can he love god whom he hath not seen : and this commandment have we from him , that he that loveth god , love his brother also . verse 20 , 21. every one that loveth him that begat , loveth him that is begotten also . 1 iohn 5. 1. we know that we have passed from death to life because we love the brethren : he that loveth not his brother abideth in death . whosoever hateth his brother is a murderer , and you know that no murderer hath eternal life abiding in him . 1 iohn 3. 14 , 15. yea we ought to lay down our lives for the brethren . verse 16. this is the new and frequently urged command of christ , that we love one another . iohn 13. 34. and 15. 12 , 17. gal. 5. 14. iam. 2. 8. this is it that we must provoke each other to . heb. 10. 24. and that must continue ▪ heb. 13. 1. we must love one another with a pure heart ●ervently . 1 pet. 1. 2● . yea by love we must serve one another . gal. 5. 13. and paul took this to be so essential to our sanctification that he tells the thessalonians , 1 thes. 4. 9. that [ as touching brotherly love , he need not write to them , for they were taught of god to love one another . ] and can that be the way of god that dispenseth with so essential a part of holiness , or that secretly and unobservedly extinguisheth this holy love ! let experience teach you , whether the present way of private separated churches , be not the opening a shop , or forge , for military engines against each other ? and under pretence of defending truth , whether they be not the nurseries of uncharitable wars among the servants of the lord ? and then as love is extinguished , so the sinful fruits of the contrary vice do by such divisions prosper and abound ! and what weekly bills of heinous sins might we see , that are committed on these occasions , if all the envious , slanderous , censorious , and other uncharitable words were open to our view that many that profess the fear of god , are frequently guilty of . it is a sad condition that tempteth christians to so much sin , and quieteth their consciences in it , as if their horrid iniquity were their piety ; and that bringeth too many separated churches under some such reputation as alehouses are faln into ( i speak it not in contempt but lamentation ) which are taken to be lawful , but places where so much sin is committed , that it is a suspicious sign for a m●n to be oft seen in them , especially near home . as swearing and excess of drink are the ordinary sins of alehouses , so church dividing , censorious , envious words , with more that i shall anon mention , are the too common sins of these dividing congregations . and then as love ▪ so unity and concord is importunately urged on us in the holy scriptures , and the contrary condemned . o read and study that prayer of christ , that his servants may be one , iohn 17. 11 , 21 , 22 , 23. how high he drives it , and how much he insisteth on it . his church was then most spiritual and pure , when it had the greatest unity , act. 2. 1. [ they were all with one accord in one place ] when the holy ghost did fall upon them ! act. 2 ▪ 42. [ they continued stedfast in the apostles doctrine and fellowship , and breaking of bread and prayer ] verse 44. [ all that believed were together ( yea and by the power of love , though not by levelling destruction of propriety ) had all things common . ] vers. 46. [ they continued daily with one accord in the temple — ] act. 4. 31 , 32. they were together [ praying when the place was shaken , and they were all filled with the holy ghost : and the multitud● of them that believed were of one heart and soul. ] so act. 5. 12. many great faults we find had tainted the church of the corinthians , the galatians , and too many more ; when yet we find not that any separated churches were gathered by the godly , for the avoiding these corruptions ( nor that i remember , on any other occasion . ) no where do i read in the same precincts or cities , of any churches separated from the first churches , but only the societies of hereticks , that are so much reprehended and branded with infamy by the spirit of god. not one that ever i could find of the true believers , did take this to be his duty : name any church that was separated from a former church in scripture , and held divided assemblies in the same precincts , and was approved by the lord. i find divisions in the churches too many ; some saying , i am of paul , and some , i am of apollo ; but i find none but those condemned of heresie , that divided from the churches . separation from the world was the practice of the churches ; but separation from the churches was the practice of hereticks only , as far as i remember ; or those that are charged with schism at least ; though i remember not that meer schism then rose so high . they that had the apostles among them could not easily fall to such a crime , till they fell from the apostles . and far were the apostles when they reprehended the corruptions of the churches , from perswading men to separate from them . ( though it's possible for such a case to be , when that may be a duty , yet all those faults enumerated by paul , did not make it so . ) but contrarily they charge them not to forsake the assembling of themselves together , as the manner of some ( the hereticks ) was . heb. 10. 25. and [ beseech them by the name of the lord jesus christ to speak all the same thing , and that there be no divisions among them ; but that they be perfectly joined together in the same mind , and in the same judgment . i cor. 1. 10. 11. [ that they be all of one mind , having compassion one of another , loving as brethren , being pitiful and courteous , not rendring evil for evil , or railing for railing , but contrariwise blessing , &c. ] 1 pet. 3. 8 , 9. o how constant , and how earnest were the apostles in these exhortations , and in answerable prayers to god. phil. 2. 1 , 2 , 3 , 4. [ if there be therefore any consolation in christ , if any comfort of love , if any fellowship of the spirit , if any bowels and mercies , fulfil ye my joy , ( and what was paul's so much desired joy ? ) that ye be like minded , having the same love , being of one accord , of one mind : let nothing be done through strife or vain-glory ; but in lowliness of mind let each esteem other better than themselves : look not every one on his own things , but every man also on the things of others . ] rom. 15. 5 , 6. [ now the god of patience and consolation grant you to be like minded one towards another according to christ jesus , that you may with one mind , and one mouth glorifie god. rom. 16. 17. now i beseech you brethren mark them which cause divisions and offences contrary to the doctrine which ye have learned , and avoid them : for they that are such serve not the lord jesus , but their own bellies , and by good words and fair speeches deceive the hearts of the simple . ] so 1 thes. 5. 12 , 13. study . iam. 3. throughout . abundance of such passages are before us in the word , which tell us that this great and necessary command of love and unity , is not to be dispensed with , nor divisions among christians to be accounted small things . and shall men professing the fear of god , go against such a stream of holy precepts ? and be sensible of a swearers or a drunkards sin , and not of so great a course of sin of their own ? 3. the nature of gods graces in his servants souls is contrary to a way of separation and division : as fire would to fire , and water to water , so would christian to christian : grace is sociable , and abhors division as well as nature . wounding is not its delight . love is an essential part of the new man. the living members rejoyce together , and suffer together , and be not easily set against each other ; but it 's hurt to all that 's hurt to one . 4. divided churches are the seminaries of private dividing principles ; as they proceed from such principles , so do they cherish and increase them . they espouse an interest that 's contrary to catholicism and christian concord ; and therefore we find that they make it much of their business to propagate it . whatever opinion drew from the communion of the church , must be there pleaded for against the peace of the church . and to have a mutineer in the army of our lord is bad ; but to have schools and nurseries of mutineers dispersed through the land , and favoured by godly men , is far worse . 5. and certainly so far to forsake the catholick principles and interest , and be so void of a catholick spirit and love , as to set a part against the whole , or a smaller part against the profit of the main part of christ's body , is a thing much unlike the christian nature , and unbeseeming a sensible member of christ. with what hearts do such dividing brethren read all those passages of scripture that speak of the unity of the catholick church ? we have all one end , one hope , one law. [ there is one body , and one spirit , even as we are called in one hope of our calling : one lord , one faith , one baptism ( one baptismal coveanting with god ) eph. 4. 4 , 5 , 6. one god and father of all ; who is above all , through all , and in us all ; therefore must we endeavour to keep the unity of the spirit in the bond of peace ] v. 3. [ for as the body is one and hath many members , and all the members of that one body being many , are one body : so also is christ : for by one spirit are we all baptized into one body — ] 1 cor. 12. 12 , 13. and the spirit and ministry are given to this one body [ for the perfecting of the saints , for the work of the ministry , for the edifying of the body of christ , till we all come in the unity of the faith , and of the knowledge of the son of god , unto a perfect man , unto the measure of the stature of the fulness of christ , that we henceforth be no more children tossed to and fro , and carried about with every wind of doctrine , by the fleight of men , and cunning craftiness , whereby they lye in wait to deceive ; but speaking the truth in love , may grow up in him , in all things , which is the head , even christ ; from whom the whole body fitly joyned together and compacted by that which every joynt supplieth , according to the effectual working in the measure of every part , maketh increase of the body to the edifying of it self in love. ] eph. 4. 12 , 13 14 , 15. note here the unity of the catholick body , and who is the center of the church , and in what way it prospereth to perfection ? and all will tell you of unity in christ , and communion of the several parts in love. [ god hath tempered the body together , having given more abundant honour to that part that locked ; that there should be no schism in the body , but that the members should have the same care one for ●nother : and whether one member suffer , all the members suffer with it , or one member be honoured , all the members rejoyce with it : now ye are the body of christ and members in particular , 1 cor. 12 24 , 25 , 26 , 27. o how much the nature and unity of the church universal , even the body of christ , is forgotten by most men , that withdraw into separated assemblies upon those grounds and terms , as condemn or cost off most of the universal church of christ. and how do they look upon the face of the world , if indeed they know what state it is in , and hath been in , when they can find in their hearts to keep up our divisions ? ( of which more anon ) . 6. moreover our divisions and separations do much destroy the power of godliness : partly as is said , by destroying love and all the operations of love , wherein it principally consisteth : and partly by diverting professors of religion from practical doctrine , conference and meditation , and filling them with fancies and opinions and passions . so that when once in a town there is church against church , and pastor against pastor , almost all ( or too much ) of their time is taken up in wrangling and contending and making their cause good against each other ; and they strive not to overcome each other by meekness , patience and love : it is the raising of an ecclesiastick war through all the quarters of the land ! and few thrive by these wars above any wars . mark whether holiness , love and heavenliness appear as much in their families and lives , where this war is raised , and fire kindled , as it did before . 7. moreover , it keepeth out too often a saving work of grace , and turns off many that were coming on , and crusheth fair hopes too often in the bud . many a minister hath rejoyced in the hopes of a conversion which seemed to be begun , on the younger sort especially of his hearers : and when they have seemed to be somewhat humbled , changed , resolved for a holy life , suddenly some divider or other layeth hold on them , and turneth the stream of their thoughts and z●al , upon opinions and barren controversies , and spoileth our hopes of the work of grace , and formeth them up into contentious hypocrites . and alas how apt are such separated assemblies to ●empt men to this miserable case ? even as ale houses are to make men drunk . sober men may be there ; but there 's the nursery of opinionative religion . 8. but there is no effect so grievous to my thoughts , as the common hardening of the ungodly . who sees not how it makes them think unbelievingly or contemptuously of all religion , when they see so many churches and ways , and hear them so condemn each other , they think they may warrantably condemn them all , and say as bad by them , or speak as contemptuously of them as they do of each other . they think they are as well already , as turning to such a divided people can make them ? and when they think of turning , the tempter asketh them , as the papists use to do , which party will you turn to ? why rather to this , than all the rest ? ] what a readiness did i see to entertain the way of godliness presently after the wars in many places , that had before been under the power that most reproacht it ! till they saw us by the ears among our selves , and see us fall into so many parties , and then they turned their reverence into contempt . let no man fly to god's decrees here , and say , that [ offences must be , and heresies must arise that the approved may be manifested , and that the elect cannot be deceived to perdition ] for sin is sin , and misery for all this : they may on those grounds as well let physicions have leave to give men poison , or any m●n to set our towns on fire , because nothing can be done against god's decrees ? it is as true among the indians and turks , that the elect cannot be deceived to perdition , and that god knoweth who are his , as here : and yet i hope all christians will lament the sin and misery of the world of infidels , and idolaters , and pray and endeavour ( as far as they can ) their recovery by the gospel : we must fetch no such conclusions from any decrees of god , as shall hinder from praying that his name may be hallowed , his kingdom come , and his will be done in the earth as it is in heaven : such as may encourage us to dig pits for the blind , and cast such stumbling blocks in their way , and be servants to the tempter and enemy of souls in hindering them from salvation . and what can we to hinder them more , than to bring the churches and holy worship and ways of god into doubt or contempt among them ? 9. our divisions make us and the cause of god to be our adversaries reproach , and his name is evil spoken of among them through us . they have taken it up as their common argument to draw men to popery , ( and now at last to infidelity ) , that we are a babel of confusion , and have no unity among us , and they point to our several parties , and ask men , how they know that this is in the right more than all the rest ? and why he will cleave rather to one of them than to another ? can a tender conscience , and one that regardeth the interest of christ , forbear to mourn while the name of god is daily reproached , and his servants made the song of drunkards , the scorn of papists and all their adversaries , and the by-word of the prophane , by our divisions ? 10. these divisions and antichurches do hinder the holy order and discipline of families , when the husband is of one church and the wife of another ; or the parents of one , and the children of another ; or the master of one and the servants of another ; or one child and servant of one church and another of another : this hindereth the governours from seeing effectually that their families be soundly instructed , and kept from heresies , or neglect of ordinances : it hindereth them from taking a due account of their children and servants of what they learn : it divideth families , and induceth the children and servants to refuse to joyn in family prayer and other duties with their parents and masters , and to refuse to hear them repeat those sermons , which they refused to hear from the minister himself : and it turneth the holy conference , and charitable communion of families , into perverse contendings about their several ways . 11. and these separated churches do much hinder the labours of the ministers of christ , and the true reformation of the churches . it grieveth the souls of faithful pastors , to see that their children , or those that they hope have somewhat of christ in them , shall be the instruments of satan to hinder their labours ; and it grievously weakeneth the builders hands when they are thus opposed by those for whom they have spent themselves , and in whom they should have comfort after their travels , and from whom they should have help for the promoting of their work with others ; drunkards and swearers in some places , hinder not the ministers work so much as antichurches , that make it their work to draw men to themselves , and to that ●nd do find themselves engaged to speak against the publick church and ministry , and to that end to quarrel with or reproach the doctrine or worship there performed . and how can th●se ministers reform their churches , that are forsaken ( yea and opposed ) by so many of those that should be the materials of their churches , and should be their strength against the prophane , and help them in reforming , and in the exercise of discipline ? it making discipline it self ( on both parts ) also to be of almost no effect , when he that is cast out of one church can presently step into another , and perhaps under pretence of greater holiness , and there reject those that rejected him , and seem more innocent than they . 12. these private separated churches also do give great advantage to the secret enemies of the truth , and corrupters of sound doctrine , to creep in and sow the tares of heresies among poor christians that have no pastor at hand to contradict deceivers . and most of the horrid errours of these times , that have poysoned souls , dishonoured god , divided us and disturb'd our peace , have crept in at these back doors : few have made their entrance at the publick assemblies , in comparison of those that have come in at private meetings . and here it is that papists and other adversaries have opportunity to play their games , and to lay their trains of gun. powder to blow up both church and state , without the odium of being traitors and powder-plotters , yea , by the countenance and favour of the state. it will not secure us , that papists are excepted from liberty among us , as long as a vizir , or another name , and some equivocation shall be to them a patent for liberty and toleration . 13. moreover , our separations tend to the grievous pollution of the ordinances of god , by setting up prophane persons as ministers , and encouraging prophane administrations , and societies , and so dis●o●ouring the christian name , and hardening the ignorant and ungodly by these means . for when those that are most zealous against prophaness are withdrawn , and leave the ignorant careless people to themselves , they will have ministers like themselves ( if such are to●erated ) and they will make up such churches as are uncapable of discipline , and will go on as smoothly in the abuse of sacraments , and the praises of god and all holy ordinances , as if they were the only christians in the land , and theirs the only regular churches , and none but sectaries differed from them . or if they were not allowed the publick holding of undisciplined churches , and prophanation of holy ordinances , yet as long as all may have what private assemblies they please , they will there at least have their ignorant unworthy ministers to fit all their humours , and there they will prophane the name and holy things of god. and o what abundance of provoking sin will be committed in england every week , and this through the separations of pious persons , and the toleration of the state , as for their indulgence ? do we make laws against the prophanation of the holy name of god , by swearing and cursing ? and shall men fearing god let loose , ( yea further ) the rabble of the ungodly through the land , in the prophaning of the same name , and holy ordinances , and the office of the ministery , under a pretence of worship ? the case of nadab and abihu , and the bethshemites and uzza , do tell us , that god is more jealous about his holy things , than in our common affairs . 14. moreover , it is an actual reproaching of all our solemn assemblies , to separate from them ; as if you openly proclaimed them to be such , that an honest man may not lawfully hold communion with . whereas the interest of christ is so great among them , so much of his acceptable worship , and so many of his faithful beloved ones are there , that he will not take such usage well . if we must needs have private separated assemblies , let the servants of christ so close together , that the ungodly and not they may be the separated part , and may be driven into corners : let the holy ordered assemblies of the saints be the publick assemblies , and let not the ungoverned have that honour . 15. it is an unspeakable mischief of these antichurches and divisions , that they are the great impediment to universal communion of all the servants of christ in the land : which is a work of great necessity to the common good , and exceeding desirable to all christians . were we but one , one body by some common bond and communion , our rulers would quickly be resolved in the point of toleration , heresies might be easier extinguished , and prophaneness might through all the land lye under such discouragement as might much abate it ; whilest every where the unanimous servants of the lord did keep out all the obstinate impenitent persons from the publick communion ; and he that is cast out of one church is cast out of all ; and none in any country would entertain him : whereas now they have ordinarily a room in the most publick assemblies , or if one church reject them , when they travail into other parts , they are as acceptable as others : and so communicatory letters are made useless . but the principal thing that i here intend is , that excellent security of the gospel and godliness to our posterity , and the welfare of the nation that might be happily promoted by this unity : for then the church and commonwealth might be so complicate and commensurate as would be the strength and glory of them both : they may hold in life , but never attain that stability and glory that god hath propounded to them , and given them means for , till ( for the generality ) the members of the church and the freemen of the commonwealth are the same : ( i say not [ the subjects ] but [ the freemen ] that is , those that shall be capable of governing or electing governors . ) then will not the interest of church and state be set in opposition against each other , nor rulers keep up sinful jealousies against the gospel and ministers of christ , then will the magistrate support and second the ministry and church , and the ministers and church be the faithfullest obeyers and defenders of the magistrate : and then we shall not need to fear when one parliament hath made us wholsom laws , and own'd the gospel , left a majority of malignant impious choosers should give us another that will undo all , and cast out the chief blessing and glory of the land. were church and common-wealth but duly commensurate ( as aforesaid ) then sober men and faithful to the interest of christ would choose our parliaments , and so a succession of righteous governours might be secured to the land ! a mercy of inestimable value , that would advance britain yet much higher above any nation under heaven ! and what clear reasons could i give for this ; and how easily could i answer all considerable objections , and how easily might it be quickly put in execution , if it were not for this one most lamentable evil , even the unreconciled parties , and the undisciplined churches and antichurches among us ? till then , we hold our precious mercies on such slippery terms , as should awaken all honest men to look after a better security : god can make wolves befriend his lambs , and the serpentine brood that are haters of piety to choose pious governours : but wonders of mercy are fitter for a grateful remembrance , than for secure expectations , when we wilfully cause our peril . 16. and it is an aggravation of the sin of these dividing ways , that they are continued in such a time and place as this ! when men have nothing forced on them that they were wont to complain of ; and nothing wanting but what they have such more than ordinary helps to procure in the publick churches ▪ formerly it was the prelacy , and li●urgy and ceremonies that by the separ●tists was pretended as a justifying cause of their separation : ( and yet then the ancient nonconformists themselves did write against them more than any did ) : but now they can pretend no such things as these : who forceth any thing upon their consciences , which the tenderest conscience of understanding people hath cause to refuse ? and if discipline be wanting , they have much encouragement to endeavour and hope for a supply : if the ministers be bad , they may cast them out : we all desire it : if they be faithful , they will be willing to go as far as they can in the exercise of discipline : and it is the discouragements , divisions , and withdrawings of those that should help them that doth much disable them . and it seems to me a great aggravation that usually this sin is the fruit of so many other sine ! how oft is it brought forth by a proud over-valuing of mens own opinions , parts and piety ? and by uncharitable censoriousness of others , and a vil●f●ing extenuation of all that is good in them ! and how ordinarily doth it bring forth disobedience , murmuring , and disdain of those that were their teachers ? and evil speaking against the things that they understand not ? and too commonly it proceeds from laziness ! when they will not be at the trouble and cost of doing their parts to reform the churches where they are , they will lazily separate , to save them a labour : it is a harder work and requireth much more self-denyal to joyn in the admonishing of the several ungodly persons in the churches , and follow it in god's way till they are reclaimed or cast out , than to get in private among a few that will put us to no such trouble . i see not but these persons while they cry up discipline , would destroy it . as some on one extream refuse to exercise it , so these on the other extream will be members only of such societies when they shall have little or no use for it , and consequently exclude it , or at least where it shall not cost them much . lay this together , and consider whether in such times as these , when godly magistrates are ready to encourage us , and godly ministers willing to do what they can in reformation , and no burdens are forced on their consciences , and we refuse not their communion that differ from us in tolerable points , that yet in these times men will fly from our assemblies , and set up antichurches as they do ! alas , what pievish children are in the family of god. one part now separate into private churches , because we have not prelacy , liturgy and ceremonies ; and another part separate , even when they are cast out , because they be not pleased in all things , that look to the other extream ! doubtless the separatists in our days of reformation and liberty , are much more unexcusable , than they were in the times of ceremonies and violence . what! cannot all the endeavour● of magistrates and ministers by such a reformation , that many others think too much , yet sweep the churches clean enough for you to enter ? in other ages it was the affliction of the godly to be cast out of the church by evil governours : but now how many do cast out themselves ? the jews persecuted the disciples by casting them out of their synagogues , ioh. 16. 2. and 12. 42. and will you cast out your selves from the true churches of christ ? and that from such principles , and with such concomitant aggravating faults as those forementioned ? 17. and it is an aggravation of this sin that it is continued against so much and long experience . have we not long found by experience how it quencheth charity , and hindereth the gospel , and cherisheth errors , and causeth the rest of the forementioned evils ? and shall we love it , when we have found it evil ? 18. and it is no small aggravation of this sin , to consider what england is , and what all the rest of the world is at this day , and what it hath been from the beginning until now : had it not been the greater sin to have separated from ▪ the jewish church ( much worse than english congregations ) when all the rest of the world were aliens , and much further from god than they ? five parts of the world are idolatrous heathens , and mahometans : a sixth part only make any profession of the christian name : not a quarter ( i think ) of that sixth part are protestants : how ignorant and rude the eastern and southern churches are , is lamentable to relate : few of them have any preaching , but only homilies and liturgies read . what the papists are i need not tell you . not the twentieth part of the world ●●● adm●●●nts : and among these , alas , how few have so much of the life of ●ining th●●●mong them as the meaner sort of our english congregations ? and hath go● called this spot of earth , this narrow island , a corner of the world , to honour with the greatest lustre of the gospel , and true reformation and godliness ? and yet will these men withdraw from the publick churches here , as if no publick church on earth ( but the few of their way ) were worthy of their presence : are they no more thankful for england's singular privileges ? nor no more humbly sensible of their own unworthiness ? and would they separate from all the publick churches almost in the world ? 19. these continued divisions among our selves are a great discouragement to our highest rulers from seeking the healing of the churches abroad . the greatest service they can do to god , is to reconcile the churches , and bring them to agreement , and strengthen them thereby against their adversaries . and all good men desire this of them , that they would improve their interest to this end . but alas , with what heart can they set upon it ; as long as they are unable to reconcile and unite the best of the subjects here at home ; it was the grecians jest upon a great man among them , that he went about to reconcile all the princes and states of greece , and could not reconcile his wife and her maid that lived unquietly at home . and do not we prepare such entertainment for our governours attempts in so good a work ? 20. lastly , i heartily desire that our divisions and antichurches may not prepare renewed wars , and calamities to the commonwealth . certainly the body of the nation is much disaffected to them : and i wish that for their sakes they grow not disaffected to the government , and ready for enterprizes that beseem them not . but i much more fear , left animosities among the several parties should make them busie and bold in their enterprizes against each other , and still seeking opportunities to oppress one another , and to advance themselves . and lest the several parties be to their prince , like the many wives that some of the jews had to their husbands , that were still jealous of his affections , lest he loved this or that wife better than the rest : every one looketh to be most esteemed . and jealousie is apt to break its bounds . but i will not prognosticate , but forewarn : if unity be our strength , and division our destruction , let us pity the calamitous church , and not set fire on the commonwealth . and let all christians ( that are such indeed ) lament our distances , and lay to heart the sin and calamity of our long divisions ; and at last let catholick principles and affections be entertained by us , and let us pray , and study , and seek , and submit and deny our selves for the unity of christians , and the churches peace . for my part i have spoken much of this from certain experience : the evils of divisions and antichurches i have seen abroad : the ease and comfort of unity and peace i enjoy at home ! o what a mercy is it to me , and the poor flock that christ hath committed to my charge ; what a help to my labours and to their souls , that we have not minister against minister , nor church against ch 〈…〉 any separating parties to ensnare men ; but that we serve the lord ●●● , to ●● heart and soul , one mind and mouth . if i can procure the e●●●●t of this mercy no further , i will compassionate the church , and rejoyce in it at home . chap. ii. the second part of my task i shall briefly dispatch , which is , to shew what is incumbent on the pastors of the church , for the prevention of such separations , or their increase . having spoken the most that i think necessary of this , in the end of my catholick key , part 2. i shall refer the reader thither for the rules of the churches peace , and the terms on which they must be put in execution . i shall only here reassume these few particulars , suitable to our case . i. if we would prevent our peoples separations , we must not make the door of the church so narrow as to shut out the faithful , though infirm . if we keep them ou● , we cannot for shame childe them for not coming in . the principal thing that here we must avoid , is large and particular professions of faith , containing controvertible opinions , and points that many true believers are unsatisfied in ; and also the imposing of unnecessary ceremonies . the holy ghost hath decided this difficulty to our hands , and left it us as a standing rule , rom. 14. 1. that we must receive even him that is weak in the faith , but not to doubtful disputations . and that we must [ be like minded one towards another , according to christ jesus , and therefore receive one another as christ also received us , to the glory of god. ] rom. 15. 6 , 7. men must be called to no profession but of points plainly contained in the holy scriptures , and the ancient simplicity must recover us to the ancient charity and unity : and though more knowledge be necessary to the pastors than to all the flock , yet must the scripture sufficiency be maintained , and necessary things distinguished from unnecessary , and those that are necessary to the being of the ministry , from those that are necessary but to the better being ; and nothing should be imposed on pastors themselves as necessary to the communion of churches , but points that indeed are necessary to such communion , and those ( if possible ) in scripture phrase . but because hereticks will subscribe to scripture and to ancient creeds , and simple confessions of faith , therefore many have thought that other kind of confessions must be made which they cannot subscribe to : but by that course the mischief of heresie is not so much avoided , as the mischief of divisions caused ; and all because the right way of obviating heresies is mistaken and overlookt . heresie in the mind is cured only by doctrine , and is not it that we have here to obviate ; but heresie in the mouth must be corrected by discipline ; and it is not a better rule or law than scripture for them to subscribe that is the remedy , but a careful execution of that law against them , 1. by casting them out of our communion after a first and second admonition , when they are proved guilty , and 2. by the magistrates restraining them according to the quality of their offence . he that hath a conscience to subscribe to all the scriptures , and yet contradict them by his heresie , may do so by any form that you can impose on him , that hath any appearance of fitness to be so imposed . we must not make new laws , every time the old ones are misinterpreted or broken . our great danger in england is of popery , above any thing except impiety it self . and the strength and upshot of all the papists arguings , is [ where was your religion and church before luther ? ] which by their exposition is , [ where was your thirty nine articles , or your assemblies confession , or any church that successively from the apostles held them . ] this is their all , ( which indeed is nothing . ) let us own as the rule of our religion but the holy scriptures , and express our belief in scripture phrase , ( without distorting it to look towards any heretical or erroneous sense , ) and then we may easily tell a papist where our religion and church was before luther ; ] yea the simplest women , that understand but what christianity is , may thus be able to defend their religion against the cavils of these learned adversaries : let us not therefore give away so great an advantage , and withal divide the church of god , by departing from the sufficiency of the scripture , when it is the principal point wherein a protestant differeth from a papist , and that wherein we unanimously oppose them . ii. if we would avoid separations , we must keep up holy discipline , and not leave the churches so polluted by the abundance of impenitent impious persons as may frighten tender consciences from us : discipline that is pleaded for must be faithfully practised . we must not step out of the way of god by unj●st rigor to please any men , nor to avoid their offence ; but we must cast out those that should not be in the church , the rather lest those withdraw that should be in : and herein a principal part of our care must be , to set godly people a-work upon their own duty , in a loving , humble admonishing of offenders , that we may convince them how sinful a course it is to expect that men should be cast out , before they have been dealt with on the terms , and by the degrees that christ hath appointed ; and to run away from the church because they will not do their duties . iii. to this end that our churches may be capable of discipline , the duty of confirmation , must be so far restored , and faithfully practised , that none may be admitted into the number of adult members for the communion proper to such , till they have made a credible profession of their faith and repentance , and renewed their baptismal covenant , ( consenting to the state and duty of church members , if they are stated in a particular church ) and so are approved by the pastors of the church . without this discipline cannot be exercised , as i have shewed in a treatise for confirmation . iv. lastly , if we will prevent antichurches and separations , ministers must be studious , that they may be able to confound gainsayers , and then they must be holy , harmless , humble , self-denying , charitable , manifesting tender love to all that they deal with , prudent , and very vigilant and industrious , thinking no cost or pains too great for their so great ends . because we have neglected these four necessary things , separations have afflicted us . chap. iii. difference i. the third part of my task is , to state the controversies that occasion our present divisions in england : there are ( besides intolerable hereticks , as seekers , quakers , &c. ) but three parties that i remember that trouble us much with unjust separations and antichurches . the first is that new prelatical party that unchurch our churches , and nullifie our ministry , and ministerial performances ; and draw into private meetings , supposing that only laymen or schismaticks with whom they must not communicate , ( because they are not ordained by english prelates ) have possession of the publick churches . to these i have spoken in my disputation of church government , and therefore shall say nothing here . the second sort of separatists are those called anabaptists , that deny communion with our churches , supposing us to be unbaptized : to these i shall speak by themselves in the offer of an agreement . the difference is sufficiently made known . the third sort are those that of old were peculiarly named separatists , together with some of those that are now called congregational or independents , who withdraw upon some differences in points of discipline , which differences ▪ it shall now be my work to state : and because i would be brief , i will annex the accommodations to the differences . i. the first point of difference , which i think is no difference , and yet is it that indeed makes almost all the difference , is about the necessary qualification of church members . that this makes almost all our difference ( except what disowned neglects of discipline , and other such faults among us occasion ) is known to us by experience , who hear the members of the private churches alledge this as the principal point of difference , for our accusation and their own justification , that we take those for godly that they take not for such . that doctrinally here is no difference between the parties , but what is between the persons in the same parties , is in their words apparent . the independents say that the members of the church must be [ visible saints . ] the presbyterians deny it not . the presbyterians say that sincerity or real sanctity is not of necessity to visible church members : the independents say so to , and no wonder ; for else the visible church would not be visible , nor could any man be known to be a member , because we know not their sincerity or real holiness . master norton resp. ad . apollon . p. 7. 11 , 12. thus fully openeth their mind ; that [ all and only those competentes that are ecclesiastically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believers , and walk orderly are the next matter of a visible church and to be admitted . ] by ecclesiastically believers he tells us that he meaneth [ such as are faithful in the judgment of the church , or such as towards whom whether they are positively faithful or not , we are bound to carry our selves in common church duties as if they were faithful . ] to this he takes these four things necessary . [ 1. a confession of the fundamentals , and other points of religion , which are of necessity to avoid a scandalous life . 2. such a declaration of the experimental work of faith which contains the substance of conversion , though it may be counterfeit . 3. a conversation not scandalous . 4. a testified subjection to the gospel of christ , and his government . ] there is nothing in all this but what the presbyterians consent to , with these explications , which we doubt not but will be allowed . 1. that this excludeth not the infants of believers from being infant members of the church without these qualifications in their persons . 2. that if infant members grow up and claim a place among the adult , it will then be meet that all this be done by them . 3. but yet that it 's one thing to admit them into the number of the adult members of the church universal , ( as the eunuch , acts 8. and others were by baptism , ) and another thing to admit them into a particular church also and that the consent to christianity is it that is necessary to the first , and the consent to the duty of a particular member in that church , is necessary only to the second , ( which supposeth also the first ) 4. that there is great difference between a baptized person that needs but confirmation or repentance , and a converted ●nfidel , that 's to be baptized : it is meet to have some testimony of the life of the former , because he is in covenant already : but the life of the latter is not to be supposed to be upright , but ungodly , and therefore we may not require of him a testimony of his upright life , but a confession and lamentation of his ungodly life , with a consent and resolution for new obedience : upon this much the apostles baptized their converts , without delay to try their lives . 5. and there 's difference to be put between what is necessary ad esse , & ad bene esse : necessitate medii & praecepti . and the profession of christianity , that is , of present faith and repentance , and this by any tolerable intimation or signification , is all that is necessary to the being of such adult members : and that the testimony of his good life is only necessary ( when it may be sought ) to the performance of our duty , and the purity of the church . if we admit a man of another countrey without testimony or tryal , upon his meer profession , or if we do so through haste , or negligence , or multitude of persons that we have to deal with in populous places , this doth not nullifie his membership : nor yet if we admit him upon a dark and less express confession . and , 6. it is a mans profession that is his title ▪ condition to visible membership ; and his life is but a confirmation of that ; and where there is not opportunity of enquiring after mens lives , it is sufficient even in point of duty , that we receive his profession , if no man will bring witness of a life so vicious as may invalidate that profession . 7. and i think we may take it for granted that mr. norton's second demand of [ a declaration of the experimental work of faith , or substance of conversion ] is satisfied in the profession of faith and repentance , or in our renewing our baptismal covenant : for doubtless all the substance of conversion is contained in these : he that professeth that he believeth in god the father , son , and holy ghost , renouncing the flesh , the world , and the devil , or that he believeth and repenteth , and is willing to live a holy life , doth profess conversion . the sum of all is this , which we are agreed in : [ a credible profession of christianity , that is , of faith and repentance , or of holiness , ] is that which is the title-condition to our membership in the church universal , and its priviledges : and [ a credible profession of consent to be a member of this particular church ] added to the former is the condition of our right to admittance into such a church . and a careful pastor will and should consider how mens lives do answer their profession : but if nothing be brought from the life to invalidate it , the profession it self must be accepted : and therefore if no such omissions or commissions are proved against the person that desireth our communion as are of sufficient weight to prove that the persons profession is incredible , it is to be received , because every man is supposed to be better acquainted with his own heart , than the church is or can be : and every man is to be supposed credible till he can be proved incredible by evidences that in foro ecclesiae are satisfactory : especially when men have to do with a heart-searching god , and their everlasting life or death lyeth at the stake , and when the holy life that they engage themselves to live , is so contrary to flesh and blood , and seldom are there times so good , in which it is not reproached at least by the ungodly , we have reason fide humand to believe mens profession in such a case . and as god will have mens salvation or damnation lye more upon their own choice , than upon any other mans , so is it his wise and gracious order , that their church mercies or judgments , their standing in the church or being out of it , shall lye more upon their own chusing or refusing than on the churches or any others : and therefore if men dissemble in their profession , the church is blameless , and it is themselves that bear the blame and suffering : and so if they keep out themselves , or force the church by their impenitency to cast them out . but if the church should keep out men that would come in , that do not wilfully refuse gods terms , these persons would lay the blame on the church , and say , lord , i would fain have entred , but could not be received . let any man read mr. norton , and such others , and he will allow me to conclude , that de lege in this point we are agreed , even in two words , that [ a credible profession ] is the condition or qualification requisite in the adult . yea and we are agreed also what are the qualifications that must make a profession credible : viz. that it be ( or seem to us to be ) tolerably understanding , deliberate , free or voluntary , serious , and not invalidate by contradictory words or practice , sufficiently proved . and for the matter of it , we are agreed , that it must be a profession of all the essentials of christianity , and that it must be a consent to present and not only to a distant future holiness . even as a promise to become a husband or wife to another a month hence , is not marriage , but a promise of marriage . we are agreed also that extremes in the execution of this rule , must be cautelously avoided . as on one side , that we do not take that to be a profession that is none , and that we take not that for credible that is incredible ; and that we take not that for understood that is not tolerably understood , or that for deliberate , voluntary or serious that is not so , or appeareth not so : and that we be not careless when it may be done , in inquiring how men have kept their baptismal covenant , and what their lives are , before we confirm them , or approve them for the communion of the adult : and that we refuse not to hear what just exceptions can be brought against them : lest we frustrate church order and ordinances , and nullifie discipline , and pollute the church . and on the other side we are ( in the doctrine ) agreed , that hypocrites will be in the visible church , and that we must not refuse those that have the least knowledge of the essentials , though they are not able in the congregation to express it , nor privately in any but broken and unhandsom words ; and that withal make the most imperfect credible profession of faith and repentance , and resolution for obedience : and that we must not break the bruised reed , nor reject the least of the lambs of christ , but receive them that are weak in the faith , and not of our own heads reject any persons profession as incredible , without sufficient reasons for such a judgment of it . indeed there is abundance of difference in these points , but 1. it is in the iudgment of particular persons and cases , and not in the law or rule of our proceedings . and , 2. it is a difference between persons , and not between parties : some of the congregational way are more rigid than many of the presbyterians , in iudging who are credible professors , and who not : some will hear the reports of a change , when most presbyterians , will be satisfied with the profession of holiness , though it have grown up with the person from his infancy , and he knew of no change : some look for such evidence from a holy life , as may it self directly suffice to ingenerate in the church a persuasion that the person hath saving grace , and so they make the life to be testimonium primarium , vel primario aequale : when most presbyterians take the profession for the primary testimony , or condition of right ; and so receive it directly as credible , by such a humane faith , as one man credits another by in all civil transactions in the world : and they look at the life but as a secondary testimony , which may confirm or invalidate the former : though after church entrance , the life is directly looked after in the discipline of the church . but this difference is between men of the same parties ; independents differ from independents , and presbyterians from presbyterians ; and perhaps a hundred men of the same congregational way , may most of them gradually differ from each other in the strictness or laxness of their executions , as one is more or less charitable than another , or more or less tender , compassionate , strict , or rigid , censorious , or remiss , &c. which may occasion difference . i conclude therefore that about the great disturbing point , viz. the matter of the church or qualification necessary to members , presbyterians and independents , differ not doctrinally ( though practically persons of each party differ among themselves ; ) and therefore that here is no need of a reconciliation . chap. iv. difference ii. the second point supposed to be a difference , is about the necessity of a church covenant . here is no difference at all between the learned of each party , that i am able to discover . we are agreed , 1. that our consent to the covenant of grace is it that makes us christians , and so members of the universal church ; and the profession of that consent ( which regularly is to be done in baptism , parents professing their consent for their infants benefit ; and the adult professing their own consent , doth instate them in their visible membership , 1. the baptized person being offered to god , and so solemnizing his own covenant act ; and god by his minister accepting him into his church . 2. and we are agreed that a signified consent is necessary to membership in a particular church : that is , a consent to the relation of a member ; which includeth a consent to the necessary duties of that relation , and an acceptance of the benefits . 3. and we are agreed that any tolerable signification of this consent is all that is absolutely necessary . and that an express church covenant is not necessary to the being of a church or member : but that one that by actual submission and communion hath signified his consent , may be truly a member . 4. and yet we are agreed , ( because ignorantis non est consensus , and for many other weighty reasons , expressed in my book of confirmation ) that where we can require and procure it , without a greater accidental detriment to the church , it is needful ad bene esse to the churches reformation , and to the persons firmer engagement , to the satisfaction of others , and the due execution of discipline , &c. that the consent be as open and express as may be : as nothing is more necessary , excellent , honourable , reasonable , than a holy life , and nothing that less feareth the light than the cause of god , so he would have his cause to be openly owned , and managed above board , and would be confessed before men , and have all men know what they do , that take him for their master . it is an honour to god and the gospel , and an excellent advantage to the ordering of the church , and the saving of the people , to have all brought to as serious and solemn an engagement to the living god , as conveniently can be procured . i doubt not but the presbyterians would joyn with their brethren , to petition the soveraign rulers that all our people may be brought to this . let no man think so uncharitably of them , as if they desired that christ should be but darkly and implicitely owned by the churches , and as if they would not have church members know what they do ; doubtless they cannot but be sensible how much it would further their ministry with the people , if magistracy would but assist them herein against the stubborness of ignorant and wilful men ; that men might be compelled to submit to instruction and approbation , and make a credible profession of christianity , owning their baptismal covenant , and by this engage themselves to submit to the officers , discipline and ordinances of christ , in the churches where they desire communion . the thing that the presbyterians have stood upon is no more , but to vindicate the truth of our churches against separatists , that have denyed them to be true churches , because they had not an explicite covenant . they deny not that such a covenant may conduce much to the well-being of the church ; especially if we have the magistrates help to take off the peoples prejudice . note here also , that by [ a covenant ] we mean nothing but [ exprest consent ] and that [ exprest consent ] is indeed [ a covenant ] . and that by [ an ▪ implicite covenant ] we mean but [ a consent that is less express ] and not [ that is not exprest at all ] : for consent cannot be known to the church without some expression . i conclude therefore , that ( whatever some particular persons may be guilty of ) there is no real difference between the presbyterians and independents in the point of a church covenant : and therefore here is no work for a reconciler . god forbid that any faithful ministers of christ should fight against that much which is profitable to the well being of the church , meerly because without it the church may have a being . then must we plead for hunger and want and calamitous diseases that leave us but the being of men . nature and the scripture presidents in the old testament , and the doctrine of the apostles , and ancient practice of the churches , do satisfie us of the usefulness of holy covenants , prudently , seasonably and seriously made . of this i have said more in my treatise of confirmation . chap. v. difference iii. of the extent of a particular church . the third point wherein they seem to differ , is about the extent of a particular political church , viz. whether it be a single congregation , or divers congregations ? whether the ecclesia prima or a particular church of the first generation , as distinct from a combination of churches , should be no more than can meet in one place , and hold personal communion in the worship of god ? here is an appearance of some difference , but really none that will find a reconciler work . some presbyterians distinguish indeed between a worshipping church , and a governed church : and they would have a single congregation to be one worshipping church , but many conjoyned in their pastors to be the first or lowest governing church . but that is but in cases of necessity , when there are not elders enough in the single worshipping church . so that really both parties are agreed , 1. that a particular church may consist of one single congregation if it be but furnished with more than one elder for the work of government . ( though for my own part i am quite out of doubt that where one man only is the pastor or governour of a church , that man only may govern that church , and do the work of a pastor to that church ▪ ) 2. and they are agreed , that a church that doth not or cannot ordinarily meet in one place , may yet be a true particular church . in times of persecution when the church dare not publickly appear , or hath no capacious rooms to meet in , but are forced to meet dispersedly in houses , it may not only be lawful but most convenient , for some that meet in one house and some in another , and some in a third , a fourth , a fifth , to be all united in the same pastors , that shall visit them severally as they see cause and have opportunity , and rule them all . and in a well ordered church there is none denyeth , but that in less publick meetings the church may be distributed into several houses : and that the aged , sick or lame , or any that by distance cannot frequently come to the same most publick meeting , may yet have chappels of ease , or be allowed to meet in houses rather than not at all : this all agree in . and i think few presbyterians , if any , will deny , that it is most convenient , regular , and suitable to the ends of a particular church , ( which is personal communion in worship , and holy order ) that where it can be procured , the whole church ( except the sick or lame , or necessarilyhindered ) may frequently , if not most usually meet in one assembly . so that either here is no work for a reconciler , or a very easie work . for the presbyterians say , that a particular church may consist of one congregation ( and i believe they will say that ordinarily it is most fit ) : and the independents say , it must consist but of one congregation , or as many as may meet together for personal communion in worship , if they have liberty ; but that this is not essential to the church . either then here is no difference , or if there be , it is thus reconciled in a word . the presbyterians [ may be ] shall yield to the independents [ must be ] : the licet to the oportet . secure them but of more than one elder in a church , and i dare warrant you that all the sober moderate presbyterians shall readily and heartily yield to this . they have no conceit , that there must needs go many congregations to make a particular political church . if any presbyterians refuse to condescend so far for reconciliation , another easie remedy is at hand . let each have liberty to hold that church which in the extent is suited to their judgment . let them that needs must have a church of many congregations , hold it , if the people do consent ( as few will ) so they will faithfully do the pastoral work . if they will joyn three or four parishes together as the lowest governed church , let them have their liberty ( exercising just discipline in them ) . but let others also have their liberty that think it meeter , if not necessary , that the church be but of one congregation . the distance and quality of people may very much alter the case in this point . in places where four parishes at great distance would afford but enough for one particular church ( if any such parishes be ) it may be the more tolerable to have ordinary meetings in the several parishes for worship , and discipline administred ( and sometime the lord's supper ) in a fuller meeting of all the church : but i hope we are in no necessity that this should be an ordinary case . but liberty in these cases may well be granted . chap. vi. difference iv. the fourth point of difference is , whether a particular church hath power in it self to ordain and impose hands on their chosen pastors ? this difference is easily reconciled . for , 1. the presbyterians hold that regularly it is fittest that the pastors of divers churches conjunct do ordain , because of the interest and relation which they suppose each minister hath to the church catholick , yet withal they deny not but he hath a true ordination , that is ordained by more than one pastor of the same church . 