HAving formerly spoken in this place of the later words of this verse, striving together for the faith of the Gospel: I shall at this time crave leave to lead you to the words immediatly fore-going (in one spirit, with one minde) as containing matter of Instruction, which if the Lord helpe us to draw forth, may be both seasonable and profitable.

[...]: Some joyn both these with the former [...]; and so read the sentence thus: That you stand fast in one spirit, with one minde; So the Syriack; so Theophylact; so some Greek Copies; and to that sense the Vulgar Translation, quia statis in [Page 2]uno spiritu unanimes. Others refer the first part of this clause to the words fore-going; That ye stand fast in one spirit; the other to the words following, thus; with one minde striving together for the faith of the Go­spel. So Beza, Zanchius, Estius and others.

By one spirit here some understand the Spirit of God, which is One in it self, and One and the same in the hearts of all beleevers. So Beza, so Zanchius and Meelfhurerus; therefore Zanchius reads it▪ per u­num spiritum, not in uno spiritu.

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

So that the thing which the Apostle in these words commends to the speciall care and endeavour of the Philippians, it is concord and union: and this union it must be, First a strict and close union; they are all to stand as firmely united together as if they had but one soul. Secondly, a sweet union, not forced upon them, but naturally flowing from an inward uniting prin­ciple; one spirit and one soul. Thirdly, a holy union, it must be in and for the faith of the Gospel. Fourthly, a la­sting constant union, out of which they must never be shaken, they must stand fast in one spirit, with one minde.

Doctrine. The Doctrine out of the words is this: That all those who would walke worthy of the Gospel, must endeavour▪ a sweet, close, holy, lasting union among themselves.

Proof. I shall not need go far for the proof of this: Be pleased but to let your eye fall upon the beginning of the next chapter, and you shall see the Apostle with much vehemency pressing this very duty: If there be therefore any consolation in Christ, if any comfort of love, Phil. 1.1, 2. if any fellowship of the spirit, if any bowels of mercies, ful­fill ye my joy, that ye be like minded, having the same love, being of one accord, of one minde: as if the Apostle had said; If ever ye tasted sweetnesse in Christ, if ever ye found comfort in Gods love, if ye be Chri­stians and have any fellowship of the spirit, if ye be men and have any bowels of mercies, if ye pity me in my bonds, and would do any thing to rejoyce the heart of a poor prisoner of the Lord Jesus, fulfill ye my joy in this, that ye be like minded, having the same love, yea the same soul, [...]: Vehemens quidem or a­tio, non verborum solum sed sententiarum etiam congerie abundans, & ad deliniendos permovendos (que) animos pluri­mùm valens: A most powerfull exhortation this is, wherein the Apostle heaps up not only words but ar­guments (quot verba tot tonitrua; as Hierome of ano­ther passage of Pauls Epistles:) One would thinke the Apostle had said enough of this particular now, Phil. 3.16. Fort assis baec ipsa verba [...], est illa ipsa re­gula ad cujus praescriptum nos vult in [...]e­dere Apostolus. and that he need not speak one word more to these Philippians about this, yet he cannot thinke so: there­fore ye have him again, Phil. 3.16. insisting upon the samething: Neverthelesse, whereto we have already at­tained, let us walke by the same rule, let us minde the same thing. Beza conceives that the very rule which the [Page 4]Apostle would have us walke by, is this rule of union, [...], to minde the same thing. Nay, the bles­sed Apostle cannot content himself with this yet, but if there be but two in the Church of Philippi, and they but women that are at some difference, Paul cannot for­bear, but he must exhort them by name, Phil. 4.2. I beseech Evodias and beseech Syntyche, Phil. 4.2. that they be of the same minde in the Lord. These were two women in Philippi (so Theodor. Theoph. Zanch. and others,) and it seems there was some breach, some dissension, ei­ther between them two, or between them and the rest of the Church: Zanchy brings many reasons to prove that it was in some point of faith and religion, where­in that difference lay; and of this minde were An­selme, Primasius and Remigius before him. Some would have lookt upon this so small a breach as a con­temptible thing; what if a couple of weak women have taken up a singular opinion, need the great Apo­stle trouble himself with that? But Paul knew how great a matter a little fire kindles, a dissension of two women may quickly divide a whole Church, there­fore Paul powres water (or rather milke, which they say will quench wilde fire) upon this burning pre­sently: I beseech Evodias, and I beseech Syntyche, [...], to be of one minde in the Lord; as who should say, I would not have any one of you, no not one woman among you be of another minde from the rest of the people of God.

But was not this the Apostles peculiar and extra­ordinary care for the Philippians? and was it not a pe­culiar injunction upon them? No, you shall finde the like in other Epistles, Rom. 12.16. Rom. 12.16. Be of the same minde [Page 5]one towards another, [...]: And 1 Cor. 1.10. see with what authority the Apostle in­joyns this upon them. Now I beseech you, 1 Cor. 1.10. 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 joyned together in the same minde, and in the same judgement. And again in 2 Cor. 13.11. where the Apostle is about to take his leave of the Saints there, see what he leaves as his last advice with them; Finally, brethren, farewell, be perfect, 2 Cor. 13.11. be of good comfort, be of one minde, live in peace, and the God of peace shall be with you. It is observable how the Apo­stle makes this the Alpha of his first Epistle, and the Omega of his last. The first duty he commends to the Corinthians in his first Epistle, is this union, and the last duty he commends to them in his last Epistle, is this u­nion, as if this were the Alpha and Omega, the primum & ultimum, the beginning and perfection of Christianity, to be All of One Minde.

So again, Ephes. 4.1, 2, 3. I therefore the prisoner of the Lord, beseech ye that ye walks worthy of the vocation wherewith you are called, with all lowlinesse and meeknesse, with long-suffering, for bearing one another in love, endea­vouring to keep the unity of the spirit in the bond of peace. See how affectionately, and with what a powerfull heavenly Suada the Apostle here again presseth this duty; I therefore such a one as Paul the aged, now in bonds, the prisoner of the Lord, ready to be offered up in the service of your faith: I therefore the prisoner of the Lord beseech you; though as your father in Christ, & as one that hath been rapt up into the third Heaven, I might command you, yet I beseech you, I have but one [Page 6]request to make to you before I die, and it is this, that you walke worthy of the vocation wherewith you are called. God hath called you out of darkenesse into his mar­vellous light, now let it be your care to walke worthy of this high, holy and glorious calling. If you aske how you may do that, take this rule, with all lowlinesse and meeknesse, &c. endeavouring to keep the unity of the spirit in the bond of peace: where you have three things, quid, quomodo, quibus medys; 1. The duty to be per­formed. 2. The manner of performing that duty. 3. Non jubet fa­cere, sed in Chri­sto factae unita­tis non perfun­ctoriam sed ac­curatissimam rationem babe­re: Ne ip si e­am turbent, e­jusve pertur­bandae ullam occafionem prae­beant, quin po­tius ab alijs da­tam summa di­ligentia & sollicitu line praecident, & contentiones subortas pro vi­rili legitimè componere co­nentur, omnia (que), toto faciant corde quoe ad unitatem tuen­dam sunt neces: saria & com­moda Croc. ad locum. The means whereby they may be enabled unto that duty. The duty is, to keep the unity of the spirit, [...], endeavour­ing to keep the unity of the spirit. The word signifies no slight or low endeavour, but an endeavour full of diligence and industry, endeavouring to keep. Non jubet facere, &c. The Apostle doth not bid make unity, but to have, not a perfunctory, but an exact care of that u­nity which Christ hath made and wrought, that they neither trouble it, nor give any occasion for the di­sturbing of it, but rather with all care and diligence cut off occasions given by others, labouring with all their might to compose such differences as might a­rise, and performing with all their hearts all things that might tend to the preservation of unity. The man­ner how this duty is to be performed, or how this uni­ty of the spirit is to be kept, is, [...]. The Apostle doth not say, keeping the unity of the spirit in peace, but in the bond of peace, ut significetur, saith Hyperius, that to the preserving of this unity, is requi­red a solid peace amongst Christians, that cannot by any means be dissolved, sed arctissimè juncta moneat. [Page 7]Vbi enim pax decollat, ibi cessit unitas spiritus, saith a­nother; If this peace be cut off, farewell the unity of the spirit. The means whereby we may be inabled to perform this duty in this manner, to keep the unity of the spirit in the bond of peace, are the graces com­manded in the second verse, with all lowlinesse of minde and meeknesse, with long suffering, forbearing one another in love. And so full was the heart of this blessed Apo­stle with zeal for this peace and union, that in the three following verses he prosecutes the same subject, and by seven arguments enforceth this endeavour of union upon them, of which more anon.

