THE CARNALITY OF RELIGIOUS CONTENTION, IN TWO SERMONS, PREACHED AT THE MERCHANT'S LECTURE, IN BROAD STREET. THE PREFACE TO THE READERS. THIS title nobody can think is meant to condemn all contention about matters of religion as carnal; but since there is too much which is apparently so, it only signifies it to be the design of the following discourse to show what contention that is, and when, or in what case, though it hath religion for its object, it may not have it for its principle, but that very frequently, the lust of the flesh hides itself under that specious name. And to show wherein, while it affects to hide, yet unawares it discovers itself, in the management of affairs of that sacred kind. Thus it often really is; and then is that noble cause as ignobly served, as when (according to that father's observation) a man proves to be unfaithful even for the faith, and sacrilegious for religion. When in one place (Jude 3.) Christians are exhorted to contend earnestly for the faith; and in another (2 Tim. ii. 24.) we are told the servant of the Lord must not strive; 'tis plain there is a contention for religion, which is a duty, and there is a contention even concerning religion too, which is a sin. And that sin the apostle, in this context, out of which our discourse arises, doth deservedly expose by the name of flesh, and of the lust, or of the works thereof; such as wrath, variance, envy, hatred, &c. Whence it is easy to collect in what sense it is said in the mentioned place, the servant of the Lord must not strive, viz. as that striving excludes the gentleness, the aptness to instruct, and the patience, which are in the same place enjoined, where that striving is forbidden. And from thence it is equally easy to collect too, in what sense we ought to contend for the faith earnestly, i. e. with all that earnestness which will consist with these, not with such as, excludes them: as earnestly as you will, but with a sedate mind, full of charity, candour, kindness, and benignity towards them we strive with. We ought, we see, (in the mentioned place,) to be patient towards all men. Towards fellow-Christians there should certainly be a more peculiar brotherly kindness. The difference is very great, and most discernible in the effects, between the church's contention against enemies without it, and contentions within itself. The former unite it the more, increase its strength and vigour. The latter divide and enfeeble it. As to those of this latter kind, nothing is more evident, or deserves to be more considered, than that as the Christian church hath grown more carnal, it hath grown more contentious, and as more contentious, still more and more carnal. The savour hath been lost of the great things of the Gospel, which have less matter in them of dispute or doubt, but which only did afford proper nutriment to the life of godliness; and it hath diverted to lesser things, (or invented such as were, otherwise, none at all,) about which the contentious, disputative genius might employ, and wherewith it might entertain, feed, and satiate itself. Thereby hath it grown strong and vigorous, and acquired the power to transform the church from a spiritual society, enlivened, acted, and governed by the Spirit of Christ, into a mere carnal thing, like the rest of the world. Carnality hath become, and long been in it, a governing principle, and hath torn it into God knows how many fragments and parties; each of which will now be the church, enclose itself within its own peculiar limits, exclusive of all the rest, claim and appropriate to itself the rights and privileges which belong to the Christian church in common, yea, and even Christ himself, as if he were to be so enclosed or confined: and hence it is said, Lo, here is Christ, or there he is, till he is scarce to be found any where; but as, through merciful indulgence, overlooking our sinful follies, he is pleased to afford some tokens of his presence both here and there. Yet also how manifest are the tokens of his displeasure and retirement! And how few will apprehend and consider the true cause! I will now adventure to offer these things to serious consideration. 1. Whether for any party of Christians to make unto itself other limits of communion than Christ hath made, and hedge up itself within those limits, excluding those whom Christ would admit, and admitting those whom he would exclude, be not in itself a real sin? When I say make to itself, this more peculiarly concerns those who form their own communions, having nothing herein imposed upon them by civil authority. Let others censure themselves as they see cause. They have a holy table among them, the symbol of their communion with one another in the Lord. I would ask, "Whose is this table? Is it the table of this or that man, or party of men? or is it the Lord's table?" Then certainly it ought to be free to his guests, and appropriate to them. And who should dare to invite others, or forbid these? 