The Duty of Such as Would Walk Worthy of the Gospel, Sermon

The Duty of Such as Would Walk Worthy of the Gospel · Sermon

p. 1A SERMON at PAƲLS upon the LORDS Day, February 8^th 1645.

PHILIP. 1.27.

—That ye ſtand faſt in one ſpirit, with one minde.

HAving 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 immediatly fore-going (in one ſpirit, with one minde) as containing matter of Inſtruction, which if the Lord helpe us to draw forth, may be both ſeaſonable and profitable.

foreign: Some joyn both theſe with the former foreign; and ſo read the ſentence thus: That you ſtand faſt in one ſpirit, with one minde; So the Syriack; ſo Theophylact; ſo ſome Greek Copies; and to that ſenſe the Vulgar Tranſlation, quia ſtatis in p. 2uno 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 minde 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 it ſelf, and One and the ſame in the hearts of all beleevers. So Beza, ſo Zanchius and Meelfhurerus; therefore Zanchius reads it▪ per unum ſpiritum, not in uno ſpiritu.

Others make the words,Eſtius. Velaſquez. foreign and foreign, Synonymous, and by both underſtand the ſpirit or ſoul of man; and obſerve that uſually (ſome ſay alwayes) in Scripture, where theſe two, ſpirit and ſoul, or ſpirit and minde are joyned together, they are both but one: Only by ſpirit is underſtood the ſuperiour and rationall part of the ſoul, the underſtanding: and by ſoul, the inferiour and affecting part; ſo that one ſpirit and one ſoul here, I conceive to be the ſame with one minde and one heart.

So that the thing which the Apoſtle in theſe words commends to the ſpeciall care and endeavour 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 firmely 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 minde.

p. 3Doctrine. The Doctrine out of the words is this: That all thoſe who would walke worthy of the Goſpel, muſt endeavour▪ 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, Phil. 1.1, 2.Phil 1:1Phil 1:2if 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 minde: as if the Apoſtle had ſaid; If ever ye taſted ſweetneſſe in Chriſt, if ever ye found comfort in Gods 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 any thing to rejoyce 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, foreign: Vehemens quidem or atio, non verborum ſolum ſed ſententiarum etiam congerie abundans, & ad deliniendos permovendoſ que animos plurimùm valens: A moſt powerfull exhortation this is, wherein the Apoſtle heaps up not only words but arguments (quot verba tot tonitrua; as Hierome of another paſſage of Pauls Epiſtles:) One would thinke the Apoſtle had ſaid enough of this particular now,Phil. 3.16. Fort aſſis baec ipſa verba foreign, eſt illa ipſa regula ad cujus praeſcriptum nos vult in…edere Apoſtolus.Phil 3:16 and that he need not ſpeak one word more to theſe Philippians about this, yet he cannot thinke ſo: therefore ye have him again, Phil. 3.16. inſiſting upon the ſamething: Nevertheleſſe, whereto we have already attained, let us walke by the ſame rule, let us minde the ſame thing. Beza conceives that the very rule which the p. 4Apoſtle would have us walke by, is this rule of union, foreign, to minde 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, Phil. 4.2.Phil 4:2that they be of the ſame minde 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: Zanchy brings many reaſons to prove that it was in ſome point of faith and religion, wherein that difference lay; and of this minde were Anſelme, Primaſius and Remigius before him. Some would have lookt 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 powres water (or rather milke, which they ſay will quench wilde fire) upon this burning preſently: I beſeech Evodias, and I beſeech Syntyche, foreign, to be of one minde in the Lord; as who ſhould ſay, I would not have any one of you, no not one woman among you be of another minde 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 finde the like in other Epiſtles,Rom. 12.16.Rom 12:16 Rom. 12.16. Be of the ſame minde p. 5one towards another, foreign: And 1 Cor. 1.10. ſee with what authority the Apoſtle injoyns this upon them. Now I beſeech you, 1 Cor. 1.10.1 Cor 1:10brethren, 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 joyned together in the ſame minde, and in the ſame judgement. 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, 2 Cor. 13.11.2 Cor 13:11be of good comfort, be of one minde, 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 Minde.

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 lowlineſſe and meekneſſe, with long-ſuffering, for bearing one another in love, endeavouring to keep the unity of the ſpirit in the bond of peace. See how affectionately, and with what a powerfull 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 rapt up into the third Heaven, I might command you, yet I beſeech you, I have but one p. 6requeſt to make to you before I die, and it is this, that you walke worthy of the vocation wherewith you are called. God hath called you out of darkeneſſe into his marvellous light, now let it be your care to walke worthy of this high, holy and glorious calling. If you aske how you may do that, take this rule, with all lowlineſſe and meekneſſe, &c. endeavouring 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.Non jubet facere, ſed in Chriſto factae unitatis non perfunctoriam ſed accuratiſſimam rationem babere: Ne ip ſi eam turbent, ejuſve perturbandae ullam occafionem praebeant, quin potius ab alijs datam ſumma diligentia & ſollicitu line praecident, & contentiones ſubortas pro virili legitimè componere conentur, omnia que , toto faciant corde quoe ad unitatem tuendam ſunt neceſ: ſaria & commoda Croc. ad locum. The means whereby they may be enabled unto that duty. The duty is, to keep the unity of the ſpirit, foreign, endeavouring to keep the unity of the ſpirit. The word ſignifies no ſlight or low endeavour, but an endeavour full of diligence and induſtry, endeavouring 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, labouring 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, foreign. 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 arctiſsimè juncta moneat. p. 7Vbi 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 inabled 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 lowlineſſe of minde and meekneſſe, 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 endeavour of union upon them, of which more anon.