Nor was this Pauls zeal and care alone: you shall finde other of the Apostles of the same spirit. So the Apostle Peter, 1 Ep. 3.8. Finally brethren, be ye all of one minde, [...], omnes estote concordes. So Beza, 1 Pet 3.8. Vnanimes, so the Vulgar, love as brethren. So the Apo­stle John, that first Epistle of his, 1 Iohn. seems almost to be written on purpose to perswade to brotherly love, which is the root of union. Now if you add to these Scriptures, wherein the Apostles do most industrious­ly labour this in the hearts of the people by exhorta­tion, those other Scriptures, where they do in the be­halfe of the people endeavour this in Heaven by pray­er, that the God of peace and unity would worke this unity and peace among them, you will see that this endeavour after union, is a duty still of more worth and necessity. Of this kinde is that of the Apostle Paul, Rom. 15.5, 6. Rom. 15.5, 6. Now the God of patience and consolation, grant you to be like-minded one towards another, (or to be of one minde among your selves, [...]. Ipsum sa­pere in alterutrum, so the Vulgar) according to Christ [Page 8]Jesus: That ye may with one minde and one mouth glorifie God, even the Father of our Lord Jesus Christ. But instar omnium is that of our Saviour, Ioh. 11.17. Ioh. 17. in that admi­rable comfortable prayer which he there makes for his Church, see how often he layes in requests for this union, and presents this as his great suit to his Father, that his people may be one; v. 11. ver. 11. Holy Father, keep through thy own Name those whom thou hast given me, that they may be one as we are: 20. 21. 22. 23. and again, ver. 20, 21.22, 23. Neither pray I for those alone, but for them also which shall beleeve on me through their word; that they all may be one, as thou Father art in me, and I in thee, that they may also be in us, that the world may beleeve that thou hast sent me. And the glory which thou gavest me, I have given them, that they may be one as we are one, I in thee, and thou in me, that they may be made perfect in one, and that the world may know that thou hast sent me, and hast loved them as thou hast loved me. (Where the word of comparison, ver. 22. [...] shews, qualitatem, not aequalitatem unionis. Now, consider, if this union be such a thing, as not only the Spirit of God in the A­postle Paul, but even the Son of God himself in the dayes of his flesh, made such earnest intercession for; is it not worthy our endeavouring after? And that you may see that this holy sweet close u­nion, is not a meer Idea Platonica, an imaginary per­fection and blessednesse, that never was, nor never will be attained in this life; look but upon the first and best times of the Church, and there behold the lovely face of this holy union: Acts 1.14. Acts 1.14. it is said, they continued, [...], with one accord in prayer and supplication. Acts 2.46. And again, Acts 2.46. They continued, [Page 9] [...], with one accord in the Temple, and breaking bread from house to house, did eat their meat with glad­nesse and singlenesse of heart. And again, Acts 5.12. They were all [...], with one accord in Solomons porch. And again, Acts 4.32. Arguuntur exemplo hoc no­stri seculi mo­res, quos ab u­nanimitatis & concordiae stu­do alienissimos esse constat. This reproves the manners of our times (saith Reve­rend Gualter long-ago,) which have wholly cast off all care of concord and union. Audimus inter Evangelicae Doctrinae & fidei professores factiosa Zwinglianor [...]m, & Lu­theranerum Nomina: Et aemulationum studio & favore couso progressum est, ut cum alter­utri parti periculum imminet, reliqui fratres periclitantes deserant, & omni commiserationis affectu posito taciti in sinum goudeant, imò gaudium suum non rarò acerbis scommatis te­stantur; adao (que) Christi membris in cruce pendentibus acetum felle mixtum propinent. Ʋt interim de contentionibus, convitijs, opprobrijs & obtrectationibus mutuis unbil dicam. Change but the name of Lutheran and Zwinglian, and see if this be not too true of us? The multitude of them that beleeved, were of one heart and of one soul: [...]: They had but one heart and one soul a­mong them. But alas, my brethren, how may the Church of Christ take up the sad complaint of Job; O that I were as in times past, as in the dayes when God preserved me, as I was in the dayes of my youth, when the secret of God was upon my Tabernacle. Now in stead of [...], we have, quot capita tot sensus, But however it be with us, you see there wants neither precept, nor prayer, nor president in Scripture to com­mend to us the endeavour after a close, sweet, holy u­nion, as our duty.

If you desire to know what are the particulars wherein those that would walke worthy of the Gosptl, Explication. are to endeavour an union among themselves; Be pleased to review again the Scriptures brought for the proof of the point, and they will direct you in them.

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

First, in heart; this you have, Acts 4.32. Acts 4.22. The mul­titude [Page 10]titude of beleevers were of one heart and of one soul; Anima una quoad intellectum per unitatem fidei: Cor unum quoad affectum per unitatem charitatis: They were of one soul in regard of their judgement by unity in the faith: they were of one heart in regard of their affections by union of love. Cordis & animae unius nominibus intel­ligitur summa tum in doctrina, tum in volunt atibus con­sensio: By one heart and one soul, is meant an exact agreement both in doctrine and in will, saith Beza; and subjoins, that in his ancient Copy were added these words, [...]: which Beda al­so found in severall Greek copies, and translates, non erat in illus separatio ulla, there was no separation a­mong them. Cypr. li. 3. ad Quirinum; Nec fuit inter illos discrimen ullum, there was no difference among them. Beza, Nec erat inter illos controversia ulla, there was no controversie among them. Happy men, and happy times, in this union of hearts that was among them.

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

First, 1. In opinion & judgement. it is the duty of those that would walke wor­thy of the Gospel, to endeavour after unity of judge­ment: Some observe that from my very text, in one spirit with one minde; Velasquez. Philippenses non solum de ani­marum & voluntatum conjunctionis unitate, sed & de doctrinae etiam & sententiarum consensione admonet, mu­tuam ab illis charitatem, & eandem mentem efflagitans. Paul adm onisheth the Philippians, not only of union [Page 11]of mindes and wills, but of confent of doctrines and opinions, requiring mutuall love, and the same minde. But this is very clearly and expresly requi­red, 1 Cor. 1.10. I beseech you, brethren, 1 Cor. 1 10. by the Name of our Lord Josus Christ, that ye all speak the same thing, that there be no divisions among you, but that ye be perfe­ctly joyned together in the same minde, and in the same judgement, [...]: The word [...], signifieth a mans judgement, sentence, opinion in a matter, and is so used in this 1 Cor. 7.25. where speaking of a case concerning Virgins, [...], I give my judgement, or my opinion, saith the Apostle: And ver. 40. speaking of the widow, she is happier if she so continue, [...], after my judgement, or mine opinion; so that when the Apostle requires that they be perfectly joined together, [...]; Consensionem requirit in eodem in religionis capitibus sensu, saith Beza upon the place; he requires an agree­ment in the same sense, opinion, judgement, in the heads of Religion. This also is intended in all those Scriptures, where the Apostle writes to the Saints, [...], to minde the same thing, or to be of one minde. So Phil. 2.2. [...], So Hen. Ste­phanus in The­san. translates it. ijsdem sententijs uniti. which Beza translates, unanimes, sententijs uni, agreeing and being one in your opinions: And saith in his Annotations, ab animorum (id est voluntatum) conjunctione transit ab doctrinae consensum, ut plena justáque sit concordia. The Apostle passeth from agreement in wills to a­greement and consent in doctrine, that the agreement may be full and perfect. So 2 Cor. 13.11. So 1 Pet. 3.8. All these call upon Christians for onenesse and same­nes of minde, judgement and opinion in the things of God [Page 12]in the doctrines of faith: and do utterly condemne as sinfull, that universall unlimited liberty of judge­ment and opinion, which in these times is so much contended for; for if it be lawfull for every man to entertain and hold what opinion he pleaseth, how dif­fering soever from the opinion and judgement of the rest of the Church and people of God, yet this is his opinion, and his judgement is perswaded of it, and he must follow his own judgement, and this liberty of judgement be (as some say) Liberty of Consci­ence, part of the liberty purchased by Jesus, and to restrain it, or set bounds to it, is in their language Per­secution, Tyranny, &c. If this were true, sure Paul did very ill, to charge the Corinthians with so much authority, to be of the same minde, and of the same judge­ment. Might not some among the Corinthians have said to Paul, This is hard usage, this is to rack a low man to the same length with a taller, and to cut a tall man to the same stature of one that is low? What, the same judgement? and the same minde? will not Paul allow difference of lights and sights? Might not some one a­mong the Corinthians have said, What if I am of opi­nion that there is no resurrection, what hath Paul or any man to do with that? it is my conscience, and it is my liberty, and what hath any man to do with my conscience more then I with his? might not Hy­maeneus have said; What if it be my opinion, that the resurrection is past already, what hath Paul to do with that? Yes, saith Paul, if ye persist obstinate I will excommunicate you, I will deliver you up to Sa­tan, that you may learne not to blaspheme: Certainly this shelter, this Asylum of errour, falsely called [Page 13] Liberty of Conscience, I finde no­thing in An­tiquity neerer it, then that opinion of Rhetorius, of whom Philastrius saith, quod omnes laudaverit hae­reses, &c. That he commended all heresies, and said they did all mean well, and that none of them erred, but did all walke well, and did not beleeve amisse: Of which opi­nion of his Augustine saith, it is nimium mirabilis vanitatis; and so full of absurdities, ut dogma incredibile videatur, that it seems incredi le; and Cramer the Lutheran, calls the Authour of it, Omnium Haereticorum haereticissimum; and the opinion, omnium men­daciorum mendacissimum. was not thought of in former times.

Object. But some may say; What? are we thus strictly tied, that one Christian may not differ from another in judgement or opinion? is there no latitude? must we be all of the same minde in every thing?

