appointed and yet for all that our Saviour made choice of Baptism by which to initiate Proselytes into his Religion He used a gesture in eating the Passeover different from what was appointed at the first institution as Ainsworth observes on Exod. 12.6.11 Which things I might improve to several purposes but because they are not so directly apposite to what I have last discoursed I shall leave them to be pondered on by such as are scrupulous over much and who think no alteration of Circumstances between the first and after-use of an institution will justifie a Circumstantial variation from what was first practised thereabout III. Dividing Principle to be avoided Another Dividing Principle is That it doth not belong to the Higher Powers in a Nation professing Christianity to intermeddle in any publick establishment of that Religion farther then to protect countenance and encourage the Professors of it in their Profession I call this a Dividing Principle because the Higher Powers doing more then so in having Divided the whole Nation into particular parish-Parish-Churches and having appointed Gospel-Ordinances to be Administred in those Congregations and obliging and constraining all professing the true Christian Religion in the Nation to attend the Worship of God in those Assemblies this being the National way as they call it some do therefore separate from it In opposition to this Dividing Principle I shall endeavour to shew 1. That Nations professing the true Christian Religion do upon that account according to the Scripture stand related to God as his People in a large sence and in contradistinction to the Heathen and Infidel World 2. That a National settlement of the Christian Worship in the parish-Parish-Churches by the Higher Powers is more for the interest of Religion and Men's Salvation then if there should be none 1. To begin with the first of these When God by Abraham designed to set on foot a method of Reforming the World he declared to him he would do it in a National way As for me my Covenant is with thee a Father of many Nations shalt thou be A Father of many Nations have I made thee saith the Lord Gen. 17.4 5. Meaning I suppose that that Reformation which was begun in him by his Faith and Obedience in forsaking the Idols of his Countrey upon God's call and betaking himself to the Worship and Service of the true God should by degrees extend to the taking in of many Nations God at the very first told him that he should be a Blessing and that in him and in his Seed all Nations should be Blessed Gen. 12.2 3. And by St. Paul Rom. 4.16 17. we understand that God's promise of making Abraham a Father of many Nations was not in respect of many Nations descending from him in the way of Natural Generation but by deriving from him that profession of Faith and holy Worship which was transmitted down from him not only to the Nation of the Jews but also to the Nations of the Gentiles To begin this Work in a National way the Lord promised Abraham to give to his Seed his Natural Seed the Land of Canaan as the place where this work should be eminently begun in a National way And all that Nation were accordingly brought into Covenant with God and became his Church and People And all the Proselytes of the Gentiles that forsook their Idols to joyn with them to Worship the God of Abraham and were Circumcised were without any exception save that of legal uncleanness to eat the Passeover Numb 9. And thus it held on in the way of gathering only some here and there out of the Nations of the Gentiles untill Christ gave Commission to Preach the Gospel to all Nations Baptizing them And as the time of bringing in whole Nations of the Gentiles in times of the Gospel drew nearer so Predictions of it by the Prophets were more particular and express Isa 52.15 He shall sprinkle many Nations to wit as he promised in particular to the Jews to sprinkle clean water upon them to cleanse them from all their filthiness and from all their Idols Ezek. 36.25 And again Isa 55.5 Behold thou shalt call a Nation that thou knewest not and Nations that knew not thee shall run unto thee And God's call of a Nation and a Nations Answer to that call makes a Church works a Relation between God and them as some have well observed And Zechariah one of the last Prophets speaks yet more expresly Chap. 2.11 And many Nations shall be joyned to the Lord in that day and shall be his People To be joyned to the Lord and to be his People plainly signifie such a Relation between God and them as doth make them to be of his Church Mat. 21.43 The Kingdome of God shall be taken from you and given to a Nation that is sure Nationally for otherwise we cannot say it was taken from all of that Nation of the Jews Rev. 11.15 The Kingdomes of this World are become the Kingdomes of the Lord and of his Christ These Predictions have been fulfilled as Nations have Nationally imbraced and professed the Christian Religion For it is a vain thing to think that these Prophesies have not yet at all been fulfilled now after the Gospel hath been running its course these sixteen hundred years to accomplish them And if any have a mind to interpret these Prophesies of National Churches by that in Revel 5.9 And hast Redeemed us to God by thy Blood out of every Kinred and Tongue and People and Nation They may do well to consider that the calling of a few out of Nations according to their Notion is not the calling of those Nations themselves It s one thing for Men to be brought to effectual Faith and sincere Obedience by the Gospel and another to be brought to a general profession of it There are the many that are called and yet but few that are the chosen Mat. 20.16 and 22.14 It is in the one sense that they are said to be Redeemed out of every Kinred Tongue People and Nation and in the other that whole Nations are said to be joyned to the Lord and to be his People for so they are by a general call and profession Every individual Person in a Nation that so professeth and Worshippeth the true God in opposition to all false gods as to be called by his Name are in Scripture denominated Sons and Daughters to God in a large sense Isa 43.6 7. Bring my Sons from far and my daughters from the ends of the Earth even every one that is called by my Name As the Worshippers of Idols are called the Children of a strange god Mal. 2.11 So in opposition to that and in a large sense all that Worship the true God are called his Children as the Jews were Diut 14.1 When St. Paul said in Gal. 3.26 to all the Churches of Galatia Ye are all the Children of God by Faith in Christ Jesus it was sure from their profession of Faith
in Christ Jesus in their Baptism by which they put him on as there he saith that he so stiles them and not from the effectualness of the Faith of every one of them For he chargeth them with being removed from the Gospel of Christ to another Gospel Chap. 1.6 with not obeying the Truth Chap. 3.1 and tells them that he was afraid of them lest he had bestowed labour on them in vain Chap. 4.11 that he stood in doubt of them and was travelling in Birth again with them for the forming of Christ in them ver 19 20. There are many that are the People of God by professed Obligation on their part that are not so by special interest in the promise on God's part for want of performing the special Condition And such are the Servants of God indeed but they are called in Scripture Sloathfull Servants unprofitable Servants wicked Servants foolish Virgins Branches in Christ the Vine that bear no Fruit. 