Nor was this Pauls zeal and care alone: you ſhall finde other of the Apoſtles of the ſame ſpirit. So the Apoſtle Peter, 1 Ep. 3.8. Finally brethren, be ye all of one minde, foreign, omnes eſtote concordes. So Beza, 1 Pet 3.8.1 Pet 3:8Vnanimes, ſo the Vulgar, love as brethren. So the Apoſtle John, that firſt Epistle of his,1 Iohn. ſeems almoſt to be written on purpoſe to perſwade to brotherly love, which is the root of union. Now if you add to theſe Scriptures, wherein the Apoſtles do moſt induſtriouſly labour this in the hearts of the people by exhortation, thoſe other Scriptures, where they do in the behalfe of the people endeavour this in Heaven by prayer, that the God of peace and unity would worke this unity and peace among them, you will ſee that this endeavour after union, is a duty ſtill of more worth and neceſſity. Of this kinde is that of the Apoſtle Paul, Rom. 15.5, 6.Rom. 15.5, 6.Rom 15:5Rom 15:6 Now the God of patience and conſolation, grant you to be like-minded one towards another, (or to be of one minde among your ſelves, foreign. Ipſum ſapere in alterutrum, ſo the Vulgar) according to Chriſt p. 8Jeſus: That ye may with one minde and one mouth glorifie God, even the Father of our Lord Jeſus Chriſt. But inſtar omnium is that of our Saviour,Ioh. 11.17.John 11:17 Ioh. 17. in that admirable comfortable prayer which he there makes for his Church, ſee how often he layes in requeſts for this union, and preſents this as his great ſuit to his Father, that his people may be one;v. 11. ver. 11. Holy Father, keep through thy own Name thoſe whom thou haſt given me, that they may be one as we are: 20. 21. 22. 23.and again, ver. 20, 21.22, 23. Neither pray I for thoſe alone, but for them alſo which ſhall beleeve 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 beleeve 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. foreign ſhews, 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 dayes of his fleſh, made ſuch earneſt interceſſion for; is it not worthy our endeavouring after? And that you may ſee that this holy ſweet cloſe union, is not a meer Idea Platonica, an imaginary perfection and bleſſedneſſe, 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.Acts 1:14 Acts 1.14. it is ſaid, they continued, foreign, with one accord in prayer and ſupplication. Acts 2.46.Acts 2:46And again, Acts 2.46. They continued, p. 9foreign, with one accord in the Temple, and breaking bread from houſe to houſe, did eat their meat with gladneſſe and ſingleneſſe of heart. And again, Acts 5.12. They were all foreign, with one accord in Solomons porch. And again, Acts 4.32.Arguuntur exemplo hoc noſtri ſeculi mores, quos ab unanimitatis & concordiae ſtudo alieniſſimos eſse conſtat. This reproves the manners of our times (ſaith Reverend Gualter long-ago,) which have wholly caſt off all care of concord and union. Audimus inter Evangelicae Doctrinae & fidei profeſſores factioſa Zwinglianor…m, & Lutheranerum Nomina: Et aemulationum ſtudio & favore couſo progreſſum eſt, ut cum alterutri parti periculum imminet, reliqui fratres periclitantes deſerant, & omni commiſerationis affectu poſito taciti in ſinum goudeant, imò gaudium ſuum non rarò acerbis ſcommatis teſtantur; adao que Chriſti membris in cruce pendentibus acetum felle mixtum propinent. Ʋt interim de contentionibus, convitijs, opprobrijs & obtrectationibus mutuis unbil dicam. Change but the name of Lutheran and Zwinglian, and ſee if this be not too true of us? The multitude of them that beleeved, were of one heart and of one ſoul: foreign: 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 dayes when God preſerved me, as I was in the dayes of my youth, when the ſecret of God was upon my Tabernacle. Now in ſtead of foreign, 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 endeavour after a cloſe, ſweet, holy union, as our duty.

If you deſire to know what are the particulars wherein thoſe that would walke worthy of the Goſptl, Explication.are to endeavour 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.

1 Unity of heart to be endeavoured.I finde ſome making mention of a threefold union or unity: Vnitas cordis, unitas oris, unitas operis; an unity in heart, in word, in worke.

Firſt, in heart; this you have,Acts 4.32.Acts 4:32 Acts 4.22. The multitude p. 10titude of beleevers 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 judgement 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, foreign: which Beda alſo found in ſeverall 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 controverſie among them. Happy men, and happy times, in this union of hearts that was among them.

And that two-fold.This union of hearts is two-fold, or implies two things; firſt, an unity of minde and judgement in marters of faith; ſecondly, an union of affection in love: both which it is the duty of thoſe that would walke worthy of the Goſpel to endeavour after.

Firſt,1. In opinion & judgement. it is the duty of thoſe that would walke worthy of the Goſpel, to endeavour after unity of judgement: Some obſerve that from my very text, in one ſpirit with one minde; Velaſquez.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 p. 11of mindes and wills, but of confent of doctrines and opinions, requiring mutuall love, and the ſame minde. But this is very clearly and expreſly required, 1 Cor. 1.10. I beſeech you, brethren, 1 Cor. 1 10.1 Cor 1:10by 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 joyned together in the ſame minde, and in the ſame judgement, foreign: The word foreign, ſignifieth a mans judgement, ſentence, opinion in a matter, and is ſo uſed in this 1 Cor. 7.25. where ſpeaking of a caſe concerning Virgins, foreign, I give my judgement, or my opinion, ſaith the Apoſtle: And ver. 40. ſpeaking of the widow, ſhe is happier if ſhe ſo continue, foreign, after my judgement, or mine opinion; ſo that when the Apoſtle requires that they be perfectly joined together, foreign; Conſenſionem requirit in eodem in religionis capitibus ſenſu, ſaith Beza upon the place; he requires an agreement in the ſame ſenſe, opinion, judgement, in the heads of Religion. This alſo is intended in all thoſe Scriptures, where the Apoſtle writes to the Saints, foreign, to minde the ſame thing, or to be of one minde. So Phil. 2.2. foreign,So Hen. Stephanus in Theſan. tranſlates it. ijſdem ſententijs uniti. 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 oneneſse and ſamenes of minde, judgement and opinion in the things of God p. 12in the doctrines of faith: and do utterly condemne as ſinfull, that univerſall unlimited liberty of judgement and opinion, which in theſe times is ſo much contended for; for if it be lawfull for every man to entertain and hold what opinion he pleaſeth, how differing ſoever from the opinion and judgement of the reſt of the Church and people of God, yet this is his opinion, and his judgement is perſwaded of it, and he muſt follow his own judgement, and this liberty of judgement 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 minde, and of the ſame judgement. 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 judgement? and the ſame minde? 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 learne not to blaſpheme: Certainly this ſhelter, this Aſylum of errour, falſely called p. 13Liberty of Conſcience, I finde nothing in Antiquity neerer it, then that opinion of Rhetorius, of whom Philaſtrius ſaith, quod omnes laudaverit haereſes, &c. That he commended all hereſies, and ſaid they did all mean well, and that none of them erred, but did all walke well, and did not beleeve amiſſe: Of which opinion of his Auguſtine ſaith, it is nimium mirabilis vanitatis; and ſo full of abſurdities, ut dogma incredibile videatur, that it ſeems incredi le; and Cramer the Lutheran, calls the Authour of it, Omnium Haereticorum haereticiſſimum; and the opinion, omnium mendaciorum mendaciſſimum.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 judgement or opinion? is there no latitude? muſt we be all of the ſame minde in every thing?