2. If it be a sin, is it not a heinous one? This will best be understood by considering what his limits are. Nothing * Cypr. de Simplicit. Præl. seems plainer than that it was his mind, Christianity itself should measure the communion of Christians, as such, visible Christianity their visible communion. It will here then be inquired (as in all reason it should) what Christianity is. And if it be, every one will understand the inquiry concerning that, as they would concerning any thing else, what is its essence? or what are its essentials, or wherein doth it consist? Not what are all the several accidents it may admit of as you would do, if it were inquired, What is humanity? Now here it will be readily acknowledged that Christianity (as all things else that are of moral consideration) must be estimated more principally by its end, and that its final reference is not to this world, but to the world to come, and to a happy state there. And that, considering the miserable state wherein it finds the souls of men here, and the greater misery they are hereafter liable to, it must design their present recovery, and finally, their eternal salvation. That in order hereto it must propound to men some things necessary to be believed, some things necessary to be done. And that both must intend the making of them good in order to the making them happy, or the saving of them from eternal misery. That both are sufficiently propounded by the kind and great Author of this constitution, Christ himself, in his word or Gospel. That this Gospel, besides many incidental things, expressly represents some things as of absolute necessity to salvation, by which are settled the very terms of life and death, unto sinners; and as a principal, most comprehensive, and most fundamental thing to all the rest, requires men's resigning and subjecting themselves unto him; or putting themselves by solemn covenant into his hands, or under his conduct, to be by him brought to God, and made finally happy in him. Whatsoever therefore is of absolute necessity to this end is essential to Christianity. Christians then are a sort of men tending to God and blessedness under the conduct of Christ, to whom they have by covenant devoted themselves, and to God in him. Visible Christians are such as are in this visible tendency, with their children, yet in minority, and not capable of making an understanding profession themselves. Such as have arrived to that capacity are no longer to be considered in their parents, but apart by themselves. They that have been sufficiently instructed in the principles of the Christian religion, that have devoted themselves to God in Christ, and live in their general course conformably to his holy rules, are visibly personal covenanters. "Tis plainly the mind of Christ, that those be received into that plenary communion which belongs to the Christian state; and particularly, unto that sacred rite which is the communion of his body and blood, and wherein the new testament or covenant hath its solemn obligation, and wherein as fœderati, or persons in covenant, they have more express communion with him, and one another. They that are yet unacquainted with the most necessary things of Christian religion, are to be held as catechumens under instruction, if they be willing. They that live licentiously in the state of penitents, till they give that proof of their serious repentance, as that their profession thereof appear not to be slight and ludicrous; they that refuse to learn, or be reformed, that live in open hostility against the known laws of Christ; are not visible Christians, are not visibly in the way of salvation. Visible subjection and visible rebellion are inconsistencies. If therefore any society of men, professedly Christians, do make other limits of their communion; admitting those that Christ's rule excludes, excluding them whom it would admit; especially, if the alteration be, not only by the making those things necessary which he hath not revealed or enjoined as necessary, but which he hath not revealed or enjoined at all; and so is not only to add to Christian religion taken at large, but even to its essentials; this is substantially to change the evangelical covenant, to make it another thing, to break Christ's constitution, and set up another. If they be little things only that we add, we must know that there is nihil minimum in religion. What, if as little as they are, many think them sinful, and are thereby thrown off from our communion? The less they are, the greater the sin to make them necessary, to hang so great things upon them, break the church's peace and unity by them, and of them to make a new Gospel, new terms of life and death, a new way to heaven. And is, as much as in us lies, to make things of highest necessity depend not only upon things of no necessity, but that are, in our religion, perfect nullities, not having any place there at all. And thereupon is, in effect, to say, If you will not take Christianity with these additions of ours, you shall not be Christians, you shall have no Christian ordinances, no Christian worship; we will, as far as in us is, exclude you heaven itself, and all means of salvation. And upon the same ground upon which they may be excluded one communion by such arbitrary devised measures, they may be excluded another also, and be received no where. And if their measures differ, they all exclude one another; and hence, so many churches, so many Christendoms. If this be sinful, it is a sin of the deepest die. Whereas the Holy Scriptures speak with such severity as we know they do, of the altering of man's landmarks, what may we think of altering God's? And the sin is still the greater, if the things of highest necessity are overlooked in the mean time as trifles, tithing of mint is stood upon, but judgment, faith, mercy, and the love of God passed over, (as Matt. xxiii. 