2. A National settlement of the Christian Worship in the parish-Parish-Churches by the Higher Powers is more for the interest of Religion and Men's Salvation then if there should be none It is for the interest of Religion in a Nation that are of the true Religion by profession that the Higher Powers there being of the same Religion do take order 1. That God be publickly Worshipped by the People in the use of Gospel-Ordinances 2. That places for publick Worship be provided for that end 3. That Church-Officers competently qualified be appointed to administer those Ordinances in those places and that maintenance be appointed them that they may attend that Work 4. That all the People of the Christian Profession be required to attend the publick Worship 5. That this be enjoyned under such moderate penalties as may secure the Law from contempt or careless neglect 6. That some be appointed to see the Law put in Execution which yet cannot be practicable without a distribution of the whole into parts in the same or some such way as that is by which the whole Nation is divided into Parishes 7. That Church-Discipline be established and duly exercised for the purging of the Church and keeping it pure The first of these particulars that the Higher Powers take care that God be publickly Worshipped by the People is evident of it self Nature teaches all Men to Worship him whom they acknowledge to be their God and by themselves or others to teach those under their Government to do the like as appears by universal practice And the second of the fore-mentioned particulars is consequent upon the first and the third upon the second and so on That these things are for the interest of Religion every Man's reason will easily discern For hereby a face of Religion will be kept up in every place in such a Nation and the means of Salvation will be ready at hand and all will come under an obligation of Man's Law as well as God's to make use of them And hereby through the Blessing of God knowledge and the fear of the Lord will be propagated more then if the People were all left at liberty to do that which is right in their own eyes to provide or not provide themselves with such helps or to use or neglect them as they please We see by experience that there is generally the least face of Religion in those places that have been most neglected in the publick provision And it is upon the account of such necessary things as these that Kings and Queens were promised as a great Blessing to the Church under the Notion of Nursing Fathers and Nursing Mothers to train up and Educate their People in Religion Isâ— 49.23 And the better any Kings and Rulers are the more careful and the more zealous will they be to promote and propagate true Religion in their Dominions by their Authority And usually the success answers the zeal and diligence of such as we see it did in the good Kings of Judah and their People When all Kings fall down before him all Nations shall serve him according to the Prophesie Psal 72.11 It will be so with the People when the Kings of Nations subject themselves to Christ not only in their personal but more especially in their Regal capacity For which cause it should seem St. Paul exhorted the primitive Christians to make Supplications Prayers and Intercessions for Kings and all that are in Authority as for other respects so especially for their Conversion to Christianity they being then Heathen both that Christians might live peaceable and quiet Lives in all godliness and honesty and also that Christianity might be propagated in their Dominions to the Salvation of many the more For this is implyed in the reason of the exhortation in these words For this is good and acceptable in the sight of God our Saviour who will have all Men to be saved and come to the knowledge of the Truth 1 Tim. 2.2 3 4. And when the primitive Christians had accordingly for a long time travelled by fervent Prayer for the Conversion of the Heathen Emperours to Christianity at last they obtained their Petition in Constantine that famous Christian Emperour upon whose Victories over the Enemies to Christianity and the propagation of the Christian Religion by publick Authority throughout his Dominions that joyful acclamation was heard in the Church as Interpreters understand Now is come Salvation and strength and the Kingdome of our God and the Power of his Christ Revel 12.10 Christianity and so the Kingdome of God was in the Empire before by private mens profession of it but when it came to be backed by Imperial Edicts and Laws and to be seconded by the power and strength of the Empire Then and not till then was that new Song sung in the Church Now is come Salvation and Strength the Kingdome of our God and the Power of his Christ I would it were better considered by some who would be thought great Enemies to Popery how that in this proper and eminent point of Popery they symbolize with the Pope himself and all that are thorow-Papists viz. In denying Kings to have any power in matters Ecclesiastical When the ten Kings Revel 17.13 parted with this Ecclesiastical Authority to the Pope upon his Usurpation they gave their Authority which God had invested them with as well as their Strength unto the Beast And as fast as they fall off from him they re-assume it again as we see all Princes and Governours of the Reformed Religion have done And of all the Kings that have professed Christianity ever since there was a Nation professing it there hath not I think been one but who have claimed a power about ordering Church-affairs except such as have given their power and strength unto the Beast And shall we not then interpret and understand the Ancient Prophesies that went of them by the event in what we see fulfilled That Kings may abuse this power to the propagating a false Religion or in corrupting the
A PERSWASIVE TO Peace Unity AMONG CHRISTIANS Notwithstanding their different Apprehensions in lesser things 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 Phil. 2.2 Fulfill ye my joy that ye be like minded having the same Love being of one accord of one mind Rom. 14.19 Let us therefore follow after the things which make for Peace and things wherewith one may edifie another LONDON Printed for B. Aylmer at the Three Pigeons in Cornhil near the Poultry 1672. A PERSWASIVE TO Peace and Unity AMONG CHRISTIANS THE deep sense of the very ill effects of our Church-Divisions hath put me as it should do every good Christian upon healing considerations An account of some of which I shall give in the following Discourse which I shall ground on the words of St. Paul Eph. 4.3 Endeavouring to keep the Unity of the Spirit in the bond of Peace Which contain that behaviour in part by which Christians may and ought to walk worthy of that Vocation to which they are called Unto which the Apostle doth with the greatest earnestness exhort and perswade them in this and the two former Verses And the words give us occasion to inquire into two things 1. What is meant by the Unity of the Spirit 2. How this Unity is preserved by Peace and how we are to endeavour so to preserve it 1. What is meant by the Unity of the Spirit The Unity of the Spirit is that One-ness among Christians which the Spirit of God worketh or effecteth by the Gospel which is the Ministration of the Spirit For by the Spirits operation through that Men become one in Faith or Perswasion one in Profession one in Affection and one in Communion And by their Union and agreement in these or the three former of these they become one Body or Spiritual Corporation under Christ the Head of it By one Spirit we are all Baptized into one Body and are made to drink into one Spirit 1 Cor. 12.13 For the work of the Ministry till we all come to the Unity of the Faith and of the knowledge of the Son of God Ephes 4.12 13. 