2. though they deny ( and justly ) that imposition of hands in ordination belongeth to the people , yet they judge not an irregularity in that ceremony of force to nullifie the calling of the pastor . 3. if a man that is duely elected and qualified , be in possession of the ministry , without a regular just ordination ( as if it were but by ruling elders , or by one such with the people ) , though such an ordination is not to be it self approved of , yet being upon a doctrinal mistake , we may well hold communion with such churches , leaving the guilt of their errour on themselves , when we cannot remedy it . 4. the congregational brethren hold that in case they have no officers in that church , the counsel and help of other pastors may , and ordinarily ought to be made use of : and that ordinarily they are not to be held true pastors , that be not ordained by true pastors , and that in a constituted church the act of ordination belongeth to the presbyters : and that the multitude confer not the power of the keys , but christ immediately . and that the counsel of neighbour pastors is requisite , not only to a weak church , because of their insufficiency to judge , but also for the safety of a well furnished church , by the amplitude of advice , and in all churches , for the communion of churches . and i think , they grant it lawful , though not necessary , that these neighbor pastors lay on hands as well as counsel . this much being doctrinally agreed on , our practical agreement is easie ; thus , 1. let the doctrinal point of the necessity of more pastors to ordain be let alone , and left to each mans liberty ( it being no article of our creed , nor a credendum of absolute necessity ; ) and seeing the congregational party hold that more ( from neighbour churches ) may join in ordaining , and the presbyterians hold that , they must ( in point of duty , ) in all reason the may be should yield to the must : and therefore let the congregational de facto on their own principles admit of neighbour presbyters herein : if they will not yield in a thing by themselves confessed lawful for the reconciliation , and communion of the churches , the guilt of unpeaceableness will be theirs . especially while they have the election of their offices , and no detriment is like to arise by it to their churches . 2. but if any of them have not so much love to peace and communion of churches as to yield to this , the presbyterians can in consistency with their principles , hold communion with them for all this , as churches , though deficient , having first disowned their disorder . and therefore their pastors may join with us in our assemblies , and we may as brethren hold a loving correspondency , though we own not their defects . other differences ( doctrinally not the least ) there are among us . 1. whether a man may not be ordained a minister , sine titulo , without relation to a particular church , but to the world and the church universal ? and so , 2. whether such may not be ordained without popular election ? and , 3. whether therefore a man be not sometime in time , a minister of christ , before he be the pastor of this particular church . 4. and so whether the peoples election be not only to make him their pastor , and not a minister of christ in general . 5. and whether such an unfixed general minister , may not preach , baptize ; and also pro tempore administer the lords supper , yea and govern a particular church that pro tempore calleth him thereto ; the peoples call or consent being necessary for the exercise , but not alway to the being of the office or intrinsick power : ( as a physicion licensed to practise in general must have mens personal consent before he be their physicion ) but , 1. these i cannot call properly differences between the parties , because i think the congregational are not themselves agreed about them . 2. if they were , yet they are such whose practice our reconciliation is not much concerned in . let every man in these opinions be left to his liberty , and it need not hinder our agreement or communion . for my own opinion about most of them , i have expressed it , disput. of church government 1. and 2. and about some more of this nature . chap. vii . difference v. the fifth point of difference is , about the first subject of the power of the keys ? or more plainly and limitedly , of the right of church government , and in particular of censures . and here the difference seemeth greater than in any of the rest : and with some it is so . some have made the congregation by a major vote the governours of the church . against this as intolerable we have much to say . 1. there is no power but of god : but the power of church governing is not given to the people by god ; therefore it is none . the minor is good till a power be proved , and the peoples commission produced ; which never yet hath been attempted with any considerable appearance of truth . obj. the keys were given to the church in peter , mat. 16. ] ans. * 1. the most learned and moderate of these brethren say , that there is no such thing as a lawful representative church , therefore peter was none . 2. it lyeth on them to prove that peter represented the major vote of a congregation , in receiving the keys . till they have proved it , we take them to have said nothing . it sufficeth us for a disproof . 1. that no such thing is spoken . 2. that the keys of the kingdom , are in scripture phrase significant of stewardly government , which is in scripture assigned to the pastors over the people . 3. that peter was not a private member himself , much less a congregation ; but a pastor , and a single pastor , bishop or apostle . 4. that the same power is elsewhere given to all the apostles , ( iohn 20. 21. ) but not to private members , or to congregations of such . 5. that iohn 20 , 21 , 22. the power is described to be a power of remitting and retaining sins , annext to their ministerial mission , and therefore such as belongeth not to private men. obj. 1. cor. 5 , 4 , 13. the church is commanded to deliver the incestuous person to satan , and to put away the wicked person from among them . ] ans. 1. that was but executively , paul having himself most solemnly past the sentence , v. 3 , 4. [ for i verily as absent in body , but present in spirit , have judged already as though i were present concerning him that hath so done this deed , ( paul you see doth judge : and that ) in the name of our lord jesus christ , when ye are gathered together , and my spirit , ( what then doth he decree to do ? ) with the power of our lord jesus christ , to deliver such an one to satan , &c. ] which with the excommunication , it is most probable contained a corporal miraculous penalty ( as elimas was struck blind , and ananias and saphira dead , &c. ) so that [ to deliver ] is the act that paul himself resolved to perform , at their meeting : the text [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is not [ i have judged concerning him , ] but [ i have judged him ] even [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ] [ to deliver such a one . ] but if any will rather take [ delivering ] here to be the churches act than pauls , yet it is plain that it is after his judgment or sentence , or [ condemnation ] as the syriack hath it ; and therefore that it is but , 1. the solemn declaration . 2. and execution of the sentence already past . 2. but if paul had left the work to them he wrote to , there would have been no proof that the censure had been committed to the people : here are two works to be done : the sentence , and the execution , ( that is , avoiding communion , &c. ) and accordingly two parts of the church to do it , the pastors to censure , and the people to execute it , by actual avoiding or putting away . now if paul write to an organized , governed society to [ deliver to satan and put away ] no man can hence prove that he committeth the same parts of the work equally to all the parts of the society : no more than he can prove , if the prince write to this burrough [ to cast out a turbulent member ] that he intendeth to equal the people with the magistrates in the work , or to commit the same part of the work to one as to another : but rather it plainly importeth ( and no more ) that every man in his place obey the command . obj. matth. 18. tell the church ] authoriz●th the people . ans. 1. it is incumbent on the affirmers to prove that it is the whole body of the people that is there meant . and some think this argument disproveth it , [ that church which must be heard , must be told ( if he hear not the church . ) but the whole congregation is not the church that is to be heard ; therefore it is not the church that is to be told . ] the major seems plain , because else the equivocation in the word [ church ] would make the matter not intelligible . the minor they prove , because the whole congregation cannot speak ▪ and be heard , without confusion : nor are the representers of the people in speaking : if they be , then here 's a word for a ministerial representative church . 2. but yet for my part i shall yield that it is this whole congregation that is here meant that must be told . but my answer then is the same as the last to the last objected text : it is the same church that hath officers and people , the same body that hath eyes , and ears , and hands : but it doth not follow that the ears , and eyes , and hands , are the same members : or if the man have a command to hear , see , and work , that he is therefore commanded to do all these by the same parts . the church may first hear by her officers , and lastly hear by the congregated people , and execute by them , and yet not censure or admonish , or absolve by them . all the church must hear at last , and each part do its proper work in casting out . arg. 2. if god have made the pastors the stewards , overseers , and rulers of the churches , commanding them to rule well , and the people to obey them as their rulers , then is it not the people that god hath made the rulers . but the antecedent is express , 1 cor. 4. 12. heb. 13. 7 , 17 , 24. acts 20. 28. 1 thes. 5. 12 , 13. 1 tim. 5. 17. and 3. 1 , 5. 1 pet. 5. 1 , 2 , 3 , 5. it is intolerable abuse of scripture to suppose that it is so self-contradictory as to make the same persons the rulers and the ruled , and to command them to obey others as their rulers whom it would have to rule them , and be obeyed , and to command them to rule well whom it would have to be subject . arg. 3. ( to be briefer in the rest . ) this doctrine of popular rule destroyeth the very essence of a political church : for as in a civil political body the pars imperans , and pars subdita are essential to it , so are the ruling and ruled part in a political church : so that the being is gone , and the body dissolved into a community , or ungoverned company , if the governing part be taken down : as here it is : for the people are made governours , whom god never made so , and so indeed are none . and the officers being a few to the people , are supposed to be subject . arg. 4. and this course introduceth ( having destroyed that of gods institution ) a new species of a church . arg. 5. and it setteth the people on a work that they are uncapable of . their parts allow them not to judge some cases , but secondarily as obedient to their guides , ( as some heresies against the original text , &c. ) their callings and necessities allow them not time for all that work that to a faithful government is required , it being such as taketh up with ministers , a great part of their time . arg. 6. and it setteth up an hundred and one , to be governours of ●n●…ty nine , without any scripture command or president , if not to the oppres●… or dividing of the church . where did men go to voting in scripture for acts of government ? and where find we that the lesser part are to be ruled by the greater ? what if the lesser part be the wiser , or in the right , and say as god saith ( in judging of a heretick or such like ) and the greater part be more ignorant and partial , and contradict god , and cast out an orthodox man as an heretick ? by what word of god are the smaller number bound to take them for their rulers that can but get the casting voice ? but yet though some do thus differ from us in the essentials of church policy , we are here in no danger , i think , of a continued distance from the congregational party , but may quickly be reconciled , if indeed there be any real difference among us . for , 1. the brethren that we have to do with do expresly reject and write against this doctrine as brownism ( it is their own word ) * which say they [ doth in effect put the chief ( if not the whole ) of the rule and government into the hands of the people , and drowns the elders votes , which are but few , in the major vote of theirs . ] and they [ give unto the elders or presbytery , a binding power of rule and authority proper and peculiar to them . † ] 2. it is usually confessed by the most learned of them that the elders are the rulers of the church , ( for the express scripture cannot be denied ) and that ( say they ) two or three , or more select persons should be put into an office , and be trusted with an intire interest of power for a multitude , to which that multitude ought , by a command from christ , to be subject , and obedient , as ●o an ordinance to guide ▪ them in their consent , and in whose sentence the ultimate formal ministerial act , of binding or loosing should consist : this power must needs be esteemed and acknowledged in these few to have the proper notion and character of authority , in comparison of that power ( which must yet concur with theirs ) that is in a whole body or multitude of men , which have a greater and nearer interest in those affairs , over which these few are set as rulers . {inverted †} ] and as long as they confess that the pastors are the rulers and the people must obey , i think ▪ in sense we are agreed . 3. and though many of them say that the power of the keys are in the church or people , yet they usually tell us that it is but priviledge and liberty which they mean by power and by keys , and that as distinct from authority : so that it is but a misuse of terms , and a false exposition of a text , that they are guilty of , rather than an error in the thing it self . 4. and * they confess also that this power of the pastors [ they have immediately from christ ( in respect of a mediation of delegation or dependance on each other ) and are the first subjects of the power allotted them . ] they say that [ the office of rectors is received immediately from christ , and to be exercised in the name of christ ] and that [ it is the designation of the person that is from the church , but the application of the office from christ. ] mr. noxton addeth , p. 75. [ distingu●ndum accurate inter officium ipsum , & conjunctionem personae cum officio : officium est à christo conjunctio talis personae cum tali officio est ab ecclesia : christus confert authoritatem illi personae quam eligit ad hec munus , & quasi praesentat christo ecclesia , ] that this is the very truth , supposing ordination also to have its place ) i have manifested disput , of ordinat . the truth * is , the people have not the least degree of governing power : ( but each man of self-government , and parents , and masters of family-government ) it is christ that appointeth ministers as his ambassadors , stewards and officers , and commandeth them to speak in his name and stead , and the people to hear and obey him in them . so that the gainsaying of this truth , would be of unspeakable injury to the church : ( besides what is forementioned ) 1 ▪ it would rob christ of his government , which is exercised by his stewards and ministers . 2. it will engage the godly people in rebellion . 3. yea , and in usurpation of his government . 4. and it will deprive the church of the very life of all that edification and consolation which they should have by the ministry . this is our joy in baptism , that as we deliver up our selves or children to christ , so christ there by his authorized ▪ minister actually receiveth us or them . this is our joy in the lord's supper , that christ by his authorized minister , saith to us , [ take ye , eat ye , this is my body , &c. ] and actually delivereth himself to us . this is our joy in ministerial preaching of the gospel , that by a special officer christ proclaimeth to us the offer of free pardon and eternal life . this is our comfort in ministerial absolution ( which should be as solemn as excommunication ) that christ by his messenger doth pronounce us pardoned by name , and receive us into mercy and church communion , supposing that our repentance be true as we profess it . and so this is the terrour of excommunication , that christ by his officer doth pronounce men bound , and bind them over to answer it at his bar , and cast them by his sentence out of his house . if you make all these to be but humane administrations , they are made vain . and therefore blame not the presbyterians if they have been jealous of christ's interest , and his peoples comfort , and the life and honour of all the ordinances performed by the minister . but yet the peoples liberties are secured , and the congregational brethren may have their desires . for who will deny that the ministerial government being not coercive by external force , the people therefore must consent , or else we cannot govern them . we can lay an obligation on them from god ( e. g. to avoid such a heretick ) : but we cannot force them to obey it : and therefore there can be no executive excommunication , that is , avoiding of the offenders , without the peoples consent ! but this is their sin , when they answer not the command of god , and not their power to govern. we grant also that they are not to be blindly led , and take all carelesly upon their pastor's words ; but must have ( ordinarily ) cognisance of the case before a person be cast out and they obliged to avoid him : so that they have a iudicium discretionis , as the pastors have the iudicium directionis . but yet ( as i have shewed in pref. to the reform ▪ past. ) the sinful dissent of the people will not alway disable or excuse the pastors from their part . if a man be proved an heretick , and the major vote of the people do absolve him , in some cases , it may be the pastor's duty , openly to pronounce him a heretick , and ( if impenitent ) unfit for the communion of the church , and to bind him over to god's judgment , and charge him to depart , and the church to avoid him . if the church will not do their duty ( by consenting ) that will not alway excuse me from mine ( which is this now described ) . yea , and in the execution i will do my part , and leave them in the guilt of omitting theirs : that is , i will avoid familiarity with him , and will not personally give him the sacrament , and if he intrude and take it , i will openly disclaim him ; otherwise , 1. i must not preach and apply god's word , unless the major vote consent . for all this is but the preaching of god's word about avoiding hereticks ( or other offenders ) and applying it to this case ( supposing the matter of fact past doubt . ) 2. and then a major vote might warrant me and the minor part to break the express commands of god , ( and so make a god of a sinning people ) : for god saith [ a man that is an heretick reject : with such a one eat not : keep not company with him , that he may be ashamed : from such turn away , &c. ] and may i disobey all these express commands , if the majority be but against them ? may i give him personally the sacrament , or absolve him , or be familiar with him , & c ? indeed , 1. i would not forsake the church , nor make a division in it from every such miscarriage ; but when i have done my own duty , leave the guilt on them , if they refused to do theirs . 2. and i would not so much as pass the sentence , or do what i have before said , in case it might by breeding a division do more hurt than good in the church , ( for no duty is at all times a duty ) , but would be contented soberly to have entered my dissent , to free my self from the peoples sin. 3. at upon these grounds we will grant a use of voting in the church ( though would have as little need of it as i could ) though we will acknowledge 〈◊〉 governing votes , yet for peace and concord we will acknowledge that things indifferent a minor part should submit to the major part : for in ord to unity , a majority should have force , though among subjects in ord of regiment , ten thousand have no more authority ( i mean , ius regend than one . and both in receiving , rejecting and absolving members , as the governi●… power is only in the pastors , when the people are to obey , and who are bou●… by office to attend on the work , so it is plain that the obligation to obedien● bindeth the people to submit to the direction and judgment of their pasto●… if they know them not to go against the word of god. and if the people 〈◊〉 intrust the officers or any delegates of their own in conjunction with them , judge of those that are to be taken in or cast out , or if their own incapaci disable them from a sufficient discussion of the case , or their business allo them not so much leisure as the work requireth , they are bound to acquies in the judgment of their rulers . i prove it ad hominem ( the nature of g●vernment and obedience proving it undeniably ad rem ) . if a minor part ( 99. ) is bound ( by your own opinion ) to submit to the major part ( as 10●… that yet have no governing power , when they dissent themselves ( and captivate their consciences to a vulgar vote ) , much more should the people a case not understood ( where conscience therefore hath nothing against t●… sentence ) submit to the judgment of the stewards of christ whom he hath co●manded them as their rulers to obey : but the former is their own : therefo●… i conclude this ( on which i have been larger in reasoning , because of t●● weight of it ) that here is no room for any other reconciliation , than to 〈◊〉 our agreements , and to leave each other to the liberty of practising accordi●● to the small differences of our judgments . we are agreed that the pastors a the rulers , and the people the ruled that must obey : and that the peop must be governed as rational free agents , and have a freedom from arbitra●● government , and from all commands or sentences that are contrary to 〈◊〉 word of god , but not a freedom from obedience , nor from the blessing of p storal conduct . and we are agreed that , in order to unity , the major vo in lawful things must be submitted to : and that a minister ( having enter●… his dissent ) may forbear such reproofs or censures of a heretick or impious ma as would break the peace of the church , and do more harm than good , becau of the peoples sinful adhering to him ; so be it , they own not the sin it se●● nor do thus ordinarily to the excluding of discipline : for then i would lea●… that people . what farther need then of a reconciliation in order to our co●…munion ? if any will not take in , or cast out a member without the peop●● major vote , let them take their liberty : and if any people had rather tr●… their pastors and delegates with this care , and will more acquiesce in th●● judgments ; till they see cause to suspect them , let them also have their lib●●ty ; we can do nothing against the peoples wills , but by proposal ! and if the pastors and people consent in these modal or circumstantial things , it little concerneth associated churches . let this therefore be unmentioned and we are agreed . chap. viii . difference vi. the sixth difference is , whether a pastor of one church , may do the work of a pastor in other churches when he hath their consent and call ? some have made a stir about this , and dream'd that a pastor may preach out of his own church , but only as a private man , and therefore may not baptize , administer the lord's supper , or exercise discipline in any other church . but the learned and sober part of the dissenters , are become consenters in the most of this , so that here is little work for a reconcilement . for they confess that ministers may as ministers preach and administer the sacraments to other churches . indeed they say , that this is only charitativè , not authoritativè . herein they mistake : for though such have not a stated authority over another church , yet have they a temporary authority , as they are called . for he that hath the call and power of office , and a call pro tempore to exercise that office , hath authority to exercise it , and doth exercise an authority ( for the office essentially is an authority . ) but every true minister of christ that pro tempore is called to the ministerial work in another church , hath an office ( which is authority ) and a call to exercise it . therefore , but saith mr. norton , p. 83. [ hence it would follow either that there are occasional and partial ministers pro tempore , or that the same man is the fixed minister of many churches at once , or that he is not the minister of that church where yet he hath ministerial authority . ] ans. none of all these will follow : but only this , that he that is either a stated minister in the church universal , or also a fixed pastor of a particular church , may also be the temporary pastor of another particular church . as a fixed physicion of one hospital , or schoolmaster of one school , may upon a call both charitativè & authoritativè , be for a day or a week the physicion of another hospital , or the schoolmaster of another school . it is a contradiction to say , [ he may exercise his office , and not authoritatively . ] obj. but saith mr. n. the minister of this church , is not the minister of another church by the constitution of the holy ghost , by whom every minister is tyed to one certain flock . ] ans. 1. a great errour . there should yet be general ministers in the church that should be itinerant , and no more fixed ( where the churches state so requireth it ) than paul , barnabas , apollo , titus , timothy , and abundance more then were . your own argument is , pag. 80 , 81. [ ex analogia potestatis ministrorum erga alias ecclesias cum potestatè ministeriali erga omnes gentes , sive omnem creaturam : si ministri ordinarii virtute instituti habent potestatem ministerialem , non ecclesiasticam modo debito , erga omnem creaturam , habent aliquam potestatem ministerialem ecclesiasticam modo debito erga omnem ecclesiam . at , &c. ] what need we more ? is not potestas ministerialis authority ? then i know not what authority is ! authority is either rational ex virtute & aestimatione donorum ; or it is imperial or official , which in all subordinate officers is ius agendi actus ejus officii . ministerial power is ius ministrandi : ministerial authority is ius ministrandi : therefore he that hath ministerial power , hath ministerial authority . 2. no minister is so tyed by the holy ghost to one certain flock ( any more than one schoolmaster or physicion ) as not to exercise his office by authority pro tempore in another flock when he hath a call. charity and authority go together . charity obligeth him to exercise his office , that is , his authority . the rest of the objections there an ordinary reader may answer without help . but yet here is nothing to hinder our communion . for , 1. they grant us in substance what we desire , that is , the temporary exercise of the ministerial office , to the world , or to other churches according to their capacities . 2. if yet there be any difference in principles , let them that think ministers have no power out of their congregation , practice accordingly , and stay at home : let them give us our liberty in this , and take theirs , and the matter need not hinder our communion . chap. ix . difference vii . the seventh difference is , about the power of a particular church to exercise all government and church ordinances within it self , without subordination to synods or any other as extrinsick ecclesiastical superiour governours . this is pleaded for by the independents in ordinary cases ( whence mr. cotton owns the name of independency , keys , p. 29. 53. ) saith he , [ a church of a particular congregation , consisting of elders and brethren , and walking in the truth and peace of the gospel , as it is the first subject of all church power , needful to be exercised within it self ; so it is independent upon any other ( church or synod ) for the exercising of the same ] . some of the episcopal and presbyterians deny them this , and affirm , that synods are a superiour power , and that particular congregations without the lower sort of synods called classes may not excommunicate , and that in an ordinary regimental order , congregations are under the government of synods ( and consequently say the episcopal , of the heads of those synods ) . but the more moderate both episcopal and presbyterians hold that synods oblige directly but gratia unitatis & communionis ecclesiarum , and not directly by a superiour governing power . so bishop usher profest his judgment to me : and that a particular bishop or church was not subject to a synod as their superiour governour , but bound in lawful things to consent for unity and communion . and mr. cotton granteth , for ought i see , as much , if not more than this comes to ; and mr. t. goodwin and mr. nye , i think as much in their preface to his book , saith mr. cotton , p. 53. [ a fourth corollary touching the independency of churches is , that a church fallen into any offence ( whether it be the whole church , or a strong party in it ) is not independent in the exercise of church power , but is subject both to the admonition of any other church , and to the determination and iudicial sentence of a synod , for direction into a way of truth and peace ] [ for ( saith he ) ecclesia litigans non ligat , that is , if christ hath not given to a particular church a promise to bind and loose in heaven , what they bind and loose on earth , unless they agree together , and agree in his name , then such a church is not independent in their proceedings , as do fail in either : for all the independency that can be claimed is founded upon that promise , what ye bind on earth shall be bound in heaven , &c. ] the fifth corollary affirmeth , that [ though the church of a particular congregation consisting of elders and brethren , and walking with a right foot in the truth and peace of the gospel , be the first subject of all church power needful to be exercised within it self , and consequently be independent from any other church or synod in the use of it ; yet it is a safe and wholesom and holy ordinance of christ , for such particular churches to joyn together in holy covenant or communion , and consolation ( consociation or consultation it should be ) amongst themselves , to administer all their church affairs ( which are of weighty and difficult and common concernment ) not without common consultation and consent of other churches about them . now church affairs of weighty and difficult and common concernment , we account to be , the election and ordination of elders , excommunication of an elder , or any person of publick note , and employment ; the translation of an elder from one church to another , or the like . in which case we conceive it safe and wholesom , and an holy ordinance , to proceed with common consultation and consent . ] and so he proceedeth distinctly to prove this , 1. safe . 2. wholsom . 3. an ordinance , adding this caution , which we accept . [ to see that this consociation of churches be not perverted , either to the oppression or diminution of the just liberty and authority of each particular church within it self : who being well supplied with a faithful and expert presbytery of their own , do walk in their integrity , according to the truth and peace of the gospel . let synods have their just authority in all churches , how pure soever ▪ in determining such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as are requisite for the edification of all christ's churches according to god. but in the election and ordination of officers , and censure of offenders , let it suffice the churches consociate to assist one another , with their counsel and right han●… of fellowship , when they see a particular church to use their liberty an●… power aright . but let them not put forth the power of their community●… either to take such church acts out of their hands , or to hinder them in the●… lawful course , unless they see them ( through ignorance or weakness ) to abu●… their liberty or authority in the gospel — they may indeed prevent the abu●… of their liberties , and direct in the lawful use of them , but not take the●… away , though themselves should be willing ] so also before , pag. 47. he sai●… [ 4th propos. in case a particular church be disturbed with errour or scanda●… and the same maintained by a faction amongst them : now a synod 〈◊〉 churches , or of their messengers , is the first subject of that power and a●thority whereby errour is judicially convinced and condemned , the trut●… searched out and determined , and the way of truth and peace declared , an●… imposed upon the churches ] which he proceeds to prove . and dr. goodwin and mr. nye in their preface approving of this , sayin●… that these synods have [ a due measure of power committed to them , suite and proportioned to those , and are furnished , not only with ability to giv●… counsel and advice , but further , upon such occasions with a ministerial pow●… and authority , to determine , declare and enjoyn such things as may tend to th●… reducing such congregations to right order and peace . ] and whereas they put it in as a caution , that yet synods may not exco●municate , i answer , that as long as they grant that they may renounce communion with such a church , and doctrinally apply to them their portion , an●… doctrinally enjoyn the people to avoid the impenitent offenders ( by applyin●… the scriptures to them that enjoyn it ) we have no mind to disagree wit●… them about the rest . i conclude therefore , that we are dogmatically agreed in this great poin●… as far as is necessary to our loving communion . let us in our consociation●… either keep our principles to our selves , of the degree of a synods power , 〈◊〉 else let all have liberty to write them down in the register book of the syno●… and so to proceed in concordant practice . perhaps some may be found th●… think synods are the proper superiour governours of the pastors of particul●… churches , yea , and their ordinary governours : others may think that the●… are not necessary , nor any ordinance of god ; but yet a lawful thing that ma● for peace be used . and others ( that i think are in the truth ) may think th●… synods are not the direct governours of the particular pastors , but are god●… ordinance for the communion of churches , and so indirectly bind in lawf●… agreements , both as our own consents oblige us , and as god's general co●mand of doing all things in unity and peace and concord , doth animate the●… agreements . let us impose none of our principles here on others ; but agr●… to hold communion in synods , for mutual edification , and corroboration , a●… such like ends of communion as mr. cotton mentioneth ; and to be accou●… table to the brethren in cases of offence , so far as to tender them due satisfactio● and hear their brotherly admonitions ; in a word , let us but maintain th● necessary communion of churches which the ends and nature of the church require , and we shall press no more . obj. but , being free , why should we desire to be bound , in associations ? answ. you are not free from brotherly charity , & the communion of saints , and the concordant doing the works of god , of common concernment . nor do we desire you to bind your selves to any thing but what is antecedently your duty , and you 're already bound to by god. object . but perhaps if we associate with you , you will be rigid for your own ways and be the major part , and then if we displease you , our communion shall be rejected to our disgrace . ] ans. 1. the churches can pass as disgraceful a sentence on you , if you come not near them , as if you joyned with them . yea , and they will no doubt take it to be their duty , if they have proof of the heresies or scandals of any neighbour minister , ( aggravated by the shunning of their brethrens communion ) , to disown them , and warn their people of the danger . if you joyn with us , you are more like to escape such censures or injurious reflections , than by keeping from us : for familiarity kindleth love : and your presence may awe many , and your words satisfie those that could not be so well satisfied , if they had not heard you speaking for your selves . 2. moreover , you have opportunity to prevent such abuse as you fear , in your terms of entring the association . 3. surely brethren that so earnestly desire your communion for the churches peace , will not be hasty to renounce communion with you . 4. by their accepting you , they are engaged not to reject you , for any opinion or practice which they knew you guilty of when they accepted you : for if it were not of weight to hinder your reception , it may not be of weight to cause your rejection . obj. but under the name of a communion of churches , you seem to set up a provincial church , with a discipline of taking in and casting out . ans. * is it the name of a church that you fear , or the thing ? not the name , for we use it not , nor do you charge this on us . if the thing tells us what you mean by a church . if such a thing as you use to define it to be , we deny that we set up such a church . but if you will call the officers and delegates of the churches , met for communion , by the name of a church , you may use your liberty : we hold this communion for no higher ends , than your own forecited words allow : and therefore it is but such an assembly as you may allow . take mr. norton's yet larger concessions , pag. 110 , &c. [ ecclesiae particulares mutuam communionem inter se inire possunt , & in eis causae communes omnium ecclesiarum , i. e. talis res quae omnibus ecclesiis particularibus communes sunt , quamvis immediatè unam tantum ecclesiam tangunt , ut sunt pastorum vocationes , membrorum excommunicationes , &c. vel etiam tales res quae immediatè omnes ecclesias ex aequo tangunt communiter ) communi consensu ecclesiarum dijudicentur & discernantur ] — pag. 111. [ solummodò inde colligimus ei potestatem supremam decidendi quaestiones fidei debitam , quod & promptè damus — ] pag. 112. de necessitate synodorum . tametsi , concilia non sint ita absolutè necessaria , ut ecclesia sine illis nunquam bene esse possit ; tamen in tantâ hominum malitia , & temporum perversitate , non tantum insigniter sunt utilia , sed etiam quodammodo necessaria : ita ut ecclesia salutari hoc remedio non possit carere ; sine insigni veritatis , pietatis & concordiae christianae detrimento . nemo , inquit parkerus , quod sciam , ecclesiae alicujus reformatae alumnus ante hugonem grotium , negavit synodos esse necessarias : quibus nos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 libenter profitemur , sequentibus freti rationibus . 1. a natura duce ; cujus dictamine in controversiis difficilioribus & grandioribus à judicio inferiori ad . praecellentius confugimus . hinc jus appellationum in causis gravioribus ab inferiori ad superiorem sententiam . parker : cum in causis & personis ecclesiasticis multae lites oriantur , jus appellationum necessariò concedendum quis neget ? appellationes sunt juris divini , & naturalis , & in omni societate admodum necessariae , propter multorum judicum iniquitatem & ignorantiam . 2. a fine concilii — 3. ab exemplo , &c. 4. a praecellentia concilii , &c. 5. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ecclesiarum ; quam valde tuetur unio sententiarum in synodis ; unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suavissima & diuturna , cum doctrina & mores probantur ad invicem : sin autem singulis ecclesiis particularibus juxta sententias proprias incedere licet , nulla habita vicinarum ratione , quam facilè in partes & dissidia abiturae sunt ? 6. a fructu administrationum : quae si caeteris ecclesiis consentientibus fiant , spes est etiam fore efficaces : sin dissentientibus timendum ne inefficaces sint . e. g. in casu excommunicationis vicinis comprobantibus excommunicatus argutus ab omnibus , dijudicatus ab omnibus , procidens , &c. — pag. 118. quatenus particulares ecclesiae s●se subjicere debent sententiae synodi . r. legitimis synodi decretis ab omnibus ecclesiis h. e. à majori parte ecclesiarum receptis , & à magistratu christiano approbatis , tenentur particulares ecclesiae acquiescere , 1. sub periculo reatus ordinis publici turbati . 2. sub poena non communionis cum aliis ecclesiis . 3. sub poena correctionis per poenas civiles à magistratu . then he comes to the q. what if the synod conclude against the truth , and the church stand for it ? and answereth , 1. that it 's not easily to be supposed in reformed times , and 2. uti in civilibus , est veritas absoluta & iudicialis : & sententia supremi judicis vera est quoad homines , licet non sit vera absolutè : ita in ecclesiasticis veritas est absoluta & synodalis : synodus autem cum sit supremus judex quaestionis , sententi● synodalis licet non sit vera ▪ absolutè , est tamen vera ecclesiasticè : si in foro exteriore . — pag. 119. statuendum est ordinem publicum prae●erendum esse praesenti obedientiae ergo praeceptum affirmativum , non fundamentale . — hîc obtinet illud ( ames . ) gravissima in ▪ commoda fac●unt aliquando ut praeceptum affirmativum desinat obligare , quod aliàs non possit non observari sine peccato . ordini igitur tali● ecclesia in hoc casu sese subjicere & potest & debet : sed tamen sine peccato . ] — is not here enough for our agreement in this point ? i should have feared censures if i had said as much . but i hope you deny not the power of christian kings , nor that a christian soveraign and christian subjects are a christian kingdom , and de nomine may be called a national church . and moses , david , solomon , iosiah , had a governing power over the priests , though not to change the species of their office. and if i and others think that apostles and evangelists have successors to the end of the world in the ordinary parts of their office , and in superiority you may with peace hold your opinion and leave us to ours : of which elsewhere . chap. x. difference viii . the eighth supposed difference is , about private mens preaching : and it hath two parts . 1. whether private men , may preach in the church ? 2. whether the church may send them out as private men unordained , to preach in the parishes of england , or to the heathens or unbelievers ? the presbyterians deny not but private men may preach in some cases . none that fear god do desire any to bury their talent , nor would hinder men from doing the work of god. but they would have bona bene , god's work done in god's order . on these conditions we allow private men to preach . 1. if they do it but ex charitate , and pretend not to the ministerial office. 2. and if they do it occasionally , and not as men separated to that work as their calling ( for then they become ministers indeed while they disclaim it in name . 3. if they do it not needlesly , to a proud ostentation of their parts ; but only when abler men , or ministers are not to be had , or else on some urgent weighty cause . 4. if they make not themselves the judges of their own fitness , but expect the approbation of the judicious , faithful , concordant ministers that know them . 5. if they undertake no more than they can perform , and suppose not themselves fitter than they are , and so run not beyond their knowledge , nor dishonour not the work of god. 6. if they thrust not themselves into any church to preach without a call , nor ordinarily without the pastors consent . 7. if they do it not unseasonably when by offending they are likely to do more hurt than good . 8. if in the manner , season and continuance they submit to the guidance of the pastors of the church ( if it be more than ordinary teaching , and not such as every able . master of a family may there do ) . with these cautions we grant that private men may preach many episcopal divines grant it : and the presbyterians ordinarily permit it in their expectants that are trained up for the ministery . a maid begun the conversion of the iberians by conference ; and interlocutory preaching is truly preaching . edesius and frumentius converted the indians . alexander bishop of ierusalem , and theoctistus of caesaria , maintained origene's teaching while he was a private man : and that in the church before the bishops . and when demetrius of alexandria reprehended them , affirming it to be an unknown case , that a layman should preach in the presence of a bishop , they gainsay him , and produce the examples of neon a bishop that required evelpius to teach , and of celsus that set paulinus to preach at iconium , and of a●●icus that set theodorus to teach at synnadorum . and , saith dr. fulke , demetrius himself doth seem to allow , that when no bishop was present , a layman might preach , euseb. hist. li. 6. c. 20. but that every proud unworthy man , and every seducing heretick , should preach , yea and thrust himself into other mens charges , or that any should preach besides the forementioned rules , this we deny , and take it for a dangerous usurpation . but are we not agreed in this ? hear and judge : mr. cotton so downright denieth ordinary private men to prophesie , interpreting 1 cor. 14. 31. of extraordinarily gifted prophets ( of which see his keys , pag. 20 , 21. ) that mr. goodwin and mr. nye thought meet to signifie some dissent , pref. p. 6. and yet they grant , that this must be performed by private men , [ 1. only occasionally , not in an ordinary course . 2. by men of such abilities as are fit for office. 3. and not assuming this of themselves , but judged such by those that have the power , and so allowed and designed to it . and , 4. so as their doctrine be subjected ( for the judging of it ) in an especial manner , to the teaching elders of that church . ] and i think that this is enough to signifie , that here we shall have no cause of a breach with them . mr. norton speaks to the same purpose , pag. 123 , 124 , 125. and joins with mr. cotton in denying prophesie to private men , and expounding 1 cor. 14. of extraordinarily gifted prophets only : in this therefore doctrinally we agree . 2. but the second seemeth the more dangerous difference : that their churches should presume to send abroad preachers not in office , for the conversion of souls , by setting them apart to that work , and directing or allowing them to be stated ordinary teachers . their excuses are , that pastors are proper to particular churches ; and it is not into churches but parishes that they send them ; not to rule or teach a church , but to convert souls and gather churches . ans. but , 1. it is not your calling parishes [ no churches ] that makes or proves them none . you are not the judges , when they profess themselves churches . if others send men to preach in your churches , it will not excuse them with you , if they face you down that they are no churches , and therefore they may preach in them . 2. but suppose they were all heathens , you have never yet proved that to be a stated preacher for their conversion , is not to be a proper ministerial officer . contrarily , 1. in the days of the apostles and all their helpers , it was part of the office of a minister , ( yea and of the chief ministers ) to be stated preachers for the conversion of unbelievers , and gathering souls to christ : but the office of the ministry is now the same as then . therefore ▪ 2. to go and teach , and disciple the nations is as true a part of the ministers commission as to teach the church ( matth. 28. 19. ) therefore it is not common to private m●n . 3. ordinary baptizing is no work for private men : therefore not preaching . the reason of the consequence is , 1. because they are conjoyned in the minsterial commission , ( matth. 28. 19. ) 2. because if pastors go not abroad the world with these private men to preach to infidels , then when they have converted any , they must be unbaptized till pastors can come to them : which is contrary to all scripture example that baptism should be so long delayed after conversion ordinarily . 4. to be separated to the gospel of god , is a chief part of the description of a minister ( by office ) rom. 1. 1. but these private preachers are by the churches separated to the gospel of god ( by right or by wrong ) therefore they are made ministers by office. indeed the first object of the true ministerial office ( in order of nature ) is the uncalled world ; and the calling of them is as eminent a part of their office as preaching to a church . this is the most eminent evangelizing , to declare the glad-tydings of salvation to the world : and this is the preaching that requireth sending , rom. 10. on this work were the twelve and the seventy sent : on this work specially did the apostles lay out themselves . and not only they , but apollo , luke , mark , timothy , titus , silas , and abundance of the chiefest ministers of christ. but yet we have no matter to excuse a division or alienation , from this difference . for , 1. i cannot prove it a difference between the parties : for i know not that the congregational party have owned and espoused the opinion which i here oppose ; though some particular persons do : and therefore i do not charge it on them . 2. if they did , yet infidels are so far from us , that irregular endeavours to convert them , will be no matter of a breach : and were we nearer them , we might leave others to practise according to their judgments , as long as we are not guilty of the error . 3. they do not pretend to sorce themselves into our parish churches ( ordinarily ) against his will that is the allowed teacher there . 4. while they do in name disclaim ordaining them , they actually ordain them . for they set them apart to the office of the ministry , and it is pastors that do it : and this is the substance of ordination : imposition of hands is but the investing ceremony . and if they say that a stated preacher is no officer , that makes him not to be none : and if they say , that they ordain him not when they approve and appoint him by an instrument to that office , that makes it not to be no ordaining ; no more than if they should appoint men to a pastoral charge , in one of their own churches , and say , it is no office , or ordination . 5. and when the peoples consent is afterward added , the man is more fully separated to the work. 6. but however , as long as they allow us our liberty of ordination , and thrust none upon our communion as pastors that are no pastors , we have no pretence to make this a stop to our communion . let us close together , and pass this by , and god will further inform us , and dispel our darkness when we walk together in holy love and peace . chap. xi . difference ix . the ninth seeming difference is , about our parishes in england , whether they are true churches of christ , or not . but here is little or no difference that is stood to whatever any particular persons may think , it is not a difference between the parties . for , 1. it is not desired of them to grant that a parish as a parish ( that is , the people , yea the christians inhabiting such a space of ground ) is a church . it 's possible they may be of many churches , or of none ( but the universal . ) 2. nor is it desired that they take every member of the parish , no nor every hearer , for a member of the church . men of several churches , or of no church may live in the parish , and hear together . 3. nor are they desired to take any parish for a true political church that hath not a true pastor , with a competent number of professed christians joined together for personal communion in gods worship . but that our ordinary parishes in england that have true ministers are true churches is so familiarly granted by the congregational party , that to recite their words seems needless : and therefore they utterly disclaim separating from us as no true churches . 1. that our want of a church covenant nullifieth not these churches , i told you before they grant , because our consent is our covenant : and our ordinary practice tolerably signifieth that consent . saith mr , norton , p. 21. [ siuna externa fidei professione , veritatis & sanctitatis praxi , eodem baptismate uniantur , & eundem publicum cultum uno in loco frequentent , iisdem inspectoribus ecclesiae subsint , &c. ] see the place , where he acknowledgeth this a church without an explicit covenant . 2. and that the impiety of our parishes , or other incapacity of the members is not such as to nullifie our churches they confess . because a good church may have some bad members : and where the greater number are bad , the pastor and the better ( smaller ) part may denominate the church , and it may be true , though polluted . what doctrinal and practical corruptions were in the churches of corinth , galatia , and divers of the asian churches , rev. 2. and 3. is so plain , and hath been so often mentioned that it 's needless to recite the texts . saith mr. norton , 28 , 29. immo tantum abest , ut ob defectum foederis expliciti ( salva vel ungulae religione in rebus iesu christi ) ullas congregationes ex ecclesiarum albo expungamus ; ut caetus multò graviora passos , essentialibus dei gratia adhuc in tuto positis tanquam non ecclesias judicare , salvâ conscientiâ nullos posse , sanctè testemur . distinguendum inter ecclesiam puram , impuram , impurissimam , & nullam ▪ — fundamentalia sive essentialia sunt materia & forma ecclesiae particularis . materia sunt homines profitentes doctrinam salutaris fidei : forma est mutuus consensus politicus ad incedendum in illa fide , vel verbis , vel factis , modo aliquo visibiliter significatus : adeo ut non sufficit subitanea aliqua conjunctio , & sanctae communionis exercitium , ad ecclesiam constituendam , nisi constantia illa accedat , saltem quoad intentionem , quae statum adfert corporis & membrorum in spirituali quadam politia : qualem consensum nos foedus vocare jam toties diximus . ] as this proveth our parishes true churches , so that greater corruptions than the vices of some , even fundamental errors in the church it self , doth not presently destroy the church is his opinion , and parker's cited by him : ibid. saith he , [ neque tamen ecclesiam errores fundamentales statim destruunt , donec eis addatur contumacia in foro exteriori . ecclesia in fundamento aberrans tamdiu manet ecclesia quamdiu non est pertinax . ] certainly here is as large a judgment of charity as we can reasonably expect , and so large as without some distinction , will be liable to controversie . we easily confess that most of our churches need much reformation , and that all in our parishes are not church members : but yet i may well suppose that we are agreed that those of them that have true pastors are true churches , and that this is the case of our parishes ordinarily , or very many at least ( yea some such dissenters think that they may be true churches without pastors ) so that here between the parties there is no disagreement , whatever particular persons hold . many are more afraid lest a great many parishes should be made no true churches ( in a political sense ) by setting over them such as are no true ministers , than be proved none before they are made none . but i see no danger of this , while we have liberty of election and ordination . chap. xii . difference x. the tenth controversie , is about , 1. taking members out of other churches , 2. and separating from the parish churches , by gathering out of them a select number to be a distinct church . and here there is a practical difference to our woe : but in order to reconcilement , i should hope that i might suppose our agreement in all the other points of difference to be sufficient , and that being satisfied in those the brethren that have been for withdrawing from our churches , will be satisfied to join with us for their reformation , and not do as they have some of them done . for we have therefore come as near them as we can in the rest , that they might have no just occasion to depart from us : and if that yet they will depart , when the offence is removed , then it would be as if they should say , we are against concord and unity as such : and our judgment for division as such , that is , for dividing without cause . when we have answered all that our brethren alledge for their withdrawing , we may expect that they should return to an orderly communion . this controversie is de fine , and seeing we grant them much in the rest for this , therefore we cannot grant them this : if in war we grant all that is desired for peace , it is supposed that we will not grant the continuance of the war ; nor in reason must that be one of the demands . i speak all this but of unjust separations : for there is a separation which we are all agreed to be lawful ( as far as i know ) as , 1. we all agree that where christians live in the midst of infidels , they must come out from among them ( by faith and repentance ) and be separated ( by the baptismal engagement first , and the communion of saints after ) and not touch the unclean thing . the church must be separated from the world , or it is no church . 2. we are agreed that when a true church visibly ceaseth to be a true church , by loss of its essentials statedly , it is our duty to judge it to be no true church ( that is but to judge it as it is ) and forsake it accordingly . 3. when we cannot hold local communion with a true church without committing some sin , which they would force upon us , and which we may escape by leaving them , we ought to withdraw from the local communion of that church ( for we must not wilfully sin , nor do evil that good may come by it : ) yet so as that still we must hold internal , and also external distant communion , by owning them as a true church , and corresponding with them as a neighbour church . 4. if a true church in the corruption of the materials become uncapable of its ends , and we have with sufficient patience tryed the means of its reformation without success , it is ordinarily ( unless some greater matter hinder accidentally ) our duty to forsake it : yea and to esteem it no more a true church , if it be the principal ends that it 's become uncapable of . as if the body were fallen into an opinion against communion and publick worship , and yet should think they might hold their relations : this were a contradiction . if they would in publick , worship god with a worship false in the essentials , and which is no church-worship , but impiety or deceit . and though i will not now determine how far discipline is necessary to a church , more than to say that the power is essential to the pastors office , yet i may boldly conclude that in point of duty . if a church be so corrupted by heresie or impiety that discipline cannot be exercised in it , because the greater part do own the heresie or sin , or the sinners in their sin , and this be not in one or a few acts , but they are against the course of discipline in the main , and vote for wickedness , or against piety , or the publick censures of the church , or refuse to execute them ; and if after sufficient patience i cannot reform them , i shall take it to be my duty to take with me the better part of the church , and forsake the rest , as to local communion , and perhaps first to cast them out from us ( as to their relation ) though we are the lesser part : unless in some cases , where publick good requireth a delay , and suspendeth my duty for the time . 5. if a pastor be despised by the church , and refused , or if they desire his stay , and yet wilfully disobey him , and his labours are unprofitable among them , that are like to be profitable elsewhere , we doubt not but he may remove , as being rejected and forsaken first by them . 6. if a pastor and some choice members with him have a call to a far more eminent service of god , conducing much more to the publick good , we doubt not but they may remove , though the rest dissent . god is the master of his ministers and people more than men are . 7. if the necessities of a mans family ( ministers or people ) require him to remove his habitation , i doubt not but he may remove , though the church dissent : unless in some cases where by accident his removal may more dishonour god , or hinder publick good , than his estate or the preservation of his family can countervail : the church hath not power to tye men to ruine their families , nor to continue with them during life , nor during their pleasure : nor is it implied in the consent of membership , which is to be no more , but that [ i will hold communion with this church as a member , while i here cohabit , or i have no call from god to remove . ] it is so in civil corporations ▪ cohabitation is an antecedent part of our aptitude for church communion ; and many just causes may deprive us of that aptitude , and make the persons to be materia indisposita & incapax , and so destroy his relation of it self . 8. if persons that have a weak pastor , or a corrupt society , can to the great advantage of their souls remove , they may do it whether the church will consent or not , in case their removal do not accidentally do more hurt against the honour of god , and the publick good , than their profit can countervail : and still supposing , that the churches consent be first orderly sought . 