lay

and part from part! Though with him real commotion and disturbance can have no place, intellectual resentment is infinitely greater and deeper than we can either feel or conceive.

one thing, another preaches the quite contrary." I know they mistake; we do generally in substance preach the same Gospel. Thanks be to God, his Gospel is not confined to a few men, or to this or that party of men. But, in the mean time, it is a thing of very ill consequence to But where this angry, tumefied, proud flesh is the gostumbling-blocks before the blind, bars and obstructions verning thing, none of these tremendous consequences or in the way of the weak and the lame, whereby they may be considerations, while it is so, take any place. The litigious turned out of the way, who should rather be strengthened. quarrelsome genius will throw off all, will find no leisure It is not considered, that where the danger is less of an or room for a calm thought: but though the course in utter ruin to the souls of men, there is, however, occa- which we are engaged should be ready to set on fire the sioned a great languor and enfeeblement. They should whole course of nature, will be still for casting abroad be considered and treated, not only as being weak, but lest firebrands, and arrows, and death; and make us think this they should be made so. When they are diverted from the fine sport! If indeed there were room for any cooler proper means of improvement and growth, and their minds thoughts, one would think such as these should not lie reare alienated from those means, being otherwise engaged, mote. How little any of us know, or are capable of knowan ill habit is contracted; and when the distemper hath ing, in this our present state! that they that think they seized some, it spreads, and soon infects more. Nutriment know most, or are most conceited of their own knowledge, is dispensed from the head through the body, by the co- know nothing as they ought to know; that they that are operation of the several parts, as those texts, Eph. iv. 16. most apt to contend, do most of all fight in the dark; that Col. ii. 19. do with great emphasis and elegancy speak. it is too possible there may be much knowledge without Understand it so, that how far soever there is or ought to love; how little such knowledge is worth! that it profits be actual communion, every limb and joint contributes nothing; that it hurts, puffs up, when love edifies; that the something to the strength and vigour of the rest. So is devils know more than any of us, while their want of love, nourishment ministered and spreads itself in the body to or their hellish malignity, makes them devils; that as by its edifying itself in love: which love if it fail, a univer-pride comes contention, so humility would contribute more sal languor cannot but ensue, the free circulation of vital to peace, (and to the discerning of truth too,) than the most spirits being obstructed and stopped. And those that are fervent disceptation; that there is no hope of proselyting the most sensible, if they be not so much otherwise damnified, world to my opinion or way; that if I cannot be quiet till cannot, when they observe it, but be grieved, and take it I have made such and such of my mind, I shall still be unbitterly to heart, when the tokens appear to their view of quiet if others are not of it, i. e. always; that if some one's a general decay. The living members of any body are judgment must be a standard to the world, there are thoupained, when the body is wasted and rent; dead or stupi- sands fitter for it than mine; that they that in their angry fed and benumbed members feel it not, are unapprehen- contests think to shame their adversary, do commonly sive. But above all, it ought to be considered, (and how most of all shame themselves. little is it!) that the Holy Spirit is grieved, and doth (as we But to close all, I pray let us consider, we are, promay fear it will more) sensibly retire: the Gospel in which fessedly, going to heaven, that region of light, and life, and it is wont to breathe is trifled with; the glorious Gospel, purity, and love. It well, indeed, becomes them that are the Gospel of the grace of God, (can men find nothing else upon the way thither, modestly to inquire after truth. to play with,) by which that blessed Spirit hath begotten Humble, serious, diligent endeavours to increase in Divine many a soul to God, and nourished them unto life eternal. knowledge, are very suitable to our present state of darkThat precious thing designed for so great and sacred pur-ness and imperfection. The product of such inquiries we poses, (as pampered wanton children do with their food,) shall carry to heaven with us, with whatsoever is most akin they dally with, or quarrel about it, or squander and thereto (besides their usefulness in the way thither.) We throw it away. How can this but offend? The self-pro- shall carry truth and the knowledge of God to heaven cured distempers which did precede, and those that ensue, with us; we shall carry purity thither, devotedness of soul increase the offence. When 'tis said, Eph. iv. 30. Grieve to God and our Redeemer, Divine love and joy, if we not the Holy Spirit of God-and presently subjoined, ver. have their beginnings here, with whatsoever else of real 31. Let all bitterness, and wrath, and anger, and clamour, permanent excellency, that hath a settled, fixed seat and and evil-speaking, be put away. Is it not left to us to col-place in our souls now; and shall there have them in perlect, that these things do more peculiarly grieve the Spi- fection. But do we think we shall carry strife to heaven? rit; that Spirit of grace, of all love, goodness, sweetness, Shall we carry anger to heaven? envyings, heart-burnand benignity? There is but one body, and one Spirit, a spi-ings, animosities, enmities, hatred of our brethren and felrit that spreads vital influence in the body. What can you low-Christians, shall we carry these to heaven with us? think of that Spirit that feels every where? that is in the Let us labour to divest ourselves, and strike off from our body a universal sentient? How can that Spirit but be spirits every thing that shall not go with us to heaven, or grieved? Passion it is not capable of, but just and sedate is equally unsuitable to our end and way, that there may displicency, that matters should be so. How should any be nothing to obstruct and hinder our abundant entrance of us like it to have our living body torn limb from limb, at length into the everlasting kingdom.

