The Duty of Such as Would Walk Worthy of the Gospel

A SERMON at PAULS upon the LORD'S Day, February 8 ^th 1645.

H Aving formerly spoken in this place of the later words of this verse, striving together for the faith of the Gospel: I shall at this time crave leave to lead you to the words immediately fore-going (in one spirit, with one mind) as containing matter of Instruction, which if the Lord help us to draw forth, may be both seasonable and profitable.

〈 in non-Latin alphabet 〉 : Some join both these with the former 〈 in non-Latin alphabet 〉 ; and so read the sentence thus: That you stand fast in one spirit, with one mind; So the Syriac; so Theophylact; so some Greek Copies; and to that sense the Vulgar Translation, quia statis in uno spiritu unanimes. Others refer the first part of this clause to the words fore-going; That ye stand fast in one spirit; the other to the words following, thus; with one mind striving together for the faith of the Gospel. So Beza, Zanchius, Estius and others.

By one spirit here some understand the Spirit of God, which is One in itself, and One and the same in the hearts of all believers. So Beza, so Zanchius and Meelfhurerus; therefore Zanchius reads it▪ per unum spiritum, not in uno spiritu.

Others make the words, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , Synonymous, and by both understand the spirit or soul of man; and observe that usually (some say always) in Scripture, where these two, spirit and soul, or spirit and mind are joined together, they are both but one: Only by spirit is understood the superior and rational part of the soul, the understanding: and by soul, the inferior and affecting part; so that one spirit and one soul here, I conceive to be the same with one mind and one heart.

So that the thing which the Apostle in these words commends to the special care and endeavor of the Philippians, it is concord and union: and this union it must be, First a strict and close union; they are all to stand as firmly united together as if they had but one soul. Secondly, a sweet union, not forced upon them, but naturally flowing from an inward uniting principle; one spirit and one soul. Thirdly, a holy union, it must be in and for the faith of the Gospel. Fourthly, a lasting constant union, out of which they must never be shaken, they must stand fast in one spirit, with one mind.

[Doctrine.] The Doctrine out of the words is this: That all those who would walk worthy of the Gospel, must endeavor▪ a sweet, close, holy, lasting union among themselves.

[Proof.] I shall not need go far for the proof of this: Be pleased but to let your eye fall upon the beginning of the next chapter, and you shall see the Apostle with much vehemency pressing this very duty: If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the spirit, if any bowels of mercies, fulfill ye my joy, that ye be like minded, having the same love, being of one accord, of one mind: as if the Apostle had said; If ever ye tasted sweetness in Christ, if ever ye found comfort in God's love, if ye be Christians and have any fellowship of the spirit, if ye be men and have any bowels of mercies, if ye pity me in my bonds, and would do anything to rejoice the heart of a poor prisoner of the Lord Jesus, fulfill ye my joy in this, that ye be like minded, having the same love, yea the same soul, 〈 in non-Latin alphabet 〉 : Vehemens quidem or atio, non verborum solum sed sententiarum etiam congerie abundance, & ad deliniendos permovendos{que} animos plurimùm valens: A most powerful exhortation this is, wherein the Apostle heaps up not only words but arguments (quot verba tot tonitrua; as Jerome of another passage of Paul's Epistles:) One would think the Apostle had said enough of this particular now, and that he need not speak one word more to these Philippians about this, yet he cannot think so: therefore ye have him again, Phil. 3.16. insisting upon the samething: Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing. Beza conceives that the very rule which the Apostle would have us walk by, is this rule of union, 〈 in non-Latin alphabet 〉 , to mind the same thing. Nay, the blessed Apostle cannot content himself with this yet, but if there be but two in the Church of Philippi, and they but women that are at some difference, Paul cannot forbear, but he must exhort them by name, Phil. 4.2. I beseech Evodias and beseech Syntyche, that they be of the same mind in the Lord. These were two women in Philippi (so Theodor. Theoph. Zanch. and others,) and it seems there was some breach, some dissension, either between them two, or between them and the rest of the Church: Zanchi brings many reasons to prove that it was in some point of faith and religion, wherein that difference lay; and of this mind were Anselm, Primasius and Remigius before him. Some would have looked upon this so small a breach as a contemptible thing; what if a couple of weak women have taken up a singular opinion, need the great Apostle trouble himself with that? But Paul knew how great a matter a little fire kindles, a dissension of two women may quickly divide a whole Church, therefore Paul pours water (or rather milk, which they say will quench wild fire) upon this burning presently: I beseech Evodias, and I beseech Syntyche, 〈 in non-Latin alphabet 〉 , to be of one mind in the Lord; as who should say, I would not have any one of you, no not one woman among you be of another mind from the rest of the people of God.

But was not this the Apostles peculiar and extraordinary care for the Philippians? and was it not a peculiar injunction upon them? No, you shall find the like in other Epistles, Rom. 12.16. Be of the same mind one towards another, 〈 in non-Latin alphabet 〉 : And 1 Cor. 1.10. see with what authority the Apostle enjoins this upon them. 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 joined together in the same mind, and in the same judgment. And again in 2 Cor. 13.11. where the Apostle is about to take his leave of the Saints there, see what he leaves as his last advice with them; Finally, brethren, farewell, be perfect, be of good comfort, be of one mind, live in peace, and the God of peace shall be with you. It is observable how the Apostle makes this the Alpha of his first Epistle, and the Omega of his last. The first duty he commends to the Corinthians in his first Epistle, is this union, and the last duty he commends to them in his last Epistle, is this union, as if this were the Alpha and Omega, the primum & ultimum, the beginning and perfection of Christianity, to be All of One Mind.

So again, Ephes. 4.1, 2, 3. I therefore the prisoner of the Lord, beseech ye that ye walks worthy of the vocation wherewith you are called, with all lowliness and meekness, with longsuffering, for bearing one another in love, endeavoring to keep the unity of the spirit in the bond of peace. See how affectionately, and with what a powerful heavenly Suada the Apostle here again presseth this duty; I therefore such a one as Paul the aged, now in bonds, the prisoner of the Lord, ready to be offered up in the service of your faith: I therefore the prisoner of the Lord beseech you; though as your father in Christ, & as one that hath been wrapped up into the third Heaven, I might command you, yet I beseech you, I have but one request to make to you before I die, and it is this, that you walk worthy of the vocation wherewith you are called. God hath called you out of darkness into his marvelous light, now let it be your care to walk worthy of this high, holy and glorious calling. If you ask how you may do that, take this rule, with all lowliness and meekness, &c. endeavoring to keep the unity of the spirit in the bond of peace: where you have three things, quid, quomodo, quibus medys; 1. The duty to be performed. 2. The manner of performing that duty. 3. The means whereby they may be enabled unto that duty. The duty is, to keep the unity of the spirit, 〈 in non-Latin alphabet 〉 , endeavoring to keep the unity of the spirit. The word signifies no slight or low endeavor, but an endeavor full of diligence and industry, endeavoring to keep. Non jubet facere, &c. The Apostle doth not bid make unity, but to have, not a perfunctory, but an exact care of that unity which Christ hath made and wrought, that they neither trouble it, nor give any occasion for the disturbing of it, but rather with all care and diligence cut off occasions given by others, laboring with all their might to compose such differences as might arise, and performing with all their hearts all things that might tend to the preservation of unity. The manner how this duty is to be performed, or how this unity of the spirit is to be kept, is, 〈 in non-Latin alphabet 〉 . The Apostle doth not say, keeping the unity of the spirit in peace, but in the bond of peace, ut significetur, saith Hyperius, that to the preserving of this unity, is required a solid peace amongst Christians, that cannot by any means be dissolved, sed arctissime juncta moneat. Vbi enim pax decollat, ibi cessit unitas spiritus, saith another; If this peace be cut off, farewell the unity of the spirit. The means whereby we may be enabled to perform this duty in this manner, to keep the unity of the spirit in the bond of peace, are the graces commanded in the second verse, with all lowliness of mind and meekness, with long suffering, forbearing one another in love. And so full was the heart of this blessed Apostle with zeal for this peace and union, that in the three following verses he prosecutes the same subject, and by seven arguments enforceth this endeavor of union upon them, of which more anon.

