The Happiness of Brethrens Dwelling Together in Unity, Text

The Happiness of Brethrens Dwelling Together in Unity · Text

p. 1Pſalm 133. verſ. 1.

Behold, how good and how pleaſant it is, for Brethren to Dwell together in Ʋnity.

WE have not in the Title of the Pſalm ſo certain a conduct to determine the occaſion of the Penning of it, as we have in many other Pſalms. It tells us indeed it was a Pſalm of David, but upon what occaſion Compoſed, it ſaith not. It is not improbably gueſſed that the occaſion of the Penning, was the Ʋnion of all the Tribes in David their King, of which you read, 2 Sam. 5. 3. After 2 Sam. 5. 3.2 Sam 5:3the Death of Saul, David reigned ſome years over Judah alone; but you read there, that after he had reigned ſeven Years and three Months in Hebron over Judah alone, all the Elders of Iſrael came to him in Hebron,—and made a league with him, and anointed him King over Iſrael; and thus now the twelve Tribes were become Gens una, one Nation. David might (very probably) upon this occaſion Pen this Pſalm, commending to them the keeping of this Knot, which God's Providence had made. Thus it excellently ſuteth our preſent occaſion, we being at this Day, in ſuch an opportunity of uniting all that profeſs the Reformed Religion, as poſſibly our Forefathers for more than an Hundred years (till within our memory) have wanted, whether God will yet pleaſe to hide from us the things which concern our Peace, time muſt ſhew. However I could not but take the p. 2advantage of it, to commend to you the Ʋnion of Brethren. The words I have read to you is the Propoſition of the whole Pſalm, the Proof of it lyes in the laſt words, the other Verſes are made up of two Similitudes, illuſtrating the general Propoſition. The Propoſition of the Pſalm, is that which my deſign is to make the Subject of my Diſcourſe, which I ſhall prove only, by opening the laſt Clauſe—There God commands the Bleſſings. The other Paſſages of the Pſalm I ſhall no further concern my ſelf in, than they will naturally fall under the proof of the Propoſition.

Prop.It is a very good, and pleaſant thing for Brethren to dwell together in Ʋnity.

The Notion of Brethren in Scripture is of as great a Latitude as that of Neighbour. It ſignifies thoſe that agree in uno aliquo tertio, in any third thing, whether it be Blood in a more general Notion, and thus all Men are Brethren each to other: or in a more reſtrained Notion, thus all of the ſame Family are Brethren; or in the ſame more immediate Parents, thus Eſau is called Jacob's Brother; or in the ſame Nation, thus Paul calls the Jews his Brethren; or in the ſame Religion; or finally in the ſame Faith, or hope of calling (as the Apoſtle phraſeth it,) thus we are called to Love the Brethren. As to the particular ſenſe of it in this Text, it doubtleſs ſignifies thoſe that were Members of the ſame Nation, and United in the main things with reſpect to Religion.

It may be a more valuable Queſtion, what Ʋnion this is predicated of? The Heb. ſaith no more than in One. I find ſome would have it only to reſpect Place. p. 3But beſides that, this was ſufficiently expreſt before, by the words dwell together. Nor doth this always appear Productive of any Happineſs, or Pleaſantneſs. And if it did it would ſpeak the Pſalmiſt only here commending the Happineſs of thoſe who live in Towns, and Cities, contiguous one to another, above theirs, who live in the Country, or places where Mens Habitations are at greater diſtances; which is too mean a Notion to ſuit David's deſign in this Text. We muſt therefore find out ſome other Unity here intended.

Ʋnity refers certainly to the Mind, and ſo there is a double Ʋnity: The one referring to the Ʋnderſtanding, the other to the Will and Affections.

Unity ſo far as reſpecteth the underſtanding, is a Oneneſs in Apprehenſion and Judgment, which is conſequent to it, for every Man muſt judge of the truth or falſhood, the goodneſs or badneſs of a Notion as he apprehends it. Now this is an Ʋnity which is not to be expected, we may as ſoon look to ſee an Oneneſs, in the likeneſs of all mens faces, their features and complexions, as in their apprehenſions, there muſt, and will be while the World laſts, different abilities in Men to diſcourſe Concluſions from Principles, as differences alſo in their Educations, and improvements of their Reaſons; from whence Men and Womens apprehenſions and judgments are formed. I doubt whether any ſuch thing may be pray'd for: for what were it but to pray God to unmake the World, and to Caſt all mens Souls in the ſame Mould? or to work ſome ſuch miraculous change upon all; for neither of which I know of any Warrant. Beſides, ſuppoſing that the will muſt follow the dictate of the underſtanding, it would (with a witneſs too) deſtroy all liberty of the will, which ſome ſo contend for. Nor do I know whether this would produce any ſuch Happineſs. Indeed there is an Ʋnity of Faith that is deſirable; p. 4But that is ſecured by Mens rightly apprehending and Judging, in all things neceſſary to be believed and done in order to Salvation. But when ſhall we be agreed what thoſe are? I do not think that Unity is at all concerned in my Text. It muſt therefore be the Ʋnity of the Will and Affections. And this either reſpects, 1. Deſigns and Councels. Or, 2. Offices of Love and Charity. 1. Tho' Men as to particular Notions may have different apprehenſions, and Judgments, yet they may have a oneneſs of Will and Deſign for the promotion of ſome general good, let it be, the Glory of God, or the common good of the City or Community, in which we are involved. Now there are two things which give a liberty for this, under different Apprehenſions.

1. That a Man may practice, according to, or contrary to many particular Notions, and yet glorifie God, if he lives up to the Dictate of his own Conſcience. This the Apoſtle abundantly determines, Rom. 14. in the caſe of the Jewiſh Holy days and Meats. v. 6. He that regardeth a day regardeth it to the Lord; [that is to the Glory of God] and be that regardeth it not, to the Lord he doth not regard it. He that eateth, eateth to the Lord, and giveth God thanks: and he that eateth not, to the Lord he eateth not, and giveth God thanks. Thus it is in all things which God's Word hath left indifferent. God's Glory is neither concerned, in the doing, or not doing of them. Thoſe who think a Superiour's command afters the caſe, ſhould do well to conſider whether Saint Paul might at that time, have by his command made it neceſſary for any Jew turn'd to the Chriſtian Faith, to have kept the Jewiſh days, or to have for born the Meats there ſpoken of. What ſhall he ſay (ſaith Solomon) that comes after the King, even the ſame thing that hath been ſaid before? What ſhall God's Vicegerent ſay, or do, who in any thing cometh after p. 5the King of Kings; ſurely nothing but what hath been ſaid before him (in the things of God) commanding things neceſſary, and leaving things indifferent, as God hath left them. I never read but that the good Kings of God's ancient People, and Paul and the reſt of the Apoſtles did ſo, not pretending to a Wiſdom paramount to that of God.

2. A ſecond thing is, That in all Civil things, a man in Obedience to the higher Powers, may, and ought to act contrary to his own Opinion and Judgment. The Reaſons for this are obvious.