9. the same i say of them that have pastors that will not exercise any competent discipline , though with sufficient patience importuned thereunto . in one word , in no case is a man bound to stay with any church to the certain prejudice or danger of his soul , or the souls of his family , unless in the foresaid case , ( if such a case there be ) when the publick good and the cause of god will receive more detriment by our removal than our benefit will countervail . 10. lastly , if we be unjustly cast out of any church , and persecuted by them , and have no just redress at home , no doubt but we may joyn with another church . as if a pastor that is for rebaptizing would take none but who will be rebaptized , or having taken some in , will cast them out : or if a pastor be set over us , of an uncharitable spirit , that will take in none for godly but those of his opinion , or some few of a higher form , and denieth communion to all the rest , in this case it is he that doth the wrong , and they are necessitated to join with another church , that will receive them ; and another church may justly receive them , if first they cannot prevail for their reception at home . all this we grant for a removal from a church without the guilt of schism or sinful separation . but on the other side we must needs desire , 1. that men will not rashly and self-conceitedly judge any of these cases to be where they are not : and therefore that they will take the advice of the next unanimous , peaceable , faithful pastors . and for this , saith mr. norton , p. 167. [ but when this or that congregation is to be taken for no church , let the judgment be in the hands of a council , or in an ordinate state of the churches . ] 2. we desire that whole churches may not be taken for no churches without proof , nor before they are heard speak for themselves : and that those that have possession of the publick maintenance and temples , ( i know no fitter name for them ) will not gather a part of the people into a new church , as if there were none before , till it be proved upon equal hearing : nor that they would not dissolve the old church , instead of reforming it , nor withdraw from them , instead of casting out the unfit in an orderly way of discipline ; unless where discipline and reformation cannot be had : if we propose the exercise of discipline to a parish , and the most will rather disown ( or refuse to own ) their relations as members , than live under discipline , and so separate themselves from us , ( or profess that they never took themselves for members ) then the blame will lye on them , and they are the separatists : but if they own their relations , and offer to live as christians under discipline , in holy communion , surely they must be cast out upon proved accusations , man by man , in christs way , matth. 18. or not at all . i confess by drawing out a few from the rest , we may scape a great deal of labour , trouble , and ill will of those that should be cast out : but the selfish , easie way is not like to be the way of god. 3. we desire that pastors that preach the faith , may not be the lowest in charity , nor uncharitably censure all those as ungodly and unfit for church communion , that want but distinct conceptions , and fit expressions , through the lowness or neglect of their education ; or that are not able , to be the mouth of a family in prayer , while they are willing to perform the duty , if they could , and to learn that they may perform it : and that the weak in faith may be received , and the little ones suffered to come to christ , even all that are willing to give up themselves to him , and of those that so come to him none may in any wise be rejected , or cast out till they turn from christ and the holy covenant : that the lambs may be carried in our arms , and the bruised reed may not be broken ; and that the tenderness of christ to the least of his members may be remembred , and the price of souls , and our own former weakness ; and also how much more grievous it should be to us , to keep or cast out one of our weak brethren that christ would have received , than to let in many intruding hypocrites , who shall be made serviceable to the church , and their masks shall be our just excuse , though not their own ▪ and specially remember that it is christ that is the lord of the family , and we are but servants , and therefore we must take all our directions from him , and shut out none but those that we are sure he would have shut out : and remember that in doubtful cases , we are allowed to incline to the more charitable side . force not men unjustly by refusing them , to seek acceptance in other churches . though i intended at first more brevity than will consist with long citati●ons , i shall recite a few words of judicious mr. noyes of new-england : temple measured , p. 63 , 64. saith he , no wheat must be pulled up with the tares , the tares must rather be tolerated — that rule which requireth more than is necessary in the weakest believer , must needs exclude the called of god : and that rule which necessarily or absolutely requireth unnecessary experiences , savoriness of speech , suitableness of spirit to our tempers , persuasion of sound conversion , &c. such a rule i say requires much more than is necessary or competible to the weakest believer . to require a persuasion in our hearts of the conversion of all that are admitted , is too much ; unless we can meet with a rule , that will admit all saints , and also afford such a persuasion . it will contradict the rule of our admission , to make our apprehensions part of the rule . our fancies are a leaden rule ; and if we are severe , and have no certain rule to regulate us , we shall exclude the weak more often than we shall receive them . 4. the lowest degree of absolute probability that a person is converted should be satisfactory . the weakest christians are to be received , rom. 14. 1. and the weakest can hold forth no more than the least degree of an absolute probability ; the strongest can hold forth no more than the highest degree of probability . again , either the highest , or the lowest , or some middle degree of probability is requisite : the highest is not : and what rule is there for some middle degree ? if it be not in our power to require a years experience for more degrees of probability , why a months experience ? ] i have elsewhere proved that the true condition ( which mr. n. here calls the rule ) is nothing but [ a credible profession ] and that it being to be received upon a humane belief , that hath a fallible object , [ it is to be taken for a credible profession , which cannot be proved false or incredible . ] this is the scripture-way , and this is the ancient way of the churches : and if you will needs on either hand forsake these terms , i presume to prognosticate , you shall but wrong your brethren , and your souls , and the church and christ , and bewilder your selves , and make work for repentance . with confidence after long consideration and disputing the point i speak it . but i return to mr. noyes . page 64. [ the practise of the apostles , acts 2 , &c. must confine our prudence : they were better directed and instructed than we are : and they expected no testimony , nor a days experience : they could not in so short a time make any inquisitions , or hear any perswasive relations . the youngest converts must be instantly imbraced : therefore some days of experience or testimonies are not necessary . some are ignorant and of an arid constitution and expression : therefore an explicit savour of language is not equally requisite in all — the apostolical rule was large : it suffered many corrupt members to creep in — none , as far as we read , were put by : yet converts were many , young , ignorant , rude ; and conversions were sudden and passionate — if ample relations of the work of grace be necessary , then either for satisfaction or for edification . not for satisfaction , as hath been proved : not for edification — for , 1. would it not be as profitable for all members to come about again at certain seasons ? 2. such relations do uncover the nakedness of brethren and fathers . 3. they slander such as are not gifted ; such as cannot express themselves in good language . 4. pride is set on the stage in the house of god. 5. hypocrites are provoked to paint and act themselves . 6. such relations are known to afflict the afflicted , who came to us , and with us in love , and we here hide our faces from them . 7. the eloquent , and such as have athletick constitutions carry away undeserved respect from countrey christians . materiam superabat opus . hence issue comparisons : nay we foster , ( instead of preventing ) suspicious partiality . 8. young men exalt themselves over the faith of their ancients . 9. some are sent to their graves frustrate of their hopes , we being in a way to admit no more in many years , than were admitted by the apostles in one day — 10. to grieve such as ought to be comforted , to defame such as deserve honour , to judge one another for infirmities , is unjust . rom. 14. the apostle thought it just to think well of all , phil. 1. 17 , &c. — the apostles were diligent and faithful in directing and exhorting , and rebuking : and why are they then so silent in point of admission ? yea when the churches were corrupted , and pestered with corrupt members , such as made their bellies their gods , phil. 3. jude 4. 1 cor. 15. and 13. surely admission hath never been deemed in the churches so momentous as with us : and yet we commit it to the dissident and multiformons fancies of members , without a rule — the apostles were never acquainted with those questions , [ how , when , where , and whereby , and by whom conversion was wrought ? ] the church is a tender mother , cant. 7. and speedily embraceth her infant by admission into her arms , and layeth it to her breasts of consolations . experience telleth us that a man will not easily make protestations before god , and subject himself to discipline , unless it be resolved with him . if it be resolved , he shall be saved — happy is he that is resolved to slee from the wrath to come , to the ark , to z●ar , to the cities of refuge : and open we the gate readily ( without many expostulations ) to rescue him from the avenger of blood : yea the way is to be made easie to encourage him to come . we must not have such a rule of admission , as may in an ordinary way disinherit saints of their right and priviledges in the kingdom of god. ] so far mr. noyes . 3. we crave , and expect our brethrens consent , that we may not have the gospel hindered through the land , by unnecessary sinful private antichurches : that every town or city where are men professing godliness , may not be as a pitcht field ; and holy exercises turned into contendings ; nor christian assemblies turned into schools of war , or scolding places . let us not be many masters , lest we receive the greater condemnation . the wisdom from above is first pure , then peaceable , gentle , easie to be intreated , &c. where envying and strife is there is confusion and every evil work . this wisdom descendeth not from above , but is earthly , sensual , devilish . ] iam. 3. let us agree then to do what lyeth in our power , that the churches may be reduced to the primitive patterns , that met all in one place , and there were of one heart and soul. where find you in all the scriptures , that there were two distinct churches , ( especially distinguished or divided by differences ) in one city ; and that when for the number they might have joyned in one ? where find you that the worst church had any good men that separated from it into a distinct church in that place ? is scripture our common rule ? i beseech you then be able well to resolve these questions , before you venture in your practice to contradict the word . if we drive you from our churches causelessly , the shame be on us ! but if you causelessly depart into antichurches , the blame shall lye on you . do not stagger and confound our poor people , by shewing them in each town , minister against minister , and church against church ; and entice not young novices into an opinionative religiousness , and draw not the nation from the power of godliness , and practice of charity , into doting about questions . 4. for order sake , let parishes be the ordinary bounds of churches ; not so as if all in the parish , are therefore of the church , but so as that ordinarily we take none out of others parishes . let us not do it without just cause , nor do it when it will tend more to publick hurt , than any persons good can compensate . if you could prove parishes no churches , yet they that preach to them for their conversion , caeteris paribus , are fittest to be their guides , when they are converted . tell us if you can , wherever you found one instance in scripture or the primitive times , of one soul that forsook the church that was congregated in the city of his habitation , and was a member of any other church , in a place where he dwelt not ; except the hereticks that iude saith did [ separate themselves , being sensual , having not the spirit ] whose manner it was to forsake the assemblies , heb. 10. 25. cohabitation is requisite to the ends of churches , even the exercise of communion , and the offices of members one towards another . how can we watch over men that live out of our reach ? how know we what their conversation is ? but especially when a parish hath a faithful minister , that undertaketh to prove the members that you receive to be part of his pastoral charge or church , it will no more warrant any man irregularly to receive them , because he affirms that it is no church , or they no members , than such an affirmation concerning your own churches or members will warrant others to receive your members . 5. and that justice may be exercised , and order observed , let no member remove till he have sought the consent of the church where he is , or heard them give their reasons against it : and let none be received from another church or parish , but either upon communicatory letters or certificates , or else after a just discussion of the cause with the church or teachers from whom they do withdraw . 6. and as it is agreeable to our several principles , and the great thing that is now desired , that we may all correspond in brotherly associations , and have synods at fit seasons for the communion of the churches that are link'd together ; let us there be responsible ( not as to our governours , but as to associated brethren , and churches ) , for our actions that are of publick offence , or of which we shall be there accused ; and in particular for this , of taking members out of other churches , that the cause may have an equal hearing . 7. or if any of you shall refuse to meet in constant synods , yet do this much at least : let your churches and ours be so far consociate as to own each other for true churches , ( though we take the liberty to disown any notable distemper that we may see each other guilty of ) , and let communicatory letters be necessary for any that be received from one church to another , unless in special cases : and deny not to appear at least on such an extraordinary occasion at a synod , to satisfie the churches when you are accused . 8. and let us agree on such rules for the peaceable management of our remaining differences , as are necessary to the security of the common truths , and the common cause of christianity and piety which we own , that we hinder not god's work , and harden not the ungodly , and weaken not each others hands , and prove not at last the unwise destroyers of the church , and betrayers of the gospel and our liberties to the enemies , by our obstinate divisions and contentions . if the worst be supposed of a resolved distance ( which we dare not be so uncharitable as to suppose ) we may yet expect an agreement to such terms as are here after offered to the anabaptists . if yet it be insisted on by any , that [ by holding communion with us in synods , and being there responsible for offences , you shall be proceeded against to a non-communion ] : i further answer , 1. will you choose a non-communion to escape it ? yea , to escape a possibility of it ? and shall it be by your own act and guilt , lest it should be by other mens ? 2. again , i tell you , they can declare their avoiding your communion whether you associate or not : and will have the more occasion , when you wilfully divide and refuse to be responsible , than when you live among them as brethren in charitable correspondencies and communion , and walk in order . and there will be far more probability that things will be carried on against you in their synods , in your absence , than in your presence , when you speak for your selves . 3. they will allow you in any of the ten fore-allowed cases to take members out of other parishes and churches , and also out of all those parishes that have no tolerable pastors , or where the people have any warrantable cause to depart ; yea , in case the person will but remove his habitation , they will not contend ( though he do it causelesly . ) ( and surely the publick order and peace of the churches , is of greater moment than the riches and worldly accommodations of a particular man : and therefore in most cases reason it self will tell us that it is fitter such incur some incommodity by removing their habitations , than that the church incurr dammage by their breaking order , and crossing all the scripture presidents , where men were ever members of the church that was in the places where they lived , or next to them , and there none but hereticks had antichurches , or separated assemblies ) . moreover , if you do disorderly receive any members out of other churches , the brethren associated may by evidence of reason satisfie and reduce you ; if they do not so , they will understand on what account you do it ; and so if it be but on some tolerable mistake or infirmity , they will be satisfied in the disowning your sin , without disowning your communion . but if it be on an intolerable ground , and such as signifieth you to be uncapable of their communion ( as if you ●hould cherish heresie or ungodliness , and cast out men for sound belief and piety ) , they can but in the extremity declare you uncapable of their communion , and warn your people to take heed of you ; and so they can do , whether you associate or not . so that i may conclude , 1. that difference in practice will necessitate a toleration of postors taking members in certain cases , out of other parishes . 2. but differences in any principles between the several parties will occasion none , if we could exactly practise our own principles . 1. that difference in practice will is evident : 1. because it is impossible that all men of the same parties should have the same degrees of prudence , moderation , charity , zeal , &c. which will make some to exclude abundance of persons that others of the same party will admit . 2. because if the pastor should be moderate , he cannot promise that his congregation will be so : and if they too rigorously refuse any members , he is not able alone to retain them . 3. and if abundance of tolerable christians be refused , there is no reason that for the rigour of others , they should wholly be deprived of the communion of the church , and the ordinances of god. i easily foresee , that whoever was first guilty of it , it is the more charitable churches that will be put most upon the receiving of members out of other parishes : for the uncharitable will take perhaps an hundred , and leave out and reject two hundred of their parishioners that should be accepted : and then the next adjoyning church cannot conscionably refuse their entertainment . but let us have these three points at least agreed on , 1. that the neighbour pastors and churches may be consulted with and heard , before such rejections be made , or at least afterward upon the complaint of the rejected . 2. that those that are refused in one parish , joyn with the publick church in the next , and that , without necessity , they do not either draw into private churches , nor yet joyn themselves to publick churches so distant , as are uncapable of holding such communion with them as church-ends require . 3. and that the neighbour pastors do not promiscuously receive all that are rejected by the publick pastor at home ; but only such as upon just tryal are found fit . q. but what shall the people of the parish do that are put upon such straits , as to joyn with another parish far off , because they have a minister at home that refuseth them ( as possibly an anabaptist that requireth them to be rebaptized , or an uncharitable rejecter of all except such as have voluble tongues , &c. ) answ. 1. he that is chosen to be the pastor , is chosen to the pastoral work , and therefore is trusted with the oversight and government of the church : which must not be taken out of the pastors hands , because of the miscarriages of some . 2. but this must be prevented in the choice . patrons must choose none but prudent pious men , that will not intolerably wrong the church : and the approvers must let no others in . but if patrons or people choose such men , and the approvers let them in , there 's no remedy , but shift for your selves , unless you can get them out again . 3. if therefore they be so grosly injurious , procure the magistrates to punish such for maleadministration : for to them it doth belong : ( though it should be a very gross and proved abuse that must warrant them to punish the pastors . ) let the cause be heard , and the commissioners have power to remove them , if after warning they are uncurable . 4. and if the magistrates will not do so , but keep them in , all that the neighbour churches can do , is to hear the case , and if it be gross and intolerable , to disclaim communion with them , and receive such christians as the uncharitable do reject . this is all that can be done . but the best way is to be careful in the choice . for it is an intolerable course that some are harping on , that pastors should not be trusted with church guidance and administrations ( that is , to do the work of pastors ) , any further than magistrates make them rules , because they may possibly be too imprudent , or injurious to the people . surely as long as the patrons or people choose , and the magistrate guards the door , and also may punish or reject maleadministrators as the cause requireth , there needs no more . 2. and that difference in principles between the parties as thus principled cannot be here a cause to break us , i shall further evince , when i have given you the concessions of the independent brethren : which i shall do in mr. norton's words englished : pag. 156 , 157 , &c. cap. 16. [ a believer may lawfully adjoyn himself into the communion of that church , in which he cannot enjoy all god's ordinances : or in which some corruption is tolerated in god's publick worship without due reformation ; or when such are admitted to the participation of sacraments , that give no evident signs or works of repentance and faith , but in many things hold forth the love of the world : and if he joyn himself to such a church , he is not therefore involved in guilt , and defiled with the impurities of others ; nor must he therefore depart , that is , separate from such a church . — schism is an unlawful separation from the communion of the church : it 's always a great sin. ] this he proveth pag. 158 , &c. 1. in case of inculpable want of ordinances : 2. of culpable want by negligence ; 3. of culpable want by refusal of god's ordinances : saith he [ in the iewish church god's ordinances could not be enjoyed : for the priests and elders rejected , not only john , but the doctrine and baptism of john : and yet it was then lawful for men to joyn themselves to them , matth. 21. 25. the scribes rejected john's baptism , mark 11. 27. 31. and yet the scribes sitting in moses chair are to be heard , mat. 23. 2 , 3. the hearing of whom , such as is meant in that place , importeth a conjunction to the iewish church . by comparing a church that tolerateth the rejection of an article of faith , with a church rejecting an ordinance of god. a temporary rejection of an article of faith tolerated in a church is a greater evil , than the rejection of some ordinance . in the church of corinth many denyed and derided the resurrection of the dead ; and this corruption is tolerated in the church , and yet in the reformation of that church , the apostle doth neither presently forbid union with the church , nor command separation from the church . in the churches of galatia the rejection of the doctrine of iustification by faith was tolerated at least : there being such as judged that beside faith , moral and ceremonial works were necessary to salvation : which other doctrine he calls another gospel , gal. 1. 6. but this was a greater evil than not to have granted the enjoyment of some ordinance : and yet they did not therefore cease to be churches . and therefore it was yet lawful to be a member in a galatian , much more in the corinthian church , and consequently they were not bound under the guilt of sin , to present separation , but might with a good conscience in their station yet expect a reformation : and why might not a man in the same hope with a safe conscience adjoyn himself either to the galatian churches , or that at corinth , even in that time of their defection ? especially if an opportunity of communion with other churches were shut up ? 2. we say , that a believer may lawfully adjoyn himself into the communion of that church in which some corruption in god's publick worship , is tolerated without due reformation . the children of israel going a whoring , judg. 8. 27. after the ephod set up by gideon , was a tolerated corruption of worship . the custom of sacrificing in the high places , from the days of solomon , till the times of hezekiah , was a tolerated corruption in publick worship . the same is to be iudged of the translation of the passover , to the following next sabbath , lest they should feast on two days together . which translation appeareth in the paschal observation by christ , different from the iews observation . the wrong ministry of the scribes and pharisees sitting in moses chair , was such a corruption : for the chair of moses , that is , the office of publick teaching moses law , and the books of the prophets in the church was by god's institution ordinarily proper to the priests and levites : yet christ commandeth to hear them , but not to separate from them . to this may be added the observation of circumcision and the ceremonial law after christ's resurrection , and with an opinion of necessity to salvation , gal. 4. 21. 10. & 5. 2. but all these were corruptions in god's publick worship tolerated without due reformation . and who in those times did judge either the churches union to be not-lawful , or non-separation to be unlawful ? to one bears witness the pious practice of so many proselites coming to the church , and of the church receiving them : to the other , the very state of the godly remaining in the church . by comparing the corruption in an article of faith , with corruption in publick worship , &c. ] here he repeateth the argument forecited , adding [ p. 161. it is the duty of every believer to adjoyn himself to some church : by adjoyning our selves to the church , we adjoyn not our selves to the impurities of the church . a believer joyning himself to a church not pure , specially when he cannot enjoy a purer , sinneth not . the sin of the church exempteth not a believer from duty , which may be performed without sin or grievous incommodity . as some corruption of the communicants must not drive away from the supper , a believer prepared worthily to eat . so neither must some corruption in the church drive away the faithful from union with that church . 3. believers may joyn themselves lawfully into the communion of that church , in which such are admitted to partake of the sacraments , that hold forth no evident signs or works of repentance and faith , but shew in many things the love of the world. 1. whatever others do , it is the duty of every member at age , to examine themselves , and so to eat of that bread , and drink of that cup. 2. the sin of one cannot deprive another brother ( that communicateth not in his sin ) of his benefit , much less absolve him from his duty . 3. if trying our selves and coming worthily as much as in us lyeth , we do in our places endeavour by lawful means that the old leaven may be purged out , and we may be a new lump ; the communion is not defiled by other mens coming unworthily , though our comfort be diminished . — the church of corinth was not pure in worship : women spake , that is , taught in the church . it was corrupt in doctrine , many denied the resurrection of the dead . most corrupt in manners ; when besides fornication , sects , and many other vices , some also shewed the love of the world , whence strifes before heathen iudges about corporal things . yet the apostle commands not the prepared to abstain from the supper ; but he correcteth the abuses about the supper , commanding every man to examine himself , and so to eat . ] so he proceeds to other proofs from the church at jerusalem [ where holy things were administred by priests that were stark naught , and very many arrant knaves were present ; and yet christ and his apostles go into the same temple for the publick exercises of religion : they use the same worship with the rest of the people ; neither the desperate ungodliness of the pharisees , nor the dissolute licentiousness of the rest of the peoples lives , could drive them from communion with the rest of the people in holy things : and why ? because the lord and the apostles well knew that the consciences of the godly are not defiled with the society of the wicked ; if with a pure conscience they communicate in the same holy things . ] next he proveth the 4th branch , that he that joyneth to such a church , doth not therefore sin , nor is defiled with other mens impurities , p. 163 ▪ 164. then p. 164 , 165. he pr●… the 5th branch [ that a believer that hath joyned himself to such a church , must not therefore depart , that i●s separate from such a church , and that under this danger of guilt ] but it is too long to recite all . it is not men of such principle● and practices as these that we account separatists ! what do presbyterians say more than this eminent independent brother , in a writing purposely written in latin by the perswasion of others in new england , to vindicate their churches against apollonius , and commended to us by mr. t. goodwin , mr. p. nye , and mr. s. simpson . yet lest any think him too loose , i will add his last leaf of rules [ how in a less pure church communion must be continued with a safe conscience ? answ. 1. we must still aim and endeavour according to : our places , that the church may be purifie●● according to christ's mind . not without seasonable and due warning the church of its defects . the defects are to be lamented with holy sighs and sorrows . in no way approving , but prudently and patiently tolerating defects in that church , which we c●n neither cure , nor depart from without a greater evil. — when singular evils , cannot be cured without a greater publick evil ; that must be born which cannot be amended . in the churches reformation this doctrine must be observed ( paraeus in matth. 13. ) that those that press for too much exactness ( or strictness ) do more hurt the church , than profit it . the spirit of our lord iesus christ is a spirit of truth , peace and communion ; so loving peace , that he commandeth communion with a true church though impure : and so loving truth , that he forbiddeth impurity in every church . we reject the separatists , that distinguish not between a church and the impurities of a church . schism is a grievous crime . we reject the formalists not sufficiently distinguishing a church from no church , not separating the pretious from the vile : what is this but confusion ? confusion and schism are the scylla and charybdis : peace and truth are the jachin and boaz of the christian cause : the obtaining of which must be endeavoured under him , and implored and expected from him , who is peace , way , and truth , alone able ; among so many and ( alas ) too hot contentions , and differing opinions of the learned and godly , to reach us the mete-wand , and direct his servants into concord , and into the perfect measure of the temple , altar and worshippers : preserving us men , brethren , searching after truth in love , both from the left hand of confusion , and the right hand of separation . ] so far mr. norton , and so ends his book . and thus i have shewed the nearness of both parties ; and easiness of reconciliation , as to their principles , and that there is nothing among them , owned by either party , that should hinder a loving consociation , correspondency and communion of the churches , for their mutual strengthening , and the healing of the mischiefs that divisions , emulations , and contentions have long caused among us . nothing remains then to be feared , but lest mens minds are further distant than their principles , and that charity doth not effectually dispose them to agree in communion as far as their professed principles will permit them . but , though experience make this undeniable , yet their piety and their professions do put us in hope , that there are such habitual principles of charity , as better encouragements and opportunities will undoubtedly revive , to our reconciliation . the congregational men profess their desire of reconciliation . read but mr. cotton's preface to mr. norton ; and mr. norton's epistle to apollonius : but especially the practice of such moderate men as mr. firmin , and divers that of late hence associated with the presbyterians , doth give us a more certain demonstration of their readiness for peace . and if many are otherwise minded , it should be no prejudice to the peaceable . and for the presbyterians readiness to the works of peace , besides the many motions that they have made , and the joyning of some in associations with their brethren , i shall now add but the affectionate profession , which they make of their desire of reconcilement both with the congregational , and moderate episcopal party , in the epistle to their ius divinum minist . 1. concerning them of the congregational way , they say [ that this disagreement shall not hinder us from any christian accord with them in affection . that we can willingly write upon our study doors , that motto which mr. jeremiah burroughes ( who a little before his death did ambitiously endeavour after union , amongst brethren , as some of us can testifie ) perswades all scholars unto . opinionum varietas , & opinantium unitas , non sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and that we shall be willing to entertain any sincere motion ( as we have also formerly declared in cur printed vindication ) that shall further a happy accommodation between us . then speaking of the godly moderate episcopal men , they add [ though herein we differ from them , yet we are far from thinking that this difference should hinder a happy union between them and us . nay , we crave leave to profess to the world , that it will never ( as we humbly conceive ) be well with england till there be an union endeavoured , and effected between all those that are orthodox in doctrine , though differing among themselves in some circumstances about church government . and the lord hath strangely made way for this long desired union , by the bitter , woful and unutterable fruits of our divisions , which have almost destroyed , not only the ministry , but even the very heart and life of religion and godliness . ] read there the rest . you see then that we are all resolv'd for peace and concord ; and devoted to it , and intent upon it : and you see how small a matter will do it : yea , that it is done already , except the actual execution of our doctrinal agreements . what then is wanting , but that we be up and doing , and practice as we profess , and that magistrates , and especially the protector and parliament now assembled , that have so fair an opportunity , and from whom it is commonly expected , do call them to the work , and help to remove the hinderances , and further them by the countenance and assistance of their authority . the sum of our agreement reduced to practice . 1. we are agreed that adult church members , must be such as make [ a credible profession ] of faith and repentance , and so of holy resolved obedience : or such as personally own and accept the covenant of grace , and give up themselves to god the father , son , and holy ghost . let us therefore take up with this description in our future agreements ; and in the practice , the prudent , and charitable will not presume to censure any mans profession as incredible , coram ecclesiâ without proof . let us therefore unanimously set up confirmation , or ( if you dislike the name ) the tryal and approbation of the profession of all that are entered among the adult church members . and if any are too loose on one side , or too rigid on the other in the practical part ; the judging , and accepting or refusing of the tryed , let the matter be debated , at the synods of the consociate pastors , if there be any accusatio● put in . 2. we are agreed that consent is necessary to church-membership : and that it must be a signified consent : and that the most express consent is best to the well being of the church caeteris paribus ; but yet that a darker way of signifying may serve to the being of the church . let us therefore thank god that we live in days of liberty , wherein we may all use the most edifying way , and accordingly let us agree to call our people to an express consent . but if any deny this , let them not be thereupon disowned , but forborn , so be it they will perform the whole work of their ministry faithfully towards all that they take for their charge . 3. we are agreed that it 's lawful for a particular church to consist of no more than can meet in one place : and yet that it is not necessary to its being that actually they do all meet in a place . let us therefore resolve to confine our particular churches ordinarily to a parish : unless it be where parishes are so small , or fit persons so few , that it is fit to lay divers of them together , as to church ends . yet so that if any refuse this agreement , and will needs take four or five parishes for distinct worshipping churches , and yet but one governing church , ( in the officers ) we bear with them , and allow them the liberty of their way , so be it they will faithfully perform the work both of worship and discipline to them all . 4. we are agreed that it is lawful and meet that neighbour pastors be advisers and helpers in the ordinations of presbyters ; and yet that they are truly presbyters if they be ordained but by the presbyters of a particular church . ( and in cases of necessity , if unordained . ) let us therefore agree in practice that ordinations be ordinarily performed by the advice and assistance of the synod of the associated pastors , or some deputed members of it . ( the case of ordination by bishops i handle elsewhere , and not here . ) and if any refuse this , let them be forborn , so be it they be ordained by lawful presbyters , of their own church or any other with whom we be not bound to avoid communion . and if any congregation through error have no true officers ( in the judgment of the synod ) for want of true ordination , yet let us hold such communion with that congregation ( if other things correspond ) as is due to a neighbour community of christians , though not as is due to a political society . 5. we are agreed that the pastors are by commission from christ appointed to be the rulors of the churches , and the people commanded to obey them : and that it is they that are the authorized teachers of the flocks , and are to administer the sacraments , and ministerially to bind or loose : and yet that the people are to be governed as freemen , and are not to obey apparently unrighteous censures , and therefore are by an obediential judgment , to discern what is fit to be obeyed , and what not . let us therefore practise according to this agreement ; and let the pastors rule , and let the people obey ; but not obey against gods word : and therefore let the people have so far cognizance of the cause , and their conse be required , as is necessary to their free , discerning , safe obedience , and to the churches peace . and if any pastors will make more use of the peoples consent , and others less , let us forbear each other , till some ill consequents produce an accusation at the synod ; and then let the case be heard and judg'd . 6. we are agreed that a pastor of one church may exercise divers acts of the pastoral office in another if he be called to such exercise pro tempore . we need not therefore mention this in our further forms of concord ; but leave each man to his liberty . if any pastor think he may not exercise his pastoral office abroad , let him stay at home : but let them have liberty that are otherwise minded . 7. we are agreed that a particular church that hath a presbytery , may exercise all acts of worship and government within it self , that are appertaining only to it self . and that synods should be used for communion of churches , where things that concern the churches in common , or their communion with one another , should be heard and judged . let us therefore give way to particular churches to enjoy their liberty ; and let all the churches be link'd together , and the pastors associate , and meet in synods for such communion . yet so that if any one in weakness shall refuse to associate , or be an ordinary member of such synods , ( being caetera sanus ) we shall not therefore withdraw our brotherly love , nor that distant sort of communion of which he is capable : though we must disown his way , lest others be tempted to the like division . 8. we are agreed that no men should bury their talents , and that the gifts of our people that are suited to the profiting of others , should be used to as publick benefit as may be , so it be orderly , regularly , in their callings , in a due subordination to the ministry , and under their direction , for the helping and not the hindering of their work ( according to the forementioned limitations . ) there is no difference therefore among us here that is needful to be taken notice of in our form of concord , it being between particular persons , and not parties that the difference lyeth . and actual miscarriages are to be enquired after as other crimes in the several churches and associations . 9. we are agreed that all parishes that have in them a people professing christianity , and consent to live as particular churches in communion for gods worship , are true churches , as that word doth signifie a community of christians : and if they have true pastors , they are true churches , as the word [ church ] doth signifie a political society of christians , capable of the ordinary actual worshipping of god in the publick use of all church ordinances . but because it is not to be expected that we should all be acquainted with the qualifications , consent or practice of the people in all the parishes of the land , nor of the ministers call ; it is not therefore to be expected that we be made judges of the state of all parishes , nor that we put our judgment of all , or any of them by name , into our form of concord . but if practically any of us shall either slander any particular church to be no church , or shall use it as no church , the case must be heard and judged of in our churches and associations . 10. we are agreed that no member should forsake a church and be received into another , without sufficient reason to be given to the church that he forsaketh ; if they require it : and that much less should any part of a church make an unnecessary separation from the rest , and become a distinct church by themselves : and we are agreed that private antichurches , ( i mean , separated assemblies set up against the publick assemblies , and as rivals drawing persons to themselves and keeping up faction , and contention in the place ) should be carefully avoided by us all ; unless there were a certain necessity of such separations . we are agreed also that no publick pastors or churches should refuse the communion of any of their neighbours , that are [ credible professors of faith and repentance , and holiness of life ; ] much less should they cast off the greatest part of their parishes that are such ! and yet we are agreed that there are several cases in which persons may withdraw from churches ; or for those of one parish to join with a church in another parish ; though the bounds of our habitations are usually meet to be observed for the bounding of our churches ( not that all in the parish be therefore of the church , but that ordinarily none be of the church that is not in the parish . ) let us therefore put only the necessary generals into the form of our agreement , and leave the particular cases of any that shall be accused of any violalation thereof , to be heard at the synods of the associations : where if the accused will appear , they may have a brotherly hearing ; if not , the case may be judged according to the evidence that shall be given in ▪ and the associated brethren proceed accordingly , in admonishing the offenders , and holding or not holding communion with them , and declaring this . the yet briefer sum of our agreement is , 1. to avoid unnecessary separations and contentions . 2. to hold an ordinary course in synods , for the communion of churches , and strengthning each other for the work of god. for the attainment of these we must yield as far as lawfully we may in lesser things : but to deny us these , viz. union , and communion , and peace , is to-deny us our end , and all . yet note , that it is not our intention to impose upon all others , all points that these two parties are agreed in , nor to put all their agreements into our form of concord , as if we regarded agreement with no others . for instance , both parties are agreed of the divine institution of meer ruling elders : but so are not all others that are fit for their communion . and therefore let that point be left out , to the liberty of each church . so both parties are agreed that the moderators ( or presidents ) of the associated synods , should rather ( in point of convenience at least ) be temporary , than stated , and that they should have no negative voice in ordination . but others that are fit for our communion think otherwise : and therefore let this be left out of the form of concord to our brethrens liberty . if they will hold communion in the associations that have but temporary presidents , let them be received : and if those that own not stated presidents , or at least such as exercise a negative voice in ordination ; will yet hold communion in synods ( with a signification of their dissent in that point ) with them that are of a contrary mind , they are to be received ; and will be , by such as more regard the honour of god , and the churches peace , and the interest of christian charity , piety and common truths , than their own conceits , and carnal interests . i shall therefore next adjoin the necessary terms of an universal concord between all the faithful pastors and churches of christ in these nations , which yet need not be subscribed , but taken as presupposed ; there being in the following form of concord , for the general peace and communion of the churches , enough for subscription , or express consent . church concord about government and order . the second part. the just terms of agreement between all sober , serious christians ( by what names soever now distinguished : ) in point , 1. of catholick communion . 2. of particular church communion . 3. of the communion of neighbour churches ; 4. and of churches of several kingdoms . 5. and of their duty as good subjects to their prince . humbly offered to all the christian churches as the true and sufficient remedy of their divisions , if not rejected or neglected : and as a standing witness before god and man , against dividing zeal and church tyranny . by richard baxter , a servant of the god of love and peace . we that are strong , ought to bear the infirmities of the weak , and not to please our selves : let every one of us please his neighbour for his good to edification — that ye may with one mind , and one mouth glorifie god — wherefore receive ye one another as christ also received us to the glory of god , rom. 15. 1 , 2 , 6 , 7. be of one mind , live in peace , and the god of love and peace shall be with you , 2 cor. 13. 11. london , printed for tho. parkhurst at the bible and three crowns in cheapside near mercers chapel . 1691. to the reader . countreymen , my saviour having made me believe , that every kingdom divided against it self is brought to desolation , mat. 12. 25. i shall the less regard the ministers of satan , who will say that such attempts to unite the true subjects of christ and the king , is a dangerous plot to strengthen rebels against the king , by their union . if such fiends should do their will upon me , as faith is but a means to the final perfective grace of love , so i shall as much rejoice , to be a sacrifice or martyr , for christian love , as for the christian faith : and if peacemakers shall be called the children of god ( by those that are his children at least , ) i am contented with that blessedness , ( mat. 5. 9. ) and envy not their kind of honour or prosperity . if this attempt shall speed no better , than many which i have formerly made have done , as to any publick reconciliation i shall not yet think it vain , while the private minds of many christians are formed into more peaceable apprehensions and dispositions . but if it should succeed for any publick or common healing , how great would be my ioy ? while the conciliatory writings and precious names , of usher ▪ hall , davenant , dury , bergius , burroughs , &c. are so sweet to me ; let envy gnash the te●th , and dividing malice do its worst , i hope in this delightful work to live and die . one thing i must warn the reader of , that i have omitted scripture proofs of my assertions , because they are self-evident or past controversie , and because that the proofs which are fetcht from two or three texts compared , will not be understood , by the usual sleighty readings of such , as expect the very syllables : of the assertions in the proofs . therefore for brevity i take it to be the better way , ●● this time to offer here a full sufficient proof of any one of these assertions , which shall be questioned , to such as shall soberly demand it . a servant of christ for his churches unity and peace , richard baxter . acton , nov. 2● , 1688. q. seeing you have oft affirmed publickly that the terms of concord among christians are easie to be known , if their unwillingness to practise them were not the hinderance , you are desired to answer these questions following . 1. what are the necessary terms of catholick communion of christians as members of the church universal ? 2. what are the necessary terms of the communion of christians personally , in a particular church ? 3. what are the terms on which neighbour churches may hold communion with one another ? 4. what are the terms of communion between the churches of several kingdoms ? 5. what is the magistrates power and duty about religion , and the churches and ministers of christ ? i. it is to be understood that the universal church is considered as spiritual or as visible : as spiritual , it is the universality of true spiritual or regenerate believers , as headed by jesus christ. as visible , it is the universality of the baptized , or professors of true faith , as headed by christ , ( the author and object of that faith. ) and accordingly christians are to be distinguished . and that the question is of the visible church and christians . 2. this being supposed i answer , that catholick visible communion consisteth , 1. fundamentally , in being all baptized or entered into the same covenant of grace , with god the father , the son , and the holy ghost , and so being joyned to the same head , and entered into the same universal body , and professing the same faith , and love , and obedience contained in that covenant , and not falling away from that profession , or any essential part thereof . 2. and consequently that we all acknowledge the extraordinary ministry of the prophets and apostles , and receive their testimony and doctrine recorded in the sacred scriptures : at least the foresaid essentials of the covenant ; and so much more as we understand , and are convinced to be canonical scriptures , or written by the inspiration of the holy ghost . 3. and also that we acknowledge a stated ordinary ministry in the church , appointed by christ to disciple and baptize the nations of the world , and then to teach them to observe all his commands . and that we profess our willingness to join in christian assemblies under the conduct of such ministers , for the worshipping of god , and furthering our own and others salvation ; if we have opportunity so to do : and that we do accordingly . ii. q. 1. we speak only of visible christians in this second question also ( of church communion . ) 2. [ a particular church ] signifieth either , 1. a community of christians agreed to live under pastora● guidance , before they have a pastor , or have practised that agreement . this is not the church here mean● . 2. or a political society of christian pastor and people professedly associated for personal communion , exercise of these relations as such in the publick worshipping of god , and for the furtherance of love and obedience in each other . the ends difference it from all civil societies of christians ; and from the associations of many churches for communion by delegates . the necessary terms of this church communion are these . 1. the pastor ( whether one or more ) must have all things essential to his office. 1. as to his qualifications , that is , 1. that he understand at least the essential points of christianity and church communion . 2. that he be able to teach them to others in some competent degree . 3. that he be willing to do it ; and this for gods honour , the churches good , and mens salvation . 2. as to his call , that he have a true notification of the will of god , that he should undertake this office ; which is ordinarily done . 1. by the ordination , ( that is , the approbation and investiture ) of bishops or pastors . 2. and ( in this case of his relation to a particular church ) by the peoples consent : all this in truth is needful before god , and in appearance and profession before the church . 2. the people must be baptized persons , sacramentally engaged into covenant with god , the father , son , and holy ghost ; and such as have not professedly deserted that covenant by apostasie ; nor are proved before a lawful judicature to be deserters of any essential part thereof . ( whether open professed covenanting may not serve without baptism in cases of necessity , where baptism cannot be had , is a case so extraordinary that we need not here meddle with it . ) 3. he that was baptized in infancy , and yet having opportunity at full age doth make no profession of christianity , nor own his baptismal covenant openly by word or deed , is to be numbered with deserters . 4. though the most plain and open profession is usually best , where it may be ●ad ; yet a profession less explicite may serve to the being of church-members ; such as is their actual joyning with those churches , who purposely assemble to make publick profession of the christian religion ( faith , love and obedience . ) 5. there must be also a signification of consent to their particular church-relation : either more express and plain , or at least by such actions which may be reasonably presumed to signifie it . ( as ordinary joining in church-worship with that particular church , and submitting to the necessary guidance of the pastors . ) 6. he that thus consenteth to his relation to the pastor and that church , is a member , though he consent not to the membership or presence of many particular members thereof : because they are but integral and not essential parts of the church . 7. but if a usual mixture ( in the assemblies ) of hereticks or strangers which are not members of that church , or any other confounding cause do give the pastors sufficient reason to call all or part of the people to an express signification of their consent to their relation , to put it out of doubt ; they that causelesly refuse such signification , do seem to deny their consent , and allow the pastor and church to judge of them accordingly . 8. the office of the bishops or pastors is subordinate to the teaching , and interceeding and ruling office of christ ; and their work is to teach the people the word of god ; to be their mouth and guide in publick worship , in prayer , and in thanksgiving and praise to god , and to administer his holy sacraments , and to exercise that power of the keys which christ hath committed to their trust , in the prudent and cautelous use of church-discipline : and all this according to the laws of christ , recorded in the holy scriptures . these therefore must be the works and ends , for which these churches must ( professedly ) assemble : especially on the lord's days , which are separated to these holy uses . 9. the general command ( in nature and scripture ) that all be done to edification , decently and in order , do require the church with prudence to determine of such undetermined circumstances , modes and orders , as fall under those generals : as what translation of the scriptures to use ; what metre of the psalms ; what tunes ; whether to divide the scriptures into chapters and verses ; what chapters to read ; what psalms to sing , and when and how many : what particular method to use in preaching ; and what words : what helps for memory ? whether written notes ? in length or briefly ? at what hour to begin : how long to preach and pray : in what words to pray . in what decent habit , and in what gesture to preach or sing god's praises , &c. what utensils to use , as pulpit , font , table , cloth , cups , &c. in what place , &c. in all which the pastors are the guides by office , and in many the agents : and it is no sinful will-worship or adding to the word of god , to determine in such cases : and they that will not stand to such determinations cannot be members of their flocks : as if any will not meet at that time , or place where the church doth meet , or will not use the same psalms , or translations , or hear the pastor in such a method , or with such notes , &c. he thereby refuseth the communion of that church ; which must have some determinate time and place , &c. but yet the pastors power being for edification , and not for destruction , he must take the peoples consent in all , so far as the churches good requireth it , to their edification and peace , and guide them as a father by love , and in humility as the servant of all , and not as lording it over the flock : and if his determination should be so perverse as to be destructive of the church or of the worship of god , the people must seek the due remedy ( of which more anon ) . 10. as the keys of the church are committed by christ to the pastors , for intromission , guidance and sentential excommunication , that is , for the government of the church ; so the people must not usurp any part of their office : they are not obliged to try the faith or holiness of such as are to be baptized , or such as are to be received into their publick communion ; but may rest in the pastors judgment , whose office it is to try them : supposing still that they have their due remedy , in case of corrupting or destructive male ▪ administration . and that their needful assistance in their places should be used . 11. if any member of the church do live in any heresie or other great sin , contrary to his covenant with god , those who are acquainted with it , must admonish him and seek to bring him to repentance , in the order appointed by christ ; and if he repent not , they must tell the church ; and if being duely admonished by the pastors , he yet repent not , the pastors as the church guides , must pronounce him unfit for the communion of the church , and require him to forbear it , and the people to avoid him ; which the people must obey . yet so , as that if the people have sufficient cause to doubt whether a censure be not contrary to the word of god , they may enquire into the cause ; and if they find it contrary indeed , they must not execute that sentence , by any of those private acts of alienation , which are in their own power : and they may seek due reparation of the publick breach . 12. if one pastor of a church where there are many do perniciously and notably corrupt the faith or the worship , or the discipline of the church , the other pastors must admonish him , and both they and the people disown him , if after a first and second admonition , he repent not . and the same must the people do by all the pastors , if all be guilty in the same kind ; and must trust their souls with more faithful pastors . but this must not be done mistakingly , headily or rashly , nor as an act of government over the pastors or the church ; but as an act of obedience to god , for the preservation of their souls , and of the interest of christ : nor must it be done without such consultation with , and assistance of the neighbour churches , or the magistrates , as their case shall make necessary or profitable to their right ends. nor by a violation of any lawful orders of the magistrates . 