A SERMON

CONCERNING

UNION AMONG PROTESTANTS:

A DISCOURSE ANSWERING THE FOLLOWING QUESTION,'

"WHAT MAY MOST HOPEFULLY BE ATTEMPTED TO ALLAY ANIMOSITIES AMONG PROTESTANTS, THAT OUR DIVISIONS MAY NOT BE OUR RUIN?"

COLOSS. II. 2.

THAT THEIR HEARTS MIGHT BE COMFORTED, BEING KNIT TOGETHER IN LOVE, AND UNTO ALL RICHES OF THE FULL ASSURANCE OF UNDERSTANDING, TO THE ACKNOWLEDGMENT OF THE MYSTERY OF GOD, AND OF THE FATHER, AND OF CHRIST.

THIS question is propounded to me; "What may most | purity of the Christian religion, and very much to disturb hopefully be attempted to allay animosities among prot- the peace of the Christian church. A sort they were of estants, that our divisions may not be our ruin?" I must partly judaizing, partly paganizing Christians, the discihere, in the first place, tell you how I understand this ques-ples, as they are reputed, of Simon Magus, who joined tion. 1. As to the end, the preventing our ruin; I take with the name Christian the rites and ceremonies of the the meaning chiefly to be, not the ruin of our estates, trade, Jews, with the impurities (even in worship) of the Genhouses, families; not our ruin, in these respects, who are tiles, denying the more principal doctrines, and hating the Christians, but our ruin as we are Christians, i. e. the ruin holy design of Christianity itself, while they seemed to of our Christianity itself, or of the truly Christian interest have assumed, or to retain, the name, as it were on puramong us. 2. As for the means inquired after, I under-pose the more effectually to wound and injure the Chrisstand not the question to intend, what is to be done or at-tian cause and interest. Men of high pretence to knowtempted by laws, and public constitutions, as if our busi-ledge, (whence they had the title of gnostics,) filched partly ness were to teach our absent rulers, or prescribe to them from the Jewish cabbalism, partly from the Pythagorean what they should do, to whom we have no present call, or By which pretence they insinuated the more plausibly opportunity, to apply ourselves. Nor again can it be thought with such as affected the knowledge of more hidden mysour business, to discuss the several questions that are con-teries. Whereto the apostle seems to have reference. troverted among us, and show, in each, what is the truth where he adds immediately after the text, that in Chris and right, wherewith every man's conscience ought to be were hid all the treasures of wisdom and knowledge, ver. satisfied, and in which we should all meet and unite: as if 3. And says, he did purposely add it, lest any man should we had the vanity to think of performing, by an hour's beguile them with enticing words; intimating, there was discourse, what the voluminous writings of some ages have no need to follow those vain pretenders, out of an affectanot performed. Much less are we to attempt the persuad-tion of sublimer knowledge, and forsake Christ in whom ing of any to go against an already formed judgment in all the treasures of wisdom and knowledge were hid. these points of difference, for the sake of union; and to Of the progress and genius of this sect, not only some of seek the peace of the church, by breaking their peace with the fathers of the church give an account, but even a God and their own consciences. noted philosopher among the heathens, who writes proBut I take the question only to intend, what serious fessedly against them, (though not a word against Chris Christians may, and ought, to endeavour, in their private tians as such,) both making it his business to refute their capacities, and agreeably with their own principles, to- absurd doctrines, (that the world was in its nature evil, wards the proposed end. And so I conceive the words and not made by God, but by some evil angel, &c.) and re read to you, contain the materials of a direct and full an-presenting them as men of most immoral principles and swer to the question. Which I reckon will appear,-by practices; worse, both in respect of their notions and opening the case the apostle's words have reference to; that will be found a case like our own; and-by opening the words, whereby their suitableness to that case will be seen, and consequently to our case also.