1. He tranſgreſſeth no Law of God in doing it. 2. Nay, he obeyeth the Law of God in it. Tho' the Law of God in Religious Matters obligeth every Man to follow the dictate of his own Conſcience, judging a thing lawful or unlawful; (and in things indifferent judging a thing more, or leſs expedient; becauſe in all ſuch things next after God, a Man's practical Conſcience is the Supream Judge as to his actions▪ Yet in Civil Matters, the Higher Powers of States and Kingdoms are plainly Judges betwixt God and our practical Judgments; God hath clothed them with Power to make Laws, and determine of things neceſſary, or not neceſſary, expedient, or not expedient for the better managery of their particular Governments. That text, Deut. 17. is to be reſtrained to ſuch things, it is reſtrained, v. 8. to matters betwixt blood and blood, plea and plea, ſtroke and ſtroke, matters of Judgment, &c. and moſt impertinently urged further. Now ſuppoſe a Thouſand Men, half of which judge ſuch a Law for a Tax or a Cuſtom, neceſſary or expedient; the other half judge it unneceſſary and inexpedient, they are none of them Judges of the publick Good of a Nation or City; but the chief Magiſtrate, is by God left Judge in the caſe. What ſhould hinder but that all theſe Men ſhould Unite in p. 6their Deſigns, Councels, and Practice for the Publick Good. And this is the unqueſtionable Duty of them all.

2. A ſecond Union referring to the Will, I call'd the Ʋnion of Love and Charity. That is, when all perſons in any community are agreed in what they may to do all Offices of Love each to other. I ſee nothing can hinder this, but Mens paſſions, and luſts, Pride, Envy, Malice, Hatred of one another, &c. I hear ſome pleading for another Ʋnion, which they call an Ʋnity of Communion, and expound by a reſorting to the ſame Church to offer up united Prayers and Praiſes, and together to receive the Sacrament, and telling us, That an Ʋnion in Love, Charity, and mutual forbearance, is very difficult, when Men divide Communion, and why I pray? becauſe Mens not joining in Communion one with other, is in effect a declaring them with whom we do not join, Heathens and Publicans. Now I muſt confeſs this is a Doctrine I cannot underſtand.

1. Is there then any Church to be found ſo large as to hold all Chriſtians who are obliged to live together in Unity? But it will be ſaid, tho' they meet in ſeveral places, yet they are one in their worſhip?

2. Very well; but what is meant by Worſhip? only the ſpecifical, tho' not their individual acts of Worſhip: Or one in all the Rites and Modes of their Worſhip? If the firſt only be intended, all good Chriſtians are in Unity: I know of none but worſhip God by Prayer, Praiſes, receiving the Sacraments, &c. Muſt it needs be an Union in all the Rites, and Modes of Worſhip?

3. In the firſt place, There was never ſuch an Ʋ nity, either in the Primitive Churches, or betwixt the Reformed Churches; Could they not therefore love another?

2. If there muſt be ſuch an Ʋnity for which I ſee no reaſon, What Church ſhall be the Standard to which all p. 7others ſhall Unite? Why ſhould the Church of God in Scotland more Unite to that in England, than that in England to that in Scotland? Shall the Word of God over-rule? Then all are bound to Unite to that Church which performs all its Acts of Worſhip moſt conformably to the Divine Rule. To this I know no Diſſenter but will willingly ſay, Amen.

4. But it is yet much more un-intelligible, how Chriſtians (not joyning with others in the ſame Modes, and Rites of Worſhip) ſhould be in effect a declaring them to be as Heathens and Publicans, and Perſons out of a ſtate of Salvation. This,

1. In the firſt place proclaims to the World, that thoſe that are of this Mind not joyning with Nonconformiſts in publick Prayers and Praiſes, and in the Sacraments, is in effect a declaring them Heathens and Publicans, and not in a ſtate of Salvation.

2. I cannot underſtand the Divinity of this Aſſertion. May not Chriſtians chuſe to joyn in Communion with one Congregation, and adhere to that alone, and yet think others Chriſtians, and in a ſtate of Salvation? this is certainly both a new, and falſe Notion. It is not enough for to juſtifie me to joyn with other Chriſtians, that Salvation may be had amongſt them. I am further obliged to joyn my ſelf with ſuch where the Ordinances are ſo adminiſtred as my Conſcience tells me will be moſt to my comfort, and Edification, and as I judge, is neareſt to the Divine Rule. I know that in all caſes a Chriſtian is not always obliged to do what is beſt, but that in the Worſhip of God he is not ſo obliged, is more than I, or I ſuppoſe any thinking Divine will aſſert. But I have dwelt upon this too long. He who doth not think himſelf and his Church Infallible, may eaſily allow others to be Chriſtians, and in a ſtate of Salvation, that do not in ſome Rites and Modes (of p. 8which the Word of God ſaith nothing) follow him, and thoſe with whom he chuſeth to walk. If any do think themſelves infallible, and fit to make a Standard to the World, they certainly think of themſelves, above what they ought to think, or can think with any degree of Humility. I conclude, That it is the Duty of all Chriſtians (agreed in things neceſſary to Salvation) to be at Ʋnity one with another ſo far, as mutually to Unite all their Councels and Studies, and Practices in things which concern the Glory of God, and the common good of the place wherein they dwell together, tho' they may differ in ſome private Opinions, and ſuch differences may oblige them not to walk together, in thoſe things wherein they are not agreed, and to be ready to do all good offices one to another, both foreign, maintaining what they apprehend (tho' differently) to be Truth in Love, and ſerving one another in love. Nor is there a greater difficulty in this, than what attends all Self Denial, without which we cannot be the Diſciples of Chriſt, who ſo can deny himſelf in malice, and hatred againſt ſuch as he judgeth ſtricter than himſelf, and in Pride, thinking that it is poſſible he may be miſtaken, may eaſily overcome this difficulty; which is no more than every one muſt meet with, that will come in Heaven. Though Calvin would not joyn in Communion with Luther, yet he not only loved him, but own'd him as an eminent Servant of God, and profeſs'd he would ſo acknowledge him, though he ſhould call him a Devil, (ſuch was the Sweetneſs and Evangelicalneſs of that excellent Man's temper) This I ſay, is our Duty to be as the Apoſtle phraſeth it, Rom. 12. 10. Kindly affectioned one to another in love; But it is not my Buſineſs to demonſtrate this (tho' it were very eaſie) but my work is to ſhew you the Happineſs of ſuch a dwelling together. The Text ſaith it p. 9is happy and pleaſant; About the latter I ſhall not labour: The pleaſantneſs of ſuch a dwelling together, is obvious to ſence; to ſee any Society of Men and Women, ready to ſpend, and be ſpent for one another, to ſerve one another in love in all mutual Offices, is pleaſant to every Eye, but that which is envious, which nothing pleaſeth that is another's good. I ſhall make it my only buſineſs to demonſtrate the Happineſs of ſuch a Life, which I ſhall do in ſeveral Particulars.