Anſw. I anſwer, You ſee it is that which the Spirit of God in ſo many places of Scripture propounds to us to endeavour 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 preſſe after. And for any man to be of another minde 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 rejoycing. 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) fortè peccatis aliud promerentibus & infigni ingratitudine, Aretius de Concord. Eccleſiae.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 p. 14will be of differing judgements. 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 judgement 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 judgement and opinion while we are upon earth, then how or how far is this difference of judgement to be permitted? How, or wherein may Chriſtians differ from one another in judgement, 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 endeavour to be of one minde, of the ſame minde, and of the ſame judgement; it is eaſier to tell you, wherein we may not differ in judgement, and wherein differences in judgement may not be tolerated, then to tell you wherein they may.

Firſt therefore I ſay, that as an abſolute unity in judgement, that we ſhould all be of the ſame minde in all things, is ſcarce to be attained in this life, though it be to be endeavoured; ſo an univerſall and abſolute liberty of judgement, 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 endeavoured, 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 no where ſaith, Let every man be of what p. 15opinion and of what faith he pleaſeth,Neque etiam quicquam argumentorum occurrere poſſe putandum eſt, quod vel leviter in speciem afferri poſset, niſi quis fortaſſe illud Pauli & Habacuc buc torqueri velit, Iuſtus ex fide ſua vivet, &c. At vero ſi uterque dixiſſet, Quiſque fide ſua vivet, &c. But (ſaith he) if both of them had ſaid, Every man ſhall live by his faith, poſſibly it might have afforded ſome favour to ſuch an opinion, but they do not ſay, every man, but the juſt ſhall live by his faith; Now the faith of the juſt, juſta fides eſt non indiſcreta, nonconfuſa, non ex quovis trivio petita, aut è cujusvis cerebro nata aut ſata phantaſia. The ſaith of the juſt is a juſt faith, not an indiſtinct, not a confuſed faith, not a faith raked up in every high-way, not a fancie bred and borne in the brain of every private man. Cramer. Arhor Haereticae conſang. let every man be left to his own judgement.

Si quis ex verbis Pauli, Rom. 14.5. patrocinium petat, &c. if any man thinke theſe words of Paul, Rom. 14.5. do patronize this opinion, it is but as they are miſ-tranſlated in the vulgar Latine, Vnuſquiſ que abundet ſenſu ſuo: but there is no ſuch thing in the text, and therefore Beza rejects it, and ſaith plainly,Beza ad loc. haec ſententia Chriſtiana eſse non potest, as being in his apprehenſion contrary to that expreſſe 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 licentiouſneſſe) in opinion, which is ſo eagerly contended for by ſome, is not to be indulged unto men.Gerhard. in loc. com loc. de Magiſtratu. Libertas illa quidvis credendi, nihil aliud eſt quam libertas errandi, & quidem errandi in re animae ſalutem concernente, in qua proinde error eſt longè nocentiſsimus & periculoſiſsimus. That ſame of liberty of beleeving any thing, is nothing elſe but a liberty of errring, and of erring in matters concerning the ſalvation of the the ſoul, and an errour there is moſt hurtfull and dangerous; and therefore (ſaith he) as it cannot be ſafe for ſheep to be left to wander alone, thorow mountains and deſerts, and graze where they pleaſe, p. 16leſt they fall in upon ſome unwholſome food, and poiſon themſelves, or fall into the pawes of the Woolf, and become a prey. And as it cannot be ſafe to leave a ſhip to it ſelf, to be driven along before the winde, without any guidance or ſteerage: So neither can it be ſafe to leave a liberty to men to be of what faith or Religion they liſt, or to hold what opinion they think good, &c.

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

1Firſt, in ſuch things as are injurious to God, and tending to the blaſpheming of his name and glory; as Judaiſme, Arianiſme, Socinianiſme: in the Doctrine of the Trinity, and of the Lord Ieſus, Non licet luxuriari: a wanton liberty of opining and beleeving what men pleaſe, is not to be borne. If Hymeneus and Alexander once come to blaſpheme, away with them, caſt them out, deliver them to Satan, 1 Tim. 1.20.

2Nor 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, Arminianiſme, Libertiniſme, 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, verſ. 9. As I ſaid before, ſo ſay I now again, if any, foreign, 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 her ſelf a Propheteſſe, to teach and ſeduce my ſervants to commit fornication, and to eat things ſacrificed unto Idols. So then here TOLERATION is abominable.

p. 17Nor thirdly, is there liberty left in thoſe things, wherein our judgements and opinions in the diſcovery and practice of them will give juſt offence unto others, 1 Cor. 10.32. Give none offence, neither to the Jews, nor to the Gentiles, nor to the Church of God.