1. The case which these words have reference to (as indeed the general aspect of the epistle, and in great part of the other apostolical letters, looks much the same way) was in short this: That a numerous sect was already sprung up, that began (so early) to corrupt the simplicity and

■ Clemens Alexandr., Irenæus, Epiphanius, &c.

morals, than Epicurus himself. It appears this sort of men did, in the apostles' days, not only set themselves, with great art and industry, to pervert as many professors of Christianity as they could, but found means (as they might by their compliances with the Jews, who were then much spread, and numerously seated in sundry principal cities under the Roman power, and who were every where the bitterest enemies to Christianity) to raise persecution against them they could not pervert, which some passages

b Plotinus Ennead 2 1. 9.

seem to intimate in the epistle to the Galatians, (who, as | preaching, warning, and teaching in all wisdom, was that that whole epistle shows, were much leavened by this sect, he might present every man perfect in Christ Jesus. That insomuch that the apostle is put to travail as in birth again whereas there were various arts and endeavours used, to to have Christ formed in them, and to reduce them back adulterate the Christian religion, and pervert men from to sincere Christianity,) viz. that some leaders of this sect the simplicity of it, he might lose none, but to his very utso set the people's minds even against the apostle himself, termost keep all in a possibility of being presented perfect that he began to be reputed by them as an enemy, (chap. in Christ Jesus at last, i. e. that they might be all entire, iv. 16.) and was persecuted under that notion, because he complete, and persevering Christians to the end. And for would not comply with them in the matter of circumcision, this he adds, ver. 29. he did labour, striving according to (urged as an engagement to the whole law of Moses,) his working, which wrought in him mightily. All his lachap. v. 11.. If I yet preach circumcision, why do yet bour, and the strivings of his soul, acted by Divine power, suffer persecution? then is the offence of the cross ceased. and by a Spirit greater than his own, did aim at this end. And that they were as mischievous as they could be, to And now hereupon he intimates how fervid these his strifellow-Christians, on the same account, biting and de- vings were, chap. ii. 1. I would you did but know (what vouring them that received not their corrupting additions it is not for me to say) ikov dyra, what an agony I ento Christianity, as the circumstances of the text show, dure! how great this my conflict is for you, and for them ver. 15. at Laodicea, and for as many as have not seen my face in How like a case this is to ours, with our popish ene- the flesh! And for what? That their hearts might be mies, I need not tell you. And now in this case; when comforted, (as we read,) meaning manifestly the same the faith of many was overthrown, so much hurt was al- thing he had expressed before; that notwithstanding all ready done, and the danger of greater was so manifest, endeavours of others to the contrary, they might be compartly by the most insinuating methods of seduction, partly plete and confirmed Christians to the last. by the terror of persecution, the great care was to secure the uncorrupted residue, and preserve unextinct the true Christian interest.

The urgency of this case puts the solicitous, concerned spirit of this great apostle into an inexpressible agony, as his words do intimate: I would you knew what conflict I have, and not for these Colossians only, but for them of Laodicea, (which was not very remote from Colosse,) and for as many as have not seen my face in the flesh: for it was a common case, and upon him lay the care of all the churches. So that hence his musing, meditative mind, could not but be revolving many thoughts, and casting about for expedients, how the threatening danger might be obviated and averted. And these in the text, which he fastens upon, and wherein his thoughts centre, how apt and proper they were to that case (and consequently to ours which so little differs) will be seen,

2. By our opening and viewing the import of the text itself: Wherein he,

2. We have next to consider in the text the means or what expedients the apostle conceives would be most effectually conducing to this blessed purpose. They are two,-mutual love to one another;-and a clear, certain, efficacious faith of the Gospel. The former is shortly and plainly expressed; the other by a copious and most emphatical periphrasis, or circumlocution. He most earnestly covets to have them knit together by both ouμßißaodívτwv, compacted, as the word imports, in the one iv dyánṇ, and unto or into the other, as that particle signifies is návra, &C.