13. if a pastor preach some unsound doctrines , or faultily perform the publick worship , or neglect just discipline , and receive the unworthy to the communion of the church , or reject the worthy , the presence of the innocent members , ( who make not the fault their own by consent , or by neglecting their duties to reform it ) maketh none of this to be their sin , nor is to be taken for a sign of their consent : nor will the presence of the unworthy deprive the godly of the blessing or comfort of god's ordinance : nor are they bound to separate from that church , because of these corruptions , unless they are so great as to unchurch that church , or make their worship and communion such , as god himself rejecteth and will not accept : or unless by imposing sin upon them , or some other way , the church expel them ; or they have accidentally some other reason to remove . 14. the members of the same church must live so near to one another , as that they may be capable of the communion and duties of their relation . but whether parish-bounds shall be church-bounds , and whether there shall be one church only , or more in the same parish , is a thing which god hath not directly determined , but only by general rules to direct our prudence , as cases are by circumstances varied . where the magistrates laws thus bound the churches , and the conveniences of numbers , maintenance , place , and common expectation require it ; and where it is commonly taken for scandalous disobedience , or disorder or schism , to do otherwise , prudence forbiddeth us to violate these bounds and orders , without true necessity . not taking all for church-members who are parishioners , but taking none but parishioners into that church , nor setting up other churches in that parish . but when there are no such laws and reasons for it , and where there are plainly greater reasons or necessity to do otherwise ; we should not make such a law to our selves . 15. when true sound churches are first settled , all unneoessary and causeless separation from them , or setting up of new churches in the same towns or parishes , by way of disclaiming them , or in opposition to them , should be avoided by all christians . because , 1. we find not in scripture times , that any one city had many such churches , approved of god : ( the numbers of christians being but enow for one ) . 2. because it taketh up more ministers than the interest of the universal church can allow to so few . 3. because it proceedeth from a sinful want of love and unity ; and tendeth to the further decrease of both : long and sad experlence having shewed , that each of those churches think it to be their duty to stablish their several perswasions , and oppose the contrary ; whereby they are carried as for the interest of the truth , to make their adversaries be thought to be ignorant , erroneous , or bad , and so to make one another seem less amiable ; to the ruine of love and the division and danger of the churches . and because love and unity are so frequently and vehemently pressed in the scriptures : and divisions or schism so much forbidden . 16. all these are sinful schismatical separations , but in very different degrees . 1. when the interest of some heresie , or lesser errour , and the disclaiming of some truth , doth cause men to separate . 2. when they slander a true ministry as no true ministry , and so separate . 3. when they slander a true church as no true church . 4. when they separate because they accuse true worship to be idolatry , or lawful worship to be unlawful . 5. when they falsly accuse the churches faith , worship or order to be defective , and to want some necessary part ( as the papists do by the protestants , who take up with the scripture-religion alone . ) 6. when they accuse some tolerable failing in the church , to be intolerable , and such as maketh their communion unlawful . 7. when they separate from the church because of the holiness and strictness of its doctrine and just discipline , which crosseth them in their sin ; or because they hate the purity of its worship and obedience . 8. when they separate because that they have not a part in the government of the church themselves , in receiving members , or censuring them ; or because they may not be teachers of the church , or otherwise invade the pastoral office. 9. when pride or coveteousness maketh them separate , through personal distaste at the pastors or any members , for want of respect or honour , or gain , or upon supposed injuries . 10. when the minor part separate , because they have not their own will against the major part , in the choice of ministers , or in other church-affairs , in which they have just cause to acquiesce . 11. when they over-value their own conceits and doubtful opinions , and their own indifferent modes or words of circumstances of worship or order , so that they think it needful to separate to enjoy them . 12. when they expect that the pastors should excommunicate , or deny the communion of the church , to such as they account unfit , without any accusation and proof , or true church-justice ; and do separate from the communion where such are received ; as unlawful for themselves . 13. when they separate upon this false supposition , that their presence maketh them guilty as consenters , of all the ministers errours in the doctrine or method or words of his preaching , praying or other administrations . 14. when they separate because the church will not forbear the singing of david's psalms , the baptizing of infants , or some other such part or order of god's worship . 15. when they separate because they will not consent to the lawful circumstances of time , place , translation , metre , tunes , utensils , or methods which the church doth use . these all are unlawful separations . but the great aggravations are , when they separate to set up heretical doctrine , and teachers , or false church-orders and worship corrupted in the essentials ; or to promote ungodliness , or to rail at others from whom they separate , and to cherish divisions to the injury of the common christian cause . 17. these following are lawful causes of separation . 1. when the pastors are really no ministers of christ , but uncapable , or uncalled usurpers , or hereticks or infidels ; or open enemies to piety , who do more harm than good , and set themselves to destroy the church of god , and the ends of their ministry 2. when the church maketh not profession of the christian faith , or are not baptized or visible christians . 3. when the worship of the church is idolatry , or such for the substance as god will not accept , nor it is not lawful to joyn in . 4. when the church renounceth , or omitteth any ordinance of god , which the whole church must ordinarily perform , and which all things considered , it is not lawful to omit . 5. when ( after due admonition ) the church is turned into a theatre of contention , and a school of malignity and reviling the brethren , and of destroying christian love to others ; or of promoting schism to the intolerable wrong of the people , and of others , and of the cause and churches of christ. 6. when ( after due admonition and patience ) the church so far renounceth discipline , as openly to own and justifie such wickedness or heinous sins , as are inconsistent with the true profession of christianity and godliness . 18. and if the unsoundness , badness or weakness of the pastors , and the faultiness of the worship , order or discipline , be not so great as to make communion with the church sunply unlawful ; yet any free man whose edification is greatly hindered by it , and can elsewhere have far greater helps for his salvation , and joyn with a church which walketh more conformably to the christian rule , may lawfully remove himself to such a ministry and church ; when it is not to the greater hurt of others , than his own good . especially such whose ignorance , weakness and deadness , maketh a lively and convincing ministry more needful to their safety and welfare , than it is to others : for it is a sin , caeteris paribus , to prefer the worse before the better ; and a sin to neglect the best means for our souls which we can lawfully enjoy : and the soul is more precious than to be hazarded or left in sin and darkness for an unnecessary circumstance . nor is it any sinful separation , or disorder , for the members of one church to communicate occasionally with other churches of christ ; seeing our relation to the universal church is more strict and inviolable than to any particular church as such . also in case of removal of our habitations , or change of our family relations , or other the like reasons , it is lawful to remove from one church to another ( without any unjust censuring of that which we remove from : ) and if the first church will not consent ( after due means for their satisfaction ) we may remove without their consent . 19. he that is denied communion with the church , unless he will speak or subscribe some falshood , or take any false oath , or make any unlawful promise , or commit any other sin , is sinfully cast out or repulsed by the imposer , and is not guilty of schism or sinful separation , by denying to commit such imposed sin . and he that only removeth from the place of meeting , with the pastor and church when they remove , and doth not withdraw from the church it self ; or that adhereth to his lawful pastor and part of the church , when the rest of the church adhere to an usurper , is not to be judged guilty of schism ; for such avoiding of schism . 20. the principal care for the avoiding of schism , and for maintaining unity and love , is incumbent on the pastors of the church ; whose first work must be to preserve this love and unity in their particular churches , to prevent withdrawing into separating churches . to which end , their first care must be to give no just cause , by corrupting of doctrine , worship or discipline , to any to withdraw ; and not to impose any unnecessary thing as necessary to communion ; but to unite in things necessary , and to give liberty in things unnecessary ▪ ( a means approved in all ages by peacemakers : ) and to guide the church by the paternal government of reason and love , and not by tyranny to make themselves hateful : and to be much in preaching love and concord , that the people may know the sin and danger of factions and divisions ; and to avoid all factiousness and contentiousness themselves . and their next care must be to labour after a laudable ( if they cannot reach an eminent ) degree , of ability in teaching , and exemplariness in a holy and charitable life , that they may win the esteem and love of the flock , and may give them no occasion to think that the necessity of their souls , requireth them to seek for better helps . but if differing ( though tolerable ) opinions , do so possess any of the peoples minds , that no means can satisfie them , to continue in the same assemblies ; and their presence will be more hurtful than their absence ; or if the pastor or church be so over-rigid as not to tolerate their dissent ; the next thing to be done , is to permit them to worship in other assemblies , ( though their withdrawing may not be justifiable ; ) and to take care that love and peace be maintained with them , as with neighbour churches ; though perhaps weak and faulty ; which bringeth us up to the next question . q. 3. what are the terms on which neighbour churches , may hold communion with one another ? a. what these particular churches in the question are is shewed before . the communion in question consisteth , 1. in holding the same faith. 2. in the same worship of god , in the necessary parts . 3. in the same profession of obedience to god. 4. in a professed estimation of each other as brethren , and as true churches of christ. 5. and in a professed love to one another as such . 6. and in such communion and mutual assistance , as tend to the preservation of the church universal , and the benefit of each other . the terms therefore and means must be these following . 1. they must publickly profess the same christian religion , in all the essential parts ; which is no more , but [ that we continue our consent to our baptismal covenant , with god the father , son , and holy ghost , renouncing the devil , the world and the flesh : particularly professing to believe all the articles of the ancient creed , and to desire all that is contained in the lords prayer , and sincerely to endeavour to live towards god and men according to the ten commandments : believing also the sacred canonical scriptures to be true , and taking them for the intire rule of our divine belief , and worship , and obedience . ] and we renounce , so far as we can know them , all heresies , errors and practices contrary hereto . ] this is all the profession that is to be required of any person in order to the catholick communion of christians as such ; or of the members of a particular church , ( besides their consent to their particular church relation ; ) or of neighbour churches for their communion with each other . except when any scandal obligeth us to clear our selves ( whether it be suspected heresie or wickedness of life ) by a just purgation or repentance . and the requiring of larger unnecessary professions , hath been the grand engine of church divisions through many generations . 2. yet as there are christians of divers degrees of knowledge , and soundness in the same church , so there are churches also as different : and though we must own them all as christian churches , which are such indeed , yet must we not judge them equally sound or pure ; but must disown the gross corruptions of doctrine , worship or discipline which are proved to be in any of them ; and must specially honour those that are more faithful , pure and entire . 3. no one particular single church must claim or usurp a right of dominion or government over other churches , as given them by god ; seeing that all such true churches are as cities or corporations in one kingdom ; which are all governed by one king , but are none of them rightful rulers of the rest . nor must any men of their own heads set up such forms of government as of humane right , in conformity to the secular governments of the world , ( and this as spiritual in the exercise of the keys which christ committed to his ministers ) tho' one eminent minister may instruct and admonish many others , and have some care of many churches ) contrary to , or inconsistent with , the orders setled by christ or his apostles , who were commissioned by him for the setling of all universally necessarily church government , and infallibly guided therein by the holy ghost , much less may the unity and peace of the church be laid upon such invented policies , as it is by the papists , who make their forged . head , pope or council , a constitutive essential part of the catholick church , and seign all the christian world to be schismaticks , who will not be his subjects . 4. but love , and concord , and peace must be maintained among the equal parts of the catholick church . seeing it is the strength of the churches and their beauty , and the exercise and help of the life and holiness of all the parts : therefore such correspondencies must be maintained among them , as tend to a right understanding of each other , and to a just furtherance of these happy ends : and as in particular churches , the determinations of useful circumstances according to gods general rules , is no sinful addition to gods word or ordinances , so neither is it here to be so judged , if magistrates by laws or churches by consent , do determine of useful undetermined circumstances , for the ordering of these correspondencies , and preventing contentions , factions and divisions . 5. the ordinary means of these correspondencies , are messengers and synods , ( or councils ) and letters testimonial or certificates . if one church be offended with another , upon suspicion of heresie or scandalous practices , they may by messengers admonish them , and these may by messengers make their purgation or confession . as also if they desire advice or help from one another ; but if in common and weighty cases , there be need of more common and judicious consultations , or significations of consent and concord , synods are the means thereto . and if one member travel into other parts , or remove his dwelling , or be to be received by other churches ; especially in suspicious times and cases , communicatory letters and certificates are the means , that hereticks and deceivers abuse not the churches . 6. whether these synods shall be held at certain stated times , or variously as occasions vary ? and whether they shall have a president ? and whether he shall be mutable or fixed ? and of how many churches they shall be composed ? and how oft they shall meet , and how long they shall sit ; with such like , are circumstances left to humane prudence , under the general laws of christ. but the use of synods is so ordinary and great , that in sound and peaceable countreys , where heresie or church-tyranny doth not turn them against their proper ends ; and where state-iealousies cause not rulers to forbid them , the statedness and frequency of them will be of very great advantage to the churches : but in the contrary cases it may be quite contrary . 7. though no one of these bishops or pastors in councils ( nor many conjunct ) be by divine right the proper governour over the rest , and therefore as to one another their canons , are agreements for union , rather than the laws of superior governours , yet do they not by their assembling lose their governing power over their several flocks , but meet to exercise it with the greater consideration and force : and therefore their lawful determinations and agreements may be truely obligatory to their several flocks . 8. the largeness of these councils should be suited to the occasion and necessity : as the scandals , heresies , schisms or contentions do require . but to make proper universal councils to be the ordinary supreme governing law-givers to a body politick called the universal church is a device of those who would do christs work in their own mistaking way , and for the preserving of the churches unity , will desperately divide , corrupt and injure it . there is no necessity of it , christs universal laws being sufficient , with the civil government of princes , and the circumstantial determinations of the particular churches : and it is pernicious , if not impossible : the many thousand miles distance of the churches , the paucity of the pastors , and necessity of their presence in many churches ; the many years that must be spent in travel ; the opposition of heathen and infidel princes whose subjects they are , or through whose countreys they must travel ; the wars and jealousies of princes ; the probability of the death of the ablest pastors in such a voyage ; they being usually aged men and weak ; their diversity of tongues , and unintelligibleness to one another ; their long continuance in such councils ; their incapacity to meet and hear together in any one room ; the probability that the numerousness of the nearest bishops , and paucity of the remote , will make a faction go for the council ; the improbability that ever they will return to bring home the decrees ; the unsatisfiedness of the churches in their decrees , when a thousand , or an hundred pastors who chuse one single delegate , know not whether he will speak their sense or not ; with many such reasons , make it as pernicious as unnecessary . nor have the christian churches ever had such councils ( the meetings of the twelve apostles being nothing to this purpose : ) but as all men know that the roman emperors had no power to summon the pastors who were the subjects of other princes ; so the recorded suffrages of all the councils certifie us , that they were none such ; but the subjects only of the roman empire , ( or those that had been such ) with a very inconsiderable number of some adjacent bishops , and that but very seldom : so that those councils were universal only as to the empire of rome ( and that but very rarely , if ever ) but never as to the christian world. 9. if a plurality of hereticks , schismaticks , or ungodly bishops or pastors , should by the advantage of their councils oppress the churches or the truth , the sound and faithful pastors must hold on in the way of duty , and not forsake the truth or the flocks , in obedience to such councils . 10. if any church or pastor be accused or defamed to the neighbour churches , of any heresie , schism , scandal , or injury , either to any person of that church , or to any neighbour church or person , the general precepts of christian charity , concord , humility , submission , &c. do oblige such accused persons , to tender to their offended brethren ( especially if it be many churches ) due satisfaction , and to hear their reasons and admonitions , and to acknowledge their own faults , and amend if they have erred ; and in lawful things to yield to others , for peace and concord , and to avoid offence , where greater accidents make it not then unlawful so to do . 11. if any pastors or neighbour churches , remain impenitent , under such proved heresie , impiety or crimes , as are inconsistent with the true profession of godliness , the synods , or neighbour churches ( after due admonition and pationce ) should openly disown their sins , and if they be inconsistent with the essentials of christian communion , should also disclaim communion with them ; and should send to the innocent part to exhort them to save themselves by separation from the rest ; or to forsake such heretical and impenitent pastors : and should motion them to better pastors , and send some to instruct them in the mean time , if they be accepted . but none of this must be done , in case of tolerable infirmities or failings . 12. a truely ordained minister of christ , being called or accepted by a church for the present time , to teach them , and guide them in publick worship and sacramental communion , in the sickness , or absence of their stated pastors , or in a vacancy , ought to assist them , and is to be esteemed as a minister of christ in those administrations . and when a church is destitute of pastors , it is ( ordinarily ) the peoples duty , to desire the faithful neighbour pastors , to assist them for supply ; especially in the tryal of such parts of pastoral sufficiency , which they are unable to try themselves ; and to ordain ( by approbation and solemn investiture ) such a person to the ministry as they consent to , if he be not before ordained ; or if he be ; yet by prayer to desire god , to bless him in that special charge . q. 4. what are the terms of communion between the churches of several kingdoms ? a. this needs no more addition to the former answer but this . 1. that their communion in the main must be the same in faith and love and obedience to god , as if they were under the same civil government . 2. but they must not busie themselves needlesly with the distant and unknown cases and business of others ; nor 3. must they violate the lawful restraints of their civil governours , nor disturb the peace of kingdoms , upon pretences of the churches privileges or interest : 4. and if they are offended at the doctrine , worship or practice of other churches ; they should send to them for satisfaction , and those churches should send them the forementioned confession of the christian religion , and either purge themselves from the crimes of which they are accused , or confess them and forsake them . but when the pastors which in several countries , have drunk in differing opinions , shall expect that all others should speak as they do , in all controverted points of tolerable difference ; and by their odious imagined consequences , shall slander other churches or pastors , as holding that which they disclaim , or as denying that which in their publick confessions they profess as their very religion , and by their passions , unskilfulness and uncharitableness , shall make all differences ( though but in words , or very narrow ) seem more material , wide and dangerous than they are , and shall hereupon proclaim their brethren to be heretical or blasphemous , and use to revile them , and renounce communion with them , and would silence the pastors if it were in their power ; these under the name of the ministers of christ , do powerfully militate for the devil against the love and peace of christians ; and are the pernicious incendiaries in the churches of christ. q. 5. what is the magistrates power and duty about religion , and the churches and ministers of christ ? answ. i shall say more as to their power , than as to their duty , because i know not how it will be endured ; or how that counsel will be taken or followed , which is not desired . it more concerneth us to consider of our own duty to them . 1. all the forcing power about matters ecclesiastical , ( whether by corporal penalties or forced mulcts ) belongeth only to the magistrate : ( besides what parents and masters may do ) . and if any pastors use it , it must be as magistrates , receiving it from the soveraign . and the sword is so unseemly in a pastors hand , and so ill taken by the people , and so adverse to the persuasive loving government which he must exercise , and hath ever been of such unhappy effects to the world ; that it were to be wished that princes would keep their sword from the clergy to themselves , and commit it to such officers , as have not so much other work to do , and are not so likely to abuse it . 2. if any pastors will declare that princes are bound to punish men , meerly as excommunicated by them , without any tryal of the cause before themselves or officers ; and will excommunicate magistrates for not imprisoning , banishing or burning , or otherwise afflicting those whom the clergy have excommunicated , or judged to be so used ; much more if any will teach and declare that excommunicate kings are no kings , ( yea , though a foreigner that hath no power over them excommunicate them ) ; or that they may be kill'd as tyrants ; or that the pope or any other , have power to depose them , and dispose of their dominions ( see the council at lateran under innocent 3d. can. 3. and the council at rome under gregor . 7. ) if such be subjects , they are injurious to the civil power ; if they are foreigners , they are open declared enemies . 3. the office and power of kings and other magistrates is from god ; and their lawful commands are to be obeyed for conscience sake ; and not to avoid their punishments only . 4. their office is to promote obedience to god and to his laws , by making subordinate laws of their own , and to be a terrour to evil-doers , and a praise and encouragement to them that do well . 5. the clergy as well as others must be subject to kings and magistrates : nor is it tolerable doctrine which would exempt their persons or estates , except it be by the king's consent . 6. princes must not only promote natural obedience to the true god , but also the special faith and obedience of the gospel , by means which are suitable thereunto . 7. princes may make laws , forbidding the publication of all pernicious damning doctrines , and the practice of idolatry , and of all great and notable crimes against the law of god , and may correct the offenders by convenient penalties , with prudence and moderation . 8. if heretical , covetous , or lazy pastors , corrupt god's word and worship notoriously , or neglect their certain duty , to the betraying or endangering of the flocks , or are persons uncapable of the office ; the magistrate may drive them on to their duties , and ( moderately and prudently ) punish them for their negligence and unfaithfulness ; and may forbid the uncapable to exercise that office. 9. such circumstances of worship , and orders of assemblies ( before instanced ) as are fit for common determination and agreement in all the churches ; being such whose determination is not proper to the pastors office , may ( on moderate terms , and by religious advice ) be determined of by magistrates ; and all their lawful determinations must be obeyed . 10. there needeth not the device of popes or patriarchs , to call councils , or to keep peace among the pastors of the church : for the magistrate must do it , as a great part of the work of his office. every soveraign may call such pastors unto councils as are his subjects : and several princes by agreement may call their respective subjects together when there is cause ; and proper universal councils ( as is shewed ) are things which never were known , nor are not to be expected : and it must be a very extraordinary necessity , which must warrant the pastors of several kingdoms , to hold councils together , when they are forbidden by their kings : princes also may correct church-tyrants and usurpers , and destroyers of faith , or piety or peace : they ought to restrain such pastors as would raise seditions or rebellions , or persecutions of the innocent , or that pretend religion for the open and obstinate revilings of their brethren , and are proved to be unquiet firebrands to kindle dissentions , and destroy mens love to one another , or arbitrarily to oppress the flocks . 11. when any question , who must be iudge , in cases of heresie , infidelity or idolatry as divulged or practised , the true answer is obvious and easie . 1. in regard of publick ecclesiastical judgment , and the sentence of excommunication or absolution , the pastors of the church are the proper judges , by virtue of the power of the keys . 2. in regard of publick civil judgment in order to corporal forcible punishment or impunity ( as there is just cause ) the magistrate is the only publick judge . 3. in regard of that private judgment of discerning , by which every rational person must know his own duty , both to god and man , and discern when and how far to obey man , without disobeying god , every such rational person is a iudge ; that is , a discerner of what he ought to do . and christ always the final judge . 12. yet may not the magistrate invade the pastoral office it self ; nor ordain or d●grade minister● , ( in that spiritual sense as it is committed to church-guides ; ) nor administer the sacraments , nor exercise the proper power of the church keys , which christ committed to church officers , by such excommunications or absolutions as are proper to that power ; nor may they hinder the ●astors from the due performance of their office , in matter or manner : nor forbid the necessary preaching of the gospel , or publick worshipping of god , by all or any of his ministers : but are bound to promote it with studious diligence , as patrons of the church . 13. but if they should forbid us the necessary preaching of god's word , or necessary assembling for god's publick worship , ( as we must not account , those seasons and circumstances necessary which are unnecessary , so that which is necessary indeed , we must not desert , till we are disabled to perform it ; seeing it is greater sacrilege , if we alienate a person consecrated to god in so sacred an office , than if we should alienate conseorated goods or lands ; which are not so nearly related to a holy use . and seeing we took not up our calling upon meer tryal for a time ▪ and seeing it is more cruelty in us , to see thousands perish in ignorance and ungodliness , while we deny them our necessary help , than to shut up the bowels of our compassion to them , who are in corporal distress : and seeing christ's threefold charge to peter , doth teach us , also , as we love him to feed his lambs . and all that are truly called to the ministry , may say of their duty as paul of his apostolical works , [ necessity is laid upon me , yea , woe is unto me , if i preach not the gospel ] joh. 21. 15 , 16 , 17 , 18. 1 cor. 9. 16. but there is no absolute necessity of our liberties , maintenance , ease or lives . and those that are indeed the servants of god , and fear his judgment , and look for their reward and felicity from him , must ( with dan. ch . 6. and the apostles act. 4. 18 , 19. & 5. 29. ) hear god and obey him before men : luk. 12. 4. and fear hell fire more than death , as christ commandeth ; and love mens salvation and christ's kingdom better than our lives : luk ▪ 14. 26. 33. 1 ioh. 3. 16. yet must we take heed that we over-value not our own labours , and that we pretend not a necessity of them when there is none : and that we invade not the publick temples or maintenance , which are at the magistrates disposal : and that we be not too querulous under our own sufferings , to make the rulers odious to the people ; nor any way stir up sedition under pretence of saving souls ; nor carry on any carnal interest and work of our own , under the name of the work and interest of christ. and as to the places , seasons , numbers , and other circumstances of our ministerial duties , they must be fitted to the churches good , which is their end , and varied according to the variety of cases ; and we must not expect that all men and in all cases do observe the same which some must do . 14. but where we may not actively obey , we must either fly to another city , mat. 10. 23. or patiently suffer , and not resist , rom. 13. 3. 5. matth. 5. 10 , 11 , 12. we must not revile when we are reviled , nor curse ( no not in our hearts ) the rulers of our people , nor secretly or openly dishonour them ; because their honour is more necessary to the common good than our vindication is : 1. pet. 2. 23. act. 23. 5. eccl. 10. 20. much less may we raise any seditions or rebellions ▪ or revenge or defend our selves by wars against them , or against their truly authorized officers : the christian religion being so far from justifying any disloyalty , that it most strongly obligeth us to honour our superiours , upon the highest accoun●● ; and to give place to wrath and evil , rom. 12. 17. 19. 21. and to pray for kings and all in authority , that we may live a quiet and peaceable ▪ life , in all godliness and honesty . and though among christians as some tha● bear that name are vicious and sensual ; so some are t●rbulent and seditious ; and some that are better may be ens●ared by the differences of statesmen and lawyers ; and it hath ever been satan's grand design to raise jealousies against christianity and godliness in the rulers of the earth , and to make them believe , that the most serious and godly christians are the worst and most dangerous subjects ; yet the very nature and laws of christianity , do make it most evident that the best and the entirest christians , and the most godly and heavenly men , must needs be the most loyal faithful subjects ; and he that is truest to god , will ( so far as he understandeth ) be truest both to king and kingdom : and as our obedience to the fifth commandment is part of our religion , so the promoting of all due obedience unto our governours , and the preventing of all rebellions and disloyalty , must be part of the work of all true pastors , in their publick teaching and their private converse . 15. all christian magistrates must know that their subjects are , i. approveable . ii. tolerable . iii. intollerable : specially as teachers . i. the approveable they must encourage and maintain . ii. the tolerable they must tolerate . iii. the intollerable they must suppress . but if they mis-judge , god will judge them for it . 16. it is not credible that all the patrons in england are such men , as god hath entrusted to choose pastors for all mens souls , and as will choose such as all are bound to commit the pastoral conduct of their souls to : and that bishops will institute no others ; nor yet impose any thing , which a good christian may think sinful : nor yet that all christians are bound to venture their souls on the conduct of any that patrons choose , or on the practice of all that is imposed . therefore pastors of their own choosing should be licensed to tolerated churches . 1. subscribing the essentials of christianity . 2. living under laws of peace and loyalty . 3. paying their parish dues . 17. they whose labours do more good , than their mistakes and faults do hurt , should be corrected only by such moderate penalties as hinder them not from their ministerial work. 18. when all 's done , good rulers will do good , and promote truth ▪ piety and peace , and suppress the intolerable , and restrain the envious proud tyrannical clergy . and bad rulers will judge the best men to be the worst , and take them for intolerable , and serve satan by labouring to disable or destroy them . the god of love and peace , make rulers , teachers , and people to be men of love and peace ; or make us long for that world where all are such in full perfection , amen . finis . notes, typically marginal, from the original text notes for div a26897-e3120 ☜ ☞ notes for div a26897-e4400 see rutherford peaceable plea , p. 92. &c. no●es temple measured , p. 62 , 63 , 64 , 65 , 66. excellently disputeth this point . of the judgment of all sorts of protestant divines on this , see my dispu● . of right to sacraments . twisse vind. grat. l. 3. er. 8. § 6. p. 77. agnosco libenter : fid●les dici minimè merenter , apud illos , quotquot fucatam ipsorum professionem po●●runt dignoscere . gilespi● aar . rod , p. 514. i believe no consciencious minister , would adventure to baptize one who hath manifest and infallible signs of unregeneration . sure we cannot be answerable to god if we should minister baptism to a man whose works and words do manifestly declare him to be an unregenerated unconverted person . and if we may not initiate such a one , how shall we bring him to the lords table ? thes. s●lmur , vol. 3. p. 59 ▪ th. 39. [ sacramenta non conseruntur nisi iis qui vel fidem habent , vel saltem ●am prae se ferunt , adeo ut nullis certis argumentis compertum esse possit eam esse ementitam . ] rutherford due right , p ▪ 231. [ such ( as are ignorant of the first rudiments and foundation of religion ) are materially not of the visible church , and have not a profession , and are to be taught ; and if they willfully remain in that darkness are to be cast out . notes for div a26897-e5300 norton . resp. p. 28. ●3 . de veritate talis ecclesiae to nomine dubitare peccatum ducimus . q. 3. quale saedus sufficit ad formam ecclesiae ? r. faedus implicitum sufficit ad esse : faedus explicitam ad magis ordinatum esse desideratur . rutherford plea , pag. 85 , 86. an explicite vocal covenant whereby we bind our selves — by entring in a new relation to such a pastor , and to such a flock , we deny not , as if the thing were unlawful — nor deny we that at the election of a pastor , the pastor and people tye themselves by reciprocation of oaths to each other ; the one to fulfil faithfully the ministry he hath received of the lord ; the other to submit to his ministry in the lord : — 5. any professor removing from one congregation to another , and so coming under a new relation to such a church , or such a ministry , is in a tacite and virtual covenant to discharge himself in all the duties of a member of that congregation . — notes for div a26897-e5550 norton . illius eccl●siae constitutio quae uno in loco ordinario ad eultum ▪ dei celebrandum convenire requeat ( ob suam multitudinem ) est illegitim● , ● non tamen quoad ●jus essentiam sed quoad adjunctum numerositatis . rutherford due right , pag. 301 , 302. [ 1. the ordinary power of jurisdiction because of nearest vicinity and contignity of members is given by jesus christ to one congregation in an isle . 1. because that church is a church properly so called . — a congregation is a church wanting nothing of the being and essence of a church . yet is it in compleat lond. minist . ius div. minist . part 2. p. 82. [ these angels were congregational , not diocesane . ib ▪ the asian angels were not diocesane bishops , but congregational presbyters seated each of them i● one church , not any of them in more than one. see mr. hooker's concession of many meetings in one church , in mr. cawdrey's review , p. 148. notes for div a26897-e5810 norton . resp. p. 99. toti multitudini ecclesiae competit examen pastorum per mannuum impositionem , eorundem ordinatio in eccl●sia homogenea sed non in officium ecclesiasticum ; quia officium ecclesiasticum recipitur invocatione , non ordinatione , idque à christo immediatè , non à totâ multitudine . id. p. 100. vicinis insuper ordinariè consultis in ecclesia homogenea competit fraternitati auxilio & consilio presbyterorum vici●orum , & prudentum aliarum ecclesiarum , p. 101. populus in judicando dirigi potest ac ordinarie debet à judicio aliorum pastorum , electionem vel prae●unte vel concomitante . requiritur con●ilium aliorum presbyterorum & prudentum propter insufficientiam in ecclesia infirmiori : propter salatem in amplitudin● consiliarii in ecclesia instructiori : in omnibus propter communionem ecclesiarum . p. 103. propositio illa b●llarmini [ non sunt veri pastores , qui non sunt à veris p●storibus ordinati , ] vera est ordinariè ; se● extra ordin●m minimè necessaria . ju● . ib. p. 105. quam vis in ecclesia bene constituta non debet , aliis quàm presbyteris ordinandi munus mandari , in defectu t●●e● idoneorum presbyterorum , potest non-presbyteris mandari . ames . in ecclesia constituta actum ipsum ordinandi ad presbyteros pertinere ultro concedimus . p. 106. toti multitudini ecclesiae 〈◊〉 competit collatio potestatis claviu● in ministr●s , aut tota , illa potestas , qu● ministri● officium ecclesiasticum tribuit . notes for div a26897-e6180 against the peoples power of the keys rutherford peaceable plea , and in his due right of presbyteries , and many more have written at large , and unanswerably taking the keys for [ government or pastoral administrations . ] rutherford's plea , p. 6. the power of the keys is given to the church of believers , as to the end , [ for the edifying of the body of christ , eph. 4. ] * * mr. norton p. 45. [ sin per ecclesiam representtaivam intelligitur ecclesia talis proprie dicta ▪ h. e. ecclesia virtualis , vic●-ecclesia , ecclesiam repraesentatam subjectivè repraesentans , atque ad●o vi delegationis habens potestatem ●arum negotia ex●quendi jure d●i ; hoc sensu simpliciter negamus ecclesiam repraesentativam . ] p. 4. their power of chusing is a power about the keys , but not of the keys : and it is common to all believers who are not to take pastors as the market goeth upon a blind hearsay , &c. it 's commonly granted them , that the people regularly should chuse their officers , where some unfitness of their own doth not forbid it ; but that necessarily they must consent to his relation , or else he cannot exercise his office on them . and it is granted them commonly [ according to cyprian's words , ] that the people also have a great hand in the rejection of unworthy pastors , and that in case they prove intolerable , and they have no more regular way to depose them , after sufficient patience and warning they must forsake them . but none of these are acts of church government no more than for a corporation to chuse the major , or for the servant while he is free to chuse his master , or a scholar his school-master , or a patient his physicion , or for the soldiers to forsake a traiterous commander that would deliver up their lives unto the enemy . it 's one thing to be a church governor , and another thing to chuse or refuse a church governor . dr. owen was at last against all governing power in the people , and for the pastors government only . * * see dr. taylor 's 2d disswasive very ▪ well on the text , dic ecclesiae . mr. t. goodwin , and mr. nye pref. to mr. cotton's keys , p. 5. it 's no contemptible case that mr. cawdrey puts review , p. 151. are not a company of women with the pastors a true church , having all things essential to it ? and have they the ordaining , admitting , governing power by vote or not ? if not , then is it not in a church of saints as such , but in the true governours by office , or in none . † † ibid p. 4. i must profess that scripture and reason speak so plainly that pastors are gods officers to rule . rulers must rule , and the ruled obey , that i admire that wise and good men can find a temptation to err in so plain a case . a church in a prince's or noblemans house , will consist of perhaps a lord and lady and their children , and a hundred or two hundred servants : now can any man think it agreeable to gods word , that the servants because they are the major vote , ( and the children a● age with them ) shall question , examine , and censure by excommunication their parents and rulers ? it 's a true and weighty speech of mr. cawdrey , ib. p. 155. [ these destructive courses of levelling church and state , proceed from the placing of all power originally in the people — ] it hath been made a controversie whether bishops or pastors may excommu●…te a prince : but if his own family 〈◊〉 just and meet ) should be a church , ●…ave him examined and excommu●…ed by his own servants out of that family-church methinks should seem a ●a●der case ▪ {inverted †} {inverted †} jid. ibid p. 7. co●ton keys ' , p. 33. the brethren of the church are the first subject of church liberty , and the elders thereof of church authority : and both together of all church power needful to be exercised within themselves . * * jid. ib. p. 3. norton pag. 74 , 75. * * iudicium de coercendo poenis corporalibus , est magistratus : iudicium , de actionibus pastoralibus praestandis , an non , est pasto●um : iudicium de obediendo vel non obediendo est subditorum . d● propriis actionibus unusquisque praejudicat , officium discernendo . notes for div a26897-e7440 see mr. norton at large proving that a minister of a particular church , may ( not only by virtue of his gifts ) and the common bond of christian charity , but also by virtue of his calling , exercise in another church the acts of his office , charitativè non authoritativè , p. 76. c. 6. of this see my disput. of ordination , and 3d of episcopacy . notes for div a26897-e7790 * * nort. p. 45. si ecclesia representativa sumitur pro mutua consultatione , consotiatione & confoederatione ecclesiarum particularium in synodis per legatos , nova ecclesiae forma non addita , & libertate ecclesi● salvâ , rem agnoscimus . catholick vnity, or, the only way to bring us all to be of one religion by rich. baxter. baxter, richard, 1615-1691. 1660 approx. 345 kb of xml-encoded text transcribed from 210 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a26885 wing b1210 estc r14402 11713547 ocm 11713547 48302 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a26885) transcribed from: (early english books online ; image set 48302) images scanned from microfilm: (early english books, 1641-1700 ; 524:14) catholick vnity, or, the only way to bring us all to be of one religion by rich. baxter. baxter, richard, 1615-1691. [2], 29, [4], 379 p. printed by r. w. for thomas underhill and francis tyton ..., london : 1660. reproduction of original in cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng concord. 2004-03 tcp assigned for keying and markup 2004-04 spi global keyed and coded from proquest page images 2004-05 melanie sanders sampled and proofread 2004-05 melanie sanders text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion catholick vnity : or the only way to bring us all to be of one religion . by rich. baxter . to be read by such as are offended at the differences in religion and are willing to do their part to heal them . james 3.17 . but the wisdom that is from above , is first pure , then peaceable , gentle , easie to be intreated , &c. london , printed by r. w. for thomas underhill and francis tyton , and are to be sold at the sign of the anchor and bible in pauls church-yard , and at the three daggers in fleet-street . 1660. to all those in the severall parishes of these nations , that complain of the disagreements in matters of religion . men and brethren , as in the midst of all the impiety and dishonesty of the world , it is some comfort to us , that yet the names of piety and honesty are still in credit , and ungodliness and dishonesty are terms of disgrace ; so that those that will be ungodly and dishonest , are fain to use the mask and vail of better names , to hide their wickedness ; so also it is some comfort to us , in the midst of the uncharitableness and discords of this age , that yet the names of love and concord ●ound so well , and are honoured by those that are furthest from the things : for thus we seem agreed in the main cause , and have this advantage in our debates , that whatever shall be proved to be against love , and unit● , and peace , we are all o● us obliged by our professions to d●sown . i may suppose that all that read these words will speak against the uncharitableness and content●ons , and divisions of the present times as well as i. doth it grieve my soul to hear professed christians so censoriously condemning , and passionately reviling one another , while they are proudly justifying themselves ? i suppose you 'l say , it grieves you also ? do i mourn in secret , to see so many divisions and subdivisions ? and church set up against church , and pastors against pastors , in the same parishes ; and each party labouring to disgrace the other and their way , that they may promote their own ? i suppose you will say , you do so t●o . do i lament it as the nations shame , that in religion men are of so many minds , and manage their differences so unpeaceably , that it is become the stumbling block to the ungodly , the grief of our friends , and the der●sion of our enemies ? i know you will say , that this also is your lamentation . and is it not a wonder indeed , that such a misery should be continued , which all men are against ; and which cannot be continued but by our wilfull choice ? is it not strange that we are so long without so great a blessing as unity and peace , while all men say they love it , ●nd desire it , and while we may have it if we will ? but the cause is evident : while men love unity , they hate the holiness in which we must unite : while they love peace , they hate the necessary means by which it must be obtained and maintained : the way of peace they have not known ; or knowing it , they do abhor it . as well as they love unity and peace , they love the causes of discord and division much better . the drunkard , and whore-monger , and worldling say they love the salvation of their souls : but yet while they love and keep their sins , they will miss of the salvation which they say they love . and so while men love their ungodliness and dividing wayes , we are little the better for their love of peace . if men love health , and yet love poyson , and hate both medicine and wholsom food , they may miss of health , notwithstanding they love it . where know you a parish in england , that hath no disagreements in matters of religion ? in this parish where i live , we have not several congregations , nor are we divided into such parties as in many other places ; but we have here the great division : some are for heaven , and some for earth : some love a holy diligent life , and others hate it : some pray in their families , and teath them the word and fear of god , and others do not : some spend the lords day in holy exercises , and others spend much of it in idleness and vanity : some take the service of god for their delight ; and others are weary of it ; and live in ignorance , because they will not be at the pains to learn. some make it the principal care and business of their lives , to prepare for death , and make sure of everlasting life ; and others will venture their souls on the wrath of god , and cheat themselves by their own presumption , rather then be at this sweet and necessary labour to be saved . some hate sin , and make it their dayly work to root out the relicts of it from their hearts and lives : and others love it and will not leave it , but hate those that reprove them , and endeavour their salvation . and as long as this great division is unhealed , what other means can bring us to any happy unity ? it would make a mans heart bleed to consider of the folly of the ungodly rout , that think it would be a happy union , if we could all agree to read one form of prayer , while some love , and others hate the holiness which they pray for : and if we could all agree to use the sign of the cross in baptism , while one half either understand not the baptismall covenant , or wilfully violate it , and neglect , or hate , and scorn that mortified holy life , which by that solemn vow and covenant they are engaged to . they are solicitous to bring us all to unity in the gesture of receiving the sacrament of the lords supper , while some take christ and life , and others take their own damnation . when they should first agree in being all the faithfull servants of one master , they make a great matter of it , that the servants of christ , and of the devil may use the same bodily posture in that worship where their hearts are as different as spirit and flesh . poor people think that it is the want of uniformity in certain ceremonies of mans invention , that is the cause of our great divisions and distractions ; when , alas , it is the want of unity in matters of greater consequence , even of faith , and love , and holiness , as i have here shewed . if once we were all children of one father , and living members of one christ , and all renewed by one sanctifying spirit , and aimed at one end , and walked by one rule ( the word of god , ) and had that special love to one another which christ hath made the mark of his disciples , this were an agreement to be rejoyced in indeed , which would hold us together in the most comfortable relations , and assure us that we shall live together with christ in everlasting blessedness . but , alas , if our agreement be no better , then to sit together in the same seats , and say the same words , and use the same gestures and ceremonies , our hearts will be still distant from each other , our natures will be contrary , and the malignity of ungodly hearts will be breaking out on all occasions . and as now you hear men scorning at the practice of that religion which themselves profess , so if god prevent it not , you may shortly see another war take off their restraint and let them loose , and then they will seek the blood of those that now they seem to be agreed with . at furthest we are sure , that very shortly we shall be separated as far as heaven and hell , if there be not now a nearer agreement then in words and outward shews and ceremonies . it being then past doubt , that there is no happy lasting unity , but in the spirit and a holy life , what hindereth us from so safe , so sweet , so sure a peace ? why might not all our parishes agree on such necessary , honourable and reasonable terms ? why is there in most places , but here and there a person , or a family , that will yield to the terms of an everlasting peace , & live as men that believe they have a god to serve and please , and immortall souls to save or lose ? is not god willing that all should be saved , and come to the knowledge of the truth , 1 tim. 2.4 . and that all should agree in so safe a path ? why then doth he invite all , and tender them his saving mercy , and send his messengers to command and importune them to this holy concord ? he would take them all into the bond of his covenant : how oft would christ have gathered all the children of ierusalem to him , as the hen gathereth her chickens under her wings ? but it was they that would not , mat. 23.37 . he would have the gospel preached to every creature , mar. 16.15 , 16. & would have the kingdoms of the world become the kingdoms of the lord and of his christ. what then is the cause of this sad division in our parishes ? are ministers unwilling that their people should all agree in holiness ? no , it would be the greatest favor you could do them , and the greatest joy that you could bring to their hearts : they would be gladder to see such a blessed unity , then if you gave them all that you have in the world . o how a poor minister would boast and glory of such a parish ! he would bless the day that ever he came among them ; and that ever he was called to the ministry ; and that ever he was born into the world for their sakes . how easie would all his studies and labours be , if they were but sweetned with such success ? how easily could he bear his scorns , and threatnings , and abuses , and persecutions from others , if he saw but such a holy unity among his people to encourage him ? so far are your teachers from excluding you from this happiness , that it is the end of their studies , & preaching , & prayers , yea and of their lives , to bring you to partake of it . and glad would they be to preach to you , and exhort you , in hunger and thirst , in cold and nakedness , in all the contempt and derision of the world , if thereby they could but bring their parishes to agree in a life of faith and holiness . and sure our difference is not because the godly will not admit you to joyn with them in the waies of god ; for they cannot hinder you if they would ; and they would not if they could . it is their joy to see the house of god filled with guests that have o● the wedding garment . we must conclude therefor● that it is the ungodly that a● the wilfull and obstinate div●ders . they might be unite to christ , and reconciled 〈◊〉 god , and they will not . the might be admitted into th● communion of saints , an● into the houshold of go● and partake of the priv●ledges of his children ; an● they will not . they have lea● to read , and pray , and meditate , and walk with god in a heavenly conversation , as well as any of their neighbours ; but they will not . it is themselves that are the refusers , and continue the division , to the displeasing of god , and the grief of their friends , and the gratifying of satan , and the perdition of their own immortall souls . we might all be united , and our divisions be healed , and god much honoured , and ministers and good christians be exceedingly comforted , and the church and commonwealth be delivered and highly honoured , and themselves be saved from everlasting misery , if we could but get the hearty consent of these foolish obstinate ungodly men . what say you , wretched souls , can you deny it ? how long have your teachers been labouring in vain , to bring you to the hearty love o● god , and heaven , and serious holiness ? how long have they been perswading you to set up reading , and catechizing and constant fervent prayer i● your families , and yet it is undone ? how long have they in vain been perswading the worldling from his worldliness ; and the proud person to humility , and the sensual beast from his tipling , and gluttony , and other fleshly pleasures ? and besides this , most of the disorders and divisions in the churches are caused by ungodly men . i will instance in a few particulars . 1. when we ask any godly diligent ministers , either in london , or the country , why they do not unanimously catechize , instruct and confer with all the inhabitants of their parishes , man by man , to help them to try their spirituall state , and to prepare in health for death and judgement ? they usually answer us , that alas their people will not consent , but many would revile them if they should attempt it . 2. when we ask them why they do not set up the practice of discipline , which they so unanimously plead for ? and why they do not call their people to confirmation , or open profession of faith and holiness in order thereto ; they tell us , that their people will not endure it ; but many will rather set themselves against the ministry , and strengthen the enemy that now endangereth the churches safety , or turn to any licentious sect , then they will thus submit to the undoubted ordinance of christ , which the churches are so commonly agreed in as a duty . 3. we have an ancien● too-imperfect version of the psalms , which we sing in the congregations ; & in the judgment of all divines that ever i spoke with about it ( of what side soever ) it is our duty to use a better version , and not to perform so excellent a part of the publick worship , so lamely , and with so many blemishes . and if you ask the ministers why they do not unanimously agree on a reformed corrected version , most of them will tell you , that their people will not bear it , but proudly and turbulently reproach them , as if they were changing the word of god. 4. in many places the sacrament of baptism is ofter used in private houses , then in the publick assemblies ; and if we ask the reason of so great a disorder , the ministers will tell us that it is the unruliness and wilfulness of the people , that proudly set themselves above their guides , and instead of obeying them , must rule them , and have their humors and conceits fulfilled , even in the holy things of god , or else they will revile the pastors , and make divisions in the church : and this is done by them that in other cases do seem sufficiently to reverence the place of publick assembly as the house of god , and that speak against private meetings , though but for prayer , repeating sermons , or singing to the praise of god , while yet themselves are wilfully bent for such private meetings as are set up in opposition to the publick , and that for the administration of so great an ordinance as the sacrament of baptism , and in cases where there is no necessity of pr●vacy : and who knows not that our sacramentall covenant with god , and engagement to a christian life ▪ and reception into a christian state and priviledges , is fitter to be done with the most honourable solemnity , then in a conventicle , in a private house ? too many more such instances i could give you , which shew who they be that are the enemies of our unity ; even those that cry out against divisions while they cau●e them , and cry up unity , concord and obedience , while they destroy them . and shall we thus continue a division that doth prognosticate our everlasting division ? is there no remedy for so great a misery , when yet our poor ungodly neighbours m●y heal it if they will ? what if the ministers of the severall parishes , should appoint one day of publick conference with all the people of their parishes together , and desire all th●t are fit to speak , to debate the case , and give their reasons , why they concur not in their hearts and lives with the holy diligent servants of the lord ? and let them he●r the reasons why the godly dare not , and cannot come over to their negligent ungodly course ? and so try who it is long of among them , that they ar● not of one mind and way ? what if the ministers then urged it on them , to agree all before they parted , to unite on the terms which god will own , and all u●animously to take that course that shall be found most agreeable to his word ; and whoever doth bring the fullest proof that his course is best in reason , the rest should promise to joyn w●th him what if we call the people together , and bespeak them as elijah did , 1 kings ●8 . 