Nor was this Paul's zeal and care alone: you shall find other of the Apostles of the same spirit. So the Apostle Peter, 1 Ep. 3.8. Finally brethren, be ye all of one mind, 〈 in non-Latin alphabet 〉 , omnes estote concordes. So Beza, Vnanimes, so the Vulgar, love as brethren. So the Apostle John, that first Epistle of his, seems almost to be written on purpose to persuade to brotherly love, which is the root of union. Now if you add to these Scriptures, wherein the Apostles do most industriously labor this in the hearts of the people by exhortation, those other Scriptures, where they do in the behalf of the people endeavor this in Heaven by prayer, that the God of peace and unity would work this unity and peace among them, you will see that this endeavor after union, is a duty still of more worth and necessity. Of this kind is that of the Apostle Paul, Rom. 15.5, 6. Now the God of patience and consolation, grant you to be like-minded one towards another, (or to be of one mind among yourselves, 〈 in non-Latin alphabet 〉 . Ipsum sapere in alterutrum, so the Vulgar) according to Christ Jesus: That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. But instar omnium is that of our Savior, John. 17. in that admirable comfortable prayer which he there makes for his Church, see how often he lays in requests for this union, and presents this as his great suit to his Father, that his people may be one; ver. 11. Holy Father, keep through thy own Name those whom thou hast given me, that they may be one as we are: and again, ver. 20, 21.22, 23. Neither pray I for those alone, but for them also which shall believe on me through their word; that they all may be one, as thou Father art in me, and I in thee, that they may also be in us, that the world may believe that thou hast sent me. And the glory which thou gavest me, I have given them, that they may be one as we are one, I in thee, and thou in me, that they may be made perfect in one, and that the world may know that thou hast sent me, and hast loved them as thou hast loved me. (Where the word of comparison, ver. 22. 〈 in non-Latin alphabet 〉 shows, qualitatem, not aequalitatem unionis. Now, consider, if this union be such a thing, as not only the Spirit of God in the Apostle Paul, but even the Son of God himself in the days of his flesh, made such earnest intercession for; is it not worthy our endeavoring after? And that you may see that this holy sweet close union, is not a mere Idea Platonica, an imaginary perfection and blessedness, that never was, nor never will be attained in this life; look but upon the first and best times of the Church, and there behold the lovely face of this holy union: Acts 1.14. it is said, they continued, 〈 in non-Latin alphabet 〉 , with one accord in prayer and supplication. And again, Acts 2.46. They continued, 〈 in non-Latin alphabet 〉 , with one accord in the Temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart. And again, Acts 5.12. They were all 〈 in non-Latin alphabet 〉 , with one accord in Solomon's porch. And again, Acts 4.32. The multitude of them that believed, were of one heart and of one soul: 〈 in non-Latin alphabet 〉 : They had but one heart and one soul among them. But alas, my brethren, how may the Church of Christ take up the sad complaint of Job; O that I were as in times past, as in the days when God preserved me, as I was in the days of my youth, when the secret of God was upon my Tabernacle. Now instead of 〈 in non-Latin alphabet 〉 , we have, quot capita tot sensus, But however it be with us, you see there wants neither precept, nor prayer, nor president in Scripture to commend to us the endeavor after a close, sweet, holy union, as our duty.

If you desire to know what are the particulars wherein those that would walk worthy of the Gosptl, are to endeavor an union among themselves; Be pleased to review again the Scriptures brought for the proof of the point, and they will direct you in them.

I find some making mention of a threefold union or unity: Vnitas cordis, unitas oris, unitas operis; an unity in heart, in word, in work.

First, in heart; this you have, Acts 4.22. The multitude titude of believers were of one heart and of one soul; Anima una quoad intellectum per unitatem fidei: Cor unum quoad affectum per unitatem charitatis: They were of one soul in regard of their judgment by unity in the faith: they were of one heart in regard of their affections by union of love. Cordis & animae unius nominibus intelligitur summa tum in doctrina, tum in volunt atibus consensio: By one heart and one soul, is meant an exact agreement both in doctrine and in will, saith Beza; and subjoins, that in his ancient Copy were added these words, 〈 in non-Latin alphabet 〉 : which Beda also found in several Greek copies, and translates, non erat in illus separatio ulla, there was no separation among them. Cypr. li. 3. ad Quirinum; Nec fuit inter illos discrimen ullum, there was no difference among them. Beza, Nec erat inter illos controversia ulla, there was no controversy among them. Happy men, and happy times, in this union of hearts that was among them.

This union of hearts is twofold, or implies two things; first, an unity of mind and judgment in marters of faith; secondly, an union of affection in love: both which it is the duty of those that would walk worthy of the Gospel to endeavor after.

First, it is the duty of those that would walk worthy of the Gospel, to endeavor after unity of judgment: Some observe that from my very text, in one spirit with one mind; Philippenses non solum de animarum & voluntatum conjunctionis unitate, sed & de doctrinae etiam & sententiarum consensione admonet, mutuam ab illis charitatem, & eandem mentem efflagitans. Paul adm onisheth the Philippians, not only of union of minds and wills, but of confent of doctrines and opinions, requiring mutual love, and the same mind. But this is very clearly and expressly required, 1 Cor. 1.10. I beseech you, brethren, by the Name of our Lord Josus Christ, that ye all speak the same thing, that there be no divisions among you, but that ye be perfectly joined together in the same mind, and in the same judgment, 〈 in non-Latin alphabet 〉 : The word 〈 in non-Latin alphabet 〉 , signifieth a man's judgment, sentence, opinion in a matter, and is so used in this 1 Cor. 7.25. where speaking of a case concerning Virgins, 〈 in non-Latin alphabet 〉 , I give my judgment, or my opinion, saith the Apostle: And ver. 40. speaking of the widow, she is happier if she so continue, 〈 in non-Latin alphabet 〉 , after my judgment, or mine opinion; so that when the Apostle requires that they be perfectly joined together, 〈 in non-Latin alphabet 〉 ; Consensionem requirit in eodem in religions capitibus sensu, saith Beza upon the place; he requires an agreement in the same sense, opinion, judgment, in the heads of Religion. This also is intended in all those Scriptures, where the Apostle writes to the Saints, 〈 in non-Latin alphabet 〉 , to mind the same thing, or to be of one mind. So Phil. 2.2. 〈 in non-Latin alphabet 〉 , which Beza translates, unanimes, sententijs uni, agreeing and being one in your opinions: And saith in his Annotations, ab animorum (id est voluntatum) conjunctione transit ab doctrinae consensum, ut plena justáque sit concordia. The Apostle passeth from agreement in wills to agreement and consent in doctrine, that the agreement may be full and perfect. So 2 Cor. 13.11. So 1 Pet. 3.8. All these call upon Christians for oneness and samenes of mind, judgment and opinion in the things of God in the doctrines of faith: and do utterly condemn as sinful, that universal unlimited liberty of judgment and opinion, which in these times is so much contended for; for if it be lawful for every man to entertain and hold what opinion he pleaseth, how differing soever from the opinion and judgment of the rest of the Church and people of God, yet this is his opinion, and his judgment is persuaded of it, and he must follow his own judgment, and this liberty of judgment be (as some say) Liberty of Conscience, part of the liberty purchased by Jesus, and to restrain it, or set bounds to it, is in their language Persecution, Tyranny, &c. If this were true, sure Paul did very ill, to charge the Corinthians with so much authority, to be of the same mind, and of the same judgment. Might not some among the Corinthians have said to Paul, This is hard usage, this is to rack a low man to the same length with a taller, and to cut a tall man to the same stature of one that is low? What, the same judgment? and the same mind? will not Paul allow difference of lights and sights? Might not some one among the Corinthians have said, What if I am of opinion that there is no resurrection, what hath Paul or any man to do with that? it is my conscience, and it is my liberty, and what hath any man to do with my conscience more then I with his? might not Hymaeneus have said; What if it be my opinion, that the resurrection is past already, what hath Paul to do with that? Yes, saith Paul, if ye persist obstinate I will excommunicate you, I will deliver you up to Satan, that you may learn not to blaspheme: Certainly this shelter, this Asylum of error, falsely called Liberty of Conscience, was not thought of in former times.

