WE are assembled at this time not only to hear the Word of God read and prea­ched, and to offer up our daily Prayers and Praises to the Divine Majesty; but also to Cele­brate [Page 2]the most peculiar and Solemn Office of our Christian Religion, Namely the Commemoration of our Saviours Death, according to his own Institu­tion. By doing of which we openly profess to the World, First, our Communion with the Father, and his Son Jesus Christ, by that Spirit which pro­ceedeth from both; and in the next Place our fellow­ship one with another. We declare hereby that we are Members of that part of the Christian Church which is establish'd in this Nation, and not of that only, but of the truly Catholick Church throughout the World. For the Sacrament of the Lords Supper was intended by our Lord, as a Badge and Symbol of such our Communion. And upon this Occasion I thought I could not chuse a more proper Subject, than the words I have now read to you, wherein we are so expresly exhorted to regard, and to pro­mote, as far as in us lyes, the Unity and Peace of the Church of Christ. Endeavouring to keep &c.

St. Paul had been, in his preceding Discourse, putting the Ephesians in mind of the Extraordinary Grace of God towards them, in taking them with­in the Pale of his Church; that whereas they had been Gentiles, Ch. 2.11, 12, 13. without Christ, Aliens from the Common wealth of Israel, and strangers from the Covenants of Promise; Nay, having no hope, and without God in the World: they were Now brought near to God by the Blood of Christ, being together with the believing Jews adopted into his Family. He exceedingly mag­nifies this their Privilege, in those Remarkable Words, v. 10, 2, 21, 22. Now therefore ye are no more strangers and Forreigners; but fellow Citizens with the Saints, and of the Houshold of God, and are built upon the Foun­dation of the Apostles and Prophets, Jesus Christ him­self [Page 9]being the Chief corner-stone, in whom all the build­ing, fitly Framed together, groweth into an holy Temple in the Lord, in whom you also are builded together, for an Habitation of God, through the Spirit.

To the same purpose he goes on, throughout the Third Chapter, both to extol this Favour of God towards them, and to pray that they might be thorowly Sensible of it; after which he begins this Fourth Chap. with a Serious Exhortation to them, that they would walk worthy of this their Voca­tion, particularly in the exercise of much Humility and Charity. Ver. 1, 2. I therefore the Prisoner of the Lord be­seech you, that ye walk worthy of the Vocation wherewith ye are call'd, with all lowliness and meekness, with long­suffering, forbearing one another in love; and as it follows in the words of my Text, Endeavouring to keep the Ʋnity of the Spirit in the bond of Peace.

From which Connexion of the Words we may observe by the way, That the keeping the unity of the Spirit in the bond of Peace (whatever that means) is absolutely Necessary to our walking worthy of our Christian Vocation, and that in order to this, we ought to have our minds well season'd with Humility and Charity, two most excellent Christian Graces, whereby we shall be best dispos'd to the exercise of all other Vertues, which our Holy Religion Re­quires, and for want of which it comes to pass, that the Professors of Christianity are so miserably divided as they are at this day. But I proceed to the words themselves; in treating of which I propose this Method.

To Explain the Duty which the Apostle here urges upon the Ephesians, shewing what it is, 1 to keep the Ʋnity of the Spirit in the bondof Peace.

To consider the Obligation which all Christians are under, 2 to the Practice of this Duty.

To shew how we may best attain to the Practice of it. 3

To Explain the Duty it Self, 1 shewing what it is, to keep the Ʋnity of the Spirit in the bond of Peace.

