enough to vilify them. In such differences it is not only a sign of a wise man to be content with the approbation of a few, but also to have but few approvers; (except where the injudicious do implicitly believe those few that are judicious). Commonly a very few that are wiser than the multitude, are fain to stand by, and compassionate not only the world but the church, and see the disease, and the easy remedy, and all in vain; while they are but neglected or despised by the rest, that will not be made wiser by them.

Direct. XXIII. In all contentions hold close to that which all sides are agreed in:' there is so much agreed on, even between the Papists and Protestants, as would save them all, if all of them did sincerely believe, love and practise it; for they all confess that the whole canonical Scripture is true. Therefore be more studious sincerely to hold and improve those common truths which they all profess, than to oppose the particular opinions of any, further than that common truth requireth it. See that the articles of the common creed which all profess, be unfeignedly believed by you; and that the petitions in the Lord's prayer be sincerely and earnestly put up to God; and that the ten commandments be heartily and entirely obeyed; and then no error or difference will be damning to you.

Direct. XXIV. 'Take nothing as necessary to salvation in point of faith, nor as universally necessary in point of practice, which the universal church in every age since Christ did not receive.' For if any thing be necessary to salvation which the church received not in every age, then the church itself of that age could not be saved; and then the church was indeed no church; for Christ is the Saviour of his body. But certainly Christ had in every age a church of saved ones, who openly professed all that was of common necessity to salvation. An opinion may be true which accuseth the generality in the church of some error or imperfection; for it is most certain that the church on earth is composed of none (that have the use of reason) but erring and imperfect members; but no opinion can be true that condemneth all the church to hell, in any one age; for the head and husband of the church must be her judge.

Direct. xxv. Be not borne down by the censoriousness of any, to overrun your own understanding and the truth,

and to comply with them in their errors and extremes : but hold to the truth and keep your station: "let them return unto thee, but return not thou unto them"."" It is too usual for the younger and more injudicious sort of Christians to be most zealous about some little opinions, ceremonies and words, and to censure all those that differ from them, with such bitter censures, (as ungodly, false-hearted, &c.) that hereupon some of the more judicious forsake the truth and simplicity of the Gospel, to comply with these censurers merely to escape them, (or as some say, that they may keep an interest in them to do them good :) but such carnal compliances, though with the most zealous men, will bring nothing home at last but repentance and shame : truth which is the means of the good of souls, must not be betrayed as for the good of souls.

Direct. XXVI. Doubt not of well-proved truths, for every difficulty that appeareth against them.' There is scarce any truth in the world so plain, but in your own thoughts, or in the cavils of a wrangling wit, there may such difficulties be raised as you can hardly answer: and there is scarce any thing so evident, that some will not dispute against. You see that even the most learned Jesuits, and all the clergy of the Roman kingdom, will not stick to dispute all the world (if they could) out of the belief of all their senses, while they maintain that bread is not bread, and wine is not wine. And yet how many princes, lords and rulers follow them, and how many millions of the people; because they be not able to confute them. If they had said that a man is no man but a worm, they might in reason have expected as much belief.

Direct. XXVII. 'Abuse not your own knowledge by subjecting it to your carnal interest or sensuality.' He that will sin against his conscience, and will not obey the knowledge which he hath, doth deserve to be given over to blindness and deceit, and to lose even that which he hath, and to be forsaken till he believe and defend a lie: "that all they might be damned who obeyed not the truth, but had pleasure in unrighteousness"." God will not hold him guiltless who debaseth his sacred truth so far, as to make it stoop to

Thus Peter and Barnabas erred, Gal. ii. y Jer. xv. 19.

z Psal. xxii. 6.

a 2 Thess. ii. 10-12.

his commodity and lust; where he is a teacher he will be a king, and sendeth his truth as the instrument of his government, and not as a slave or pander to the flesh: he that will "do God's will shall know it." But the carnal mind that cannot be subject to God's law, is unfit to receive it, because it is spiritually discerned.

CHAPTER VIII.

Directions for the Union and Communion of Saints, and the avoiding Unpeaceableness and Schism.