Answ. I answer, You see it is that which the Spirit of God in so many places of Scripture propounds to us to en­deavour after; you see it is that which the Spirit of God in Paul prayed for, which the Lord Jesus Christ himself prayed for, and therefore certainly it is that which we are to pray for and presse after. And for any man to be of another minde then the rest of his bre­thren the people of God are, certainly it is to be looked upon as an affliction, as matter of humiliation, and not as matter of rejoycing. Optandum quidem nobis omnibus, iterum (que), iterum (que), optandum, ut in minimis quibu (que), consen­sus firmus teneatur a tot â Ecclesiâ, saith Aretius; It is that we should all desire, and again and again we should desire it, that there might be a full agreement even in every the least matters in the whole Church. Sed cum eventus votis non respondeat (saith he) fortè peccatis aliud promerentibus & infigni ingratitudine, Aretius de Con­cord. Ecclesiae. dis­sidentia judicia a multis proferenda esse; But seeing the issue doth not answer our desire, it may be, our sins and our notorious ingratitude deserving the contrary, ma­ny [Page 14]will be of differing judgements. And indeed it can scarce be but through the imperfection of our know­ledge and corruption of our wills, there should be some differences of opinion and judgement among us; but then it is that we should (not glory in, but) sigh under, as part of our imperfection cleaving to us while we are here upon earth.

Quest. But then the question will be, Seeing there will be difference of judgement and opinion while we are upon earth, then how or how far is this difference of judgement to be permitted? How, or wherein may Christians differ from one another in judgement, and yet ought to be tolerated and borne with?

Answ. This is, my brethren, a very grave and difficult que­stion, and to me, considering how many places there are wherein the holy Ghost calls upon us to endeavour to be of one minde, of the same minde, and of the same judgement; it is easier to tell you, wherein we may not differ in judgement, and wherein differences in judge­ment may not be tolerated, then to tell you wherein they may.

First therefore I say, that as an absolute unity in judgement, that we should all be of the same minde in all things, is scarce to be attained in this life, though it be to be endeavoured; so an universall and abso­lute liberty of judgement, for every man to differ when he pleaseth, and in what he pleaseth, to be of what opinion and faith he will, is not to be en­deavoured, if it might be attained, nor is it to be to­lerated or permitted. I know no warrant, no pre­tence of warrant for it in all the book of God: Scri­pture no where saith, Let every man be of what [Page 15]opinion and of what faith he pleaseth, Neque etiam quicquam ar­gumentorum occurrere posse putandum est, quod vel leviter in speciem afferri posset, nisi quis fortasse illud Pauli & Habacuc buc torqueri velit, Iustus ex fide sua vivet, &c. At vero si uterque dix­isset, Quisque fide sua vivet, &c. But (saith he) if both of them had said, Every man shall live by his faith, possibly it might have afforded some favour to such an opinion, but they do not say, every man, but the just shall live by his faith; Now the faith of the just, justa fides est non indiscreta, nonconfusa, non ex quovis trivio petita, aut è cujusvis cerebro nata aut sata phantasia. The saith of the just is a just faith, not an indistinct, not a confused faith, not a faith raked up in every high-way, not a fancie bred and borne in the brain of every private man. Cramer. Arhor Haereticae consang. let every man be left to his own judgement.

Si quis ex verbis Pauli, Rom. 14.5. patrocinium pe­tat, &c. if any man thinke these words of Paul, Rom. 14.5. do patronize this opinion, it is but as they are mis-translated in the vulgar Latine, Vnusquis (que) abun­det sensu suo: but there is no such thing in the text, and therefore Beza rejects it, and saith plainly, Beza ad loc. haec sententia Christiana esse non potest, as being in his ap­prehension contrary to that expresse Scripture, Deut. 12.8. Ye shall not do after all the things that you do here this day, every man that which is right in his own eyes. And certainly this absolute liberty (or rather licen­tiousnesse) in opinion, which is so eagerly contended for by some, is not to be indulged unto men. Gerhard. in loc. com loc. de Magistratu. Libertas illa quidvis credendi, nihil aliud est quam libertas erran­di, & quidem errandi in re animae salutem concernente, in qua proinde error est longè nocentissimus & periculo­sissimus. ‘That same of liberty of beleeving any thing, is nothing else but a liberty of errring, and of erring in matters concerning the salvation of the the soul, and an errour there is most hurtfull and dangerous; and therefore (saith he) as it cannot be safe for sheep to be left to wander alone, thorow mountains and deserts, and graze where they please, [Page 16]lest they fall in upon some unwholsome food, and poison themselves, or fall into the pawes of the Woolf, and become a prey. And as it cannot be safe to leave a ship to it self, to be driven along be­fore the winde, without any guidance or steerage: So neither can it be safe to leave a liberty to men to be of what faith or Religion they list, or to hold what opinion they think good, &c.’

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

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

2 Nor secondly, is there a liberty in such things as are pernicious and destructive to the souls of men; Such as are the main Doctrines of Popery, Arminia­nisme, Libertinisme, Gal. 1.8. Though we, or an Angel from Heaven, preach any other Gospel unto you, then that which we have preached unto you, Let him be accur­sed, vers. 9. As I said before, so say I now again, if any, [...], if any, (whether man or Angel) preach any other Gospel to you then what you have received, Let him be A­nathema, Revel. 2.20. Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, who calls her self a Prophetesse, to teach and seduce my servants to commit fornication, and to eat things sacrificed unto Idols. So then here TOLERATION is abominable.

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

Nor fourthly, in such things, as wherein the diffe­rence of judgement and opinion will necessarily and unavoydably, ex natura rei, produce a rent and schisme in the Church of Christ, 1 Cor. 1.10. Now I beseech you, brethren, by the name of our Lord Iesus Christ, that ye all speak the same thing, and that there be no divi­sions among you: but that ye be perfectly joyned together in the same minde, and in the same judgement, Rom. 16.17. I beseech you, brethren, mark them that cause divisi­ons and offences among you, contrary to the Do­ctrine that you have received, and—what? Tole­rate them? No, avoid them, Gal. 5.12. I would they were even cut off that trouble you. Nothing can be cleerer then these Scriptures are against the Toleration of all Doctrines, and particularly of those that trou­ble, rend, divide the Church.

A grave and judicious Divine delivers his judge­ment in this particular thus, 1. Qui palam [...], sunt, non sunt ferendi. 2. Qui [...] inducunt. 3. Quima­gistratum tollunt. 4. Qui bella non necessaria movent. Aretits Probl. 5. Qui aperta flagitia tuentur. 6. Qui articulos ad sa­lutem necessarios tollunt, negant, aut in dubium vocant. ‘1. They that are open Atheists are not to be borne. 2. Nor they that would bring in confusion. 3. Cavendum est­sedulo ne haere ticsrum & fa­naticorum sub sanctimoniae specie, pijs ob­repentium si mulationi ti­ [...]ulum inf [...]r [...]i t [...]is facile per­m [...]ta [...]us quo cr [...]i v [...]us s [...]u [...]n in [...]uti­oribus [...]sl [...] ­lent & abis­tentes nostra tolera [...]tiâ, [...] ­gè late (que) spar­gant. Cro [...]ius in Eph. Nor they that would abolish magistracy. 4. Nor they that move unnecessary warre. 5. Nor they that maintain open sinnes. 6. Nor they that take away, [Page 18]deny, or call in question any articles of faith necessary to salvation.’ I doubt if it were well examined, many of those opinions that infest our times, would fall under some part or other of this sentence.

But (to speak a little to the Positive) if there be a latitude and a liberty of judgement left, it is first in such things as are not clearly and positively laid down in Scripture, and therefore are not of the fundamentalls, and essentialls of faith and worship, for there is for these clear and undoubted light in Scripture.

Secondly, It is in things that are of private and single practice, and not of open converse, or Church-fellowship and communion. Those cases of eating or not eating, discussed by the Apostle, in his Epi­stles to the Romans and to the Corinthians, in which the Apottle shews, there might be a liberty or indul­gence, and Christians ought to bear one with another, in holding or practising thus or otherwise; They were points of Personall and Domestick practice. Duas species proponit Apostolus, in quibus vesci liceat Idola­thytis, saith Beza. Beza in 1 Cor. 10 27. ‘There were two cases in which it was lawfull to eat things offered to Idols; one, if a man bought them in the shambles, and eat them privately in his own house, ver. 25.’ ‘The other is in case he bid to a private feast by a heathen, ver. 27.’ But to doe this openly and professedly, in the Idols Temple was a detestable thing. And yet even in these things this liberty is not to be assumed, at least not to be practised without much tendernesse and cir­cumspection.

