UNity is a word that carries joy and pleasantness in its sound; a thing so Divine and Excellent, that among all the perfections of this inferior World, there is no more lively Resemblance, or fairer Emblem of Heavens Glory; which is therefore perfect, because it cannot be confounded by dis­order, nor disturb'd by disagreement, but is com­pleated in an eternal Unity. And were there Art equal to the Subject, to set out its graceful Linea­ments and comely Proportions, it would be found most true of this Divine Grace of Unity, what has [Page 2] been said of Virtue by some of the Ancients, that she is so lovely in her self, and so comely to be­hold, that could she be seen embodyed, all the Beholders would be ravished with her Beauty, and fall in love with her. But though I cannot hope to reach its due Character, or make a just transcript of so fair an Original, yet I shall expose her to your view in the Psalmists Description of her Beauty, Behold, how good and how pleasant it is, for Brethren to dwell together in Unity.

A subject never unseasonable; and now very suitable to the times we live in, and proper to the Occasion we are met about. For when our divisions are so many, and our distractions so great; when the Peace of the Church is rent by Schism, and that of the State endanger'd by Fa­ction and Discontent, what remedy can be effe­ctual to heal our Distempers, and close up our Wounds, but Agreement and Unity? and where shall we hope to behold that pleasant prospect sooner than among them who are already embo­dyed into an united Society, by mutual Interests, and particular Obligations? And when can we more properly Discourse of it, than before a Fra­ternity, whose very Essence consists in Unity? their Priviledges being the result of mutual Soci­ety, and the very Title of Corporation, implying that [Page 3] Correspondence and Relation which the Mem­bers of the Body have both to the whole, and to one another.

Let me therefore bespeak your attention, both as Brethren, adopted into one Common Fraternity (which you are here met to represent;) and as fellow Members of the same Body, Subjects of the same Government, whose Peace and Prospe­rity I hope you all wish well to and pray for; whilst I endeavour to recommend to you the ex­cellencies and advantages of Unity, which is the only solid and lasting Foundation of our peace and settlement both in Church and State.

For the Design of general Unity must first be­gin at particular persons and places: and there is no hopes to see its happy Influence Publick and Universal, till the exercise of it be made exem­plary in the lesser Societies of Families, and the larger Corporations of Towns and Cities.

May you lead the way; and set the pattern of a compleat Fraternity, united not only in Franchi­ses and Priviledges, but in mind and affections; and so begin that blessed Concord which would undoubtedly make us an happy people among our selves, and a terror to the Nations round a­bout. Were our Towns and Cities model'd as Jerusalem once was, a City at Unity with it self; [Page 4] we might then expect to see that thorough Refor­mation which has been so long talk'd of, but is im­possible ever to be effected by Schism and Facti­on. Would they that pretend to contend so ear­nestly for the Faith, but as zealously endeavour to keep the Unity of the Faith in the bond of Peace; would every one of us in his own Sphere contribute his Prayers and Endeavours hereto, we should then rejoyce to behold the blessed and hap­py effects of Agreement and Unity, and by joy­ful experience find, how good and pleasant it is, for Brethren to dwell together in Unity.

The Words being an Argument for Unity, it may seem less proper to divide them; and my design being to set out the excellency and advan­tages of this Divine Grace, I shall pursue it in the Characters here given in the Psalmists Descripti­on of it, 'tis both good and pleasant. Which two, are prevailing Arguments, and the most forcible perswasives to engage our love and affections to any thing recommended to us, for these two ge­nerally sway mens choice; and all their pursuits are after what they apprehend as good or pleasant.

But before I press the Motives to Unity, it seems necessary to know what it is: since it is so rare to be met with, that it seems to be little un­derstood; though indeed it is generally better un­stood than practised.

Unity, however single in it self, yet is diversifi­ed by its Object; and so is as various, as the re­spects in which men may be united: but I in­stance only in three sorts, both as most compre­hensive, and chiefly to be endeavoured after. 1. An Unity in Faith and Profession. 2. In Worship and Practice. 3. In Mind and Affection.