1. They are by the Spirit made one in faith or perswasion touching the great fundamental truths in the Christian Religion such as the Apostle doth instance in in the three following Verses Even as ye were called in one hope of your Calling One Lord one Faith one Baptism one God and Father of all who is above all and through all and in you all First they are all called by the Gospel to embrace Christianity in One Hope of obtaining forgiveness of sins and eternal Life Secondly they all agree in professing Faith in One Lord Jesus Christ as the only Mediator in opposition to the Lords many the many Mediators the Heathen professed to have and to worship 1 Cor. 8.5 6. Thirdly they all agree in the Belief that the Doctrine of the Gospel by Christ and his Apostles contained in the Holy Scriptures is a revelation from God touching what Men ought to believe and how they ought to live called the One Faith and the Common Faith from the Christians unanimous agreement in it Tit. 1.4 Fourthly they all agree and are one in the belief of One God and Father of all in opposition to the many Idol-gods worshipped by others Fifthly there is also One Baptism by which all the Christians with one consent make profession solemnly of their belief in and Dedication to the Worship and Service of the Father Son and Holy Ghost into whose Name they were Baptized and by which as by a sacred Rite they are solemnly declared to be of the one Body the Church By one Spirit are all Baptized into one Body 2. They all agree and are one in the Profession of the Common Faith the fundamental Doctrines of the Gospel the belief of which is of necessity to Salvation Which Profession is called The acknowledging of the truth which is after godliness Tit. 1.1 2 Tim. 2.25 The acknowledgment of the Mystery of God and of the Father and of Christ Col. 2.2 As with the heart they believe unto Righteousness so with the Mouth confession is made unto Salvation Rom. 10.10 3. So far as they are Christians indeed they are all one in affection or Brotherly Love They Love all Men even those that are not Christians with a love of compassion desiring and seeking their good but they love their fellow Christians wish a special kind of love for the appearance of good in them for their one-ness with them in the Faith called a loving or the Truths sake which is in them 2 John 1.2 And a loving them in the 〈◊〉 Tit. 3.15 By which they become One 〈◊〉 and 〈…〉 togethâ—◠〈◊〉 Love Act. 4.32 Col. 2.2 And hence it is that Faith in our Lord 〈◊〉 Christ and love to all the Saints are frequently joyned together in Scripture 4. All they that rightly be of the Unity of the Spirit are also one in Communion One in their Communion in Grace mutually loving one another and praying one for another One in Communion in Gifts edifying one another as they have opportunity And one in Communion in Ordinances communicating together in Ordinances of Divine Worship Spiritually with all and locally with those among whom they live 1 Cor. 10.17 For we being many are one Bread and one Body for we are all partakers of that one Bread These are the things in which the Unity of the Spirit doth especially consist Not that I limit it to these only for it is the work of the Spirit in the Gospel to be bringing the Believers to speak all the same thing and to be perfectly joyned together in the same mind and in the same judgment in the lesser things of Religion as well as the greater but their actual agreement lyeth mostly in the greater 2. How this Unity is preserved by Peace and how we are to endeavour so to preserve it Unity in the whole community of Christians is preserved by each Member's observing the Laws and Rules made for the Government and good Order of the whole in their carriage towards each other For while every Man Acts his own part only and keeps in his own Rank according to Rule there is no confusion no disturbance no division and peace and confusion or disorder are put in opposition to one another 1 Cor. 14.33 Christ the Head of the Church or Spiritual Corporation hath made several excellent Laws and Rules to govern the Members of his Body in their behaviour one towards another for the common good of the whole and for the Honour of their Religion and of him who is the great Founder of it As that all their things should be done in Charity That they be gentle and courteous humble and condescending in Honour
as to make them agree with us 2. That we do as impartially weigh what those that differ from us do offer for our satisfaction as what we our selves do offer to satisfie them In doing of which we shall in part discharge that duty enjoyned us in Phil. 2.4 Look not every Man on his own things but every Man also on the things of others And by this we shall make it appear that we are willing to agree with those that differ from us as far as possibly we can as far as any reason or ground appears to bear us out in so doing And if we herein begin to those which differ from us it will induce them if there be any candor in them to return the like to us And this is the way to reduce the difference to a narrow compass and to make it as little as may be And when it appears to be but little it will be the easier to satisfie one another about it or however we shall then be the better able peaceably to bear with one another in it But if this be not done it will beget a suspition that we affect to differ and to strive for Victory more than for Truth and Peace and that it is more from a spirit of contradiction than Conscience that we differ 3. When any alter their judgment either upon grounds found out by their own search and studies or offered to them by others so that they come over to them in whole or in part from whom they differed before then beware of representing this as matter of Odium and reproach to them so long as they are not worse in their Morals The contrary that is the doing so hath been an ill practice and such as hath tended greatly to block up the way of a due and Christian compliance with them from whom through mistake they have once professedly differed While it hath been represented as matter of reproach to Men not to stand their ground and to be true to their principles they have once received though found erroneous enough when better considered and looked into it hath proved a great temptation doubtless unto many to neglect an impartial and thorow-examination of the grounds of their Opinion or practice and to be prejudiced against all that is offered by others to convince them of mistake Mens Reputation among their party is a dangerous snare to hold them fast in error and a great impediment to their understanding and discerning the Truth when it is declared to them when it tends to draw them off and to expose them to reproach among their party and a great prejudice and bar against their receiving and owning of it Why do ye not understand my speech Even because ye cannot hear my word said our Saviour to the Jews John 8.43 They had no mind to embrace his Doctrine which would bring them into disgrace with their party the Pharisees and therefore they had no mind so to consider it as to understand it Which made our Saviour say again How can ye believe which receive honour one of another and seek not the honour that cometh from God only Joh. 5.44 But if Men would but understand and consider that it is truly honourable and praise-worthy in the sight of God and Wise Men to love and own Truth where ever they find it and however disguised by its Adversaries and to be of open and free minds to consider and try all things and when they discover Truth to buy it at any rate though it cost them more than the loss of their Reputation among an erring party they would then neither fright others nor be scared themselves from exchanging error for Truth Schism for Peace and Unity by reproachful nick-names V. Direction Those that would keep the Unity of the Spirit in the bond of Peace had need to be of publick Spirits and still to seek their own personal and private satisfaction in subordination to a publick good and not in opposition to it to preserve the publick Peace and Unity of the Church and the benefits that depend thereon before the pleasing of themselves in things not absolutely necessary but convenient only If this be not observed there will be no avoiding divisions and separations And the Reason hereof is taken from the different apprehensions capacities and tempers of the several parts and Members of the Church By reason of this those circumstances about the administration of Holy things which will best please some good Men will not so well satisfie others This we find to be true by the different usages of the parts of the Reformed Church in several Nations and by the different perswasions and inclinations of the parts of the Church in one and the same Nation yea in one and the same City Town and Parish as is well known So that if one part of the Church should refuse Communion with the other in the same Ordinances unless they can have them administred upon terms best pleasing to themselves and if the other part of the Church of a different opinion therein should do so too separation follows of course till they can all be of one mind in those disputable things But in all such cases the publick concerns of Religion should sway more with us than what otherwise would be more to our liking The profit of the whole is more to be attended than the pleasing of our selves when the question is not which is good and which