By the Ʋnity of the Spirit I conceive the Apostle here means such an Ʋnity, as properly belongs to a Body, which is inspired in the whole, and every part of it, by one and the same Spirit. I know, that some will have this phrase to signifie no more, than an Ʋnion of the Spirits or minds of Christians. This is indeed contain'd in it; but 'tis by no means the full Sense of the Expression. The Ʋnion which is be­tween Christians, is Principally and in the first Place in their Minds or Spirits; but I take the word Spirit here to relate to the Divine Spirit, which, as the Apostle presently after observes, animates the whole Body of Christ, and makes it indeed to be one. For so it follows, ver. 4. there is one Body and one Spirit. And to the same purpose 'tis frequently exprest in other places. Thus in the preceding part of this Epistle; Chap. 2.22. In whom, that is, in Jesus Christ, you also are builded together, for an Habitation of God, through the Spirit. And very Remarkably in the Former Epistle to the Corinthians; 1 Cor. 1 [...].12, 13. As the Body is one, and hath many Members, and all the Members of that one Body, being many, are one Body: So also is Christ. For by one Spirit are we all baptized into one Body, whether we be Jews or Gentiles, whether we be bond or Free; and have been all made to drink into one Spirit; That is, The Church of Christ may be fitly compar'd to the Body of a Man, which has many Members; [Page 11]but all of them united by one Spirit, which is diffused through every part, and quickens the whole. Just so, says he, the Church consists of abundance of particular Believers; but these are all admitted by Baptism, to the Priviledge of being put under the Conduct of the Holy Ghost, in whose Name they are bap­tized, together with that of the Father, and of the Son, and whose assistance they may constantly de­pend upon, if they do not resist and drive him away from them. And they are farther constantly made to drink into the same Spirit; that is, by partaking of the other Sacrament, that of the Lords-Supper, Particularly of the wine there poured out, they may receive, and if they are sincere Christians, they do so, farther communications of the same Spirit. Now this gives a clear account of the Expression in the Text, the Ʋnity of the Spirit, that is, such an Unity, as becomes a Body thus animated by the same Spirit, viz. an Unity in Judgment, and an Unity in Affection; or in other words, an Unity in Truth and in Charity, together with all that External and Visible Unity which is Naturally consequent upon the Former. For so it follows, in the bond of Peace, by which is meant a Peaceable Conversation with each other, as in all other respects, so especially in Spiri­tual Affairs; the avoiding all Dissension and Division, with respect to External Communion; the Living and Conversing together, and especially the Communcating with each other in all the Ordinances, and Institutions of Religion, as one Body. This peaceable demeanor is the Bond of Unity amongst Christians not only shew­ing them to be one, but preserving them in that state. So that you may take my Explication of this Duty, in the Four Following Particulars.

To keep the Ʋnity of the Spirit in the bond of Peace implys, 1 the maintaining as much as may be an Unity in Judgment, especially as to the main and Principal Doctrines of the Christian Faith.

It implys also the preserving and cherishing of Love and Affection amongst Christians. 2

It farther implys a quiet and Peaceable, 3 Nay a kind and amicable demeanor towards each other, in our whole Conversation.

It implys yet more particularly a preserving en­tire, 4 as far as in us lyes, the External Communion of the Christian Church.

To keep the Ʋnity &c implys the maintaining, 1 as much as may be, an Unity in Judgment, especially as to the main and Principal Doctrines of the Christi­an Faith. 1 Cor. [...].10. This is what St. Paul exhorts the Corin­thians to; Now I beseech you Brethren, by the Name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no Divisions among you, but that ye be perfectly joyn'd together in the same Mind, and in the same Judgment.

'Tis true; Christians, as well as all other Men, may be suppos'd, and fairly allow'd to differ in some matters which are of no great consequence; but there are certain Truths deliver'd down to us in the Scriptures, from our blessed Saviour and his Apostles, which are to be faithfully adher'd to by all Christians, even such as wherein Christianity it self is concern'd, and which cannot be denyed without Subverting, or at least shaking and endangering the Foundation; as there as likewise many others, which are necessa­ry to be understood and believ'd, if we will form any true Scheme of our Religion, or arrive at any com­petent Knowledge and Understanding in it. Why else should St. Paul require Timothy to hold fast [Page 13]the form of sound words which he had heard of him? 2. Tim. 1.13, 14. And again, to keep by the Holy Ghost, that good thing which was committed to him? Why did he order him to abide at Ephesus on purpose, as himself sayes, 1. Tim. 1.1.3. Tit. 2.1.2. that he might charge some, that they should teach no other Doctrine? Why does he command Titus to speak the things that become sound Doctrine? And to teach those under his charge to be sound in the Faith? And why again does he in the same Epistle set it down, as a Qualification of those Bishops whom Titus should ordain, that they should hold fast the faithful word, as they had been taught, Tit. 1.9, 10, 11. that they might be able by sound Doctrine both to exhort, and to convince the gain-sayers, and to stop the Mouths of unruly and vain talkers and deceivers? And lastly, what else can St. Jude mean, Jude, v. 3. by his exhorting those to whom he writes, Earnestly to contend for the Faith which was once deliver'd unto the Saints?