1. Unity in Faith and Profession: which is so na­med by the Apostle, Eph. 4. 13. Which is abso­lutely necessary to the being of a Christian; who by Faith is incorporated into the body of Christ; and by Unity of the Faith, is conjoyned to the members of that Body, which are all united un­der one head. For the Faith was once delivered, (says St. Jude) and being but once delivered, can be but One: and as there is no way to be saved but by Faith, so there is but one Faith to be saved by: and therefore they that hope to receive the end of their Faith, the salvation of their Souls, must maintain the Unity of the Faith, which is lost if divided; and is no Faith, if not the same that was once delivered. In this respect, we make it part of our Christian Profession to believe One Catholick Church: because all agreeing in the same Faith, though the Members be many, yet the Church is but one, because the Faith is but one: for there is but one Lord, and one Faith, Eph. 4. 5. [Page 6] One Lord, as the Foundation of all: and one Faith, whereby we assent to those truths which were received from Christ by the Apostles, and by them delivered to Believers, who are therefore all Members of one and the same Church, because they profess one and the same Faith. Now as we cannot be Christians without Faith, so we cannot be of that One Catholick Church, without the Unity of it; and therefore (as St. Jude exhorts) ought to contend earnestly for that Faith once delivered: that (as St. Paul presses it) we may keep the Unity of it in the bond of Peace. For we may contend earnestly in this Case without breach of Peace or Charity: since the end of this holy contention, is an hap­py Unity, namely of Faith and Profession.

2. There is an Unity in Worship and Practice. Which is consequent on the former; when they that agree in the same Profession, wear the same Badg and Livery, and are known by the same signs and symbols of Worship and Communion. This is that Unity of the Spirit, Eph. 4. 3. or Spiritual Unity, both as an effect of the Spirit, and a sign of Spirituality; when we manifest our Uni­ty in the Faith by the correspondence of our Pra­ctice, whether in the same Rites of Worship, or the expressions of our Christian Communion: thus we are made one by Worshipping the same God, [Page 7] in one and the same manner. We become one by Baptism, the Sacrament of our Initiation, which being (as the Apostle says) but one, they which are admitted to it, in receiving it are one, and we are made one by participating of the same Supper of the Lord, who commanded, Eat ye all of this, and drink ye all of this; and so by communicating of one, become as to that Communication one; ac­cording to that of the Apostle, 1 Cor. 10. 7. We be­ing many, are one Bread, and one Body, for we are all partakers of that one Bread. So that, when we list our selves under the same Banner, as we do in our Baptism, and engage in the same Warfare, against the Devil, the World, and the Flesh, whose Friend­ship we renounce, and declare enmity against them: when we all participate of the same Body, whereof we are all Members, and like the Israe­lites, all eat the same spiritual meat, and all drink the same spiritual drink: when with the first Apo­stolick Church, we continue in the Apostles Doctrine and Fellowship, and in breaking of Bread, and in Prayer, when we are unanimous in the Worship of God, and the holy Offices of Religion, then do we hold fast the Bond of Unity, and maintain the Commu­nion of the faithful.

3. Unity of Mind and Affection. Which is the Uni­ty of the Spirit in the bond of Peace; that great badg [Page 8] of Christianity: the new Commandment that the Son of God prescrib'd to his followers: that dying Legacy which he bequeathed to his Disci­ples, that they should love one another: that Unity which the Apostles so frequently and pathe­tically press in their Epistles. St. Paul to the Co­rinthians, 2 Epist. 13. 11, Be of one mind, and live in Peace: to the Philippians 2. 2, That ye be like­minded, having the same love, being of one accord, of one mind. St. Peter to the dispersed Christians, 1 Ep. 3. 8. Finally be ye all of one mind, having compassion one of another, love as Brethren, be pittiful, be cour­teous: This is the peculiar Badg of our Professi­on, which in its Nature and Design is a Religion of Love and Unity; and nothing unites more strictly than kindness and affection. For as in the Body Natural, the Members however different in shape, and distant in site from one another, yet being all animated by the same Soul, become one Body; so the collective Body of Christians how­ever distant in Place, or differing in Language, yet being all of one mind and affection, make up one Body, the Church of Christ. On which account we offer up our Prayers to God for the preservati­on and protection of the Church Catholick, to testifie our Unity with all the Members of that Body, and express our hearty wishes for their welfare and [Page 9] prosperity: and though the Gospel has extended our Charity, and made it universal, yet we are to have a more peculiar regard and love to them that are of the houshold of Faith. Christians are all Brethren, and thereby obliged to all the endear­ments of Brotherly Kindness and Affection; and when their Unity in the Faith, and Agreement in Wor­ship, is compleated by the Concord of their Mind and Affections, there needs nothing more to make that perfect harmony which was once beheld in the Primitive Church, when the whole multitude of Be­lievers were all of one heart, and of one soul, Acts 4. 32. a joyful prospect to behold, and lovely to look up­on: that which raised envy in their Enemies, yet astonishment withal, Ecce quàm se mutuò diligunt Christiani, behold (said they) how Christians love one another! but a ravishing sight to them that wish well to Sion, to see Brethren so dwell together in Unity.