1. Mutual love to one another: q. d. The thing were done, or much were done towards it, if they were knit together in love, compacted, made all of a piece, if by love they did firmly cohere, and cleave to one another: for then it would be one and all: and 'tis scarce ever supposable they should all agree to quit their religion at once. But if that were to be supposed, he adds another thing that would put all out of doubt.

2. A clear, certain, efficacious faith of the Gospel. For the several expressions that follow are but a description of such a faith. Where we are to note,-what he would have them apprehend,-and the apprehensive principle.

1. Proposes to himself the end which he apprehended was most desirable, and above all things to be coveted for them; That their hearts might be comforted. A word of much larger signification than in vulgar acceptation it is understood to be. Iapaxaλew signifies (with profane as 1. What he would have them apprehend: viz. the sum well as the sacred writers) not only to administer consola- and substance of the Christian doctrine, which he calls a tion to a grieved mind, but to exhort, quicken, excite, and mystery, both because it was so in itself, and 'tis often animate, to plead and strive with dull and stupid, waver- spoken of under that name, by our Lord himself, Matt. ing and unresolved, minds. It was thought indeed com-xiii. 11. and familiarly by this apostle, Rom. xvi. 25. prehensive enough to express all the operations of the Di- Ephes. iii. 3, 9. Col. i. 26. and elsewhere; and because of vine Spirit upon the souls of men, when not only the the high pretence of the gnostics to the knowledge of mysChristian church, but the world, yet to be Christianized, teries which sometimes he slights; especially being unwas to be the subject of them, as we see, John xvi. 8. In accompanied with love, as, with them, it most eminently respect whereof that Holy Spirit hath its name of office, was. Though I understand all mysteries, and all knowthe paraclete, from this word. And it being the passive ledge, and have no charity, I am nothing, 1 Cor. xiii. 2. that is here used, it signifies not only the endeavours them- Knowledge puffeth up, love edifies, chap. viii. 1. Someselves, which are used to the purpose here intended, but times, as here, he makes the sincere doctrine of the Gospel the effect of them wherein they all terminate, a lively, vi- to outvie theirs herein, intimating that such as made progorous, confirmed state and habit of soul: and that not in- fession of it could have no temptation to go over to them definite, but determined to one thing, the Christian faith for the knowledge of mysteries, (unless a mystery of inand profession, which the apostle's drift and scope plainly iquity were more pleasing to them,) whose very religion show. 'Tis not to be thought, he so earnestly coveted and was that great mystery of godliness. God was manifeststrove, that they might be jocund, cheerful, abounding ed in the flesh, justified in the Spirit, seen of angels, preachwith joy and courage, in any course, right or wrong; but ed unto the Gentiles, believed on in the world, received up that they might be encouraged, established, confirmed in into glory, 1 Tim. iii. 16. their Christianity. And if the word he here uses were large enough to signify (as was noted above) all that was necessary to make men Christians, it may as well, all that is necessary to continue them such.

In short, the end which the apostle aims at, the rapaxλnois intended to these Christians, was their establishment and confirmed state in their Christianity, as the effect of all apostolical or ministerial exhortations, persuasions, encouragements, or any whatsoever endeavours; made efficacious to that purpose by the powerful influence and operation of the Holy Ghost. And that it was no lower thing than this, we have sufficient evidence, by comparing the close of the foregoing chapter with the beginning of this. Where we find, chap. i. 28. the avowed design of his

Now this mystery he, first, more generally characterizes, by calling it the mystery of God, a divine mystery, not made one by merely human fiction; and then he very distinctly specifies it in the following words, and of the Father, and of Christ. Where the former and needs not be thought copulative, but exegetical, and might be read even, or to wit; or it may be read, both, as 'tis usual with the Greeks as well as Latins when the copulative is to be repeated, so to read the former. As if it were said, By the mystery of God I mean, not of God alone, and abstractedly considered; as if it were enough to you to be mere deists; and that the whole superadded revelation concerning the Mediator, might be looked upon with indifferency or neglect; (as by the gnostics it was known then

to be, and afterwards by some of their great leaders, in the | the Christian religion, and hate the true design of it. All substance of it, with downright hatred and opposition;) but that which I so earnestly covet for you, and wherein I would have you unite, and be all one, in the acknowledgment of the whole mystery of God; i. e. both of the Father and of Christ.