1. It is the only Humane Life. A Life of diſcord, and diviſion, biting and devouring one another, continual Feuds and Quarrels, is a Brutal Life. Amongſt living Creatures, ſome are under the meer conduct of Senſe and Appetite, ſuch are the Beaſts of the Field; Others (ſuch is Man) are under the conduct of reaſon and government of that, which God hath planted in Man to rule and govern his ſenſitive appetite, and reſtrain it in thoſe Exorbitancies to which ſince the Fall it is very prone, and to reduce the Soul to its Primitive order; hence you ſee that divers Beaſts can hardly be one with another, or meet one with another, but they are grinning each at other, biting, or devouring, or puſhing one another; but with Men it is otherwiſe, and amongſt Men railing, and reviling, fighting, and quarrelling are generally found in the meaner ſort of Men not cultivated by Education, or ill-bred. The only Humane Life is a Life of Amity and Unity. It ſpeaketh ſuch Men to have moſt recovered the Image of God in Man (ſo far as it concerns Reaſon.) And if it be any Happineſs to Men, to have recovered this, and to have attained to an ability to live like Perſons poſſeſt of reaſonable Souls: This Happineſs thoſe Brethren have who have learn't ſo far to deny their Luſts and Paſſions, as to live together in Ʋnity.

p. 102. Secondly, It is the only good that extendeth it ſelf to many. We ſay in Philoſophy, that all Good is diffuſive, and by how much any thing is more common, or more communicative, the better it is. There is no ſuch thing in nature as a clung, hide-bound Good, that only feedeth upon it ſelf; or, if you will, It is the only good that is productive of Goodneſs: For if Dives fareth deliciouſly every day, if he hath not a bit of Meat, or a piece of Money to give a Lazarus, his Riches are no good (truly ſo call'd) at leaſt they are productive of no goodneſs at all. Now take all other things we call Good, they only ſerve ſingle Perſons, without this dwelling together in Unity, being kindly affectionated to, and freely ſerving one another in love. This is ſuch a Good, as is a fruitful Mother, which many call Bleſſed, becauſe it gives a Portion to ſix and alſo to ſeven. This is one thing by which the Pſalmiſt demonſtrates the excellency of Ʋnity, when he compareth it to the precious Ointment upon the head, that ran down upon the beard, and did not wet Aaron's head alone, but ran down to the skirts of his Garment. Take all other things which we call good, Riches, Honour, Learning, they only give ſingle Perſons an Happineſs, and that very imperfect; this living together in an Union of Councels and Deſigns for one anothers welfare, and a being kindly affectionated one to another, and ready to ſerve one another in love, is a common Good to all that live in ſuch an Union.

3. The Third and greateſt demonſtration is in the laſt words of the Pſalm, There God commandeth the bleſſing. That is an happy Society upon which God commandeth the Bleſſing; but on theſe Societies it is that God commandeth his Bleſſings.

The next Queſtion is, what Bleſſings they are which God commandeth upon Societies of Perſons dwelling together p. 11in ſuch an Unity, as I have been deſcribing to you; and here, —Inopem me copia fecit, I ſhall more eaſily know where to begin, than where to end. All Bleſſings that Mankind is capable of, refer either to the outward or to the inward Man; I ſhall diſcourſe both apart, beginning with thoſe that refer to the outward Man.

1. And the firſt in Riches, and all outward Proſperity. This I take to be hinted by our Pſalmiſt in that Similitude, It is like the dew of Hermon, and as the dew that deſcended upon the Mountains of Zion; the Dew made the Mountains full of Graſs, Corn, Wine, and Oyl. We may apply to this dwelling together in Ʋnity, what Solomon Prov. 3. 16.Prov 3:16ſaith of Wiſdom; Length of days is in her right hand, and in her left hand Riches and Honour. The Health of the Body Natural depends upon the Unity of the Humours: and the Health of the Body Politick equally depends upon the Union of the Members of it. It hath been obſerved, that where the Popiſh Inquiſition hath come, it hath ſpoiled all the Wealth and Trade of the place, the reaſon is, becauſe it hath ſpoiled the Unity of the whole, for the Unity of a part. On the contrary, where a Liberty hath been granted for Mens various Opinions in Religion and Practice ſuitably, thoſe places have abounded in Riches, (of which our Brethren in the Low Countries is a demonſtration very near us). And for this, a great deal of reaſon is to be given,

1. From the Will of God. Places where People live together in Unity, are places where God hath declared he will command the Bleſſing; now thoſe whom he bleſſeth ſhall be bleſſed. Solomon ſaith in one place, The diligent hand maketh rich; in another, Prov. 10. 22. The bleſſing of God maketh rich, and he addeth no ſorrow therewith. The curſe of God, may make Rich, but Sorrow will be added to thoſe Riches: God p. 12in the ordinary courſe of his Providence, doth not bleſs a People with Riches that live in Diſcord, and perpetually biting and devouring of one another.

2. A ſecond Reaſon may be, The Contribution which Ʋnity makes to Riches. Riches ordinarily are gotten by ſome Trade and Dealing with others; now no Man tradeth alone, there is (as I think Cicero calls it) quaedam connexio rationum, a connexion of ſeveral Mens ways of living, which muſt make up a Trade; and this (to become profitable) requires ſo much Boldneſs, and mutual Confidence, as can be in no place where Men do not dwell together in Unity: and this muſt be true, as to all that part of Trade which is at home. Beſides, where Men live together in Diſcord, and Enmity, all their Studies are to ruin and devour one another without Pity, (we have had too late an Experience of it for ſome years) and it is the keener, and more edged, where one Party can be perſwaded, that in what they do, they do God Service, and the mad cry can be raiſed for the Holy houſe (as it is in ſome Popiſh Countries) it preſently puts the People in uproar, and no man is ſecure, becauſe, Great is Diana of the Epheſians. On the other ſide, where Men live together in Unity, every one trades freely according to his Talent, and is not afraid of a Gaol, whiles he lives juſtly and honeſtly, every Man wiſheth well to his Neighbour, helps, adviſeth, aſſiſteth him, repoſeth mutual Confidence in him, &c. There is a Precept of the Apoſtle, 1 Cor. 10. 24. than which there is none more uſeful to Mankind, Let every man not ſeek his own, but anothers wealth; that is, not his own only: and where it is not put in practice, a ſhort time makes a City a Corporation of Beggars; for there muſt be more than one, to make one thrive, where there is Diſcord, Hatred, Envy, Malice, ſeeking advantages againſt, biting, devouring of one another; few or none p. 13grow rich, but ſuch as live by ill Arts, upon the Spoils of others, and thoſe are ſuch ill Plants in a Community, as the juſtice of God ſeldom will allow to grow to any heighth, where Men dwell together in this Ʋnity, every Man is as a Journyman to his Neighbour, and lending him his hands to be rich. You ſee it in a ſmall Society of Friends, there always attendeth it, a being kindly affectionated one to another, a forbearing one another in love, a ſerving one another. So many true Friends as a Man hath, ſo many Servants he hath. Concordia parvae res creſcunt, little Eſtates grow great by it. Diſcords nouriſh none but Birds of Prey, that can digeſt the Blood and Fleſh of others.

2. A ſecond Bleſſing conſequent to this Brethrens dwelling together in Unity, is comfortable Society and fellowſhip. This is the life of Mens lives, for Man is a ſociable Creature, and as it is not good for him to be alone, ſo naturally he loves it not. How miſerable doth that Man judge himſelf, who is ſhut up in a Priſon where none muſt come at him? Experience tells us how miſerable the life of Perſons in a Family is, for want of Conjugal, Parental, and Filial love; and if you go out of thoſe Doors, you will find it the ſame, for want of Neighbourly love. Two may walk together tho' they be not agreed; but it will be no pleaſant walk. There is no Pleaſure in a litigious ſnarling Society; but how ſweet is the Society of Perſons kindly affectionated one toward another, and ready upon all occaſions to ſerve one another?