First, Care must be had of keeping those opinions wherein we differ from others, private to our selves; [Page 19]not troubling and perplexing the consciences of others with them. This is the injunction, Rom. 14.22. Hast thou faith? have it to thy self before God. The faith there spoken of, is a particular perswasion, touching the free use of all Creatures, and the liberty of all dayes. And this faith, this perswasion was according to the truth (as is clear by the Apostles argumentation in that chapter) yet faith the Apostle, hast thou faith? have it to thy self before God: do not say, Ego fidem ha­beo libertatis, ergo debeo eam profiteri, & factis oftendere, Parcus ad loc. quicquid fit de alijs: ‘Do not say, I am fully perswa­ded of my liberty, and therefore I ought to professe it, and hold it out in my practice, whatever become of others; It is the truth of God, and I must hold it forth.’ No, saith the Apostle, have it to thy self. And if a man who hath a private opinion, in re mediâ must keep it to himself, though it be a truth, much more must they whose opinions are false & erroneous. Cer­tainly there is scarce any difference of judgement so small, and in it self inconsiderable, but the divulging and propagating of it may prove very dangerous and pernicious, and in the event intolerable. Suppose a man should be of this opinion, that it is unlawfull to eat things strangled, or blood. If such a man keep his opi­nion to himself, and make it a rule only to his own practice: let him enjoy it, till he can be otherwise in­formed, and perswaded in his conscience. But if he will now goe publish this opinion, and intangle the consciences of others, and seek to draw disciples af­ter him, and make a party, and cause division and dissension amongst the people of God; this is not to be tolerated; Personae privatae, (saith a learned Divine) [Page 20] diversum sentientes, si quietè vivant, &c. ‘Private per­sons of a differing judgement, Personae pri­vatae diversum sentientes, si quiete vivant, Sacris publicis utantur, nec occultis machi nationtbus po­litiae, aut Ec­clesiae pacem turbare ani­ma [...] veriantur, spe conversio­nis, & pacis publicae causâ [...]o [...]erand [...]e sunt Quod si vero idem er [...]ores suos publicè sparge [...]e [...]atios ad se allicere, simpliciores [...]allere, & pa­cem publican turbare incipi­ant, coercendi sunt. Geth [...]rd loc. com. loc. de Magistratu. if they live quietly, frequent the publique Assemblies of worship, and are not discerned to disturb the peace either of State or Church, by any secret underminings, are to be tolerated, in hope of their conversion, and for publike peace sake. But if these men shall begin to spread their errours in publike, to inveigle and draw others to them, to beguile the simple, and so to trouble the publike peace, they are to be re­strained, saith he, speaking of the duty of the Magi­strate in this case.’ So then, that is the first caution: If men have private opinions, opinions of their own, that they cannot be of the same judgement with the rest of their brethren; Let them keep them private: Let them be domestica judicia, as Tertullian calls them, [...], as another calls them, let them keep home, and not be seen abroad, Hast thou faith? have it to thy self before God.

A second condition to be observed in case of differ­ence in judgement and opinion, is, that though we cannot be of the same minde and judgement with o­thers, yet we do not judge or despise those that differ in judgement from us. Rom. 14.3. There was differ­ence of judgement among the Saints in Rome, some thought it was as lawfull to eat all kindes of flesh, as it was to eat herbs, and were ready to thinke them a company of weak simple people, that would make scruple of it; others thought it absolutely unlawfull to eat flesh, and thought none would do it but profane men, men of no conscience, and therefore were resol­ved they would eat only herbs: Now, this is that the [Page 21]Apostle reproves, forbibs; Let not him that eateth de­spise him that eateth not, and let not him that eateth not judge him that eateth: whatever our differences in judgement be, we must take heed of despising and condemning one another.

A third condition is, that even then we cannot be of one minde, we yet labour to be of one heart; though we do dissentire, yet we must not discordare; though we cannot attain unity of judgement, yet we must main­tain unity of affection, which is the second part of that unitas cordis, that union of heart which the Gospel re­quires. This is it which is required of us, Rom. 12.10. Be kindly affectioned one towards another in love. So 1 Pet. 3.8. having said, Be ye all of one minde, he adds, love as brethren; q. d. if it should so happen, that you cannot in all things be of one minde, yet notwithstand­ing love as brethren, [...], saith the Apostle, Ephes. 4.15. which Beza in his first edition translates (as the vulgar doth) veritatem sectantes in charitate, following the truth in love: which I conceive both the notation of the word, and the scope of the place, if you consider the verse going before, will bear: And so the text imports, that love must set bounds to all our inquiries after truth, and we may not, under pretence of seeking truth, transgresse the laws of and rules of love: If we cannot meet in every point of truth, yet let us embrace in love: If there be difference in judge­ment, yet let there not be distance in affection: Aretius. Paul and Peter may differ, Hierome and Augustine, Mos­copolus and Philelphus, and yet be friends still, love as brethren.

And surely had we walked according to these [Page 22]rules, our divisions in England had not been so sad, so fatall as they are this day. Had all that professe the Gospell in England made conscience to be of the same minde, and the same judgement with their brethren, and the rest of the Churches of Christ, as far as possibly; and where they cannot, where there is a necessity of differing, had they made conscience to keep their dif­ferences from appearing in publike, to have their pri­vate opinions and faith to themselves, and not intangle the weak with their doubtfull disputations; forbear­ing to judge or despise those that are not of their opi­nion, loving them still as brethren, not censuring them as profane, antichristian, fighters against God, men that will fully shut their eyes against the light; had these things (I say) been attended to on all hands, our breaches had never been so great as now they are, nor should the lovers of truth and peace have had so much cause to lament them. But thus much of the first kinde of union that is required in those that would walke worthy of the Gospel, unitas cordis.

The second kinde of union or unity required, is, unitas oris: as the people of God should have but one soul, so they should have but one lippe; as one faith, so one confession of faith, one expression of them­selves in matters of faith, Therefore the holy Ghost calls upon us not only to thinke, but to speak the same things, 1 Cor. 1.10. Now I beseech you, brethren, by the Name of our Lord Jesus Christ, that you all speak the same thing: Not only thinke, but speak. So Rom. 15.6. That ye may with one minde and one mouth glorifie God. The people of God should not only have one [Page 23]minde, but one mouth. It was a happy and peaceable age, when the whole earth was but of one lip, one Lan­guage; the confusion of tongues at Babel brought in a world of other confusions: It is a happy thing when all the people of God can content themselves with the same language and expressions in the things of God. That same [...], and [...], that affecta­tion of new and strange language, hath ever been found prejudiciall to the Church of God: Aug. de Civit. Dei. lib 10 cap 23. Non parùm interest ad Christianam charitatem quibus verbis utamur, saith Augustine; Qui novas phrases, terminos, definitiones re­rum excogitant, &c. ‘They which coin new phrases, Paraeus in 1 Cor 1.10. and new termes, and new definitions of things, for the most part are forging some new doctrines: for they refuse to speak as others do, that they may seeme to be wiser then others are.’ Semper ex muta­tâ temerè phrasi secuta est dogmatum mutatio: Change of phrases hath alwayes ushered in change of doctrines. Et videmus eos qui ad nullam formam loquendi se alligant mirifica portenta doctrinae gignere: Ioach. Meist. They that will not be bound to any forme of speaking, at length bring forth strange monsters of opinions. It is that which both Peter, 2 Ep. 2.13. and Jude, ver. 16. make a peece of the character of false Teachers; They speak great swelling words of vanity: Calvin. Instru­ctio adversus Anabags. And it is that Calvin ob­serves of the Anabaptists and Libertines in his daies, they spake such strange and uncouth high-flown lan­guage, as could not be understood by others: scarce if at all by themselves. Now we should take heed of this, and in the things of God, content our selves with those phrases and expressions that are passant in the Church of God, and not affect novelties: The [Page 24]greatest heresies that ever troubled the Church of Christ, have come out of the wombe of new phrases and expressions; which made Melancthon wish, Vtinans possimus eadem quae bona & utilia sunt, non tantùm ijs­dem verbis, sed & ijsdem syllabis & literis efferre. Melanch in Chron. part 3. ‘That we were able to utter those things that are good and profitable, not only in the same words, but in the same syllables, and in the same letters:’ I set my Amen to it: O that we could be of one minde, and one mouth, all speak the same thing: that's the second par­ticular of union we are to endeavour after.

A third particular of that union we are to endeavour after, is, unitas operis, union in way and practice: This the Lord hath promised as a blessing to his people, Jerem. 32.39. I will give them one heart and one way, that they may fear me for ever for their good, and the good of their children after them. And Zeph. 3.9. That they may all call upon the Name of the Lord, and serve him with one consent. Teneamus il­lud, &c. ut i­dem (apiamus credendo, & permaneamus in eadem regu­lâ disciplinae, id est, rectè viven­di, scilicet ut nosno propter novam inven­tionem vel in­telligen [...]iam suam deserat communem sen­sum sidei. s [...]u regulam justè vevendi. An­selm. Now that which the Lord pro­miseth, we may pray for, and that which we pray for, we must endeavour after one way: Phil. 3.16. Never­thelesse, whereto we have already attained, let us walke by the same rule, let us minde the same thing: That is, saith Anselme, ‘Let us all have a care of this, that where­unto we have already attained, we minde the same thing by beleeving, and walke by the same rule of discipline, that is, right living, that no man out of novelty, or leaning to his own understanding, desert the common faith or rule of right living.’ Thus much the text clearly tells us, that those who cannot be of the same minde in all things, should yet walke by the same rule, so far as they have attained unto [Page 25]agreement: unity in practice is to be endeavoured, as well as unity in judgement: And thus now you have the explication of the point, what that union or unity is, which it is the duty of all those that would walke worthy of the Gospel are to endeavour after.

I might bring abundance of reason for the further confirmation of this point; but I will bring no other then what the Spirit of God useth to inforce this do­ctrine by, and I will but point at them neither.

Look in Ephesians 4 ^th, the Apostle there in the three first verses, exhorts unto this unity, as you have heard already: Now marke how many testimonies the Apostle there heaps up to strengthen this exhorta­tion by;

Inter membra naturalis cor­poris nulla est discordia, nulla invidiae, sed mu­tua sypathia auxilium mu­tuam. Crag.First (saith he) There is one body, ver. 4. whereof you are all members, therefore be ye one, let there be no discord among you.

