self of twain one new man, by the participation of that one spirit which was, without measure, poured out upon Christ the head; and, from his fulness, shed abroad in such proportion upon his members, as he is variously pleased to dispense unto them. By which means Christ is formed in us, liveth in us, and is a quickening spirit unto us for the Spirit of Christ is that divine seed", whereby we are regenerated unto his life and likeness, and, as St. Peter expresseth it, are "partakers of the Divine nature.”i 4. Consequent upon this essential unity, whereby all the mystical members of Christ are animated and enlivened by one and the same quickening spirit, doth follow a moral unity of hearts and minds between all of them; as it is said of the primitive Christians, "That the multitude of them that believed, were of one heart, and of one soul." And this moral unity is fourfold. 1. A unity of faith, in the great and necessary doctrines of salvation, or in the knowledge of God and of Jesus Christ', called by the apostle "The foundation ", the principles of the doctrine of Christ", the form of sound words; the proportion or analogy of faith P, the knowledge of Jesus Christ and him crucified, the doctrine and truth which is after godliness; the faith of the gospel; the faith of Jesus'; the mystery of godliness "; the 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 knowledge whereof, and assent whereunto, 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 'Quæstionum, non Fidei,' as St. Austin speaks: for we know but in part, and are not yet come to be perfect men; and iii. 16. Regula parvis magnisque communis. Aug. Ep. 57. xvii. 3. Acts iv. 12. John viii. 24. u 1 Tim. iii. 16. x Phil. y John 21 Cor. xiii. 9. Eph. iv. 13. till the members have attained unto their full stature, there cannot be expected a universal consent, and harmony of judgements in all points, even among the best and most learned men. In which case notwithstanding we should 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. b 2. Unity 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 testimony given unto Asa, and unto Josiah. Such are repentance from dead works, without which we cannot be saved": reliance upon Christ alone by a sincere and unfeigned faith for life and salvation: a true love of the Lord Jesus, and of all that are his: a sincere regard unto all God's commandments, and a hatred of every false way: a desire to fear God's name, and a purpose of heart to cleave unto him, and follow him fully lastly, self-denial, submitting our will, and reason, in all things, to the word and will of God.h There may be great differences in the spiritual growth and degrees of holiness between one Christian and another: some sick, others healthy; some strong, others weak; some little children, others young men ; some bruised reeds and smoking flax, others bold as a lion. 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. that God is to be worshipped in spirit and in truth, and to be sanctified in all those that draw nigh unto him': that we are to call upon God only in the name of Christ, as our alone advocate and mediator", giving thanks a Rom. xiv. i. 3. xiii. 3, 5. b 1 Kings xv. 11, 14. 2 Kings xxiii. 25. d Acts xvi. 30, 31. c Luke e 1 Cor. xvi. 22. 1 John iii. 14. g Nehem. i. 11. b Mat. f Psalm lxvi. 18. cxix. 128. Rom. vi. 1, 2, 8. i. 13. Psalm xxvi. 6. i Rom. xv. 1. Heb. v. 13, 14. 1 John ii. 12, 13. Matth. xii. 20. John iv. 24. Phil. iii. 3. 1 Lev. x. 3. Job xi. 13, 14. lxvi. 18. Prov. xv. 8. Isai. i. 15-18. ii. 5. 1 John ii. 1. m John xvi. 23, 24. n 1 Tim. unto God the Father by him: that we are not to worship creatures P, 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 and to keep ourselves from idols. 4. Unity in ends and designs: for being brethren in the same family, fellow-citizens with one another, and of the household of faith, having one hope, one Lord, one faith, one baptism, 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. iii. 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, to prefer the honour of Christ, and the service of his church, above their own dearest interest, according to what our Saviour hath taught us, "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 Christ's kingdom, the subversion of the kingdom of Satan, the comforts and concernments of the church of Christ, are in their hearts and endeavours still to promote. As 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 designs; joining together in all Christian services of love against their common enemies, the world, the flesh, and the devil. These are those several unities, which Christ by his staff called "Bands" doth preserve in his church, thereby greatly beautifying and strengthening the same. Of this peace he is both the purchaser by the price of his blood, and the author by the efficacy of his grace, giving unto his people • Col. iii. 17. r Eph. iii. 15. ii. 19. xiv. 26. P Col. ii. 18, 19. iv. 4, 5, 6. u 1 Cor. xii. 26. s Acts xx. 24. Phil. i. 20. q 1 Cor. x. 14. 1 John v. 21. t Luke * Eph. ii. 13, 16. Col. i. 20. one heart and one way: and lastly, the bond by the communion of his Spirit; for from him it is, that the body is joined and compacted together, as 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 be like-minded, having the same love, being of one accord, of one mind." (Phil. ii. 1, 2) 66 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. x. 34, 35) which words Buxtorf hath observed in the Talmud to be affirmed of the days of the Messiah; and we see it plain by much experience. Many times," 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 quàm copulans natura carnalis." Baronius telleth us of Anastasia, a Roman lady, whom, because she was a Christian, her own husband did cast into prison, and miserably afflict: and so the apostle assureth us, that as Isaac was persecuted by his own brother Ishmael, so it is still," they that are born after the flesh, do persecute them that are born after the spirit." Wherever 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 Assyrian spoiled the nations, and 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, merely 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." (Matth. xxi. 10) And elsewhere, that there was a division among the people because of him ":" in like manner, wherever he comes as a king to reign, there will be motions in the minds of the people; there will be some who will say, "nolumus hunc ";" we will not have this man to reign 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 if the land were not able to bear their words; as Tertullus accused Paul, (Acts xxiv. 5) "We have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world." As if the chaff should complain of the fan, that all was quiet in the barn till that came; or the dross, of the furnace, that the metal and that lay quietly together, till the fire severed them. Christ comes with a fan to purge his floor, and with refiner's fire, to purify the sons of Levi, and to gather his church out of the world': by which means, he did occasion the hatred of the world against it"; which would not have been, if all had obeyed the gospel: 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 primary 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 lions, (Isa. xi. 6) giving gifts even to the rebellious, (Psalm lxviii. 18) casting down every high thing that exalteth itself against the knowledge of God. (2 Cor. x. 5) And besides, it is thus far a staff 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 they are not able to perform the evils which they intend : so that, by the majesty and authority g John vii. 43. Mat, iii. 2, 3. Psalm xxi. 11. h Luke xix. 14. i Amos vii. 10. m John xv. 15. k Mat.iii. 12. n Acts xvii. 32. |