3. A third more external Bleſſing is mutual and cordial aſſiſtance. God hath created us in a Connexion with, and a dependancy upon one another: In my courſe of life in the World, I have made this obſervation; I never yet knew a Prince ſo great, but at one time or other he hath found that he hath had need of his Peoples p. 14Hands, and Purſes; nor private Perſon ſo ſufficient to himſelf, but he hath had need of his pooreſt Neighbours: This requireth Ʋnity amongſt Brethren. Solomon tells us, Eccleſ. 4. 10. Two are better than one; for if one falleth, the other will lift him up: but wo to him that is alone, for if he falleth, he hath none to lift him up. If two lye together, they ſhall have heat, but how can one be warm that is alone? and if one prevail againſt him two ſhall withſtand him, and a threefold Cord is not quickly broken. The many Companies and Partnerſhips, with which the World, abounds in carrying on Buſineſs of Trades, are a ſufficient proof of this.

4. A fourth more outward Bleſſing, is Stability and Conſiſtency. The abiding of all compounded Bodies doth very much depend upon the union of their ſeveral parts one with another. Thus it is in the Body Natural, thus it is in Buildings, thus it muſt be in all Compoſitions. Thus it is in Bodies Politick, Math. 12. 25. The houſe divided againſt it ſelf cannot ſtand. Let the condition of a State, a Kingdom, any Society, be never ſo flouriſhing, it cannot abide longer than the Union of the principal Parts of it do abide: Vis unita fortior, A firm Union of ſeveral things of the ſame kind, makes all their Strength and Virtues one; and many Eyes ſee more than one, and many Hands can do more than one; hence is the ſtability of the Proſperity of all ſuch Societies, which is a great Bleſſing. I will add but one more.

5. That ſhall be Succeſs in Buſineſs. Diſcord clogs the wheels of all publick Councels and Actions: Let it be Buſineſs of War, or Peace, of what nature ſoever it be for a publick good, it muſt move ſlowly and with ſmall ſucceſs, whiles thoſe concerned in it, have divided Ends and Counſels, and draw diverſe ways. I obſerve, that when God promiſed Proſperity and Succeſs to his ancient People, in order to it, he promiſed that p. 15the ſtick for the houſe of Judah, and the ſtick for the houſe of Joſeph ſhould be made one ſtick, Ezek. 37. 16, 17, 18. This is enough to ſhew you what external Bleſſings God commands, where Brethren dwell together in the Unity I have deſcribed.

But yet the flood of Spiritual Bleſſings commanded, and brought by this dwelling together in Ʋnity, is much greater, and much more valuable. Let me open this in a few particulars.

1. It is the only Chriſtian life. A life of Unity, is not only the life of a Man who is endued with a reaſonable Soul, and ſhould walk under the conduct, and government of it, but it is the life of a Chriſtian, who by his Name is obliged to fulfil the Law of Chriſt, and not to walk after the fleſh, but after the ſpirit. No Man or Woman can live up to the Law of Chriſt, but he, or ſhe, that dwells with their Brethren in Unity. The Apoſtle ſpeaking of himſelf and others, whiles they were in a ſtate of unregeneracy, deſcribeth their life thus, Tit. 3. 3. We our ſelves were ſometimes fooliſh, diſobedient, deceived, ſerving divers luſts, and pleaſures, living in malice, and envy, hateful and hating one another. The Law of God is a Law of Love and Unity, and further extenſive than to thoſe that follow us. Thou ſhalt love thy Neighbour as thy ſelf (ſaid the old Law, Levit. 19.) and the Law of Chriſt is the Royal Law of Love. This is my Commandment (ſaith our Saviour, Joh. 15.) that you love one another. The Apoſtle, Gal. 5. reckoneth up the fruits of the fleſh, and the fruits of the Spirit, he tells you the works of the fleſh are—v. 20. Hatred, Variance, Wrath, Strife, v. 22. the fruit of the Spirit, is Love, Peace. If it be the Happineſs of any People, to have recovered the Image of God, and to be arrived at the life of Chriſtians, this Happineſs they are arrived at, that dwell together in Ʋnity.

p. 162. It is a life in which a world of Sins, (and thoſe the blackeſt of Sins) are avoided. No People live with leſs guilt of Sin upon their Souls, than thoſe that are ſo far reconciled to the whole Creation, as to be kindly affectionated one to another in love, and ready in love to ſerve one another in love. By this Pride is avoided, by which alone cometh contention (ſaith Solomon) Love argues that a Man thinks of himſelf as he ought to think, as a poor fallible Perſon, that may be miſtaken as well as his Neighbour, and therefore can love his Neighbour tho' he be not in all things of his Mind, and doth not in all things follow him. Envy, malice, hatred, thinking evil of, and wiſhing evil to his Neighbour are all avoided by this dwelling together in Unity. Since we in England have broke looſe from this Rule, obſerve into what Exorbitances we have fallen, and debauched our ſelves to a degree, hardly to be believed of Chriſtians; from hence have come our new phraſed Healths to the Damnation, Confuſion of others. (Bleſſed God! were ever ſuch things heard of before amongſt a People that ever owned Chriſt, or his Goſpel?) But it is no wonder that Men who have not ſo far learned Chriſt as to love one another, but think every little difference in an Opinion, or Practice a ſufficient ground to hate another, ſhould be ſo far taught by the Devil, as to hate one another, and wiſh the worſt of Evils to them, contrary to all Rules of Humanity as well as Chriſtianity. Let me further add, theſe are not only Sins, but of all Sins the blackeſt, next to Blaſphemy againſt God, and his Holy Spirit. Our Saviour, Math. 5. hath taught us, that they fall under the Prohibition of that Precept. Thou ſhalt do no Murther, and his beloved Diſciple tells us after him, That he who hateth his Brother, is a Murtherer, and no Murtherer hath Eternal life.

p. 173. By this life much advantage is taken away from our grand Adverſary. The Apoſtle tells us, 1 Pet. 5. 8. Our Adverſary the Devil, goeth about like a roaring Lion, ſeeking whom he may devour. He is a cruel Adverſary, therefore compared to a Lion, a roaring Lion, one ſeeking whom he may devour; He is a diligent Adverſary, not like a Lion in his Den, that needs one to rouſe him up, he is up going about and ſeeking for his Prey; yea, he is alſo a ſubtil Adverſary, that hath Wiles, Methods, Devices: nor doth he take a greater advantage of any thing, than the coilings of our Paſſions. The Apoſtle was jealous of his taking advantage of the Corinthians, 2 Cor. 2. 11. upon this account he there adviſeth the 2 Cor. 2. 11.2 Cor 2:11reſtoring the inceſtuous Perſon upon his Repentance. If you ask me what Advantages the Devil is ſpoiled of, by this life of Unity? I anſwer, all the Advantages that he hath from hatred, to move us to do unto others what we would not be willing they ſhould do us, whether by Word or Deed. It is the Precept of the Apoſtle, 1 Tim. 5. 14. Give no occaſion to the Adverſary. The 1 Tim. 5. 14.1 Tim 5:14Evil Spirits diſcerning the want of love in us giveth him a fair advantage to tempt us to revile, nickname him, wound his Reputation, to rejoice in Evil betiding him, to ſpoil him of his Goods, his Life, &c. Fourthly,

4. This living together in Unity, opens a door for great ſpiritual advantage one to another. I will open this but in Four things.