[Object.] But some may say; What? are we thus strictly tied, that one Christian may not differ from another in judgment or opinion? is there no latitude? must we be all of the same mind in everything?

[Answ.] I answer, You see it is that which the Spirit of God in so many places of Scripture propounds to us to endeavor after; you see it is that which the Spirit of God in Paul prayed for, which the Lord Jesus Christ himself prayed for, and therefore certainly it is that which we are to pray for and press after. And for any man to be of another mind then the rest of his brethren the people of God are, certainly it is to be looked upon as an affliction, as matter of humiliation, and not as matter of rejoicing. Optandum quidem nobis omnibus, iterum{que}, iterum{que}, optandum, ut in minimis quibu{que}, consensus firmus teneatur a tot â Ecclesiâ, saith Aretius; It is that we should all desire, and again and again we should desire it, that there might be a full agreement even in every the least matters in the whole Church. Sed cum eventus votis non respondeat (saith he) forte peccatis aliud promerentibus & infigni ingratitudine, dissidentia judicia a multis proferenda esse; But seeing the issue doth not answer our desire, it may be, our sins and our notorious ingratitude deserving the contrary, many will be of differing judgments. And indeed it can scarce be but through the imperfection of our knowledge and corruption of our wills, there should be some differences of opinion and judgment among us; but then it is that we should (not glory in, but) sigh under, as part of our imperfection cleaving to us while we are here upon earth.

[Quest.] But then the question will be, Seeing there will be difference of judgment and opinion while we are upon earth, then how or how far is this difference of judgment to be permitted? How, or wherein may Christians differ from one another in judgment, and yet ought to be tolerated and borne with?

[Answ.] This is, my brethren, a very grave and difficult question, and to me, considering how many places there are wherein the holy Ghost calls upon us to endeavor to be of one mind, of the same mind, and of the same judgment; it is easier to tell you, wherein we may not differ in judgment, and wherein differences in judgment may not be tolerated, then to tell you wherein they may.

First therefore I say, that as an absolute unity in judgment, that we should all be of the same mind in all things, is scarce to be attained in this life, though it be to be endeavored; so an universal and absolute liberty of judgment, for every man to differ when he pleaseth, and in what he pleaseth, to be of what opinion and faith he will, is not to be endeavored, if it might be attained, nor is it to be tolerated or permitted. I know no warrant, no pretence of warrant for it in all the book of God: Scripture nowhere saith, Let every man be of what opinion and of what faith he pleaseth, let every man be left to his own judgment.

Si quis ex verbis Pauli, Rom. 14.5. patrocinium petat, &c. if any man think these words of Paul, Rom. 14.5. do patronize this opinion, it is but as they are mis-translated in the vulgar Latin, Vnusquis{que} abundet sensu suo: but there is no such thing in the text, and therefore Beza rejects it, and saith plainly, haec sententia Christiana esse non potest, as being in his apprehension contrary to that express Scripture, Deut. 12.8. Ye shall not do after all the things that you do here this day, every man that which is right in his own eyes. And certainly this absolute liberty (or rather licentiousness) in opinion, which is so eagerly contended for by some, is not to be indulged unto men. Libertas illa quidvis credendi, nihil aliud est quam libertas errandi, & quidem errandi in re animae salutem concernente, in qua proinde error est longe nocentissimus & periculosissimus.

Particularly, Liberty of opinion or judgment is not to be granted or indulged.

[ 1] First, in such things as are injurious to God, and tending to the blaspheming of his name and glory; as Judaism, Arianism, Socinianism: in the Doctrine of the Trinity, and of the Lord Jesus, Non licet luxuriari: a wanton liberty of opining and believing what men please, is not to be borne. If Hymenaeus and Alexander once come to blaspheme, away with them, cast them out, deliver them to Satan, 1 Tim. 1.20.

[ 2] Nor secondly, is there a liberty in such things as are pernicious and destructive to the souls of men; Such as are the main Doctrines of Popery, Arminianism, Libertinism, Gal. 1.8. Though we, or an Angel from Heaven, preach any other Gospel unto you, then that which we have preached unto you, Let him be accursed, verse. 9. As I said before, so say I now again, if any, 〈 in non-Latin alphabet 〉 , if any, (whether man or Angel) preach any other Gospel to you then what you have received, Let him be Anathema, Revel. 2.20. Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, who calls herself a Prophetess, to teach and seduce my servants to commit fornication, and to eat things sacrificed unto Idols. So then here TOLERATION is abominable.

Nor thirdly, is there liberty left in those things, wherein our judgments and opinions in the discovery and practice of them will give just offense unto others, 1 Cor. 10.32. Give none offense, neither to the Jews, nor to the Gentiles, nor to the Church of God.

Nor fourthly, in such things, as wherein the difference of judgment and opinion will necessarily and unavoidably, ex natura rei, produce a rent and schism in the Church of Christ, 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 joined together in the same mind, and in the same judgment, Rom. 16.17. I beseech you, brethren, mark them that cause divisions and offenses among you, contrary to the Doctrine that you have received, and—what? Tolerate them? No, avoid them, Gal. 5.12. I would they were even cut off that trouble you. Nothing can be clearer then these Scriptures are against the Toleration of all Doctrines, and particularly of those that trouble, rend, divide the Church.

A grave and judicious Divine delivers his judgment in this particular thus, 1. Qui palam 〈 in non-Latin alphabet 〉 , sunt, non sunt ferendi. 2. Qui 〈 in non-Latin alphabet 〉 inducunt. 3. Quimagistratum tollunt. 4. Qui bella non necessaria movent. 5. Qui aperta flagitia tuentur. 6. Qui articulos ad salutem necessarios tollunt, negant, aut in dubium vocant.

I doubt if it were well examined, many of those opinions that infest our times, would fall under some part or other of this sentence.

But (to speak a little to the Positive) if there be a latitude and a liberty of judgment left, it is first in such things as are not clearly and positively laid down in Scripture, and therefore are not of the fundamentals, and essentials of faith and worship, for there is for these clear and undoubted light in Scripture.

Secondly, It is in things that are of private and single practice, and not of open converse, or Church-fellowship and communion. Those cases of eating or not eating, discussed by the Apostle, in his Epistles to the Romans and to the Corinthians, in which the Apottle shows, there might be a liberty or indulgence, and Christians ought to bear one with another, in holding or practicing thus or otherwise; They were points of Personal and Domestic practice. Duas species proponit Apostolus, in quibus vesci liceat Idolathytis, saith Beza.

But to do this openly and professedly, in the Idols Temple was a detestable thing. And yet even in these things this liberty is not to be assumed, at least not to be practiced without much tenderness and circumspection.

