THere is nothing, in my opinion, in which the Wisdom of this City is more eminently conspicuous, no­thing that more effectually contributes to the supporting of its grandeur, and to the maintenance of its prosperity, than the regu­lar destribution of its several members into distinct Societies and Corporations: By this means, the peculiar conveniences of each are much better consulted, their various inte­rests more closely united, and mutual offices [Page 2]of brotherly affection performed more frc­quently and more easily, than if they were left after a looser manner, under the inspecti­on only of a general Magistracy: For that, being obliged to have a publick influence, and sustaining a character that is universal, cannot be supposed to pry so nicely into pri­vate concernments, to understand them so throughly, or to watch over them so suc­cessfully, as those, who acting in a narrower sphere, being qualified by Education, and engaged by Interest, are both enabled and concerned to promote the advantages of those particular Societies, whose Guardian­ships they manage, and of which themselves are incorporated members.

'Tis in pursuance of this wise and commend­able constitution, that the several members of this present Society, which justly deserves an honourable mention among the most emi­nent of this City, are this day unanimously as­sembled; and 'tis in conformity to a religious custom, of hallowing such meetings with a mixture of devotion, that we are assembled together in the house of God. Love, then, [Page 3]and Amity, and Brotherly kindness, have been your conducters to this place, and they are like to be your entertainment in it: Since nothing appears to me more natural, than upon the Prospect of an Assembly so cordial­ly united, by all the bonds of interest and affection, to break out into the Psalmists rapturous exclamation, Behold, how good and pleasant it is, for brethren to dwell together in Ʋnity! It is like the precious Oyntment upon the head, that ran down upon the beard, even Aarons heard, that went down to the skirts of his garments!

In my following discourse upon which words, I shall make use of this easie me­thod.

First, I shall examine the duty here enjoyn­ed, and press its practice, from such mo­tives to it, as are contained in the words of my Text. Behold how good and pleasant it is for Brethren to dwell together in Ʋnit.

Secondly, I shall consider the elegant al­lusion, which the Psalmist makes use of to illustrate and recommend it, and shall ob­serve its agreeableness with the present occa­sion. [Page 4] It is like the precious Oyntment upon the head, which ran down upon the beard, even Aa­rons beard that went down to the skirts of his garments.

First, then, I shall examine the duties here enjoyn'd; and press its practice, from such motives to it, as are contained in the words of my Text. Behold how good and pleasant it is for Brethren to dwell together in Ʋnity.

Unity is that invisible band and cement of Souls, which makes the designs and interests of several persons, become inseparable, and of a piece; from hence results that agreeable Harmony of actions, which causes all their affairs to be amicably transacted, without any disorder or confusion: from this arises that complacency and satisfaction, which one takes in the advantages of another, which by this happy temper are made his own: This banishes all murmurings and re­pinings at the enjoyments of our neighbour, roots out all dissentions and animosities, and introduces in their stead, an affectionate re­gard for the concernments of others, a ten­der fellow-feeling of their several conditions, [Page 5]and an industrious willingness to promote their happiness, and to consult it as carefully, as if it were our own This is that commend­able disposition of mind, to which the Psalm­ist exhorts us in the words of my Text, where he advises us to dwell together in Ʋnity; and wherein he recommends to us the practice of it, by these three considerable motives.

1st. Upon the account of Duty.

2dly. Of Interest.

And 3dly, Of Pleasure

1st then, The Psalmist exhorts us to dwell together in Ʋnity, upon the account of our duty; and this seems couched in the word Brethren, behold how good and how pleasant it is, for Brethren to dwell together in Ʋnity!

The Relation of Brethren is so close and intimate, that we find it generally made use of to express the strictest tye of tenderness and affection; and Brotherly love through­out the whole Gospel, is used to signifie the most perfect Union, attended with all offices of kindness and endearment: and therefore where-ever this Relation is found love and agreement should be its necessary conse­quences; [Page 6]but the engagements of this nature are too numerous and too pressing, for us ever to be able to disentangle our selves from them; every person in the Holy Trinity, seeming with a sort of Rivalship to contend, which shall lay upon us the strongest obliga­tions, to dwell together in Ʋnity, as Brethren.