1. It is the neareſt way, to bring us to Ʋnion in Judgment and Opinion, and ſo to a perfect communion each with other. We have been theſe many years, complaining of Separation, calling for Peace and Ʋnion. But what courſes have we taken to bring it about? Each Party hath been diſputing for his differing Notion: and where this hath been done nervouſly and calmly, the moſt rational means hath been uſed, but we have ſeen little p. 18good effect of it, by reaſon of Mens Pride and Prejudice, we have rather contended for Maſtery than for Truth. Another parcel of Men have fell to railing and reviling, calling Men Schiſmaticks, Hereticks, Papiſts, Formaliſts; now this hath been juſt as proper a means to bring Men to dwell together in Ʋnity, as it would be to perſuade others to live in the ſame Houſe with us to call them Knaves, and give them all the brutiſh Language we could, Of late we have thought nothing would do it but Violence, and accordingly we have been filling Gaols, rifling Houſes, &c. Thus the Spaniard hath got an Unity where he hath to do, by depopulating his Country. Had we in ſtead of theſe fiery counſels, but agreed in this, That whether we agreed in every Notion or no, or met at the ſame place to worſhip God by the ſame Rites, yea, or no, we would unite in Counſels for the Glory of God, and the good of the Community in which we are involved, and be ready to do all offices of love one to another, we might by this time have better underſtood one another, and all that truly agreed in the ſame end of glorifying God, would (probably long ere this time) have agreed in the directeſt means in order thereunto. I am ſure we have hitherto took the wrong way to peace.

2. It would open a great Door for the converſion of others. I do not mean Converſion to an Opinion (that's a lamentable thing) but converſion from Sin unto God. Upon this Argument, the great Apoſtle of the Gentiles perſuades the believing Wife to abide with the unbelieving 1 Cor. 3. 16.1 Cor 3:16Husband, and the believing Husband to abide with the unbelieving Wife. What knowſt thou, O Wife, but that thou may'ſt ſave thy Husband? &c. God is love, and ſo much the God of love, and the worſt Men have ſo right a Notion of God in this caſe, That they cannot believe God is amongſt a Society of Men, where is nothing but p. 19fighting and ſcratching, railing at, and reviling of one another, who yet are in Religion Brethren.

It maketh ſome ſo Mad, that they will rather chooſe to go to Hell than to Heaven with ſuch Company (as they ſay the Indian did, rather than to keep the Spaniard company to Heaven). Offices of Love are a great part of thoſe good Works to which the Apoſtle Peter 1 Pet. 2. 12.1 Pet 2:12exhorts, that others may ſee them, and glorifie God in the day of their Viſitation. The Papiſts (who have as little reaſon as any to boaſt of it) make Ʋnity the note of a true Church. The truth is, they have no Ʋnity but what is the product of Tyranny. I doubt not but there is many a Soul in Heaven, to whom the ancient brotherly love amongſt Chriſtians, was a great means to bring them thither: and many a Soul in Hell, to whom the diſcords and violences of Chriſtians one againſt another, hath been a great occaſion of their keeping in that broad Way that leads to that bottomleſs pit.

3. It opens a Door for all thoſe mutual ſpiritual aſſiſtances by which one Chriſtian may be advantaged by another; whether they be Inſtructions, Counſels, Admonitions, Reproofs, &c. That they are our Duty, appears from Coloſ. 3. 16. Gal. 6. 1. 2 Theſſ. 3. 15. Now where Men dwell not together in that Ʋnity I have deſcribed, little or nothing of this is done, at leaſt with any good ſucceſs, and effect; he that apprehends himſelf hated by his Brother, will not be very patiently reproved, or admoniſhed, or inſtructed by him: but he who findeth his Brother loves him, yields an obedient Ear to a wiſe reproof, and ſaith with David, Pſal. 141. 5. Let the righteous ſmite me, it ſhall be a Kindneſs, and let him reprove me, it ſhall be an excellent Oil, which ſhall not break my Head.

4. Laſtly, It gives the great advantage of mutual Prayers one for another. Thoſe Prophane Perſons, that drink p. 20to the Damnation, Confuſion, Deſtruction of others, let you know how they pray for one another, that do not dwell together in Ʋnity. Now as little as the irreligious part of the World judge to be of advantage from the Prayers of others, it appeareth Paul was not of their Mind, by his ſo often begging the Chriſtians Prayers who were many degrees his Inferiours. The Apoſtle preſſeth the Duty of Husbands to their Wives upon this 1 Pet. 3. 7.1 Pet 3:7Argument, That your Prayers be not hindred. It is a great Evil to any Society of Chriſtians, that hindreth their Prayers one for another: and by a Parity of Reaſon, whatever promoveth, and advantageth ſuch Prayers, muſt be a great good, and of a great advantage. But I ſhall dwell no longer upon the Doctrinal part of my Diſcourſe.

Ʋſe 1. This Notion in the firſt place may ſerve to convince you, how great a cauſe you have this day to meet, and give Thanks to the God of Heaven. It is true, there are two ways, either of which if you look, you will ſee reaſon to Rejoice with trembling.

1. If you look upon the Enemies which we have abroad. There is no doubt but that Nimrod, that mighty hunter before the Lord, who hath driven all Proteſtants out of his Dominions, hath as good a mind to drive them all out of the World; and there is as little doubt but that there are abundance of Prieſts and Jeſuits who make it their deſign in all places where they lurk.

2. And it is as melancholick a Proſpect if we look upon the Sins of the Nation, and the Numbers of ſuch, all whoſe Proteſtant Religion lyes in their Proteſting againſt any Reformation. I ſay, if we look at this, we may ſee ſome cauſe to ſay, Can a pure and Holy God ſpare ſo prophane, ſo vile, and ſinful a People as this? Shall not our Earth diſcloſe her Blood? Shall it cover her ſlain Innocents? Our Fears are not over, nor is our ſtate ſecure. p. 21There is yet room for Faſting and Prayer, and bitter mourning before the Lord, if the bitter Cup may poſſibly paſs over.

But we have this Day at leaſt three eminent, and undeniable Cauſes of Thankſgiving.

1. That ſo great a Revolution of Divine Providence is thus far paſſed over, with ſo ſmall a ſhower of Blood. Very few Weeks have paſſed, ſince every of our Hands were upon our Loins, and we ſtood in a trembling Expectation of what would be the iſſue of that great Commotion which we ſaw. The Effuſion of much Proteſtants Blood was the leaſt of our Expectations, the dreadful conſequent of a Victory by Blood with reference to the Proteſtant Intereſt over all the World, was a much more terrifying Speculation. Now that God ſhould do what is done with the ſhedding of ſo little Blood, certainly deſerveth their Thankſgivings, who have any Kindneſs for the Proteſtant Intereſt.

