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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Page 10]2. Secondly, It is the only good that extendeth it self to many. We say in Philosophy, that all Good is diffusive, and by how much any thing is more common, or more communicative, the better it is. There is no such thing in nature as a clung, hide-bound Good, that only feedeth upon it self; or, if you will, It is the only good that is productive of Goodness: For if Dives fareth deliciously every day, if he hath not a bit of Meat, or a piece of Money to give a Lazarus, his Riches are no good (truly so call'd) at least they are productive of no goodness at all. Now take all other things we call Good, they only serve single Persons, without this dwelling together in Unity, being kindly affectionated to, and freely serving one another in love. This is such a Good, as is a fruitful Mother, which many call Blessed, because it gives a Portion to six and also to seven. This is one thing by which the Psalmist demonstrates the excellen­cy of Ʋnity, when he compareth it to the precious Oint­ment upon the head, that ran down upon the beard, and did not wet Aaron's head alone, but ran down to the skirts of his Garment. Take all other things which we call good, Riches, Honour, Learning, they only give single Persons an Happiness, and that very imperfect; this living together in an Union of Councels and Designs for one anothers welfare, and a being kindly affectio­nated one to another, and ready to serve one another in love, is a common Good to all that live in such an Union.

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

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

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

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

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

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

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

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

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

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

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

[Page 16]2. It is a life in which a world of Sins, (and those the blackest of Sins) are avoided. No People live with less guilt of Sin upon their Souls, than those that are so far reconciled to the whole Creation, as to be kindly affe­ctionated one to another in love, and ready in love to serve one another in love. By this Pride is avoided, by which alone cometh contention (saith Solomon) Love ar­gues that a Man thinks of himself as he ought to think, as a poor fallible Person, that may be mistaken as well as his Neighbour, and therefore can love his Neighbour tho' he be not in all things of his Mind, and doth not in all things follow him. Envy, malice, hatred, thinking evil of, and wishing evil to his Neighbour are all avoided by this dwelling together in Unity. Since we in Eng­land have broke loose from this Rule, observe into what Exorbitances we have fallen, and debauched our selves to a degree, hardly to be believed of Christians; from hence have come our new phrased Healths to the Dam­nation, Confusion of others. (Blessed God! were ever such things heard of before amongst a People that ever owned Christ, or his Gospel?) But it is no wonder that Men who have not so far learned Christ as to love one another, but think every little difference in an Opinion, or Practice a sufficient ground to hate another, should be so far taught by the Devil, as to hate one another, and wish the worst of Evils to them, contrary to all Rules of Humanity as well as Christianity. Let me fur­ther add, these are not only Sins, but of all Sins the blackest, next to Blasphemy against God, and his Holy Spirit. Our Saviour, Math. 5. hath taught us, that they fall under the Prohibition of that Precept. Thou shalt do no Murther, and his beloved Disciple tells us after him, That he who hateth his Brother, is a Murtherer, and no Murtherer hath Eternal life.

