379

CATHOLIC UNITY.

EPHESIANS iv. 3.

Endeavouring to keep the unity of the Spirit in the bond of peace. It seems that unity and felicity are near kin, in that the world is so like affected to them both. As our felicity is in God, and we lost it by falling from God, so our unity is in God, and we lost it by departing from this Centre of unity. And as all men have still a natural desire after felicity in general; but God who is their felicity, they neither know nor desire, so have we still a natural desire after unity in itself considered; but God who is our unity, is little known or desired by the most. And as nature can perceive the evil of misery which is contrary to felicity, and cry out against it, and yet doth cherish the certain causes of it, and will not be persuaded to let them go; so nature can perceive the evil of division, which is contrary to unity, and cry out against it, and yet will not forbear the causes of division. And therefore as we say of felicity, Nature by philosophy seeks it; Divinity findeth it, and Religion possesseth it: so we may say of true unity; Philosophy or nature seeks it, Divinity findeth it, and Religion or holiness possesseth it. And as most of the world do miss of felicity, for all their high esteem of it, and fall into misery, for all their hatred of it, because they love not the object and way of felicity, and hate not the matter and way of misery. Even so most of the world do miss of unity, for all their high esteem of unity, and fall into miserable distractions and divisions for all their hatred of divisions, because they love not the centre and way of unity, and hate not the occasion and causes of division. And as the very reason why the most are shut out of happiness, is their own wilful refusing of the true matter and means of happiness, and no one could undo them but themselves, for all that they are loath to be undone even so the very reason why the world attaineth not to unity, is their own wilful refusing of the true centre and means of unity; and it is themselves that are the wilful causes of their own divisions, even when they cry out against divisions. And as there is no way to happiness, but by turning to God from

whom we fell, that in him we may be happy; and no way to God but by Jesus Christ as the Saviour, and the Holy Ghost as the Sanctifier; so there is no way to true unity, but by turning to God that we may be one in him; and no way to him, but being united to Christ, and being quickened by that one most Holy Spirit that animateth his members. And yet as poor souls do weary themselves in vain, in seeking felicity in their own ways and devices; so they do deceive themselves in seeking unity in ways that are quite destructive to unity. One thinks that we must be united in the Pope, and another in a General Council; another saith, we shall never have unity till the magistrate force us all one way; and yet they would not be forced from their own way. Another turns atheist, or infidel, or impious, by observing the divisions that be among Christians, and saith, It is this Scripture, and religion, and Christ, that hath set the world together by the ears; and we shall never have unity till we all live according to nature, and cast off the needless cares and fears of another life:' And thus the miserable, deluded world are groping in the dark after unity and felicity, while both are at hand, and they wickedly reject them; and many of them become so mad, as to run away from God, from Christ, from the Spirit, as if He were the cause of misery and division, who is the only Centre of felicity and unity. And thus as it is but few that arrive at happiness for all their desire of it, so it is but few that attain to unity; to such a unity as is worth the attaining to.

I dare presume to take it for granted, that all you that hear me this day, would fain have divisions taken away, and have unity, and concord, and peace through the world. What say you? would you not have us all of one mind, and of one religion? And would you not fain have an agreement, if it might be, through all the world? I am confident you would. But you little think that it is you, and such as you, that are the hinderers of it. All the question is, What mind that is that all should be one in? And what religion that is that all men should agree in? Every man would have all men of one mind, and one religion; but then it must be of his mind, and of his religion; and so we are never the nearer an agreement.

Well! what would you give now to be certainly told the only way to unity and agreement? There is but one way; when you have sought about as long as you will, you must

come to that one way, or you will be never the nearer it. What would you give to know undoubtedly, which is that one way! O that the world were but wllling to know it, and to follow it when they know it. Well! I dare promise you from the information of the Holy Ghost, here given us in this text, that now I have read to you, to tell you the only way to true unity; and blessed is he that learneth it, and walketh in it.