Nor fourthly, in ſuch things, as wherein the difference of judgement and opinion will neceſſarily and unavoydably, ex natura rei, produce a rent and ſchiſme in the Church of Chriſt, 1 Cor. 1.10. Now I beſeech you, brethren, by the name of our Lord Ieſus Chriſt, that ye all ſpeak the ſame thing, and that there be no diviſions among you: but that ye be perfectly joyned together in the ſame minde, and in the ſame judgement, Rom. 16.17. I beſeech you, brethren, mark them that cauſe diviſions and offences 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 cleerer 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 judgement in this particular thus, 1. Qui palam foreign, ſunt, non ſunt ferendi. 2. Qui foreign inducunt. 3. Quimagiſtratum tollunt. 4. Qui bella non neceſſaria movent. Aretits Probl.5. Qui aperta flagitia tuentur. 6. Qui articulos ad ſalutem neceſsarios tollunt, negant, aut in dubium vocant. 1. They that are open Atheists are not to be borne. 2. Nor they that would bring in confuſion. 3.Cavendum eſtſedulo ne haere ticsrum & fanaticorum ſub ſanctimoniae ſpecie, pijs obrepentium ſi mulationi ti…ulum inf…r…i t…is facile perm…ta…us quo cr…i v…us ſ…u…n in…utioribus …ſl… lent & abistentes noſtra tolera…tiâ, … gè late que ſpargant. Cro…ius in Eph. Nor they that would aboliſh magiſtracy. 4. Nor they that move unneceſſary warre. 5. Nor they that maintain open ſinnes. 6. Nor they that take away, p. 18deny, or call in queſtion any articles of faith neceſſary to ſalvation. 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 judgement left, it is firſt in ſuch things as are not clearly and poſitively laid down in Scripture, and therefore are not of the fundamentalls, and eſsentialls 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 ſhews, there might be a liberty or indulgence, and Chriſtians ought to bear one with another, in holding or practiſing thus or otherwiſe; They were points of Perſonall and Domeſtick practice. Duas ſpecies proponit Apoſtolus, in quibus veſci liceat Idolathytis, ſaith Beza. Beza in 1 Cor. 10 27.1 Cor 10:27There were two caſes in which it was lawfull to eat things offered to Idols; one, if a man bought them in the ſhambles, and eat them privately in his own houſe, ver. 25. The other is in caſe he bid to a private feaſt by a heathen, ver. 27. But to doe 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 practiſed without much tenderneſſe and circumſpection.

Firſt, Care muſt be had of keeping thoſe opinions wherein we differ from others, private to our ſelves; p. 19not troubling and perplexing the conſciences of others with them. This is the injunction, Rom. 14.22. Haſt thou faith? have it to thy ſelf before God. The faith there ſpoken of, is a particular perſwaſion, touching the free uſe of all Creatures, and the liberty of all dayes. And this faith, this perſwaſion 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 thy ſelf before God: do not ſay, Ego fidem habeo libertatis, ergo debeo eam profiteri, & factis oftendere, Parcus ad loc.quicquid fit de alijs: Do not ſay, I am fully perſwaded of my liberty, and therefore I ought to profeſſe it, and hold it out in my practice, whatever become of others; It is the truth of God, and I muſt hold it forth. No, ſaith the Apoſtle, have it to thy ſelf. 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 judgement ſo ſmall, and in it ſelf 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 unlawfull 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 perſwaded in his conſcience. But if he will now goe publiſh this opinion, and intangle 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) p. 20diverſum ſentientes, ſi quietè vivant, &c. Private perſons of a differing judgement,Perſonae privatae diverſum ſentientes, ſi quiete vivant, Sacris publicis utantur, nec occultis machi nationtbus politiae, aut Eccleſiae pacem turbare anima… veriantur, spe converſionis, & pacis publicae cauſâ …o…erand…e ſunt Quod ſi vero idem er…ores ſuos publicè ſparge…e…atios ad ſe allicere, ſimpliciores …allere, & pacem publican turbare incipiant, coercendi ſunt. Geth…rd loc. com. loc. de Magiſtratu. if they live quietly, frequent the publique Aſſemblies of worſhip, and are not diſcerned to diſturb the peace either of State or Church, by any ſecret underminings, are to be tolerated, in hope of their converſion, and for publike peace ſake. But if theſe men ſhall begin to ſpread their errours in publike, to inveigle and draw others to them, to beguile the ſimple, and ſo to trouble the publike peace, they are to be reſtrained, ſaith he, ſpeaking of the duty of the Magiſtrate in this caſe. So then, that is the firſt caution: If men have private opinions, opinions of their own, that they cannot be of the ſame judgement with the reſt of their brethren; Let them keep them private: Let them be domeſtica judicia, as Tertullian calls them, foreign, as another calls them, let them keep home, and not be ſeen abroad, Haſt thou faith? have it to thy ſelf before God.

A ſecond condition to be obſerved in caſe of difference in judgement and opinion, is, that though we cannot be of the ſame minde and judgement with others, yet we do not judge or deſpiſe thoſe that differ in judgement from us. Rom. 14.3. There was difference of judgement among the Saints in Rome, ſome thought it was as lawfull to eat all kindes of fleſh, as it was to eat herbs, and were ready to thinke them a company of weak ſimple people, that would make ſcruple of it; others thought it abſolutely unlawfull 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 p. 21Apoſtle 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 judgement be, we muſt take heed of deſpiſing and condemning one another.

A third condition is, that even then we cannot be of one minde, we yet labour to be of one heart; though we do diſſentire, yet we muſt not diſcordare; though we cannot attain unity of judgement, 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 minde, he adds, love as brethren; q. d. if it ſhould ſo happen, that you cannot in all things be of one minde, yet notwithſtanding love as brethren, foreign, 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, tranſgreſſe 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 judgement, yet let there not be diſtance in affection: Aretius.Paul and Peter may differ, Hierome and Auguſtine, Moſcopolus and Philelphus, and yet be friends ſtill, love as brethren.

And ſurely had we walked according to theſe p. 22rules, our diviſions in England had not been ſo ſad, ſo fatall as they are this day. Had all that profeſſe the Goſpell in England made conſcience to be of the ſame minde, and the ſame judgement 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 publike, to have their private opinions and faith to themſelves, and not intangle the weak with their doubtfull 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 kinde of union that is required in thoſe that would walke worthy of the Goſpel, unitas cordis.