God the Father, who is the God of Unity and Love, being desirous to unite the whole race of mankind, in indissoluble bonds of Amity and Friendship, made at first of one blood all the nations of the earth; that by so near a re­lation he might fasten their affections, and tye and rivet them to one another: Thus we are all the children of one common parent, we are all the workmanship of one great Cre­ator, and the equalcare of one watchful Pro­vidence; and therefore for us to be unwil­ling to perform mutual offices of love to one another, would appear as unreasonable and unnatural, as if the several branches of some large family, should refuse to keep up an ami­cable correspondence, and renounce all ex­pressions of tenderness and affection: for such and so great is our obligation, jointly to con­sult one anothers advantages, if we consider [Page 7]our selves as Brethren by Creation.

But farther, God the Son, the great Example and promoter of Union, when he perfected the work of our Redemption, did closely in­corporate all his followers, and make them members of one mystical body: Thus all of us are bone of one anothers bone, and flesh of one anothers flesh; that so whether one of us suffer or be honoured, the rest of us might mourn or rejoice along with him: and therefore for some of us to divide our selves from the rest, or to seem to be acted by dif­ferent interests, is every whit as strange and unaccountable, as if the hand should refuse to provide for the belly, or the eyes deny to direct the feet; as if every member should set up for it self, and act independently from the others: For equal is the obligation that lies upon us to be mutually beneficial to one another; since we are all members of that body of which Christ is the head, and are most nearly related as Brethren by Redemption. But farther yet, God the Holy Ghost, who is the great inspirer of love and concord, and whose chief and peculiar employment it is, [Page 8]to advance the strict fellowship and commu­nion of Saints, has united us more closely than into one Body, by joining us together in one Soul and Spirit: Thus all of us should be acted by the same affections, all of us should be sensible of the same impressions, and the same mind should be in every one of us, whether to will or to do: and therefore to e­strange ourselves from one another, or to be unwilling to discharge due offices of affecti­on, is a proceeding as preposterous and absurd, as if the Understanding should refuse to guide the Will, or the Judgment deny to give as­sistance to the Memory; as if some of the fa­culties of the soul should neglect to contri­bute to the advantages of the others: for no less binding is our obligation, to be mu­tually serviceable to one another, since we are all partakers of the same Spirit, and most strictly united as Brethren by Sanctification. Thus every person in the Blessed Trinity lays upon us a distinct and particular engage­ment, to be conversant in the duties of a Brotherly affection, twisting together a three­fold cord of love, which the wise man tells us, is not quickly to be broken.

These are those large and spreading obli­gations, by which we are engaged to live like Brethren, either as we are Men, or as we are Christians, or as we are influenced by the Spirit of God: but there are some additional considerations, of an extent more narrow and contracted, which give yet greater weight to the Psalmists exhortation, and more forci­bly exact the performance of this duty; and that is, when particular persons have formed themselves into one common Society; mu­tually covenanting with one another, hearti­ly to promote each others advantages, and carefully to advance the interests of that Bro­therhood: the several members of such a Body, have to their Natural and Spiritual affinity, superinduced a fresh Relation as ci­vil Brethren; and therefore cannot transgress against this duty of dwelling together in Ʋnity, without adding to the violation of their other obligations, the breach of their voluntary stipulation and agreement. And thus much shall suffice for the first motive to Unity laid down in the Text, which is drawn from the consideration of our duty, as we are Brethren.

(2dly) A second motive which the Text affords us, is taken from the consideration of our true interest, Behold how good and how pleasant it is

The word [...] which we render good, has a double signification, either of excellency or advantage; and which way soever we consider it, we shall find it our interest to be conversant in it; for as the meanest and most groveling Souls will readily confess, that it is our interest to practice that, from whence we may reap some sensible ad­vantage; so any generous Spirit will ac­knowledge, that it is our truest interest to be employed about that which is excellent in its nature.

First then, it is our interest to dwell together in Ʋnity, because it is a duty so excellent in its nature.