THE peace and concord of believers is a thing that almost all those plead for, who call themselves believers; and yet a thing that almost all men hinder and resist while they commend it. The discord and divisions of believers, are as commonly spoken against, and by the same men, as commonly fomented. The few that are sincere (both rulers and private men) desire concord and hate divisions in love to holiness which is promoted by it, and in love to the church, and good of souls, and the honour of religion, and the glory of God; and the few of those few that are experienced, wise, judicious persons, do choose the means that are fittest to attain these ends, and do prudently and constantly prosecute them accordingly; but these being in the world as a spoonful of fresh water cast into the sea, or a spoonful of water cast into the flames of a house on fire, no wonder if the briny sea be not sweetened by them, nor the consuming, raging fire quenched by them. The other rulers of the world and of the churches, are for concord and against division, because this tendeth to the quieting of the people under them, and the making of men submissive and obedient to their wills, and so to confirm their dignities, dominions and inte

And all men that are not holy, being predominantly selfish, they would all be themselves the centre of that union, and bond of that concord which they desire and they

b John vii. 17.

e Rom. viii. 7. 1 Cor. ii. 14.

Of this subject I have written already, 1. My "Universal Concord." 2. My "Catholic Unity." 3. Of the "True Catholic Church." 4. My "Christian Concord," b Read over Sir Francis Bacon's third Essay; and Hales of Schism.

would have it accomplished upon such terms and by such means as are most agreeable to their principles and ends; in which there are almost as many minds as men: so that among all the commenders of unity and concord, there are none that take the way to attain it, but those that would centre it all in God, and seek it upon his terms, and in his way. The rest are all tearing unity and peace in pieces, while they commend it, and they fight against it while they seek it; every man seeking it for himself, and upon his own terms, and in his own way; which are so various and inconsistent, that east and west may sooner meet than they.

Yet must the sons of God be still the sons of peace, and continue their prayers and endeavours for unity, how small soever be the hopes of their success: "If it be possible, as much as in us lieth, we must live peaceably with all men.” So far must they be from being guilty of any schisms or unlawful divisions of the church, that they must make it a great part of their care and work to preserve the unity and peace of Christians. In this therefore ì shall next direct them.

Direct. 1. Understand first wherein the unity of Christians and churches doth consist:' or else you will neither know how to preserve it, nor when you violate it. Christians are said to be united to Christ, when they are entered into covenant with him, and are become his disciples, his subjects, and the members of his (political) body. They are united to one another when they are united to Christ their common head, and when they have that spirit, that faith, that love which is communicated to every living member of the body. This union is not the making of many to be one Christian; but of many Christians to be one church: which is considerable either as to its internal life, or its external order and profession. In the former respect the bonds of our union are, 1. The heart-covenant (or faith). 2. And the Spirit; the consent of Christ and of ourselves concurring, doth make the match or marriage between us; and the Spirit communicated from him to us is as the nerves or ligaments of the body, or rather as the spirits which pass through all. The union of the church considered visibly in its outward policy, is either that of the whole church, or

e In veste Christi varietas sit; scissura non sit. They be two things, unity and uniformity. Lord Bacon, Essay iii.

of the particular churches within themselves, or of divers particular churches accidentally united. 1. The union of the whole is essential, integral, or accidental. The essential union is that relation of a head and members, which is between Christ and all the visible members of his church: the foundation of it is the mutual covenant between Christ and them, considered on their part as made externally, whether sincerely or not: this is usually done in baptism, and is the chiefest act of their profession of the faith. Thus the baptismal covenant doth constitute us members of the visible church. The integral and accidental union I pass by now. 2. Besides this union of the universal church with Christ the universal head, there is in all particular organized churches, a subordinate union, (1.) Between the pastor and the flock. (2.) Between the people one towards another; which consisteth in these their special relations to each other. 3. And there is an accidental union of many particular churches: as when they are united under one civil vernment; or consociated by their pastors in one synod or council. These are the several sorts of church union.

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Direct. 11. Understand also wherein the communion of Christians and churches doth consist that you may know what it is that you must hold to.' In the universal church your internal communion with Christ consisteth in his communication of his Spirit and grace, his Word and mercies unto you; and in your returns of love, and thanks and obedience unto him; and in your seeking to him, depending on him, and receivings from him: your internal communion with the church or saints, consisteth in mutual love, and other consequent affections, and in praying for, and doing good to one another as yourselves, according to your abilities and opportunities. Your external communion with Christ and with most of the church in heaven and earth, is not mutually visible and local; for it is but a small number comparatively that we ever see; but it consisteth in Christ's visible communication of his Word, his officers, and his ordinances and mercies unto you, and in your visible learning and reception of them, and obedience to him, and expressions of your love and gratitude towards him. Your external communion with the universal church, consisteth in the prayers of the church for you, and your prayers for the