The ſecond kinde of union or unity required, is, unitas oris: as the people of God ſhould have but one ſoul, ſo they ſhould have but one lippe; 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 thinke, 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 thinke, but ſpeak. So Rom. 15.6. That ye may with one minde and one mouth glorifie God. The people of God ſhould not only have one p. 23minde, 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 foreign, and foreign, that affectation of new and ſtrange language, hath ever been found prejudiciall to the Church of God:Aug. de Civit. Dei. lib 10 cap 23. Non parùm intereſt ad Chriſtianam charitatem quibus verbis utamur, ſaith Auguſtine; Qui novas phraſes, terminos, definitiones rerum excogitant, &c. They which coin new phraſes, Paraeus in 1 Cor 1.10.1 Cor 1:10and new termes, and new definitions of things, for the moſt part are forging ſome new doctrines: for they refuſe to ſpeak as others do, that they may ſeeme to be wiſer then others are. Semper ex mutatâ temerè phraſi ſecuta eſt dogmatum mutatio: Change of phraſes hath alwayes uſhered in change of doctrines. Et videmus eos qui ad nullam formam loquendi ſe alligant mirifica portenta doctrinae gignere: Ioach. Meiſt.They that will not be bound to any forme 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 peece of the character of falſe Teachers; They ſpeak great ſwelling words of vanity: Calvin. Inſtructio adverſus Anabags.And it is that Calvin obſerves of the Anabaptiſts and Libertines in his daies, 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 our ſelves with thoſe phraſes and expreſſions that are paſſant in the Church of God, and not affect novelties: The p. 24greateſt hereſies that ever troubled the Church of Chriſt, have come out of the wombe 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. Melanch in Chron. part 3.That we were able to utter thoſe things that are good and profitable, not only in the ſame words, but in the ſame ſyllables, and in the ſame letters: I ſet my Amen to it: O that we could be of one minde, and one mouth, all ſpeak the ſame thing: that's the ſecond particular of union we are to endeavour after.

A third particular of that union we are to endeavour 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 for ever 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. Teneamus illud, &c. ut idem (apiamus credendo, & permaneamus in eadem regulâ diſciplinae, id eſt, rectè vivendi, ſcilicet ut nosno propter novam inventionem vel intelligen…iam ſuam deſerat communem ſenſum ſidei. ſ…u regulam juſtè vevendi. Anſelm.Now that which the Lord promiſeth, we may pray for, and that which we pray for, we muſt endeavour after one way: Phil. 3.16. Nevertheleſſe, whereto we have already attained, let us walke by the ſame rule, let us minde the ſame thing: That is, ſaith Anſelme, Let us all have a care of this, that whereunto we have already attained, we minde the ſame thing by beleeving, and walke by the ſame rule of diſcipline, that is, right living, that no man out of novelty, or leaning to his own underſtanding, deſert the common faith or rule of right living. Thus much the text clearly tells us, that thoſe who cannot be of the ſame minde in all things, ſhould yet walke by the ſame rule, ſo far as they have attained unto p. 25agreement: unity in practice is to be endeavoured, as well as unity in judgement: 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 walke worthy of the Goſpel are to endeavour 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 inforce 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 marke how many teſtimonies the Apoſtle there heaps up to ſtrengthen this exhortation by;

Inter membra naturalis corporis nulla eſt diſcordia, nulla invidiae, ſed mutua ſypathia auxilium mutuam. Crag.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 naturall 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 ſeverall 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 baptiſed into one body, 1 Cor. 12.13. and we have acceſſe 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 offence to this one Spirit.

p. 26Thirdly, 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 for ever; 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 for ever 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 foreign, ſaith the Greek Scholiaſt: God gives not to one beleever more then another; but gives unto all of them immortality, eternall life, immortall 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. O that we would conſider that we are under this Law;Calvin. ad. loc. that the children of God may no more differ among themſelves then the Kingdom of Heaven can be divided; oh how wary would we be in preſerving brotherly love, how would we tremble at contentions, if we did conſider as we ought, that they all eſtrange themſelves from the Kingdom of p. 27God, that divide themſelves from their brethren: But I know not (ſaith he) how it comes to paſſe, that we can ſecurely boaſt our ſelves to be the children of God, and yet forget brotherly love one to another. The children of God have all but one hope, one inheritance, therefore ſhould all be but one.

Ʋnum Dominum oppoponit multis Paganorum penat thus es Dijs rutularibus quos tanquam Dominos ſuos varijs officijs demerebantur.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 Lords, 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 diſhonour 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 beleeve; and one doctrine of faith, quae, which is beleeved: for all the Saints, do by one and the ſame grace, beleeve 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 beleevers ought to the utmoſt, to endeavour to keep the unity of the ſpirit in the bond of peace. There is one faith, therefore be ye one.

Sixtly, There is one baptiſme, ver. 5. Chriſt hath not inſtituted ſeverall, but one baptiſme: All are baptiſed with water in one Name of one God, Father, Son and holy Ghoſt. The Jew converted hath not one baptiſme, 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 baptiſme p. 28baptized into Chriſt: your baptiſme 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 beleevers 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 thorowly 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 faithfull, do as much as it were to divide God that dwels in them.

Here then you ſee a ſeven-fold argument which the Apoſtle uſeth for the enforcing of this duty of my Doctrine.Quotles unum hic iegitur toties nectatur concluſio: Quod unum eſt diſcerpt non poſſit. Beza ad to…uia. 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 baptiſme, 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, p. 29verſ. 12, 13. you ſhall finde another argument for this endeavour 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 Miniſtery, for the edifying of the body of Chriſt, till we all come in the unity of the faith, &c. The Text ſhews clearly, that one main end which Chriſt aimed at in all the officers which he hath ſet in his Church, and the guifts beſtowed upon thoſe officers, it was to bring his people to Vnity: Not onelyonly to faith and the knowledge of the Sonne of God, but to unity in the faith, and in the knowledge of the Sonne of God. Magnum argumentum ſuggerit Apistolus, ſtudioſe ſervanda unitatis ſpiritus. The Apoſtle here ſupplyes us with a weighty argument, to perſwade 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.