First, Care must be had of keeping those opinions wherein we differ from others, private to ourselves; not troubling and perplexing the consciences of others with them. This is the injunction, Rom. 14.22. Hast thou faith? have it to thyself before God. The faith there spoken of, is a particular persuasion, touching the free use of all Creatures, and the liberty of all days. And this faith, this persuasion was according to the truth (as is clear by the Apostles argumentation in that chapter) yet faith the Apostle, hast thou faith? have it to thyself before God: do not say, Ego fidem habeo libertatis, ergo debeo eam profiteri, & factis oftendere, quicquid fit de alijs:

No, saith the Apostle, have it to thyself. And if a man who hath a private opinion, in re mediâ must keep it to himself, though it be a truth, much more must they whose opinions are false & erroneous. Certainly there is scarce any difference of judgment so small, and in itself inconsiderable, but the divulging and propagating of it may prove very dangerous and pernicious, and in the event intolerable. Suppose a man should be of this opinion, that it is unlawful to eat things strangled, or blood. If such a man keep his opinion to himself, and make it a rule only to his own practice: let him enjoy it, till he can be otherwise informed, and persuaded in his conscience. But if he will now go publish this opinion, and entangle the consciences of others, and seek to draw disciples after him, and make a party, and cause division and dissension amongst the people of God; this is not to be tolerated; Personae privatae, (saith a learned Divine) diversum sentientes, si quiet vivant, &c. So then, that is the first caution: If men have private opinions, opinions of their own, that they cannot be of the same judgment with the rest of their brethren; Let them keep them private: Let them be domestica judicia, as Tertullian calls them, 〈 in non-Latin alphabet 〉 , as another calls them, let them keep home, and not be seen abroad, Hast thou faith? have it to thyself before God.

A second condition to be observed in case of difference in judgment and opinion, is, that though we cannot be of the same mind and judgment with others, yet we do not judge or despise those that differ in judgment from us. Rom. 14.3. There was difference of judgment among the Saints in Rome, some thought it was as lawful to eat all kinds of flesh, as it was to eat herbs, and were ready to think them a company of weak simple people, that would make scruple of it; others thought it absolutely unlawful to eat flesh, and thought none would do it but profane men, men of no conscience, and therefore were resolved they would eat only herbs: Now, this is that the Apostle reproves, forbibs; Let not him that eateth despise him that eateth not, and let not him that eateth not judge him that eateth: whatever our differences in judgment be, we must take heed of despising and condemning one another.

A third condition is, that even then we cannot be of one mind, we yet labor to be of one heart; though we do dissentire, yet we must not discordare; though we cannot attain unity of judgment, yet we must maintain unity of affection, which is the second part of that unitas cordis, that union of heart which the Gospel requires. This is it which is required of us, Rom. 12.10. Be kindly affectioned one towards another in love. So 1 Pet. 3.8. having said, Be ye all of one mind, he adds, love as brethren; q. d. if it should so happen, that you cannot in all things be of one mind, yet notwithstanding love as brethren, 〈 in non-Latin alphabet 〉 , saith the Apostle, Ephes. 4.15. which Beza in his first edition translates (as the vulgar doth) veritatem sectantes in charitate, following the truth in love: which I conceive both the notation of the word, and the scope of the place, if you consider the verse going before, will bear: And so the text imports, that love must set bounds to all our inquiries after truth, and we may not, under pretence of seeking truth, transgress the laws of and rules of love: If we cannot meet in every point of truth, yet let us embrace in love: If there be difference in judgment, yet let there not be distance in affection: Paul and Peter may differ, Jerome and Augustine, Moscopolus and Philelphus, and yet be friends still, love as brethren.

And surely had we walked according to these rules, our divisions in England had not been so sad, so fatal as they are this day. Had all that profess the Gospel in England made conscience to be of the same mind, and the same judgment with their brethren, and the rest of the Churches of Christ, as far as possibly; and where they cannot, where there is a necessity of differing, had they made conscience to keep their differences from appearing in public, to have their private opinions and faith to themselves, and not entangle the weak with their doubtful disputations; forbearing to judge or despise those that are not of their opinion, loving them still as brethren, not censuring them as profane, antichristian, fighters against God, men that will fully shut their eyes against the light; had these things (I say) been attended to on all hands, our breaches had never been so great as now they are, nor should the lovers of truth and peace have had so much cause to lament them. But thus much of the first kind of union that is required in those that would walk worthy of the Gospel, unitas cordis.

The second kind of union or unity required, is, unitas oris: as the people of God should have but one soul, so they should have but one lip; as one faith, so one confession of faith, one expression of themselves in matters of faith, Therefore the holy Ghost calls upon us not only to think, but to speak the same things, 1 Cor. 1.10. Now I beseech you, brethren, by the Name of our Lord Jesus Christ, that you all speak the same thing: Not only think, but speak. So Rom. 15.6. That ye may with one mind and one mouth glorify God. The people of God should not only have one mind, but one mouth. It was a happy and peaceable age, when the whole earth was but of one lip, one Language; the confusion of tongues at Babel brought in a world of other confusions: It is a happy thing when all the people of God can content themselves with the same language and expressions in the things of God. That same 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , that affectation of new and strange language, hath ever been found prejudicial to the Church of God: Non parùm interest ad Christianam charitatem quibus verbis utamur, saith Augustine; Qui novas phrases, terminos, definitiones rerum excogitant, &c.

Semper ex mutatâ temere phrasi secuta est dogmatum mutatio: Change of phrases hath always ushered in change of doctrines. Et videmus eos qui ad nullam formam loquendi se alligant mirifica portenta doctrinae gignere: They that will not be bound to any form of speaking, at length bring forth strange monsters of opinions. It is that which both Peter, 2 Ep. 2.13. and Jude, ver. 16. make a piece of the character of false Teachers; They speak great swelling words of vanity: And it is that Calvin observes of the Anabaptists and Libertines in his days, they spake such strange and uncouth high-flown language, as could not be understood by others: scarce if at all by themselves. Now we should take heed of this, and in the things of God, content ourselves with those phrases and expressions that are passant in the Church of God, and not affect novelties: The greatest heresies that ever troubled the Church of Christ, have come out of the womb of new phrases and expressions; which made Melancthon wish, Vtinans possimus eadem quae bona & utilia sunt, non tantùm ijsdem verbis, sed & ijsdem syllabis & literis efferre. I set my Amen to it: O that we could be of one mind, and one mouth, all speak the same thing: that's the second particular of union we are to endeavor after.

A third particular of that union we are to endeavor after, is, unitas operis, union in way and practice: This the Lord hath promised as a blessing to his people, Jerem. 32.39. I will give them one heart and one way, that they may fear me forever for their good, and the good of their children after them. And Zeph. 3.9. That they may all call upon the Name of the Lord, and serve him with one consent. Now that which the Lord promiseth, we may pray for, and that which we pray for, we must endeavor after one way: Phil. 3.16. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing: That is, saith Anselm,

Thus much the text clearly tells us, that those who cannot be of the same mind in all things, should yet walk by the same rule, so far as they have attained unto agreement: unity in practice is to be endeavored, as well as unity in judgment: And thus now you have the explication of the point, what that union or unity is, which it is the duty of all those that would walk worthy of the Gospel are to endeavor after.

I might bring abundance of reason for the further confirmation of this point; but I will bring no other then what the Spirit of God useth to enforce this doctrine by, and I will but point at them neither.

Look in Ephesians 4 ^th , the Apostle there in the three first verses, exhorts unto this unity, as you have heard already: Now mark how many testimonies the Apostle there heaps up to strengthen this exhortation by;

First (saith he) There is one body, ver. 4. whereof you are all members, therefore be ye one, let there be no discord among you.

Secondly, There is one Spirit, ver. 3. Even as in the natural body there are not divers spirits or souls, according to the diversity of members, but one spirit that gives life and motion to every member, so is it in the body of Christ, there are not as many several spirits as members, but one Spirit, which is so in the whole body as he is in every member, and gives life and motion to every member; For by one Spirit we are all baptized into one body, 1 Cor. 12.13. and we have access unto the Father by one Spirit, Ephes. 2.18. And though there be diversities of gifts, yet there is the same Spirit, 1 Cor. 12.4. There is one Spirit, therefore be you one; keep the unity of the Spirit in the bond of peace: This bond cannot be broken, this unity cannot be violated, without offense to this one Spirit.