I know there are other kinds of Unity besides these already mentioned; as Unity of Discipline and Government. Wherein, that the Christian Churches did once all agree, seems plain from hence, that all sides admit this as a great Truth; that is the best Form of Government which comes nearest to the Primitive Platform: so that in the Primitive Church there was an Unity of Disci­pline, [Page 10] the same Order of Men, the same Form of Government in all the Churches of Christ. Hap­py had it been, had it received no alteration: hap­py were we, were all our differences in that respect silenced into an amicable agreement: that as there is no Church, where there is no Order, no Mi­nistry; so we might all be of one and the same Church, by enjoying the same Order and Mini­stry.

There is also an Unity of Opinion; when men not only build upon the same Foundation, but raise the same superstructure, and agree not only in fundamentals, but shake hands also in less neces­sary truths, and have the same Sentiments and O­pinions, as well as Interests, in all things. An Unity that may be seen in Parties and Factions, especially to promote an Interest, or secure a Design, but o­therwise is very rare to be met with. For as long as there are men of different Complexions, and di­vided Interests, there will be different Concepti­ons, and disagreeing Opinions among them. Cer­tain it is, that mens Tempers and Complexions strongly incline them to some Opinions more than others: and no less evident it is, that the prejudices of Education, Acquaintance, and Custom, do no less strongly byass mens fancies with kindness to some Opinions, and a dislike of others: so that till [Page 11] all men are cast in the same mold, and act upon the same Principles, and drive on the same end and design, Unity in Opinion is not like to be Uni­versal.

Indeed both this and the other, are rather to be wish'd than hoped for, for till men be willing to part with their Opinions (which yet few men are) there is small hopes of Union that way; and till men become Humble and Obedient to the Disci­pline and Government of the Church, no hopes to be united under any one Form. Besides, that Opini­ons encrease with the age of the World, and are daily multiplyed; and men grow more fond of their own Form of Discipline, and more averse to all others. So that there is small hopes of a perfect correspondence in all things, till we come to that happy Union which the Apostle describes, Eph. 4. 13. till we all come in the Unity of the Faith, and of the knowledg of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ.

But if we cannot hope to see them, yet we may and ought to pursue after them; which would e­very one of us in his several capacity sincerely en­deavour, we should enjoy that blessing of the Lord, to behold Truth and Unity met together, to see Righteousness and Peace kiss each other: and the only [Page 12] method to pursue those ends a right, is to maintain inviolable that threefold Unity, in Faith, in Worship, and Affection, which is indispensably necessary to make us One with that Body whereof Christ is the head. For Unity in the Faith is Catholick Unity, without which we cannot be Members of the Bo­dy of Christ. Unity in Worship, is Church Unity, without which we cannot hold the Communion of Saints; and Unity in Mind and Affection, is that Unity of Charity, without which we violate the Commands and Obligations of the Gospel. But if we keep these intire, and twist this threefold cord, we make it strong, and not easie to be bro­ken. And when our Faith is One; and our Wor­ship uniform and agreeable, and our minds con­spire in united affections, we then wear his Livery whose Coat was seamless, the Emblem of Unity, not rent by Schism, nor torn by Separation; then like Brethren we dwell together in Unity: and how good and pleasant that is to behold, is next to be made out.