Vſe 1 This truth, That it is the duty of all thoſe that would walk worthy of the Goſpel, to endeavour a ſweet, cloſe, holy, firm, union, and to be one in judgement 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 juſtifie that ſolemn league and Covenant which we have all taken; (I am ſure at leaſt all ſhould have taken) and which you, Right Honourable and beloved lately have renewed, even in that branch of it, and in thoſe particulars which ſome doe moſt cavil againſt: namely that laſt branch of the firſt article, p. 30wherein we engage our ſelves to endeavour to bring the Churches of God in the three Kingdomes, to the neareſt conjuction and Vniformity, 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 endeavour the extirpation of Popery, Prelacy, Superſtition, Hereſy, Schiſme, 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 ſpurne and ſcorne 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 every one that would walk worthy of the Goſpel, as you have heard abundantly proved this day. You have ſworne to endeavour the neareſt conjunction and uniformity in Religion: what's that but to endeavour to be of one heart and one ſoul, Act. 4.32. to endeavour to be perfectly joyned together, foreign, in the ſame minde, and in the ſame judgement, 1 Cor. 1.10. you have ſworne to endeavour the neareſt conjunction in confeſsion of faith, what's that but to endeavour all to ſpeak the ſame thing? 1 Cor. 1.10. and with one mouth to glorify God, Rom. 13.5. you have ſworne the ſame in reference to one form of Church-government, directory for worſhip and Catechiſing; what's this but to endeavour to walke by the ſame rule? Phil. 3.13. you have ſworne to endeavour to extirpate p. 31Popery, Prelacy, Superſtition, Hereſy, Schiſme, Prophaneneſſe. What's this but to endeavour that there be no diviſions among you, but that you be perfectly joyned 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 Kingdomes: 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 endeavour 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 minde and of one judgement. But how do you prove that ſuch a thing is to be attempted and endeavoured in a Nation. The Philippians, Epheſians, Corinthians, upon whom the Apoſtle injoynes 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 individuall 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 **Mulrum valet ad propitiandum Deum fraterra concordia. Si duo ex vobis ait Dominus conveneritis in terrâ, quicquid petieritis fiet vobis. Si …uobus hominibus quā to magis duobus popu…is? Si…ul nos Deo proſternamus, participamini nobiſcum unitatē participemur vobiſcum dolorem, &c. Auguſt. lib. 20. de Bapti. cont. Do natiſtas. Suitable whereunto was that expreſſion of M. Nye, in his Exhortation to the Honourable Houſe of Commons and Aſſembly of Miniſters, Septemb. 25. 1643. If (ſaith he) when but two or three agree or aſſent upon any thing on earth, it ſhall be confirmed in Heaven; and for this, becauſe they gather together in his Name, much more when two or three Kingdoms, ſhall meet and conſent together in his Name, and for his Name, That God may be one, and his Name one amongſt them, and his preſence amidſt them.. p. 32And ſure I am, the reaſons upon which the Apoſtle urgeth this care of unity upon the Epheſians, binde 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 baptiſme, 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 worke of the Miniſtery, 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 beleeve in him, that they all might be one, and that not by a ſpirituall and myſticall 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 beleeve 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 beleeve 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 thinke 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 endeavour it as much as in us lies.

Vſe 2 In the ſecond place: This truth, That it is the duty of all thoſe that would walke worthy of the Goſpel, to endeavour p. 33a ſweet, cloſe, holy, laſting union among themſelves, calls us to bewail the great want of that unity that ſhould be amongſt Gods people, and ſuch as profeſſe to deſire to walke worthy of the Goſpel: and not only want of unity but want of care and endeavour after that unity, which is too too diſcernable 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 my ſelfe, when I remember how the Church of God in all ages hath been exerciſed more or leſſe in this kinde 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 labours of many Prophets and Teachers, as Barnabas, and Simeon, and Lucius, and Manaen, and Paul, Acts 13.1, 2. yet even there, there was foreign, no ſmall diſſenſion and diſputation, & that within 4 or 5 yeers 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 foreign, and foreign, Schiſmes and Hereſies, 1 Cor. 11.18, 19. In the Church of Rome, there were foreign and foreign, ſects, or diviſions and offences, Rom. 16.18. yea, and theſe diſſenſions, diviſions, offences, 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 p. 34ſmall diſſenſion with the falſe teachers in the 39. verſe of that chapter,Medicu… medico verbo acerbitatem & virulentiam diſſidij experimere voluit. Brent. ad loc. ye read there was foreign, a very ſharpe and bitter contention between themſelves: So Paul and Peter, there was a publike conteſt between them; Paul withſtood him, foreign, 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 Eaſterne and Weſterne Churches one againſt another, adeò ut ſeſe mutuò 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, Baſill and Domacus, Chryſoſtom and Epiphanius, Cyril and Theodoret, Hierom 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 our ſelves, among the godly, among Miniſters, are no new thing under the Sunne; 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 p. 35liberty, 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 every thing which they thinke 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 drunke 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 rowl and run from one errour 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 thinke of it) ſome are fallen ſo far, as to renounce Christ and God himſelf; and which is worſt of all (if ſome mens doctrines be true) all this muſt and ought to be tolerated; and it is now (in ſome mens judgements) more lawfull and ſafe for men to erre and blaſpheme, then either for Miniſters to reprove, or for Magiſtrates to repreſſe theſe errours▪ But theſe things I had rather mourn over, then ſpeak of them. It is not words, but tears and prayers (it any thing under heaven) that muſt heal theſe ſad evils. To provoke you and my ſelf to contribute ſomething of this kinde 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 our ſelves may ſuffer by it.

Firſt, The Diviſions and Diſſenſions that are amongſt thoſe that profeſſe the Goſpel, brings a great deal of p. 36ſcandall upon Religion it ſelf, and upon the Goſpel which we profeſſe: I dare confidently ſpeak it, there is ſcarce any one thing that hath been more prejudiciall 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 hereticks or Maſters of opinions in the Church, who had every one of them their peculiar diſciples, & catus Eccleſiasticos, and peculiar Church-meetings, among whom,…latius de Sectis diſſenſionibus, &c Relig. Papiſticae, &c. Clem. Alex. lib. 7^o Strom. 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, foreign, &c. You, O Chriſtians, cannot agree among your ſelves, but have ſo many, and ſo differing ſects among you, who though they all challenge to themſelves the title of Chriſtian, yet they do all extremely deteſt and curſe, and condemne one another; wherefore your Religion (fay they) can neither be true, nor come from God,Chanes is fuit Chiauſes Mamaluchus, cui …nteà Euſt achio nomen fucrat, & qui non procal an Alba Iulia in Oppidos Tordo, multes annos Ludimagiſtrum profeſſ… pueros in iriviae docuerat. Philp. Camer. in Oper. Succeſ. cap. 39. otherwiſe undoubtedly it would be one, certain and agreeing with it ſelf. 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 Turke, and was ſent Embaſsadour to Stephen King of Poland: Is liberè dicere ſolitus fuit, &c. who was wont to profeſſe freely and openly, That he was moved to renounce Chriſt, by the notorious jarrings, and enmities, and diſcord of Chriſtians p. 37differing in Religion; and ſhewed a writing, Valdè atrox & amarulentum, a ſharpe and bitter writing, compoſed by a certain Polonian; the ſcope whereof was to prove, that Mahomet was better then Luther. Et hos inquit libros veſtrarum diſcerdiarum & hereſium testes in Thraciam nunc aſperto. Muſulmânis meis fidei veſtrae unitatem certiſsimis rerum argumentis oſtenſuirat. Theſe Books, ſaith he, the witneſſe of your diſcords and hereſies, will I now carry into Thrace with me, and will ſhew to thoſe of my Religion, the vanity of your faith by moſt certain and reall arguments. Such as are, the Compaſſionate Sainaritan, and the whole brood of him who calls himſelf Young Martin▪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 ſignes of an hereticall 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 intitles Britanomachia. It is true, Quis tulerit gracchos, &c? and Cl…dius accuſat Maechos, &c. We could recriminate with eaſe, and turne them to Flarius his Tractate, De Sectis diſſenſionibus contradictionibus & conſuſionibus Doctrinae & Religionis 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 Britaine, that to requite the Jeſuits Britanomachia, hath reckoned up 300 differences among them at Rome; and this might ſtop their mouths, but can never juſtifie nor excuſe our diviſions; If there be confuſion and diviſion in Babel, muſt it be ſo in Bethel p. 38too? God grant our diviſions do not give advantage to ſome of that crue to write a ſecond book, De Britannomachia againſt us.