Thirdly, You are called in one hope of your calling, ver. 4. So many of you as are called by the Gospel, one and the same salvation, Heaven, glory is promised to you, and so many of you as have obeyed this calling, you are all commanded to hope for this salvation and glory all of you, there you shall live sweetly and blessedly together forever; therefore your peace and union ought no more to be divided here, then your inheritance can be divided hereafter: It is a shame for them to quarrel and fall out in via, that must live forever together in patriâ. Indeed if God had not called all of us to the hope of the same inheritance in light, but had called some to a better, others to a worse condition, given some a double portion as Joseph did Benjamin, or a party-coloured coat above others, as Jacob did Joseph, there might be some pretence for strife and envying, something that might give occasion to a falling out by the way; but 〈 in non-Latin alphabet 〉 , saith the Greek Scholiast: God gives not to one believer more then another; but gives unto all of them immortality, eternal life, immortal glory; the brotherhood, the inheritance, you are all called into one hope of your calling, therefore be ye one: O si animis nostris insideret, saith Calvin, &c.

The children of God have all but one hope, one inheritance, therefore should all be but one.

Fourthly, saith the Apostle, There is one Lord, ver. 3. even the Lord Jesus. Ye are not as the Heathen, that have many gods, and many Lord's, but to you there is but one Lord Jesus Christ, 1 Cor. 8.6. and ye are all his servants. Therefore be ye one; It redounds to the disadvantage and dishonor of him who is your only Lord, if there be envying, divisions, strifes among you that are his servants, therefore be ye one.

Fifthly, There is one faith, ver. 3. Both one grace of faith, quâ, whereby ye believe; and one doctrine of faith, quae, which is believed: for all the Saints, do by one and the same grace, believe in one and the same Christ. Not in one Christ before the Law, in another under the Law, in another after the Law. Nor the Jews one way, the Gentiles that are converted another way: Non aliter in oriente, aliter in meridie, aliter in occidente: therefore all believers ought to the utmost, to endeavor to keep the unity of the spirit in the bond of peace. There is one faith, therefore be ye one.

Sixthly, There is one baptism, ver. 5. Christ hath not instituted several, but one baptism: All are baptized with water in one Name of one God, Father, Son and holy Ghost. The Jew converted hath not one baptism, the Grecian another; the free one, the bond another; the rich one, the poor another; but as they are all one in Christ Jesus, so they are all by one baptism baptized into Christ: your baptism is but one, therefore be ye one.

Seventhly, saith the Apostle, there is one God and Father of all, therefore be ye one. If all believers call upon one and the same God and Father, how dare they, how can they break the bond of brotherly love? To see brethren, the children of one father, live in rankor and malice one agains another, is a displeasing sight to all, but O how wounding is it to the heart of their own Father? So is it to God, to see his children out of charity, at discord. There is one God and Father who is over all, and therefore able to punish the miscarriage of all, and in all, and therefore thoroughly acquainted with the miscarriages of all, and in you all, for you are all the temple of God, and one God dwells in you all: Ergo qui fidelium scindant unitatem, proinde faciuns ac si • nnum Deum patrem{que} in partes vellent scindere: They that would divide the unity of the faithful, do as much as it were to divide God that dwells in them.

Here then you see a seven-fold argument which the Apostle useth for the enforcing of this duty of my Doctrine. There is one body whereof you are all members, therefore be you one: There is one Spirit whereof you are all temples, therefore keep the unity of the Spirit: Ye are called in one hope of your calling, therefore be ye of one heart: There is one Lord, one faith, one baptism, one God and Father of all, &c. therefore be you one, seeing you are one in all these particulars, there is abundant reason, you should be one among your selves.

Look again into this fourth chapter to the Ephesians, verse. 12, 13. you shall find another argument for this endeavor after unity: He gave some Aposties and some Evangelists, and some Prophets, and some Pastors and Teachers, for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ, till we all come in the unity of the faith, &c. The Text shows clearly, that one main end which Christ aimed at in all the officers which he hath set in his Church, and the gifts bestowed upon those officers, it was to bring his people to Unity: Not only to faith and the knowledge of the Son of God, but to unity in the faith, and in the knowledge of the Son of God. Magnum argumentum suggerit Apistolus, studiose servanda unitatis spiritus. The Apostle here supplies us with a weighty argument, to persuade us to keep the unity of the spirit, which so precious and of such esteem with Christ that for the sake of it, (among other things, he hath instituted the Ministry) and officers which he hath given unto his Church. But this may suffice for the Explication and proof of the point. I come now to Application.

[Use 1] This truth, That it is the duty of all those that would walk worthy of the Gospel, to endeavor a sweet, close, holy, firm, union, and to be one in judgment and opinion, one in heart and affection▪ to speak the fame thing, walk by the same rule: then this may serve in the first place, to justify that solemn league and Covenant which we have all taken; (I am sure at least all should have taken) and which you, Right Honorable and beloved lately have renewed, even in that branch of it, and in those particulars which some do most cavil against: namely that last branch of the first article, wherein we engage ourselves to endeavor to bring the Churches of God in the three Kingdoms, to the nearest conjuction and Uniformity, in Religion, confession of faith, form of Church government, Directory for worship and Catechising, that we and our posterities after us, may as brethren live in faith and love, and the Lord may delight to dwell in the midst of us. As also the second Article, wherein we swear in like manner without respect of persons, to endeavor the extirpation of Popery, Prelacy, Superstition, Heresy, Schism, Prophanenesse, &c. That the Lord may be one, and his name one in the three Kingdoms. I would there were none that a few years ago, would have thought they could never have blessed God enough for such a Covenant, that now spurn and scorn it, even in, nay for these very clauses. But I beseech you, what is there in any of these particulars, but what is a duty incumbent from God, upon everyone that would walk worthy of the Gospel, as you have heard abundantly proved this day. You have sworn to endeavor the nearest conjunction and uniformity in Religion: what's that but to endeavor to be of one heart and one soul, Act. 4.32. to endeavor to be perfectly joined together, 〈 in non-Latin alphabet 〉 , in the same mind, and in the same judgment, 1 Cor. 1.10. you have sworn to endeavor the nearest conjunction in confession of faith, what's that but to endeavor all to speak the same thing? 1 Cor. 1.10. and with one mouth to glorify God, Rom. 13.5. you have sworn the same in reference to one form of Church-government, directory for worship and Catechising; what's this but to endeavor to walk by the same rule? Phil. 3.13. you have sworn to endeavor to extirpate Popery, Prelacy, Superstition, Heresy, Schism, Prophanenesse. What's this but to endeavor that there be no divisions among you, but that you be perfectly joined together, 1 Cor. 1.10. All this is but your duty. And the purpose and intent of all this is; That the Lord may be one, and his name one in the three Kingdoms: And that we and our posterity after us, may as brethren live in faith and love, and the Lord may delight to dwell in the midst of us, what is, if this be not a sweet, close, holy, firm union.

Q. If any shall demand, how doth it appear that we should endeavor such an union of all the Churches in a Nation, in three Nations; we grant indeed, that the Saints of a particular Congregation, ought to have one heart and one way, to be of one mind and of one judgment. But how do you prove that such a thing is to be attempted and endeavored in a Nation. The Philippians, Ephesians, Corinthians, upon whom the Apostle enjoins this unity, were Churches of a particular Congregation.

A. I answer, this is gratis dictum, that the Churches of Ephesus, Corinth, Philippi, consisted of no more then might ordinarily meet together for all duties of worship in one individual Congregation. I have often heard it said, but never could yet hear or see it proved, but I have seen good proof of the contrary: However, sure I am, if union in a particular Congregation be good, union in the Churches of two or three Nations is better; for Bonum quo communius eo melius . And sure I am, the reasons upon which the Apostle urgeth this care of unity upon the Ephesians, bind not only to a particular Congregation, but to all upon whom the Name of Christ is called. There is one body, one Spirit, one hope of calling, one Lord, one faith, one baptism, one God and Father of all; not only the Saints in a particular Congregation, but of all the Saints upon earth. And Christ gave Apostles, Prophets, &c. for the work of the Ministry, for the perfecting of the Saints, for the edifying of the body of Christ (not till those of this or that Congregation come, but) till we all come in the unity of the faith, &c. And sure I am, the prayer which our Lord Jesus Christ made, Joh. 17. was not only for a particular Congregation, but for all that should believe in him, that they all might be one, and that not by a spiritual and mystical union only, but by a visible union, such an union as the world might take notice of; ver. 21. That they may be one in us, that the world may believe that thou hast sent me; ver. 15. That they may be perfect in one, that the world may know that thou hast sent me. And sure I am, the time will come, when all that believe in Christ shall be visibly one, when the Lord Jesus having destroyed the Antichrist and all his other enemies, there shall be one sheep-fold, and one sheephard, Joh. 10.16. And therefore I think we ought to desire, not only that all the Churches in the three Kingdoms, but that all the Churches in the world may be one, in Doctrine, Discipline, Worship and Government according to the word of God: and to endeavor it as much as in us lies.