23. Luke xi. 42.) infidels poured in upon the church! wolves and bears under the name of sheep, and the lambs of Christ (which he requires to be fed) thrown out into the wilderness! 3. But if we suppose it a sin, and so heinous a one, how far doth the guilt of it spread! How few among the several sorts and parties of Christians are innocent, if the measures of their several communions were brought under just and severe examination! How few that lay their communions open to visible Christians as such, excluding none of whatsoever denomination, nor receiving any that by Christian rational estimate cannot be judged such! 4. How few that consider this as the provoking cause of Christ's being so much a stranger to the Christian church! And how little is it to be hoped we shall ever see good days till this wasting evil be redressed! or that our glorious Redeemer, who is head of all things to the church, should ever own it by visible favours, should protect, cherish, enlarge it, or make it spread in the world! (and how little it is naturally in any probability of doing so!) or that he should treat it as his, while it is so little itself, and so little one! In the present (most deplorable) state of things, private (that is, carnal) interest is the thing every where designed, by one party, and another. And by wishing the prosperity of the church, or endeavouring it, is only meant seeking the prosperity of our own party. So that there can be no united prayers nor joint endeavous for any truly common good; but what seems desirable to some, is dreaded and deprecated by all the rest. Thus for thirteen or fourteen hundred years hath the church been gradually growing a multiform, mangled, shattered, and most deformed thing; broken and parcelled into nobody knows how many several sorts of communions. The measures whereof how strangely alien have they been from those which were genuine and primitive, i. e. from substantial Christianity, and the things that must concur to make up that. Instead of sound knowledge of the few, clear, and great things of religion, a great many doubtful opinions; the taking one side in a disputed point; the determination of a logical question, understanding, or saying one understands, (whether we door no,) a metaphysical nicety; and sometimes professing to believe somewhat that Scripture never said, or shows itself never to have meant, and that is most manifestly contrary to all reason and common sense. Instead of reverent, decent, grave worship; affected, scenical, ludicrous formalities, uncouth gesticulations, disgusted countenances, with I know not what empty shows of a forced and feigned devotion; which things also were to serve instead of orderly, unreprovable conversation, of serving God, and of doing good to other men; and to expiate the crimes of a very bad one, to make amends, and atone for the lewdest, the most licentious, and most mischievous practices. In sum; not only are things most alien from real Christianity added to it, but substituted in the room of it, and preferred before it; yea, and things most destructive of it, indulged and magnified in opposition to it. This is too generally the state of the carnalized Christian church. And never were there more fervent contentions among all sorts, whose notions, opinions, modes, and forms are to be preferred. The word of God tells us that to be carnally minded is death. These contests seem therefore to express great solicitude how most neatly to adorn a carcass, or at best how with greatest art and curiosity to trim and apparel gorgeously a languishing man, in the feared approaches of death, instead of endeavouring to save his life. But if any endeavour to that purpose were yet to be used, what should it be? That any man should go about to propose to the Christian church, were both presumptuous and hopeless. We can only speak our wishes to men, and offer them in solemn supplications to God. And it were a happy omen, if good men could once agree what, in particular, to pray for; it being out of question that such men would not be guilty of so much hypocrisy, as, to their uttermost, not seriously to endeavour, what they durst adventure and thought it necessary to make the subject of their prayers. And one would think it should not be difficult to men of sincere minds, upon serious consideration of the present sad state of things, not only in general to pray for the true spiritual welfare of the Church of Christ in the world; but so far to be particular, as to pray in order thereto, that it may be more entirely one.* We are told, There is one body, and one Spirit. That the Spirit is but one, we are sure is true in fact: and so we are that the body animated by that Spirit, as it is such, can be but one also. But the apostle's business in that place, is not merely to assert such a union, as there already was, but also to persuade to such a one as there yet was not, i. e. that it might be more entire and complete than hitherto it was; and that such a unity might be preserved in the bond of peace: and this in order to its growth to the measure of the stature of a perfect man in Christ; implying plainly enough, that the less it was one the less it would grow. Which also is sufficiently evident in itself. For it is first plain in the nature of the thing, that by how much it is more divided and multiform, it will appear the less considerable in the world, and so be less apt to attract, and draw in others. Yea, and its appearance and aspect will not only be less inviting and attractive; but it