the care was what course was most proper and suitable to preserve the rest. And you see what was then thought most proper. Counsel was not taken to this effect, (and therefore Christians in a private capacity should not covet to have it so,) "Let us bind them by certain devised pre2. The apprehensive principle; which we may, by a ter-evangelical canons to things never thought fit to be engeneral name, call faith, and accommodately enough to joined by Christ himself, severely urge the strict and unithe name here given us of its objects, a mystery which is form observance of them, make the terms of Christian elsewhere called the mystery of faith, (1 Tim. iii. 9.) or a communion straiter than he ever made them, add new mystery to be believed: faith being the known principle rituals of our own to his institutions, and cut off from us of receiving the Gospel revelation. But he here expresses all that (never so conscientiously) scruple them." No. it by words that signify knowledge, ovveσis and iriyvwois, this was the practice of their common enemies, and it was thereby intimating that the faith of Christians is not to be to narrow and weaken the too much already diminished a blind and unintelligent principle, but that though there Christian interest. The order mentioned ver. 5. might be were contained in the Gospel mysteries never to be under-comely enough, without things that were both unnecessary stood, if God had not afforded a special revelation of them and offensive. on purpose; yet being revealed, we ought to have a clear and distinct, as well as lively and practical, perception of them. By these two words, and the other expressions he joins in with the former, he seems to intimate two sorts of properties which belong to that faith of the Gospel which he wishes to them.

Nor was it consulted and resolved to agitate the controversy about this power and practice, in perpetual, endles disputations, and stigmatize them that should not be enlightened and satisfied in these matters, as schismatical and wilful: though they never so sincerely adhered to the doctrine, and observed the laws, of Christ, i. e. 'twas neither thought fit to urge the unsatisfied upon doubtful things against their consciences, nor to take order that continual endeavours should be used from age to age to satisfy them, or that the church should be always vexed with vain controversies about needless things; that, if they were never so lawful, might as well be let alone, without detriment to the Christian cause, and perhaps to its greater advantage. Yea, the attempt of imposing any thing upon the disciples but what was necessary, is judged a tempting of God, him, whether he could keep the church quit, when they took so direct a course to distemper and trouble it. But it was thought necessary, and sufficient, that all did unite, and were knit together in the mutual love of one another, and in a joint adherence to the great mysteries of faith and salvation.

1. The rectitude, clearness, and certainty of notion. 2. The efficacy, impressiveness, and immediate aptitude to have influence upon practice, which he would have it carry with it. The latter properties supposing and depending on the former, he there highly exaggerates the matter, and heaps together expressions that might with most lively emphasis set forth the kind of that knowledge which he conceives would be of so great use to them. He wishes them a Guveois, a clear, perspicacious knowledge, and an assurance, even to a plerophory, a fulness of assur-(Acts xv. 10.) a bringing the matter to a trial of skill with ance, in their knowledge of the truth of the Gospel. Yea he wishes them the riches, dobrov, yea and all riches, návra TAOÛTOV TNS TANPOPopías, of that full assurance, or plerophory of understanding, and knowledge of that truth; apprehending that this would certainly fix them in their faith and profession, so as they would never recede from it. As when in Christ's own days many went back and walked no more with him, John vi. 66. that which retained others, so that when Christ asks, "Will ye also go away?" (ver. 67.) they presently answer, "Lord, to whom shall we go?" could entertain no such thought, was, that, besides what they believed of him was of greatest importance to them, Thon hast the words of eternal life, ver. 68. So their belief was with that assurance as to exclude all suspicion or doubt in the case: And we believe and are sure that thou art that Christ the Son of the living God, ver. 69. and therefore neither canst want power to confer eternal life, as all thy words do import thy design and promise to do, nor truth to make good thy own plain words. And then he also knew that such a ouverts or knowledge would produce, what he further wishes them, an iniyvois, and acknowledgment, an inward, vital owning, a cordial embrace, a lively perception of the same blessed truths, which must needs further most abundantly contribute to this their so much desired joint and unanimous stability.

