SERMON XI.*

We have been evincing the efficacy and sufficiency of an effusion of the blessed Spirit, such as we hope for in the latter times, to produce not only a prosperous state of religion, but also an external peaceful state of the church, in consequence of the other: and this last, not only by removing the causes of general calamities; but by working likewise whatever hath a positive tendency to public good. Upon this head it was proposed to consider, The principles, which the Spirit poured forth is supposed to implant. These have been distinctly considered. And we now proceed to consider,

ii. The effects, which the Spirit works by those implanted principles, tending to the common prosperity of the whole church. They may be reduced to these two, Union, and Order: which will, both of them, promote very happy times for the church of God.

(i.) Union amongst christians is one of those great effects, which are to be wrought by the Spirit poured forth, as a thing wherein such a good state of things, doth very much consist. Here I shall shew,

[i] That such a union amongst christians will contribute very much to a happy state in the church of God, whenever

• Preached September 18th. 1678. See page 302.

it is brought about. It would, first, secure it very much from external violence. Hereby it would be terrible "as an army with banners," would dismay enemies, and such as might design to trouble it. Such union would make way for undisturbed communion. And, secondly, within the church itself there would be free and pleasant commerce. Christians would not be at a loss and difficulty, what way they were to take in order to the stated discharge of incumbent Christian duties. And what in both these respects such a union will contribute unto the common felicity of the Christian church, we are too well taught to apprehend, by our experience and observation of what we have felt or heard of the mischiefs and miseries of the church in both these kinds. How miserably hath Christendom been worried by the Turkish power, upon account of its own divisions? and within the Christian church itself, never hath it suffered more turmoils and trouble and vexation than from intestine division. It hath been a common observation in the former days, that the arian persecution was as cruel and wasting to the sincere christians as ever the paganish persecutions were; and some have reckoned, a great deal more. And we do not need to tell you, what the popish persecutions have been upon the protestants, and what persecutions have been even among protestants of one another. The church hath first been broken into parties, then these several divided parties have fallen to conteuding, and those contentions have grown to that height, that nothing less than the ruin of each several party hath been designed by another. And you cannot but observe or have known, that differences upon the slightest and most trivial matters have been managed with that heat and animosity, that nothing less could content and satisfy than even to crush unto utter ruin those that have dissented. But where were all that contention, if the contending parties were become all one? and where were all that hatred and enmity and malice, that hath managed these contentions? For what! doth any united thing, entire within itself, hate itself, and seek to ruin itself? I proceed therefore to shew,

[ii] That it is the work of God's own Spirit to effect such a union; and consequently, that when it shall be generally pour ed forth, such a union must needs generally obtain. the matter will be very clear from sundry Scripture-considerations: as first,

And

We find in Scripture this matter mystically and allegorically represented; that is, that by the anointing of this Spirit, that precious ointment plentifully poured forth upon the head of our great High-priest, and diffusing itself unto all that appertain and belong to his body, that good and pleasant thing

should be brought about, of brethren's dwelling together in unity. This is typically represented by the ointment shed upon Aaron, diffused unto the skirts of his garments. Ps. 133. 1. 2. It can have no other meaning, but that the anointing of the Holy Ghost, eminently and in the first place upon our Lord Jesus Christ, and thence diffused to all that relate to his body, brings this blessed thing about.

We find, secondly, this anointing of the Holy Ghost upon christians mentioned in Scripture as the great preservative against divisions. So you may see by perusing the greater part of 1 John chap. 2. There is a discourse (as it is much the subject of the epistle,) about the vital love that ought to be amongst the brethren; and thence he comes to take notice of a danger that would threaten christians, from the many antichrists that would arise, and that had in part risen, ver. 18. As ye have heard that antichrist shall come, even now are there many antichrists, whereby we know that it is the last time. For so it was said that it should be in the latter times, or in the last part of time, even that from Christ unto the end of the world. Now wheresoever there are such antichrists starting up, pro-christs, mock-christs, those concerning whom it should be said, "Here is Christ, and there is Christ;" every one of these makes it his business to draw away a part; and so all their design is division, to snatch to themselves and draw off from Christ: (he that gathers not with him, scattereth ;) their endeavour and aim is to divide. But, as a great preservative against the malignity of this design, the apostle tells them, that they had an unction from the Holy One, ver. 20. There was their security: and at ver. 26. 27. These things have I written unto you, concerning them that seduce you. But the anointing which ye have received of him, abideth in you: the anointing of this Spirit, whereof we speak. A plain signification, that the genuine work of this Spirit is to unite, and to hold the parts of the body of Christ united, tight and firm unto one another. As much as if he should have said; "You were lost, the body of Christ were dissolved, were it not for such an anointing: there are many that make it their business to draw away here a limb and there a limb, to pluck and dissect it part from part; but ye have an anointing, there is all your security."