Now as all the Truths of Christianity, which are propos'd to our belief, are contain'd in the Holy Scriptures, which we Protestants assert to be the compleat Rule of our Faith, as well as our Minners; So the main and Fundamental Articles of the Christi­an Faith, were at first contain'd in that, short Formulary of Confession which was made by Christians at their Baptism. This form of sound words, was, according to the Apostles Expression, committed to or deposited with those, whom they ordain'd to Officiate in the Church, to be by them delivered unto the Saints, that is, to all Christians, at their Baptism. And accordingly the profession then made, is by the anti­ent Christian Writers commonly call'd, the Rule of Faith; the Summ of which was, that the Person baptized did acknowledge God the Father, as the [Page 14]Creator of all; together with his only begotten Son, as appearing in our Nature, and dying for our Re­demption, rising again, and ascending into Heaven, and sitting on the right hand of the Father, from whence he is expected to come again, and judge the World; and also the Holy Ghost, the Sanctifier, the Guide, and the Comforter of all True Christians; with the Resurrection of the dead, and the Life of the World to come. This was afterwards drawn up into that Form, which we have in the Apostles Creed, which, as occasion was given, came to be farther explain'd in those which we call, the Nieene, or Constantinopolitan, and Athanasian Forms. Far­ther explain'd I say; For these last mentioned Forms do contain no more in substance, than that which we call the Apostles Creed; as that likewise contains the very same in Substance, with the antient Forms of Profession made at Baptism. So that there are no New Articles contain'd in any of these Creeds; but only an explication of the ancient Baptismal Profession, according to the Tenor of the Holy Scriptures, and agreeable to the declar'd Judgment of the First and best Christian writers extant. So that it is in truth the want of a due acquaintance with the holy Scriptures, at least the true sence and meaning of them, as understood by those, who were nearest to the time of their being written, and best able to judge in the case, that makes some in our days, whilst they profess themselves Christians, yet so openly and vehemently to inveigh against these Forms in which our Christian Faith is exprest. Which I the rather take notice of, because there have appear'd of late divers writers, who have in a bold and insolent, nay rude and Scurrilous man­ner, attackt those Doctrines, which have so con­stantly [Page 15]from the beginning of Christianity been own'd, as some of the first Principles of the Christian Religion. Nay it is too apparent that under the pretence of opposing the Doctrine of the blessed Tri­nity, all Religion, especially that which hath been reveal'd, hath been Struck at. So that we may in this Age repeat St. Judes complaint, that there are certain men crept in, ungodly Men, Jude, ver. 4. denying the only Lord God, and our Lord Jesus Christ; upon which ac­count we ought to exhort one another, as he did those to whom he wrote, earnestly to contend for the Faith, ver. 3. which was once delivered unto the Saints; and that, not only against Socinianism, and Arianism; but even against gross Scepticism, and downright Infidelity. Now if we would keep the Ʋnity of the Spirit, in this first sense which I am speaking of, we ought strictly to adhere to the Doctrine which we receiv'd, when we were baptized in the Name of the Father, and of the Son, and of the Holy Ghost, and thereby dedicated to our great Creator, Redeemer, and Sanctifier; we should seriously consider, and endeavour fully to understand, the Profession of Faith we were then baptized into, settling our Judgments in all the great Articles of our Religion, by the careful study of the Holy Scriptures, which were indited by men in­dued with a divine Spirit, and which are therefore able to make us wise unto Salvation. We should by the daily use of these endeavour to improve our minds, not only in the absolutely necessary, but in all the other Doctrines of Christianity, such as will help us to understand the true Scheme, and consequently the great worth and excellency of that Religion which we profess; still growing and increasing in all that useful Knowledge, which these Books are able to [Page 16]furnish us with. To which purpose, as we should read them with seriousness and humility, so we should make use of all those Methods which are pro­per for the helping us to understand an antient Book, not leaning to our own understandings to such a degree, as may hinder us from consulting with those who are best qualified to assist us; adding withal our Earnest prayers to Almighty God, for the aid of his Holy Spirit, to enlighten and to sanctifie out Minds in the use of them; by which means we shall not fail to preserve that Ʋnity of the Spirit, with respect to our Judgments, which St. Paul may be understood here to exhort us to.

To keep the Vnity of the Spirit implys also the pre­serving and cherishing of Love and Affection a­mongst Christians. 2

After an honest care used for the information of our Understandings, we may possibly differ, as I observ'd before, in matters of less weight and moment, as we find some did even in the Apostles days. This may fall out from the difference there is between the Parts and Abilities of several Men. A Serious Study and Practice of the Christian Religion do indeed tend to enlarge the Understandings and minds of men: but yet still there is left that difference which Nature has made between the capacity of one Man and another. Besides that some have much greater Advantages, and fairer Opportunitys for the improving of them­selvs, than others have. Whence it comes to pass, that there are weak as well as strong Christians; babes in Christ, such as have need of milk, as well as others that are well grown, and are able to digest stronger meat. Even men of equal capacities and abilities, may through their different Advantages, through [Page 17]their tempers, or their Conversations, have differing apprehensions concerning several points of Christi­anity it self.