will be offensive, and create prejudices in the minds of men against Christianity itself. Which appears the plain meaning of that petition of our blessed Lord, when he was leaving the world, That they all might be one, as thou Father art in me, and I in thee, that they also may be one in us, that the world may believe that thou hast sent me. Implying manifestly, that if they did not appear one, it would strongly tempt the world to infidelity. Whereupon all good men have a mighty inducement to unite in this request; for more entire visible oneness in the Christian church, not only from the example of our Lord leading them in this request, but from the reason also by which he enforces it, that otherwise the rest of the world must be confirmed and obdured in their infidelity. Who sees not therefore that the Christian interest is naturally obstructed in its extensive growth by the visible disunion of the Christian community? for it can scarce admit to be called a society in its present torn and shattered state. And again, its divisions being (as they cannot be other than) criminal, the effect of indulged carnality, and designed to serve the carnal interests of this or that party, in opposition to the rest; they hereby not only offend and give scandal to the world, who thereupon discern nothing of peculiar excellency in the Christian profession, when under it they see men driving but such low designs, as they themselves (more honestly) do without any such veil; but they offend the Spirit of Christ too, who, thereupon, in great degrees, withdraws itself; not totally, which could not consist with the promise, ‡ I am with you always, unto the end of the world; but unto such degrees as shall testify displeasure. And hence is the growth of the church obstructed, not only naturally, but penally too. Whence it is most evident, that they cannot with judgment pray for the spiritual welfare of the church of Christ, who pray not for its union; nor with sincerity, who to their uttermost, endeavour it not also. Nor can there be true seriousness, insomuch, but the consideration must ensue, what course is most likely to serve so desirable an end. And since necessary things are most plain, and less liable to dispute and doubt; and it is matter of fact, obvious to every observing eye, that the decepta. tions and divisions in the Christian church, which are, and have been, from age to age, do for the most part arise from the addition of unnecessary things to it, which belong not to its constitution; and which while some think lawful only, and at best but an ornament to it, others think sinful and a deformity; it cannot hence but appear a thing much to be desired, and endeavoured, that these occasions of offence and division might cease, and be removed. Which even they that think such additions to be, for the matter of them, lawful, might yet see reason enough to desire and to endeavour should be taken away; yea, though they apprehend them of some use; it being so manifest that the hurt which accrues by them is unspeakably more. And besides, one would think it should not be unapprehensible to any man that allows himself the free use of his thoughts, that though he should continue of the judgment, that such additions were in the matter of them lawful, yet the making them additional terms of Christian communion must be highly sinful, as being the introduction of a new Christianity. Christian communion being of Christians as such. But this amputation is, according to the present posture of men's minds all the Christian world over, a thing equally to be desired and despaired of: as a general union therefore is, in the meantime. We cannot unite with them who insist upon terms of union that we judge unlawful in those things. For those that insist upon terms that we think not simply unlawfal, while yet they are different, in several Christian societies; we cannot, therein, unite with any; but we must, for aught we know, divide from as many. That only which the present state of things admits of, is, that we keep ourselves united in mind and spirit with all serious Christians, in the plain and necessary things wherein they all agree that we preserve in our own spirits a resolved unaddictedness to any party, in the things wherein they differ that for actual and local communion, (which we cannot have with all the Christians in the world, and can have comparatively but with a few,) we join with them that come nearest us, i. e. that we judge come nearest to our common rule: that (as some means hereto) we especially labour to centre in some such scheme of doctrinals, as for which all these profess to have a common reverence; that while our union cannot as yet be so extensive as it ought, it may be as extensive as we can; that the Gospel be not hindered, and that our ministry may be the more successful and profitable to the promoting of the common salvation, among those that attend upon it. Such schemes or collections of doctrines, reduced into an order, (as gold formed into a vessel, whereas truth, as it lies in the holy scriptures, is as gold in the mass,) may be of use (as they have always been used in the church in all ages) more distinctly to inform others concerning our sentiments, (though the use is less, that after thorough search and inquiry they can be of to oneself,) provided they be avowed to be looked upon but as a mensura mensurata, reserving unto the Scriptures the honour of being the only mensura mensurans; and