21 . how long halt ye between two opinions ? if the lord be god , follow him : but if baal , then follow him . [ if a car●less , ungodly , worldly , fleshly life be best , and most please god , and will comfort you most at death and judgement , then hold on in the way that you are in , and never purpose hereafter to repent of it , but let us all become as sensuall as you . but if it be only the life of faith and holiness , and seeking first the kingdom and righteousness of god that god , and scripture , and reason will justifie , and that will comfort the soul in the hour of extremity , and that you shall with a thousand times you had followed , ( in everlasting misery , when wishing is too late ) if now you continue to neglect it ; doth not c●mmon reason then require , that we all now agree to go that way which all will desire to be found in at the last ? ] one would think , if a minister should treat thus with his parishioners , and urge such a motion as this upon them , they should not have the hearts or faces , to deny , or delay such a necessary agreement and engagement , that would make their parish and their souls so happy , and which nothing but the devil and the befooled corrupted minds of sinners hath any thing to say against ! and yet its likely we should either have such an answer as elijah had , even silence , ( v. 21. the people answered him not a word . ) or else some plausible promise , while we have them in a good mood , which would quickly be broken & come to nothing . for indeed , they are all engaged already , by their baptismall covenant and profession of christianity , to the very same thing : and yet we see how little they regard it . but yet because it is our duty to use the means for the salvation and concord of our people , and wait on god by prayer for the success , i have here shewed you the only way to both . read it impartially , and then be your selves the judges , on whom the blame of our greatest and most dangerous divisions will be laid ; and for shame , either give over complaining that men are of so many minds , and profess your selves the enemies of unity and peace ; or else give over your damning , and dividing course , and yield to the spirit of christ , that would unite you to his body , and walk in communion with his saints : and let not these warnings be hereafter a witness against you to your confusion , which are intended for your salvation , and the healing of our discords by an unworthy servant of jesus christ , for the calling and edifying of his members , rich. baxter . decem. 10. 1659. the contents . the introduction and explication of the text , to p. 14 d●ct . the true vnity of the catholick church of christ consisteth in this , that they have all one sanctified spirit within them , p. 14 explic●tory propositions , p. 16 twenty arguments to prove that ungodliness is the great divider , and that if ever there be a vnion , it must be by the ungodlies comeing ov●r to a holy life , p. 19 use 1. shewing plainly who are the causes of our great divisions , p. 37 vngodliness is all heretical opinions combined and reduced to practice , p. 43 , &c. it is against every article of the creed , and every one of the commandments , and every petition of the lords prayer , and every ordinance of worship , p 65 they are worse then meer sectaries , p. 73 use 2. how little cause the papists have to glory , when they draw an ungodly man meerly into their church , p. 80 use 3. how falsly papists and quakers tell us that the ungodly persons are the fruit of our ministery , p. 83 use 4. a serious motion for vnity and peace , to all that would have us of one religion , p. 88 some more undenyable reasons to prove that there is no other way of vnity but this one , p. 100 quest. what is that godliness that we must all unite in , p. 136 quest. what the nearer an agreement should we be ? do not the godly differ among themselves ? p. 178 use 5. how little hope of perfect vnity on earth ; and how much vnity may be expected among the godly , p. 195 quest. whether vnity in the profession of one faith , government and worship , may serve turn ? ten discoveries of the insufficiency of a vnion , in meer profession , p. 203 how much true godliness would conduce to heal our lesser differences ; and that we might do well notwithstanding them , p. 234 manifested in twenty four particulars . quest. how then comes it to pass that there are so many differences among those that you call godly , answered , p. 288 advice to the godly , p. 308 rom. 14.1 . explained , p. 313 doct. it is the will of god that the vnity of the church should not be laid on indifferent , small or d●ubtfull things : but that true believers that differ in such things , should yet have inward charity and outward communion with each other not censuring , nor despising , nor dividing upon this account , p. 323 convincing reasons , p. 326 several vses or consectaries : and an exhortation applied to our difference about christmas day , p. 358 errata . page 90. l. 9. r. enquire : p. 91. l. 6. r. except : p. 192. l. 7. for now , r. in time : p. 275. l. 16 for or , r. as : p. 366. l. 12. for it , r. them : p. 377. l. 12. dele in . catholick vnity . ephes. 4.3 . endeavouring to keep the unity of the spirit in the bond of peace . it seems that vnity and felicity are near kin , in that the world is so like affected to them both . as our felicity is in god , and we lost it by falling from god ; so our vnity is in god , and we lost it by departing from this center of unity . and as all men have still a natural desire after felicity in general ; but god who is their felicity , they neither know nor desire ; so have we still a natural desire after vnity in it self considered ; but god who is our unity , is little known or desired by the most . and as nature can perceive the evil of misery which is contrary to felicity , and cry out against it , and yet doth cherish the certain causes of it , and will not be perswaded to let them go : so nature can perceive the evil of division , which is contrary to vnity , and cry out against it , and yet will not forbear the causes of division . and therefore as we say of felicity , nature by philosophy seeks it , divinity findeth it , and religion possesseth it : so may we say of true vnity ; philosophy or nature seeks it , divinity findeth it , and religion or holiness possesseth it . and as most of the world do miss of felicity , for all their high esteem of it , and fall into misery for all their hatred of it , because they love not the object and way of felicity , and hate not the matter and way of misery . even so most of the world do miss of vnity , for all their high esteem of unity , and fall into miserable distractions and divisions for all their hatred of division , because they love not the center and way of vnity , and hate not the occasion and causes of division . and as the very reason why the most are shut out of happiness , is their own wilful refusing of the true matter and means of happiness , and no one could undo them but themselves , for all that they are loth to be undone : even so the very reason why the world attaineth not to unity , is their own wilful refusing of the true center and means of unity ; and it is themselves that are the wilful causes of their own divisions , even when they cry out against divisions . and as there 's no way to happiness , but by turning to god from whom we fell , that in him we may be happy ; and no way to god but by iesus christ as the saviour , and the h●ly-ghost as the sanctifier ; so there is no way to true vnity , but by turning to god that we may be one in him ; and no way to him , but being united to christ , and being quickned by that one most holy spirit that animateth his members . and yet as poor souls do weary themselves in vain , in seeking felicity in their own wayes and devices ; so do they deceive themselves in seeking vnity in wayes that are quite destructive to unity . one thinks we must be united in the pope ; and another , in a general council ; another saith , we shall never have unity till the magistrate force us all one way ; ( and yet they would not be forced from their own way . ) another turns atheist , or infidel , or impious , by observing the divisions that be among christians , and saith , [ it is this scripture , and religion , and christ , that hath set the world together by the ears ; and we shall never have unity till we all live according to nature , and cast off their needless cares and fears of another life . ] and thus the miserable deluded world are groping in the dark after vnity and felicity , while both are at hand , and they wickedly reject them ; and many of them become so mad , as to run away from god , from christ , from the spirit , as if he were the cause of misery and division , who is the only center of felicity and vnity . and thus as it is but few that arrive at happiness for all their desire of it ; so it is but few that attain to vnity ; to such a unity as is worth the attaining to . i dare presume to take it for granted , that all you that hear me this day , would fain have divisions taken away , and have unity , and concord , and peace through the world . what say you ? would you not have us all of one ●i●d , and of one religion ? and would you not fain have an agreement , if it might be , through all the world ? i am confident you would . but you little think that its you and such as you that are the hinderers of it . all the question is , what mind that is that all should be one in ? and what religion that is that all men s●ould agree in ? every man would have all men of one mind , and one religion ; but then it must be of his mind , and of his religion ; and so we are never the nearer an agreement , well! what would you give now to be certainly told the only way to unity and agreement ? there is but one way ; when you have sought about as long as you will , you must come to that one way , or you will be never the nearer it . what would you give to know undoubtedly , which is that one way ! o that the world were but willing to know it , and to follow it when they know it . well! i dare promise you from the information of the holy-ghost here given us in this text that now i have read to to you , to tell you the only way to true unity ; and blessed is he that learneth it , and walketh in it . this text is a precept containing the work required of us , with its double object ; the one the means to the other . the next verse is an exposition of this . as the natural man hath one body , and one soul , which constitute it a man ; so the church which is the mystical body of christ , is one body , consisting of many members united by one spirit . every common-wealth or political body hath 1. it s constitutive causes that give it its being and its unity ; and 2. it s administration and preserving causes , as laws , execution , obedience , &c. that exercise and preserve , and perfect its being . the constitutive cause is the soveraign and the subject conjoyned in their relation . so is it with the church , which is a political body , ( but of a transcendent kind of policy . ) the constitutive cause of the church are christ and the members united in one spirit : and this is the final part of the duty here required [ to keep the vnity of the spirit ] the preserving cause is the peaceable behaviour of the members : and this is the mediate duty here required , [ in the bond of peace ] our own endeavours are hereto required ; because as every natural body must by eating , and drinking , and fit exercise and usage , be a cause of its own preservation , and not forbear these under pretence of trusting the all-sufficiency of god ; and as every political body , must by government and arms in case of need preserve themselves under god ; so must the body of christ , the church , be diligent in using their best endeavours to preserve the being and well-being of the whole . so that you see here are two causes of the churches unity expressed : 1. the principal constitutive cause in which our unity consisteth ; and that is [ the spirit . ] 2. the preserving cause , by which our unity is cherished , and that is [ peace ] which therefore is called [ the bond ] of it . the fifth and sixth verses do open this vnity of spirit , in its parts , effects and ends . [ there is one hope of our calling ] that is , one heaven or life eternal , which is the end of our christianity and church constitution [ there is one lord ] jesus christ ; one head , one saviour , one soveraign redeemer , to whom by this spirit the members are all united . [ there is one faith ] both one summe of holy doctrine , which all that will be saved must believe ( which was used to be professed by the adult at baptism ) and one internal saving faith , which this spirit causeth in our spirits , and useth it as a means of our union with christ in whom we do believe . [ there is one baptism ] or solemn covenanting with god , the father , son and holy-ghost ; and the same promise there to be made by all . and [ there is one god the father of all ] from whom we fell , and to whom we must be recovered , and who is the end of all , and to whom christ and all these means are the way . so that all these are implyed in , and conjunct with [ the vnity of the spirit . ] the sense of the text then briefly is this : [ as all the living true members of christ and the church have one spirit ( and so one faith ) by which they are all united to christ the head , and so to the father in and by him , which vnion in one spirit is your very life , and it that constituteth you true members of christ and his church ; so it must be your care and great endeavour to preserve this spirit in you , and this vital vnity which by this spirit you have with christ and one another : and the way to preserve it , is by the bond of peace among your selves . ] it is here evident then that all the members of christ and his body have one spirit , and in that is their union . all the question is , what spirit this is ? and that 's left past all doubt in the chapter : for though the common gifts of the spirit are sometime called by that name , yet these are no further meant in the text then as appurtenances or additions to greater gifts : as godliness hath the promise of the common mercies of this life , as well as of the special mercies of the life to come ; but yet with great difference ; the later being absolutely promised , and the former but limitedly ( so far as god sees best for us ) : even so the spirit gave to the members of the church both sanctifying grace , and common gifts ; but with great difference : giving sanctification to all and only the members of christ ; but giving common gifts also to some others , and to them but with limitation , for sort , and season , and measure , and continuance , as god should see good . it is then the same holy-ghost as our sanctifier into whose name we are baptized , as wel as into the name of the ●ather and the son , and in whom we all profess to believe , that is here meant in my text. and it is only the sanctified that are the people united to christ and to one another . this is proved expresly by that which fo●loweth , vers . 6 , 7. it is those that have the one hope , one lord , one faith , one baptism , one god the father , vers . 12. it is the saints and body of christ that are to be perfected by the ministry , vers . 13 , 15 , 16. it is those that must come in the vnity of faith and knowledge of the son of god to a perfect man , to the measure of the stature of the fulness of christ ; and that grow up in all things in christ the head : it is the body that is vnited to him , and compacted in love , and edifieth itself in love : vers . 20 , 21 , 22 , 23 , 24. it is those that h●v● so le●rned christ as to put off t●e ●ld man th●t is c●rrupt , ●nd are r●newe● in the spirit of their ●in●s , and put on the n●w man , which ●fter god is re●t●● in righteou●ne●s and true holiness . if there●●re any words be plain , its plain t●at its true ●aints only that are here spoken of , that have the vnity of spirit which they must preserve in the bond of peace . and therefore i shall make this observation the ground of my discourse . doct. the true vnity of the catholick church of christ consisteth in this , that they have all one sanctifying spirit within them . by the holy-ghost within them they are all united to christ and to one another : by this one spirit they are all made ●aints , or an holy people , having one heaven for the matter of their hopes , one christ their head , one summe of christian doctrine , which they believe , containing all the essentials of christian faith ; and one living principle of faith to believe it ; one solemn covenant with christ ; and one god the ●ather their end and all. it is only the sanctified that have true christian vnity ; and it is unholiness or ungodliness that is the cause of the miserable divisions of the world . now , sirs , you see the only way to vnity : even to have one sanctifying spirit within us , and be all an holy people ; and there is no way but this : now you see the principal cause of division ; even unholiness , and refusing the spirit of grace . in handling this point , 1. i shall give you some propositions that are necessary for the fuller understanding of it . 2. i shall demonstrate the point to you , by fuller evidence of reason . 3. i shall make application of it . i. prop . 1. though it be only the sanctified that have the true un●on of members w●th chr●st and the body ; yet all that make profession of sanctification , and null not that pro●ession , have an extr●nsick , analogical union in profession : as the wooden or dead leg is united to the body , and the dead branch to the vine : and so even hypocrites must not only dwell among us , but be of the same visible church with us , as the chaff and tares are in the same corn-field . and as long as they seem saints we must value them , and use them as saints , and love them , and have communion with them as saints : not as conceiving them certainly to be such , but probably , and by that humane faith , by which we are bound to believe their profession ; not as we believe god , who is infallible ; but as men that are fallible : and this in several degrees , according to the several degrees of their credibility , and the probability of their profession . so that you must not after this m●stake me , as if i tyed our external church-communion only to true saints ; for then we must have communion with none ; because being not able to search the hearts , we know not what professors are sincere . but yet even this external church-communion belongs only to them that make profession of love and holiness , as well as of belief ; and no lower profession must serve the turn . prop. 2. there is a common vnity of humane nature that we have with all men , and a common peace that as much as in us lyeth we must hold with all , rom. 12.18 . but this is nothing to the unity in quest●on , which belongeth to our happiness . the devils have a unity of nature , and some order and accord in evil ; for if satan be divided , how can his kingdom stand ? mat. 12.26 . prop. 3. the unity of the saints in the spirit of holiness , consisteth in this life with much imperfection and discord , according to the imperfection of their holiness . but as grace is the seed of glory , and the beginning of eternal life , for all its weakness , and the sins that accompany it ( iohn 17.3 . ) ; so the unity of the spirit of holiness , is the seed and beginning of the perfect unity in heaven , for all the differences and discord that here accompany it . ii. having shewed you the only bond of unity , i come now by fuller evidence to convince you of the truth of what is said , and even to force it into your understandings , if you will but use your reason , and believe the word of god. it is unholiness and ungodliness that causeth our discord ; and it is the spirit of holiness that is the vniting principle ; and there 's no true christian vnity to be had with ungodly men : never think of vnity by any other way then sanctification : you are as on the other side of the river , and cannot be united to the servants of christ , till the spirit convert you , and pass you over . you are dead men , and unfit to be united to the living ; and it s the spirit that quickneth , and this life must be our vnion . you madly rail against division , and yet stand at a distance from christ and his church , and maintain the greatest division in the world . believe it , you do but doat and dream , if you think to have true christian vnity on any other terms , then by the sanctifying spirit of christ. and this i shall now evince as followeth . 1. you know sure that there can be no christian unity , but in god as your father , and the center of vnity : all the true members of the catholick church must say [ our father ] and be as his children united in him . if you will have unity without the favour of god , it must be the unity of rebels , and such a concord as is in hell : the family of god do all unite in him : as all the kingdom is united in one king ; so is all the church in god. can you think it possible to have unity , as long as you will not unite in god ? well then ; there 's nothing plainer in the scripture , then that all men by nature are departed from god , and none are united to him but those that are regenerate and made new creatures , not a man is his child by grace , and in his favour , but only those that are sanctified by his spirit , ioh. 3.3 , 5. mat. 18.3 . 2 cor. 5.17 . heb. 12.14 . so that there 's no true vnity without s●nctification , because there 's no reconciliation with god , nor unity with him , without it . 2. there can be no true christian vnity but in christ the redeemer and head of the church : for how can the members be united but in the head ? or the schollars but in their teacher ? or the subjects but in their soveraign ? you know there 's no christian vnity but in christ. well then ; what unity can we have with those that are not in christ ? the unsanctified have indeed the name of christians : but what is that to the nature ? some branches not bearing fruit are said to be in him the vine , by outward profession : but they are dead and withered , and must be cut off and cast away for the fire : and so are unfit for communion with the vine , iohn 15. he that is in christ is a new creature : old things are past away , behold all things are become new . 2 cor. 5.17 . if any man have not the spirit of christ ( which is this sanctifying spirit ) the same is none of his . i pray you mark the plainness of these passages . all you that are unconverted and unsanfied , are out of christ , and none of his , though you may talk and boast of him as long as you will. and therefore you cannot have vnity with christians , till you will first have unity with christ himself . till you are engraffed into him , you are not engraffed into the catholick church , but only seem to be what you are not . 3. the dead cannot be united to the living : who will be married to a dead corpse ? or would be tyed to it , and carry it about ? it is life that must unite us : the unsanctified are dead in sin , eph. 2.5 . and the spirit is given to quicken the dead , that they may be fit for converse . what union can there be between a block and a man ; or a beast that hath but a sensitive life , and a man that hath a rational soul ? so what union between the sensual world and the sanctified believer ? if you could have vnity without the sanctifying spirit , why are you then baptized into the name of the holy-ghost as your sanctifier ? to have a vnity of being is common to us with the devils ; for they are gods creatures , and so are we . to have a vnion of specifick being is common to us with all the damned , for they are men as well as we ; and common to the devils among themselves . but it must be a unity in the spirit of holiness that must prove us happy , and afford us comfort . 4. there is no possibility of having unity with those that have not the same ultimate principal end . but the sanctified and the unsanctified have not the same end , nay have contrary ends . if one of you will go to york , and the other to london , how can you possibly go one way ? this is the great difference that sets the world and the sanctified by the ears : you serve mammon , and they serve god : you have one portion , and they another : your portion is in this life , psalm 17.14 . here you have your good things , luke 16.25 . and here you lay up your treasure , mat. 6.19 , 21. your belly is your god , and you mind earthly things . phil. 3.18 . but it is the lord that is the portion of the saints , psal. 16.5 . they lay up a treasure in heaven , mat. 6.20 . and there they have their conversations , phil. 3.20 . being risen with christ , they seek the things that are above , where christ sitteth at the right hand of god ; for they are dead , and their life is hid with christ in god , col. 3.1 , 3 , 4. the business that the saints , and that the ungodly have in the world , is clean contrary . their business is for heaven ; and yours is for earth ; they are sowing to the spirit in hope of everlasting life , and you are sowing to the flesh , and shall reap corruption , gal. 6.6 , 7. they are making provision for another life , that never shall have end ; and you are making provision for the flesh , to satisfie its desires , rom. 13.14 . and how is it possible for these to be united ? what concord between light and darkness ? or christ and belial ? or righteousness with unrighteousness ? 2 cor. 6.14 , 15. can two wal● together except they be agreed ? amo. 3.3 . we must better agree of our business in the world , and of our journeys end , before we can keep company with you . while you are for earth and we for heaven , it is not possible that we should go one way . while one is for the world and another for god , they must needs differ : for god and the world are masters that are unreconcileable . if you will cleave to one , you must despise the other . the work of the butcher and the souldier is to kill : and the work of the surgeon and physitian is to cure . and do you think these will ever take one course ? the souldier studies how to wound and kill : the surgeon studies how to close these wounds and heal them . and surely these must go contrary wayes . sirs , as long as your business is principally for the flesh and the world ; and the business of the sanctified is against the flesh and world , and for the spirit and the world to come , how is it possible that you should be agreed ? you must bring heaven and earth together first ; yea heaven and hell together first , before you can have a christian unity and agreement between the sanctified and the unsanctified . 5. there is no vnity to be had , but in the gospel . the apostle tels us , there is one faith , eph. 4.5 . if an angel from heaven would preach another gospel , he must be accursed , gal. 1.10 , 11. but the unsanctified do not truly and heartily entertain this gospel . you think and say you truly believe it , when you do not . if you truly believed it , your lives would shew it . he that indeed believes an everlasting glory , will sure look after it , more then after the world or the flesh . 6. there is no christian unity but in the christian nature . contrary natures cannot close . fir● and water , the woolf and the lamb , the bear and the dog , wi● not well unite . the sanctified hav● a new , divine and heavenly nature ioh. 3.6 . 2 pet. 1.4 . 2 cor. 5 . 1● their disposition is another way then it was before . but the unsanctified have the old corrupt fleshly nature still . one is as the fire , still bending upward ; the other as the earth or stone , still bending downward to the earth : and how can these agree together ? 7. there is no christian vnity to be had , where the affections run quite contrary wayes . but so it is with the sanctified and the unsanctified . one loves god above all , and cannot live without holy communion with him , and retireth into him from the distractions of the world , and maketh him his rest , content and solace : the other mentions the goodness of god , but findeth no such sweetness in him , nor desires after him . one treads the world underfoot as dirt , or valueth and useth it but as a help to heaven : and the other makes it his happiness , and sets his heart on it . one delighteth in holiness , and the other hateth it , or regardeth it not . one hateth sin as a serpent , or as death ; and the other makes it his meat , and drink , and business . and how is it possible for men of such contrary affections to be agreed ? and natures at such enmity to unite ? 8. the sanctified and unsanctified are moved by contrary objects : one lives by faith on things that are out of sight , and strives for heaven as if he saw it , and strives against hell as if he saw it ; for his faith is the evidence of things not seen . heb. 11.1 , 7. we live by faith , and not by sight , 2 cor. 5.7 . 2 cor. 4.18 . but the unsanctified live upon things that are seen , and things believed little move them , because they are not heartily believed . 9. the holy and the unholy do live by contrary laws . one liveth by the law of god , and there asketh counsel what he must think , or say , or do , resolving to obey god , before his flesh , and all the world . the other will say , he will be ruled by gods law , till his flesh and carnal interest contradict it , and then he will take his lusts for his law : his pride is a law to him , and the pleasures and profits of the world are a law to him , and the will of great ones , and the customs of men are his law. and how is it possible for m●n to agree that walk by such contrary rules as these ? 10. there is no true vnity but in the covenant with christ. as marriage vniteth man and wife ; so every truly sanctified man , hath delivered up himself to christ in a peremptory absolute covenant , and hath quit all claim of interest in himself , and is wholly gods. but the unsanctified will not be brought to this , any further then the lips , and therefore they cannot be well united . 11. the true members of the church are built on the foundation of the apostles and prophets , eph. 2.20 , 21. but the unsanctified regard them not , if they cross their minds . 12. there is no true christian vnity , but with the holy catholick church . the body is but one , 1 cor. 12.12 , 13. eph. 4.4 . but the unsanctified are not of the holy catholick church , but only in the visible external communion of it . 13. there can be no true christian vnity with the saints , without a special love to the saints for by this we know that we are passed from death to life , because we love the brethren ; he that lovet● not his brother abideth in death , 1 john 3.14 . by this must all men know that we are christs disciples , john 13.35 . love is the bond and cement of the church . he that doth not heartily love a godly sanctified man , because he is such , hath no true unity with the church . but the ungodly love them not as such : they see no such beauty and loveliness in holiness . though scripture call it gods image , they be not in love with gods image ; but think it a conceit , or hypocritical pretence , or a wearysom thing . why ! poor carnal wretches , do you hate the godly , and yet would you have unity with them ? do you hate them , and yet cry out against divisions , when your hearts are thus divided from god and his servants ? you must learn to love them with a special love , and christ in them , before you can be united with them . 14. there is no unity to be had wi●hout a love to the body that you are united to . you must love the church and long for its prosperity , and the success of the gospel , and the downfall of wickedness . thus do the saints : but thus do not the ungodly . nay many of them are glad when they hear of any evil befall the godly . 15. there is no true vnity without a singular respect to the special members that are the ligaments and chief instruments of unity ; even the officers of the church and most useful members . the overseers of the church must be highly esteemed in love for their work sake , 1 thes. 5.12 . th●s do the godly , but not the ungodly . 16. there must be an inward inclination to the communion of saints ▪ before there can be any agreement and unity . all that are of the holy catholick church , must desire the communion of saints . their delight must be in them , psal. 16.3 . but the ungodly have no such delight in their communion . 17. if you will have vnity and communion with the church , you must have a love to the holy ordinances , which are the means of communion : as to the word of god , heard and read , to prayer , sacraments , confession , &c. but the ungodly have either a distaste of these , or but a common delight in the outside , and not in the spirit of the ordinance . and therefore they cannot agree with the church : when you loath that which is our m●at and drink , and we cannot feed at one table together , what agreement can there be ? 18. if you will agree , you must w●rk in the same vineyard , and labour in the same employment , and walk the same way as the sanctified do : and that is in a way of holiness and righteousness , giving all diligence to make your calling and election sure , 2 pet. 1.10 . if you live to the flesh , and they live to the spirit , ( rom. 8.5 , 13. ) what unity and agreement can there be ? 19. there is no unity to be had , unless you will joyn in a defensive and offensive league , and in an opposition to that which would tend to our destruction . what common-wealth will unite with them that defend their enemies and rebels ? there is an enmity put in the beginning between the seed of the woman and of the serpent , gen. 3.15 . because we are not of the world , the world will hate us , iohn 15.19 . if you will be united to the church and people of christ , you must be at enmity with sin , and hate it , and joyn for the destroying of it ; and you must be souldiers in christs army , which the devil and his army fight against ; and you must fight against the flesh , the world , and the devil , and not live in friendship with them . but this the unsanctified will not do . 20. and therefore because you will not be united to them in the state and kingdom of grace , you shall not be united with them , in the state and kingdom of glory . and thus i have made it plain to you , that none can have true union with the church of christ , but only they that are sanctified by the spirit . use i. by this time you may see , if you are willing to see , who it is long of that the world is all in pieces by divisions , and who are the greatest hinderers of unity . even unsanctified , ungodly men . and you may see how fit these men are to cry out against divisions , that are the principal causes of them : and how wisely they deal to cry up unity , and in the mean time resist the only ground and way of unity : as ioshua said to achan , 7.25 . [ why hast thou troubled us ? the lord shall trouble thee this day . ] so i may say to all the ungodly , why trouble you the church , and hinder vnity ? you shall one day have trouble your selves for this . they cry out against the ministry and others that fear god , as ahab did to elijah , art thou he that troubleth israel ? but saith elijah , it is thou and thy fathers house that trouble israel , in that ye have forsaken the commandment of the lord , 1 king. 18.17 , 18. sirs , i tell you , ( and i may confidently tell you when i have proved it so fully ) , that it is the ungodly that are the great dividers of the world . it s you that make the breach , and keep it open . we are willing to agree to any thing that is reasonable or p●ssible ; but there is no possibility of agreeing with the ungodly , unless they will turn . it would make any honest heart to ake , to see these wre●ches set all on fire , and then cry out against others as the authors of it . as nero set rome on fire , and then persecuted the christians for it , as if it had been done by them . they pluck up the foundations , and hold most damnable practical errours ; and when they have done , they go about reviling other men as erroneous . i speak not in the excuse or extenuation of other mens errours . i have spoke my part against them also : but i tell you , it is the prophane and ignorant rabble , and all the ungodly , whether gentlemen , schollars , or of what rank soever , that are the great dividers , and stand at the greatest distance from christian unity . o what a happy church should we have , for all the sects that trouble us so much , if it were not for ungodliness that animateth some of those sects , and virtually containeth many more ! had we none but men fearing god to deal with , we should have no opposition to the essentials of religion ; and we should still have the comfort of agreeing with them in all things necessary to salvation . they would carry on their differences in christian meekness , charity and moderation : and at the worst our agreement would be greater then our disagreement . but when we have to deal with haters of holiness , or at least with men that are strangers to the sanctifying work of the spirit , we have predominant pride , and selfishness , and covetousness to strive against : we have radicated infidelity , and enmity to god and holiness , giving life and strength to all their errours , and making them stubborn , and wilful , and scornful , against the clearest truths that can be shewed them . there is no dealing effectually with a carnal heart , for any but god himself . unless we can create light in them , as well as reveal the truth to them , what good can we do them ? what good doth the sun to a man that is blind ? they have understandings left , and therefore they can err : but they have no heavenly light in them , and therefore they cannot choose but err : they have wills , and therefore are capable of sin : but they have no holy rectitude of them , and therefore sin they will with obstinacy . when we dispute with the godly , that err through weakness , we deal with men that have eyes in their heads , and life in their souls , and some favour and experience of the matters of god. but when we dispute with the ungodly , we deal with the blind , we talk to the dead , we offer the bread of life to men that have no appetite , or savour of it : yea we speak for god , to enemies of god ; and for truth , to the natural enemies of such truths ; and the more obstinate enemies , because they know it not . had we nothing but mistakes to argue against , and had we but to do with men that have the free use of their reason , we should do well enough with them . but when we must perswade the deaf , the distracted and the dead ; when we must dispute with pride , and passion , and enmity , and perswade a lyon to become a lamb , and a serpent to lay by his venom , no wonder if we find a difficult task of it . had we none but the godly to deal with , we should have abundant advantage for success ; we should deal with men that love the truth , and are willing to use right means to discover it : they would pray with us for truth , as well as dispute ; they would with meekness search the scripture , and see whether these things be so or not : they would yield to light when it appeareth to them , and not in prison it in unrighteousness . and it would move us to more tender dealing with them , while we see and love christ in them , and when we remember that the men that we now dispute with , we must live with in heaven , and join with in the everlasting praises of the lord. i profess sirs , i speak to you from sad experience , i have been troubled with antinomians , and anabaptists , and other errours in well-meaning men , as much as most : and many a daies work they have made me in writing and disputing against them . but alas , this is nothing to the trouble that the profane , ungodly do put me to . i thank god , i have dealt with all these errours with so good success , that i live in peace by them ; and i know not of an anabaptist , or socinian , or arminian , or quaker , or separatist , or any such sect in the town where i live ; except half a dozen papists that never heard me but infidels , atheists , ungodly wretches i am pestered with still one heresie called drunkenness that denyeth the use of reason it self , doth still walk the streets in despight of all that i can say , or all that the magistrates will do ; and none of us all are able to confute them . in one hours time they will fetch more arguments from the alehouse , then all the reason in the town can effectually answer . and as the ungodly are most desperately principled of any hereticks in the world , both for the quality and the radication of their errours , so there are far greater numbers of them , then of all other heresies set together . it may be we have one or two anabaptists in a parish , and in some parishes none ; in some few it may be twenty : but o that i could say , i had not twenty , and twenty , and twenty , and twice twenty more unsanctified ungodly persons in my parish ! though i hope there is as many better , as in any parish i know . alas , sirs , into how many parishes may you go , and find gross ignorance , profaneness , worldliness , contempt of god and heavenly things , to be their common air which they breath in , and the natural complexion of the inhabitants , as blackness is to ethiopians . it is a blessed parish , that of three thousand inhabitants , hath not above two thousand natural hereticks ; even ungodly persons that are strangers to sanctification . and who then do you think is likest to be the cause of our distractions and divisions ? moreover , let me tell you , profaneness and ungodliness is not a single errour or heresie ; but it is the summe of all the heresies in the world . you will think this strange , when you see so many that joyn with us in a sound profession , and some of them zealous defenders of the truth ; and many of them cry out against errours : but alas , they believe not that which they think they do believe . they hold not that which they say they hold . there 's much in their creed , that was never in their belief . doubtless ungodliness is the nest of all the heresies in the world . will you give me leave to instance in some particulars . the greatest errour in the world is atheism , when men deny the godhead it self . and do not the most of the ungodly deny him in their hearts ? if he be not just , he is not god : and they deny and hate his justice : if he be not holy , he is not god : and they deny in their hearts , and hate his holiness : if he be not true , he is not god : and they commonly believe that he is not true : shew them where he hath said , that none but the converted , the sanctified , the regenerate , the heavenly , the self-denying shall be saved ; and they will not believe that this will be made good , but hope its false . if he be not wise , and be not the governour of the world , he is not god. and these wretches qua●rel with his holy laws , as if they could tell how to mend them themselves , and were wiser to make a law then god is ; and by flat rebellion deny his government . so that we may truly say with david , psal. 14. that these fools say in their hearts that there is no god : or else they durst not say and do in his presence as they do . moreover idolatry , which is the setting up of false gods , is a most abominable damning sin . and every ungodly man is guilty of it . covetousness is idolatry , eph. 5.5 . and the sensual make their belly their god , phil. 3.18 . and pride and selfishness which are the heart of the old man , are nothing else but making our selves our idols . every unsanctified man is his own idol ; giving to himself the honour , and pleasure , and love that 's due to god alone ; and setting up his own will instead of gods. polutheism , which is the feigning of many gods , is a most damnable errour : and how many gods have all that are ungodly ? no man departeth from the one true god , but he makes to himself many false gods in his stead . his wealth , and his credit , and his throat , and his recreation . 〈◊〉 rulers that are capable of h●rting him , are all as his gods , and to them he gives that which is due to god only . infidelity is one of the most damning errours in the world ; when men believe not in christ that bought them : but this is the case of all the unsanctified . an opinion they have that the gospel is true ; and christ is the only lord and saviour : but infidelity is predominant in them , and therefore should denominate them ; or else they should be saved , if they were true believers . never did they give an hours true entertainment to christ in their hearts . to set up a false christ , is one of the most damning sins in the world . and what else do all the ungodly , that place their hopes for pardon and salvation , either in their own good works , or carna● shifts , or at least , by false conceptions do make christ not indeed to be christ ? to have many saviours , is a damnable errour . and how many do the ungodly make to themselves , while they depart from the lord christ ? to deny the holy-ghost , is a damnable errour . and what el●e do all the ungodly in the world that will not be sanctified by him : this is the most palpable errour that they are guilty of : they are baptized into the name of the holy-ghost as their sanctifier , and yet they will not be sanctified by him : nay some of them make a mock of the spirit , and of sanctification . and some of them w● hearken to false deceiving spirits instead of the holy spirit o● god. some hereticks have denyed some parts of the scripture , and infidels deny it all . and what less do all ungodly men , that believe it not heartily , and will not obey it , but deny it in parts , and refuse subjection to it ? they will not be so holy , not they , let scripture say what it will. are not all the ungodly against the scripture ? many a time have i heard them , when the times more encouraged them , deriding the bible , and those that did but carry a bible , or speak of the scripture , or read it in their houses . certainly , he that fights against scripture in his life , is more against it , then he that only denies it with his tongue . moreover , the pelagian hereticks denyed original sin , and justified mans nature : and so doth profaness in a very great measure . never were the ungodly truly humbled for their original sin , nor saw any such matter in themselves , as to make them abhor themselves ! and what is this but actually to deny it ? the same pelagians made light of grace , which is gods image upon the soul. but in this the ungodly go quite beyond them : they make a matter of nothing of holiness , but account it a fancy , or a needless thing ; and many of them hate it , and if the times did but favour their malice , there were no living near them for any that fear god : in this they are de●●h in flesh ; i cannot liken them to any heresie , but devilism , they go so far beyond the professions of them all . one sect is against those that are their opposers , and another see against their opposers ; but ungodliness is against all that are godly of every party whatsoever : and is in open arms or secret enmity against the army of christ , and against himself . the simonians , and nicolaitan● and gnosticks of old , did hold that men might do any outward action , when there is no other way to escape suffering , as long as they keep their hearts to god. so think the ungodly , as appeareth by their practice : before they will lose their estates and be brought to poverty , or before they will lie in prison , or be burnt at a stake , they will say any thing , or do any thing : they would worship a piece of bread as if it were god : they would turn to papists or any that can do them a mischief , if it were the turks . alas , the particular sects among us , do play a small game in comparison of the ungodly ; and hold but petty errours to theirs : one sect is against one ordinance , and another sect is against another ordinance ; but the ungodly are against all . the sectaries are against something in the manner or out-side of the work : but the ungodly are against the spirit and life , and substance of the duty it self : one sect depraveth the doctrine of faith ; and another the doctrine of repentance , and another the doctrine of obedience : but the ungodly deprave all the doctrine of godliness ; yea deny it , and not only deprave it : they sweep away all before them , and go by whole-sale : they stand not to speak as other hereticks , against this grace or that grace , but against all : it is godliness it self that the ungodly are against . the sectaries oppose all parts of the catholick church saving their own : but the ungodly are against the holy catholick church it self ; as it is a church , and as it is holy , they are against it . the church is a society combined for holy obedience to christ : and the ungodly are against that holy obedience . the sectaries would have no communion of saints , but in their own way . but the ungodly are against the communion of saints in it self : for they are against the saints that hold this communion . the papists and quakers are against our ministry , and rail at them , and labour to bring them into hatred . so do the worser sort of the ungodly : even of them that say they are protestants , of our own rel●gion . in their houses and in the ale-houses , in their ordinary discourse , they are cavilling against the ministers , or reproaching them : and some of them are more bitter haters and revilers of them , then almost any hereticks that we meet with : yea some of them are glad to hear the quakers and anabaptists reproach them , and secretly set them on : only they are ashamed to own these revilers , because they see them come off in the end with so much disgrace . but if they were but sure that papists , or quakers , or any sect that is against a godly ministry , had power in their hands to go through with their work , the multitude of the ungodly among us would soon joyn with them . how plainly did this appear in our la● wars ? when few ministers of noted diligence and piety , that de●ired to have lived at home in quietness , could be suffered to live among them ; but the ungodly rise up against them as if they h●d been turks or jews , and drove them into garrisons to save their lives . the separatists , and quakers , and other sects dispute against the ministry with cavils and railings ; but the ungodly would dispute them down with halters and hatchets , with fire and sword , if the merciful governour of the world did not tye their hands . the quakers and many anabaptists and separatists are against tythes , and all settled maintenance of the ministry . and do i need to tell you that the ungodly covetous worldlings are of the same mind ? what need had ministers else to sue for their ty●hes ? were it not for fear of treble damages , the ministers in many parishes of england should not have bread to their mouthes , nor cloathes to their backs , before they got it by suit at law. how commonly do they think that all is woon , and is currently their own , that they can but defraud the minister of ? if it were not that they are under disgrace , the quakers would soon have disciples enow upon this very account , because they are against tythes . and gladly do the ungodly covetous people hearken to that doctrine , and get their books , and would fain have that opinion take as orthodox . if the prince , and parliament would but turn quakers , and cry down tythes , yea and ministry too , the miserable ungodly multitude would quickly be of that religion , and entertain their laws with ringing of be●ls , and showts , and bone-fires . another heresie there is ( eve● the old sect of anabaptists ) th● are against a christian magistracy and another heresie ( the li●e●tines ) that would have the mag●strates give men leave to sin . an● are not all the profane of the sam● opinion ? they dare not speak freely indeed against the mag●strate as against the ministry ( unless when they are up in arm against him ) but their very hear● detest that magistrate that take part with godliness , and promo●e religion , and puts down al● houses , and punisheth swearers , and drunkards , and profaners 〈◊〉 the lords day . they are commonly for the doctrine that 〈◊〉 preacht to the parliament , that they should let christ alone wit● reformati●n , and let him do 〈◊〉 work himself : or as another hath written , that he will never serve such a god that is not able to defend his own cause without the magistrates sword . the wretches might as well have said [ we will have no such god as cannot govern us himself without a magistrate : or cannot defend us against enemies without wars : or cannot preserve our estates without the charge and trouble of law-suits : or save our goods or lives , without punishing thieves or murderers : or that cannot teach the world without ministers ; or give us corn without plowing and sowing : we will never serve such a god as cannot preserve our lives without meat , and drink , and cloathes ; and lighten the world himself without a sun. ] god can do all this ! but must these dunghill worms impose it on him , and give him a law , and take down his creatures , and 〈◊〉 , and means , and bid him do all without them himself , or else he is 〈◊〉 god. o wretched blasphemers why how much of this blasphem● are the ungodly guilty of , that ha●● the magistrate or any other that executes gods laws , and woul● hinder them from sin , and driv● them to the means that shou●● make them better ! the antinomians corrupt t●● doctrine of faith , and take it to b● a believing that their sins are pa●doned , that christ hath even repented and believed in their stea● and he that hath this belief they think is safe , and that a man cannot thus believe too much or too soon and this is just the common faith of the ungodly : they trust in christ to save and pardon them even without sanctification or convers●on : and trust they will let ministers say what they can presumption is taken to be true believing , and by it they think to be saved . they believe that god will save them , and therefore they think they are true believers . the antinomians say , that no man should be discouraged from such a belief by any sin whatsoever . and this the ungodly hold and practice . the antinomians hold that no man should stay for any evidences of grace in himself , before he thus believe that he is a child of god , and justified . and this the ungodly hold and practice . they believe and hope they are justified and shall be saved , when they have not a word of proof for their hopes , nor any reason why they should be saved more then the rest of the world that will be condemned . only they believe it and hope it , and that they think shall serve the turn . the antinomians are against repenting and grieving for sin , and confessing it , as a means of pardon . and i am sure the ungodly are practically against it . repent , and mourn , and turn from sin , they will not ; nor confess any more but what they know not how to deny ; but as much as they can they will hide it , excuse it and defend it . the antinomians would not have one of their believers , if he fall into the grossest sins , to make the least question of his pardon and justified state for that . and so is it wi●h the ungodly : they will confess , when they swear , or are drunk , that they sin ( because they cannot deny it : ) but they w●ll not believe that they are graceless and unpardoned : but all are sinners ; and the best have their faults , and so have they : and this is the worst they make of their sin . the pelagians say that the will of man is so free , that he can turn and become a new creature at any time . and if this were not the opinion of the ungodly , how could they put off conversion , and say , its time enough hereafter ? but that it seems they think they can turn at any time , as if they had the spirit and grace of god at their command . and yet they hold the contrary to this . ( and this is no wonder : for there is a very babel of confusion in the soul of the unsanctified . ) the antinomians say , that man can do nothing to his own conversion , but is meerly passive : if god have justified him before he was born , he shall be a justified person ; and if god will give him grace , well and good ; if not , he cannot help it . just so say many of the ungodly : if we are elected we shall be saved : if not , let us do what we can , we cannot be saved : if god will not give us grace , we cannot have it ; and if we perish what remedy ? ] as if god did deny his grace to any of you , but those that forfeit it by wilful sin ? or as if your wilful resisting of it were no fault or forfeiture : or as if god did predestinate any besides the sanctified to salvation . abundance more such heresies i might reckon up , that are all comprized in ungodliness . some infidels question the immortality of the soul : and so do many of the ungodly : i have heard some of them flatly deny it : and others of them do not well believe it . some infidels question whether there be any hell. and so do the ungodly in their hearts , or else they durst never so boldly venture on it , and so merrily live in the sudden danger of it . some infidels question the joyes of heaven . and if the ungodly did not so in their hearts , they would not think an holy life too much ado to get it , nor would they part with it for the pleasure of a filthy sin . there is never an article of the creed but some heretick or other doth oppose it : and the ungodly are against them altogether , even while they profess to believe them all . there is never a one of the ten commandments , but ungodliness is against it . there is never a petition in the lords prayer , but ungodliness is against it ; for all that they are content to use the words . instead of hallowing the name of god , they dishonour it , and instead of living to the glory of god , they seek themselves and their own honour . the kingdom of christ they are enemies to : in the church without them , they love not his government . in their hearts within , they will not endure it : and the coming of his glorious kingdom they are afraid of . instead of doing his will , they quarrel with it , and murmur at it , and disobey it , and do their own wills , and would have god do their wills too , and have all others do them . instead of being content with daily bread to fit them for gods service , they drown themselves in pleasures , or in worldly cares to make provision to satisfie their flesh . instead of valuing and accepting the forgiveness of sin , as purchased by christ , and offered in the gospel , they have slight apprehensions of so great a mercy , and refuse the conditions of it as too hard , and run deeper into debt , and wilfully sin more . instead of avoiding temp●ations , and flying to christ for deliverance from evil , they tempt themselves , and run into temptations , and seek after them , and love the evil of sin , and are loth to leave it and be delivered from it . so that they are against every petition in the lords prayer , though they use the words . they are also against every ordinance of god , and lick up the vomit of all sects that do oppose them . one sect is against the lords day : and so are the ungodly against the sanctifying of it , and spending it in holy worship , and delighting themselves thereon in god. else what need so many acts to restrain them from sports and other profanation of it ? and all will not do . another sect is against praying but by the book , and would have min●sters restrained from praying in any other words , then are commanded him . and the ungodly easily receive this opinion , an● reproach all other prayers as 〈◊〉 temporate and disorderly . another sect is against church government by any but mag●strates ; these are called erastian and the ungodly are not onl● against it , but detest it , and reproach it . let them be called 〈◊〉 publick repentance and confession for any publick sin , and 〈◊〉 whether they be not against th● discipline . i know no outward d●ty that they are more against . the will hear us preach with some patience and quietness : but when w● come to reprove them personally and recover them from scandalous sins by necessary discipline , they storm and rage against us , and w● not endure it . some separatists are for the peoples governing of the church by a major vote ; and consequently ruling those that god doth ca● their rulers , and commandeth them to obey , heb. 13.17 . and so are the ungodly ; they would rule their rulers , the ministers , and have them administer the ordinances of god according to their fancies ; but they will not be ruled by them : let the minister but require them to come to him to be instructed or catechized , and they will not be ruled by him , they are too old to be catechized : let him call them to any necessary profession or other duty , and they will do what their list . let him but cross any of their conceits and customs , and they will sooner revile him then be ruled by him . the separatists will withdraw themselves from our churches and gods ordinances , if things be not suited to their mind . and so will many of the ungodly . most parishes in england , that i hear of , where any kind of discipline is exercised , have more separatists then communicants . the fa● greater part of many parishe● forbear the communion of the church in the lords supper , an● have done many years together even because they cannot be admitted without examination , or without some necessary or lawfu● profession , or because they cannot have the sacrament kneeling , or put into their hands , or the like . they will separate and be without the sacrament , or take it in a separate society , rather then they will be ruled by the pastors of the church in a gesture or undoubtedly lawful thing . another sect of late will not sing davids psalms : and the ungodly will not do it heartily and reverently , but only with the voice . another sect ( the anabaptists ) are against baptizing infants . and the ungodly do not holily and heartily devote themselves and their infants to god : they do not themselves renounce the world , the flesh and the devil , and take god for their god , and christ for their saviour , to heal and rule them , and the holy-ghost for their sanctifier to make them holy : and how then can they do this for their children , which they refuse themselves ? when they have offered their children to god in baptism , they bring them to the flesh , and the world , and the devil in their lives , and teach them to break the covenant which they made . so that they are far worse then anabaptists . another late sect will not pray morning and evening in their families , nor crave gods blessing on their meat , nor teach children and servants the duties of religion ; and so is it with the ungodly : how many of you that hear me 〈◊〉 day , have prayerless families ? th●● let your people go about their l●bours as an ox to the yoak , without calling upon god ? how fe● use to instruct and admonish the families , and help to prepare the● for death and judgement ? all th●● are about you , may see that yo● are guilty of this heresie . another sect alate is risen up that will not keep any const●● times of prayer neither in fam●●● or in private , but only when they find themselves in a good mood , then they will pray . and so it with many of the profane . i am aweary of mentioning these desperate errours : more of them might be mentioned ; and the case made plain , that almost all the heresies in the world are me● together in the ungodly and unsanctified . would you see the summe of all my charge in order ? it is this : 1. many sects that trouble us much , do yet hold no errours but what may stand with christianity and salvation . but the ungodly err in the essentials , and overthrow the very foundation of religion . their errours will not consist with grace or salvation : they are damnable heresies . yea beside all that the sects aforesaid hold , they have many damning heresies of their own . these deadly hereticks hold , that the world is rather to be sought then everlasting glory ; that the pleasure of sin is to be chosen before the holiness of the saints : that their flesh is to be pleased before god ; that its better venture on their beloved sins , and keep them yet a little long●r , then presently forsake them ; that the way to heaven which god commandeth , and ch●●st and all his apostles we●t in , is 〈◊〉 a●d preciseness ; and godliness is mo●● ado then needs ; and that the bod● must have more care and diligen● then the soul ; and the trifles 〈◊〉 this world be more looked a●ter then the one thing necess●ry ! these and abundance such damnable heresies do dwell in our c●ties and countries , in the minds 〈◊〉 those that cry out against heresie● ungodliness is the greatest heres●● in all the world . 