But yet in this case, we may all keep the Ʋnity of the Spirit, with respect to our Affection and Charity towards each other. Christian Love is due to the Christian Temper and Spirit, wherever they are to be found. The Image of God and our Redeem­er, wherever it appears, ought to engage the hear­ty approbation, and cordial Love of Every one, who pretends to bear the same Resemblance.

Mutual Charity is so necessary to the Members of the Christian Body, that we know 'tis made by our Lord himself the distinguishing Character of his Disciples, this being the special and peculiar Pre­cept which he gave them, John. 13.34, 35. 1 John, 3, 11. that they should Love one another, even as he had lov'd them. St. John therefore calls it, the Message which they had heard from the beginning, that they should love one another. There is indeed nothing more universally recommend­ed to Christians, and nothing more vehemently urg'd upon them than this kind of Unity. Rom. 12.16. Col. 3.12, 13, 14. Thus St. Paul, Be of the same mind one towards another; and Again, Put on, as the elect of God, that is, as sincere Christians, Holy and Beloved, bowels of mer­cies, kindness, Long Suffering, forbearing one another, and forgiving one another, even as Christ forgave you, so also do ye. And above all these things, put on Charity, which is the bond of Perfectness; that is, which is the most perfect Bond or Tye, whereby Christians are united to each other. And to name no more, just before the Text, as an Introduction to this keeping the Ʋnity of the Spirit, he exhorts the Ephelsians to be long-suffering, ver. 2. forbearing one another [Page 18]in love. And according to all these excellent Pre­cepts, it was the mutual Affection of the primitive Christians, by which they were distinguished, and for which they were envied by their Enemies, when they could look upon them and say, Behold! how they love one another! Nothing ought to separate one Christian from another in this respect, but what at the same time separates him from Christ. For whilst we are Members of the same Body, whilst we are all united to the same Head, 'tis absurd not to retain a regard to each other, suitable to such a Relation.

To keep the Vnity of the Spirit in the bond of Peace farther implies, 3 a quiet and Peaceable, nay a kind and amicable demeanor towards each other, in our whole Conversation.

This is necessarily consequent upon the former, such a Behaviour being the natural effect of inward affection and good will; so that I need not insist largely on this, after what I have said upon the fore­going particular. I shall only take notice, that as it includes a meek and Gentle treatment of each o­ther, in all respects, so more particularly with re­spect to our Speech. I mean, that we never provoke or I ritate our fellow Christians, by any rude or undecent Language, which is so far from being allowable in a Christian, that it is altogether un­becoming a Man. But I thought fit to mention it, both because this is too common a fault, the Tongue (as St. [...]. Jane, expresses it) being an unruly evil; in­somuch that if any man offend not in word, he pro­nounces him a perfect man and able to bridle the whole body; vers. 2. as also because the consequences of it are often­times very deplorable, as the same Apostle observes; [Page 19] Behold! how great a matter a little fire kindleth! ver. 5, 6. And the tongue is a fire, a world of iniquity; so is the tongue among our Members, that it defileth the whole body, and setteth on fire the course of Nature, and it is set on fire of Hell; but especially, because too many professing Christianity, to the great dishonour of their profession, upon every slight difference that happens amongst them about their Opinions in Religion, are exceed­ingly prone to this Evil, accounting it a Testimony of Zeal for God and his cause, when they can ex­press themselves in very bitter and reproachful terms; not considering what St. ver. 16, 17, 18. James adds in the conclu­sion of that Discourse, that this Wisdom (namely which is accompanyed with bitter envying and Strife) descendeth not from above; but is Earthly, sensual, devilish, whereas the wisdom which is from above is first pure, then Peaceable, Gentle, and easie to be intreat­ed, full of mercy and of good fruits; and the fruit of righteousness is sown in Peace of them that make Peace. For which Reason St. Paul thus bespeaks the Ephe­sians, in the Chapter out of which my Text is taken; Let all Bitterness, and Wrath, and Anger, and Clamor, v. 31, 32. and Evil Speaking be put away from you, with all Ma­lice, and be ye kind one to another, tender-hearted, for­giving one another, even as God for Christs sake hath forgiven you. Indeed for a Peaceable behaviour in the general, the New Testament throughout abounds with plain and excellent Precepts. Thus St. Paul, 1. Thes. 5.13, 14, 15. to the Thessalonians, Be at peace among your selves; and Again, Be patient towards all men. See that none ren­der Evil for Evil unto any man: but ever follow that which is good, both among your selves, and to all men. 2 Tim. 2.22, 24. 25. In like manner to Timothy, Follow Righteousness, Faith, Charity, Peace, with them that call on the Lord out [Page 20]of a pure heart; and a little after, The Servant of the Lord must not strive: but be gentle unto all men; Pa­tient, in meekness instructing those that oppose them­selves; which, tho' it be spoken primarily to the Bishops and Pastors of the Church, yet concerns all Christians in general, as being Servants also of the same Lord. Mark 9.50. I shall conclude this particular, with our Saviours precept to his immediate followers, and in them to all that should afterwards believe in him; Have salt in your selves, and have Peace one with ano­ther. That is, See that you be season'd with that Spiritual Wisdom, and that divine Temper of mind, which may render you acceptable both to God and men, and particularly, in order to the same end, maintain a constant Peace and agreement among your selves.