Again, thirdly, the divisions, which fall out in the church of Christ, we find in Scripture attributed unto the want and absence and destitution of the Spirit. A plain argument, that union is its work where it is, and according to the degree in which it is amongst the people of God. Jude 19. These be they who separate themselves, sensual, having not the Spirit.

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And as a like note and expression of sensuality, you have the (SER XI. apostle Paul speaking, in Rom. 16. 17, 18. which cause divisions and offences, and avoid them: for they that are such, serve not our Lord Jesus Christ, but their own Mark them belly. A sensual sort of men, amongst whom there is little appearance of the Spirit, of being governed by the pure and Holy Spirit of God. And whom can we think him to reflect upon in such expressions, those that separate themselves, and cause divisions, but such as do make new terms of communion in the church of Christ, which Christ himself hath never made, and insist upon them; "You shall not have communion with us, unless you will come to these terms?" as the Gnostics of old did; patching up a religion, partly out of Judaism, and partly out of Heathenism, and partly out of Christianity; and so making themselves a distinct body upon new terms from the rest of christians. being associated and compacted together upon these terms, now And so the papists have since done; and assume to themselves the name and title of the church; they only are the church! cutting off themselves by such measures as these from all the rest of christians, as if they were none of the church, because they do not consent with them in things that are beside Christianity and against it. And by how much the less and more minute the things are, by which persons make such difference and distinction, upon which they sort and sever themselves from the rest of christians, so as to exclude all others; so much the more groundless and ridiculous is the division. A like case, as if a company of men should agree amongst themselves to be distinguished from other men by such or such a habit, such or such a colour of their garments, and call themselves mankind, and deny all others to be mankind or as if a party in the city should distinguish themselves by some little trivial distinction, and call themselves the city, and deny all the rest to be citizens. This is from not having the Spirit. That Spirit, wheresoever it is and works in power, works like itself, suitably unto the greatness and excellency of such a Spirit, and suitably to the grand designs of our Lord Jesus Christ, whose Spirit it is. It possesses and takes up the minds of men with things that are great, and does not teach them to insist upon themselves, or to impose and urge upon others, niceties and small trivial matters. Is this like the Spirit of the great and holy God? like the wisdom and holiness of that Spirit? or suitable to the greatness of those designs, which it is to manage amongst men? So they, that divide upon such accounts as these are, "are sensual, not having the Spirit, and serve not the Lord Jesus Christ, but their own bellies." And therefore according to the degree in which such di

visions have taken place amongst christians, they have been spoken of not as spiritual, but as carnal. I could not speak unto you as unto spiritual, but as unto carnal; saith the apostle to the Corinthians, 1 Cor. 3. 1. "I could not tell how to look upon you, or converse with you, or apply myself to you, as spiritually-minded men ; but as men miserably carnal, even lost in carnality": for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? ver. 3. It is not like a Christian spirit, like the Christian design, but like other men. And therefore we also find, that where the works of the flesh are enumerated, Gal. 5. ver. 19, &c. among them come seditions, heresies, dixoraσia, and αιρεσεις; by which there are sidings, part-takings, part set against part, one party against another; and severings, divulsions and rendings in the church, plucking it as it were piece-meal this way and that. In opposition whereto divers things, that have the contrary tendency, as love, meekness, peace &c. are made the fruits of the Spirit in the following verses.

The unity, that doth obtain in the Christian church, in what degree soever it doth obtain is, fourthly, called the unity of the Spirit: as in Eph. 4. 3. Endeavouring to keep the unity of the Spirit in the bond of peace. A unity therefore no doubt it is, whereof the Spirit is the author and the preserver; according as it doth keep the bond of peace unbroken amongst christians, keeps them in a peaceable temper and deportment towards one another. The Spirit of God is the warrantee of the church's peace, and it is his part to preserve it entire ; but yet so, as that every one hath a part of his own in a way of duty, and in subordination to the Spirit of God, to act too; and must contribute to it, each one in his place and station. And therefore, as though there be never so potent a warrantee of peace amongst nations, it is possible that these nations may by their own default fall foul upon one another; so it may be proportionably in this case. Christians by indulging the first risings of another spirit, a contentious, malignant spirit, may grieve that Spirit that is to be their preserver, causing it to retire and withdraw; and so he may leave them to look on, and. see what their end will be, and what they will bring matters to themselves: as, when he hides his face, and withdraws his Spirit, the great God saith, I will hide my face, and see what their end will be, Deut. 32. 20. But what unity there is, that is true and of the right kind, is the unity of the Spirit: and that shews it is his proper work, where it doth obtain, and according to the measure wherein it is poured forth, to cause and preserve such unity.

The subject of such a union is, fifthly, also the seat and