'Tis good and pleasant: excellent properties to re­recommend a thing to our love and affections: for good is the great Object of our choice: And What more endearing than that which is good and pleasant too? 'tis good, that intimates its ne­cessity and usefulness: 'tis pleasant, that implies its [Page 13] delight and comeliness. We'l survey each proper­ty distinctly, that we may better behold its perfe­ction.

1. Its Necessity and Usefulness. Of which we need no other Evidence, than the strong Enforcements and Obligations which the Gospel lays upon us to Unity, and the powerful Arguments wherewith the Apostles of Christ press it upon his Disciples and Followers. I instance only in St. Paul, and observe in this Argument, 1. The strength of his Reasoning. 2. The persuasiveness of his Oratory: The one is, that every thing in our Religion is an Argument to Unity, as you have it, Eph. 4. 4, 5. there is one Body, and one Spirit, and one Hope of our Calling; one Lord, one Faith, one Baptism, one God and Father of all: every thing in our Religi­on is one; and so ought all they to be who are Pro­selytes to that Religion. The other is, his power­ful Eloquence, and persuasive Rhetorick, whilst persuading his Philippians to love and amity; and perhaps in no Author whatsoever, occurs a more pathetick and endearing strain, than that in which he wooes and beseeches them to Unity and Unifor­mity, Phil. 2. 1, 2, If there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfil ye my joy, that ye be like­minded, having the same love, being of one accord, of one [Page 14] mind; per sanctum amicitiae nomen; per chara amoris pignora; per mutuò datam fidem: these are powerful Charms, but far less prevailing Oratory than the Apostle here used to press the Philippians to be of one accord, of one mind; and no doubt but the great earnestness wherewith the Apostle enforced it, pro­ceeded from his sense of the necessity and advan­tages of it. For it is good in all those respects which conduce to the good of Society, or the Interest of Mankind: good for the publick, and for every pri­vate man: good for them that rule, and for them that obey.

1. Good for the Publick, since it is not only essen­tial to Society, but the foundation of all the Privi­ledges we reap thereby; a Society cannot consist without Union and Concord, but dissolves into a rout, and unruly herd, when divided and disuni­ted: and there can be neither Order nor Govern­ment, where there is not mutual agreement; as Aristotle observ'd of Thieves and Robbers, that they must agree together, and be true to one ano­ther, or else must needs dissolve, and cannot hold together. For there is no other bond of publick Society, but Union, and when that is broke, all things tend to Ruin and Confusion. But whilst Unity is maintain'd, Society stands firm, and A­greement always upholds a Government, and se­cures [Page 15] those publick blessings which we reap under the Safety and Protection of it. Where there is Unity, there is Peace; and Peace is the foundation of all those advantages which conduce to our pub­lick welfare. The great imperfection of this State is, that all things are transient and uncertain, and we are never secure of the happiness we enjoy: and all the security we can have of those favours which the bounty of Providence does indulge to us, is by the blessing of Quietness and Peace. 'Tis this preserves Liberty and Property; 'tis this gives ease and plenty, and makes every man sit down under his own Vine, and under his own figtree; to eat and drink the fruit of his labours, and taste the sweet of those enjoyments which God has appointed for his Por­tion and his Lot.

2. 'Tis good for every private man; which must needs be consequent upon the former: since the benefit of publick blessings must needs redound to every particular person, and each man shares in the good of the Community. But besides the com­mon advantages it affords of Peace and Safety, it largely contributes to each mans peculiar happi­ness; chiefly in this respect, that it tends highly to beget that composedness of mind, and calm tem­per of soul, without which we cannot be happy in this life. Whatever ruffles a mans mind, robs him [Page 16] also of his happiness, and he that is disquieted with Discord and Dissention, cannot make his Soul enjoy good in his labour (as the wise man phrases it.) But where there is kindness and correspondence a­mong those he converses with, there is calmness and serenity; and as nothing disturbs him from without, so he finds all ease and satisfaction from within; and thereby reaps that inestimable bles­sing of content and quiet of mind, which is the highest pitch of worldly felicity. So great is the excellency of this Virtue; it has an universal influ­ence on all the happiness we are capable of enjoy­ing here, and tends highly to the good of every man in what station or capacity soever God has placed him.