When Brethren are acted by the same in­terests, and mutually animated with the same designs, they make that earthly society a transcript of heaven, and are possest of a condition that is purely celestial: Those eter­nal mansions of peace and happiness are only [Page 11]filled with consenting minds, whose inclina­tions tend to the same object, who are ra­vish'd with the contemplation of each others felicity, and who rejoycing in the joy of their fellow-angels, multiply and encrease their own enjoyments, by the share which they take in the happiness of others: and what greater excellency can humane nature aim at, than an exact resemblance to those Angelical beings? What exercise can appear more emi­nent or illustrious, than that which makes us live here like those blessed Spirits, and quali­fies us hereafter for their society and conver­sation. For as this is the great entertainment of heaven, so it is the strait road that leads directly thither; our Saviour has assign'd it as the character of his followers, the mark by which he has distinguish'd them from the rest of mankind: This is that livery of the Prince of peace, by which we are acknow­ledged to be of his family; by this (says he) shall men know that ye are my disciples, if ye love one another. This plains all the rugged­ness and unevenness of our nature, and im­plants in us an obsiging benignity of mind; [Page 12]it roots out of our Souls those perverse prin­ciples of self-love and self-interest, and gives us in their room that God-like quality, of being diffusive and communicative of good. Thus does this great and excellent duty dig­nifie and exalt our corrupted nature, to­wards the ancient standard of its original per­fection; nay, seems to advance it to a higher level, even to a partial resemblance of God himself, For God is Unity in its most abso­lute perfection. But

Secondly, It is our interest to dwell toge­ther in Ʋnity, because it is a duty so very ad­vantageous.

There is no part of our Christian duty, which reflects greater profit upon its practiti­oners, or pays their obedience with more ad­vantages, than that which my Text recom­mends to our performance. Besides its con­formity to the divine will, by which it qua­lifies for eternal rewards, it is attended with such blessings even in this life, as may power­fully enforce the practice of it. As dissention is the ruine of all Societies, so Union and agreement are the supporters of them: by [Page 13]this so many Kingdoms and Commonwealths have crept on from weak and inconsiderable beginnings, to the highest pitch of majesty and splendour; by this they have been raised, by this upheld; and when this has ceased, they have sunk down into destruction. By this, Men, who otherwise, like Bears and Tygers, would converse with fear, and at a distance, become not only useful and sociable Creatures, but so many Angels, ministring to the happiness of one another: If immi­nent dangers are to be resisted, united forces are best able to oppose them; if blessings are to be implored, or judgments deprecated, united prayers will intercede most success­fully; if important designs are to be carried on, united counsels will compleat them most effectually. How shall he fall, that has a multitude of supporters! or suppose he slip, how shall he be kept down, who has so ma­ny hands to lift him up again! Unity either obviates all inconveniences, or administers to them a speedy remedy; and therefore he that consults his own true interest, will be probably induced to be conversant in it, up­on [Page 14]the account of its advantage. And thus much for the second motive to our perfor­mance of this duty, drawn from the consi­deration of our interest, because it is a good thing to dwell in Ʋnity But

(3dly) A third motive which the Text af­fords us, is borrowed from the consideration of our pleasure and satisfaction: Behold how good and how pleasant it is.