And now these are the two expedients by which he reckons they would be so closely compacted together as that no subtlety or violence could endanger them; mutual love, and a clear, certain, operative faith of the Gospel; if, by the one, they did cohere with each other; and by the other, adhere to God in Christ; if the one might have with them the place, power, and bindingness of a cement, the other of a continual inclination, yieldingness, and compliance to the magnetism of the centre, they would never so fall asunder, as to give any enemies opportunity to be the successful authors, or the gratified spectators, of their ruin. Thus therefore I would sum up the sense of this scripture, and the answer to the question proposed.-" That the maintaining of sincere love among Christians, and the improving of their faith to greater measures of clearness, certainty, and efficacy in reference to the substantials of Christianity, are to be endeavoured as the best means to unite, establish, and preserve them, against such as design the ruin of the truly Christian interest."-The case was at that time urging and important. A great and numerous party was formed, of such as did nauseate the simplicity of

In the same case, when there were so many antichrists abroad, and (it is likely) Ebion with his partakers made it their business to pervert the Christian doctrine, the same course is taken by the blessed apostle St. John, only te endeavour the strengthening of these two vital principles, faith in Christ and love to fellow-Christians, as may be seen at large in his epistles. These he presses, as the great commandments, upon the observation whereof he seems to account the safety and peace of the sincere did entirely depend. This is his commandment, that we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment, 1 Epistle, iii. 23. He puts upon Christians no other distinguishing test, but Whosoever believeth that Jesus is the Christ, is born of God: and Every one that loveth him that begat, loveth him also that is begotten of him: (chap. v. 1.) is only solicitous that they did practise the commandment they had from the beginning, i. e. that they loved one another, (2 Epist. 5.) and that they did abide in the doctrine of Christ, ver. 9.

The prudence and piety of those unerring guides of the church, (themselves under the certain guidance of the Spirit of truth,) directed them to bring the things wherein they would have Christians unite, within as narrow a compass as was possible, neither multiplying articles of faith nor rites of worship. These two principles (as they were thought to answer the apostles) would fully answer our design and present inquiry. And we may adventure to say of them that they are both sufficient and necessary, the apt and the only means to heal and save us; such as would effect our cure, and without which nothing will

Nor shall I give other answer to the proposed question, than what may be deduced from these two, considered according to what they are in themselves, and what they naturally lead and tend unto. I shall consider them in the order wherein the apostle here mentions them, who you see reserves the more important of them to the latter place.

1. The sincere love of Christians to one another, would be a happy means of preserving the truly Christian interest among us. That this may be understood, we must rightly apprehend what kind of love it is that is here meant

It is specified by what we find in conjunction with it, the understanding and acknowledgment of the mystery of Christianity. Therefore it must be the love of Christians to one another as such. Whence we collect, lest we too much extend the object of it on the one hand, or contract it on the other,

2. Nor is it a love to Christians of this or that party or denomination only. That were as much unduly to straiten and confine it. The love that is owing to Christians as such, as it belongs to them only, so it belongs to them who, in profession and practice, do own sincere and incorrupt Christianity. To limit our Christian love to a party of Christians, truly so called, is so far from serving the purpose now to be aimed at, that it resists and defeats it; and instead of a preservative union, infers most destructive divisions. It scatters what it should collect and gather. 'Tis to love factiously; and with an unjust love, that refuses to give indifferently to every one his due: (for is there no love due to a disciple of Christ in the name of a disciple?) it is founded in falsehood, and a lie, denies them to be of the Christian community who really are so. It presumes to remove the ancient land-marks, not civil, but sacred, and draws on, not the people's curse only, but that of God himself. 'Tis true (and who doubts it?) that I may and ought upon special reasons to love some more than others; as relation, acquaintance, obligation by favours received from them, more eminent degrees of true worth, and real goodness; but that signifies nothing to the withholding of that love which is due to a Christian as such, as that also ought not to prejudice the love I owe to a man, as he is a