This text is a precept containing the work required of us, with its double object; the one the means to the other. The next verse is an exposition of this. As the natural man hath one body, and one soul, which constitute it a man, so the church which is the mystical body of Christ, is one body, consisting of many members united by one Spirit. Every commonwealth or political body, hath, 1. Its constituent causes that give it its being and its unity; and, 2. Its administration and preserving causes, as laws, execution, obedience, &c., that exercise and preserve, and perfect its being. The constitutive cause is the sovereign and the subject conjoined in their relation. So is it with the church, which is a political body, but of a transcendent kind of policy. The constitutive causes of the church, are Christ and the members united in one Spirit: and this is the final part of the duty here required, "to keep the unity of the Spirit." The preserving cause is the peaceable behaviour of the members and this is the mediate duty here required" in the bond of peace." Our own endeavours are hereto required; because as every natural body must be eating and drinking, and fit exercise and usage be a cause of its own preservation, and not forbear these under pretence of trusting the all-sufficiency of God; and as every political body, must by government and arms, in case of need, preserve themselves under God; so must the body of Christ, the church, be diligent in using their best endeavours to preserve the being and wellbeing of the whole. So that you see here are two causes of the church's unity expressed: 1. The principal constitutive cause, in which our unity consisteth; and that is," the Spirit." 2. The preserving cause, by which our unity is cherished, and that is "peace," which therefore is called "the bond" of it. The fifth and sixth verses do open this unity of Spirit in its parts, effects, and ends. "There is one hope of our calling," that is, one heaven or life eternal, which is the end of our Christianity and church constitution." There is one Lord," Jesus Christ; one head,

one Saviour, one sovereign Redeemer, to whom by this Spirit the members are all united. There is one faith," both one sum of holy doctrine, which all that will be saved must believe which was used to be professed by the adult at baptism, and one internal saving faith, which this Spirit causeth in our spirits, and useth it as a means of our union with Christ, in whom we do believe. "There is one baptism," or solemn covenanting with God the Father, Son and Holy Ghost; and the same promise there to be made by all. And "there is one God the Father of all," from whom we fell, and to whom we must be recovered, and who is the end of all, and to whom Christ and all these means are the way. So that all these are implied in, and conjunct with the "unity of the Spirit."

:

The sense of the text then briefly is this: As all the living true members of Christ and the church, have one Spirit, and so one faith, by which they are all united to Christ the head, and so to the Father in and by him; which union in one Spirit is your very life, and it that constituteth you true members of Christ and his church; so it must be your care and great endeavour to preserve this Spirit in you, and this vital unity, which by this Spirit you have with Christ and one another and the way to preserve it, is by the bond of peace among yourselves.' It is here evident then, that all the members of Christ and his body, have one Spirit, and in that is their union. All the question is, What Spirit this is? And that is left past all doubt in the chapter; for though the common gifts of the Spirit are sometimes called by that name, yet these are no farther meant in the text than as appurtenances or additions to greater gifts. As godliness hath the promise of the common mercies of this life, as well as of the special mercies of the life to come; but yet with great difference, the latter being absolutely promised, and the former but limited, so far as God sees best for us: even so the Spirit gave to the members of the church both sanctifying grace, and common gifts; but with great difference; giving sanctification to all, and only the members of Christ; but giving common gifts also to some others, and to them but with limitation, for sort, and season, and measure, and continuance, as God shall see good. It is then the same Holy Ghost as our Sanctifier, into whose name we are baptized, as well as into the name of the Father and Son, and in

whom we all profess to believe, that is here meant in my text. And it is only the sanctified that are the people united to Christ, and to one another. This is proved expressly by that which followeth. It is those that have the "one hope, one Lord, one faith, one baptism, one God the Father.” (ver. 6, 7.) It is the saints and body of Christ that are to be perfected by the ministry. (ver. 12.) It is those that must come in the unity of faith, and knowledge of the Son of God to a perfect man, to the measure of the stature of the fulness of Christ; and that grow up in all things in Christ the head: It is the body that is united to him, and compacted in love, and edifieth itself in love. (ver. 13. 15, 16.) It is those that have so learned Christ, as to put off the old man that is corrupt, and are renewed in the spirit of their minds, and put on the new man, which after God is created in righteousness and true holiness." (ver. 20-24.) If therefore any words be plain, it is plain that it is true saints only that are here spoken of, that have the "unity of Spirit," which they must preserve in the "bond of peace." And therefore I shall make this observation the ground of my discourse.

Doct. The true unity of the catholic church of Christ consisteth in this, that they have all one sanctifying Spirit within them.'

By the Holy Ghost within them they are all united to Christ and to one another: by this one Spirit they are all made saints, or a holy people, having one heaven for the matter of their hopes, one Christ their head, one sum of Christian doctrine, which they believe, containing all the essentials of Christian faith; and one living principle of faith to believe it; one solemn covenant with Christ; and one God the Father, their end and all.

It is only the sanctified that have true Christian unity; and it is unholiness or ungodliness that is the cause of the miserable divisions of the world. Now, sirs, you see the only way to unity: even to have one sanctifying Spirit within us, and be all a holy people, and there is no way but this. Now you see the principal cause of division; even unholiness, and refusing the Spirit of grace.

In handling this point, I. I shall give you some propositions that are necessary for the fuller understanding of it. II. I shall demonstrate the point to you by a fuller evidence of reason. III. I shall make application of it.