Secondly, There is one Spirit, ver. 3. Even as in the naturall body there are not divers spirits or souls, ac­cording to the diversity of members, but one spirit that gives life and motion to every member, so is it in the body of Christ, there are not as many severall spi­rits as members, but one Spirit, which is so in the whole body as he is in every member, and gives life and motion to every member; For by one Spirit we are all baptised into one body, 1 Cor. 12.13. and we have accesse unto the Father by one Spirit, Ephes. 2.18. And though there be diversities of gifts, yet there is the same Spirit, 1 Cor. 12.4. There is one Spirit, therefore be you one; keep the unity of the Spirit in the bond of peace: This bond cannot be broken, this unity cannot be violated, without offence to this one Spirit.

Thirdly, You are called in one hope of your calling, ver. 4. So many of you as are called by the Gospel, one and the same salvation, Heaven, glory is promised to you, and so many of you as have obeyed this calling, you are all commanded to hope for this salvation and glo­ry all of you, there you shall live sweetly and blessed­ly together for ever; therefore your peace and union ought no more to be divided here, then your inheri­tance can be divided hereafter: It is a shame for them to quarrel and fall out in via, that must live for ever together in patriâ. Indeed if God had not called all of us to the hope of the same inheritance in light, but had called some to a better, others to a worse condi­tion, given some a double portion as Joseph did Ben­jamin, or a party-coloured coat above others, as Jacob did Joseph, there might be some pretence for strife and envying, something that might give occasion to a falling out by the way; but [...], saith the Greek Scholiast: God gives not to one beleever more then another; but gives unto all of them immortality, eternall life, immortall glo­ry; the brotherhood, the inheritance, you are all called into one hope of your calling, therefore be ye one: O si animis nostris insideret, saith Calvin, &c. ‘O that we would consider that we are under this Law; Calvin. ad. loc. that the children of God may no more differ among themselves then the Kingdom of Heaven can be divided; oh how wary would we be in pre­serving brotherly love, how would we tremble at contentions, if we did consider as we ought, that they all estrange themselves from the Kingdom of [Page 27]God, that divide themselves from their brethren: But I know not (saith he) how it comes to passe, that we can securely boast our selves to be the children of God, and yet forget brotherly love one to ano­ther.’ The children of God have all but one hope, one inheritance, therefore should all be but one.

Ʋnum Do­minum oppo­ponit multis Paganorum pe­nat thus es Dijs rutularibus quos tanquam Dominos suos varijs officijs demerebantur.Fourthly, saith the Apostle, There is one Lord, ver. 3. even the Lord Jesus. Ye are not as the Heathen, that have many gods, and many Lords, but to you there is but one Lord Jesus Christ, 1 Cor. 8.6. and ye are all his servants. Therefore be ye one; It redounds to the disadvantage and dishonour of him who is your only Lord, if there be envying, divisions, strifes among you that are his servants, therefore be ye one.

Fifthly, There is one faith, ver. 3. Both one grace of faith, quâ, whereby ye beleeve; and one doctrine of faith, quae, which is beleeved: for all the Saints, do by one and the same grace, beleeve in one and the same Christ. Not in one Christ before the Law, in another under the Law, in another after the Law. Nor the Jews one way, the Gentiles that are converted another way: Non aliter in oriente, aliter in meridie, aliter in occidente: therefore all beleevers ought to the utmost, to endeavour to keep the unity of the spirit in the bond of peace. There is one faith, therefore be ye one.

Sixtly, There is one baptisme, ver. 5. Christ hath not instituted severall, but one baptisme: All are baptised with water in one Name of one God, Father, Son and ho­ly Ghost. The Jew converted hath not one baptisme, the Grecian another; the free one, the bond another; the rich one, the poor another; but as they are all one in Christ Jesus, so they are all by one baptisme [Page 28]baptized into Christ: your baptisme is but one, there­fore be ye one.

Seventhly, saith the Apostle, there is one God and Father of all, therefore be ye one. If all beleevers call upon one and the same God and Father, how dare they, how can they break the bond of brotherly love? To see brethren, the children of one father, live in rankor and malice one agains another, is a displeasing sight to all, but O how wounding is it to the heart of their own Father? So is it to God, to see his children out of charity, at discord. There is one God and Father who is over all, and therefore able to punish the miscarriage of all, and in all, and therefore thorowly acquainted with the miscarriages of all, and in you all, for you are all the temple of God, and one God dwells in you all: Ergo qui fidelium scindant unitatem, proinde faciuns ac si [...]n­num Deum patrem (que) in partes vellent scindere: They that would divide the unity of the faithfull, do as much as it were to divide God that dwels in them.

Here then you see a seven-fold argument which the Apostle useth for the enforcing of this duty of my Doctrine. Quotles unum hic iegitur to­ties nectatur conclusio: Quod unum est discerpt non possit. Beza ad to [...]uia. There is one body whereof you are all members, therefore be you one: There is one Spirit whereof you are all temples, therefore keep the unity of the Spirit: Ye are called in one hope of your calling, therefore be ye of one heart: There is one Lord, one faith, one baptisme, one God and Father of all, &c. there­fore be you one, seeing you are one in all these parti­culars, there is abundant reason, you should be one a­mong your selves.

Look again into this fourth chapter to the Ephesi­ans, [Page 29]vers. 12, 13. you shall finde another argument for this endeavour after unity: He gave some Aposties and some Evangelists, and some Prophets, and some Pastors and Teachers, for the perfecting of the Saints, for the work of the Ministery, for the edifying of the body of Christ, till we all come in the unity of the faith, &c. The Text shews clearly, that one main end which Christ aimed at in all the officers which he hath set in his Church, and the guifts bestowed upon those officers, it was to bring his people to Vnity: Not onely to faith and the knowledge of the Sonne of God, but to unity in the faith, and in the knowledge of the Sonne of God. Mag­num argumentum suggerit Apistolus, studiose servanda unitatis spiritus. The Apostle here supplyes us with a weighty argument, to perswade us to keep the uni­ty of the spirit, which so precious and of such esteem with Christ that for the sake of it, (among other things, he hath instituted the Ministry) and officers which he hath given unto his Church. But this may suffice for the Explication and proof of the point. I come now to Application.

Vse 1 This truth, That it is the duty of all those that would walk worthy of the Gospel, to endeavour a sweet, close, ho­ly, firm, union, and to be one in judgement and opinion, one in heart and affection▪ to speak the fame thing, walk by the same rule: then this may serve in the first place, to justifie that solemn league and Covenant which we have all taken; (I am sure at least all should have taken) and which you, Right Honourable and beloved lately have renewed, even in that branch of it, and in those particulars which some doe most ca­vil against: namely that last branch of the first article, [Page 30]wherein we engage our selves to endeavour to bring the Churches of God in the three Kingdomes, to the nearest conjuction and Vniformity, in Religion, confession of faith, form of Church government, Directory for wor­ship and Catechising, that we and our posterities after us, may as brethren live in faith and love, and the Lord may delight to dwell in the midst of us. As also the second Article, wherein we swear in like manner without re­spect of persons, to endeavour the extirpation of Popery, Prelacy, Superstition, Heresy, Schisme, Prophanenesse, &c. That the Lord may be one, and his name one in the three Kingdoms. I would there were none that a few years ago, would have thought they could never have blessed God enough for such a Covenant, that now spurne and scorne it, even in, nay for these very clauses. But I beseech you, what is there in any of these particulars, but what is a duty incumbent from God, upon every one that would walk worthy of the Gospel, as you have heard abundantly proved this day. You have sworne to endeavour the nearest conjunction and uni­formity in Religion: what's that but to endeavour to be of one heart and one soul, Act. 4.32. to endeavour to be perfectly joyned together, [...], in the same minde, and in the same judge­ment, 1 Cor. 1.10. you have sworne to endeavour the nearest conjunction in confession of faith, what's that but to endeavour all to speak the same thing? 1 Cor. 1.10. and with one mouth to glorify God, Rom. 13.5. you have sworne the same in reference to one form of Church-government, directory for worship and Catechising; what's this but to endeavour to walke by the same rule? Phil. 3.13. you have sworne to endeavour to extirpate [Page 31]Popery, Prelacy, Superstition, Heresy, Schisme, Prophane­nesse. What's this but to endeavour that there be no di­visions among you, but that you be perfectly joyned toge­ther, 1 Cor. 1.10. All this is but your duty. And the purpose and intent of all this is; That the Lord may be one, and his name one in the three Kingdomes: And that we and our posterity after us, may as brethren live in faith and love, and the Lord may delight to dwell in the midst of us, what is, if this be not a sweet, close, holy, firm union.

Q. If any shall demand, how doth it appear that we should endeavour such an union of all the Churches in a Nation, in three Nations; we grant indeed, that the Saints of a particular Congregation, ought to have one heart and one way, to be of one minde and of one judge­ment. But how do you prove that such a thing is to be attempted and endeavoured in a Nation. The Phi­lippians, Ephesians, Corinthians, upon whom the Apo­stle injoynes this unity, were Churches of a particu­lar Congregation.