is simply bad this or that But only which is better this or that St. Paul walked by this Rule in bearing with yea in chusing some things for publick edification sake when circumstances made them necessary thereunto which out of those circumstances he would not have chosen nor could well bear with Even as I saith he please all Men in all things not seeking my own profit but the profit of many that they may be saved 1 Cor. 10.33 Under some circumstances he would forbear things which under others he would not and thus he would eat no meat while the World stands rather than make his Brother to offend He chose to labour with his own hands for his support rather than to take Money from others when he saw the interest of the Christian Religion would be disadvantaged thereby And he Circumcised Timothy purified himself and took on him a Vow after the Jewish mode when so to do tended to publick good though otherwise the doing of such things could not be without some regret to him considering how slightingly he speaks of them at other turns And thus he took up and laid down many things even as the publick interest of Religion lead him to it To them that were under the Law he became as one under the Law and as without Moses's Law to them that were without it and all this he reckoned to be consistent with his being under the Law to Christ To the weak he became as weak that he might gain the weak he was made all things to all
men but it was for the Gospels sake as he saith and that he might by all means save some it was that he might gain the freer passage and readier reception of the gospel for the Salvation of men 1 Cor. 9.2.23 And accordingly he exhorted others to walk by the same rule and to consider and do what would best consist with publick benefit rather then what would best please and gratifie themselves We that are strong ought to bear the infirmities of the weak and not to please our selves Rom. 15.1 Look not every man on his own things but every man also on the things of others Phil 2.4 If Christians on all hands among us had but acted and walked according to this rule nay if the dissenters would but have done it when the other could not be prevailed with the publick interest of Religion would not have been exposed to that loss and dammage as it is at this day And therefore as that publick benefit which might have been procured and secured by such yielding and condescending as circumstances made not only Lawful but necessary might have been a forcible motive so to have done so the publick dammage and mischief which a non-compliance under our circumstances tends to may and ought also to be a powerful disswasive from maintaining and continuing our distance upon such slight grounds as those are which have brought us to it For such a distance tends to keep open a wide breach in the Body of the Nation to the weakening of it and rendering it obnoxious to the Envy ill will or ambition of any publick Adversary or to create one if there were none it tends to the dishonour and reproach of the Nation it tends to weaken the Protestant interest and to bring a scandal and reproach upon our Religion it self and to put an Advantage into the hands of the Adversaries of it it tends to lay a stumbling-block in the way of such as are Atheistically inclined it tends to distract and unsettle the Peoples minds about the more necessary points of Religion or at least to divert them from the serious practice of them and it tends to the distraction of Christian Charity And that which tends to any one of these tends to a publick hurt and dammage how much more that which tends to them all And in good sadness are the things on either hand about which we differ of such necessity or value as that for the sake thereof the publick interest of Religion and of the Nation should run such hazards and sustain such apparent dammage by contending for them as they do Or can it be thought when seriously considered that God who hath said I desired Mercy and not Sacrifice and the knowledge of God rather than burnt-offerings which yet were his own institutions is such a lover of those things which are but circumstances of institutions at most wherein our difference as to communion of private Members lies as that he had rather the interest of Religion in the main and of National Societies of Men should deeply suffer then that those circumstances should be either waved or born withall Me-thinks those who have not Love and Zeal enough for Religion to be restrained from such dividing wayes and practices as evidently tend to its great prejudice should yet be restrained therefrom upon account of their own secular interest as that is exposed thereby to great hazards as that is involved in the common Fate of the Nation alwayes remembring who hath said A Nation divided against it self is brought to desolation VI. Direction Those that would keep the Unity of the Spirit in the bond of Peace had need to be careful not to impose upon their Christian Brethren as conditions of communion things of doubtful disputation or which are not some way necessary to further the great ends of Religion Because though some such things may not be unlawful in themselves yet so long as they are thought to be so by many it will occasion a breach as experience shews that from time to time it hath done And when the imposition of any thing that is apt to do so may be forborn without any detriment to Christianity in its end or means without any dishonour to God or wrong to Mens Souls it seems altogether incongruous then to impose it When the believing Gentiles would impose upon the believing Jews to use the same Liberty in Meat which they themselves did when those Jews were perswaded it was unlawful for them so to do and when again the believing Jews would impose upon the believing Gentiles the observation of dayes and other legal Rites which the Gentiles scrupled and that they fell to judging one another hereupon St. Paul interposed and directed and perswaded them that instead of this they would judge this rather as better becoming them that no man put a stumbling-block or an occasion to fall in his Brothers way that they would not by impositions tempt one another to do that which they could not do with satisfaction of Conscience or else to separate And to put one another upon a necessity of doing either the one or the other argued great uncharitableness Rom. 14.13 And when he had in ver 1. exhorted the strong to receive the weak into their communion he cautions them that by no means they would trouble them with matters of doubtful disputation That agreement of Christians in the substance of Doctrine and Worship upon which they became one Body at the first is doubtless sufficient without any addition to continue that Union in communion And upon this very thing was the Communion of the Apostolical Churches Founded And the going off from this and the adding such conditions of Communion as are not found in Scripture hath been Fatal to the Churches Peace and that which hath from time to time broken it into pieces Men should alwayes make choice of means fitted to their end And therefore those who design the establishing of Peace and Unity in the Church should beware of imposing such things on their Brethren as are like to prove a bone of contention when they may be forborn without prejudice to any The contrary many times proves as I have said very mischievous to the Church As Parents tempt their Children to withdraw that reverence and obedience which is due in things necessary by imposing upon them unnecessarily out of humour against which they are cautioned Col. 4. So Mens greater Extravagancies in the Church frequently take their first rise from the imposing of such things on them which might well have been forborn In the choice of Circumstances about Worship wherein there is a liberty of choice it would alwayes for Peace and Unity sake be considered what the People are able to bear a thing which our first Reformers had an eye to and Moses would never have permitted divorce but that the temper of the people lead him to it He suffered it for the hardness of their hearts Our Saviour also in his conduct