2. The Deliverance of the Nation from ſo great degree of fear, as the moſt were under as to their beſt, and higheſt Concern is another thing. I know Popery had not overran us, nor was it the topping Religion of the Nation, nor like to have been in a ſhort tract of Time. But we know that there is in us all a deſire to Propagate our own Sentiments in Religion, and we cannot but judge that Princes who have more Power, have greater Temptations, tho not adviſed by ſuch as are reſtleſs in ſuch a deſign. God indeed hath ſo far bleſſed the Preaching of the Goſpel, that the moſt Peoples Palats are ſpoiled for ſuch Lamp Oil, as their Doctrines of Tranſubſtantiation, Purgatory, and many other abſurd tenets of that Religion: nor was England to be hewed into a Conformity to them, by ſuch wooden Tools, as came to do it, they muſt have been Perſons of more Learning and Piety too that could have promiſed themſelves any ſudden Succeſs. p. 22Nor were their Numbers any way proportionable for any ſuch work as their Converſion of three Nations in their uſual Methods of Converſion by Fire and Sword; But we muſt have lived in fear of ſuch a diſmal change, and died in a greater for our Poſterity. From theſe (bleſſed be God) we are in a great meaſure delivered, and the Bondage of Fear is no inconſiderable Bondage. This alſo giveth us an apparent Cauſe of Thanksgiving, That we may now ſerve the Lord without fear.

3. But there is yet a third, and poſſibly that not the leaſt cauſe of rejoycing before the Lord this day, viz. That we have now the faireſt opportunity offered us for the Ʋnion of Proteſtants in theſe Nations, amongſt themſelves, and with our Brethren of other reformed Churches that ever our Eyes ſaw, and beyond whatever our Forefathers could could tell us of. I mean by the Excluſion of the Romiſh Party, from any influence upon our Courts and Councels, whoſo readeth the Hiſtory of our Eccleſiaſtical Affairs for 130 years laſt paſt, may ſee juſt reaſon to admire, that inſtead of making further ſteps forward we have rather ſeemed to have gone backward. In Doctrine indeed we had a very conſiderable Reformation, and ſo in Worſhip, in Diſcipline very little, and that directed by ſome particular Statutes, tho' that was by our firſt Reformers as truly intended as the other, and at leaſt 4 Acts of Parliament made to Authorize the Kings of England to appoint Commiſſioners for it, and ſomething was done of that Nature, but that bleſſed Prince Edw. 6. died before he had given it his Royal Sanction; ſince whoſe time, nothing hath been done in it; this we are told hath been by the mighty influence upon our Court, which the Romiſh Party had, who poſſibly might labour to keep up their old Forms of Diſcipline, ſo far as our Statute Laws, and King's Prerogative would allow them, if peradventure they might ever gain an opportunity to p. 23uſe them to ſerve their …urns: This hath been one great Cauſe of our Diviſions of Proteſtants amongſt themſelves. Another bitter root hath been in Matters of Worſhip. In the beginning of our Reformation ſo much of the ancient Forms, Rites and Ceremonies were retained, (as was pretended to gain the Papiſts into our Communion. This did ſomething, for the … firſt years of Queen Elizabeth: but when their Holy Father commanded the contrary, it would do no longer. Then Laws muſt be made to force them into it, and theſe ſo penned, that they might equally ſerve to force in all Proteſtants, and as more Laws were made (occaſion'd by the Treaſons of the Romiſh Party) ſtill, ſuch Words and Phraſes were got in, as made them (at leaſt in the Judgment of ſome Judges) applicable to Proteſtants. At laſt it came to it, that they were executed with much more ſeverity againſt Proteſtants than againſt Papiſts. This alſo was charged upon the Influence of a Popiſh Party, had upon our Court, and Councels. Well, God hath by a ſtupendious Providence delivered us from any ſuch Influence; ſo that I ſay, here is a larger Door for this Unity offered, than ever we or our Fathers ſaw, and this is a great Bleſſing worthy to be accepted with all thankfulneſs, if this dwelling together in Ʋnity be ſo great an Happineſs as I have ſhewed you it is.

Ʋſe 2. What therefore remains, but that I ſhould perſuade all you that hear me this day to diſpoſe your ſelves to ſo great a piece of Happineſs.

In order to this, I ſhall offer you 3 or 4 Arguments, and then conclude with a few words of advice, & counſel.

1. I beſeech you to reflect upon the Opportunities we have already loſt: There are two more eminent within the Memory of many that hear me. That in the year 1660. when all the Nation was united in their Supreme Governour reſtored in a moſt ſtupendious manner. One p. 24would have thought, that the Experience of 20 years Calamities much occaſioned from our Religious Diviſions, might then have prompted all, to utmoſt endeavours to Unite all Proteſtants; but inſtead of it, we made ſo ill an uſe of that Opportunity, that our Diviſions were vaſtly increaſed by it. 'Tis too ſad a Story to be too particular in. A ſecond was Ten years ſince, upon the Diſcovery of the Pupiſh Plot: we heard then, that all Proteſtants were equally called Hereticks. That our Biſhopricks, Deanries, were diſpoſed of to Men of the Romiſh perſuaſion: Was it not then time to unite all Proteſtants we loſt that opportunity likewiſe, and after that, the Deſigns were more, and the Zeal hotter than ever, to root out all Proteſtants who could not unite in the eſtabliſh'd Forms of Worſhip and Diſcipline. The loſs of both theſe Opportunities, hath alſo been charged upon the potent Influence Men of the Romiſh Religion had upon our Court and Councels, and 'tis certain their Influence was great, how far they uſed it to this end, I cannot tell. For my own part, I had given over England for loſt, at leaſt the Ʋniting of Proteſtants for loſt. I deſpaired of ſeeing any thing would ſave thoſe whom ſo miraculous a Re…auration and a Deliverance from ſo pernicious and general a Plot would not ſave. God hath out-done my hopes and expectation, and given us a third Opportunity. If we loſe this too, The Interpretation be to them that hate us, and to the Enemies of our God, and Nation.

2. Secondly Let me deſire you to reflect upon the ſad Conſequents of the loſs of thoſe two firſt mentioned opportunities. A firſt and ſecond War with our Brethren of Holland (next us, the only Bulwark of our Religion) ſuch a Plague as we nor our Fathers ever knew. The burning of the City of London, and many other Towns and Cities. The ruining of many thouſands for Nonconformity.

p. 25What were the Conſequents of our letting ſlip the ſecond opportunity▪ the cruel, and harbarous uſages of thoſe that dared to tell our King and his Parliament, that there were thoſe had conſpired their ruin, the death of divers worthy Perſons, the Finings and Impriſonments of others, the Subverting the Governments of Corporations, the Interpreting Laws to a ſenſe never before heard of, on purpoſe to ruin a great Party of Proteſtants, &c. If we ſhould loſe a third opportunity, we may eaſily Propheſie the Conſequents are like to be much more fatal.

3. Thirdly, Let the Ʋnion of your Enemies move you. The Papiſts are hardly United ſo much in any one thing, as their good will, and zeal to deſtroy us, whom they call Hereticks, and indeed we worſhip the God of our Fathers after the way they call Hereſie. Shall not we Unite to preſerve our ſelves?

4. Laſtly, Let me tell you, this will be a real Thankſgiving; other praiſing God is but in word, and in Tongue only, but loving one another is the command of our Lord, productive of a great deal of good, and glory to God, and impeditive of a World of ſin.