To keep the Vnity of the Spirit in the Bond of Peace implies yet more particularly, 4 a preserving entire, as far as in us lies, the External Communion of the Christian Church.

I am sensible, that considering the divided state of the Church in the present Age, this is a very tender point to discourse of; but as I shall speak, so I de­sire to be heard, in the Spirit of meekness and Chari­ty, which, I am sure, is the true Spirit of Christi­anity.

External Communion may be very properly call'd the bond of Peace, in as much as it shews to all the World, that Christians own themselves one Body, and especially as it tends to preserve them in that State; this being one great end and design of our being appointed to meet together, to celebrate the publick worship of God, that when we glorifie God and our Redeemer with one Heart and one Mouth, [Page 21]our Charity towards our Christian Brethren may at the same time be Inflamed. And that it is apt to have this effect, I dare appeal to the experience of all that are serious and constant in the publick wor­ship according to the Institution of the Gospel. And there can be no doubt, but that abundance of that uncharitableness, which is to be observ'd in Chri­stians towards each other, proceeds from their ha­ving first divided Communions, and refus'd to wor­ship God and their Saviour together. How many unchristian Contentions among our selves in this Nation, may be attributed Solely to this Cause, I leave all that hear me to judge. For after all that men may talk of the Duty, and the Possibility of Christians, who are of different Communions, Lov­ing one another, such is the Weakness of humane Nature, and the coldness of Christian Charity, that, as experience convinces us, men are easily carry'd from difference in communion, not only to a coolness in affection, but as the consequence of that, a distance, and a shyness in conversation. First the differing parties admit unkind thoughts of each other, then often proceed to hard words, to uncharitable cen­sures, either of the opinions, or which is worse, of the Intentions of those that differ from them, and it may be at last come in good earnest to strive for Mastery, to struggle for superiority and preeminency, to contend for Power and Dominion.

But besides all the Benefits, which result from keeping the Ʋnity of the Spirit, &c. in the sense I am now speaking of, and the Mischiefs which evidently flow from breaking it, (which are more than I can have time now to enumerate) that which I would propose to your impartial consideration is, that the [Page 22] Nature and Frame of that Religion, which we all profess, obliges us to be One in this respect. The First Christians assembled in one place, offering up their Devotions daily together, under the Direction and conduct of the Apostles, as long as their number would permit them so to do. Thus we read, in the beginning of the Acts of the Apostles, Acts 2.1. ver. 44, 45. At the day of Pentecost, they were all with one accord in one Place. And afterwards in the same Chap. All that believ'd were together; and Again, They continuing daily with one accord in the Temple, and breaking bread from House to House, did eat their meat with gladness and singleness of heart; that is, they worship God together in the Tem­ple, at the Hours of Prayer, and then withdrew into some more private apartment to celebrate the Lords Supper together (the peculiar Christian service) doing all with great simplicity, ver. 42. Integrity, joy, and Charity; and once more, They continued stedfastly in the Apostles Doctrine and fellowship, and in breaking of bread, and Prayers. Thus did the first Christians, and then 'tis observ'd that the Lord added to the Church daily such as should be sav'd; ver. 4 [...]. the unanimity of Christians, to­gether with the Blessing of God which is ready to attend it, having a mighty tendency to the increasing their Number.

When the Number of Christians was by this means increas'd, and the Religion of our Saviour was spread through many distant Citys and Coun­trys, they were then indeed necessitated to assemble in distinct places, to which Purpose the Apostles or­dain'd and fix'd Bishops and Lastors in every place where they form'd a Church; but still they were one in heart and Soul, a fair correspondence was kept up between all these particular Churches, and when [Page 23]any Christian travel'd from one city to another, he immediately joyn'd with, and was receiv'd by the Church settled in that place to which he came, as may be easily discern'd in the Sequel of that History of the Acts of the Apostles.