More particularly it tends directly to the ends of Government, which God under his Providence has made the instrument of the greatest blessings which we are capable of in this life; and so it is further good.

3. For them that Rule; for where men are at U­nity among themselves, how easie is it to manage the reins of Government? How does it lessen the burden that lies upon the shoulders of Governors? Certainly whatever men may pretend, they love not their Prince, nor are Friends to his felicity, who foment differences, and create Jealousies and [Page 17] Discontents, which add to the cares of a Crown, and make the affairs of State difficult and uneasie; they cannot be good Subjects who are always murmuring and querulous, uneasie and unsatis­fied, turbulent and troublesome, on all occa­sions alarming their Rulers with fears and su­spicions, and still keeping them awake to watch the designs of restless and unquiet Spirits. But where Subjects are quiet and peaceable, friends both to the State, and to one another, there a Kingdom prospers, and Rulers reap the fruits of their Care and Vigilance in ease and plenty. Where People are unanimous, and do not di­vide themselves into Parties and Factions, there need no penal Laws to reduce them to Unifor­mities: and happy is that Government, where Restraint and Compulsion is needless: happy are those Governours, whose People are of one mind; doubtless 'tis both their Security and their Glory.

4. 'Tis good for them that Obey. For it leads directly to that end for which men are entrust­ed by God with Power and Authority, which is that mentioned by the Apostle, and made the ground of his Exhortation, That we put up Pray­ers and Supplications for Kings, and for all that are in Authority, that under them we may lead quiet and [Page 18] peaceable lives in all godliness and honesty, 1 Tim. 2. 1, 2. But how can that end ever be attain'd? How can men lead quiet and peaceable lives, with­out Unity and Agreement? where Discord and Dissention divide the Interests and Affections of Subjects from each other, they cannot so well enjoy the common Influence of their Gover­nours Care and Protection; and however such peevish and angry men as foment strife and division, may think to wreak their spleen up­on the persons of those that are set over them, yet the mischiefs of Discord and Disagreement always chieflly redound upon the Subjects head, who thereby looses those blessings which Peace and Unity would have devolved upon him: Little do men think how much they contri­bute to their own Ruine, who create Jealou­sies, and encrease Differences, to expose the Persons of their Superiors, or weaken their Power and Authority: since the People must needs be unhappy, where they cannot lead quiet and peaceable lives; and to be sure they have always the greatest share in the Evils of Anarchy and Confusion. Let men talk what they will of their love to Religion and their Country, and delight to be called Patriots and Popular, yet they are no Friends to either, who are Ene­mies [Page 19] to Peace, and least of all to the People, who suffer most in the loss of it. But where Peace is preserved, and Unity maintain'd, both Prince and People equally share in the advan­tages of them, and rejoyce together in the bles­sings of Amity and Concord.

You see in all these respects the necessity and usefulness of Unity, how good it is, and it will appear no less pleasant too. Which is the

2. Its delight and comeliness. For all Beauty arises from Proportion and Agreement; and there can be nothing lovely where there is not Harmony and Order: and among all the Per­fections of Unity, none more comely and grace­ful to behold than that of Brethren, whose ve­ry name imports Nearness and Conjunction, and their Relation implies Union and Familiarity; and where-ever we can see it acted, it affords the most grateful and ravishing prospect: and is plea­sant to behold, 1. To God. 2. To Angels. 3. To Good Men.

1. To God, who made all things in Order and Harmony, and prescrib'd them eternal Laws of Correspondence and Agreement; and as e­very thing that he had made was very good, when he surveyed all the Works of his hands, Gen. 1. 31. So they continued to be so, till sin [Page 20] violated the Unity of the Creation, and first made a Breach and Division among the Crea­tures. But of all the Creatures, Man was the most lively Emblem of Unity, being framed for Society, and design'd for mutual love and friendship: and however the All-wise Creator, to shew the wonders of his Wisdom and Pow­er, has made such an infinite variety in the fa­ces of men, that whereas all consist of the same kind and number of Parts, scarce two can be found wholly alike in Symmetry and Propor­tion; yet there is no such disproportion and dissimilitude in the minds of men, but they are all cast in the same Mold, adorn'd with the same Faculties, and endow'd with the same Prin­ciples of Reason, that thence they might all learn to agree in the same common Interests and Designs of Human Life: and whilst man acts like himself, not only as a reasonable, but a sociable Creature, and delights to herd him­self with those of his own kind, and makes use of the Principles of Nature and Reason, to the ends of Society, Correspondence, and Friend­ship, and seeks not wholly himself, but the common good of Mankind, and studies to pro­mote the Peace of the World, God delights to behold such agreeable Harmony, he is well [Page 21] pleased with it: And indeed it resembles that Celestial Society, whose Inhabitants dwell in the Regions of calmness and silence, that King­dom of Unity, where Peace and Order shall dwell together to eternal Ages.