2. other hereticks have some of them but one or two errours but the ungodly have all these together : they are the sink of al● errours : as all gods graces ma●e up the new creature in the sanctified ; so all deadly errours an● vices go to make up the body o● ungodliness , when it is compleat its name is legion ; for there are many of these evil spirits in it . the anabaptist hath a scab ; and the separatist hath a wound ; but the common ungodly multitude have the leprosie , and plague-sores from top to toe . profaneness is a hodge-podge and gally-mawfry of all the heresies of the world in one . 3. many other hereticks do err but in speculation , and only the brain is infected , and they do not at the heart digest their own mistakes . but the heresies of the profane ungodly people are practical , and have mastered the will : the poyson is working in the heart and vital parts ; so that it is far the more mortal for this . 4. many sects at least do not practise their errours ; but the ungodly live upon them . yea their lives are worse then their opinions : they say bad , and do worse . you may see more heresie , then you can hear from them . 5. some erring persons have the substance of christian truth mixt with their errour , by which the power of the venom is abated , and they do good in the church as well as hurt : but the ungodly do not savingly , heartily and practically hold fast any the most fundamental truth . 6. some sects are meek and temperate in their way . but the ungodly are carried on with fury and malice , against the whole body of the holy catholick church . 7. and some hereticks are so thin and few , that where we have one of them to do hurt , we have an hundred or a thous●nd to contradict them . but the unsanctified and ungodly are the greater number , and think they should rule because they are the most ; and the flock of christ is a little flock . and so many thousands swarming all over the world , and making up the far greatest part of the world is like to do more against truth and peace , then here and there a poor sectary in a corner . 8. and lastly , the errours of some others are easier cured : but the whole nature of the ungodly is turned as it were into errour ; it is rooted so at the heart , that no power on earth is able to cure it , till god almighty by insuperable light and life of grace will do the cure . and now i beseech you , judge impartially who they be that are the deadly and dangerous hereticks : and who are the hinderers of unity in the church . and how unfit these miserable people are to call for vnity , and cry out against our many religions , who are heartily of no religion themselves , but against the life and practice of all . to hear an ungodly man go crying out of sects , of separatists , of anabaptists , and this and that , is as if we should hear a blackamore scorn one for a spot on his face ; or a murderer rebuke a man for an angry word ; or a souldier that kills as many as he can , cry out of the surgeons for curing no more , or blame others for a foul word ; or a common whore reproach another for a wanton word , or uncomely garments : or as if a mad man should revile men for every slip he findeth in their speeches , and call them fools . o that we knew how to cast out this master devil of vngodliness ! this beelzebub the prince of devils ! and then i should not fear the rest ; no not all the sects and errours in the world that are found with true godliness . yet still remember these two cautions : 1. i do not excuse the errours of the best : and i lament that they have lamentably wronged the church , and in some respects they have the greatest aggravations . 2. and i still confess that some of the unsanctified are so civil and orthodox , as to be very usefull in the church , and helpfull against sects and heresies : because they are right in the brain as to speculation , and right in the tongue ; and their errour is kept buryed deep in the heart , and therefore they err more to themselves then to others . i doubt not but many such are profitable preachers and defenders of the truth ; and the church must be thankfull to god for their gifts . and yet all that i have affirmed standeth good , that ungodliness is the transcendent heresie and schism . use 2. by what hath been said you may easily perceive , how little cause the papists , or ceremonious , or any others , have to glory in such members of their churches as i have described . can they expect a unity of the spirit with these ? if they glory that they have men and multitudes on th●ir side ; so may the turks that have more then they : and so may the heathens that have more then either . and yet when a papist hath deceived a poor licentious , or ignorant man , or a proud or vitious silly woman , they glory in their convert . never yet did i know any prot●stant turn papist , that was not an ungodly wretch before , and without the power of the religion which he professed . do not say i speak censoriously or uncharitably in this ; for i think upon consideration all papists will confess it : for they teach that all that be not of their church are void of charity , and cannot so be saved : and that all must therefore come into their church , because there is no charity or salvation without it . though this be false , yet you see by it that they confess that never any but graceless unsanctified protestants did turn to them : nor can they invite any to them but ungodly people . and who ever turneth papist , doth thereby confess that he was ungodly before , and that he was not an honest godly man. for in turning papist , he professeth to go into that church out of which there is no salvation , and consequently no charity or saving grace . and if indeed you desire none but the ungodly to turn to you , take them if they will needs go , and try whether you can do any more good on them then we have done . i think we have little cause ( but for their own sakes ) to lament our loss of such as these : and that you have little cause to glory in your proselites . and i have yet seen none that shew us any more holiness since their change , then they had before . a fair church you have , that is the common stie for all that will come to you ; and that is glad of any to make up the number , that you may have that in quantity , that is wanting in quality . use 3. from hence also let quakers , and papists , and all reproachers of our churches take notice , how groundlesly they hit us in the teeth with the ungodly that live among us . [ these are your protestants , say they ; these are your churches : these are the fruit of your ministry ! say the quakers . ] no ; these are the enemies of our ministry and doctrine : these are they that joyn with you , and such as you , to reproach us and revile us ! these are the obstinate despisers of our ministry ; that instead of learning of us , do revile us ; and instead of obeying our doctrine , do make a mock at it . if they are any of them brought to a sound confession , and restrained from any vice , they may thank the doctrine which we preach for that ( unless they do it only for fear of the laws . ) but their profaneness is it that we have endeavoured to cure them of , and cannot ; for they are obstinate . if papists or quakers accuse our doctrine as dead and weak , because it cannot cure all our hearers ; what forgetful dotards are they that observe not how they condemn themselves ? do the quakers or papists change us all to their opinions by their books or preaching ? beyond sea they are fain to keep men in their church by fire and sword for fear of losing them : and here , it is but here and there an ignorant ungodly wretch , or a proud raw novice , that turns to them . you may therefore as well hit us in the teeth with your selves that revile us and say , [ we are the fruit of your ministry ] as with the ungodly , and tell us that [ they are the fruit ] of our ministry . for though they live among us , they are not of us . and we teach men no more to be ungodly , then to be quakers or papists . if you say , that they are in our churches ; i answer , where discipline is exercised , the most of them are out ; and the rest we weed up as fast as they so discover themselves , that we may do it without danger of pulling up the wheat with them . many of us reject them by discipline : and all of us rebuke and disown them by doctrine . if jews and heathens were among us , we could not preach more against them , then we do against the ungodly ; nor could we labour harder to cure them . tell us not therefore of them : they are none of ours : they disown us , and we disown them : they are our persecutors as you are , that hate us when we have done our best for them , and love us least when we love them most ; and cast back all our instructions in our faces , or cast it behind their backs , and tread it under feet . they are those against whom we shake off the dust of our feet : they are not our disciples ; but such as refuse to be christs own disciples . nay i wonder that papists and quakers do not to their shame observe , that it is like to be some evil spirit that sets them a work to rail against us ; seeing all the drunkards , and whore-mongers , and covetous wretches , and ungodly malicious people in our parishes be of their mind , and rail against us as they do : it s like to be the same cause that hath the same effect . if it be the devil that sets the profane to rev●le us , judge who it is that sets these sects to spake the same or like words against the same persons ? and you that are profane and ungodly , i pray you here take notice what a case you are in ! you are so vile that a few besides your selves will own you . we disown you : you are none of ours ; because you will be none of christs . and the very quakers and other sects disown you , and hit us in the teeth with you , as if you were our shame : all these bear witness against your ungodliness : and therefore if yet you will be ungodly , when quakers are against you , and all are against you almost as well as we ; if you will hear neither ministers nor sectaries , neither teachers nor railers , how many witnesses will rise up against you , and how speechless will you be ? use 4. i have been all this while but about preparatives : and now i come to the work that i intended . do not think that i have spoken all this of the ungodly to hinder a union and christian concord , but to prepare for it , by telling you the reason of our distance , and division , and what must be removed before we can be one. truly sirs , i come to you with peaceable intentions . i come upon a treaty with you , to see whether you will become one with us , and be reconciled or not ? for the lords sake attend me considerately and impartially , for it is a weighty buness that i have to propound to you , and a most excellent motion that i have to make . as you regard the god of unity that sends to you , and christ the prince of peace , and the spirit who is the principle of unity , and the church that is the seat of unity , and your selves that may have the blessing of unity , hearken to the motion of peace and unity that i have to make to you from the lord. sirs , what think you ! hath the world been long enough divided or not ! are our distances from one another broken into pieces enow or not ? are we cut into shreds enow , and great enough , and our spirits bitter enough or not ? is it not time think you to sound a retreat to our foolish wars ? you call for unity : y●u talk for unity , and against sects and divisions : do you mean as you speak ? and are you in good sadness , or are you not ? would you have us to be all of one mind and way , or not ? you talk against being of so many religions : is it the true desire of your hearts that we should be all of one religion ? if it be , hold fast to this : so far we are agreed : let us lay this as a g●ound-work ; we must be all of one church , one faith , one religion , if we will be saved . well the● , it lyes next before us in order to enquiry , what one religion and way we must be of ? and what is our distance , and what course must be taken to make us one ? are you willing to lay by passion , and scorn and hatred , and bitterness , and come to a treaty about the matter ? o sirs , if you were but all truly willing to search out the business , and to be ruled by god and reason , we should soon be agreed , for all our differences . and how happy would this be for the troubled church ? how happy for the offended distracted world ? how happy for your own souls ? well! what terms shall we agree upon ? some body must begin the motion ; sitting still will not heal us . i will make a motion that never a man of you that hath the face of a christian , can tell what justly to accept against . let us set the word of god before us , and take the best helps on both sides to understand it , and let this decide the case with us : what say you ? will you stand to the word of god ? shall we app●al all to christ , and try our differences by his revealed word ? if this may carry it , we shall soon be agreed . but if any of you have catcht the popish perversness , and say [ the scripture is dark , and a dead letter ; every sect pleads scripture for their way ; this will not serve our turn ; we must have a living judge ] i answer such a one as followeth . 1. is the scripture the law of god or not ? if you say not , you may as well say you are infidels . if you confess it is , then it must have the use of a law. and , 2. must not subjects understand a law to live by it , though they be not judges ? and when estate and life depends on our obedience to the law ; if this law now be so dark that the subjects cannot understand it , then it is no law , as not being capable of the use and ends of a law. and so if our salvation or damnation lye on our obedience to gods word and law , it s an intolerable reproach to god and it , to say it is such as we cannot understand . 3. must we not be judged by this law ? undoubtedly we must . and then should we not measure our causes by it now ? 4. may not arbitrators make use of a law to decide a controversie , before it come to the jud●e ? doubtless they may . 5. what judge would you have ? there are but two in the world that pretend to be the universal infallible judge of controversies : and that is the pope , and a general council . for a general council , there is none now in the world , nor like to be to the end of the world : god forbid we should defer our peace till then . and its decrees are as dark , and much more uncertain then the word of god. and for the pope , he is head of a sect or party , and therefore not fit to be judge : you may well know he will judge on his own side . he must be judged by this word of god himself . he is too far off , of all conscience , for us to go or send to . where rome is , the most of you know not : a shorter journey may better dispatch our work . the papists themselves tell us that many popes have been murderers , adulterers , simonists , perjured persons , and some hereticks and infidels . and must such as these be our only judges ? they have erred oft already , and therefore they may deceive us : and if you send for the popes sentence , you must take the messengers word that he was there , and that its true . but yet if all this will not serve turn , i will make a motion that none can gainsay that hath the face of a christian. let us first agree in all those points that papists and protestants , calvinists and lutherans , arminians and anabaptists , and seperatists , and all parties that deserve to be called christians , are agreed in ! what say you , is not this a reasonable motion ! o happy you , and happy the places where you live , if you would but stand to it ! and let us consider of this motion first in the general state of our difference , and then in the particular parts of it ! truly sirs , the main difference in this world is between the godly and the vngodly ; and all other differences that are not parts of this , are nothing to this , being of lesser danger , and easier toleration or cure . the whole world is divided into two armies : christ is the captain general of one , and the saints only his true souldiers , and the seeming saints his seeming souldiers : the devil is the general of the other , and all the unregenerate or ungodly are his souldiers . an enmity is put since the beginning between the seed of the woman and of the serpent , gen. 3.15 . and there is no middle state , nor one man on earth that is not in one of these armies . i come not to reconcile the commanders , christ and satan ; for they are unreconcileable ; but to reconcile you to christ , and draw you from a deceiver . i tell you , ●irs , this great difference between the holy and the unholy , is the first that must be healed . we can go no further with you , if you will not begin here at the heart of the difference . when this is do●e , you shall see before i have done with you , that i will quickly tell you how we may do well , for all our other differences . you know if one of us believe that there is a god , and another that there is none , i● were foolery for us to dispute how god must be worshipped , before we are agreed that there is a god. so here ; when it is the nature of ungodliness to make men false to the very truths that they do profess , and heartily to be of no religion at all , it is in vain to dispute about circumstances and mode ▪ with such kind of men . who would dispute whether infants should be baptized , with a man tha● knows not wh●● baptism is ? [ ev●n an accepting of god for ou● god , and christ for our lord and saviour , and the holy ghost for our s●nctifier ; and an absolute delivering up our selves to the blessed trinity in these relations , by a solemn covenant professed ●nd sealed by water , renouncing the flesh , the world and the devil . ] o were but this much practically known , we should be all united in this one baptism . still i say , unholiness is th● great point of difference , and the dung●on of confusion , and puddle where all the heresies of the world are blend●d and made into a body that is something worse then heresie . when you cry up unity , and cry down holiness , you are distracted and know not what you say . you talk of joyning us together , and you cast away ●he glue and soder . you talk of building the church in unity , and you cast away the lime and morter , the pins and nails , and all that should fasten them . you complain that the garment of christ is rent , and you throw away the needle and thred that should sow it up . you see our wounds and blood , and take on you to have pitty on the church , and call for healing , but you hate and cast away the only salve . do you not yet know that the churches unity is a unity of the spirit , and of holiness ? and that there is no way in the world for us and you to be united , unless you will be sanctified , and live in the spirit , as you have done in the flesh ? sirs , let us come nearer the matter : ● know our towns and countries have two sorts of persons in them ; some are converted , and some unconverted ; some holy , and some unholy ; some live for heaven . and some are all for earth ; some are ruled by the word of god , and some by their own flesh or wills . if ever these agree and be united , one party must come over to the other . either the godly must become ungodly , or the ungodly must become saints and godly : which must it be ? which do you think in your consciences is the way ? must we yield to you ; or should you 〈◊〉 away to us ? ( pardon that i 〈◊〉 my self with the sanctified ; 〈◊〉 dare not deny the mercies of god , and the priviledges of his house ) let us come fairly to debate the case , and lay our reasons together ; and i will here protest to you , if you can give us better reasons why we should forsake a godly life , i 'le turn to you : and if we can give you better reasons why you should embrace an holy life , will you here promise to turn to us ? and let them carry it that have the better cause , and let us be resolved to go away united ; and fall all together into that one way that shall be proved to be the best . well , let us come to a debate , and see whether we must come to you , or you to us . 1. if we ever agree and unite , you know it must be on terms that are possible . he that propoundeth impossibilities to be agreed on , is the enemy of agreement . but it is impossible for us to come to you , and so to unite with you . th●s i now prove . 1. ●t is impossible to have any vniversal vnity but in an vniversal head and center , and that is only god , the father , son , and holy-ghost . as i told you , the army must unite in the general , the kingdom in the soveraign , the family in the master , the school in the school-master . in order of nature , you must unite with god in the redeemer by the sanctifying spirit , before you can unite with us . but while you are unsanctified you are divided from god. do you not feel your minds strange to him , your hearts draw back from him , and find by his strangeness to you that there is a division ? it s impossible for us to be united to you , till christ be united to you . for , 1. it s against nature , seeing he is the center , and the head and fountain of life : and what good would it do you to be one with us and not with him ? 2. god is against any unity without him : if you will not begin with him , he will take it but as a treasonable conspiracy , and will break it . we dare not go without him , lest he be angry and destroy us : souldiers must not make either peace or war , not so much as treat without the general . do you not remember how iehosaphat had like to have sped by a friendship and confederacy with ahab ? 2. moreover the godly and ungodly are of contrary natures : i told you god hath put an enmi●y between them . you must chan●e your nature or we ou●s , before we can unite . you may as well think else to unite fire and water , or to build in the air , or to incorpo●●●● fire and gun-powder ; or to reconcile men and serp●nts , and ma●ry the dog and the bear together sirs , these ●hings are meer imposs●bilities . 2 cor. 16.14 . there is no agreement between christ and belial , righteousness and unrighteousness , light and darkness , d●ath and life , the members of christ , and the members of an harlot or a drunkard , or such like : we have contrary spirits ; how then can we be one ? one hath the spirit of holiness , and the other the spir●● of profaneness ; one is led by the spirit of god , and the o●her by the flesh : we live not by one law. gods will revealed in h●s word is our law : and the will of the flesh and the course of the world is your law. we live not on one sort of food ; how then can we accord together ? christ and his heavenly truth , and holy spirit , and ordinances , is the meat and drink of the saints : they cannot live without them : and the world and fleshly delights are your food ; you cannot be without it . your food would be our poyson ; your worldly cares , your drunkenness , and profaneness would be a torment to an honest heart . they cannot live without some communion with god in faith and love by prayer and ●editation : and your heart is against it . they have not the same ●nd as you have . their work is all for heaven , and yours is all principally for earth . their work and yours are contrary . th●y go one way , and you another . so that its impossible to be united and agree , till one side change . and we cannot possibly turn to you : god holds us fast by his love and spirit , and will not let us go ▪ nor suffer us ever to be willing to go . do you not read christ ●elling you , that its impossible to deceive the elect ? that is , so far as to turn them away from christ. we are kept by the mighty power of god through faith to salvation . 1 pet. 1.5 . and who can break away from the upholding arms of almighty power ? christ hath such hold of us that he is resolved none shall take us out of his hands , ioh. 10.28 . so that we cannot come over again to you . but you may come over to us if you will. god calls you , and christ would welcome you , and the holy ghost would h●●p y●u : the door is set open by the bl●od of christ : the promise is ●o you and to your children , that you may and shall have christ and life if you will come in , and accept the offer . the devil cannot hinder you against your wills ; he holds you but in the fetters of your own wilfulness , by his meer deceits . seeing therefore that you may come over to the sanctified , and they cannot possibly come to you , let any reasonable man be judge on what terms we should unite and agree . 2. moreover if we agree , it must be on terms of wisdom and honesty . a dish●n●st agreement is not to be desired , but abhorred . for you to l●ave your ungodliness , and turn to the love and fear of god , is an honest cours● of agreement ; for it is but to have dishonesty it sel● and become honest . i hope none of you dare charge the way of god and godliness with any dishonesty : god calls you to nothing but what is holy , and just , and good : and therefore honesty requireth you to yield . but for the s●nctified 〈◊〉 unsanctified ; for the 〈…〉 b●come ungodly , to be one 〈◊〉 you , this were the b●s●st dish●●●sty in the world . we know your way to be of the devil and 〈◊〉 flesh ; and is it honest then to joyn with you in it ? we have ●yed too long already in the d●●es o● our ignorance , and have found it dishonest and deceitful : and would you have us go against our own experience ? we were once in the way that you are in , and were forced to renounce it , or else we had been undone body and soul for ever ; and should we ●●ck up the vomit which we were forced to cast out ? we were once agreed with you , and god constrained us to break that agreement : and shall we renew it again ? alas , your way hath cost us dear ; many a bitter repenting day , and many a sad thought , to the breaking of our hearts , and the very sense of gods displeasure ; a taste of hell was cast into our consciences ; many a groan , and ●ear , and prayer it cost us , before we could recover the hurt that we c●t●ht in the way of ungodlin●ss ; and yet we have not fully recovered it to this day . and would you have us stark mad to forget so soon our former sorrows , and turn to a h●e that hath cost us so 〈◊〉 already ? no , we have paid too dear for it , and smarted too much for it , to go that way any more : it brought us to the very brink of hell ; and if we had but dyed in that condition , we had been damned at this hour ; and would you be so unreasonable as to wish us to go back again ? no ; by that time you know as much of an unsanctified state as we do , you will run from it your selves as fast as you can run ; as ●he israelites did from the cry of the company of dathan and abiram , lest the earth should swallow them up also , numb . 16.34 . we are cer●●in that the lord whom we serve is the only god ; and that he , and none but he should rule us ; and that we have grievously wronged him by disobeying him so long . and yet would you have us again forsake him ? if we should lie in tears till we die , it were too little to satis●●e his justice for one of the sin● we have already committed ; and if it had not been for the wonderful ●ave and suff●●ing of the son of god , we had been lost for ever : and yet must we turn to this course again ? god forbid . it was not so wise nor honest a course . we our selves , saith paul , were sometime foolish , disobedient , deceived , serving divers lusts and pleasures , living in malice and envy , hateful and hating one another ( you hear how he calls his former life ) but after that the kindness and love of god our saviour toward man appeared , not by works of righteousness which we have done , but according to his mercy he s●ved us , by the washing of reg●neration and ren●wing of the holy ghost , tit. 3.3 , 4 , 5. and should paul have turned a fool again , and be deceived and disobedient again , to ag●ee with the rest of the deceived world ? o sirs , we have seen that which you have not seen , and tasted that which you never tasted . had you seen and tasted the love of god in christ , and the delightful hopes of eternal life , and felt the comfort of his service , and the joyes of the holy ghost , you would never wish us to come back again to agree with you in sin , but you would abhorr your selves the very thoughts of your former folly . why , you may better perswade a man to repent that he was born , and ●o go into the womb again , 〈◊〉 perswade us to ●epent tha● we are new-born , and return to our 〈◊〉 sta●e of death . dea●h is not so ●weet to us ; ●or h●ll , ●or the w●a●● or 〈◊〉 so 〈◊〉 , ●or sin w●●h 〈◊〉 ple●sure so 〈…〉 tha● we should turn to them again for ●ea●e with you . if we have scaped them 〈◊〉 , and will not take that for a warning , to come ●here no more , we dese●ve to pay for it . why sirs , we have made a solemn covenant with god , in the face of the congregation in our baptism , and oft renewed it in the lo●ds supper , and vowed that we would be his , and absolutely and unreservedly his . and would you wish us to break so solemn a covenant ? what honesty is in such persidiousness ? we have renounced the flesh , the world and the devil ; and should we turn to them aga●n for peace with you ? o what a cursed peace were that ! let me tell you , that we have not found god so ●ad a master , as to forsake him for the sake of you or any creature . we have tryed h●m , ●nd fou●d him 〈◊〉 to us then all ●he wo●ld he hath never given us cau●e to fors●●e him . and if we should now af●er all ●he tryals of his love , turn back to the way of sin and ungodliness , the devil himself would charge us with dishonesty . what! must the godly turn drunkards , and worldlings , and hate●s of godliness to have peace with you ? why you may next perswade us even to turn devils , that we may be reconciled to you . the god that made us , hath forbid us upon pain of his hot displeasure , to walk in your wayes . he saith to every one of us , as to ieremy , 15.19 . [ let them return unto thee , but return not thou unto them . ] and should we obey god or men ? judge you whether . why sirs , are you so utterly unreasonable , as to wish us or any man living to love you better then god , or to regard you more then god , or obey you before god ? or should we be so much worse then mad , as to yield to you if you did desire it ? why what are you in comparison with the almighty ! o poor worms , that are even dying while you are speaking ! that are but as bubbles ready to burst , when you are swelled to the highest in ungodly pride ! that even while you are eating , and drinking , and making merry , are passing on apace to weeping and gnashing of teeth , and everlasting woes and lamentations ! what should we regard such dust and dirt as you are before the glorious god! it were far greater wisdom and honesty , for your children to set up a dog or a toad , and say , this is more to be loved and honoured then my father . if a traytor against an earthly prince deserve to be hang'd drawn and quartered ; certainly that man that would forsake god and his laws to please such silly worms as you , did deserve to be hang'd in the flames of hell , and to be tormented by infernal fiends , and ground to powder by the wrath of the almighty ! well! if you have eyes that can see , you may see now past doubt , that we cannot turn to you that are ungodly , with any wisdom or honesty in the world , nor without the highest madness and dishonesty . but can you say so of your turning in to us ? is it contrary either to wisdom or honesty for you to turn unfeignedly to god , and to become a sancti●ied godly people ? me thinks you should not have such a thought in you● hearts . and therefore if we be not all of a mind , and go not all one way , it is most apparent that it is not long of us , but of you . 3. if we do vnite and agree , it must be upon terms of safety . this much i hope you cannot deny us . you would not sure wish us to agree to our own destruction , and to make a bargain with you that we may all joyn together in cutting our own throats ? do you think that this were a wise combination ? how much less should we make an agreement to go the certain way to hell , and to joyn together in damning our own souls for ever ? sirs , if you dislike the way of holiness , do but find out any other way that will safely bring a man to heaven , and we will promise you to joyn in it . but unholiness will never do it . god hath told us as plain as can be spoken , th●t except a man be born again , and be converted , he cannot enter into the kingdom of heaven , joh. 3.3.5 . mat. 18.3 . an● that without h●liness no man s● 〈◊〉 the lord , h●b . 12.14 . and that the righteous th●mselves are s●●reely s●rv●d , 1 pet. 4.18 . and that if any man be in christ , he is a new creature ; old things are past away , and all things become new , 2 cor. 5.17 . and that if any man have not the spirit of christ , he is none of his , rom. 8.9 . so that if god know who shall be saved , it is as certain as any thing in the world , that no unsanctified man can be saved . if leaping into the water be the way to drowning , or leaping into the fire be the way to burning , or leaping down from the top of a st●●ple be the way to break your necks , as sure is an unholy life the ●ay to everlasting torment . and would you wish us to undo our s●lv●s everlastingly for your ●ri●ndship ? what can you say to this now if you say that your way is not so dangerous , it is bu● our precise uncharitable conc●it . we have shewed you the word of god for it ; and fourty times mo●e we could easily shew you ▪ and shall we believe you or such as you before god ? you are lyars ; but god cannot lye . you see not what is done in another world ; but god seeth it . you know not what is in heaven or hell : but god knoweth . and shall we not believe god that knoweth and disposeth of all . better then moles that never saw it . and ignorant souls that never knew it ? god saith , that fornicators , adulterers , drunkards , covet●us persons , revilers , or the like , shall not inherit the kingdom of god. 1 cor. 6.10.11 . and that they that are in the fl●sh cannot please god ; and that if you live after the flesh ye shall 〈◊〉 rom. 8.5.6 , 7 , 13. and would you have us believe you that there is no danger in a fleshly life ? sirs , we desire heartily to be united and agreed with you ; but we are loth to buy it so dear , as the loss of god and heaven com●s to . we are willing of concord with you ; but we are loth to be damned with you : and do you blame us for this ? and , alas , if you should tell us a thousand times that you hope there is no such danger , or that you hope to scape as well as the godly , this is but poor security to us . shall we be so ●ad as to venture our selves on such words as these against the word of the ruler of the world ? what s●curity can you give us that we shall scape damnation if we turn ungodly ? are you able to save us from the wrath of god ? will you undertake to stand between us and his displeasure ? what say you ? if we will forsake an holy life , and live as careless worldlings do , and neglect god and our souls , and please the world and our flesh , w●ll you undertak●●o answer for us in judgm●nt ? and will you 〈…〉 bear the punishme●t 〈…〉 should bear 〈◊〉 you 〈…〉 ●o save ●s ha●mless , 〈…〉 will you per●wade ●s to 〈…〉 do ? nay , ●f you 〈…〉 it , he were a mad man 〈…〉 trust you , and 〈…〉 on 〈◊〉 such under●●●● 〈…〉 know you are not 〈…〉 ma●●th 〈…〉 how unable w●ll 〈…〉 your selves ? 〈…〉 an hour 〈…〉 , whe● 〈…〉 commission to car●y you● 〈…〉 and shall we trust 〈…〉 your ●oa●●●g words , when 〈◊〉 kn●w you are 〈…〉 help yo●r selves ? let us see 〈◊〉 what yo● can do f●r our selves or us agai●●● the prefer●●and of god. 〈◊〉 you keep off death , and 〈◊〉 diseases , and live here in heal●h and wealth for ever , whether god will or no ? how comes it to pass th●n that here is never a one of you near two hundred years of age ? let us see you chide back approaching death , and raise the dead bodies from their graves , and heal all the diseases that out off mankind : if you cannot do these smaller matters , would you have us b●lieve that you can save●s from damnation ? why , sirs , must your ne●ghbours lie some of them in poverty , and some in pain , some sick of one disease , and some of another , and you look on them and cannot cure them or relieve them , and yet must we venture our souls upon your words ! you cannot make an old man young again , and can you make the word of god prove false , or save those that god hath said shall perish , and bring unsanctified men to heaven whether god will or no ? well , sirs , let them that hate their souls , ●r care not whether they are ●aved ●r damned , forsake the lord and an holy life , and joyn with you , and see whether you can sa●e the●e but for my part i believe the w●r● of god , and upon th●s word 〈◊〉 i am resolved to build my hop●s ▪ and venture my soul and a●l 〈◊〉 little that i have in this 〈◊〉 trust you on what you please , 〈◊〉 shall be my trust : and they 〈◊〉 can find a surer ground to 〈◊〉 upon , let them take the●r course . but i must tell you , that if you would wish us all to cast aw●y god , and christ , and heaven , to agree with you ▪ you are mo●ite●● and not men ; and if you are s● cruel as to desire us to damn our souls for company , we must be so careful of our selves as to abhor your motion , and ra●her to ha●e the dearest thing or person in the world , as they would draw us from christ and everlasting life , luke 14.26 . you see than what it is that standeth in our way , to hinder us from turning back to you . but what dang●r would you be in if you should turn to us ? would it hurt or hazzard you to forsake your sensual ungodly lives ? is there any danger in turning to god , and living an holy heavenly life ? what is the danger ? forsooth you may lose your estat●s or lives ! a great matter indeed in comparison of eternal life : and must you not lose them shortly whether you will or not ? and are they not in the pow●r of god ? and cannot he pr●s●rve th●m if he please ? and if it be good for them , he is liker to do it for his own , then for his enemies ! but indeed he hath told you himself , that he th●t will save his life shall lose it , and he that loseth his life for his sake , shall find it , even in life everlasting , mat. 16.25 . & 10.39 . and yet as the world now goeth in england , through the mercy of god , your lives are in no danger . it is but the scorn of ignorant miserable men that you must endure . and will you stick at this , in the cause of god and your salvation ? nay indeed you are in most dreadful danger every day and night , and hour , till you forsake your former fleshly lives , and turn to christ ! you are all the while even within a step of death and hell , till you are converted and made an holy people ; it is but one stroak of death to put an end to your lives and hopes , and you are gone for ever . so that you have nothing to lose , but an heaven to gain , if you joyn with the godly . there is no danger can come to to you by turning , unless it be the loss of your sins ; and that is a loss no more to be f●ared , then a man should fear to lose the plague , or pox , or leprosie that hath it . now i beseech you sirs , as men of conscience or of reason , set both together , and equally consider how the case stands between us . if we joyn with the unholy , we run into hell , and lose god , and christ , and grace , and salvation for evermore : but if you turn to the godly , you get out of danger , and make the gainfullest match that ever was made by mortal men ; and you can lose nothing but the sensual pleasures of sin , which are but exchanged for the joyes of saints , as sickness is exchanged for health . and which now do you think in reason is the fitter , that you turn to the godly , or they to you ? truly , if you make so great a matter of leaving your sins , which are viler then your dung , that you will rather break with god and us , you must give us leave to make so great a matter of leaving christ and h●s holy wayes and people , that we will much rath●r break with you a●d all the wicked in the world ▪ and with o●● carnal selves , and that which is ●ost dear to them : and i think we have good reason for it . 4. moreover , th●s must be considered in our treaty , that if we agree , it is fit that our dearest frien● be taken into the agreemen● should we cast off them to agre● with adversaries , and leave our ol● friends in hope of new ? but if we come over to you , and turn unholy we shall never have gods consent to the agreement , we must leave him out , and utterly lose him when , alas , we cannot live , no● move , nor breath without him ▪ w● cannot have our daily bread , or one nights rest but by his gift . and such a friend is not to be lost for you . and we shall lose the lord jesus and the holy ghost , a●●●he communion of saints , are the peace of our own consciences . o what a peal would conscience ring us night and day ! it would open hell to us : it would kindle the fire of gods wrath in our bosoms ; and be scorching us as we lie down and as we ris● up : and who would endure such a life as this , for all the world ? 〈◊〉 like it is not t●us with you : but that is because you know not what a case you are in , nor what a dreadful thing ungodliness is ; but we know it : and therefore what shift soever you make to keep your consciences asleep , i know not how i should quiet mine , if i were in your case , and kn●w but what i know of it . but now if you will joyn with christ and us , your true fri●nds w●ll be glad of it : you should no● lose one friend in the world by it , unles● you take the devil and his servants for your friends , that would destroy you . judge then whether you should come to us , or we to you . 5. moreover , this must be considered in our treaty , that if we agree with you , we have some regard to our honour . and what honour is it to us to become the servants of sin and the devil , and be forsaken of god , and return to the slavery that lately we were delivered from ? a hang-man is ten thousand times more honourable then this . but on the other side , if you will turn to christ , you will come out of the greatest shame , and obtain the greatest honours that you are capable of : you will be the sons of god , and heirs of heaven , coheirs with christ , fellow-citizens of the saints , and of the houshold of god , iohn 1.12 . rom. 8.17 . eph. 2.19 . and be built up an habitation of god through the spirit , eph. 2.22 . 6. moreover , this is most considerable in our treaty , that if we agree , it must be upon vniversal terms that all will agree upon ; or else it can be no vniversal agreement . if a few should agree with you , this would not make a unity in the world . we must have terms that are fit for all to agree upon . and in good sadness , would you have all the world be such as you ? tell me , you that are covetous and proud , would you have all the world become proud and covetous to agree with you ? nay if they should , when they are likest you , they would not agree with you : ●or the proud will envy the proud , and their pride will set them together by the ears . and the covetous would be greedily snatching the prey out of one anothers jaws and their mammon would be the matter of their strife . tell me also you that are drunkards or unclean , would you have all the world become drunkards and unclean for unity with you ? you that are careless about your souls , and p●ayerles● in your families , and forget the matters of eve●lasting life , would you have all the world set as light by god , and christ , and heaven as you ? could the worst of you all have the face to make such a motion as this ? what! would you have all holiness and heavenly-mindedness banished out of the world , because you have banished it from your selves ? would you have all men shut their bibles as much as you , and instruct their children and servants no more then you , and love god and serve him no more then you ? is it possible that such an heart as this can be in the breast of the worst on earth ? what! would you have all the world be drunkards , or fornicators , or haters of godliness , or at least unsanctified , because you are so ! how quickly then would earth turn hell , and the flames of the wrath of god consume it ? how certainly then would god forsake the world , as a man would be gone from roads and serpents ? can there be such cruelty in any but the devils , as to wish all the world to be damned with you for company , or to agree with you on such terms , that you may go hand in hand together to damnation ! or if you had such devilish hearts within you , as to desire such an agreement as this , can you think that all the godly would yield to it ? no ; let me tell you , not one of them in all the world will yield to it . if you set ●o more by the love of god , be blood of christ , the presence and comforts of the holy-ghost , and the hopes of glory , yet they do , and will do . if you will run into hell , you shall never get them thither with you for company . but on the other side , there is nothing in the way of holiness , but what is fit for all men to agree upon . i know all will not ; and therefore we expect not an agreement with all . but that is their unhappiness . there is no fit means of agreement but this . 7. lastly , this also must be considered in our treaty ; that we agree upon terms that are like to hold , and not to be repented of hereafter . for what good will it do to agree today , and to break it or bewail it tomorrow ? why , alas sirs , we know as sure as we breath , that if we should agree with you in unholiness , we should quickly repent it , either by grace , or in hell-fire . nay we know that you will repent of those unholy wayes and hearts your selves , either by grace or judgement . nay there are even now some kind of purposes in many of you to repent . i have heard abundance of ungodly men profess that they hope to repent hereafter , and mend their lives , and leave their sins . and would you wish us to come and joyn with you in a way that you hope to forsake your selves , and in a way that you purpose hereafter to repent of ? i know as sure as that the sun will set , that every ungodly soul among you , will shortly change their false opinions ; and they that derid●d the servants of christ , would wish then they might but be door-keepers among them : you will wish and wish a thousand times that you had done as they did , and lived as holily as the best on earth : you will then wish , [ o that it were to do again ! and that my life were again to be lived ; and god would but try me on earth once more . ] those tongues that railed against religion , will a thousand times more reproach your selves for those reproaches , and the neglect of this religion . you will then cry out [ where was my wit and reason , when i made so mad a change , as of god for the creature , christ for sin , and heaven for hell ] do you think sirs , that it were any wisdom for us to agree with you now in that , for which you will fall out with your selves for ever ? and to go with you in that loose ungodly way which you will wish your selves that you had never known ? besides , we know that it is only the saints that we must live with for ever ; and therefore you must become saints , if you would be unit●d to us here . what! should we be so careful to agree with you a while , and be separated from you eternally , or do worse by suffering with you ! but if you will unite with us in christ and holiness , this will be a lasting unity ; which you will never have occasion to repent of . the union between the lord jesus and his members , shall never be dissolved . heartily joyn with his servants now in the wayes of holiness , and you shall certainly joyn with them in the state of happiness , and in the joyful fruition and praises of the lord. well sirs , in this much of our treaty i have layed the case plain and open before you , and shewed you , that we cannot come over to you : it is not possible , nor honest , nor safe ; we cannot forsake an holy life without forsaking god , and our redeemer , and our salvation , which no man that is a man indeed , should desire us to do nor can we do it till we first forsake our understandings : but o● your side the case is o●herwi●e ▪ you may turn to god and an holy life , without any hurt or wrong to you at all ▪ nay it is the only way to your felicity , and if you do it not , you are undone for ever : so that the case is past all controversie before you , that there is no way in the world to unity , but by consent in piety ? if half the common-wealth turn rebels , and so shall make a division in the body , the way to unite them is by the returning of the rebels to their allegiance , and not for the true and lawful subjects to turn all rebels and joyn with them . for without the head there cannot be a union . so that if the world be still divided and disagreed , it is not long of the godly , but of the ungodly : and if you would have an agreement , it s you that must yield , who cause the disagreement . you may do it , and must do it , or do worse ; but the godly may not yield to you . what say you now , would you have unity or division ? would you have peace or no peace ? you complain that the world is of so many minds : would you have them all reconciled and of one mind ? if you would , let us see it . the work sticks with you ; on your hands it lyeth , and it is you that must do it , if ever it be done . if you would have all ungodly , you deserve not to live on the earth . shall we then without any more ado agree all upon a life of holiness ? o that our towns and parishes would all joyn together in this agreement ! and it must be this or none . but perhaps some of you will say , what need you make so many words about a matter that no bo●y doth deny ? we all kn●w we should ●e holy and godly , and n●ne should be ung●●ly ; who doubts of this ? but the question is , what holin●ss and godliness is ? tell us th●refore wh●t you me●n by it , ●n● who those be that you tak● to be the godly sanctified people ? answ. if we are all agreed of the necessity of holiness , then those that are not yet agreed to be holy themselves , do sin against their own consciences , and condemn themselves in the things which they allow , and wilfully divide themselves from christ and from his church . and if any of you have been so long baptized into the name of the holy-ghost as your sanctifier , and yet know not what sanctification is , and who are to be accounted sanctified and godly , you shew that you have perfidiously cast away and broak your covenant with god ; and made but an ●ll use of your baptism or any means and ordinances since . but if you know not who are godly or ungodly , i shall quickly tell you . a godly man is one that being formerly in a state of sin and misery , both strange and backward to god , and heaven , and an holy life , and prone to earthly , fles●ly pleasures , is now by the powerful w●rk of the word and spirit of god , converted to unfeigned faith and repentance , broaken-hearted for his former sin and misery , flying to christ as the only hope an● physitian of his soul , and so is made a new creature , having his heart set upon god and everlasting life , and contemning all the pleasures of the flesh and the things of this world in comparison of his hopes of glory ; hating all known sin , and not wilfully living in any ; and loving the highest degree of holiness and willing to use the means that god hath appointed to destroy the remnants of sin , and bring him nearer to perfection ; this is a truly godly man. and he that is not such , is ungodly . he that yet remaineth in his natural depraved state , and is unacquainted with this great and holy change , that hath any sin that he had rather keep then leave , and any that he wilfully liveth in , and wilfully neglecteth known duties , as one that had rather be free from them then perform them , and had rather live a fleshly life , then a sp●ritual and an holy life , and is more in love with the creature , then with god ; with his life on earth in flesh and sin , then a life in heaven wi●h god and his ●aints in perfect holiness ; this man is undoubtedly a wicked and ungodly man , how evilly or religiously soever he may seem to live in the world . and so i have in a few words told you , who they be that are godly , and who are the ungodly . the question now that we are treating about , is , whether we shall all agree together to be godly ? do you not believe it to be best and necessary ? if not , you are blind : if you do , let us agree on it without delay . you tell us with many great complaints of the many differences and divisions that are among us : but shall we agree so far as we are agreed ? that is , shall we agree in heart and practice , so far as we are agreed in opinion and profession ? o that you would make a solemn covenant , that you will but consent and go along with the godly so far as you confess you ought to do ; and would but unite with us in faithfulness to the truths which you cannot deny . i think it will be best to call you to the tryal in some particulars . 1. i hope we are all agreed that there is one only god that ma●e us , and preserveth us , and redeemed us : and therefore that we are wholly his , and should resign our selves and all that we have absolutely to him for his service . he is not worthy the name of a man , that denyeth this : and shall we a●l agree now in the practice of this much ? shall we wholly resign our selves and all that we have to god ? and labour to know what god would have us be and do , and that let us resolve upon , whatever the flesh or the world say to the contrary . were but this much well resolved on , we were in a fair way to a full agreement . 2. we are all agreed in opinion or profession , that this god is our only happiness , and his favour is better then all the world , and that he is infinitely wise , and good , and powerful ; and therefore that he must be loved above all things whatsoever , and must be most feared , and served , and trusted , and depended on . and shall we but agree all in the practice of this much ? o that you would but heartily consent and do it ! did we but joyn together in loving god above all , and fearing , and trusting , and serving him before all , we should quickly be of one heart and soul , and in a very fair way to a perfect agre●ment . 3. we are all agreed ( that profess christianity ) that sin hath made us miserable , and brought us under the wrath and curse of god , and that the lord jesus christ having redeemed us by his blood , is the only physitian and remedy for our souls , and having manifested such infinite love in our redemption , and also purchased dominion over us , we are strongly bound to rejoyce in his salvation , and fly to him for safety and rest upon him , and live in the thankful admirations of his love , and in careful obedience to his gracious laws . and shall we all agree in the practice of this much ? will you fly to christ with broken bleeding hearts , for safety from sin , and wrath , and hell , and set more by him then by all the world ? will you study with all saints to comprehend his love ? eph. 3.18 , 19 and admire him and his mercies , and devote your selves to him and be ruled by him ? o that we were but all agreed in this much ? 4. we are all agreed in opinion or profession , that the holy ghost is the sanctifier of gods elect , or of all that shall be saved , and that except a man be born again by the spirit , he cannot enter into the kingdom of heaven , and that without holiness none shall see god ; and that no man is the son of god , that hath not in him the spirit of his son , 1 cor. 12.12 , 13. eph. 4.5 . ioh. 3.5 , 6. heb. 12.14 . rom. 8.9 . gal. 4.4 . were we but all such now as we are agreed we must be , and would you but all consent to this sanctification and newness of life , the great difference were healed , and the work were done . 5. moreover we are all agreed , or seem to be so , that the holy scripture is the word of god , and of infallible truth , and therefore must be believed and made the rule of our judgements and our lives . shall we all agree now in the practice of this ? will you appeal to the scripture ! and shall it be our rule ? if the flesh perswade you to another course , and murmur at the strictness of gods word ; if custom be against it , and the greater number be against it ; if your profits , or pleasures , or worldly honours be against it , and your former opinions and practice have been against it , will you yet believe the scripture before all , and be ruled by it above all the world ? you are agreed i hope that god is to be obeyed rather then men , or then the flesh and the devil ? will you resolve that 〈◊〉 shall be so ? o if the word of god might be the rule , how quickly should we be agreed ? for all the popish cavils at its difficulty , and mens divers expositions , yet how soon should we be agreed ? 6. we are all agreed in opinion or profession , that there is a heaven for the sanctified , even an endless unconceivable glory with god , in the seeing of his face , and enjoying him in perfect love and joyes ; and that the seeking of this everlasting glory should be the main and principal business of our lives , which all things must give place to . he that will deny this , can have no pretence to call himself a christian. o that we might but all agree in the practising of this ! and that the principal love and desire of our souls were set upon the heavenly blessedness , and the chiefest of our care and labour might be laid out for the obtaining of it . agree in this , and all will be agreed at last . 7. we are all agreed in our profession , that there is an hell , or state of endless torments , where all the finally unsanctified and ungodly must be for ever . but why do we not agree in the diligent avoiding of such a dreadful misery , and using our best endeavours to escape it ? 8. we are all agreed in profession , that the flesh is our enemy , and must be mortified . but will you agree in the practice of this mortification ? we are agreed i● profession , that the world is our enemy and must be contemned ▪ and that it is a vain and worthless thing , compared with the glory that is to come : but yet m●n 〈◊〉 not agree to renounce the world unfeignedly , and to be stranger to it , and part with all rather th●● with god and a good conscience but while men sp●ak contemptuously of the world , they seek 〈◊〉 far more eagerly then heaven . we are agreed that the devil is our enemy , and yet men will not forsa●● his service . 