You will all grant me this, but you will ſay, How may this thing be? or what may we do in order to the arriving at ſuch an happineſs? In the general: As there is nothing but our receding from the divine Rule, which hath cauſed our Diviſions, ſo there is nothing but a return to that Rule which will ever bring us to an Union. Our Diviſions have been partly in matters of Religion and Conſcience towards God, partly in our Civil and Political Converſation towards men; and the former, have not a little inflamed and advantaged the latter: I will therefore moſt in large with reference to the former; and ſhew you, how the Deviation from the divine Rule hath been the cauſe of thoſe Diſcords. I will inſtance in five or ſix particulars.

p. 261. The firſt ſhall be Superiors making thoſe things neceſſary by their Commands, which they themſelves own to be in their own Nature indifferent, and this in matters of Worſhip and Religion. That in caſe the Superior judgeth a thing neceſſary, he ought to command it, thoſe that are under his Juriſdiction is on all hands granted. What he apprehends by God commanded to be done or for born in matters of his Worſhip, he muſt command or forbid, for he is Gods Vicegerent, and ought to enforce his Laws, tho' the Subject hath other apprehenſions of it, and tho' it may be the Superior be miſtaken in his Notion, for he muſt Act according to the dictates of his own Conſcience, and in this caſe the Inferior who judgeth otherwiſe, hath nothing to do but patiently to ſuffer. In Civil things, tho' the thing be in it ſelf indifferent, yet the Magiſtrate may command it, becauſe he judgeth it neceſſary or expedient for his Civil Government. And he is Judge of ſuch neceſſity or expedience, not the Inferior, but it is otherwiſe in matters of Religion, there is no Judge Superior to a Mans Conſcience but God alone. God in his word hath not left ſufficient particular directions for the upholding and well beings of States and Kingdoms, but he hath left us only general Rules for Juſtice and Equity, and made the Magiſtrate judge of things neceſſary or not neceſſary, expedient or inexpedient as to that, and clothed him with a Power to make and execute Laws in order to that end. In Matters of Religion, and Worſhip, God hath left ſufficient Rules in his Worſhip for the Preſervation, and Government of his Church, and for all Chriſtians to pay homage to him, which he will accept, performed according to them, nor is there any thing further neceſſary, but the common Circumſtances of all Humane Actions to be applied to thoſe Religious Acts; neither is there any thing ſo indifferent, but may by ſome Circumſtances p. 27become unlawful, either to greater numbers, or to particular perſons in regard of their different apprehenſions of it. The Superiour is as much obliged by the Law of charity, as the Inferiour, and cannot ſet a ſtep in that way wherein he cannot walk charitably. Beſides, Chriſtians obſervation, that there is no preſident either in the Old Teſtament or New, of Superiours either in Church or State, taking away that liberty of people which God had left them in matters relating to their homage to God, is no ſmall Topick to perſuade them that as the Superiour hath no right to do it, ſo if they ſhould ſubmit to it they ſhould too eaſily part with that Liberty, which God hath left them, and with which Chriſt hath made them free. This makes this thing neceſſary to a Churches unity & peace, and the not leaving things of this nature in that ſtate wherein it hath ſeemed good to the wiſdom of God to leave them in, this ſeems a deviation from the Divine Rule. Becauſe it is a deviation from the practice of all the good Kings of Gods ancient people, and the practice of Paul and the Apoſtles, who inſtead of determining the liberty God gave the Jews for a time, as to the practice or not practice of the ceremonial uſages ſtrongly aſſerted it, and reflected upon thoſe converted Jews that condemned ſome of their brethren, or the Chriſtians of the Gentiles, for their uſing ſuch a liberty. This very thing hath been a bone of contention amongſt us for more than an hundred years, nor do I ſee any way to our unity, but our return to the Divine Rule in this thing; Superiours have a full work, and more than we could ever ſee univerſally well done, to inforce the commands of God upon people that will not take upon them thoſe eaſy yokes, and need not incumber themſelves or their Subjects conſciences, where it hath pleaſed the all-wiſe God to leave them at liberty. A man may keep a day holy to the Lord, and give God thanks, another may not keep it to the Lord, p. 28and yet give God thanks. (The Apoſtle determines ſo) when God hath left men two ways by either of which they may equally honour God, why ſhould men leave them but one? Juſt Liberty and Ʋnity are inſeparable things, as well in matters of Religion as in civil matters; Oh! that this thing ſo much concerning our peace, might not upon this opportunity be hid from our Eyes.

2. A Second thing whereby we have fomented diviſions by a deviation from the Divine Rule, is by judging and cenſuring anothers Servants. Who art thou (ſaith the Apoſtle, Rom. 14. 4.) that judgeſt another mans Servant? Rom. 14. 4.Rom 14:4To his own Maſter he ſtandeth or falleth. In civil, and ſecular things, men may be the Servants of men, but in matters of Conſcience men are only the Servants of God; the fear of God muſt not be learned by the mere precepts of men, what a common thing hath it been with us, to judge and cenſure our brethren in theſe caſes, as Schiſmaticks, ungovernable, rebellious, &c? Thoſe that uſe theſe methods have not known the way of peace. And till we return to the Apoſtles rule, Rom. 14. 13. Let us not therefore judge one Rom. 14. 13.Rom 14:13another any more, but judge this rather, that no man put a ſtumbling Block or an occaſion to fall in his Brothers way; I can look for no Ʋnity; When we can leave judging and cenſuring, reviling, and ſpeaking evil of our Brethren, of the ſame Religion, and Nation, as going in the broad way to Hell, becauſe they go in a narrower way toward Heaven than we judge neceſſary, or becauſe they juſt tread not in the prints of our Feet, (obſerving ſtill their faces Sion ward) we may hope for ſomething of Ʋnity. But while ſuch uncharitable thoughts, and ſpeeches continue amongſt us, as if we had a monopoly of the Holy Spirit of God, I cannot but expect they ſhould naturally produce all kind of uncharitable actions. Oh! that we could remember what the Apoſtle hath taught us, Jam 4. Jam. 4. 12.Jas 4:1212. that in matters of Conſcience. There is but one Lawgiver p. 29who is able to ſave, and to deſtroy; and who art thou that judgeſt another? If we would but ſee it, we have moſt of us ſomething of the worſt of Popery within us, viz. arrogating to our ſelves an infallibility with this difference to our diſadvantage. The Papiſts claim it only for the Pope. We would every one have it for our ſelves, or at leaſt for all Superiours, for if thou beeſt not infallible, how comeſt thou to judge thy Brother, who hath as much right to judge thee, as thou haſt to judge, and cenſure him. The Judgment of Prophaneneſs, Debauchery, Blaſphemy, Idolatry, and Hereſy too (in matters neceſſary to be believed in order to Salvation) is eaſie; but the Judgment of Schiſm, Hypocriſie, overmuch preciſeneſs is not ſo eaſie. The guilt of thoſe things, depends much upon the Complexion of the particular Conſcience, and ſhould be left unto him who ſearcheth the Heart, and tryeth the Reins of Men.

3. A third thing, whereby we have fomented Diviſions by a Deviation from the Divine Rule, Is a not walking together in things wherein we are agreed, becauſe of ſome things in which we are not agreed. That we may walk together in nothing, becauſe we are not agreed in all things, is one of the wildeſt and moſt dividing Notions a Chriſtian can entertain, directly contrary to the Apoſtolical Rule, Phil. 3. 16. Nevertheleſs, whereto we Phil. 3. 16.Phil 3:16have already attained, let us walk by the ſame Rule, let us mind the ſame thing. He walks with his Brother far enough, who walks with him as far as the ſhooes of the Goſpel will carry him; and he is very uncharitable, who becauſe his Brother is willing to walk this one Mile with him, will force him to walk two. I mean as far as every (foreign) Ordinance of Man would carry him.