No circumstances can be more desirable, no condition more alluring, than the calm estate of that happy man, who has made it his business to dwell in Ʋnity. He enjoys all the advantages and satisfactions, which are possessed by those with whom he is united; He is enriched with their wealth, he is ad­vanced with their honour, he is diverted with their pleasure, and becomes happy by their felicity: he is free from all that sowr­ness and bitterness of Soul, which palls the relish of the most eminent enjoyments, and dashes them all with gall and wormwood: Envy, that restless racking passion, is an ut­ter stranger to his quiet breast, which is only [...]led with the blessed fruits of the spirit of [Page 15]Unity, Love and joy and peace. If he looks abroad, he views no objects, but such as ad­minister to his satisfaction; he loves and is belov'd with equal ardour; he studiously endeavours to promote the good of others, and sees them as eager in the advancement of his: if he turns his eyes into his own bosom, he sees nothing there but calmness and tran­quility; and finds within himself an abridg­ment of that happiness, which his darling (Unity) would settle in the world: There, as in a regular and affectionate society, no tumults or disorders are to be met with; there is no clashing of different interests, no violent engagements of contending passions, to disturb the native quiet of the place, and introduce disorders and confusions; but the superiour powers rule easily, and the inferi­our ones obey willingly; and all things are managed with that agreeable sweetness, as sufficiently convinces the happy possessor of these advantages, how pleasant a thing it is to dwell in Ʋnity. But the greatest and most so­lid satisfaction, which arises from the due performance of this duty, is yet behind; and [Page 16]that is, the assurance which such a man has, that while he is busied in so delightful an employment, he is also consulting his ever­lasting happiness; and recommends himself effectually to the favor of his God, while he makes himself thus easie to others and him­self: That the pleasures which he now feels in the discharging of his duty, are but so many tastes and prelibutions of those raptures which shall reward it; and only prepare him for the fellowship of those United Souls, who in the presence of God, have fullness of joy, and at his right hand are possessed of pleasures for evermore. And thus much shall suffice for the third mo­tive laid down for the performance of this duty, drawn from the consideration of its delightfulness; because it is a pleasant thing to dwell in Ʋnity. I might here attempt to set off the great value of this duty, by reckon­ing up the inconveniences of the contrary Vice, and shewing the ill effects of discord and division; but that I think it is lovely enough, considered in it self, and needs no foil, no Painters are of shades and darker co­lours, to give these lighter ones more brisk­ness [Page 17]and vivacity: if the obligations of Du­ty, if the engagements of Interest, if the allurements of Pleasure, which use to be the strongest and most perswasive motives, can influence our Souls to the practice of any Ver­tue, they all appear in behalf of this: and oh! that all these considerations could work upon this whole Nation in general, and upon every one of us in particular, to be duly con­versant in the performance of it! to lay aside all hatreds and animosities, all contrary de­signs of parties and of factions, and to be in­timately sasten'd to one another, with the bands of amity and brotherly love! Then should we all be convinced, by an experi­ence the surest and the happiest of any, how good and how pleasant it is, for brethren to dwell together in Ʋnity; and the most lofty com­parison would scarce seem sufficient to shadow forth the happiness of such a condition. And this leads me to the second General Head which I proposed to discourse upon, namely,

Secondly, To consider that elegant allusion, which the Psalmist makes use of to illustrate this duty, together with its agreeableness to [Page 18]the present occasion. It is like the precious Oyntment upon the head, which ran down upon the beard, even Aarons beard, and that went down to the skirts of his garments.

And here, the first thing that seems worthy of our observation, in this elegant allusion of the Psalmist, is the value and excellency of that thing, to which he compares the Ʋnity of Brethren. It is like the precious Oyntment.

This precious Oyntment, to which the Psalm­ist alludes, was that which was prepar'd by Gods express command, and set apart for the anointing of the High-Priest himself; toge­ther with such other persons and things, as were to be accounted most holy; it was not to be applied to any common use, under the severest and most heavy penalties; whoso­ever compounded any like it or whosoever put any of it upon a stranger, was even to be cut off from his people, as you may see at large in the 30th of Exodus. It was reckoned amongst the choicest and most estimable treasures; thus we are informed in the 39th of Isaiah, that when Hezekiah had received Embassa­dors from Merodach-Baladan, King of Baby­lon, [Page 19]he shewed them the house of his precious things, the Silver, and the Gold, and the Spices, and the precious Oyntment: Nothing of low price was allowed of in its composition; but it was made up of the choicest and most costly ingredients, of pure Myrrhe, sweet Cin­namon, sweet Calamus, Cassia, and Oyl-Olive: such was the excellency of this precious Oynt­ment, to which the Psalmist compares the Ʋnity of Brethren; and it may suffice to con­vince us how venerable an Idea the Royal Prophet entertained of the eminency of that blessing, which he endeavours to illustrate by so valuable a comparison: Ʋnity then, is in­deed like this precious Oyntment, with which only those are anointed whom God desings peculiarly to favour; it ought to be esteem'd amongst our chiefest treasures, and find a place amongst our most valuable possessions; and its composition ought to be of such only who are qualified by their intrinsick value, and have a character of worth to recommend them. But

2dly, Another thing observable in this Al­lusion, is the delightfulness of that thing, to [Page 20]which the Psalmist here compares the Ʋnity of Brethren.