so that we only own them as agreeable to the Scriptures. And again, that we declare we take them to be agreeable thereto in the main, or for substance, without attributing a sacredness to the very words of a mere human composition; which indeed we cannot attribute to the words used in the translation of the Bible itself. And that for the things we believe them with a degree of assent proportionable to their greater or less evidence. This, through the blessing of God, such as have used a sincere and ingenious freedom one with another, have found an effectual expedient to deliver their minds from mutual doubt, concerning each other, that because of some different modes of expressing their sentiments, they held very different opinions, which they have found to be a mistake on one hand and the other; and have given and received satisfaction, they intended nothing that ought to be reckoned into the account of Socinian, Pelagian, Popish, Arminian, or antinomian errors. That fraudulent and unjust way of making the estimate, being justly exploded, that whosoever shall in some things that touch not the main points of difference, say as some other of these do, must therefore be of their minds throughout. Which rule of judging would make any Christian be taken for a Jew, a Mahometan, or a pagan; there being no intelligent Christian, but must say many things that they do. ■ Eph. iv. 4. But it is to be hoped this engine of the devil's is by the mercy of God broken, so as that the people shall be no more frighted from attending to the ministry of such (be their denomination what it will) as use apt and proper methods to awaken, convince, and save souls, by being told they are antinomians or Arminians, &c. It being upon inquiry found, that persons so and so charged, by the rash folly of some that understand nothing of the difference, besides the different sound of those odious names, do really detest the doctrines imputed to them. And that furthermore, while we look upon an agreement therein as a sufficient character of one sound in the faith, we do not profess to reckon every one of the things therein contained (without distinguishing their importance) necessary to that purpose. And do never intend our communion shall be limited by other bounds than only an agreement in those things for doctrinals, which we take to be of such importance and necessity, as without the belief whereof a man cannot be a sincere Christian. Which certainly cannot but be a very few less disputed things, among them that profess to believe the divine authority of the Scriptures, and that will allow them to be interpreted according to the ordinary ways of interpreting other writings. That for matters of practice in the worship of God, we be satisfied, not to be obliged to do things, which we think unlawful ourselves, without entertaining the least surmise, but that many good men may judge some things lawful that we do not, and may practise accordingly. That we always keep ourselves in a prepared temper of spirit to receive further information about doubtful things. That we cherish in our souls a universal sincere love to Christians as such; and to men as men. That we studiously endeavour in our several stations the doing the most general good we can. And that our whole design do terminate upon what, so far as we can succeed in it, must be acknowledged by all good men to be a real service to the church of Christ, by gathering into it as many as we can, considering it as made up of persons that with judgment, and in practice, own the very substance of Christian religion. With such dispositions of mind as these, we shall, in this divided state of the Christian church, be innocent of the sinful evil of its divisions, and keep, as much as in us is, the unity of the Spirit in the bond of peace. And do we yet entertain in our minds any hope that the Christian religion shall spread, and be more generally propagated through the world? Or do we desire it should? Or do we dread that it should not, through our default? Let us then look back to the years of ancient time, and consider what it was when it grew and increased mightily; when without other advantages than its own self-recommending excellency, it every where made its own way, subdued nations, proselyted enemies, defied the most fervent oppositions and persecutions; when the professors and preachers of it triumphed over martyrdoms, the fierceness and fury of wild beasts and flames, overcame by the blood of Jesus, and the word of his testimony, not loving their lives unto the death. When as Pliny writing to Trajan in favour of the Christians, intimates to him, they were every where so increased both in cities and countries, that the pagan temples had lain almost quite desolate, and that there had scarce been any to buy off their sacrifices. When (about a hundred years after) Tertullian representing in apology for them, their peaceableness, and how easy it were, otherwise, to them to relieve themselves of their sufferings, says they were become so numerous in the empire,t that if it were possible to them to withdraw themselves into some remote, obscure place, they who were left would even tremble at their own solitude. Christianity was then all life and spirit. The Christian church in those days flourished in purity, power, and vigour. But when for the space of about three hundred years together it had enjoyed the protection and benignity of Christian emperors; and was hereby become