2. To the Angels, who being frequently em­ployed by God in the affairs of Mankind, those especially that concern the methods of his Pro­vidence in the Government of the World, re­joyce in the welfare of Mankind, and delight in the Peace and Prosperity of the World: and as nothing more grateful to them, than to be Messengers of Peace, so do they evermore re­joyce to see it flourish. How cheerfully did they publish the glad tidings of Peace and Reconci­liation? Luk. 2. 14. even a whole Choire of those Celestial Inhabitants joyned together in a Divine Anthem of Praise, to testifie their Joy and Exultation at the Proclamation of peace on earth, and good will towards men; and when-ever they descend from the Mansions of Peace, from the Kingdom of Order and Unity, they delight to behold the resemblance of it upon Earth; which is highly pleasing to those kind Spirits, who wish well to the Sons of men, and well understand the advantages of Peace and Order, of love and kindness among men.

3. To Good Men, who as they mostly endea­vour after it, so more especially delight to see it, and therein find real Content and solid Plea­sure; All the solid delight of this life consists in good reflexions: whatever else may pretend to pleasure, is but vain and imaginary; as the delights of sense, which are but skin-deep; or the pleasures of the World, which are but shews and appearances: that only is solid content which arises from the sense and reflexions of true goodness; and that chiefly which condu­ces to the general good of Mankind, as Peace and Union most certainly do: so that they are pleasant to the good man to behold, and he re­joyces in that ravishing prospect, and reaps the greatest content and satisfaction in himself, to see the Beauty of Peace and Order, of Love and Kindness among men. So did St. Paul to see Order and Uniformity flourish at Coloss, Col. 2. 5, Joying, and beholding your Order, and the stedfast­ness of your Faith in Christ; so do all good men, who not only pray for Unity in Sion, and Peace in Jerusalem, but delight to see it, and rejoyce together in the Psalmists exaltation, behold, how good and pleasant it is, &c.

I know not what can more forcibly recom­mend the loveliness of Unity to you, than these [Page 23] Considerations of its necessity and Usefulness, of its delight and comeliness, 'tis both good and plea­sant. If any thing can further endear it, it would be the description of the mischiefs of Di­vision and Dissention, of Confusion and Disor­der: as contraries best illustrate each other; and sprightly Colours are best set off when drawn on a dark ground. But I have not time to draw so large a Scene.

Suffice it to say, that the want of Unity and Agreement among Brethren, is the ground of all those Evils which obstruct the prosperity of the Church, or disturb the Peace of the World; and so is neither good, nor pleasant, but directly opposite to both in all the forenamed Instan­ces. St James said rightly, 3. 16. Where envying and strife is, there is confusion, and every evil work: and I am sure that is neither good nor pleasant to behold.

Not good for the Publick, whose Peace it ha­zards, and endangers its Safety. Not good for private men, whose Interest is so much twisted in the publick welfare, that they cannot be hap­py without it. Not good for them that rule, since how skilful Pilots soever sit at the Helm of State, they may be overwhelm'd with the Waves of Sedition, and the violent Hurricanes of [Page 24] Mutiny and Faction. Not good for them that obey, since it frustrates the ends of Society, Peace and Security, and leaves every man exposed to the Violence and Insolency of licentious men. Nor is it any whit more pleasant to behold. Not to God, who as he is the God of Peace and Order, so he delights to see them maintain'd and flourish: but that which creates Confusion and Disorder, not only disturbs that Harmony and Concord which he established among the Creatures, but re­flects dishonour upon his Providence, and makes men question the Equity of his proceedings.