[Use 2] In the second place: This truth, That it is the duty of all those that would walk worthy of the Gospel, to endeavor a sweet, close, holy, lasting union among themselves, calls us to bewail the great want of that unity that should be amongst God's people, and such as profess to desire to walk worthy of the Gospel: and not only want of unity but want of care and endeavor after that unity, which is too too discernible in these times wherein we live. We live (beloved) in very sad times, sometime I am even ready to call them (in respect of the breaches and divisions that are amongst us) the saddest times that ever the Church was under. But I correct myself, when I remember how the Church of God in all ages hath been exercised more or less in this kind with breaches and divisions. In the first (which were the purest, and therefore we may conceive were the peaceablest ) times of the Church; in that famous Church of Antioch, where the Disciples were first called Christians, Acts 11.26. where they had the presence and labors of many Prophets and Teachers, as Barnabas, and Simeon, and Lucius, and Manaen, and Paul, Acts 13.1, 2. yet even there, there was 〈 in non-Latin alphabet 〉 , no small dissension and disputation, & that within 4 or 5 years after the Gospel first came among them, Act. 15.1, 2. So in the Church of Corinth, within almost as few years after its plantation, there were both 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , Schisms and Heresies, 1 Cor. 11.18, 19. In the Church of Rome, there were 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , sects, or divisions and offenses, Rom. 16.18. yea, and these dissensions, divisions, offenses, were not only inter plebem, among the ordinary sort of Christians, but among those that were the pillars of the Church, the very Apostles themselves: So Paul and Barnabas, Acts 13. in the second verse, they had no small dissension with the false teachers in the 39. verse of that chapter, ye read there was 〈 in non-Latin alphabet 〉 , a very sharp and bitter contention between themselves: So Paul and Peter, there was a public contest between them; Paul withstood him, 〈 in non-Latin alphabet 〉 , to his face, and before them all, Gal. 2.11, 14. So in after-times, the difference between Polycrates the disciple of John, and Victor Bishop of Rome, though it were in re nihili, being but about Easter day, yet how they did divide and distract the Christian world, and engage, yea even enrage the Eastern and Western Churches one against another, adeo ut sese mutuo excommunicarint & anathematizarint, that they did excommunicate and curse one another. I might mention the difference that fell out in after ages, between Cyprian and Cornelius, Basel and Domacus, Chrysostom and Epiphanius, Cyril and Theodoret, Jerome and Augustine, Prosper and Cassianus, Luther and Zwinglius, Luther and Calvin: But I mention these things, only that you may see, that the differences that are among ourselves, among the godly, among Ministers, are no new thing under the Sun; sic fuit ab initio, it was so in the ages that were before us; and therefore there is no reason, that any of us should be scandalized or offended at them, yet reason there is that we should all bewail and lament them.

What sober gracious heart would not bleed, to see how small a matter some men make of dissenting from all the Churches of Christ, and embracing opinions, not so much new and strange as Heteradox, witnessed against and condemned by all the Churches? To see how many under pretence of pursuing truth and liberty, have clean forgot that there is any such thing to be regarded as unity: Every thing that to them is new, is in their apprehension truth, and everything which they think truth, they presume they have a liberty to hold, and to hold it forth without any regard to unity. Men are not able when once they have drunk in an opinion, to keep it to themselves according to the rule of the Apostie, it must forth, Scire tuum nihil est nisi te scire hoc sciat alter: To see how men multiply opinions, and roll and run from one error to another, waxing worse and worse, deceiving and being deceived, till at length they come to down-right blasphemy, renouncing all Ordinances, Scriptures; yea (we should tremble to think of it) some are fallen so far, as to renounce Christ and God himself; and which is worst of all (if some men's doctrines be true) all this must and ought to be tolerated; and it is now (in some men's judgments) more lawful and safe for men to err and blaspheme, then either for Ministers to reprove, or for Magistrates to repress these errors▪ But these things I had rather mourn over, then speak of them. It is not words, but tears and prayers (it anything under heaven) that must heal these sad evils. To provoke you and myself to contribute something of this kind to this purpose, let me propound but two particulars to consideration.

First, Consider the detriment and prejudice that Religion suffers by the divisions that are amongst us. Secondly, Consider the prejudice and detriment that we ourselves may suffer by it.

First, The Divisions and Dissensions that are amongst those that profess the Gospel, brings a great deal of scandal upon Religion itself, and upon the Gospel which we profess: I dare confidently speak it, there is scarce any one thing that hath been more prejudicial to the Gospel, from its first going forth into the world, then the divisions and differences which have fallen among the professors of it. Clemens Alexandrinus (who lived about the year of Christ 200. and in whose time there were more then 20 Haeresiarchae, arch heretics or Masters of opinions in the Church, who had everyone of them their peculiar disciples, & catus Ecclesiasticos, and peculiar Church-meetings, among whom, doctissimi & excellentissimi viri reperiebantur, were some most excellent and learned men,) he tells us, that the Jews and Heathens in his time, were wont to upbraid the Christians with this,

See what desperate arguments against our Religion our divisions furnish our adversaries with.

Philippus Camerarus tells a story of one who had sometimes been a Christian and a School-master, but afterwards turned Turk, and was sent Ambassador to Stephen King of Poland: Is libere dicere solitus fuit, &c. who was wont to profess freely and openly,

God grant that none of the scurrile Pamphlets of these times fall into such hands.

It hath been one of the greatest objections of the Papists against the Reformed Churches, That the dissensions among themselves, are evident signs of an heretical spirit; so Bellarmine, Stapleton, Becane, &c. Fitz-Sinnonde an Irish Jesuit, hath writ a justum volumen, about the differences of the Divines of Britain among themselves, which he entitles Britanomachia. It is true, Quis tulerit gracchos, &c? and Cl • dius accusat Maechos, &c. We could recriminate with ease, and turn them to Flarius his Tractate, De Sectis dissensionibus contradictionibus & consusionibus Doctrinae & Religions Scriptorum & Doctorum Pontisiciorum. Or we could remit them to Pappus, who hath enumerated 237 differences they have among them: Or tell them of a Divine of Britain, that to requite the Jesuits Britanomachia, hath reckoned up 300 differences among them at Rome; and this might stop their mouths, but can never justify nor excuse our divisions; If there be confusion and division in Babel, must it be so in Bethel too? God grant our divisions do not give advantage to some of that crew to write a second book, De Britannomachia against us.