wanton, lost in carnality, not content with itself, and its own native comeliness, but affected to shine in a borrowed lustre and ornature, when (as harlots are wont) it began to paint, to be fond of gay attire, and devise things for deckings to itself most alien from its original state and constitution; (and which afterwards became the matter of bloody contentions, and cruelties:) when it grew ambitious of secular pomp, splendour, grandeur, and power, then was it so far forsaken of God, and his Spirit, that within a very few years after Boniface the Third had obtained of the emperor Phocas the title of universal bishop, whereby popish tyranny and superstition became more fully regnant in the church, (i. e. within less than twenty years,) began the senseless delusion of Mahometanism to spring up without the church; and assisted by the incredible accession of force and arms, came at length to prevail against it (now gradually sinking more and more into vice and ignorance) unto that degree, that in process of time, what Christianity had gained from paganism, it lost, in a great measure, unto Mahometanism so that in several parts of Christendom, where were reckoned thirty Christians for one pagan, there came to be thirty Mahometans for one Christian. And how next to unchristian the Christian world is, in the nearer countries, (very generally protestant as well as popish,) is too well known; and in the remoter, divers writers inform us.§ Let it now therefore be considered for how many sad centuries of years Christianity hath been at an amazing stand! got no ground upon the whole, but rather lost much. Is this the religion which so early, by its own native light and power, conquered so many nations, and which we expect to be the religion of the world? Who that understands this, would not with deepest concern, and anxiety of spirit, inquire into the cause? And what cause can be so obvi ous to our inquiry, as a luxurious and a contentious carnality; which both go together, and which have enfeebled, dispirited, and lost its self-diffusing life and strength? What we cannot remedy, let us at least see, and lament! And let us supplicate more earnestly for the effusions of that Holy Spirit, which alone can give remedy to our distempers, and overcome the lusts of the flesh, of whatsoever kind, and restore Christian religion to itself, and make the Christian name great in the world. For can it content us that Christianity should appear, and be counted a mean, a weak, and even a ludicrous thing? that the Son of God should have descended, and come down into our world! have put on man! have died upon a cross! have ascended that he might fill all things! diffuse spirit, light, and life through the world! have appointed prophets, apostles, pastors, and teachers for the publishing his everlasting Gospel; and at length leave men, even where the Christian name and profession doth obtain, no better men generally than he found them? distinguished only from the rest of the world, by certain peculiar notions, and by some different rights of worship; otherwise as flagitious, as sensual, as impious towards God, as full of wrath, hatred, malice, and mischievous design towards one another, as any pagans or infidels ever were! and yet that they should expect to be saved, only because they are called Christians! What a representation of Christian religion is this! And thus it will be reckoned of, till it come to be understood more generally, and more openly avowed, that Christianity is not only a system of doctrines (and those reducible within a little compass) but of precepts also, not concerning the modes of worship only, but men's ordinary practice; and that not only respect their external actions, but which are designed to regulate and reform their minds and spirits, and do lay their first obligation there, must subdue their inordinate appetites and passions, render them holy and harmless, the sons of God, shining as lights, holding forth the word of life, &c. The whole frame of the Christian institution being animated by the Divine Spirit, into whose name we are baptized, (as well as into that of the Father and the Son,) and which will be given where he is sought for, and not affronted." Let this be taken for Christianity, and avowed to be so, and seriously endeavoured to be propagated as such, and t will not always be put to vie (but as upon equal terms) with Mahometanism, Judaism, paganism, mere deism, or whatsoever else shall exalt itself into a competition with it. And let whatsoever comes not within this compass, or is not truly and primitively Christian, be resected and cut off from it, and so it will appear an entire self-agreeable thing; and the Christian church be but one. While it is not so, it will be the business and design of the most, only to promote the * Plin. Epist. ♦ Ludolphus's Æthiop Hist. and divers others. ↑ Apol. contra Gent. : See in Brerewood's Inquiries. interest of this or that party. And if their sense were put into plain words, this it would be, "I am for my church, or the church whereof I am, whatever becomes of the church of Christ." And so will a zealous endeavour for so narrow an interest, as that of a divided party, engage and engross all the attention of their minds, and their religion be summed up in contention, and such only as hath its root in that division which (on the one side at least, and in great part too probably on both sides) chiefly proceeds from mere carnality. And