9. we are all agreed in profession , that sin is a most hateful thing hated of god , condemned by his word , and the only cause of the damnation of souls : and yet men love it , and live in it with delight sha●l we agree all to deal with sin as we speak of it ? will magistrates , and ministers , and people joyn together , to banish it out of town and countrey ? particularly we are agreed i hope , that whoredom , and wantonness , and gluttony , and drunkenness , and strife , and envying , and lying , and deceit , and cursing , and swearing , and railing , and backbiting , and speaking against an holy life , are all gro●s , hateful , damning sins , which every christian must abhor . but why do you not agree in the hateing , and forsaking , and beating down of these sins ? but town and countrey swarmeth with them as a carkase doth with maggots , or a stinking pond with frogs and toads : so that magistrates and ministers , punishments and perswasions , the laws of the land , and the laws of god , can do but little to rid the countrey of them ; but the same men that confess all these to be great and grievous sins , will keep them and delight in them , as if it were in despight of god and man , or as if they bore a deadly grudge to their own immortal souls . 10. there is none of you that bears the face of a christian , but must agree with us in profession , that one thing is needful , and that we must seek first the kingdom of god and his righteousness , and labour most for the food that will not perish . luke 10.41 , 42. matth. 6 , 33. iohn 6.27 . and that god should be loved with all our heart , and soul , and might , and that no man can love him too much , nor serve him too carefully , nor be too diligent in the seeking of his salvation . why then will you not all agree to do thus ? but the very same tongues that confess all this , will yet speak against the service of god , and call it puritanism and preciseness , and say its more ado then needs : why sirs , if you will say and unsay , there is no hold to be taken of your words , and therefore what agreement can be with you ? will you confess that all should take more care for their souls then for their bodies , and take more care for heaven then earth , and yet will you not agree to do it , but rather speak against them that do it , when you confess that it is b●st ? why , if you can agree no better with your selves , how can you agree with us ? if your own opinions and profession be at such odds with your wills and practices , no wonder if you be at odds with others . more particularly , i hope you will all confess , that it is the duty of all that can , to hear the word of god , and frequently to read it , and labour to understand it , and to meditate in it day and night ; and for parents daily to teach it their children at home and abroad , lying down and rising up : deut. 6.6 , 7 , 8. & 11.18 , 19. psalm 1.2 , 3. and to pray in their families , and in private , even alwaies or frequently to pray , and not to wax faint , but in all things to make known their requests to god , that all things might be sanctified to them by the word and prayer . all this is plain in the word of god , dan. 6.10 , 11. luke 18.1 . 1 thes. 5.17 . psalm 55.17 . 1 tim. 4.5 . phil. 4.6 . but will you all agree with us in the practice of these things ? will all the families in town and countrey agree together to pray morning and evening reverently to god , and to banish profaneness out of their doors , and to instruct their children and servants in the fear of god , and spend the lords day in holy exercises , and help one another to pr●pare for death and judgement , and exhort one another daily while it is called to day , lest any be hardened by the deceitfulness of sin ● heb. 3.13 . to what purpose should i mention any more particulars , till we see whether you will unite and agree in these ? all these are your own professions . i know you cannot deny any one of them ; and yet we cannot perswade you to consent with us in the practice of what : your selves profess : no , nor scarce to forbear the open opposing of it : either resolve now that you will all agree with us in these things which you confess the lord hath made your duty , or else tell us plainly that you are the deadly enemies of unity and peace , that we may take you to be as you are , and troubl● our selves no more ab●●● you . if you are res●lved against agreement and vnity , tell us so , and save us the labour of any further tr●aties with you . talk no more childishly about our petty differences in ceremonies and forms of worship , about bishops and common-prayer books , and holy-daies , and such like , as long as you refuse agreement in the main . there 's a difference between you that is an hundred times greater then these ; some of you are for heaven , and some for earth ; some of you live to the spirit , and some to the flesh ; some of you are hearing , reading or meditating on the word of god , when others think it needless , and had rather have a pair of cards or dice in their hands , some of you make gods law your rule , and some are ruled by the world and the flesh ; some are drunkards , gluttons , wan●ons , worldlings ; and some are sober , temperate , chaste and heavenly ; some think almost any thing enough in the worship of god , and for the saving of their souls ; and others think the best they can do too littl● ▪ and when they have done most , lament that they do no more ; some families use daily prayer , reading , and holy instructions ; and others use daily swearing , railing , ribaldry , and pe●haps deriding of holiness it self . in a word , some give up themselves to god and heaven , and others to the world , the flesh and the devil ; some are converted and become new creatures by the sanctifying work of the holy ghost ; and others are yet in the state of nature , and never knew a true conversion . this is the great differ●nce of the world sirs : till this be healed , it is in vain to talk of the healing of our pet●y differences . and therefore once more i tell you , if you will not be converted to an holy life , and unite with us on these terms , you are the enemies of peace and unity , and the great incendaries of the world . and now having proceeded thus far in the treaty with you , because i will either bring you to agreement , or leave you at least without excuse , i will here annex some further reasons to move you , if it may be to so happy a work . 1. consider i pray you , that if you will not agree with us in the things that you make profession of , and confess to be your duty , you are then treacherous and false to god , and to your selves , and therefore not fit for any to make agreement with , till you change your minds . do you know that god is best , and yet will you not love him better then the world ? do you know that heaven is the only happiness , and yet will you not seek it more then earth ? do you know that an holy life is best , and yet will you be unholy ? do you know sin is the worst and most dangerous thing in the world , and yet will you not let it go ? who will trust such men as you , that will go against their own knowledge and confessions ? if you will be false to god , and false to your own souls , no wonder if you be false to us . 2. moreover all your pretended desires of unity and concord are base hypocrisie , as long as you refuse to unite with us in the way and state of holiness : to take on you that you are troubled at the divisions of the world , and to wish that we were all of one religion , and to talk against sects and opinions as you do , is me●r self-condemning , and such gross dissembling as exposeth you to shame . what! would you have us think you are against divisions , when you divide from god , and christ , and the holy ghost , from the scripture , from the holy catholick church , and from the communion of saints ? can you for shame say that you are for unity and agre●ment , when you are dividing from us , and will not agree with us , unless we will be as mad as you , and damn our souls for company with you ? to hear these ungodly men talk against sects and divisions in the church , is as if we heard a man that hath the leprosie cry out against those that have the itch , or a murderer childe another for foul words . 3. and i must tell you while you remain ungodly , you are the great hereticks and separatists that trouble the church of god , more then abundance of those that you reproach . i excuse not the least ; but none of them are like you : as death is worse then sickness , as being that which all sickness tends to , and the worst that it can do ; so ungodliness is worse then sects and particular errours or heresies , it being the worst that any errour can do , to make a man ungodly . there are no such separatists in the world as you . it is not only from a particular church or ordinance that you separate , but as i said even now , you separate from god that made you , from christ that bought you , from the spirit that should sanctifie you , from the word of god that must rule you or condemn you , from the body of christ , and the holy communion of his people . the church would have you joyn with them in holy worship ; and your godly neighbours would have you joyn with them in prayer and holy lives , and you will not , but separate from them all . they cannot have your help against the sins of the time and place you live in : they cannot have your company in the way to heaven ; but when they go one way , you go another way . you are the great troubl●rs of the world , and break the peace of church and state , and of all that you have to do with . you trouble magistrates and make work for lawyers ; you trouble ministers , and frustrate their labours , and make their lives grievous to them , when it is much in your hands to make them joyous . you trouble all the godly that are about you ; and you will find at last that you have most of all troubled your own souls . for shame therefore before you speak any more against sects and separatists , or any other troublers of the church , give over the ungodly separation which you continue in , and come in to the unity of the church your selves , and live in that communion of saints which you say you do believe , and do not go on to trouble the church abundance more then those that you speak against . 4. consider also , whether you have not as much reason to live a diligent holy life , and seek god and your salvation with all your might , as any of your neighbours have ? and therefore whether your own necessity doth not call aloud to you , to vnite with them and to do as they do ? your godly neighbours are meditating on the word of god , when you are thinking of the world or on vanity : they are discoursing of the life to come , when you are talking of your worldly business , or pouring out a company of idle words . ask your conferences now wh●ther you have not as much need to study the scripture and prepare for the life to come as they your godly ne●ghbours are at prayer , when you are sinning and drowned in the inordinate cares of the wo●ld , and have no heart to th●ir employment . let conscience speak whether you have not as much need to pray as they . they abhor sin and are afraid of it , when you boldly venture on it . let conscience tell you . whether you have not as much cause to be afraid of sin as they ? yea and an hundred times more ; for you are under the guilt and power of it . o wonderful madness of the ungodly world ! that the example of the godly should not bring them to some consideration . a man that is converted and reconciled to god , and hath a pardon of all his sins , and is in a state of salvation , and walketh humbly and uprightly with god ; doth yet think all too little that he can do , but fasteth , and prayeth , and watcheth against temptations , and humbl●th his flesh , and followeth after god continually , and lamenteth after all that he is so bad , & can do no more . and his neighbor that liveth by him , is an ignorant stupid sinner , unconverted , and under the guilt of his sin , and under the curse and wrath of god , having no assurance of salvation ; nay it is certain that he would be cast into hell the next hour if he die in that condition ; and yet this man feels not any such need of prayer , and holy meditation , and conference , and so religious and str●ct a life . he that hath lost almost all the time of his life , and is not only quite behind-hand in knowledge and abilities , but is an unsanctified miserable wretch , not sure to be out of hell an hour , this man perceiveth no such necessity of an holy life , nor why he should make so much ado . as if a rich man should be put to daily labour , and a man that hath nothing should think it needless : or as if a man that hath the tooth-ake or a slight disease , should send to the physitian , and he that hath the plague should sit still and say , what needs this trouble ? sirs , i beseech you look upon the holiest and most heavenly neighbours you have , and bethink you whether you have not much more need to be diligent then they ? have not you immortal souls to save or lose as well as they ? are not you in danger of damnation as much and an hundred times more then they ? should not god be your master as well as theirs ? and his law your rule as well as theirs ? and heaven be as dear to you as to them ? bethink your selves when you hear them praying , or reading , or repeating sermons , and sanctifying the lords day , and fearing to offend , [ have not i as much need to do all this as any of them ? ] if then you have as much cause and need to live a godly life as others , joyn with them in it , and let all the town agree together , and none withdraw but he that can say , i have no need of it . 5. and i pray you consider also , how easie it would make the way to heaven , if we would but all vnite and agree to go together in it . this is it that discourageth the weak , and mak●s it so hard a matter to be saved , because there are so few that are godly : but if one or two poor people be resolved to seek first the kingdom of god and his righteousness , and to please god and save their souls , the rest do either look on and refuse to joyn with them , or else speak against them and make them their ordinary scorn . and thus he that will be saved , must not only go to heaven without the company of the most of his neighbours , but must go through their opposition , and reproaches , and discouragements : and ( the lord be merciful to the miserable world ) most places that one shall come into , are more agreed against holiness and salvation then for it ; and had rather that all the parish would agree together against a godly life ( which is indeed against christ , and heaven , and their own souls ) then for it . and some places are so miserable , that you may h●ar them thank god that they have not one puritan in their ●arish , or but few at most ; meaning by puritans , men that seek heav●n above ear●h , a●d had rather leave their sins then be damned and this d●s●ea●teneth many that have some mind to godliness , to see almost all the town and parish against it . but now if you had all but so much wit and grace , as to meet together and make an agreement , that you will all be a holy people to the lord , and you will all joyn together in a godly life , and you will all be the sworn professed enemies of the way to hell , and joyn together against your ignorance , and pride , and covetousness , and drunkenness , and swearing , and railing , and all profaneness and iniquity ; and if you would all agree together , to set up prayer , and reading , and holy exercises in every house in town and parish , and that you will all redeem the time for your souls , especially that you will wholly spend the lords day in the necessary delightful work of god ; then what abundance of your difficulties would be removed ? and how easie and pleasant would the way to heaven be ! then there would be none to discourage poor ignorant souls , by deriding at a godly life ; nor none to entice them to wicked courses , nor none to tempt them by their ill examples ; and the number of the godly would encourage men , as the fewness of them now discourageth . th●s troubleth men in the●r passage to heaven , when we are ill-yoaked toge●her , and one draws backward as the oth●r draws forward : and if the husband be for god , the wife is for the world ; or if the wife be for heaven , the husband will needs go the way to hell and if one neighbour be godly , the two , if not ten or twenty next him will be ungodly : and as the israelites spies , they raise up false reports of the land , of the state of godliness , and of the persons themselves , to discourage others : whereas if you would all agree together , you might march on comfortably without all this ado . o how sweet and pleasant a life is it to see brethren dwell together in such an holy unity as this ? psal. 133.1 . happy are they that dwell in such towns and parishes as these ! if there be any such in the world : where neighbours go all hand in hand together towards heaven ; and take sweet counsel together ; and go to the house of god in company ; and when others meet in ale-houses , and about fooleries and profaneness , they will meet together to talk of their meeting in the presence of god , and the joy and praises of the living god , and the communion with christ , and with angels , and with one another , which we shall then possess : when they will pray together , and comfort one another with such words , 1 thes. 4.18 . and when others are talking idly or of the world , they will be admonishing and exhorting one another , and speaking words that are edifying to the hearers , col. 3.16 . ephes. 4.29 . and opening their cases and experiences to each other , and fai●hfully watching over one another , agreeing to tell one another plainly and lovingly of their sins , and to take it thankfully of those that do so , and endeavour presently to amend ! what a sweet and blessed life were this , if all our towns and parishes would agree in it ! who would not rather live with bread and water in such a town as this , then be a lord or prince among the ungodly ! well sirs , it is much in your hands now to make your own and your neighbours lives thus sweet and comfortable , and to make the way to heaven thus easie : why then will you not agree and do it ? 6. moreover such an holy unity and concord would be the highest honour to your towns and countries , that in this world they can possibly receive . it is the highest glory of the kingdoms of the world , to become the kingdoms of the lord and of his christ , rev. 11.15 . you think it a great honour for your towns to be rich and have fair buildings , and to have worldly priviledges : bu● , alas , these are bawbles in c●mparison of the other ! o if it were but the happiness of this town and parish to be brought to such an holy agreement as i mentioned , that you would all joy● together in a godly life , and every family agree to worship god with holy reverence , and all set together against p●ofa●eness and all known sin , what an honour would it be to you of this place ? how would your fame go through all the land ! all countries would ring of ked●rminster , what a victory christ had gotten there , and what an overthrow the devil and sin had there received ! and what a blessed place and people it is , where they are all agreed to be holy and to be saved , and are all like the antient primitive believers , that were of one heart and one soul , acts 4.32 . o how the world would ring of such a town where there is not one family that is ungodly , that serveth the devil by worldliness , swearing , drunkenness , or any ungodly course : but all are united in christ and holiness , and are like to live together in heaven ! truly neighbours , this would be a greater honour to you , and to the town , then if you were every man a lord or prince ! in the eyes of god and all wise men , it would be the greatest honour in the world . and o what an excellent example would it be to all the towns and parishes in the land ! when they see your holy unity and peace , or hear of a place that is so happily agreed , it may shame them out of their ungodliness , and kindle in them a strong desire to be like you , and agree together as you have done . o that you would but give them such an example , and try the issue ! 7. and i desire every one singly to consider , that it is the unspeakable mercy of god , that he calleth you to this holy union with christ , and communion of saints ; and that he doth not thrust you away , and forbid you coming near , but will give you leave to be of the holy society , fellow-citizens with the saints , and of the houshold of god. god hath made his promise and offer so large , that you may have part in it as well as others , if you will not wilfully shut out your selves . the feast is prepared ; all things are ready , and you are every man and woman invit●d ! christ hath opened to you a door of admittance and access to god. and will you now re●use and undo your selves . the sanct●fied are gods jewels , mal. 3.17 his treasure and pecul●ar people : the beloved of his soul , and his delight : and the only people in the world that shall be saved . this is true ; for god hath spoken it : and you may be of this blessed number if you will. god hath not separated you from them or shut you out by forbidding you to come among them . o do not you separate and shut out your selves . you see your godly ne●g●bours in possession of this priviledge : and may not you have it if you will ? may not you study the w●rd of god , and call upon him in prayer , and se● your selves for heaven as well as they ? where do●h the ●cripture command them to it , any mor● then you ? or forb●d y●u any more then them ? the door ●s open , you may come in if you will. you have the same means , and call , and offer , and 〈◊〉 ▪ ●nd leave to 〈…〉 life as th●y . and w●ll you 〈…〉 much of thediff●ren●● y●●rselves , as to be the only r●●users ? god hath done so much for you by the de●●h of christ , and so order●d the matter in the promises and offers of the gospel , that none of you shall be able to say at ●●st , [ i w●uld ●uin have b●en 〈◊〉 the bl●ssed 〈◊〉 , an●●ain h●v● liv●d in the vni●n and communi●● of saints , but i 〈…〉 n●t give 〈◊〉 ; and christ ●nd his church w●ul● n●t r●ceiv●●e and entert●in me . ] not a man ●r woman of you shall have this excuse . and th●refor● come in and joyn with the saints ; & thank god that you may . 8. and consider also , that if you will not agree with us in matter of holiness , we can never well make up the rest of our differences : our smaller controversies will never be well agreed , if you will not agree in the main . but if this were agreed , we should in season certainly heal the rest . it would make a mans heart ake , to h●ar wretched sinners talk of our differences about bishops , and ceremonies , and common-prayer , and holy-daies , and infant-baptism , and the like , that are dead in their sins , and are yet disagreed from us in the very bent of heart and life . alas sirs , you have other matters then these first to talk of , and trouble your selves with . a man that is ready to die of a consumption , should not be taking care to cure the warts or freckles in his face . we have greater matters wherein we differ from you , then kneeling at the sacrament , or observation of daies , or other ceremonies , or doubtful opinions in matters of doctrine . let us first be agreed all to serve one master , and seek one end , and be ruled by one law , and hate known sin , and live a holy life , and then we shall be ready to treat with you about a further agreement . but to talk of small matters , when we differ in the greatest matters in the world , as much as your souls are worth , and in matters which heaven or hell lyeth on ; this is but childish trifling , and whatever we may do for the peace of the church with such , yet to your selves that will be small advantage . nay i must tell you , that it is usually but the cunning of the devil and the hypocrisie of your own hearts , that makes you turn your talk to these controversies , when the great breach is unhealed between christ and you . it s commonly made a shift to delude and quiet a debauched conscience . our poor people will not by any perswasion be drawn to an holy heavenly life , but live in worldliness , and fleshliness , ●n swearing and drunkenness , and lying and deceit , and filthiness and pro●an●ness , and hate the minister or christian that doth reprove them ; and then forsooth they talk of common-prayer bo●k , and holy-dayes , and bishops , and kn●eling at the sacrament , to mak● o●hers , and perhaps ●heir deluded hearts believe , that this is the controversie and diff●rence . and so a wretched drunka●d or worldling peswades hims●lf that he is a r●ligious man , as if the difference between him and he godly were but about these ceremonies or church-orders : when alas we differ in greater matter● , as light and darkness , life and death , yea next to the difference between heaven and hell. and i must tell you , that you do but wrong the party or cause that you pretend to , when you will ●eeds engage your selves among them . what hath done more to the dishonour of the bishops , and common-prayer book , and other late orders and ceremonies of the church , then to see and hear the rabble of drunkards , swearers , scorners at holiness , and such like , to pl●ad for them , and be violent defenders of them ? if you would devise how to shame these things , and bring them down , you can scarce contrive a more effectual wa● , th●n ●o set all the ungodly scandalous wretches to cry th●m up , and become the●r patrons : for it w●ll make abund●nce of soberer people begin to question whether it be li●ely to be good , that hath such defenders on one side , and adversaries on the other side . and therefore sirs , let us begin our closure and agreement in the main , if you would be ever th● better for it , and have unity indeed . and if you say , [ what the ne●rer shall we be for agreement in the other things ? do not the godly still differ about church-government , and orders , and ceremonies ? ] i answer , 1. if we never should be agreed in these on earth , we might bear it the more quietly , because our very hearts and souls are united in the main , even in matters abundance greater ; and in all that salvation is laid upon ; and therefore we have this comfort in th● midst of our differences , that we shall all shortly come to heaven , and that perfection and blessed face of god will unite and perfectly agree us in all things . 2 in the m●an time , we could hold a holy communion with them in the substance of gods worship ; and we have a daily communion with them in the spirit , and and an endeared love to one another , 3. and the holiness of their natures will encline them to mannage our remaining differences with meekness , humility , self-denyal , moderation ▪ and with great r●spect to the safety of the whole church , and the honour of god and of the gospel . 4. and yet i must add , that with such there is a far greater advantage to h●al the smallest difference that remains , then with any other . when we have one god to aw● us , and one heaven to draw us , and one christ for our head , ●nd one spirit and new nature to princip●e us and dispose us , and one law to rule us , and have all one ultima●e end and interest ▪ he●e is a gre●● advantage for healing of any particular differences that may arise . if the liv●r , or spl●●n , or stomack , or brain , or lungs be unsound , the sores that are without will hardly be cured ; yea if there were none , these inward diseases may breed th●m : but when all is well within , the strength of nature without a medicine will do much to cure such small distempers that arise without . the life of ●aith , the love of god , the love of brethren , and the churches peace and welfare , with the humility and self-d●nyal that is in every christian , will do a great deal to the healing of divisions among the godly . they will be content to meet together in love , and pray it out , and refer the matter to the holy scripture , and they have all some special illumination of the spirit . but perhaps you will say , [ why are they not then more fully agreed ? ] i answer , 1. because there are such a multitude of ungodly persons among them , that hinder them from opportunities and advantages for agreement . and many of these ungodly ones are hypocrites , that take on them to be godly , and so are traytors in our bosoms , and hinder peace the more by seeming to be godly when they are not . 2. because of the remnant of sin that is yet in the sanctified , and because they are not yet perfect , and in heaven . if they had no sin , they would have no divisions : and as their sin is healed as to the dominion of it , but not perfectly till they come to heaven ; so their divisions are healed in the main , but not perfectly till they are perfectly united to god in glory . 9. consider also i beseech you , what a joy it would be to christ , and to the angels of heaven , and to all good men , if you would but all make such an agreement , and heartily joyn together in holiness ! the whole 15. chapter of luk● ●s by divers parables to tell you this , w●at joy there is in heaven it self for the convers●on of one sinner ▪ o what would there be then , if towns and countries would agree in holiness ! and i am certain it should be a joy to the princes and rulers of the ear●h ; for such a unity only will ●old , and be a blessing to their dominions . plutarch makes it ag●sil●us his reason why the spartans had no walls , because the people being 〈◊〉 of one minde , had no need or walls . and pliny tells us of a stone that will swim if it be whole , and sink if it be broken . and so will common-wealths that are broke● f●om christ , and void of the cement of the spirit that should ●nite them . and to the ministers of the gospel , and all good christian● , such an unity as this would be an unspeakable joy . somewhat i know of other mens hearts by mine own . could i but prevail with this nation , yea with this one town and parish , to meet all together and hear●ily consent , agree and resolve to joyn all together in an heavenly life , i should more rejoyce in it , then if i had the house full of gold and silver , yea ( as to mine own interest ) then if i were lord of all the world . o what a joyful day were this , if i could this d●y bring you to this holy unity and agreement ? how comfortably should i spend the few remaining dayes of my pilgrimage among you , if you would but all be brought to this ? whereas i may now say as david , psalm 120.5 . for all the godly that are among you , [ wo is me th●t i s●journ in mesech , that i dwell in the t●nt● of kedar ! my soul ●ath too long dwelt with him that hateth ▪ this holy ) peace , i am for peace , but when i speak ( and perswade men to it ) they are for war , and continuance in the dividing course 〈◊〉 ungodliness alas it grieveth us to see such divisions in all the churches and nations of the christian world : and o that we did know how to heal them ! but when we cannot heal the most ungodly separations and divisions of one town and parish , it discourageth us from hoping for any great matters of such large extent . some attempts i have made , and more i would fain make , to further a union and peace among the church●s through the land : but when i cannot procure the unity of this one town and parish , what hope can i have to look any further ? ●l●s what a shame is this to you , and what a grief to us , that we cannot bring one parish , one village that ever i knew of , in all england , to be all of a mind in thos● great , those weighty , needful things , where it is worse th●n a madness for men to b● unresolved or dis●greed ? as melanthus made a je●t of a great man that went about to reconcile all greece , and bring all the princes and st●tes to pe●ce , when he could not bring h●s wi●e and her servant-maid to agreement in his own house . so with what hopes can we attempt any publick peace , when we cannot bring one parish , one village , y●a but very few ●amilies , to agree in that which they must agree in , or else the refusers will be certainly condemned ! i beseech you ●irs make glad the 〈…〉 of your teachers ●nd of all good m●n , by your agreement . you owe us this comfort : and you owe it to christ , and the angels of heaven : deny us not our due , but without any more delay agree toge●her to live as saints . what a joy it would be to your pastors , you are not easily able to believe . when gregory thaumatu●gus came first to be bishop of neoc●sarea , he found but seventeen chr●stians in the city ; and when he lay on his death-bed , he desired them to make enquiry how many infidels were unconverted ; and they found but just s●venteen infidels left , and all the rest were converted to christianity : and though he rejoyced that he left but just as many unconverted infidels as he found converted christians , yet he grieved withall , that he should leave those seventeen in the power of the devil . when i came to you , i found you all professed christians ; but oh that i could say that i shall leave but seventeen unconverted when i am called from you , for all that ! o that there were no more th●t are infidels or impious under the name of christians ! but i and you are unworthy of so great a mercy . 10. and i pray you consider this in time , that all of you that now refuse this agreement in holiness , will wish ere long that you had heartily embraced it , and joyned with the godly , and done as they . and why will you not be of the mind that you will be shortly of ? and why will you be of that way and company , that you will wish at last you had not been of ? the prodigal in luke 15. did think it a slavery to be kept up so strictly by his fathers eye ; he must have his portion in his own possession , and abroad he must be gone ▪ but when smart had taught him another lesson , and misery had b●ought him to himself , then he is glad to be an hired servant , and casteth himself at his fathers feet in the confession of his unworthiness to be called a son . god grant that th●s may prove your case . but let me tell it you for a certain truth , the●e is not one of you that now , 〈…〉 t● become so 〈◊〉 , and joyn your selves in the wayes of god , but ●he time is a hand when 〈…〉 gr●ce or hell shall make you ●i●h and wish ●gain , tha● you might have but ●he poore●● lowest place in 〈…〉 which you so desp●sed 〈◊〉 what i say to you , sirs , in the name of god. if the lo●d of heaven do not shortly make the dullest heart , the greatest dender of godl●ness among you , that heareth these words , to wish and wish an hundred times , that he had lived as holy an● heavenly a life as the strictest of those that he fo●merly derided , ●hen call me a false prophet for ever , and spare not . wh●n you feel the misery of unholy souls , and see the happines● of the saints above you , then o that you had been but such as they , and lived as they , whatever it cost you ! and as bala●m you will shortly say , o that i might ill the death of the righteous , and that my last and may b● as his ! numb . 23.10 . there is never a one of you all but would fain be among the saints at judgement , and receive their sentence and reward ; and therefore its best for you joyn with them now ▪ or it will be too la●e to wish i● then . 11. if all this will not serve the turn , but you will needs stand off , and separate your selves f●om the servants of christ , be it known to you , you shall ere long have separation enough , and be further from them then your hearts can wish . as you would not be united to them , and joyn with ●hem in holines● , so you shall not be partakers with them of their happiness . one heaven will not hold you both ; and there is but one to hold you : and therefore an everlasting separation shall be made : between them and you will a great gulf be set , so that they that would pass from you to them shall never be able , luke 16.26 . when they stand on the right hand , you shall be set upon the left : and when they hear [ come ye blessed ] you shall hear [ go ye cursed ] and when they go aw●y into lif● etern●l , you shall go ●way into ev●rlasting punishment , mat. 25.31 , 32 , 41 , 46. then you shall see that [ the man is blessed that walketh not in the counsel of the ungodly , nor standeth in the way of sinners , n●r sitteth in the seat of the scornful ; but his delight is in the law of the lord , and in his law doth he me●itate day and night — the ungodly ar● 〈◊〉 so ; but are like the chaff which the wind driveth away : therefore the ungodly shall not stand in the iudgement , nor sinners in the congr●gation of the righteous : for the lord knoweth the way of the righteous , but the way ●f the ungodly shall perish , psalm 1. ] then you will say to them that now you differ from [ give us of your oyl , for our lamps ●re gone out . ] oh that we had part in your holiness and your hopes ! but they will answer you [ not so , lest there be not enough for us and you . ] we have little enough for our selves , you should have done as we did : but then it will be too late , mat. 25.8 , 9 , 10. it will then make the proudest heart to shake , to hear , depart from me , all ye that are workers of iniquity , i never knew you , matth. 7.23 . you departed from me , and would not live in the communion of saints , and now christ himself of whom you boasted , and in whom you trusted , will not know you , but cause you to depart much further then you desired , both from his ●aints and him . these are the true revelations of god , which may be laught at and sl●ghted now , but will certainly be made good on all that are not now united to christ and his church . 12. and let me tell you , to consummate your m●se●y , when that day of everlasting separation comes , those servants of christ wh●m you refused to joyn with in an holy life , will be so i● any witnesses against you to your condemnation : as christ tells you , mat. 25. he will say [ in as much as you 〈…〉 to one of th●s● , you 〈◊〉 it n●t me ] ●o in as much as you r●fused the communion of saints , and pe●haps derided them , you refu●ed commun●on 〈◊〉 ch●ist h●mself a●d derided him . then ●hey 〈◊〉 test●fie 〈…〉 you , [ we were willing to h●v● had his company in the way ●f holiness , but he refused it . ] and when you see them set so far above you , then your own consciences will say , [ we might have been of this bl●ss●d society , and would not : we might have done as th●y , and now sp●●l as they ; we were often entreat●d 〈◊〉 by our teachers ▪ ●nd full glad would the godly h●ve been of our comp●●y in an holy life ; but we ●estinately refused all ! wr●t he●th●● we are ▪ we refused all ! w● th●●ght i● re●●l●ss ; our h●arts w●r●●g●inst it , we pr●ferr●d 〈…〉 , an● pr●fits , and cre●it , 〈…〉 ●f the worl● b●f●re it an● 〈…〉 ●ustly do w● p●rish in ●ur 〈…〉 lie in yo●der ●urnin● 〈◊〉 ▪ and be separated as far as h●●l is ●●om h●●ven , fr●m th●se that we willfully ●epar●t●● f●om on ●arth . ] ●eloved hearers , i were not a believer , if i did n●t foresee this d●e●d●ul day : and i were n●t a man , if i did not desire that you might escape this misery ; and therefore i could do no less then warn you , as you love your selves , and would not be separated from them for ever , that you would presently be united to the godly , and live in the true communion of the saints , and withdraw your selves from the wayes of the ungodly , lest you be found among them , and perish with them . i have done my part in telling you the truth , and now must leave the success to god. use ult . 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 should 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● must 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 . object . bvt may not a profession of the same faith procure a sufficient vnity among us , though all be not saints , and savingly regenerate ? let us first be of one religion , and then we may come to be sincere in the practice of that religion by degrees . answ. 1. for the churches sake , we are thankful to god , when we see a common concord in profession , though most are false in and to the religion which they profess . many wayes god doth good to his church by unfound professors . 1. their professing the same faith doth somewhat tye their hands from persecuting it . and of the two , we can better bear hypocrites then persecutors . 2. and it somewhat tyeth their tongues from reproaching the faith , and arguing against it , and seducing others from it . and of the two , it would be more hurtful to the church to have these men open enemies to the truth , and bend their wits and tongues against it , and to have the multitude assaulting their neighbours with invectives and cavils against religion , then to have them falsly pretend to be religious . 3. and it is a great mercy to the church , hereby to have the benefit of these mens common parts and interests . when they profess the same religion with us , though unsoundly , yet it engageth them to stand for the religion which they profess ; and their illumination and conviction may lead them to do much service for the truth . by this means many hands are at work to build up the church of christ. and by this means the lives of many faithful christians are preserved and their estates much spared . many have skill in building , that are not true heirs of the house which they build . many have excellent gifts for preaching and expounding scripture , by which the church may be edified , and the truth defended against the adversaries , when yet the same men may themselves be destitute of the power of this truth . the church hath great cause to be thankful to god for the gifts of many an unsanctified man : had the church been denyed the 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 fight for them , it could not stand without a continued miracle . and if we had not the daily help of others in civil and secular affairs , we should find by the miss of it , what a mercy we undervalued . were every unregenerate man an open enemy to the church , we should live as patridges and such other birds , that must hide themselves from every passenger . 4. moreover , this profession of hypocrites doth much restrain them from many a sin , by which god would be much dishonoured , and the church more wronged , and the godly more grieved , and the open enemies more encouraged . 5. and also it is some honour to the gospel in the eyes of men , to have a multitude of professors . should christs visible church be as narrow as the mystical , and should none be professors of the faith , but those few that are sanctified believers , the paucity of christians , and narrowness of the church , would be a dishonour to christ in the eyes of the world , and would hinder the conversion of many a soul. all this i have said , that you may see that we do not despise a unity in profession : and that we are not of those that would have all hypocrites and common professors shut out : yea that we take our selves bound to be very thankful to god for the mercy , which he vouchsafeth us by the gifts , and favour , and help , and interest of many such professors . and such a unity of profession we shall endeavour to our power heartily to promote , as knowing that the church as visible consisteth of such professours . 2. but yet for all this , i must come closer to your objection , and tell you , that this vnity of meer profession is comparatively so poor a kind of unity , that this will not , this must not satisfie us and serve the turn , which i desire you to observe in these discoveries . 1. this unity in meer profession is properly no christian vnity , because you are not properly christians . if this be all , it is but in the bark and shell that we are agreed : it is but a seeming agreement , from the teeth outward : but not an hearty agreement to be christians . what! shall we all agree to say we are christians ? when with most it is not so : for all this agreement , you will still have one father , and we another . you will not be united with us in christ the head : you will not have the same holy spirit , who is the life of the new creature : you will be contrary to us in nature or disposition . you will not have the same intention and ultimate end with us , but you will 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 on earth , when we are laying up a treasure in heaven : you will be asking counsel of flesh and blood , when we must advise with god and his holy word . you will look first to your bodies , when we must look first and principally to our souls . it will be your business to feed those sins , which it is our daily work to kill . you will make and apprehend it to be your interest to go contrary to us : and what agreement can there be , where there are contrary interests ? under all your outward profession , you will still retain a secret enmity and hatred to the life of holiness : and will not have that hearty love to the saints , as beseems all those that are members of christ , and of the holy catholick church . so that when you have communion with the saints , it will be but an external and superficial communion in some common things ; but you will have no communion with them in the same head , and spirit , and promise , and holy nature , and saving benefits of the gospel . and shall this be called vnity , that leaveth you at so sad a distance as this ? this is but such a union as a wooden leg hath to the body ; or as the vessels of honour and dishonour have by being in the same house together . in their highest professions , the lord himself saith of unsanctified professors , that they are none of christs , rom. 8.9 . and that they cannot be his disciples , luke 14.33 . that they are not israel , though of israel , nor are they children of god , nor the seed of promise , rom. 9.6 , 7 , 8. and when they plead their highest priviledges , at last , christ will tell them that he knoweth them not , mat. 7.23 . & 25.12 . psalm 1.5 , 6. and if in mercy to the church god cause the lyon and the lambs to lie down together , yet will he not therefore mistake the lyon for a lamb. so that you see what a poor kind of unity , and next to none it is that meer profession maketh . and therefore this will not serve our turn . 2. moreover , if we have no other unity , we are unlike to live in peace together . though it be our duty to endeavour to have peace with all men , yet we can have but little hope of it . as long as there is so much difference and contrariety as i have mentioned ; and as long as there is a secret enmity at the heart , it will be working into dissention , if god for the sake of his church restrain it not . the godly will be crossing your carnal interest , and hindering you in the sinful wayes of your commodity , pleasure or vain-glory ! they will be calling you to self-denyal , which you cannot endure : and putting you upon duties of holiness , righteousness and mercy , which your sinful flesh will utterly refuse . if you are scandalous , you will be called to confession , repentance , and reformation , or by church-censures be cut off from them to your shame : and the magistrate also must trouble you by the penalties of the law. the very examples of a strict and holy living , which are given you by the godly , will displease you , because they are so unlike to your lives , and therefore witness against your negligence and ungodliness . so that it is not possible that we should avoid offending you ; for our very obedience to god will offend you , and our studying and following the holy scripture will offend you , and our diligent labour to save our souls will offend you ; and our hateing and avoiding the poyson of sin will offend you . and how then should we live in peace with such ? if you yoak a swine and a sheep together , one will be drawing to the wash-tub , when the other would be at grass : and one will be drawing to lie down in the mire , when the other would lie clean : one will be rooting in the earth , and eating dung , which the others nature is against . it is christ , before me , that calleth the wicked by the name of swine , and the godly sheep : and if you will come no nearer us then this , we are like to have but poor agreement . and as our wayes will displease you , so your galled malicious hearts will manifest the offence , and will be girding , and maligning , if not slandering , deriding , or openly persecuting , as far as you have power , those that thus offend you . and what unity is this ? 3. if reason perswade you not , do but ask experience it self , whether in all ages , men that profess the same religion with zealous godly men , have not been their persecutors , and oft-times more cruel then infidels themselves ? the arrians that called themselves christians , were as cruel to the true believers as the heathens . the papists profess the same christianity as we , and take the whole scripture as the word of god : and yet none of the heathenish persecutions do match or come near to their french massacrees , and spanish inquisition , and the cruelty that in ireland , england , and their part of the christian world , they have exercised upon the sheep of christ. the many ministers that were silenced in germany , and some imprisoned , and many families undone , was by the lutherans , against men that were protestants as well as they . and they that cast out so many learned , holy ministers in england , and occasioned the expulsion of so many thousand persons fearing god , were professed protestants as well as we . and that there may not be the appearance so much as of a difference in ceremonies to cover their proceedings , abundance of conformable men are troubled and undone as well as others , and they gave out that [ none were worse then the conformable puritans . ] it was a holy observation of the lords day , and opposition to the abuse of it by dancings , and it was hearing sermons , and instructing mens families , and praying together , that were the things enquired after , that occasioned our troubles . and ( who ever was in the right or wrong ) you all know that the late miserable wars among us , was between men that professed themselves to be of the same religion , not only as christians , but as protestant , and reformed ( in the main . ) to this day you see among our selves in towns and countries , that those that do not only dwell with us , and come to the same 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 . indeed however we may abide together ( as the clean and unclean creatures in noahs ark ) yet still at the heart there is so much enmity or distance , and in our ends and interests there is so much contrariety , that if the ministers and other followers of christ , will faithfully discharge the duty that is required of them , they will certainly be persecuted by men of the same profession in religion ; especially by the prouder and loftyer sort of wicked men . because some will receive the same truth better from one then from another . i will give you my assertion in the 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 write 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 religion 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 heathen 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 that 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 by 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 , when 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 none ; 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 , nec 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 church-state 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 weekly 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 . 6. 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 plagues 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 to 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 . it s 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 it , 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 needs 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 most 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 all 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 it s 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 . we will not for all this break our rule , nor presume to search the hearts of men , any further then they appear in outward evidence . we will still take all professors of christianity as christians , that null not their own profession . basil was advised by athanasius himself to receive the arrians themselves into communion , if they did but disown their former errors , and subscribe to the nicene creed , and seek the communion of the churches . and he practised this , though many were offended at it . but yet we must needs say , that it is better for the church to have a few that are holy and answer the nature of their holy calling , then to have multitudes that will but prove our shame , and make the infidel world believe that christianity is not what it is . yea and these are they most commonly too ( though they may proceed to a higher profession ) that are carried about with every wind of doctrine , and that turn to heresies , and cause and continue the divisions of the church : for they that are such , serve not the lord iesus , when they profess to serve him , rom. 16.17 . when heresies do arise , it is such chaff as this that is carried away , that the approved christians indeed may be made manifest , 1 cor. 11.19 . abundance of proud unsanctified persons , do us as much good in the church as fire in our thatch , or as mutinous souldiers that are but the enemies agents in the army , to set all the souldiers together by the ears , or discover their councils , or blow up their magazins . and would you have us contented with such a kind of agreement and communion with you as this , which you and we are like to be so little the better for , if not the worse ? 9. furthermore , it is not this meer ageerment in profession that will satisfie christ himself , and therefore it must not satisfie us . it is not in this that he attaineth the principal ends of his redemption , nor seeth the travaile of his soul. alas , the blood of christ is lost to you , and all the ordinances and means are lost , and all the labour of ministers is but lost to you as to any pardon of sin , or life , or heaven that ever you shall have by them , if you goe no further . and would you have us be contented with such an agreement as this ? 10. lastly , consider that if we agree no further then in an outward profession of the christian faith , alas , it will be but a short agreement . we may be together here a while in the church , as fishes good and bad in one net ; but when it is drawn to the shore , a separation will be made . here you may sit and kneel among us a while , and go away with the name of christians : but alas , it is but a little while till this agreement will be broken , and a dreadful everlasting separation must be made . dreadful to the unsanctified , but joyful to the saints . and what great good will it do to you or us , to be tyed together a little while , by words and shews , and then to be everlastingly separated , as far as light from darkness , heaven from hell , and the greatest joys from the greatest sorrows . o blame us not if we motion to you , and beg of you , a far neerer union and agreement then this . i think i have now sufficiently proved , that if we will be indeed of one religion , and ever come to a right agreement , it is the vnity of the sanctifying spirit that must do it . it must be a union and agreement in true conversion and holiness of life , and nothing lower will serve the turn . if god do us any good by the profession , gifts or interest of hypocrites and unsanctified professors , we 'l thank him for it , and take it as a mercy : but it is a higher design that must be in our hearts ; and woe be to them that come no nearer the holy catholik church and the unity of the spirit and the communion of saints , then by an outward profession and participation of sacraments , and such like outward ordinances of communion . quest. bvt suppose we should be vnited in the spirit , and agree in holiness , do you think this would heal the divisions of the church ? doe you not see that the most godly are all in pieces , as well as others ? is it not such that have been the principal causers of our late divisions ? you promised to shew us , how we might do well , for all our other differences if we were 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 are at once reconciled in the very hour of a sinners conversion . before that hour , we differed in judgement from all wise men , from all the saints of god , from all the holy prophets , apostles and martyrs , as well as from all the godly about us ; and from all men of right reason , and faith and experience ; yea we differed from the holy ghost , from christ , from god himself ; yea from none so much as him . wicked wretches ! you differ from the godly because they agree with god ; but you differ more from god then from them . when you despise a holy life , are his thoughts like your thoughts ? when you revile his servants , and scorn his yoak and burden as too heavy , are you then of the mind of christ ? o no ; your darkness and his light , are far more distant then you are able to conceive . were you but once reconciled to god , by converting sanctifying light , you would at once be reconciled to his servants ; for in the matters of chief concernment to the soul , they are all of his mind ; for he is their instructer . and then what a day of healing would that be ! oh what abundance of differences are ended upon the day of true conversion ? and withal what abundance of differences would be new made ? for now you agree with the devil and with your fleshly desires , and with distracted wicked men , and all this agreement would then be broke : for this friendship with the world is enmity to god , iam. 4.4 . and such divisions as these christ tells us that he came to send , luke 12.51 . but you would presently be agreed with god , with the holy scriptures , with all the apostles and servants of the lord , and with all men of spiritual wisdom and experience in the world , in the great and principal matters of your lives . and it is a multitude of particulars that 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 causeth 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 that 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 sound , 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 of 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 it s 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 , ) it s 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● that 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 : and 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 disturbe 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 many 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 is 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 , dividing 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 fruits , 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 would 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 it , if they go against his selfish interest . there 's 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 selfish 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 life 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 all 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 therefore 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 agree 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 . it s 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 , that 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 they 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 brethren 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 our 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 , save 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 have 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 . it s true , too true , that the godly are illuminated but in part , and therefore as yet they differ in part . but yet this imperfect illumination , doth 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 partake 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 god , 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 ( 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 the 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 even 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 therefore 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 one 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 , and 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 in holiness , we should have that continually within us and before us , that would much take us off from vain contendings , and from an over-zealous 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 so 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 shut 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 and 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 , so 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 truth 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 it , 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 strong 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 that 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 from 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 they 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 , he 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 that 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 out-face 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 should 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 persons , 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 it s 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 till 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 it s 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 four 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 number , 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 ? with 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 this , 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 heavenly 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 them . 