had respect to the capacity and temper of the People he preached to them as they were able to bear Mar. 4.33 And did forbear to declare many things to his Disciples which he had to say Because they could not hear them then John 16.12 Christians of all Capacities whether their standing be higher or lower in the Church are to do nothing to one another but what doth well consist with Love The precept is Universal both in respect of Persons and things Let all your things be done with Charity 1. Cor. 16.14 By Love serve one another Gal. 5.13 Forbearing one another in Love Ephes 4.2 The very severities of Excommunication are to proceed from Love to the delinquents soul That the Spirit may be saved in the day of the Lord Jesus And therefore nothing should be imposed that savours of want of Love or tenderness No burdening of one anothers Consciences but rather bearing one anothers burthens and so fulfilling the Law of Christ Imitating St. Paul who said I was gentle among you even as a Nurse cherisheth her Children And without doubt this is the best method to preserve and increase Peace Love and Unity and the edification of the Church Eph. 4.16 Edifying it self in Love VII Direction Those that would endeavour to keep the Unity of the Spirit in the bond of Peace as they ought must not so contend on any side for external circumstances about the administration of holy things as thereby to expose the substantials of Christianity Peace Charity and Unity to ruine and destruction For the preservation of that which is most essential to the keeping of the Unity of the Spirit as Peace and Charity are is more to be endeavoured than the retaining what is but circumstantial to it as a more or less convenient mode of Administration is The Unity of the Spirit may be kept in the use of a less convenient mode of Administration when a more convenient cannot be had without the loss of Peace Charity and Unity but the Unity of the Spirit cannot be kept where Peace and Charity are banished Peace Charity and Unity are duties of a higher Nature than circumstances about Administrations that are not absolutely necessary but only more convenient To love our Neighbour as our selves is the Royal Law Jam. 2.10 one of the two great Commandments Mat. 22.39 the fulfilling of the Law Rom. 13.10 the more excellent way 1 Cor. 12.31 greater than Faith or Hope 1 Cor. 13. last ver And so Peace is that in which together with Righteousness and Joy in the Holy Ghost the Kingdome of God consists Rom. 14.17 and which is to Rule in our hearts and to over-rule in many cases Col. 3.15 Charity and Peace are great Moral duties in which much of the Christian Religion in the power of it doth consist as being that wherein a Man most resembles God and by which God dwells in him and he in God 1 Joh. 4.16 And when these fall into competition with circumstances relating not to the being but only to the better constitution of Churches and Ministry and the Administration of Ordinances in a better mode and to the better exercise of discipline and government they are to give place to Peace Love and Unity and not Peace Love and Unity to them 1. Because those are but means subordinate and subservient to these as their end and the means as such are no farther useful than they are serviceable to their end Which may be the reason why washing of Saints feet the gifts of Charity the annointing the Sick with Oyl in the Name of the Lord have been dis-used though otherwise once enjoyned 2. Those controverted points about the betterness of wayes and modes of Administration on which side soever the Truth falls are not things wherein the glory of God the Honour and success of Religion and the good and Salvation of Men are so much concerned as they are in the great duties of Love Peace and Unity and what depends upon these and therefore it must needs be a duty of a higher Nature and of greater obligation to secure and promote Love Peace and Unity which are the greater than the betterness of Modes of Administration which are but the less And a Man's duty in the less is to be pleaded only in subordination to his duty in the greater but never in opposition to it And therefore well might St. Paul say above all these things put on Charity which is the bond of perfectness Col. 3.14 And St. Peter likewise above all things have fervent Charity among your selves 1 Pet. 4.12 And if above all things then above the circumstances relating to the constitution of Churches to Ministry Administration of Holy things and discipline I might both amplifie and exemplifie this and over-prove it in shewing how that duties which become so only by institution are alwayes to give way to Moral duties when they come in competition I will have Mercy and not Sacrifice Hos 6.6 Mat. 9.13 and 12.7 Go and be first reconciled to thy Brother and then come and offer thy gift Mat. 5.24 Circumcision waited upon and was suspended upon a Moral necessity forty years in the Wilderness being intermitted so long Josh 5. Now then if positive precepts themselves are superseded by Moral when they come into competition then so are those things much more which are but circumstances relating to institutions and such circumstances too as that it is matter of dispute among Wise and good Men on both sides which whether these or those do best agree with the Nature and ends of those institutions Now that our dividing separating and running into parties upon the account of the lesser things fore-mentioned does tend to the decay and destruction of Love as well as Peace and Unity is a thing too apparent in our own experience to need proof That which is an occasion of separation will certainly lessen if it do not quite destroy Love The Law of Commandments contained in Ordinances which was a Wall of Separation or partition between Jews and Gentiles is called the Enmity Ephes 2.15 Because as it did separate them it was the cause of enmity and laid waste Charity as all separation upon a Religious account ever hath done more or less And to deny this whatever one of late hath said to the contrary is to contradict the general sense and experience of Men. And therefore what is our dividing upon the terms before described but a Method of seeking to purchase little things in Religion with the loss of great Of securing Circumstances with the loss of substance of obtaining supposed conveniencies with the loss of what is certainly and absolutely necessary it is as if they should have Robbed the Temple to build a Synagogue And I fear this will be found an ill way of trading with our Master's Talents and such as will turn but to a bad account when profit and loss is computed The want of a due care to prefer Charity before things less
reason why it would not make Prayer in that mode unlawful it doth not make it unlawful in this Men use to plead their Christian Liberty against such humane impositions But the best use of Christian Liberty is still to do those things which all things considered tend most to common good the edification of our selves and others though otherwise and out of those circumstances we were under no obligation to do them And thus did St. Paul make use of it who best understood the use of his Christian Liberty Though I am free from all Men saith he yet have I made my self a Servant unto all that I might gain the more To the Jews I became as a Jew to them that are without Law as without Law and all this 〈◊〉 the Gospel sake 1 Cor. 9.19.23 The interest of the Gospel in the main did govern him as it should do us in the use of his Christian Liberty sometimes one way and sometimes another And therefore we have him sometimes against Circumcision that the truth of the Gospel might be preserved among the Christians Gal. 2.5 and 5.1 And sometimes making use of it for the furtherance of the Gospel Acts 16.3 And he perswaded the Christians to use their Liberty to which they were called not so much to please themselves as to serve one another in Love but by no means to use it as an occasion to the flesh as some would have taught them in casting off the Rule and Government of Heathen Governours Masters and Magistrates under a pretence of being Christ's Freemen Gal. 5.13 1 Tim. 6.1 2 3. 