A. I answer, this is gratis dictum, that the Churches of Ephesus, Corinth, Philippi, consisted of no more then might ordinarily meet together for all duties of worship in one individuall Congregation. I have often heard it said, but never could yet hear or see it proved, but I have seen good proof of the contrary: However, sure I am, if union in a particular Congregation be good, union in the Churches of two or three Nations is better; for Bonum quo communius eo melius Mulrum va­let ad propiti­andum Deum fraterra con­cordia. Si duo ex vobis ait Dominus con­veneritis in ter­râ, quicquid pe­tieritis fiet vo­bis. Si [...]uobus hominibus quā ­to magis duobus popu [...]is? Si [...]ul nos Deo pro­sternamus, par­ticipamini no­biscum unitatē participemur vobiscum dolo­rem, &c. Au­gust. lib. 20. de Bapti. cont. Do natistas. Sui­table where­unto was that expression of M. Nye, in his Exhortation to the Honourable House of Com­mons and As­sembly of Mini­sters, Septemb. 25. 1643. If (saith he) when but two or three agree or assent up­on any thing on earth, it shall be confirmed in Heaven; and for this, because they gather together in his Name, much more when two or three Kingdoms, shall meet and consent together in his Name, and for his Name, That God may be one, and his Name one amongst them, and his presence amidst them.. [Page 32]And sure I am, the reasons upon which the Apostle urgeth this care of unity upon the Ephesians, binde not only to a particular Congregation, but to all upon whom the Name of Christ is called. There is one body, one Spirit, one hope of calling, one Lord, one faith, one ba­ptisme, one God and Father of all; not only the Saints in a particular Congregation, but of all the Saints upon earth. And Christ gave Apostles, Prophets, &c. for the worke of the Ministery, for the perfecting of the Saints, for the edifying of the body of Christ (not till those of this or that Congregation come, but) till we all come in the unity of the faith, &c. And sure I am, the prayer which our Lord Jesus Christ made, Joh. 17. was not only for a particular Congregation, but for all that should beleeve in him, that they all might be one, and that not by a spirituall and mysticall union only, but by a visible union, such an union as the world might take notice of; ver. 21. That they may be one in us, that the world may beleeve that thou hast sent me; ver. 15. That they may be perfect in one, that the world may know that thou hast sent me. And sure I am, the time will come, when all that beleeve in Christ shall be visibly one, when the Lord Jesus having destroyed the Antichrist and all his other enemies, there shall be one sheep-fold, and one sheephard, Joh. 10.16. And therefore I thinke we ought to desire, not only that all the Churches in the three Kingdoms, but that all the Churches in the world may be one, in Doctrine, Discipline, Worship and Government according to the word of God: and to en­deavour it as much as in us lies.

Vse 2 In the second place: This truth, That it is the duty of all those that would walke worthy of the Gospel, to endea­vour [Page 33]a sweet, close, holy, lasting union among themselves, calls us to bewail the great want of that unity that should be amongst Gods people, and such as professe to desire to walke worthy of the Gospel: and not only want of unity but want of care and endeavour after that unity, which is too too discernable in these times wherein we live. We live (beloved) in very sad times, sometime I am even ready to call them (in respect of the breaches and divisions that are amongst us) the saddest times that ever the Church was under. But I correct my selfe, when I remember how the Church of God in all ages hath been exercised more or lesse in this kinde with breaches and divisions. In the first (which were the purest, and therefore we may conceive were the peaceablest) times of the Church; in that famous Church of Antioch, where the Disciples were first cal­led Christians, Acts 11.26. where they had the pre­sence and labours of many Prophets and Teachers, as Barnabas, and Simeon, and Lucius, and Manaen, and Paul, Acts 13.1, 2. yet even there, there was [...], no small dissension and disputation, & that within 4 or 5 yeers after the Gospel first came among them, Act. 15.1, 2. So in the Church of Corinth, within almost as few years after its plantation, there were both [...], and [...], Schismes and Heresies, 1 Cor. 11.18, 19. In the Church of Rome, there were [...] and [...], sects, or divisions and offences, Rom. 16.18. yea, and these dissensions, divisions, offences, were not only inter plebem, among the ordinary sort of Chri­stians, but among those that were the pillars of the Church, the very Apostles themselves: So Paul and Barnabas, Acts 13. in the second verse, they had no [Page 34]small dissension with the false teachers in the 39. verse of that chapter, Medicu [...] medi­co verbo acer­bitatem & vi­rulentiam dissi­dij experimere voluit. Brent. ad loc. ye read there was [...], a very sharpe and bitter contention between themselves: So Paul and Peter, there was a publike contest be­tween them; Paul withstood him, [...], to his face, and before them all, Gal. 2.11, 14. So in after-times, the difference between Poly­crates the disciple of John, and Victor Bishop of Rome, though it were in re nihili, being but about Easter day, yet how they did divide and distract the Christian world, and engage, yea even enrage the Easterne and Westerne Churches one against another, adeò ut sese mutuò excommunicarint & anathematizarint, that they did excommunicate and curse one another. I might mention the difference that fell out in after ages, between Cyprian and Cornelius, Basill and Do­macus, Chrysostom and Epiphanius, Cyril and Theodo­ret, Hierom and Augustine, Prosper and Cassianus, Lu­ther and Zwinglius, Luther and Calvin: But I men­tion these things, only that you may see, that the dif­ferences that are among our selves, among the godly, among Ministers, are no new thing under the Sunne; sic fuit ab initio, it was so in the ages that were before us; and therefore there is no reason, that any of us should be scandalized or offended at them, yet reason there is that we should all bewail and lament them.

What sober gracious heart would not bleed, to see how small a matter some men make of dissenting from all the Churches of Christ, and embracing opinions, not so much new and strange as Heteradox, witnessed against and condemned by all the Churches? To see how many under pretence of pursuing truth and [Page 35] liberty, have clean forgot that there is any such thing to be regarded as unity: Every thing that to them is new, is in their apprehension truth, and every thing which they thinke truth, they presume they have a liberty to hold, and to hold it forth without any regard to unity. Men are not able when once they have drunke in an opinion, to keep it to themselves accord­ing to the rule of the Apostie, it must forth, Scire tuum nihil est nisi te scire hoc sciat alter: To see how men multiply opinions, and rowl and run from one errour to another, waxing worse and worse, deceiving and being deceived, till at length they come to down-right blas­phemy, renouncing all Ordinances, Scriptures; yea (we should tremble to thinke of it) some are fallen so far, as to renounce Christ and God himself; and which is worst of all (if some mens doctrines be true) all this must and ought to be tolerated; and it is now (in some mens judgements) more lawfull and safe for men to erre and blaspheme, then either for Ministers to reprove, or for Magistrates to represse these errours▪ But these things I had rather mourn over, then speak of them. It is not words, but tears and prayers (it any thing under heaven) that must heal these sad evils. To provoke you and my self to contribute something of this kinde to this purpose, let me propound but two particulars to consideration.

First, Consider the detriment and prejudice that Religion suffers by the divisions that are amongst us. Secondly, Consider the prejudice and detriment that we our selves may suffer by it.

First, The Divisions and Dissensions that are amongst those that professe the Gospel, brings a great deal of [Page 36]scandall upon Religion it self, and upon the Gospel which we professe: I dare confidently speak it, there is scarce any one thing that hath been more prejudiciall to the Gospel, from its first going forth into the world, then the divisions and differences which have fallen a­mong the professors of it. Clemens Alexandrinus (who lived about the year of Christ 200. and in whose time there were more then 20 Haeresiarchae, arch here­ticks or Masters of opinions in the Church, who had e­very one of them their peculiar disciples, & catus Ecclesiasticos, and peculiar Church-meetings, among whom, [...]latius de Se­ctis dissensioni­bus, &c Relig. Papisticae, &c. Clem. Alex. lib. 7 ^o Strom. doctissimi & excellentissimi viri reperiebantur, were some most excellent and learned men,) he tells us, that the Jews and Heathens in his time, were wont to upbraid the Christians with this, ‘ [...], &c. You, O Christians, cannot agree among your selves, but have so many, and so differing sects among you, who though they all challenge to themselves the title of Christian, yet they do all extremely detest and curse, and condemne one another; wherefore your Religion (fay they) can neither be true, nor come from God, Chanes is fuit Chiauses Ma­maluchus, cui [...]nteà Eust a­chio nomen fu­crat, & qui non procal an Alba Iulia in Oppi­dos Tordo, mul­tes annos Ludi­magistrum profess [...] pueros in iriviae docuerat. Philp. Camer. in Oper. Succes. cap. 39. otherwise undoubtedly it would be one, certain and agreeing with it self.’ See what desperate arguments against our Religion our divi­sions furnish our adversaries with.

Philippus Camerarus tells a story of one who had sometimes been a Christian and a School-master, but af­terwards turned Turke, and was sent Embassadour to Stephen King of Poland: Is liberè dicere solitus fuit, &c. who was wont to professe freely and openly, ‘That he was moved to renounce Christ, by the notorious jarrings, and enmities, and discord of Christians [Page 37]differing in Religion; and shewed a writing, Valdè atrox & amarulentum, a sharpe and bitter writing, composed by a certain Polonian; the scope whereof was to prove, that Mahomet was better then Luther. Et hos inquit libros vestrarum discerdiarum & here­sium testes in Thraciam nunc asperto. Musulmânis meis fidei vestrae unitatem certissimis rerum argumentis o­stensuirat. These Books, saith he, the witnesse of your discords and heresies, will I now carry into Thrace with me, and will shew to those of my Reli­gion, the vanity of your faith by most certain and reall arguments.’ Such as are, the Compassio­nate Sainari­tan, and the whole brood of him who calls himself Young Martin▪ God grant that none of the scur­rile Pamphlets of these times fall into such hands.