But if Religion should not suffer by our divisions abroad, yet it suffers enough among ourselves here at home: For certainly there is nothing doth more expose Religion and the intended Covenanted Reformation, to obloquy and scorn, nothing that doth more confirm and harden people in their idolatry, superstition, malignity, profaneness, atheism, then the woeful divisions that are among the godly party, the party that all this while have cried up and called for Reformation: Cum enim sine intermissione sic altercantes vident, &c. for when men see the endless contentions of those, who all profess themselves to be for truth and for the glory of God, that these cannot agree, one saith, This is truth; another saith, That is truth; one saith, This is the way of Christ; another saith, No, it is the way of Antichrist: Men of profane and carnal minds, take occasion from hence, to call in question, not only the things that are thus questioned, but all other points of Religion, and think that all that which we call Religion and divine truth, is but a fancy and opinion: One man thinks thus, another thus; but there is nothing certain. This makes men of carnal and profane spirits, think Religion not only a fancy, but a frenzy. If the Church (saith the Apostle) be come together into one place, and all speak with tongues, and there come in the unlearned and unbelievers, will they not say you are mad? What will they say then, when in the Church they shall hear several and contrariant doctrines, what a door doth this open to Epicureanism and Atheism? what fatal and destroying stumbling blocks doth this lay before the face of sinners? and how many poor souls may hereby be turned aside forever from seeking after God, his ways and truth, the Lord only knows? But O that this consideration might help us to bewail these differences, and might be a means to heal them: I have read of Basil and Eusebius, between whom there was a great contest, that when they heard how the Arians, the common enemies of Christ and of his truth and Church, began to make use of their difference to prejudice of the truth, they presently laid their controversy asleep, and both joined against the common adversary: We cannot be ignorant what advantage Papists and malignants make of our differences, that it is a principal weapon whereby they fight against the cause and work of Reformation, a principal engine, whereby they have drawn in and engaged many of the judicious multitude against us: And shall we yet uphold and continue our differences? shall we yet put weapons into our enemies hands, wherewith to fight (not only against us, but) against the Gospel and truth of Jesus Christ.

Secondly, Consider how prejudicial these differences must needs be to the godly party amongst us, I mean the whole body of those that have adhered to the cause of God and of Religion managed by the Parliament, for I can by no means permit that title of godly party, to be impropriated, ingrost, monopolized, as some would have it. There are two things that (in mine eye) seem to threaten the godly party in this Kingdom; the one is, the rage, the bloody rage of the Antichristian faction against them; the other is, their emulations and contentions one against another; and to me the later ever was a great deal more dreadful then the former: The rage of the enemies against them, is extrinsical and accidental, but their divisions are intrinsical and intestine; and men die more frequently from intrinsical causes, from diseases bred within, then from such things as are extrinsical and adventitious to them; more Kingdoms and Commonwealths have been ruined by civil and intestine wars, then by invasions and conquests: And if God should be so good to us, as not to suffer our rents to be our ruins, yet I fear (it may at least deprive us, of seeing that which we profess we would all be so glad to see,) the peace of Zion, the good of Jerusalem, the Reformation of the Church, the Lord Jesus upon his throne.

I need make no application of this to us and our times.

But where is the fault you will say? True it is, there are divisions, sad divisions, danger-threatening divisions among us, but where is the fault? I know there are many, that lay all the fault upon those whom they call Presbyterians, and say it is their rigor, and their pride and ambition, their spirit of domination that is the cause of all these divisions; thus say the Antinomians, and thus the Separatists, and thus the Anabaptists, and thus the others say. Now the Lord judge between us and them, and let his people that hear judge this day.

Who are they that divide in judgment from all the Reformed Churches of Christ in the world, that have opinions and judgments differing from the opinions and judgments of all the Reformed Churches? we or the Anabaptists? we or the Separatists? we or the—? Possibly they will all say they are of the same opinion with the Reformed Churches in fundamentals as well as we, and their differences, are but in Minutioribus. Now supposing this to be true (as it may be in some of them) why then do they transgress the Apostles rule? why do they not if that it be in matters of lesser moment wherein they differ from us, why do not they keep their opinions private, and have their faith unto themselves before God? why do they upon so small differences (if the differences be so small) withdraw from communion with us and the rest of the Churches, and gather themselves into distinct and separate Churches; some of them not holding one body with us, others neither holding one body nor one baptism with us? Their agreeing with us and the Reformed Churches, in Doctrines that are fundamental; their holding one head and one faith, doth not excuse them from being guilty of breach of unity and down-right schism, as long as they hold not one body, one baptism. Schisma (saith Augustine ) est eadem opinantem & eodem ritu utentem solo Congregationis delectari dissidio. Schism is, when a man that professeth the same faith and worship, is delighted only with the difference of an Assembly or Congregation. And again, Schismaticos facit non diversa fides sed communion is disrupta societas: It is not a differing faith, but breaking the fellowship of communion that makes men schismatics. And again, Schisma est, Recens Congregationis ex aliquâ sententiarum diversitate dissensio: Schism is a new or late dissension or disagreement of a Congregation, arising from some diversity of opinion. It is Beza's observation, That the Corinthians did agree in the fundamentals of Religion, and yet they had schisms among them, from whence he takes occasion to say; That 〈 in non-Latin alphabet 〉 , sive 〈 in non-Latin alphabet 〉 , est cum alij alijs hominibus sive externis ritibus it a sunt addicti, ut quamvis alioquin in ipsis Religions capitibus consentiant, tamen animis sint ab alienati & factiones quasdam ineant: Schism or division (saith he) is this, when men are so addicted to some men, or to some outward rites, that though they do agree in the chief points of Religion, yet they are estranged in their minds, and engage themselves into parties and factions: Now who are they that though they profess to agree with us in Doctrine, have yet made a secession, with drawn themselves, gathered Churches, engaged parties? Consider and give sentence.

Who are they that have most broken the band of love? There is great fear what the Presbyterians will do if once they get power into their hands; But in the mean time what do others? Who are they that brand their brethren with the title Proud, Time-serverves, Prelatical, Tyrannicall, Antichristian? And what is this less then persecution?

Who are they that have been farthest from condescending descending to their brethren for peace and union sake? were it fit, I could say something of this, yea much: I could tell you much hath been yielded, and much more would be yielded, yea almost anything but that one thing that would lay a foundation of perpetual division and disunion in families, Church, Kingdom? Who are they that profess an utter impossibility of reconciliaton or union, and plead for nothing but Toleration, Toleration, and some for Toleration in the utmost latitude, to Papists, Jews, Turks, (the very artifice whereby the Arminians in Holland sought to gain a party and strength unto themselves; Resolve these questions, and they will resolve you who are most guilty of these divisions. But as Augustine said sometimes of Original sin, so say I of these our divisions, Non tam inquirendam, &c. It is time better spent, to inquire how we may come out of them, then who hath brought us into them. It was a memorable speech of Calvin, who said he would willingly travel over all the seas and Countries in the world, to put an end to the differences that were in the Reformed Churches: And I think there is never a gracious heart, but would be willing to suffer banishment, death, yea could almost with Paul, wish himself Anathema, accursed, so he might but put an end to these unhappy differences of our unhappy times. Towards which, give me leave to speak a few words to you in a third Use.

[Use 3] This truth, That it is the duty of all those that would walk worthy of the Gospel, to endeavor a sweet, close, holy lasting union: serves in the the third place, to exhort and excite everyone to these endeavors; and it is impossible to propound this exhortation in more persuasive and prevailing language then that of our Apostle, Phil. 2.1, 2. If there be therefore any consolation in Christ, if any comfort in love, if any fellowship of the Spirit, if any bowels and mercy, full sill you my joy, that ye be like minded, having the same love, being of one accord, of one mind. And O that I were able so to repeat these words, that they might reach not only your ears, but yours hearts, and not only yours, but the ears and hearts of all that have a seed of grace in them throughout this whole Kingdom. It is said of John the Evanglist, who was the Beloved Disciple, and the Apostle of love, that as in his life time he did often and much exhort to love, saying, Little children love one another. So when he died, he died breathing out the same exhortation, Little children love one another. Me thinks I could even live and die with those words of Paul in my mouth; If there be any consolation in Christ, if any comfort in love, if any fellowship of the Spirit, if any bowels and mercies, be ye like minded, having the same love, being of one accord, of one mind.

For Motive, I will use but two; and you have them both in one Scripture, Psalm. 133. the whole Psalm is nothing else but a commendation of this grace and duty whereof we have been speaking: In intend not to undertake the whole Psalm at this time, but only cast your eye upon the first verse of it, and there you read two things of this unity; first, it is good; secondly, it is pleasant; and it is admirably good and pleasant: Behold how good! how wonderfully good? how beyond expression good it is, for brethren to dwell together in unity: Some things are good but not pleasant, some things are pleasant but not good; but unity is both good and pleasant.