2 Pet. 2.10 Jude 9. Now I have been shewing before that a Liberty of a total dis-use of the Lyturgie in the publick Worship as the case now stands cannot be practicable with that advantage to the general interest of Religion as the use of it may as any Men of reason may easily discern if they be not blinded with prejudice and interest An Argument may much rather be fetched from Christian Liberty for the use of the Lyturgie under the present posture of Circumstances then against it For if God hath not limitted Prayer to one mode only then Christians are at Liberty to use any as occasion shall require for the interest of Religion in the Main and consequently that which for the present the Law requires I have now near done with the second Dividing-Principle and when the whole I have said about it hath been considered I appeal to all who are able to make a judgment in the case whether those that separate from our Protestant Parish-Congregations will ever be able to clear themselves from the guilt of sinful Schism and causless separation and of all the mischievous effects that have and may proceed from it or be occasioned by it And to give yet the greater weight to the general scope of what I have said about the Lawfulness of Communion in our Parish Congregations and of the sinfulness of separating from them notwithstanding all pretences I shall set before you the un-erring example of our Blessed Saviour in his holding local Communion when he was on Earth with such a Church as he did which for ought I can judge was more corrupt both in respect of Persons and things then any of our Parish-Churches are though many of them alas are too bad indeed 1. The High Priest-hood the highest Office in the Church in which Ministry all the Worshippers were concerned was bought and sold for Money or otherwise unduly obtained and frequently translated from one to another contrary to God's appointment of which we have an account from Josephus besides what we have in Luke 3.2 John 11.49.51 and 18.13 2. Provisions for the Temple-Service were in part unduly obtained in the Corban way Mar. 7.11 3. The Holy Temple was profaned being made a House of Merchandize and a Den of Thieves which was otherwise Holy by institution as well as the matter of the Worship it self 4. The Law was corrupted by many false glosses Mat. 5.5 The Commandments of Men were taught for Doctrines Mat. 15.9 6. The Church censures were abused to the Excommunication of the best Men John 9.22.34 7. The Sadduces who denyed the Resurrection or that there is Angel or Spirit were not only tolerated but were also a great and prevailing party in that Church 8. The Scribes Pharisees Chief Priests and Rulers were persecuting and oppressive proud covetous and hypocritical and the common People generally so bad as that they preferred Barabbas before Jesus and had their hands in shedding the Blood of our Saviour and they with the other were all of them together a Generation of Vipers a sinful and an adulterous Generation In this lamentable condition was that Church then Yet all this notwithstanding our Saviour did not refrain the publick Worship but held Communion with this Church both in Temple and Synagogue-Worship as you may see in Luke 2.41 42 43. John 2.23 and 7.10 and 10.22 23. Luke 4.16 Mat. 26.17 18. There is no Man ever had so good a mind as he to soundness of Doctrine purity of Worship and Worshippers and to right order and Discipline in the Church And his Wisdome was such as that he knew perfectly what was fittest to be done under such Circumstances of things both in reference to his Father's Glory the furtherance of Religion the advancement of Reformation and the Salvation of Men for which he came into the World and what course would best conduce to these ends and what would not And although as a publick Person he did not spare to reprove the corruptions of the time both in respect of Persons and things and to endeavour a Reformation in a regular way yet he never attempted it by breaking off Communion with that Church in the publick Worship and by erecting separate Communities for Reformation sake which yet certainly he would have done if that had been the better and nearer way to those great ends but now mentioned And if Men had no other ends or designs then our Saviour had me-thinks those that are to learn of him and not to teach him should not lay aside those means and methods which he made choice of to accomplish his ends or ever think to make a better choice then he had done If when those who are ingenuous and truly consciencious have well considered these things and yet after that shall continue separatists from our Parish-Churchs I shall somewhat wonder how or which way they can satisfie themselves in so doing Me-thinks this unquestionable and uncontroulable patern and example of our Saviour of whom we are all to learn and who hath left us an example that we should tread in his steps should of it self alone if there were nothing else to be said in the case put an end to all disputes about this business and satisfie the most scrupulous Christian under Heaven The Jews initiating of Proselytes by Baptism as well as by Circumcision was a humane addition to what God had
true is no good Argument against the due use of it in propagating the true He is the Minister of God to thee for good saith the Scripture and as long as he doth that which tends to publick good he is not out of his way to be sure Rom. 13.4 Every Christian is bound to promote the interest of Religion according to his capacity he that is head of a Family as such is bound to do it and so he that is head of a Kingdome as such is bound to do it likewise every one is under an obligation to do it according to their Talents and several abilities It 's true indeed that since all such as are the Higher Powers are Ministers of God for good to the People and have no power from God to do any thing against the Truth but for the Truth It is greatly to be wished and fervently to be prayed for in behalf of all Christian Princes and Governours that God would give them Wisdome that nothing may be imposed upon their People by them in the Worship of God but what hath a plain and apt tendency one way or other to further Edification or to help their Devotion And that such wayes and methods of promoting these ends may be made use of as are least lyable to exception or disputation thereby to cut off as much as may be all occasion of Division and pretence of dissatisfaction that so Peace Love and Unity may be recovered and the happy effects of them obtained Yet when all is done that can be done there will in all National settlements of this Nature be place for the Exercise of humane prudence And indeed I know no Sect or party but though they decry humane prudence about the Worship of God never so much yet do make use of it themselves in their Administration of Holy things and are necessitated so to do if they will Worship God publickly at all The Ordinances of Baptism Lord's Supper Word and Prayer as touching the matter and substance of them are particularly and expresly determined in Scripture But many particulars about the Administration of these are left to the guidance and direction of general Rules for Edification It is not determined in particular what Prayers shall be made either before or after the Administration of Baptism or the Lord's Supper or what exhortation shall be made to the People upon the occasion of them It is not determined in particular how or in what way or method the Word and Prayer shall be used in Church-Assemblies As how much and what part of the Scripture shall be read at one meeting or how or what way the Minister shall improve the Word by Preaching as whether by what occurrs to his present thoughts upon occasion of what is then read or by uttering what he hath prepared by painful studies otherwise or whether he shall do this with or without the help of Notes Nor is it particularly determined whether all or part or none of the publick Prayers shall be in a prescribed Form except the Lord's Prayer or whether any of it shall or shall not be read out of a Book or whether Prayer shall be made both before and after Sermon Now in this case those to whom it belongs to take order for the setling of God's publick Worship in a Nation with the best advice they can take will necessarily be put upon considering whether it is best to leave all these things wholly to each Minister's Liberty and choyce or wholly to limit them or whether to leave