If we will look back and consider the in­gredients of which it was compounded, we shall find it made up of Perfumes and Oyl; the former are proper to delight the sences not only of our selves but of others too, by spread­ing abroad their grateful odour; the latter was made use of to refresh and exhilerate, to cause the face to shine, and to give a chearful countenance: and therefore from the conside­ration of this we may infer how due a notion the Psalmist had, of that pleasure which resulted from the Ʋnity of Brethren, by com­paring it to that which was so very delightful: Ʋnity then is indeed like an odorous Oyntment, whose grateful sweetness entertains both our selves and others; and whose balmly softness, not only spreads upon the face the joyful live­ry of mirth and chearfulness; but fills the heart too (like the Oyl of gladness) with a large measure of briskness and alacrity. And to these two qualities of this Oyntment, its pre­ciousness and delightfulness, the Psalmist un­doubtedly refers in his character of Ʋnity, [Page 21]when he tells us how good and how pleasant it is. But

3dly, There is yet another thing observa­ble in this Allusion and that is a description of the dissusiveness of this Oyntment.

We are told, that this precious Oyntment, tho it was poured upon Aarons head, yet was it not confined wholly to that, but ran down up­on his other parts, (his beard for instance); nor only so, but was communicated, in some measure, to such things as had the remotest relation to him, it went down even to the skirts of his garments. And this may serve to let us understand, how just an apprehension the Psalmist had, of the largeness and extensive­ness of those benefits, which are the necessary consequences of this Ʋnity of Brethren. Ʋnity then is indeed like that precious Oyntment, which, tho it enriches the head, the uppermost and governing members, with the larg­est stock of refreshing moisture, tho it imparts to them its most considerable advantages; yet has it a due and proportionable respect, to the benefit and interest of subordinate and inferious ones, it runs down upon them also; [Page 22]nay, it has a regard even to all such as have any distant dependance upon them, and are therefore compared but to the skirts of their garments; and this consideration should have a double good effect; first, upon the superiors and governors in a Society; to inform them, that they must not think to engross to them­selves the entire advantages of such a Ʋnion; that they have indeed a just pretension to those that are greatest and most considerable, but not so as to exclude their inferiour bre­thren from such meaner benefits as are justly their right; but they ought to understand, that this precious Oyntment is poured upon them, not to rest there and proceed no fur­ther, but to descend from them upon the rest of the Society. Secondly, This consideration should have a good effect upon such as are the inferiour members. They ought to re­flect how just it is, that there should be dif­ferences of advantages as well as of degrees, that a ruling member is worthy of double honour; and therefore should never repine nor mur­mur, that that is not poured immediately upon them, which is only designed to run down to [Page 23]them; but should rather rejoice, to see this precious Oyntment shed largely upon their Go­vernours, that so the greater proportion of it may descend upon themselves.

And these are the things which seem most observable in this elegant allusion of the Psal­mist, its excellency, its delightfulness, and the diffusiveness of its advantages.

I shall conclude this discourse, by endea­vouring to make out the agreeableness of this Allusion with the present occasion.