Not to Angels; unless it be those malignant Spi­rits who kept not their first station, and ever since they were banisht Heaven, being cast too low to make any further disturbance there, have made it their business to oppose the methods of Gods Pro­vidence on Earth; and no doubt rejoyce to em­broyl the World with disorder and mischief: but not so the good Angels, who are employed in mes­sages for the good of Mankind, and rejoyce in the Peace and Order of the World. Not to good men; who grieve at the disorders and miscarriages of af­fairs, and like David, fret their righteous souls even with dwelling among them that are enemies unto peace.

There are several respects more in which I might expose the Evils that are consequent upon [Page 25] the want of Peace and Unity; the miseries that attend Division and Dissention: and that dismal Scene would add grace and lustre to this prospect of Unity which is so pleasant to behold. But it needs no foil to set its Beauty: and therefore I shall content my self with the Description already given of it in the Characters of Good and Pleasant, which are forcible attractives of our Love and Choice.

But that I may further recommend it to you, I shall strengthen my Argument from the Season­ableness of it, that it ought now more especially to be embraced: chiefly from these two Considerations.

1. That our Enemies are United. There have al­ways been such as hate Sion: the seed of the Ser­pent has hatch'd a Generation of Vipers, that has always malign'd goodness, and persecuted Gods Church and People: and they are Brethren in Iniquity, Confederated together, and joyntly carry on their Hatred and Enmity. I need not tell you who are the Enemies of our Sion; nor point at them whom every man may behold, and see them at once combin'd against us, and industrious to ru­ine us. Is not the Church endangered by Schism, and the State by Factions and Combinations? Are not the Enemies of our Peace as busie as ever to embroil us? And the same Engins employed to [Page 26] undermine our Foundations? By the Papists we are still condemn'd for Hereticks and Schismaticks: and how are they combin'd by Oaths and Promi­ses, by Vows and Obligations, to extirpate Heresie? and if we look that way, may we not see the Edo­mites and the Ishmaelites, the Moabites and Hagarens, Gebal, and Ammon, and Amalek, the Philistines and them of Tyre, all gnashing their teeth at us, and gaping to devour us?

Neither does all our danger blow from that Quarter. For have we not Traytors within our own Walls that are no less sedulous to betray us, and as unanimous in their Hatred and Opposition to us? Have not Dissenters of all sorts united a­gainst us, who were never at one either among themselves, or with any Church of Christ? Have not Arts been used to get them own'd for Prote­stants, who were never yet Christians, rather than want a Party to carry on the Designs of Schism and Faction? Are not they who formerly entred into a Solemn League and Covenant against our esta­blished Church, Projecting a new, but more wick­ed and dangerous Association? And is it not then high time for them to unite, who wish well to the Government both of Church and State? Certain­ly we may learn Wisdom from our Enemies; that since they are so diligent to Confederate together [Page 27] for our ruin, we may frustrate their Attempts by the same Methods of Unity and Agreement. E­specially when we consider,