[Page 17]3. By this life much advantage is taken away from our grand Adversary. The Apostle tells us, 1 Pet. 5. 8. Our Adversary the Devil, goeth about like a roaring Lion, seeking whom he may devour. He is a cruel Adversary, therefore compared to a Lion, a roaring Lion, one seek­ing whom he may devour; He is a diligent Adversary, not like a Lion in his Den, that needs one to rouse him up, he is up going about and seeking for his Prey; yea, he is also a subtil Adversary, that hath Wiles, Methods, Devices: nor doth he take a greater advantage of any thing, than the coilings of our Passions. The Apostle was jealous of his taking advantage of the Corinthians, 2 Cor. 2. 11. upon this account he there adviseth the 2 Cor. 2. 11. restoring the incestuous Person upon his Repentance. If you ask me what Advantages the Devil is spoiled of, by this life of Unity? I answer, all the Advantages that he hath from hatred, to move us to do unto others what we would not be willing they should do us, whe­ther by Word or Deed. It is the Precept of the Apo­stle, 1 Tim. 5. 14. Give no occasion to the Adversary. The 1 Tim. 5. 14. Evil Spirits discerning the want of love in us giveth him a fair advantage to tempt us to revile, nickname him, wound his Reputation, to rejoice in Evil betiding him, to spoil him of his Goods, his Life, &c. Fourthly,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Page 26]1. The first shall be Superiors making those things ne­cessary by their Commands, which they themselves own to be in their own Nature indifferent, and this in matters of Worship and Religion. That in case the Superior judg­eth a thing necessary, he ought to command it, those that are under his Jurisdiction is on all hands granted. What he apprehends by God commanded to be done or for born in matters of his Worship, he must command or forbid, for he is Gods Vicegerent, and ought to en­force his Laws, tho' the Subject hath other apprehen­sions of it, and tho' it may be the Superior be mistaken in his Notion, for he must Act according to the dic­tates of his own Conscience, and in this case the Infe­rior who judgeth otherwise, hath nothing to do but patiently to suffer. In Civil things, tho' the thing be in it self indifferent, yet the Magistrate may command it, because he judgeth it necessary or expedient for his Ci­vil Government. And he is Judge of such necessity or expedience, not the Inferior, but it is otherwise in mat­ters of Religion, there is no Judge Superior to a Mans Conscience but God alone. God in his word hath not left sufficient particular directions for the upholding and well beings of States and Kingdoms, but he hath left us only general Rules for Justice and Equity, and made the Magistrate judge of things necessary or not necessary, expedient or inexpedient as to that, and clothed him with a Power to make and execute Laws in order to that end. In Matters of Religion, and Worship, God hath left sufficient Rules in his Worship for the Preservation, and Government of his Church, and for all Christians to pay homage to him, which he will accept, performed accor­ding to them, nor is there any thing further necessary, but the common Circumstances of all Humane Actions to be applied to those Religious Acts; neither is there any thing so indifferent, but may by some Circumstances [Page 27] become unlawful, either to greater numbers, or to par­ticular persons in regard of their different apprehensions of it. The Superiour is as much obliged by the Law of charity, as the Inferiour, and cannot set a step in that way wherein he cannot walk charitably. Besides, Christians observation, that there is no president either in the Old Testament or New, of Superiours either in Church or State, taking away that liberty of people which God had left them in matters relating to their homage to God, is no small Topick to persuade them that as the Superi­our hath no right to do it, so if they should submit to it they should too easily part with that Liberty, which God hath left them, and with which Christ hath made them free. This makes this thing necessary to a Churches unity & peace, and the not leaving things of this nature in that state wherein it hath seemed good to the wisdom of God to leave them in, this seems a deviation from the Di­vine Rule. Because it is a deviation from the practice of all the good Kings of Gods ancient people, and the practice of Paul and the Apostles, who instead of determining the liberty God gave the Jews for a time, as to the practice or not practice of the ceremonial usages strongly asserted it, and reflected upon those converted Jews that con­demned some of their brethren, or the Christians of the Gentiles, for their using such a liberty. This very thing hath been a bone of contention amongst us for more than an hundred years, nor do I see any way to our unity, but our return to the Divine Rule in this thing; Superiours have a full work, and more than we could ever see uni­versally well done, to inforce the commands of God up­on people that will not take upon them those easy yokes, and need not incumber themselves or their Subjects con­sciences, where it hath pleased the all-wise God to leave them at liberty. A man may keep a day holy to the Lord, and give God thanks, another may not keep it to the Lord, [Page 28] and yet give God thanks. (The Apostle determines so) when God hath left men two ways by either of which they may equally honour God, why should men leave them but one? Just Liberty and Ʋnity are inseparable things, as well in matters of Religion as in civil matters; Oh! that this thing so much concerning our peace, might not upon this opportunity be hid from our Eyes.

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

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

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

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

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

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

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

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

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

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

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