It hath been one of the greatest objections of the Papists against the Reformed Churches, That the dissen­sions among themselves, are evident signes of an here­ticall spirit; so Bellarmine, Stapleton, Becane, &c. Fitz-Sinnonde an Irish Jesuit, hath writ a justum volumen, a­bout the differences of the Divines of Britain among themselves, which he intitles Britanomachia. It is true, Quis tulerit gracchos, &c? and Cl [...]dius accusat Maechos, &c. We could recriminate with ease, and turne them to Flarius his Tractate, De Sectis dissensionibus contradictionibus & consusionibus Doctrinae & Religi­onis Scriptorum & Doctorum Pontisiciorum. Or we could remit them to Pappus, who hath enumerated 237 differences they have among them: Or tell them of a Divine of Britaine, that to requite the Jesuits Bri­tanomachia, hath reckoned up 300 differences among them at Rome; and this might stop their mouths, but can never justifie nor excuse our divisions; If there be confusion and division in Babel, must it be so in Bethel [Page 38]too? God grant our divisions do not give advantage to some of that crue to write a second book, De Bri­tannomachia against us.

But if Religion should not suffer by our divisions abroad, yet it suffers enough among our selves here at home: For certainly there is nothing doth more ex­pose Religion and the intended Covenanted Reforma­tion, to obloquie and scorne, nothing that doth more confirme and harden people in their idolatry, super­stition, malignity, profanenesse, atheisme, then the wofull divisions that are among the godly party, the party that all this while have cried up and called for Reformation: Cum enim sine intermissione sic altercantes vident, &c. for when men see the endlesse contentions of those, who all professe themselves to be for truth and for the glo­ry of God, that these cannot agree, one saith, This is truth; another saith, That is truth; one saith, This is the way of Christ; another saith, No, it is the way of An­tichrist: Men of profane and carnall mindes, take oc­casion from hence, to call in question, not only the things that are thus questioned, but all other points of Religion, and thinke that all that which we call Reli­gion and divine truth, is but a fancy and opinion: One man thinks thus, another thus; but there is nothing certain. This makes men of carnall and profane spi­rits, thinke Religion not only a fancy, but a frenzie. If the Church (saith the Apostle) be come together into one place, 1 Cor. 14.23 and all speak with tongues, and there come in the unlearned and unbeleevers, will they not say you are mad? What will they say then, when in the Church they shall hear severall and contrariant doctrines, what a door doth this open to Epicurisme and Atheisme? what [Page 39] fatall and destroying stumbling blocks doth this lay be­fore the face of sinners? and how many poor souls may hereby be turned aside for ever from seeking af­ter God, his wayes and truth, the Lord only knows? But O that this consideration might helpe us to bewail these differences, and might be a means to heal them: I have read of Basil and Eusebius, between whom there was a great contest, that when they heard how the Arians, the common enemies of Christ and of his truth and Church, began to make use of their differ­ence to prejudice of the truth, they presently laid their controversie asleep, and both joyned against the com­mon adversary: We cannot be ignorant what advan­tage Papists and malignants make of our differences, that it is a principall weapon whereby they fight a­gainst the cause and worke of Reformation, a principall engine, whereby they have drawn in and engaged ma­ny of the judicious multitude against us: And shall we yet uphold and continue our differences? shall we yet put weapons into our enemies hands, wherewith to fight (not only against us, but) against the Gospel and truth of Jesus Christ.

Secondly, Consider how prejudiciall these differen­ces must needs be to the godly party amongst us, I mean the whole body of those that have adhered to the cause of God and of Religion managed by the Parliament, for I can by no means permit that title of godly party, to be impropriated, ingrost, monopoli­zed, as some would have it. There are two things that (in mine eye) seem to threaten the godly party in this Kingdom; the one is, the rage, the bloudy rage of the Antichristian faction against them; the other is, [Page 40]their emulations and contentions one against another; and to me the later ever was a great deal more dread­full then the former: The rage of the enemies against them, is extrinsecall and accidentall, but their divisions are intrinsecall and intestine; and men die more fre­quently from intrinsecall causes, from diseases bred within, then from such things as are extrinsecall and adventitious to them; more Kingdoms and Common­wealths have been ruined by civil and intestine warres, then by invasions and conquests: And if God should be so good to us, as not to suffer our rents to be our ru­ines, yet I fear (it may at least deprive us, of seeing that which we professe we would all be so glad to see,) the peace of Zion, the good of Hierusalem, the Refor­mation of the Church, Quam stulti essent duo volen­tes videre solem oriturum si con­tenderent inter se, qua parte ori urus esset, & quomodo videri posset, & mota inter se controver­sim litigarint, litigando se cederint caeden­do oculos juos exringuerent ut illum ortum videre non pos­sent. Aug lib. cont. Adium. the Lord Jesus upon his throne. ‘ Quam stulti essent duo volentes videre solem, &c. saith Augustine, What a folly were it in two men that did both desire to see the rising Sun, if they should fall a quarrelling among themselves, which part of the heavens the Sun would rise in, and how it might be seen, and in this controversie fall out, falling out fight, fighting put out one anothers eyes, and so when the Sun risieth neither of them can see it.’ I need make no application of this to us and our times.

But where is the fault you will say? True it is, there are divisions, sad divisions, danger-threatning divisions among us, but where is the fault? I know there are ma­ny, that lay all the fault upon those whom they call Presbyterians, and say it is their rigour, and their pride and ambition, their spirit of domination that is the cause of all these divisions; thus say the Antinomians, and thus [Page 41]the Separatists, and thus the Anabaptists, and thus the others say. Now the Lord judge between us and them, and let his people that hear judge this day.

Who are they that divide in judgement from all the Reformed Churches of Christ in the world, that have opinions and judgements differing from the opi­nions and judgements of all the Reformed Church­es? we or the Anabaptists? we or the Separatists? we or the—? Possibly they will all say they are of the same opinion with the Reformed Churches in fundamentalls as well as we, and their differen­ces, are but in Minutioribus. Now supposing this to be true (as it may be in some of them) why then do they transgresse the Apostles rule? why do they not if that it be in matters of lesser moment where­in they differ from us, why do not they keep their opi­nions private, and have their faith unto themselves before God? why do they upon so small differences (if the differences be so small) withdraw from communion with us and the rest of the Churches, and gather themselves into distinct and separate Churches; some of them not holding one body with us, others neither holding one body nor one baptisme with us? Their agreeing with us and the Reformed Church­es, in Doctrines that are fundamentall; their holding one head and one faith, doth not excuse them from being guilty of breach of unity and down-right schisme, Aug. contr. Faust. lib 20. cap. 3. item de fide & operi­bus, cap. 3. & contra Crescon. Gram. lib. 2. cap 7. as long as they hold not one body, one baptisme. Schis­ma (saith Augustine) est eadem opinantem & eodem ritu utentem solo Congregationis delectari dissidio. Schisme is, when a man that professeth the same faith and worship, is delighted only with the differ­ence [Page 42]of an Assembly or Congregation. And again, Schismaticos facit non diversa fides sed communion is disrupta societas: It is not a differing faith, but break­ing the fellowship of communion that makes men schismaticks. And again, Schisma est, Recens Con­gregationis ex aliquâ sententiarum diversitate dissen­sio: Schisme is a new or late dissension or disagree­ment of a Congregation, arising from some diversity of opinion. It is Beza's observation, That the Corinthians did agree in the fundamentals of Religion, and yet they had schismes among them, from whence he takes occasion to say; Beza annot. in 1 Cor. 1.10. That [...], sive [...], est cum alij alijs hominibus sive externis ritibus it a sunt addicti, ut quamvis alioquin in ipsis Religionis capitibus consen­tiant, tamen animis sint ab alienati & factiones quasdam ineant: Schisme or division (saith he) is this, when men are so addicted to some men, or to some outward rites, that though they do agree in the chief points of Religion, yet they are estranged in their mindes, and engage themselves into parties and factions: Now who are they that though they professe to agree with us in Doctrine, have yet made a secession, with drawn themselves, gathered Churches, engaged parties? Consider and give sentence.

Who are they that have most broken the band of love? There is great fear what the Presbyterians will do if once they get power into their hands; But in the mean time what do others? Who are they that brand their brethren with the title Proud, Time-ser­verves, Prelaticall, Tyrannicall, Antichristian? And what is this lesse then persecution?

Who are they that have been farthest from con­descending [Page 43]descending to their brethren for peace and union sake? were it fit, I could say something of this, yea much: I could tell you much hath been yeelded, and much more would be yeelded, yea almost any thing but that one thing that would lay a foundation of perpe­tuall division and disunion in families, Church, Kingdom? Who are they that professe an utter impossibility of reconciliaton or union, and plead for nothing but To­leration, Toleration, and some for Toleration in the ut­most latitude, to Papists, Jews, Turks, Vid. Praefotio­nem ad Acta Synodalia & Vedet de Arca­nis Ariaini. (the very artifice whereby the Arminians in Holland sought to gain a party and strength unto themselves; Resolve these questions, and they will resolve you who are most guilty of these divisions. But as Augustine said sometimes of Originall sin, so say I of these our di­visions, Non tam inquirendam, &c. It is time better spent, to inquire how we may come out of them, then who hath brought us into them. It was a me­morable speech of Calvin, who said he would wil­lingly travell over all the seas and Countries in the world, to put an end to the differences that were in the Reformed Churches: And I thinke there is ne­ver a gracious heart, but would be willing to suffer banishment, death, yea could almost with Paul, wish himself Anathema, accursed, so he might but put an end to these unhappy differences of our unhappy times. Towards which, give me leave to speak a few words to you in a third Use.