Every Christian is in truth a Member of the Catho­lick Church of Christ, and consequently dispos'd, if he be rightly instructed in his profession, to joyn with any sound part of the Church throughout the World, wherever his business or occasions shall lead him. But forasmuch as the Catholick Church must be distributed into several particular Churches, for the good of the whole, and the Edification of every particular member of it, each particular Christian is by consequence of right, a member of that part of the Christian Church, in which providence hath cast his lot; and where his ordinary abode and residence is, there in all reason ought his Stated and ordinary Communion to be, provided always, that no un­christian, no unlawful Terms of Communion are im­pos'd upon him.

If any particular Church impose any unlawful Terms of Communion, then a good Christian is discharged of this obligation; that will be a sufficient plea for his separation from it. For which reason, if the Romish Communion were established among us (which God forbid it ever should be) we, who have been Instructed in the principles of Christianity, as reform'd from the Errors and Corruptions of that Church, ought not, we could not Consistently with our Principles Communicate with it. But whereso­ever here is a Church established, under the conduct of Bishops and Pastors regularly call'd and appointed to guide and govern it, and if the State be Christian, [Page 24]with the concurrence of its Authority also, in which a good Christian may worship and serve his Maker and Redeemer, without professing or complying with any thing contrary to the precepts of Christianity, I can see no just reason for separation in such a case.

Shall the meer pretence of prefering some confessedly indifferent modes or Circumstances of worship and discipline excuse a Christian from holding Com­munion with that Church, to which he otherwise of right belongs? But where then will be any end of Division? What bounds or limits can be fixt to it? How is it possible there should be any order, any Peace, in the Christian Church, if every one is at Liberty to break the Unity of the Body meerly for this reason, because he could better approve of some other Modes or Circumstances, whilst yet he allows those which are in present use to be Lawful?

Who is it, in all other Bodys and Societies of Men, that orders such matters, but the Governours of each society? And who in a Christian Nation should like­wise order them, but the Governours in Church and State? And when they are so order'd, what has any private Member of the Christian Body farther to do, but to consider whether he can comply with a good Conscience, or not. And if he can, surely the Peace of the Church, the keeping the Unity of the Body of Christ, the promoting concord and Charity and Edification amongst its Members, are strong obligations upon him to do it.

If any thing plainly unlawful be requir'd, then that reply of the Apostles to the Sanhedrim takes place; Acts. 4.19. whether it be right in the sight of God, to hearken unto you, more than unto God, judge ye. But if no­thing [Page 25] unlawful by Gods Word, nothing unlawful according to our own Judgment and Confession, be made a condition of Communion; I dare appeal to your selves, in a like form of words, Whether it be right in the Sight of God, to break the Ʋnity of the Church of Christ, Judge ye.

I should now, according to the Method I propos'd, 2 go on to consider the Obligation all Christians are under, to practice the Duty of the Text. But that I may not exceed the limits of my Time, I shall con­fine my self to what our Apostle himself hath laid down to this purpose, in the Context, which is indeed so full and emphatical, that a very short Paraphrase upon his Words may well suffice.

The Word he uses in the Text it self is very ob­servable. Endeavouring we render it; [...]. but it de­notes (as is well known) no slight and ordinary Endeavour; but a very diligent one, a studious and Earnest care to keep the Ʋnity of the Spirit, which plainly shews the weight of the Duty, and the strict Obligation, which lyes upon all Christians to pra­ctice it. And no less can be infer'd from what imme­diately goes before, and follows the words.

In the First verse of this Chapter (as I have al­ready observ'd) the Apostle intimates, that it is a walking worthy of our Christian Vocation, that is, 'tis a behaving our selves Suitably to the design and Na­ture of the profession we make; 'tis what Christianity requires of us; and that it is so appears more particu­larly by what immediately follows the Text, ver. 4.5, 6. There is one Body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one Faith, one Bap­tism; one God and Father of all, who is above all, and through all, and in you all. What can be offer'd [Page 26]more perswasive than this? Let us take a short View of each particular.

There is one Body, that is, (as I said before) the Christian Church throughout the world is but one Society, Distributed into Several particular Churches, as its parts, of which particular Churches, if sound in Doctrine and worship, and imposing no unlawful Terms of Communion, each single Christian is of right a Member, in the place in which Providence hath cast his Lot; and consequently is bound to maintain and promote the Unity and Peace of the particular Church of which he is a Member, in order to preserving the Unity and peace of the whole Body.