which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body, unto the edifying of itself in love, Eph. iv. 15, 16. Obstructions that hinder the free circulation of blood and spirits, do not more certainly infer languishings in the natural body, than the want of such a diffusive love shuts up 1. That it is not the love only which we owe to one and shrivels the destitute parts, and hinders the diffusion another as men, or human creatures merely, that is in- of a nutritive vital influence, in the body of Christ. tended here. That were too much to enlarge it, as to our 2. It would inspire Christians generally with a sacred present consideration of it. For under that common no- courage and fortitude, when they should know, and even tion, we should be as much obliged to love the enemies we feel themselves knit together in love. How doth the revolt are to unite against, as the friends of religion we are to of any considerable part of an army, discourage the rest! unite with, since all partake equally in human nature. It or if they be not entire, and of a piece! Mutual love animust be a more special love that shall have the desired in-mates them, as nothing more, when they are prepared to fluence in the present case. We cannot be peculiarly en- live and die together, and love hath before joined, whom deared and united to some more than to others, upon a now, their common danger also joins. They otherwise reason that is common to them with others. We are to signify but as so many single persons, each one but caring love them that are born of God, and are his children, other- and contriving how to shift for himself. Love makes them wise than the children of men, or such of whom it may be significant to one another. So as that every one undersaid they are of their father the devil; them that appear stands himself to be the common care of all the rest. It to have been partakers of a Divine nature at another rate, makes Christians the more resolute in their adherence to than them who have received a mere human, or also the truth and goodness, when (from their not doubted love) diabolical nature, 1 John v. 1. Yet this peculiar love is they are sure of the help, the counsels, and prayers of the not to be exclusive of the other which is common, but must Christian community, and apprehend, by their declining, suppose it, and be superadded to it, as the reason of it is they shall grieve those whom they love, and who they superadded. For Christianity supposes humanity; and know love them. If any imagine themselves intended to Divine grace, human nature. be given up, as sacrifices, to the rage of the common enemy, their hearts are the apter to sink, they are most exposed to temptations to prevaricate; and the rest will be apt to expect the like usage from them, if themselves be reduced tc the like exigency, and be liable to the same temptations. 3. It would certainly, in our present case, extinguish or abate the so contrary unhallowed fire of our anger and wrath towards one another, as the celestial beams do the baser culinary fire, which burns more fervently when the sun hath less power. Then would debates, if there must be any, be managed without intemperate heat. We should be remote from being angry that we cannot convey our own sentiments into another's mind; which when we are, our business is the more remote; we make ourselves less capable of reasoning aptly to convince, and (because anger begets anger, as love doth love) render the other less susceptible of conviction. Why are we yet to learn that the wrath of man worketh not the righteousness of God? What is gained by it? So little doth angry contention about small matters avail, that even they that happen to have the better cause lose by it, and their advantage cannot recompense the damage and hurt that ensues to the church and to themselves. Our famous Davenant, speaking of the noted controversy between Stephen Bishop of Rome, who, he says, as much as in him lay, did with a schismatical spirit tear the church, and Cyprian, who with great lenity and Christian charity professes that he would not break the Lord's peace for diversity of opinion, nor remove any from the right of communion, concludes that erring Cyprian deserved better of the church of Christ than orthodox Stephen. He thought him the schismatic, whom he thought in the right, and that his orthodoxy (as it was accompanied) was more mischievous to the church, than the other's error. Nor can a man do that hurt to others, without suffering it more principally. The distemper of his own spirit, what can recompense! and how apt is it to grow in him; and, while it grows in himself, to propagate itself among others! Whereupon, if the want of love hinders the nourishment of the body, much more do the things, which, when it is wanting, are wont to fill up its place. For as naturally as love begets love, so do wrath, envy, malice, calumny, beget one another, and spread a poison and virulency through the body, which necessarily wastes and tends to destroy it. How soon did the Christian church cease to be itself! and the early vigour of primitive Christianity degenerate into insipid, spiritless formality, when once it became contentious! It broke into parties, sects multiplied, animosities grew high, and the grieved Spirit of love retired from it! which is grieved by nothing more than by bitterness, wrath, anger, &c. as the connexion of these two verses intimates, Eph. iv. 30, 31. Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption. Let all bitterness, and wrath, anc

man.

Nor am I so promiscuously to distribute this holy love, as to place it at random, upon every one that thinks it convenient for him to call himself a Christian, though I ought to love the very profession, while I know not who sincerely make it, and do plainly see that Jews and pagans were never worse enemies to Christ and his religion, than a great part of the Christian world. But let my apprehensions be once set right concerning the true essentials of Christianity, (whether consisting in doctrinal or vital principles,) then will my love be duly carried to all in whom they are found under one common notion, which I come actually to apply to this or that person, as particular occasions do occur. And so shall always be in a preparation of mind, actually to unite in Christian love with every such person, whensoever such occasions do invite me to it. And do we now need to be told what such an impartial truly Christian love would do to our common preservation, and to prevent the ruin of the Christian interest?

1. How greatly would it contribute to the vigour of the Christian life! For so we should all equally "hold the head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God:" as afterwards in this chapter, ver. 19. Thus (as it is in that other parallel text of Scripture) speaking the truth in love, we shall grow up into him in all things, which is the head, even Christ: from whom the whole body fitly joined together, and compacted by that

c Sent. ad Dur.