what is it but religious contention, for the most part, that hath filled the Christian world with blood and ruins for many by-past ages? Carnal contention, under this most specious pretence, as being conversant about spiritual or religious concernments, is the thing animadverted on (though in gentler instances, as later occasions did require) in the following sermons. It was little imagined when they were delivered from the pulpit, they should ever have been made more public. I have in this publication of them partly yielded to the opinion of divers, who judged they might possibly be useful to more than those who heard them, and to them further upon review. But have more complied with a sort of necessity laid upon me, by being told if they were not published by me, the thing would be done (as it could) from broken, mistaken notes, without me. My own memorials and preparations were indeed imperfect enough, as it cannot but be in the case of one, so often in the week, engaged in such work. I have, as I could, by my own recollection, and by such help as I have otherwise had, endeavoured a full account of what was spoken, and am very confident nothing material is omitted. (Some ingeminations or varied expressions of the same thing, that are pardonable, if not useful to a hearer, but not so grateful and less needful to a reader, I reckon not such.) But divers passages (though not distinct heads) that were intended, but through want of time omitted, I have inserted in the places to which they did belong. Wherein none can think there is any wrong done. I am sensible the introductive part should have been in some respects otherwise methodized. But I am content to let it go as it is, though I find, by the notes that were brought me, that some things were somewhat transposed (otherwise than was intended) in the delivery, from a memory not the most faithful. If it do any good, it must be from the supply of the good Spirit of God, which I admonish all you that read seriously to seek, and ask from him, who hath promised, thereupon, it shall be given. The very expectation whereof will prevent reading with a vain mind, or ill design, and the consequent danger of receiving hurt by what you read. Yours in our common Lord, J. H. THE CARNALITY OF RELIGIOUS CONTENTION GAL. V. 16. THIS I SAY THEN, WALK IN THE SPIRIT, AND YE SHALL NOT FULFIL THE LUST OF THE FLESH. THE last time I spake to you from these words, having | largely opened before the import of walking in the Spirit, I undertook to show you how the flesh here is to be understood, against the lusts whereof such walking in the Spirit is the prescribed remedy. In the general you have been told, that flesh is here to be taken morally, and in that latitude, as to signify all sorts of moral evil, or the general depravedness of our corrupt nature; for though sometimes, in the moral acceptation, the sense is limited (as hath formerly been showed) to grosser sins, in contradistinction to more refined, as 2 Cor. vii. 1. and 1 John ii. 16. yet sometimes also it is so far extended, as to signify all sins, as Col. ii. 11. compared with Rom. vi. 6. And in this context it is plain the apostle comprehends sins of both these sorts under this one expression. But what particular evils he more especially intended here to censure and caution these Galatian Christians against, under this one name, cannot better be understood than by consulting this context itself; in which, though we cannot say we have a full enumeration, we have yet very many instances, of the carnalities against which this remedy is directed. Some of them more gross, (as we have told you they might be distinguished,) adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, murder, drunkenness, revellings; and some other that may seem more refined, not as having less, but only a more subtle, malignity in them; such as hatred, variance, emulation, wrath, strife, seditions, heresies, envyings, &c. It may here be thought strange that such sins as these should be animadverted upon in Christian churches (as this epistle is inscribed to such, the churches of Galatia, chap. i. 2.) so soon after the Gospel was come among them, the apostle himself thought it strange, for you find him wondering at it, chap. i. 6. I marvel that you are so soon removed from him that called you into the grace of Christ to another gospel. Yea, and after that, with the Gospel, they had received the Spirit too. For 'tis said, chap. iii. 2, 3. This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? And are you so foolish, having begun in the Spirit, do you think to be made perfect by the flesh? We are, therefore, to consider what sort of persons and doctrines they were that had corrupted and depraved those churches; and whereby it will be the more apprehensible by what kind of insinuations they so far prevailed: and we may collect, in very great part, what they were, from divers passages of this epistle itself; and, indeed, from this very context. Some would have us think the persons were of that sect called gnostics, from their pretended and highly boasted knowledge. We have no evidence that this sect was so early known by this name; but it is very likely they were that sort of men that were afterwards so called. The characters here given them in this and the other apostolical epistles, do much agree with what divers of the more ancient Christian writers, and one pagan one, (Plotinus,) say of that sect. Which pagan, an inter |