One Spirit; every sound part of the Christian Church, and every genuine Member of it, is under the Influence and Conduct of the Holy Spirit of God, to which if he yields himself tractable, using all those means which he hath appointed for the attaining his Assistance, he will not fail to have his Judgment duly Settled, and his mind inspired with a sincere Love to all who are under the Influence of the same Spirit; the effect of which will certainly be a Peaceable Conversation, and especially a readiness to joyn with all his fellow Christians in every part of the worship of God and his Redeemer. It follows,

As ye are called in one hope of your Calling. We all expect the same reward, even the Resurrection of our Bodys at the last day, and the everlasting Happiness of the Life to come; we all hope to meet in the same Region of Bliss, and to joyn and live to­gether for ever in one Body, in Heaven. How then can we fall out in the way thither, or refuse to walk together in the same path of Life? One Lord; whose [Page 27]Authority we all equally own, whose Laws we profess to submit to, and consequently have the same Rule to walk by, and the same obligation to make us observe it. As fellow servants we cannot disagree, without disowning the Authority of our Common Master. As fellow-Members we cannot be disunited, without relinquishing so far our com­mon Head.

One Faith, One Baptism. We all profess to adhere to that Faith, which was once delivered unto the Saints, agreeing, at least in the fundamental and necessary Articles of it; this profession we undertook at our Baptism, when we were all initiated into the socie­ty of Christians in the same manner, being washed with water, in the Name of the Father, the Son, and the Holy Ghost, declaring our belief in, and our resig­nation to these three Divine Persons. And how then can we afterwards be excused, if we fall out and divide about inconsiderable and indifferent matters, which neither relate to the foundation of our Faith, nor contradict the Design of our Baptism? And to conclude,

One God, and Father of all, who is above all, and through all, and in you all. We are children of the same Heavenly Father, and Consequently ought to live in Brotherly Love and Charity, in perfect con­cord and agreement, thinking and speaking and Act­ing the very same things, as those who are under the same paternal Government and Authority, who are taken care of, provided for, and directed by the same Providence, and the same Grace.

These are the Arguments, by which the Apostle inforceth the Duty of the Text, the summe of all which is, that the whole Scheme and Frame of our [Page 28]Religion, its Author, its Rule, its Model, its end, do all oblige us to the keeping of unity; so that we cannot any way contribute towards contention or division in the Church of Christ, without going Directly cross to our Profession, and walking altogether unworthy of our Heavenly Calling.

All that farther remains, 3 is in the Last place to shew, how we may best attain to the Practice of this Duty I have been from the Apostle urging upon you. As to this, I shall lay down but three plain and easy Directions, and so conclude.

In order to this End, 1 we should get our minds thorowly possessed with the grace of Humility. This I mention first, because 'tis that which the Apostle himself adviseth to, as a good disposition towards Ʋnity and Peace. ver. 1. I beseech you sayes he, that you would walk worthy of your Vocation. ver. 2. How? with all lowli­ness and meekness, keeping the Ʋnity of the Spirit &c.

Contention of all sorts, and particularly in mat­ters of Religion, generally flows from pride, an over-weening Opinion of our selves, and our own Judgments: whereas Humility disposeth us to con­sider impartially our selves, and to hear and receive whatsoever good reason can be offer'd by another, who differs from us; and which is more, it disposeth us heartily to seek, and to obtain the Direction and Assistance of Almighty God, in all our inquiries after Truth, who taketh pleasure in resisting the Proud; but giveth grace to the Humble.

We shall do well likewise to take into considera­tion, 2 and lay to heart seriously the many and great mischiefs which contention and division have brought upon the Church of Christ.

I need not mention the ill effects that have pro­ceeded [Page 29]from this Cause in Foreign Churches of old, Experience has taught us enough with respect to our own, in which our differences, about matters of Reli­gion, and the Divisions that have follow'd upon them, have produced very deplorable consequences throughout this last Age. Not to mention the civil discord, which hath, at least, been exceedingly heighten'd hereby, I fear much of that Scepticism and Infidelity as well as the Profaneness and looseness of manners, that have brought a scandal upon our times, must be ascribed to this cause. I am sure that want of Discipline for the amending our manners, which all good men amongst us complain of, must necessarily follow, upon our being divided into so many several Communions and Partys in Reli­gion.

'Tis time for us now to lay these things to heart, when that which we all know hindered our Union, is taken out of the way, I mean, a design in those, who had the management of publick affairs amongst us, first to divide us, and by that means to prepare us for a change of Religion.