But if Religion ſhould not ſuffer by our diviſions abroad, yet it ſuffers enough among our ſelves here at home: For certainly there is nothing doth more expoſe Religion and the intended Covenanted Reformation, to obloquie and ſcorne, nothing that doth more confirme and harden people in their idolatry, ſuperſtition, malignity, profaneneſſe, atheiſme, then the wofull 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 endleſſe contentions of thoſe, who all profeſſe 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 carnall mindes, take occaſion from hence, to call in queſtion, not only the things that are thus queſtioned, but all other points of Religion, and thinke 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 carnall and profane ſpirits, thinke Religion not only a fancy, but a frenzie. If the Church (ſaith the Apoſtle) be come together into one place, 1 Cor. 14.231 Cor 14:23and all ſpeak with tongues, and there come in the unlearned and unbeleevers, will they not ſay you are mad? What will they ſay then, when in the Church they ſhall hear ſeverall and contrariant doctrines, what a door doth this open to Epicuriſme and Atheiſme? what p. 39fatall and deſtroying ſtumbling blocks doth this lay before the face of ſinners? and how many poor ſouls may hereby be turned aſide for ever from ſeeking after God, his wayes and truth, the Lord only knows? But O that this conſideration might helpe 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 controverſie aſleep, and both joyned againſt the common adverſary: We cannot be ignorant what advantage Papiſts and malignants make of our differences, that it is a principall weapon whereby they fight againſt the cauſe and worke of Reformation, a principall 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 prejudiciall 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 bloudy rage of the Antichriſtian faction againſt them; the other is, p. 40their emulations and contentions one againſt another; and to me the later ever was a great deal more dreadfull then the former: The rage of the enemies againſt them, is extrinſecall and accidentall, but their diviſions are intrinſecall and inteſtine; and men die more frequently from intrinſecall cauſes, from diſeaſes bred within, then from ſuch things as are extrinſecall and adventitious to them; more Kingdoms and Commonwealths have been ruined by civil and inteſtine warres, then by invaſions and conqueſts: And if God ſhould be ſo good to us, as not to ſuffer our rents to be our ruines, yet I fear (it may at leaſt deprive us, of ſeeing that which we profeſſe we would all be ſo glad to ſee,) the peace of Zion, the good of Hieruſalem, the Reformation of the Church, Quam ſtulti eſſent duo volentes videre ſolem oriturum ſi contenderent inter ſe, qua parte ori urus eſset, & quomodo videri poſſet, & mota inter ſe controverſim litigarint, litigando ſe cederint caedendo oculos juos exringuerent ut illum ortum videre non poſſent. Aug lib. cont. Adium.the Lord Jeſus upon his throne. Quam ſtulti eſſent duo volentes videre ſolem, &c. ſaith Auguſtine, What a folly were it in two men that did both deſire to ſee the riſing Sun, if they ſhould fall a quarrelling among themſelves, which part of the heavens the Sun would riſe in, and how it might be ſeen, and in this controverſie fall out, falling out fight, fighting put out one anothers eyes, and ſo when the Sun riſieth neither of them can ſee it. 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-threatning 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 rigour, and their pride and ambition, their ſpirit of domination that is the cauſe of all theſe diviſions; thus ſay the Antinomians, and thus p. 41the 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 judgement from all the Reformed Churches of Chriſt in the world, that have opinions and judgements differing from the opinions and judgements 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 fundamentalls 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 tranſgreſſe 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 baptiſme with us? Their agreeing with us and the Reformed Churches, in Doctrines that are fundamentall; their holding one head and one faith, doth not excuſe them from being guilty of breach of unity and down-right ſchiſme, Aug. contr. Fauſt. lib 20. cap. 3. item de fide & operibus, cap. 3. & contra Creſcon. Gram. lib. 2. cap 7.as long as they hold not one body, one baptiſme. Schiſma (ſaith Auguſtine) eſt eadem opinantem & eodem ritu utentem ſolo Congregationis delectari diſsidio. Schiſme is, when a man that profeſſeth the ſame faith and worſhip, is delighted only with the difference p. 42of 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 ſchiſmaticks. And again, Schiſma eſt, Recens Congregationis ex aliquâ ſententiarum diverſitate diſſenſio: Schiſme 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 ſchiſmes among them, from whence he takes occaſion to ſay;Beza annot. in 1 Cor. 1.10.1 Cor 1:10 That foreign, ſive foreign, eſt cum alij alijs hominibus ſive externis ritibus it a ſunt addicti, ut quamvis alioquin in ipſis Religionis capitibus conſentiant, tamen animis ſint ab alienati & factiones quaſdam ineant: Schiſme 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 mindes, and engage themſelves into parties and factions: Now who are they that though they profeſſe 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, Prelaticall, Tyrannicall, Antichriſtian? And what is this leſſe then perſecution?