First, it is good, wonderful good many ways; good, first in reference to ourselves, as it is an evidence of our election and grace, received from Jesus Christ. This may at first seem strange: Many do not think that a harmonious spirit sweetly complying with the spirits of God's people, desiring to keep the unity of the spirit in the bond of peace; to maintain close union and communion with the Saints, is a sign of election, and of an evidence of grace. But Scripture makes it so: Joh. 11.17, 11. Father keep through thy holy Name those whom thou hast given me, that they may be one. So ver. 22. and the glory which thou hast given me I have given them, that they may be one. Phil. 2. If there be any consolation in Christ, if any fellowship of the Spirit, be ye of one mind. This oneness then is a grace peculiar to those that have the fellowship of the spirit, that have received of the grace of Christ, that are given to him by the Father. Not but that there may be an external and visible union where there is none of this, and so there may be an external visible Faith, Repentance, holiness in those that are not elect, that have no grace and true, real faith and sanctification; a believing, holy frame of heart, is an infallible sign of election: So is a sweet, loving, peaceable frame of heart, a heart naturally closing with the Church and people of God, tender of differing and parting from them, studying ways of love and union: Joh. 13.35. By this shall all men know that you are my Disciples, if you have love one to another.

Secondly it is good, as in reference to ourselves, so in reference to our Lord Jesus Christ: (if anything that is in such poor creatures may be said to be good for Jesus Christ ) this unity among Christians, among professors brings honor to Jesus Christ; Joh. 17.21, 23. That the world may believe that thou hast sent me; that the world may know that thou hast sent me; as if there were no such efficacious means to convince the enemies of Christ, that he is indeed the Son of God, and came forth from him, as this union and agreement of those that profess him; whereas on the contrary, disunion and discord among them, as you have heard alalready, opens the mouth of our adversaries to blaspheme Christ and our Religion.

Thirdly, It is good for the Church. This union is a great strengthening unto it, makes that terrible as an army with banners, Cant. 6.4, 10. The strength and terror of the Macedonian Phalanx, lay in stipatione & condensatione, in their thick, firm, close standing. So in the Church: as it is in the body natural, not only the beauty, but the safety, the strength, the life of the body (consists in the union of parts. The luxation of a member, pains, deforms the body, but the dismembering destroys it. So in the body mystical the Church. The Church is a ship; let the winds rise, and the waves swell and toss: as long as the planks, the sides of the ship hold, there may be some possibility of outriding the storm, and escaping the danger, but if the planks and pieces of the ship start and fly one from another, there's no way but present perishing: laxis laterum compagibus—&c.

Fourthly, It is good for those that are without, it may help to ingratiate Religion and the truth of God unto them, and draw on their conversion.

Behold then how good this unity is! good for yourselves, good for the Lord Christ, good for the Church, good for those that are without; therefore for their sakes, for the Churches sake, for Christ's sake, for your own sakes endeavor after this unity.

Secondly, This unity as it is good, so it is pleasant. Behold how good and how pleasant it is! and it must needs be so, if heaven itself be pleasant, for there is perfect Union and Harmony. In Heaven they all think and speak the same thing, there are no divisions in Heaven. And I am confident there is none of you can imagine, but if we could attain to such an union and harmony here upon earth, it would be a most sweet and pleasant thing. For first hereby we should be the better enabled to praise and glorify God, Rom. 15.5. Now the God of patience and consolation, grant you to be like minded one towards another in Christ Jesus. To what end? That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. The more union and harmony among us, the more melody in our praises, the more glory to our God.

Secondly hereby we shall converse together with the more joy and gladness, Act. 2.4. And they continuing daily with one accord in the Temple, did eat there meat with gladness and singleness of heart.

Thirdly, By all this the Gospel and ways of Religion, will be rendered more lovely and amiable in the eyes of others. See Act. 2.47. Praising God, and having favor with all the people. It was not so much their speaking with tongues, or working of miracles, as their union and accord among themselves, that procured them this favor with all the people.

Nothing among the Saints so amiable in the eyes of others then as unity, behold how pleasant it is!

Now if any shall say, how may this unity be attained? Hic labor hoc opus. To give direction unto unto this, would be the work (not only of another Sermon) but of a large discourse. For the present be pleased to take these few, but sure directions.

First labor to get all our hearts convinced, that it is our duty to endeavor union: till this be done, our hearts will never set to endeavor it in earnest.

Secondly, See our differences, our disunions, our rents, divisions, to be our sin, our shame, and not our felicity or glory, that we have so many differing opinions and ways.

Thirdly, Examine ourselves everyone how far we have had our hands in these rents and divisions, either as authors, abettors or encouragers of them, and so far as guilt cleaves to any of us let us be humbled for it.

Fourthly, See a beauty and comeliness in union, look upon it not only as a duty, but as a lovely duty, as a pleasant duty, and this will make us not only endeavor it, but endeavor it in love,

Fifty, Get the graces that are conducing to it, Rom. 12.18. Be of the same mind one towards another, theres the duty: mind not high things, but condescend to men of low estate. Be not wise in your own eyes; Recompence unto no man evil for evil. Could we thus be and walk, how soon should we be at one among ourselves, Ephes. 4.2, 3. Endeavouring to keep the unity of the spirit in the bond of peace: There is the duty, ver. 3. with all lowliness and meekness, with long suffering, forbearing one another in love, ver. 2. there are the graces conducing to this union, Phil. 2.2, 3, 4. Be ye like minded, having the same love, being of one accord, having the fame mind; Theres the duty. Let nothing be done through strife or vainglory, but in lowliness of mind, let each esteem others better then themselves. Look not every man on his own things, but every man also on the things of others. Let the same mind be in you that was in Christ Jesus. There are the means of attaining to this duty. O that God would write these Scriptures in our hearts, root out the corruptions here condemned, plant in us the graces here commended, how soon should we see an end of our differences, and all the people of God be of one heart and one soul.

Sixthly, Pray much for union. There are other things that we are much in prayer for, we pray for purity, we pray for Reformation, and we do well; we pray against persecution, that the Saints may not be persecuted, &c. but how few pray for union, that the Saints may not be tossed to and fro with every wind of doctrine, that the Saints may not be divided in judgment and affection, though I know not any Church-blessing we have more cause or more encouragement to pray for then this; This God hath promised, Jer. 32.39. In praying for this, we are sure we have Christ joining with us. That prayer of his Joh. 17. is eternally present with the Father, and of eternal efficacy to this purpose: O therefore pray, pray, it is that which God hath promised, it is for that which Christ hath prayed: Pray for union among brethren, for union in the Church of Christ. Now the God of all patience and consolation, grant you to be likeminded one towards another according to Christ Jesus; that ye may with one mind and one mouth, glorify God even the Father of our Lord Jesus.

Errata.

PAge 6. line ult. moneat read maneat, p. 7. l. 1. cessit r. cessat, p. 18. l. 20. Idolathytes r. Idolothytes, p. 21. l. 6. then we cannot r. then when we cannot, l. 25. Laws of and dele of, p. 22. l 14. will fully r. willfully, p. 25. l. 5. Gospel are to dele are, p. 29. l. 16. which so precious r. which is so precious, l. 26. dele then, p. 33. l. 20. 〈 in non-Latin alphabet 〉 , p. 34. l. 17. Damacus r. Damasus, l. 30. beteradox r. beterodox, p. 36. in marg. l. 19. triviae r. trivie, p. 36. l. 28. Camerarus r. Camerarius, p. 17 l. 6 asperto r. asporto, l. 8. ost ensuirat r. ostensurus, l 18. Sinnonde r. Simonds, l. 20, & 2 • . Britanamochia r. Britannomachia, l. 23. Flarius r. Flacius, p. 39. l. 18. judicious r. injudicious, p. 40. l. 23. risieth r. riseth, p. 45. l. 12. and of an evidence dele of.