'Tis certainly the Duty, as well as the Interest, of all amongst us who have any regard for the Pro­testant Religion, being now so happily and Peaceably settled under another Influence, to forget our past con­tentions, whether with respect to the Affairs of Church or State, and to do, what in us lyes, towards the be­coming entirely one Body in both.

We may do well, in the last place, 3 to lay down this as a certain and undoubted Principle, that the Peace and Edification of the Church of Christ, and particularly of that part of it, to which we belong, is infinitely to be prefer'd before all those little [Page 30]things with respect to which we usually contend and divide.

The main consideration which prevails with a great part of those who divide from the Communion established amongst us, is, as far as I can perceive, that although they allow our publick Service and Communion to be lawful, and occasionally declare that they do so by their Practice, yet there is something in the other way, which they like better, and which, they say, is to themselves more Edifying.

Now waving all other Answers to this, I shall only recite, and leave to your Serious Consideration two plain Texts of Scripture, (rather chusing to speak to you in Gods words, than in my own, that they may leave the deeper impression on your minds;) in both which we are taught to prefer the Peace of the Church, and the Edification of our Christian Brethren, before our own Satisfaction, or the meer pleasing and gratifying our selves, nay even before all other considerations whatsoever, in matters, which are in their own Nature indifferent.

One is that of St. Paul, in his Epistle to the Ro­mans, where having discours'd of some differences which were arisen amongst the Christians of that Church, about the use of things indifferent, namely, Eating some kinds of Meats, Rom. 14 1 [...]. and observing some sort of days, he concludes, First with this Excellent saying, the Kingdom of God is not meat and drink, but righteousness, and Peace, and joy in the Holy Ghost; that is, Christianity consists not in the Former; but in the latter. The Former are indifferent, and may be used, or not used, as they conduce to the Peace of the Church, and the Edification of our Brethren: but the latter are absolutely necessary. ver. 18. For, as it [Page 31]follows, he that in these things serveth Christ, is accep­table to God, and approved of men. And then he adds that Divine Exhortation, 19 Let us therefore follow after the things which make for Peace, and things wherewith one may Edisie another. Not the things which would most gratifie our selves; But the things which make for Peace: Nay not the things which we may Imagine our selves might be most edisyed by; But the things where­with one may Edifie another.

The other Text is of the same Apostle (who had a truly large Soul, and every where expresses a gener­ous Charity) in his Epistle to the Colossians. He had, in the Former Chapter taken notice of the Dif­ferences between the Judaizing Christians, and o­thers, upon which, after other Advice he concludes, Col. 3.14, 15. Above all these things put on Charity, which is the bond of Perfectness. And let the Peace of God rule in your hearts, to the which also ye are called in one Body. Charity, it seems, was in his Judgment, to Bind, and Tye them, as it were, perfectly together, in Spite of all their smaller differences; and a Peaceable Temper of Spirit, to over-rule all their little controversies, [...]. about indifferent things. The word we translate Rule is Re­markable, alluding to the Ʋmpire in their Games, who was to determine all controversies that should arise, and particularly to whom the prize did belong; as if he had said, If there Happen any differences a­mongst you concerning matters of Religion, not ne­cessary, but in their own Nature indifferent, nay if you it may be could your selves prefer one way be­fore another, yet judging neither of them unlawful, Let the Peace of God rule in your hearts, in all such ca­ses; let that determine all such controversies; let Judgment or arbitration be always given on the side [Page 32]of Peace, and Concord, and Ʋnity; for to these things ye are called in one Body.

After this I shall need to add no more; but only to remind you, that the Holy Sacrament which we are now going to partake of, is the Symbol and Badge, of this Ʋnity I am pleading for; 'tis that whereby we profess to the World, as I observ'd at the first, our Communion with God and our Saviour, and with all good Christians; 'tis that whereby, upon this Occasion, we own our selves Members of the Established Church, not as divided from the rest of the Christian Church; but as one sound-part of that great Body; and 'tis consequently that which strictly obli­geth us to be henceforward the obedient Servants of God, the faithful Disciples of our Lord, Peaceable, Charitable, and Useful Members of his Body, Design­ing, and promoting, as far as in us lyes, the Welfare both of this Church, and of the Catholick Church of Christ throughout the World.

Now to that one God and Father of all, who hath call'd us to be Members of his Sons Body; to that one Lord who is the Head of this Body; and to that one Et [...]nal and Invisible Spirit, who animates and Influences every genuine part and Member of it, be ascribed all hon­our, Praise, and Glory, now and for ever, Amen.