Who are they that have been fartheſt from condeſcending p. 43deſcending 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 yeelded, and much more would be yeelded, yea almoſt any thing but that one thing that would lay a foundation of perpetuall diviſion and diſunion in families, Church, Kingdom? Who are they that profeſſe 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, Vid. Praefotionem ad Acta Synodalia & Vedet de Arcanis Ariaini.(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 Originall 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 travell over all the ſeas and Countries in the world, to put an end to the differences that were in the Reformed Churches: And I thinke 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.

Vſe 3 This truth, That it is the duty of all thoſe that would walke worthy of the Goſpel, to endeavour a ſweet, cloſe, holy laſting union: ſerves in the the third place, to exhort and excite every one to theſe endeavours; and p. 44it 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 minde. 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 minde.

For Motive, I will uſe but two; and you have them both in one Scripture, Pſalm. 133. the whole Pſalme is nothing elſe but a commendation of this grace and duty whereof we have been ſpeaking:foreign, &c. Chryſ. in Pſ. 132.Ps 132 In intend not to undertake the whole Pſalme at this time, but only caſt your eye upon the firſt verſe of it, and there you reade 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 p. 45brethren 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, wonderfull good many wayes; good, firſt in reference to our ſelves, as it is an evidence of our election and grace, received from Jeſus Chriſt. This may at firſt ſeem ſtrange: Many do not thinke that a harmonious ſpirit ſweetly complying with the ſpirits of Gods 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 ſigne 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 minde. This oneneſſe then is a grace peculiar to thoſe that have the fellowſhip of the ſpirit, that have received of the grace of Chriſt, foreign. Chryſ in 1 Cor. Hom. 32.that are given to him by the Father. Not but that there may be an externall and viſible union where there is none of this, and ſo there may be an externall viſible Faith, Repentance, holineſſe in thoſe that are not elect, that have no grace and true, reall faith and ſanctification; a beleeving, holy frame of heart, is an infallible ſigne 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 wayes 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.

p. 46Secondly it is good, as in reference to our ſelves, ſo in reference to our Lord Jeſus Chriſt: (if any thing that is in ſuch poor creatures may be ſaid to be good for Jeſus Chriſt) this unity among Chriſtians, among profeſſours brings honour to Jeſus Chriſt; Joh. 17.21, 23. That the world may beleeve 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 Sonne of God, and came forth from him, as this union and agreement of thoſe that profeſſe 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.Scimu… & cenſtat quia caſtrorum actes tunc tetribilis hoſt thus oſt enditur, quan…o ita ſuerit conſtipara ar que denſata ut in nullo loco interrupta vide… tur. Nam ſi ita diſponitur ut to c…s vacuus per quem hoſt is poſſit ingredi vedeatur hoſt bus terribilis no… eſt Nos ergo per char…tatem ſemper uniti & conſtracti nunquam interrupti per diſcordiam … ve …aemur, &c. Greg.

Thirdly, It is good for the Church. This union is a great ſtrengthning unto it, makes that terrible as an army with banners, Cant. 6.4, 10. The ſtrength and terrour of the Macedonian Phalanx, lay in ſtipatione & condenſatione, in their thick, firm, cloſe ſtanding. So in the Church: as it is in the body naturall, 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 diſmembring deſtroyes it. So in the body myſticall the Church. The Church is a ſhip; let the windes riſe, and the waves ſwell and toſſe: 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 peeces 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 p. 47unto them, and draw on their converſion. There is nothing (ſaith Chryſoſtom) ſo attractive as love.… foreign &c. Chryſ… in 1 Cor. Hom. 33. For ſignes and wonders wrought by you (ſaith he) men may emulate you, but for this they will admire and love you, and loving you, will apprehend the truth, and walk in the way. And if preſently the Heathen (for of ſuch a man he is ſpeaking) doe not turne beleever, wonder not, be not troubled at it; but ſuffer him to praiſe you and love you, and in time he will in this way come to be a beleever. Behold then how good this unity is! good for your ſelves, good for the Lord Chriſt, good for the Church, good for thoſe that are without; therefore for their ſakes, for the Churches ſake, for Chriſts ſake, for your own ſakes endeavour 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 it ſelf be pleaſant, for there is perfect Vnion 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 minde 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.

p. 48Secondly hereby we ſhall converſe together with the more joy and gladnes, Act. 2.4. And they continuing daily with one accord in the Temple, did eat ther meat with gladnes and ſinglenes of heart.

Thirdly, By all this the Goſpel and wayes of Religion, will be rendred more lovely and amiable in the eyes of others. See Act. 2.47. Praiſing God, and having favour with all the people. It was not ſo much their ſpeaking with tongues, or working of miracles, as their union and accord among themſelves,foreign, &c. C…ryſ in 1 Cor. Hom. 32. that procured them this favour with all the people. If men (ſaith Chryſoſtō ) ſhould doe 10. thouſand ſigns or wonders, and be at variance among themſelves, they would be ridiculous: Whereas on the other ſide, if they love one another perfectly, though they do no wonders; they will continue reverenced and unconquered. We admire Paul, ſaith he, not for raiſing the dead, nor for cleanſing the Lepers, but becauſe he ſaid, Who is weak, and I am not weak? who is offended, and I burne not? for if you adde ten thouſand miracles to this, foreign, you ſpeaking of nothing comparable with it. 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 onelyonly of another Sermon) but of a large diſcourſe. For the preſent be pleaſed to take theſe few, but ſure directions.

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

p. 49Secondly, 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 wayes.

Thirdly, Examine our ſelves every one how farre we have had our hands in theſe rents and diviſions, either as authours, 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 comelineſſe 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 endeavour it, but endeavour it in love,

Fifty, Get the graces that are conducing to it, Rom. 12.18. Be of the ſame minde one towards another, theres the duty: minde 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 walke, how ſoon ſhould we be at one among our ſelves, 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 lowlineſſe and meekneſſe, 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 minde; Theres the duty. Let nothing be done through ſtrife or vainglory, but in lowlineſſe of minde, 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 minde 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 p. 50out 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.

Sixtly, 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 winde of doctrine, that the Saints may not be divided in judgement 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 joyning with us. That prayer of his Joh. 17. is eternally preſent with the Father, and of eternall 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 minde and one mouth, glorifie God even the Father of our Lord Jeſus.

FINIS.

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. foreign, 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.

End of the text · Matthew Newcomen, The Duty of Such as Would Walk Worthy of the Gospel (1646)