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 about 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 then 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 of 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 to 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 him , 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 . it s 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 breaches 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 stumbling-block before the weak ; and matter of reproach to our christian profession before the wicked . 4. nor durst they so easily reproach and 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 ? it s your d●shonour and not ours : for these men are of your party , though they seem to 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 it s but small credit to the way of sinners . were we but perfectly rid of the vices which you cherish , and 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 , and 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 christ hath done . no : all the world set together have not done half so much for it as he . he hath preached peace and unity , forgiving and forbearing and loving one another , yea loving our enemies ; and he hath gone before us in the perfect practice of what he taught . he hath offered himself a sacrifice to the justice of his father , that by his blood he might reconcile us unto god. he is the great peacemaker between god and man , between jews and gentiles , taking away the enmity , and becoming himself the head of our unity ; and giving us one spirit , one faith , one baptism , that we might be one in him who is one with the father . so that to charge the center of unity with our divisions , and the prince of peace himself with our discords , or his holy word or waies with our disagreements , is all one as to charge the sun with darkness , and to say that our law-givers and laws are the causes of theft and murder and adultery , which condemne them to death that are proved guilty of them . the cause of all our disagreements and divisions , is , because we are no more holy then we are , and because we are no more religious . so that i may leave it now as a proved truth that we must unite in the spirit , and agree in holiness of heart and life , if ever we will have true unity and agreement . and now sirs , you have seen the only way of unity opened to you : it s plain and past all doubt before you . if yet you will divide from god and his servants , and if yet you will be numbered with the straglers or quarrellers , do not say but peace was opened and offered to you . do not say , you could not have peace , but that you would not . do not say any more hereafter , that there were so many religions and so many waies that you could not tell which to joyn with ! never more pretend the differences of the godly as a cloak for your ungodliness . i have opened the nakedness of such pretences . you shall not be able when your lives are scan'd , to look god in the face with such an unreasonable impudent pretence . your consciences and the world shall then be witnesses of your shame ; that while you cryed out of sects and heresies , and were offended at the divisions of the church , it was your selves that were the cause of it : it was you and such as you that were the great dividers ; and that obstinately proceeded in your divisions , when the way of peace was opened to you ; and would not be united in the spirit to christ , nor would not agree in holiness with his church , when you were acquainted that there was no other way to peace . would you but have joyned in a firm and everlaling covenant to god the father , son , and holy ghost , as your only creator , redeemer and sanctifyer , as members of the holy catholick church , and have lived in the communion of the saints , you should have received the forgiveness of sins , the resurrection of the just , and everlasting life : but in refusing , and obstinate refusing these , you refused all your hopes of blessedness , and wilfully cast your selves on the wrath of god : and therefore must endure it for ever . the last advice that i have to give , upon the ground of this doctrine , is , to all that are united in the spirit , and agreed upon an holy life . i mean to say but little to you now ; but briefly to tender you these two requests . 1. i beseech you christians but to live as christians , in that holy unity as your principles and profession do engage you to . hath true christianity and holiness such abundance of advantages against division , and yet will you be guilty of it ? against all these bonds and healing principles and helps , will you be dividers ? doth it not grieve you and even break your hearts , to hear ungodly persons say that professors are of so many minds and partyes , that they know not which of them to follow ? and that we had never concord since you bore sway ? o do not seek by your contentious wayes , to perswade people that holiness is a dividing thing , and that religion doth but tend to set the world together by the eares . is it not a precious mercy to us of this place , that we have among us but one church , and one religion , and and have not church against church , and christian against christian ! i charge you from the lord that you be thankful for this benefit ; and that you look upon divided places , and compare their case with yours , that if ever dividers come amongst you , the sense of your felicity in this blessed unity may cause you to reject them ; and that you do not suffer any dalilah to rob you of your strength and glory . were you but once here in pieces among your selves , what a scorn would you be to all the ungodly ? what sport would it be to them , to hear you disputing against one another , and reproaching and condemning one another , as bitterly as the wicked do reproach you all ? do you not pitty those places where divisions have made religion to be a scorn , and the tender love and unity of the saints is turned into uncharitable censures and separations ? take warning then that you come not to the like . if you should , you would be as unexcusable as any people in the world , because you have tryed and tasted so much of the sweetness and benefits of unity as you have done : shew men by your lives , that holiness is the most certain way to unity , as ever you desire either to propagate holiness , or to have any evidence of it in your selves . 2. judge by this undoubted truth , of any doctrine that shall be offered you , and of the wayes of men and of your selves . 1. suspect that doctrine that tendeth to divisions in the church . if it be not for unity , it is not of god , rom , 16.17 . christ came to heal and reconcile , and is the prince of peace ; and therefore sendeth not his servants on a contrary errand . he will justifie your dividing from the unbelieving world ; but he hateth dividing among his servants . he that 's for church-division , is not ( in that ) for christ or you . 2. what ever holiness they may pretend to , adhere not to those men , and think not too highly of them that are for divisions among the churches , or servants of the lord. you 'l see them repent , or come to shame and confusion at the last . you flie from christ , if you flie from unity . 3. think not that you have any more of the spirit or of holiness , than you have of love to the unity of the saints . it is the spirit of satan and not of christ that leadeth you to church-divisions : it is a counterfeit holiness that maketh you not desirous of unity with all the saints . if you be not first pure and then peaceable , your wisdom is not from above . as you would all take that man to be an enemy to holiness , that is an enemy to chastity , temperance or common honesty ; so have you reason to think of him that is an enemy to the churches unity and peace . shew that you have the spirit by the unity of the spirit : and shew that you are holy by loving the union and communion of the saints . rom. 14.1 . him that is weak in the faith receive ye , but not to doubtful disputations . i have already proved to you in the foregoing discourse . 1. that the true unity of the church of christ is a unity of the spirit , and that the unsanctified are the causes of our divisions . 2. that a unity in meer profession , is but a low and miserable unity , which will not satisfie nor serve the turn . 3. that a unity in the spirit of holiness , is a great advantage for the healing of all our lesser differences , or that we may do well for all those differences , if we are truly sanctified . i come now to the fourth and last part of my discourse , which is to shew you , that it is not the will of god that the vnity of his church should consist in things indifferent , or in the smaller matters , or in points of doubtfull disputation . to which end i have chosen this text , in which paul doth purposely and plainly lay down this point , in order to the reconciling of a difference that was then among the romans ; i shall not now stand to discuss whether the weak that paul here speaks of , were some christians tainted with a pythagorear ▪ conceit , and guilty of some excessive austerities ( which some have thought , 1. because here is no mention of circumcision , 2. and because they are said to eat herbs only ) or whether it were some converts of the jews , that scrupled the forsaking of their ancient ceremonies ( which is the common and likelier exposition . ) 1. the person here spoken of is [ him that i● weak in the faith ] that is , who is yet so ignorant in the doctrine of ●aith , as not to know that these ceremonies are abolished , or these matters are no part of duty , which he placeth duty in ; and consequently , who is so weak in conscience as that he dare not omit the observation of these days and ceremonies . the points in which the weakness of these persons is said to be manifested , are , 1. in their abstaining from flesh , and eating herbs , 2. in their observation of certain days as holy. 2. the thing commanded is , that these persons for all their weakness be received , that is , 1. into brotherly internal charity . 2. into christian external communion . for it seems , that by reason of this their weakness , there grew divisions in the church . the weak were so self-conceited , as to censure the strong , because they did not observe their ceremonies . and the strong were too contemptuous of the weak , and made light of them as a superstitious people , unfit for their communion : paul chides them both : the weak for censuring the strong , and the strong for contemning the weak : and commandeth that for the future , the weak forbear his judging , and the strong receive the weak whom they contemned , and so that they joyn in inward love , and external communion . 3. and he addeth this caution , for the manner of their reception and behaviour , that it must not be [ to doubtfull disputations ] either to the censuring of one another , or to unseasonable uncharitable contendings and disputes , about these smaller things . three things paul seemeth to suppose in the matter of their controversie . 1. that they were matter of some indifferency . 2. that they were small , and of lowest consideration in religion . 3. that to the weak they were so dark and doubtfull , as to be the matter of disputes . but for all these , he would have no breach in their charity or communion . one doubt we must not overp●ss : and that is , how this will stand with what he saith in the epistle to the galathians . here he saith [ let not him that eateth despise him that eateth not : one man esteemeth one day above another : another esteemeth every day alike : let every man be fully perswaded in his own minde : ] but there he saith [ ye observe days and moneths , and times , and years ; i am afraid of you , lest i have bestowed upon you labour in vain , gal. 4.10 , 11. ] and of circumcision , gal. 5.2 , 3. [ behold i paul say unto you , if ye be circumcised , christ shall profit you nothing ; for i testifie again to every man that is circumcised , that he is a debtor to do the whole law. ] ●or the understanding of this you must observe , 1. that there is a great difference between circumcision , and the ceremonies here spoken of . 2. and between the outward act of circumcision , and the sacrament of circumcision as appointed by god. 3. and there is a great difference between the using it as necessary to justification , and the using the outward part only for some lawfull end . 4. and between the time when the gospel was but newly revealed , and the time when it was oft and fully declared to the world . 5. and between those that are ignorant for want of full information , and those that are obstinate after long instruction . 6. and between those that scruple the omission of such ceremonies themselves ; and those that would obtrude them as necessary upon others . observing these distinctions , you may see the difficulty plainly resolved , as followeth , 1. in this text , rom. 14. paul speaketh not of circumcision , but of meats and days only . for circumcision engaged men further to moses law , then these single ceremonies . 2. when paul saith , he was afraid of the galathians , because of their observation of days and weeks , and moneths , he means because they still adhered to the abrogated law , after so long and plain instruction . 3. and though he circumcised timothy , acts 16.3 . and yet speak against it , gal. 5.2 , 3. the difference of the cases is exceeding great . for 1. it was but the outward circumcision of the flesh that he used with timothy ( as with one that did not intend by it any engagement to moses , or necessity of it to justification . ) but it was the entire sacrament of circumcision which was pretended to continue necessary , by the false teachers , and which he exhorted the galathians to refuse . and circumcision as a sacrament , doth signifie two principal things . 1. an engagement to and profession of faith in the promised seed , as promised and future . 2. an engagement to moses law ( for this use it had after the law was given . ) now when christ was come , that man that would still be circumcised into , and profess to expect a messiah yet to come , and that would engage himself to that law , which contained the types of a future messiah , and was but a school-master to lead to christ , i say that person that was thus circumcised ( as all were that received it according to the institution ) did plainly deny , that christ was come , and therefore christ could profit them nothing . but yet a man that used but the outward sign to avoid an impediment to the gospel ( as paul did in the case of timothy ; ) or if it were erroneously as a meer custom , as the abassines now do , might yet be saved by christ nevertheless . 2. and when paul used it , it was as an indifferent thing : but he condemned it as supposed necessary . 3. when he used it , it was in the beginning of the publication of the gospel , that ( as austin speaks ) he might give the ceremonies an honourable burial : but when he condemned it , it was after the full publication of the abolition of the law , against those that would have raked it out of the grave again . 4. he bore with it in the weak ; but he condemned it in the wilfull . 5. he bore with it in those that scrupled the forsaking it as they were jews : but he condemned it in those that would have laid this yoke as necessary on the gentiles . object . but it seems here that paul is against the necessary observation of the lords day , when he is for esteeming all days alike . answ. if you understand the subject of the debate , you will understand his speech . it is only jewish holy-days that was the matter in question , and therefore of these only is he to be understood . as for the lords day , its plain in the new testament , that christ did not only rise upon it , and appear to his disciples on it , and send down the holy ghost upon it ▪ but that the disciples presently after christs resurrection , began their religious assemblies on it , and so continued them , by the guidance of the holy ghost ; and so setled that day for the use of the holy assemblies of the church , calling it the lords day , ioh. 21.19 , 26. act. 2.1 . & 20.7 . 1 cor. 16.2 . rev. 1.10 . and it is past all doubt in the history of the church , that since the apostles days till now , the church hath constantly kept this day as thus established , by the name of the lords day : which the fathers called the christian sabbath , as they applyed the name of an altar to the table , and of a sacrifice to the supper of the lord : so that he that will reject the observation of the lords day , must take on him to be wiser then the holy ghost in the apostles , and then all the catholick church of christ , from the beginning , till these contentious persons did arise . the text being thus explained , the doctrine before mentioned is plain in it before us , viz. doctrine . it is the will of god that the vnity of the church should not be laid upon indifferent , small , and doubtfull points : but that true believers who differ in such things should notwithstanding have inward charity and outward communion with one another , not censuring , nor despising , nor dividing from each other upon this account . in handling this point i shall briefly shew you , 1. what i mean by things indifferent ; 2. what i mean by [ smaller matter 's ] 3. what by [ doubtfull things or disputations ] and then i shall give you the reasons of it , and then apply it . 1. for the explication , 1. by [ things indifferent ] i do not mean [ things hic & nunc , indifferent in the use ] but [ things that are not ordinarily in themselves either commanded as duties , or forbidden as sins , but left as lawfull or indifferent by the scriptures , unless as some accident or circumstance may make them to be good or evil . 2. by [ smaller matter 's ] its none of my intent to perswade you that any thing that is but an appurtenance to faith or piety is absolutely small : but they are small in comparison of the far greater things , and so small that many are saved without them , and they are not of flat necessity to salvation ; and the greater matters must be preferred before them . 3. by [ things doubtfull ] i do not mean such as are not certainly revealed in the scripture , nor yet such as perverse heretical men do raise doubts about when they are plain in themselves : but i mean such points as are revealed certainly , but more darkly then the greater points , and therefore cannot be so clearly known ; so that the sum is this , 1. indifferent things must not be taken to be necessary , or sinful , but to be indifferent : 2. lower and lesser points must not be taken to be greater or weightier then they are . 3. points of less certainty that are more darkly revealed ; must not be taken to be more clear and certain to us , then they are . 4. and it is not on such darker smaller matters that god hath laid our salvation ; or that the churches unity and peace dependeth . ii. for the fuller demonstration of this , let these reasons be observed . 1. if our unity were laid on these smaller matters , the multitude of them is such , that we should never agree in all . the essentials of christianity are so few that all men may well be expected to learn and know and entertain them . but the smaller points are so many that there is no hope of an universal agreement in them all . you know in the body of man or beast , the great master veins that are the stock of all the rest , are but a few ; but follow them further , and you shall have so many divisions , and sub-divisions , till you find them to be many hundreds or thousands . so is it with the arteries , and with the nerves . the body of a tree is but one , and the first division perhaps is but into two or three parts ; but follow it to the very ends of the branches , and you may find many thousands . so is it in divinity : and therefore if none should be in unity with the church , but those that understand every branch of christian verity , what hope of union could there be ? 2. moreover the smaller points are far less discernable then the greater be : and therefore there is the less hope that ever the church should have unity in these . the great armes of a tree are easily discerned , when the extremities of the branches are very small . the trunks of the master-veins are great and easily seen , but the points and capillar veins are so small , as hardly to be perceived . so god in mercy hath made very plain those few essential points of faith that salvation lyeth on : but if you follow on these generals to all the particulars and appurtenances , you shall find them run so small as well as so many , as that it is impossible that unity should consist in these . 3. furthermore , if our unity were laid on these , religion would be for none but the learned , and ( as the ancients ordinarily argue against the heathens that cavilled at the plainness of the scripture ) god should be then partial , and should make a way to heaven that poor men cannot go . for the poor cannot possibly attain to so much learning , and spend so much of their lives in study , as may bring them to the knowledge of all these lower difficult points . 4. yea if our unity or salvation lay on these , it is certain it would shut us out all , both from unity and salvation : so that there would no two be at unity in all the world , and no one be saved . for all men on earth are ignorant in many lesser truths , even such as are revealed to us in the scripture , and we should endeavour to understand . what man dare affirm that he understandeth every word of the holy scripture ? did the pope himself think that he had attained to this infallibility , he would ere this have written us an infallible commentary . if the best must say with paul himself , we know but in part , then sure those smaller doubtful things which all the truly sanctified know not , are not the matter of the unity of the church . 5. i have shewed in my discourse of the catholick church , that to shut out all from the church and our communion that differ from us in such lower things , is utterly against the design of christ , and the tenour of the gospel , and very dishonourable to him and to his church : god hath more mercy then to shut out the weak : and will you dishonour him so far as to perswade the world , that he hath no such mercy . the design of the gospel is grace and love ! how tender was christ even of his little ones that believe in him ? how compassionate is he to them in their infirmities ? and would you go about to perswade the world that he hath so little of this compassion , as that he will admit none to heaven , or to the communion of his church but those that attain to knowledge and agreement in all these lesser doubtful controversies , and indifferent things ? the church is small enough already ; but if you would cut off all , that do not agree in every circumstance , you would make it small indeed . this is no better , then under pretence of faith and unity , to un-church the church , and damn your selves , and all the world . 6. the arguments in the text are very forcible , verse 3. [ for god hath received him ] as if he should say , dare you despise or cast out him that god receiveth ? ver . 4. who art thou that judgest another mans servant ? ver . 10. why dost thou judge thy brother ? or why dost thou set at naught thy brother ? we shall all stand before the judgement seat of christ ? the church doth not censure men for small or doubtful things : nor must we condemn those that god doth not condemn . 7. the laying such stress on smaller things , doth multiply controversies , and fill the minds of men with scruples , and ensnare their consciences , and engage men in parties against each other to the certain breach of charity , and ruine of the peace of the church , and of their souls . the fire of contention will never go out for want of fewel , if unnecessary things be made necessary , and small things pretended to be great , & uncertain things pretended to be certain . abundance of vice will be daily set and kept at work , upon this borrowed stock . 8. and what a world of precious time will be wasted by this means , while men are studying and reading to maintain their own opinions ; and when they must waste their hours when they are together , in conferences and wrangling-disputations , to the discomposing of their own and others minds , and certain troubling the church of god! oh what use have we for those precious hours , for surer , greater , and more needful things ? 9. the things that our salvation and the churches peace are indeed laid upon , are so great , so necessary , so pleasant , and so profitable , that it leaveth us the more without excuse , to waste our time in things unnecessary . we have our great creator to know and honour : we have the mysterie of redemption to search into and admire : we have the nature , and life , and death , and resurrection , and ascension , and glorification , and intercession of christ to study and believe ; and all the love and wisdom of god , the mercy , and the holiness , and justice that was revealed in him : we have judgment to prepare for ; & all the graces of the spirit of christ to be received , or cherished , increased and exercised in our souls . we have a hell to scape , and a heaven to obtain , and the foreseen glory of it to feed upon , for the strengthning and delighting of our souls : we have many particular duties of holiness and righteousness to attend : and in the midst of all this great employment , should we make more work and trouble to our selves , and that about unnecessary things ? 10. these unnecessary or lower things , when once they are advanced above their ranck , do undermine and wrong the greater matters , which they pretended to befriend . they divert the thoughts and speeches from them , and take up the affections , and will not be contented with their due proportion : but are , as the proverb is , like a begger on horse-back , that will never light . if men be but set upon ceremonies , or private opinions of their own , they are upon it in all companies ; and you shall sometimes have almost nothing else from them . and that 's not all ; but the interest of their unnecessary , or lower points , is ordinarily set up against the interest of that body of christian verities which we are all agreed in ; so that they can be contented that christianity lose much advantage in the greater points , that their cause may be advantaged . if this were not so , we should not have had ceremonies & formalities have cast out such abundance of excellent preachers heretofore : nor private opinions have set so many against the labours of faithful ministers , as , to our grief and shame , we have lately seen : and the mischief is , that unnecessary things made necessary , do so involve the imposers interest with their own , that they think they are necessitated to drive them on , and see their impositions obeyed , or else their wisdom or authority is 〈◊〉 . ●1 . and thus they directly lead men to persecution , and occasion those that must needs have their wills , to lord it over gods heritage , ( 1 pet. 5.3 . ) when the desire of being the churches god , hath prevailed so far with any of its members , as to set them upon a course of law-giving and domineering , and bringing others into a conformity to their wills ; they look upon all men as sinners that disobey them , and think that their power will warrant them to force ●●edience to their commands , or 〈◊〉 to deprive the church of her pastors . many a congregation have i known change preachers for ceremonies ; when as if gods will and word in necessary things to mens salvation , had but been preferred to the will and word of the bishops , about things called indifferent by themselves , the case had been altered ; and they would rather have let the ignorant have been without a ceremony then a sermon . it is the unhappy fate of almost all that are set upon unnecessary things , that they cannot endure that others should have the liberty of differing from them . it is not enough to them to enjoy the freedom of their own consciences , about meats , or holydaies , or gestures or vestures , or other formalities , unless all others be compelled to do as they do . when they are but moved to comply with others , though plain scripture and the practice of the primitive cathilick church be justly alledged for it , yet it moveth them little or nothing . but if others will not comply with them , they cry out against them as enemies to unity and peace ; and say , it is not fit to suffer men to be of so many minds and waies . that is , it is fit all should be compelled to do as they would have them . 12. and another mischief that followeth the making unnecessary things to be necessary , is , that it openeth a gap to so many more of the same kind , that no man knows how to stop it , nor when we have ceremonies and inventions enough : but upon the same ground that these are brought in to day , the next pope or bishop thinks he may bring another tomorrow ; and so we can never tell when we have all , nor when will be an end . 13. and then in the multitude of things unnecessary , we shall be in danger of losing the things that are necessary , they will be so buryed or obscured in the crowd : the substance will scarce be perceived for the ceremony . 14. and me thinks it is such height of pride for mortal men to arrogate such a power , and to desire and endeavour such a thing , that i wonder how they dare attempt it . i mean to make universal or unnecessary laws for the church in the matters of faith or worship . can a man that hath one spark of humility left in him , desire that his will may be a law to all others , in doubtful or indifferent things ? and proceed so far as to desire that none may have liberty in the church that are not of his opinion , or will not be ruled by him , in things indifferent or of no necessity ! surely a man of any humility would think with himself , am not i also imperfect in knowledge ? and may i not be mistaken ? what is my judgement that it should be a law to the church , and that i should be so highly conceited and confident of it , as to turn out godly ministers or people from the church or worship of god , for not conforming themselves to my opinion in things of such a low indifferent nature ! he that would be the law-giver to the church , and suffer none but those of his own opinion in such points , would be the lord of the church , which can know the voice of none but christ , and owneth no other lord but him . 15. and the sin is the greater because they have so little interest or pretence to lead them to these usurpations : they must have their will though it get them nothing . who made them law-givers to the church of christ ? cannot they allow christ this part of the soveraignty , to make laws for his church ? and cannot they be content with a ministerial power , to proclaim and promote the laws of christ , and according to these to guide his church ? 16. and hereby men are drawn to a humane kind of religion : and they do more properly believe , obey and worship these imposers then jesus christ : when they must fetch the very matter of their religion , not from the bible , but the canons or decrees of men , their conscience , obedience and reward will be according thereunto . 17. and hereby the adversaries of the church have occasion to insult over us , and think our differences to be more then indeed they are . when the unity of the church is laid upon things indifferent or of smalest moment , there will presently be disagreements , and these will be the enemies matter of reproach . it is this that makes the papists tell us of our differences among our selves , because we have made them seem something to them , when they are next to nothing . o say they , where is your church of england now ? why ! what 's the matter ? is the church of england dead ? or is any thing taken down that was essential to the church of england ! was a prelacy ruling by a lay-chancelor over many hundred parishes , chosen and governing without the body of the clergy , essential to the church of england ? i am confident the most of the sober godly ministers in england , are for the apostolical primitive episcopacy still . was the book of canons , or the book of common prayer , or the ceremonies essential to the church of england ? sure they were not ; and if so , its living still . but if any say that these were essential to it , we may thank them for the death of it , that made it of such a humane mortal frame , which any prince might spurn down at his pleasure . surely the church or churches of christ in england , are of a more heavenly durable frame , that may be persecuted , but hardly destroyed , while the men are living , of whom it doth consist . hence also it is that the papists tell us that we have changed all our worship . and wherein ? why we have not the same baptism that we had ; nor the same administration of the lords supper , nor the same publick prayer , nor the same way of marrying , churching , burying , &c. and what 's the difference ? is it that we say not at every time the very same words ? why so you may as well say , that paul was mutable , because he wrot not the same words in every one of his epistles , nor spoke not the same words in all his prayers , no not in publick . and so both you and we are mutable , because we preach not the same words every day in our sermons . god hath bid us pray ; but he hath prescribed us no necessary form of words , but the lords prayer . if the difference be that we use not the common prayer book ; doth that make a different sort of worship ? is it not the same sort of worship if we say the same words , or words to the same sence , either on the book or off it ? if once men lay the nature of worship and the unity of the church upon things unnecessary , then what changes will seem to be in our worship , when indeed there 's none ? then the papists may tell us of our divisions in worship , because one man sitteth at the singing of psalms and another stands ; and one readeth with spectacles and another without ; and one weareth a cap , and another weareth none ; and one preacheth on one text and another upon another : but be it known to all the papists in the world , that our religion is not changed at all : our worship is the same whether within book or without . our prayers are the same for matter with those in the common prayer book . and if i should one day use the common prayer book , and another day forbear it , i should not change the worship of god. to pray is part of his worship : but whether it be on a book or off it , is no part at all , but only a mode , or circumstance , which may be altered as occasion serveth . i doubt not but a book is fittest for some ; but not for all . and do they think that we know not what adding and chopping and changing they have made with their mass book ? who is it then that hath changed their worship ? is it like the same book that it was before the changes made by gregory the great ? it was so ordinary a thing to change the manner and forms of worshp , that private bishops did it without any synods : whence else had the world the forms that are now in use ? tell us how many of those in the biblioth . patrum were made by apostle , or general council , if you can . when basil the great had set up a new way of singing to god , and made some other changes in worship , the clergy of neocesarea were offended with him for the novelty , and told him that none of that was used in gregory's dayes : to whom he answers that neither was their own letany known in gregory's dayes , ( who yet had lived not 140 years before , and was the famous founder of their church by miracles . ) basil epist. 63. and basil added to the clergie of neocesara . [ but how can you tell that these things were not in use in gregories daies , when you have kept nothing unchanged which he was used to ? ] and that you may see his mind in this , he adds [ but i pardon all these things , ( though god will examine all : ) only let the principal things be kept safe . ] if we had changed the sacraments as the papists have done , viz. a commemorative sacrifice into a real sacrifice of christ himself ; the sacramental body and blood of christ into the real body and blood ; the administration of it in both kinds , into one kind alone , defrauding the people of the cup ; the communion into a private mass , the people only looking on the priest , when he receiveth alone himself , &c. i say , had we made such changes as these , they might have called us changelings indeed , and have told us of novelties in the worship of god. 18. moreover this laying so much upon lower or unnecessary things , doth impoverish the soul , and make it low and empty and formal , according to the matter that it hath to work upon . as the great unquestionable truths of god , are they that sanctifie and elevate the soul , and leave their image on it ; so will contending about private opinions , or laying out our zeal in ceremonies and shaddows , depress the soul and famish it , and turn our religion into a shaddow . we find by sad experience that people are so prone to turn all religion into meer words and shews and customary formalityes , that when we have done our best , we cannot cure them of this mortal sin : god is a spirit , and will have such worshippers as worship him in spirit and in truth , john 4.23 . we have little need to cherish this disease of hypocrisie & seeming histrionical outside religiousness , when we see so many perish by it after all that we can do for their deliverance . 19. and this making a religion of unnecessary things , or laying the churches unity thereon , is a dangerous snare to delude the ignorant and ungodly , and make them believe that they are godly people , and in the way to heaven as well as others . i use not this or any argument against the profitable use of any forms in order to the understanding of the matter ; nor against the due circumstantiating of the worship of god : but if profitable forms , and gods own ordinances are somwhat lyable to this abuse , we cannot devise how to increase the danger , and quite enthral these miserable souls more certainly then by multiplying unnecessary formalityes , and placing religion and unity in them . for they that are most ignorant , and empty of the love and fear of god , and the bitterest enemies to a heavenly life , will presently set in with these formalities , and make themselves a religion of these ; and then they will take themselves as godly as the best . you shall never make them believe that they are ungodly . they think the difference lyeth but in the way and manner of serving god : you serve him one way , and they another ; but yet they serve him as well as you : yea they will overdo in these indifferent things , that they may make up that which is wanting in true godliness ; and then they will think that they are better and righter then you . thus did the heathens cry out against the ancient christians with a tollite impios , away with the ungodly ; and killed them and cast them to wild beast to be torn by them , because they would not worship their idols . and so many ungodly wretches now that will not be perswaded to a holy life , will yet cry dow others as impious because they observe not all the ceremonies which they observe . when we have used all the means we can to bring them to the study of the scripture , and to meditate in the law of the lord , and to holy conference , and servent prayer ; to hatred of sin , the contempt of the world , the mortifying of the flesh , to the love of god above all , to a thankful admiration of the love of christ , and the great mystery of redemption , to the believing , delightful forethoughts of everlasting life , and preparation for it , &c. i say , when we have done all to bring them to this which is godlyness indeed , we lose our labour , and leave them as we find them . they cannot away with so precise a life : but yet a religion they will have instead of it , to deceive their souls , and quiet them in the way to hell. for instance , i must speak it with grief of heart , that i meet with no small number among us that know not who christ is ; some say he is god and not man ; some say , he is man and not god ; some say he was made both god and man at once : some say he is neither god nor man , but a spirit : some say , he is not god , but the son of god , and hath the power of god given him : abundance say that he is god only and not man , now he is in heaven , though he was both on earth : and very many know not what christianity is , nor wherein the christian religion doth consist . and yet all these persons , that are heathens rather then christians , are the most zealous keepers of christmass ( as it is called , ) and the bitterest condemners of those that do not ; and so do make themselves believe that they are christians as well as others . the same persons that know not who christ is , nor what it is to be a christian , are so much for kneeling at the taking of the lords supper , that they dare not be so unreverent as to sit or stand ; but will ra●her never receive at all : ( nor are they fit till they change in a greater matter then the gesture : ) and yet , poor souls , they think themselves to be very religious , and more reverent then others , and that here lyeth the difference between them . it would grieve the heart of a considerate man , to see a multitude of miserable sinners , to live in wickedness , in cursing , swearing , drunkenness , filthiness , neglect of god and a holy life , drowned in worldly-mindedness , and as regardless of the life to come as if they thought they should die like the beasts : and even hating those that will not be ungodly as well as they ; and yet as hot for ceremonies , and holy-days , and kneeling at the sacrament , and the common-prayer-book , as if they were more devout then others and it seems they have made themselves believe in good earnest that they are true christians and godly men , because in the depth of their ungodliness they can make a stir against those that will not be of their mind , and use these ceremonies as well as they . if any of you say , that i am now speaking against your opinions or ceremonies themselves , as if i could not give you leave to use them , you will but shew your selves mistaking hearers , and false reporters . no , it is the laying too much stress on these matters , and making indifferent things seem necessary , as if gods worship , or the unity of the church lay on them , which i speak against : and therefore i must needs say , that both sides may be guilty of this sin : principally the imposers of them , that would have all men forc't to do as they do ; and next them there may be too much guilt in those that make indifferent things seem evil , or lesser evils to be much greater then they are , and so would make a religion of avoiding what others make it their religion to observe . and whether your religion lie in being for or against these points in question ( such as the apostle speaks of in my text ) is no great difference : for the religion of both will prove but a meer shadow : yea an over hot opposing of such middle things , doth teach those that are for them to believe that they are matters of very great moment , or else they think you would not make so great a matter of them . and then when you have taught them by your fierce opposition , to make a great matter of them ; and custom and their party hath taught them to think their way is best ; both these set together do delude their souls , and make them think that because of their formalities , they are godly men , in the depths of their ignorance , ungodliness and misery . 20. lastly , observe how we sin against the sad experience of the church in all ages , by laying our religion or unity upon these smaller or unnecessary things . what hath distracted the church so much as contendings about their ceremonies and orders , and precedency and superiority ! heresies i know have done their part ( especially the arrians : ) but smaller matters have had two great a hand in it : what plentifull evidence could i give you of this ? the lamentable divisions of the christian world about easter day , which the first general council was fain to meet about and decide , is too sad an instance . but , alas , the present age it self hath given us too sad and plenteous proofs of it . by a heap of ceremonies , and unnecessary things , the roman church hath almost drownd both the doctrine , worship and discipline of christ , and miserably torn the church in pieces , and so continues to do . and what work this mistake hath made in england , i have no minde to tell you , while our smart and sufferings tell you of it more plainly then is fit for me to do . indifferent things have shut out that which was better then indifferent . consider well these twenty reasons , and then judge whether the religion or vnity of the church should be placed in unnecessary things . the imposing of them i shall speak of by it self . vse . from the text and doctrine explained and confirmed , we may see these following consectaries arise . 1. hence we see the tender mercy of god to them that are sincere in the faith , though weak . if their understandings be dark , and their judgements in lesser things mistaken , and their consciences therein erroneous ; yet if they be but true believers , and right in the main , and willing to know the mind of god and to obey it , god would not have them excluded from the communion of the saints , but rather received with charity and compassion ; and would have the stranger bear with their infirmities ( rom. 15.1 . ) he will not himself reject them ; and therefore he would not have them rejected or despised by his servants . vse 2. hence also we may see , that god will bear more , and so must his church , with smaller errors , then with the uncharitable or dividing management of those errors . though men should erre about meats or days or such like matters , we must yet receive them and love them as believers : but yet if they will hereupon despise , or censure one another to the breach of charity , and trouble of the church , for this they must be sharply rebuked , as paul here doth . vse 3. hence also you may learn , how far men should desire and enjoy a liberty in matters of religion , and how far the magistrate should interpose with force , and how far not . a liberty to live in sin , or to subvert the gospel , and the souls of others , the magistrate should give to none : but a toleration in things of a lower nature , that hazardeth not mens souls , nor the unity of the church , should be granted to the weak . can we be bound with charity to receive them , and yet to provoke the magistrate to punish them , and deal severelyer with them then we ! this may not be desired . vse 4. hence also you may see what an enemy popery is to the unity of the church , and how impossible it is that the church should have unity upon their terms : when they have composed a religion of so many ceremonies , and unnecessary things , and new devised articles and sacraments ; and none must be a catholick christian with them that will not be of th●s ●●●●gion , and vow or practise all their novelties . so far are they 〈◊〉 practising the doctrine of my tex● , that they set themselves in op●osition to it , and place their relig●on and the unity of their church in such things as paul here requireth us not so much as to judge one another in ; or in worse then these . a catholick unity is impossible : on their terms . vse 5. to conclude , i advise all that are unfeigned friends to the unity of the church , to practise the wholsom doctrine of this text. if you have zeal , there 's sin enough in your selves and o●hers to lay i● out upon : bear not with infidelity , sensuality , impenitency or any ungodly course . if men be not so much as weak believers , and seem not saints at least of the lower form , receive not these into your communion ; but leave them under your common compassionate charity . if you can prove that god receiveth them not , then do not you receive them . but as you are christians , take heed of cutting off or despising the members of christ ; and of giving a bill of divorce to any soul that is truly espoused to him : you have drunkards , and railers , and notorious ungodly ones enough to exercise all your zeal , if you joyn both head and heart and hand against them : and can you find in your hearts to fall upon one another for indifferent things , or smaller matters , which the unity of the church doth not consist in ? i speak to both sides impartially ; and i beseech you so understand me . what if thy weak brother pray upon a book , darest thou therefore despise him ? and what if thy brother pray without book , darest thou therefore judge him ? nay darest thou desire that none but such should have liberty to preach or worship in the church ? what if thy weak brother dare not receive the sacrament unless he kneel in the act of receiving it ? darest thou therefore despise him ? and what if thy brother on the other side , do rather take it in another gesture , because he is sure that christ and his apostles sinned not in so doing , and because he finds that our kneeling is contrary to the practice of the ancient church ( yea ad hominem , i may say ) contrary to general councils , yea to the last canon of the first general council it self , which even the canonists say that no provincial council , or bishops can repeal ( with many other reasons ; ) dare you therefore judge him , because he dare not imitate you rather then christ and his apostles , and the primitive church for many hundred years ? if any imagine that i go against this necessary toleration my self , because all here receive the sacrament sitting ; i answer , let them prove that ever i refused one person meerly because they would take it kneeling , if they can . if you say , why then are not all admitted to take it kneeling ? i answer , soft and fair ; there are greater matters then kneeling in the way . do but first let go your vicious courses , and agree with us in a holy life , & turn unfeignedly to god , and live in the church order that he hath plainly commanded ; and then , if i cannot give you satisfaction , you shall have liberty to take it in the gesture that you desire , so be it you will grant me my liberty as i grant you yours . one instance more , tomorrow is the day called christmass day , and many days called holy days do follow it ; if you will but read and mark this chapter , rom. 14. i am perswaded it may prevent a great deal of sin , that many of you on both sides may be guilty of . is it not a wonder that after so large and plain a decision by the holy ghost , as here you find , there should yet be any controversie among us about this case ? do you take the word of god for your rule or not ? if you do , why then doth it not rule you , and end the difference ? do you not read the apostl●s words , ver . 14. [ one man esteemeth one day above another : another esteemeth every day alike : let every man be fully perswaded in his own mind . ] if you were papists that would say the scripture is obscure , and therefore you must have a general council , you could scarce devise how a council should speak more plain then this . but nothing will serve some men , but their own wills . dare you on the one side , despise your weak brother now for esteeming ●hese days above the rest ? why perhaps it is to god that he esteemeth it : and the ancient custom of the church , and practice of many godly persons , do perswade him that it is right : and dare you on the other side condemn or reproach them that make not this difference of days as you do ? if we are contented that you have your liberty ( which truly i would not deprive you of , if it were in my power ) cannot you be contented that we have ours ? there are three opinions about these holy days . 1. some think the observance of them a necessary religious duty . 2. some think the very outward observance to be an intolerable sin . 3. some know that both these extreams are erroneous , and therefore they take the thing in it self to be indifferent , but as circumstances or accidents may make it good or evil : and these are in the right . they that are in the middle can bear with others , but the other cannot bear with them , nor with each other . there is no proof that ever i saw , that the church observed any of these days , of many hundred years after christ. for the clement , the dionysius , the cyprian that are cited for it , are known to be spurious . and it is unlikely that none of these would have been mentioned as well as the lords day , if they had been then observed , when there was so much ado about the time of easter day . yea it is certain that of divers hundred years after christ , it was not agreed on , which was the day of christs nativity ; some thought it was on ianuary 6. and therefore called it the epiphany , or appearance : and of old both the birth day and circumcision of christ were supposed to be on that same day , that is , on the sixth of ianuary . caessianus witnesseth that the egyptians were of that mind : collat. l. 10. c. 11. and epiphanius witnesseth the same of the greek and asian and syrian churches . epiphanius himself and n●zianzen , and many others were of this mind , that it was on ianuary 6. and that thence it was called the epiphanis . and chrys●stom in hom. in natal . d●m . tells us that it was but ten years before he wrote it , that the romans had perswaded the church of constantinople to change the day to december 25. and yet the countryes about ierusalem held to the 6. of ianuary , as causabon hath shewed , exercit. 2. cap. 4. p. 170 , 171. & cap. 11. p. 186 , 187. yea indeed the day of christs nativity is yet unknown , as if god had kept us ignorant of purpose : many very learned men , as broughton , helvicus , scaliger , beroaldus , think that the day was about autumn in the beginning of october : calvisius , paraeus , and many more are for other times then december 25. and iac. cappellus and many others still go the old way for ianuary 6. and th. lydiat out of clem. alexandr . is for may 20. scultetus , clopenburgius and many others do shew that indeed the time is utterly uncertain . and no wonder if the day be uncertain when the very year is so uncertain , that there is no probability of ever comeing to a full agreement about it among the learned in chronologie till the last comeing of christ agree them . our late most learned chronologer ( bishop vsher ) was confident that we were about four years too late in our common account , as in his annals may be seen . and what man can reveal the things that god hath purposely concealed ? for my part , i dare not judge men for keeping or not keeping such daies as these . but if any will make it a necessary thing to the vniversal church , i must resist that usurpation ; as paul that had circumcised timothy , did cry down circumcision when some would have obtruded it as a necessary thing . and for this i have an argument that sustaineth my religion it self even the sufficiency of the holy scripture . if this be not the law of god , then farewel christianity : if it be his law , it is sufficient in its kind , and to its ends , which is 1. to determine of all things that were then fit to be determined of : 2. and to determine of all that the universal church in all times after must be bound to . there is no universal law-giver but christ. if this day be of necessity , it was so then as well as now , and it is so to one country as well as another : for there is the same reason for it in one age and place as in another . and therefore if scripture be not a sufficient rule for universal duties of religion , then we are utterly at a loss ; and as popery will come first in , so infidelity is likely to come next . i doubt not but pro re nata , upon emergent occasions , church-governours may appoin● religious anniversary solemni●●es . for the occasion of these being 1. to some one place or pro●●●ce only : 2. and not existent 〈◊〉 scrip●ure times ; it did not bel●●● to the universal law to determine of them . but in cas●s that equally belong to the universal church , and where the reason and occa●●on was existent in the apostles daies as well as now , if there we have not their determination , no others can come after them and make it universally necessary . and indeed neither general councils nor apostolick tradition can be pleaded for the necessity . and sure i am that the one day in seven , even the lords-day , of his own appointment , which the universal church hath constantly observed , is a festival for the commemoration of the whole work of redemption , and therefore of the birth of christ , though especially of the resurrection : and therefore we are not without a day for this use . i speak not all this to condemne any that use these daies ; but to excuse those that use them not , and by telling you a few of those many reasons which they have to give for themselves , to perswade you both to lay by the opinion of necessity , and to forbear condemning those that differ from you , and be content that they have their liberty , as we are freely content that you have yours ; and lay not the vnity and peace of the church upon such things as these , when the holy ghost hath so plainly decided the case . and i could heartily wish that the lords own day were not most wilfully neglected by many that are most forward for other holy-daies . it s a fearful self-delusion of ungodly people that no means can bring them to a new , a holy and heavenly life ; and yet they will make themselves believe that they are religious , by pleading for forms , and dayes and ceremonies . alass poor soul , if thy eyes were but opened , thou wouldst see that thou hast other kind of matters first to look after ! it would grieve one to hear a man contending for kneeling and holy-dayes , and prayer-books , that is in a state of unregeneracy , and a stranger to sanctification , and under the dominion of his sins , and under the curse and wrath of god. get first a new and holy nature ; make sure of the pardon of sin , and of peace with god , and then the discourse of lower matters will be more seasonable and more savoury . is it not a shameful self-condemning to keep holy-dayes for the dead saints , and to hate and rail against the living ? do you know what kind of men those were that are called saints , and holy-dayes were kept in remembrance of them ? they were such as those that now are hated by the world , and took the course in a holy and diligent care of their salvation , as these do , and therefore were hated by the world , as the godly now are ; and when wicked men had put them to death , the godly that survived would keep a day in remembrance of their martyrdom , to encourage others to constancy for christ. and also because the unruly multitude were so set upon their pleasure , that they kept the idols festivals for their sport sake ; therefore some pastors of the church did think it better to let them have festivals for the saints to take their pleasure in , to turn them off from the idols festivals . so gregory nyssen tells us of gregory thaumaturgus in his oration of his life , that he made holy-dayes for his neighbours of neocesarea , when the roman fury had martyred many ; and he used this as a pious wile to draw the licencious vulgar from the idols festivals , by letting them play on the martyrs dayes , till they could be drawn up to a holy observation of them . whether the course were right or wrong , by this you may see the original of such dayes . and gregory the great of rome , would for this very end , have all the heathens festivals turned into christian festivals . but if any of you will hate a saint , and refuse the communion of saints , and will not imitate them in holiness , and yet will keep holy-dayes for them that are dead , christ himself hath given you your doom , matth. 23.29 , 30 , 31 , 32 , 33. which i desire you to read . well sirs , i have said enough , if enough will serve , to prove that the unity of the church must not be laid on things indifferent , nor upon low or doubtful points ; but it must be a unity in the spirit of sanctification . it is in the few , the great , the certain and the necessary points , that we must all agree in if ever we will agree , and compassionately tolerate the differences that are tolerable . if after all this , there be any so proud , and selfish , and ungodly , and unmerciful , that they will set up their own conceits and wills against the plain commands of god , the long and sad experience of the world , and against the peace of their brethren , and the unity of the church , and will have no agreement unless all others will be conformed to their wills , i shall now say no more to such , but that these are not the sons of peace , nor the living compassionate members of the church , but self-idolizers that god is engaged to pull down : and it is not by such as these that the church must be healed and repaired : but it is by them that are sensible of their own infirmities , and compassionate to others , that are of a christian catholick spirit , and have catholick principles and affections , and see such a beauty in the image of christ , that they can heartily love a gracious person , notwithstanding his many tolerable infirmities , and think themselves more unworthy to be tolerated by others , then such as i have described to be tolerated by them . preached december 24. 1657. finis .