them partly at Liberty as in the Pulpit and partly to limit them And while they deliberate on these things several circumstances will come under consideration As the different abilities and various tempers of the Ministers and the various capacities and tempers of the People as whether that which may be best for some may be best for all or whether somewhat of a middle Nature may not best accommodate all and what hath anciently been practised in the Church of God and what is practised in other Reformed Churches and which way is most likely to preserve Truth and Peace in the Church and the like And when Men have only general Rules to guide and govern themselves by in determining such things as these it must be remembred that it is a thing incident to the holiest and wisest Men to differ in their application of particular cases to general Rules when a great variety of Circumstances are to be taken in to make a right judgment in the case their different measures of light if not of Interests too exposing them thereunto Their late differences under a greater Liberty in this kind then can now be expected is a sufficient proof of this And when things of this Nature are done determined upon the best terms as is thought by them into whose hands the Providence of God hath cast it though it should be otherwise not only in the thoughts of many others but also really in it self yet if nothing be thereby imposed as a Condition of Communion but what Circumstances considered is Lawful the reasons formerly given may I conceive well sway with all sober and peaceable-minded Christians rather to make the best use they can of the present settlement then to chuse to separate because it is not in all things to their mind For if there should not be a bearing with one another in such lesser differences for general Edification sake and the interest of Religion in the main and for the maintenance of Peace and Love till by discreet sober and peaceable means those that differ can work themselves or those that differ from them into a nearer agreement how should it ever be expected that Christians should maintain such fellowship upon their agreement in the substantials of Christianity notwithstanding circumstantial differences as for which the Scripture is far more express then it is for such particular modes of Worship as those are about which they differ If differences in judgment about Circumstances whereby the substance of Religion is not in danger should be a sufficient ground of separation its probable there would be almost as many separations as Churches in the World Having now done with what I had to say to take Men off from those Dividing Principles which are chiefly considerable I shall pursue my Directions for endeavouring to keep the Unity of the Spirit in the bond of Peace no further considering what plentiful provision there is already made for Direction in the Cure of Church-divisions as by others so especially by that laborious Servant of the Lord Mr. Baxter I shall therefore conclude this Discourse with a few motives to perswade the several parties which are Divided to Unite again and to endeavour to keep the Unity of the Spirit in the bond of Peace And that all on all hands would manifest themselves to be such hearty lovers of Peace Unity and Charity as for the sake thereof those that are uppermost would count it no
their coming together and exercising themselves in the Holy Ordinances of the Lord was not for the better but for the worse 1 Cor. 11.17 Now in this that I declare unto you I praise you not that you come not together for the better but for the worse But what was the cause of this or upon what doth he ground this charge of their going backward in Religion Verily it was their Divisions that was the cause of this mischief For first of all saith he when you come together in the Church I hear that there are divisions among you ver 18. That Church abounded in Spiritual gifts being enriched in every thing in all utterance and all knowledge so that they came behind in no gift Chap. 1.5.7 They thrived in these indeed but then they went backward in their Humility and Charity and goodness of their Spirit and temper which made the Apostle to spend almost a whole Chapter in commending Charity above Spiritual gifts to them besides the several hints he gives of their being puffed up Though they might well have been Spiritual Christians considering the opportunity and means they had to make them such yet because of Euvring Strife and Divisions among them some following one Teacher and some another in opposition St. Paul could not as he saith write to them as to Spiritual but only as to Carnal such as were but Babes still and unthriven in the Life and Spirit of Christianity their envying strife and divisions keeping them thus low under the means of higher attainments in grace 1 Cor. 3.1 2 3. The truth is Divisions Wranglings and Janglings and Contentions eat out the very heart of Religion Men may grow rich in a Form of knowledge and express a great zeal for the out side of Religion and yet in the mean time be languishing in the very vitals of Christianity when that knowledge and zeal is not improved and spent for the farthering of Peace and Love with other Christian Virtues Your Divisions and Contentions Christians will be as a Worm at the root of your Tree that will keep it from thriving whatever cost you otherwise bestow upon it If then you have any mind to keep up Religion in heart among us and not to have your Wine to become as Water having lost its Spirit If you would have the Gospel-Ordinances yield their increase and your Religion not degenerate into Form If you would yield the Lord the acceptable and pleasant Fruit of all his cost and not such as is starvie harsh and unsavoury If you would not turn the Fruit of Righteousness into Hemlock If you would be free from such a distemper as will hinder your Spiritual relish and convert your food to a noxious humour and subject you to a spiritual languishing in the midst of a plentiful provision for Spiritual health and growth Then lay aside your divisions about matters of doubtful disputation and follow after the things which make for peace and things whereby you may edifie one another in love What knowledge soever you have and what zeal soever you express for any truth as you conceive it to be yet if while you hold fast other things you let go Charity your knowledge of and your zeal in prosecuting and promoting the same though it were to the losing of your life will profit you nothing 1 Cor. 13.2.3 I hough I understand all mysteries and all knowledge and though I give my Body to be burned and have not Charity it profiteth me nothing A thing which neerly concerns all such to mind that are more careful and tender lest some other controverted and supposed truth should suffer then charity peace and concord should suffer and care not what rents and divisions they make so they may but propagate their particular opinion If there be bitter zeal as some translate it glory not of thy knowledge and lie not against the truth in saying that 's the way to promote it Jam. 3.14 If you would thrive under the means of grace indeed and be growing up to perfection then be sure to be much for Charity and Unity You have much talk of perfection among some and many that pretend to it that are far from it but I think it consists in nothing more next our love to God then in the Saints Love and Unity This is the cry of the Scripture That they made perfect in one John 17.23 Be perfect be of one mind live in Peace 2 Cor. 13.11 Above all these put on Charity which is the bond of perfectness Col. 3.14 If we love one another God dwelleth in us and his love is perfected in us 1 John 4.12 If some do grow in grace after they have fallen into dividing wayes and separating practises as I am not so uncharitable but to think that they do while the errour lyes not in their will but in their judgment yet this growth is not to be attributed at all to that wherein they differ from other good Christians not of their way who grow in grace too but to those sound Principles of Christianity wherein both the one and the other are agreed And I have good reason to think that the same improvement of those unquestionable Principles by which they