Vse 3 This truth, That it is the duty of all those that would walke worthy of the Gospel, to endeavour a sweet, close, holy lasting union: serves in the the third place, to exhort and excite every one to these endeavours; and [Page 44]it is impossible to propound this exhortation in more persuasive and prevailing language then that of our Apostle, Phil. 2.1, 2. If there be therefore any conso­lation in Christ, if any comfort in love, if any fellow­ship of the Spirit, if any bowels and mercy, full sill you my joy, that ye be like minded, having the same love, being of one accord, of one minde. And O that I were able so to repeat these words, that they might reach not only your ears, but yours hearts, and not only yours, but the ears and hearts of all that have a seed of grace in them throughout this whole Kingdom. It is said of John the Evanglist, who was the Beloved Disciple, and the Apostle of love, that as in his life time he did often and much exhort to love, saying, Little children love one another. So when he died, he died breathing out the same exhortation, Little children love one another. Me thinks I could even live and die with those words of Paul in my mouth; If there be any consolation in Christ, if any comfort in love, if any fellowship of the Spirit, if any bowels and mer­cies, be ye like minded, having the same love, being of one accord, of one minde.

For Motive, I will use but two; and you have them both in one Scripture, Psalm. 133. the whole Psalme is nothing else but a commendation of this grace and duty whereof we have been speaking: [...], &c. Chrys. in Ps. 132. In intend not to undertake the whole Psalme at this time, but only cast your eye upon the first verse of it, and there you reade two things of this unity; first, it is good; secondly, it is pleasant; and it is admirably good and pleasant: Behold how good! how wonder­fully good? how beyond expression good it is, for [Page 45] brethren to dwell together in unity: Some things are good but not pleasant, some things are pleasant but not good; but unity is both good and pleasant.

First, it is good, wonderfull good many wayes; good, first in reference to our selves, as it is an evidence of our election and grace, received from Jesus Christ. This may at first seem strange: Many do not thinke that a harmonious spirit sweetly complying with the spirits of Gods people, desiring to keep the unity of the spirit in the bond of peace; to maintain close u­nion and communion with the Saints, is a signe of election, and of an evidence of grace. But Scripture makes it so: Joh. 11.17, 11. Father keep through thy holy Name those whom thou hast given me, that they may be one. So ver. 22. and the glory which thou hast gi­ven me I have given them, that they may be one. Phil. 2. If there be any consolation in Christ, if any fellowship of the Spirit, be ye of one minde. This onenesse then is a grace peculiar to those that have the fellowship of the spirit, that have received of the grace of Christ, [...]. Chrys in 1 Cor. Hom. 32. that are given to him by the Father. Not but that there may be an externall and visible union where there is none of this, and so there may be an externall vi­sible Faith, Repentance, holinesse in those that are not elect, that have no grace and true, reall faith and san­ctification; a beleeving, holy frame of heart, is an in­fallible signe of election: So is a sweet, loving, peace­able frame of heart, a heart naturally closing with the Church and people of God, tender of differing and parting from them, studying wayes of love and union: Joh. 13.35. By this shall all men know that you are my Disciples, if you have love one to another.

Secondly it is good, as in reference to our selves, so in reference to our Lord Jesus Christ: (if any thing that is in such poor creatures may be said to be good for Jesus Christ) this unity among Christians, among pro­fessours brings honour to Jesus Christ; Joh. 17.21, 23. That the world may beleeve that thou hast sent me; that the world may know that thou hast sent me; as if there were no such efficacious means to convince the ene­mies of Christ, that he is indeed the Sonne of God, and came forth from him, as this union and agreement of those that professe him; whereas on the contrary, disunion and discord among them, as you have heard al­already, opens the mouth of our adversaries to blas­pheme Christ and our Religion. Scimu [...] & cen­stat quia ca­strorum actes tunc tetribilis host thus ost en­ditur, quan [...]o ita suerit con­stipara ar (que) densata ut in nullo loco in­terrupta vide [...] ­tur. Nam si ita disponitur ut to c [...]s vacuus per quem host is pos­sit ingredi ve­deatur host bus terribilis no [...] est Nos ergo per char [...]tatem semper uniti & constracti nun­quam interrup­ti per discor­diam [...] ve [...]ae­mur, &c. Greg.

Thirdly, It is good for the Church. This union is a great strengthning unto it, makes that terrible as an army with banners, Cant. 6.4, 10. The strength and ter­rour of the Macedonian Phalanx, lay in stipatione & con­densatione, in their thick, firm, close standing. So in the Church: as it is in the body naturall, not only the beauty, but the safety, the strength, the life of the body (consists in the union of parts. The luxation of a member, pains, deforms the body, but the dismembring destroyes it. So in the body mysticall the Church. The Church is a ship; let the windes rise, and the waves swell and tosse: as long as the planks, the sides of the ship hold, there may be some possibility of outriding the storm, and escaping the danger, but if the planks and peeces of the ship start and fly one from another, there's no way but present perishing: laxis laterum compagibus—&c.

Fourthly, It is good for those that are without, it may help to ingratiate Religion and the truth of God [Page 47]unto them, and draw on their conversion. ‘There is nothing (saith Chrysostom) so attractive as love. [...] [...] &c. Chrys [...] in 1 Cor. Hom. 33. For signes and wonders wrought by you (saith he) men may emulate you, but for this they will admire and love you, and loving you, will apprehend the truth, and walk in the way. And if presently the Heathen (for of such a man he is speaking) doe not turne beleever, wonder not, be not troubled at it; but suffer him to praise you and love you, and in time he will in this way come to be a beleever.’ Be­hold then how good this unity is! good for your selves, good for the Lord Christ, good for the Church, good for those that are without; therefore for their sakes, for the Churches sake, for Christs sake, for your own sakes en­deavour after this unity.

Secondly, This unity as it is good, so it is pleasant. Behold how good and how pleasant it is! and it must needs be so, if heaven it self be pleasant, for there is perfect Vnion and Harmony. In Heaven they all think and speak the same thing, there are no divisions in Hea­ven. And I am confident there is none of you can imagine, but if we could attain to such an union and harmony here upon earth, it would be a most sweet and pleasant thing. For first hereby we should be the better enabled to praise and glorify God, Rom. 15.5. Now the God of patience and consolation, grant you to be like minded one towards another in Christ Jesus. To what end? That ye may with one minde and one mouth glorify God, even the Father of our Lord Jesus Christ. The more union and harmony among us, the more melody in our praises, the more glory to our God.

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

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

Now if any shall say, how may this unity be attain­ed? Hic labor hoc opus. To give direction unto unto this, would be the work (not onely of another Ser­mon) but of a large discourse. For the present be pleased to take these few, but sure directions.

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

Secondly, See our differences, our disunions, our rents, divisions, to be our sin, our shame, and not our felicity or glory, that we have so many differing opinions and wayes.

Thirdly, Examine our selves every one how farre we have had our hands in these rents and divisions, either as authours, abettors or encouragers of them, and so far as guilt cleaves to any of us let us be hum­bled for it.

Fourthly, See a beauty and comelinesse in union, look upon it not only as a duty, but as a lovely duty, as a pleasant duty, and this will make us not only en­deavour it, but endeavour it in love,

Fifty, Get the graces that are conducing to it, Rom. 12.18. Be of the same minde one towards another, theres the duty: minde not high things, but condescend to men of low estate. Be not wise in your own eyes; Recompence un­to no man evil for evil. Could we thus be and walke, how soon should we be at one among our selves, Ephes. 4.2, 3. Endeavouring to keep the unity of the spirit in the bond of peace: There is the duty, ver. 3. with all low­linesse and meeknesse, with long suffering, forbearing one another in love, ver. 2. there are the graces conducing to this union, Phil. 2.2, 3, 4. Be ye like minded, having the same love, being of one accord, having the fame minde; Theres the duty. Let nothing be done through strife or vainglory, but in lowlinesse of minde, let each esteem others better then themselves. Look not every man on his own things, but every man also on the things of others. Let the same minde be in you that was in Christ Jesus. There are the means of attaining to this duty. O that God would write these Scriptures in our hearts, root [Page 50]out the corruptions here condemned, plant in us the graces here commended, how soon should we see an end of our differences, and all the people of God be of one heart and one soul.

Sixtly, Pray much for union. There are other things that we are much in prayer for, we pray for purity, we pray for Reformation, and we do well; we pray against persecution, that the Saints may not be persecuted, &c. but how few pray for union, that the Saints may not be tossed to and fro with every winde of doctrine, that the Saints may not be divided in judgement and affection, though I know not any Church-blessing we have more cause or more encouragement to pray for then this; This God hath promised, Jer. 32.39. In praying for this, we are sure we have Christ joyning with us. That prayer of his Joh. 17. is eternally present with the Father, and of eternall efficacy to this purpose: O therefore pray, pray, it is that which God hath promised, it is for that which Christ hath prayed: Pray for union among brethren, for union in the Church of Christ. Now the God of all patience and consolation, grant you to be like­minded one towards another according to Christ Jesus; that ye may with one minde and one mouth, glorifie God even the Father of our Lord Jesus.