knows not that our sacramental covenant with God, and engagement to a Christian life, and reception into a Christian state and privileges, is fitter to be done with the most honourable solemnity, than in a conventicle, in a private house?

Too many more such instances I could give you, which shew who they be that are the enemies of our unity; even those that cry out against divisions while they cause them, and cry up unity, concord and obedience, while they destroy them.

And shall we thus continue a division that doth prognosticate our everlasting division? Is there no remedy for so great a misery, when yet our poor ungodly neighbours may heal it if they will? What if the ministers of the several parishes should appoint one day of public conference with all the people of their parishes together, and desire all that are fit to speak, to debate the case, and give their reasons, why they concur not in their hearts and lives with the holy diligent servants of the Lord? And let them hear the reasons why the godly dare not, and cannot come over to their negligent ungodly course? And so try who it is long of among them, that they are not of one mind and way? What if the ministers then urged it on them, to agree all before they parted, to unite on the terms which God will own, and all unanimously to take that course that shall be found most agreeable to his word; and whoever doth bring the fullest proof that his course is best, in reason, the rest should promise to join with him? What if we call the people together, and bespeak them as Elijah did, (1 Kings xviii. 21,)" How long halt ye between two opinions? If the Lord be God, follow him but if Baal, then follow him." If a careless, ungodly, worldly, fleshly life be best, and most please God, and will comfort you most at death and judgment, then hold on in the way that you are in, and never purpose hereafter to repent of it, but let us all become as sensual as you. But if it be only the life of faith and holiness, and seeking first the kingdom and righteousness of God, that God, and Scripture, and reason will justify, and that will comfort the soul in the hour of extremity, and that you shall wish a thousand times you had followed, in everlasting misery, when wishing is too late, if now you continue to neglect it; doth not common reason then require, that we all now agree to go that way which all will desire to be found in at the last?

One would think, if a minister should treat thus with his

parishioners, and urge such a motion as this upon them, they should not have the hearts or faces to deny, or delay such a necessary agreement and engagement that would make their parish and their souls so happy, and which nothing but the devil and the befooled, corrupted minds of sinners hath any thing to say against! And yet it is likely we should either have such an answer as Elijah had, even silence, (“ The people answered him not a word." ver. 21,) or else some plausible promise, while we have them in a good mood, which would quickly be broken and come to nothing. For indeed they are all engaged already by their baptismal covenant and profession of Christianity, to the very same thing; and yet we see how little they regard it.

But yet because it is our duty to use the means for the salvation and concord of our people, and wait on God by prayer for the success, I have here shewed you the only way to both. Read it impartially, and then be yourselves the judges, on whom the blame of our greatest and most dangerous divisions will be laid; and for shame, either give over complaining that men are of so many minds,' and profess yourselves the enemies of unity and peace; or else give over your damning, and dividing course, and yield to the Spirit of Christ, that would unite you to his body, and walk in communion with his saints: And let not these warnings be hereafter a witness against you to your confusion, which are intended for your salvation, and the healing of our discords, by

An unworthy Servant of Jesus Christ, for the calling and edifying of his members,

December 10, 1659.

RICHARD BAXTER.

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 inust 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,