grow in grace their separation notwithstanding would set them much forwarder in that growth in case they were at Liberty from the intanglements of separation then under them it can Because those wayes of Division and Separation do Naturally tend to narrow Men's Spirits and Charity and to cause them to think that many are not of the Church of Christ which indeed are and to have low thoughts of many that yet are highly eminent in the Church for their worth and Service and all because they are not of their way and besides through prejudice they deprive themselves of many happy advantages of Spiritual growth which otherwise they would make use of And those that abound most in a well-grounded and regular Charity have doubtless the more of God's presence and assistance with them for their Spiritual growth and comfort too as others for want of it have the less If he that dwelleth in Love dwelleth in God and God in him 1 Joh. 4.16 then those that abound most in Love must needs have most of God's presence both to assist quicken and comfort them Live in Peace and the God of Love and Peace shall be with you to increase these and to help you to propagate them 2 Cor. 13.11 and to give you great Peace in so doing as some have found by Experience But though the wayes of separation among us do but as the Rickets hinder some in their growth and not totally deprive them of it yet it is to be feared they make some others much worse then they were before they came into them more goodly and self-conceited more proud and imperious slighting and despising others that are much better then themselves and over-valuing themselves quite upon account of the Form and Church they are got
into and more uncharitable in censuring others as carnal as time-servers as Men of the World only because of the National way and not of theirs though otherwise never so worthy Many of these are growing indeed but it is farther and farther into separation till at last they commence Quakers 4. If you prize your comfort prize harmony and good agreement not among this or that sort or party only but among all that do agree in things of absolute necessity to Salvation to all For those that are living and not dead or benumb'd Members of Christ's Body cannot but be pained with the rending of one Member of that Body from another If one Member suffer all the Members suffer with it 1 Cor. 12.26 Was it not a sad sight to see the Man in Mar. 5.5 cutting himself with stones And an Argument that he was possessed with an evil Spirit And I pray you how much less doleful is it to see the People of God Members of the same Body cutting and wounding themselves For so they do when they cut and wound one another For they are Members one of another Rom. 12.5 Alas how unnatural is this For no Man yet ever hated his own flesh Certainly where thus it is they are under a Spiritual phrenzy and madness and are objects of very great commisseration as well as occasions of great trouble and disturbance in the Church of God But O the Comfort of Love as the Apostle phraseth it Phil. 2.1 and the pleasantness of Peace and the delight of harmony which is like a well-tuned Instrument where there is no jarring Behold how good and pleasant a thing it is for Brethren to dwell together in Unity Psal 133.1 A great part of the comfort of a Christian in this World lyes in his Communion with Saints David said the Saints and excellent were all his delight Psal 16.3 And therefore a breach in this must needs make a breach in a Christians comfort 5. The Christian cause and interest in in the World calls loudly upon all such as would approve themselves to have any Love for it or to be any Friends to it and not betrayers of it to Unite and to close up the Divisions that are among us and not to persist in separating practises or to do any thing that contributes thereto but the contrary One great means of facilitating the belief of the Gospel and of propagating the Christian Religion and of bringing it into reputation in the World is the Union and good agreement of all Christ's followers And therefore he prayed so earnestly as we heard before that they all might be one as he and the Father are one that they also might be perfect in one and all for this end that the World might believe that the Father had sent him Joh. 17.20 21. That Men might believe that he came from God indeed and that he was no Impostor but that his Gospel is the infallible Truth and that Religion which is taught thereby is the only true Religion For Christ's followers are those by whom the Gospel is upheld in the World and held forth and witnessed to the World They hold forth the Word of Life Phil. 2.16 they are the Pillar and ground of the Truth 1 Tim. 3.15 And the more unanimous these are in judgment affection and testimony the stronger and more authentick will their testimony be the more Men will be drawn to consider it and to lay to heart the import of it But the more they are divided about it the more this Gospel this Religion comes under suspition in the minds of many and from their differing about lesser things the ignorant the weak and unbelieving will draw arguments of suspition and hesitation about the greater and be ready to conclude the uncertainty of the whole by their differing about a part especially when their difference rises so high and becomes so notorious and publick as it does when they separate about it This is lamentably experienced not only in the continued infidelity of Jews and Turks but also in that Atheism and Sceptiscism which hath so exceedingly increased upon us since these sad times of Division and Separation among us Our Divisions unsettle the minds unhinge and distract the Souls of many that they know not whom to follow or where to fix and by this means they are exposed to be practised upon by seducers and carried away Your Divisions encourageth seducers and the Adversaries of our Reformed Religion in their designs against you and invites them to attempt upon you So that as long as you keep up your Divisions they will make an advantage of it grow upon you and get ground and by little and little draw away your strength and in conclusion over-master you if by Uniting you prevent them not Your Adversaries know the meaning of divide them in Jacob and scatter them in Israel if you do not and of those words A Kingdome divided against it self cannot stand It hath been no doubt their practice by all the artifice they could to raise and foment your Divisions as it is still to continue and increase them as designing ruine to the Protestant interest thereby And will you gratifie them herein And become their Instruments to accomplish your own destruction and the destruction of that cause and interest which should be more dear to you then your Lives God forbid And therefore let no lesser interests of worldly advantage be it profit be it honour among Men or reputation among a party tempt you to betray this greater interest of your Lord and Master of Religion and of your Souls Be not herein penny wise and pound foolish Revive not that complaint Phil. 2.21 All seek their own not the things of Jesus Christ Expose not Religion to loss and dammage in the main and in the substance of it by being too tenacious of mutable Circumstances Be not so concerned for your Cabbin as to expose the Ship to sinking through your neglect I have now done Only remember I pray you that the things wherein the divided parties professedly agree are such as carry in them the main of Christianity and will make good Christians indeed if lived up to Whereas the things upon which we divide are but disputable opinions the best of which on the one side or the other will never make a good Christian without the other And you know what account God made of Men's zeal though it were for his own institutions as among the Jews of old when they were greatly guilty of sins against Charity Though Men be never so Orthodox in and zealous for their opinions yet if they have not Charity they are but as sounding brass or a tinkling Cymbal A wise Man will not therefore value himself by that which is proper to such or such a party but by that Charity Humility and Sobriety of mind with other graces which are common to those that are good indeed in each party and by these he will value any man of