4. A fourth thing is an over-eagerneſs to propagate our own particular Opinions. There are very few Chriſtians but have their foreign, their particular Opinions p. 30and Judgments in ſome things, not neceſſary to be believed or done in order to Salvation, but every Chriſtian is not bound to propagate ſuch Notions, eſpecially if the Unity and Peace of a Church will be broken and endanger'd by it. This is plainly the Apoſtles Rule. Hoſt thou Rom. 14. 22.Rom 14:22Faith? that is, haſt thou a Perſuaſion of the truth of a Notion, wherein the generality of the Church wherewith thou walkeſt differeth from thee? Have it to thy ſelf before God, Keep thy particular Notion to thy ſelf, and live up to it in the preſence of God, but do not for it diſturb the Peace and Unity of others. Every Propoſition of Truth is not of that moment, as to ballance the breach of a Churches Peace and Unity. It is a ſtrange eagerneſs we ſhall obſerve in ſome to propagate an Opinion wherein they differ from others, and what a ſtreſs they lay upon it, as if no Salvation were to be had without their Faith, no Communion to be kept with any otherwiſe minded to them, this will perpetuate diviſion to the Worlds end.

5. A 5^th Error of Men hath been cauſed by a deviation of men from that Rule which Solomon gives us, Prov. 3. 5. Prov. 3. 5.Prov 3:5Lean not too much to thine own underſtanding. Humility will teach us to think that others may have the Spirit of God as well as we, and nothing but Pride can prompt us to think that we are the only Perſons that cannot be deceived. It is true every one muſt ſo far lean upon his own underſtanding, as to live and walk according to the dictate of his own Conſcience and ſpeak, and act, as he believeth, but he is not ſo far to lean upon it, as to cenſure, and condemn all thoſe that are not of his mind.

6. A ſixth Error, which hath broken our Unity, hath been our contending for truth, but not in love. This is Eph. 4. 15.Eph 4:15alſo contrary to the Apoſtles. Precept foreign. Truthing in love, that is, maintaining the Truth, or practiſing what you judge Truth in Love. Some p. 31Men indeed are ſo fond of their Notion, that they will not indure a word to be ſaid againſt them, this is an overfondneſs; but there are many that cannot bear a deriding them, or reviling them for maintaining ſuch a Notion, or being of ſuch a Party. If a man ſtrive (ſaith the Apoſtle) he is not Crowned, except he ſtrive lawfully. To gain a truth with the loſs of love, is a very ill Victory, if the Notion of Truth be not ſuch as Salvation and Damnation depends upon an aſſent to, or a diſſent from it. Nor is there more need of quarrels in theſe ſtrivings, than there is of Mens Enmity one to another, becauſe they are enforced to try a title at Law one with another, whiles one Man thinks an Eſtate is his right, which the other judgeth his, which would make all going to Law a very ſinful thing. But there is no need of any ſuch Enmity, while both are or ſhould conſent to this, That they deſire the Eſtate may be his whoſe the Legal right is; whiles in this caſe all Chriſtians deſire that the Truth of God might prevail: What is their arguing and diſputing, but a Tryal at the Bar of Scripture and Reaſon, what is Truth in the caſe? what needs any breach of Charity for this? If (which all will pretend to) Men did ſincerely deſire that what is truth might obtain; but the miſchief is bottomed in Mens inſincerity in thoſe pretences, and unwillingneſs to be convinced.

7. A ſeventh deviation from the Divine Rule, which hath cauſed our breaches, Is a not bearing one anothers Infirmities, directly contrary to the Apoſtles determination, Rom. 15. 1. We then that are ſtrong ought to bear Rom. 15. 1.Rom 15:1the Infirmities of the weak, and not to pleaſe our ſelves. All Men have their infirmities, ſome in their underſtanding, ſome in their Paſſions, every one cannot apprehend things that are true, with that clearneſs as others can, contrary to the judgment of their own Conſciences, in the things of God they cannot act; What then? muſt p. 32we therefore hate them and malign them, and ſeek their ruin? is this a bearing with their Infirmities. Beſides, there are many Propoſitions of Truth, the Truth of which will not be evident till the Day of Judgment, and that day will determine in ſuch caſes who are the ſtrong and who the weak. But Men are ſo for pleaſing themſelves, that they can bear no Contradictions, no Diſputings of their Sentiments. Hence are the breaches of this Unity which produce ſo much unhappineſs to a People, as the maintaining of it would produce happineſs.

8. I ſhall add but one thing more; That is, A not marking thoſe who unneceſſarily make diviſions, and avoiding them. This is alſo contrary to the Apoſtles rule, Rom. 16. 17.—Mark them which make diviſions amongſt Rom. 16. 17.Rom 16:17you, contrary to the Doctrine which you have learned, and avoid them. Thoſe make unneceſſary diviſions, that divide where no Law of God obligeth them to divide, to ſecure the peace of their own Conſciences. A Man is obliged to follow the dictate of his own Conſcience, and to do what that tells him God's Word obligeth him to do, and to avoid what that tells him would be Sin unto him. All other Diviſions are unneceſſary. Now all theſe ought to be marked and avoided, as the common Enemies of Humane Society, a returning to thoſe Rules which God's Word hath left us, is the only way I know to bring us to that Happineſs, which the Ʋnion of Brethren will bring us to. I will add but 4 things more, which ſhall be more extenſive, for the avoiding of breaches upon civil accounts, and ſo conclude my Diſcourſe.

1. Thoſe that would diſpoſe themſelves to live in Ʋ nity one with another, muſt prepoſſeſs themſelves with this. That there is none but muſt have their allowances.—Nemo ſine crimine vivit. (ſaith the Poet Optimus ille qui minimis urgetur. He is not the beſt Man, who hath no Faults, but he that hath feweſt. He will hardly be able p. 33to keep a Friend in the World, who hath not learn'd this, but reſolves to quarrel with him upon every offence. Hence it is that the forbearance of one another is in Scripture preſſed ſo often upon Chriſtians as their duty, Eph. 4. 2. Coloſ. 3. 13. where forgiving one another is alſo added. He that cannot both forbear and forgive, will not long keep in Ʋnity with any.

2. Study Humility, and a mean opinion of your ſelves. The humble Man is commonly reconciled to the world. Solomon tells us, That only by pride cometh contention. He that muſt exalt himſelf, and his own Sentiments, above all other Mens, will hardly find any but Flatterers long agreeing with him.

3. Avoid Self ſeeking. It is an admirable direction of the Apoſtle, Let no man ſeek his own, but anothers wealth, 1 Cor. 10. 24. He that only ſeeketh himſelf, loveth himſelf alone, and muſt be contented to be loved by himſelf alone.

4. Above all, Hatred, Malice, Envy, and all peeviſh Paſſions muſt be mortified. The Apoſtle ſpeaks of theſe as things which he ſuppoſeth all good Chriſtians to have put off and mortified. Indeed they are all works of the Fleſh, directly oppoſite to this work and fruit of the Spirit. I ſhall now conclude, Begging of God to bring us to ſuch a temper, that we may arrive at ſuch an Happineſs.

FINIS.