As this Allusion, considered in its general extent, is justly applicable to any body of men, who are met together with amicable intenti­ons, for the advancement of Ʋnity and bro­therly love; so, if we will examine it a little more particularly, we shall discover some cir­cumstances which more nicely appropriate it to that worthy society of ingenious Artists, of whom the present assembly is principally composed. If we will look back to my for­mer quotation, in Exod. 30. we shall find the precions Oyntment which is mentioned in my Text, there termed an Oyntment compounded after the art of the Apothecary; the Allusion (my [Page 24]brethren) is borrowed from your own calling, and therefore seems to enforce the duty which it resembles, more homely and pressingly up­on yourselves: If therefore the justest compa­rison of brotherly love, be taken from your pro­fession; let the highest example of it be made visible in your practice; let not the works of your vocation rise up in judgment agaïnst you, and upbraid you for neglecting the duty they represent; your constant employment reads a daily lecture to you of unity and love; and you will be wholly inexcusable if you at­tend not to its kind instructions. Let not then, I beseech you, a Society, so justly re­commended to the good opinion of the world, by the worth and learning of its ingenious members; by the usefulness and honourable­ness of the Art it professes; by the impor­tance of that end to which its studies are directed, (the preserving or restoring the greatest temporal blessing, Health;) Let not this (I say) be defective in the main qua­lification which can make it valuable as a Society, that of Ʋnity or brotherly love: You are not only oblig'd to it, with the rest of [Page 25]mankind, as ye are men, with all professors of the Faith as ye are Christians, with the whole number of the elect, as influenced by Gods Spirit; but as ye are a distinct corpo­ration, who have enter'd into a covenant for the performance of this duty; and as ye are the particular Society of Apothecaries, out of whose profession it has pleased God to chuse the most apposite similitude of an affectionate Ʋnity. In order to engage you to it, be pleased to consider, that it is with lesser Societies as it is with King­doms, That which is divided against itself cannot stand: the most deserving persons are generally the objects of envy, and therefore this Society being made up of such, cannot be supposed to be exempted from it; It is not long since we have experienced the truth of this observation; and what so secure a de­fence against the envy and malice of others, as a happy Union amongst yourselves? The government of these Kingdoms has lately been pleased to fix a distinguishing mark of favour upon you; and it lies in your power to over pay this obligation, by setting an ex­ample [Page 26]of Unity and Concord to the whole Nation. Thus much I offer to your conside­ration, as you are a Society, a body of men; give me leave to add a word or two, as you are particular Members of a Society.

We are told, in the composition of this precious Oyntment, this Oyntment compounded after the Art of the Apothecary, that all the in­gredients were very valuable; each of them by themselves had an intrinsick worth, which made the Union of them be so very conside­rable: Let this, I entreat you, perswade eve­ry one of you, to qualifie yourselves in your private capacities, with such peculiar vertues and abilities, as may make you both useful and worthy members of that Society, into which you are incorporated: Sometimes it is usual to mix together such Drugs as are of different and contrary natures, and some of them such as would be noxious of them­selves, unless they were corrected by the wholesomeness of others; and this kind of prescription may do well for Physick, but will never serve to make up such an Oyntment, as may fitly represent the Ʋnity of brethren: [Page 27]all the Ingredients here should be of a salubri­ous nature, should have an amiable mixture of softness and of sweetness; since where the case is otherwise, and the dispositions turbulent, they are so far from being sit to advance the good of a Society, that they rather corrupt, and make it noisome; they resemble not the compounds of this precious Oyntment, but are like the dead flies (of which the wise man speaks) that cause this precious Oyntment, this Oyntment of the Apothecaries, to send forth a stink­ing savour. Nulla est amicitia inter malos, says the Aphorism; I may add, nec inter male moratos; Friendship, the foundation of all Societies, is supported by Vertue, and by sweetness of tem­per; and the ill and ill natur'd are both ex­cluded from it.

Let this then be a caution to every one of you, to bring along with you upon all occa­sions, especially upon those wherein the Society is concerned, such easie and complying tem­pers of mind, such sound and unprejudiced designs and resolutions, of consulting the pub­lick good of the whole Corporation, rather than any narrow or contracted interests; as [Page 28]may fitly resemble you to those precious In­gredients, which God prescribed for the com­pounding of that Oyntment, which was to be the Emblem of Ʋnity and Love.

May thus all of you in general, and each of you in particular, be conversant in all of­fices of brotherly affection; and by resembling your expressions of it, to the commendable qualities of your own precious Oyntment, may you be sensible yourselves, and demonstrate to all others, How good and how pleasant a thing it is, for Brethren to dwell together in Ʋnity.

Consider what has been said and the Lord give you the will and the ability to practice.

To God the Father, Son and Holy Ghost, be ascribed all honour power might, majesty and dominion, henceforth and for evermore, Amen.