2. That there is no other apparent means of safety. Our Saviour said, A Kingdom divided against it self cannot stand. When our Divisions are so many, what can heal our Breaches but Unity? 'Tis well known how fatal the Divisions of Christians have been to the Peace of Christendom. The Turk had never enlarged his Territories so far, had not the Dissensions of those that should have opposed him made way for him. Nor can any thing so soon put a stop to his growing Greatness, as the Peace and Union of Christian Princes, and nothing has more endangered the Protestant Religion since the happy Reformation of it, than the Divisions of Protestants among themselves. The Pope and his Conclave know it too well; and fear nothing so much as the Union of Protestants; nor envy any reformed Church so much as ours, and therefore use all their Arts and Emissaries to embroyl us, and divide us into Factions and Parties; thereby at once weakning our Interest, and strengthning their own. 'Tis strange indeed that men of sense and reason should not discern the Jesuite in the Dissenters Disguise, when he has so long frequen­ted, and so frequently Preach'd in most separate [Page 28] Meetings. 'Tis more strange that they that pre­tend so much Zeal against Popery, should oppose that Church. which is the only regular Bulwark and Defence against it. 'Tis most of all strange that the most active true Protestants (as they call them­selves) should be the Jesuites chiefest Engine, and best Friends to Rome. Yet plain it is, that men may go to Rome by Geneva; and many that seem to Travel to the latter, are posting directly to the former. 'Tis to be feared 'tis no unfrequented path, and is found the securest way to pass unsu­spected. He knows little that sees not how like to each other they are both in Principles and Pra­ctice; that the Dissenter sharpens his Weapons at the forge of the Romish Philistines; and that the Covenanter and Associator act but what the Jesuite Teaches: And however some men measure their Zeal to the Reformed Religion by their Oppositi­on to that of Rome, and ground all their Cavils against our establish'd Church on pretended fears and suspicions, yet I think no wise man needs to doubt, but to widen our breaches is the readiest way to let in Popery. God at last open their eyes, that they may see their danger, and discover their mistake! and in his mercy turn their hearts (as David once bowed the hearts of the men of Judah) as one man, 2 Sam. 19. 14. That they may be faith­ful [Page 29] in their Allegiance to the King, and hearty in the Religion of our Church; and then we need not fear the craft of the Conclave, nor the Designs of the Consistory. Were all men but truly sensible of the advantages of Unity, they would endeavour after it. Were we so united, we should be happy.

And that we may every one in our several Ca­pacities contribute our hearty endeavours hereto, I shall close up the Exhortation with a twofold Direction of the Apostle, both suitable to our Meet­ing, both highly conducing to the ends of Union and Peace.

1. The first is his advice to the Thessalonians, 1 Ep. 4. 11, Study to be quiet, and to do your own business. Would men do their own business, they would find work enough at home: would they study to be quiet, they would not busie themselves in other mens matters. And never more need of this advice than in this Pragmatical Age, wherein men study to be unquiet, and make it their Em­ployment to meddle in other mens Concerns. Al­most every man sets up for a Politician, or Reformer of Religion; and shall pretend to di­ctate to his Superiors, how to manage affairs of State, and compose differences in the Church. Every Club of idle and talkative Persons, are be­come as Censorious and Dogmatical, as if they [Page 30] were as wise as a Council-Table, and as Judicious in Religion as a Convocation. God knows 'tis the fault of the Age; and God grant it prove not fatal to our Peace and Happiness. For alass! we have already almost talk'd the State into Confusion, and Religion into Atheism, or Indifferency, which is little better. The best on't is, such Busie-bodies are usually catch'd in their own snares; and it has oft been found dangerous to intrude into another mans Office or Employment. Uzzah would needs put forth his hand to hold the Ark, and was struck dead, because he medled with that which was none of his business, 2 Sam. 6. 6, 7. Uzziah inva­ded the Priests Office, and would burn Incense, but while the Censer was in his hand, his sin was writ on his forehead, he was struck with a Lepro­sie, and cut off from the House of the Lord, 2 Chron. 26. 16. Dathan and Abiram were Associa­ting against Moses and Aaron, and the Earth swal­lowed them up. Sheba blew a Trumpet of Sedi­tion, and soon after his head was thrown over the wall. Absolom was too busie with the Kings af­fairs, and would needs sit in the Tribunal, but was hanged in the Oak as a fitter place for him; and we may easily call to mind some very lately a­mong our selves, that have talk'd themselves into an Halter, and found how fatal it is to be too tray­terously [Page 31] sawcy and medling. Better far for us to do our own business with quietness, and leave o­ther men to do theirs: and in so doing we shall find no difficulty from our selves, nor discourage­ment from others. Let us resolve to be faithful to our own business, and leave others to the duties of their Station, and content our selves with the choice Providence has made for us, and not pee­vishly think to be our own Carvers. Every Mem­ber (says the Apostle) Rom. 12. 4, has not the same Office. Having therefore different Callings, Gifts, and Places, let every man wait upon, and move in his own, and therein study to be quiet, and do his own business. Let the Lawyer Plead; and the Merchant Trade: let Rulers make Laws, and their Subjects keep them: let the King Govern, and the People Obey him: let the Minister Preach and Pray; and let the People say, Amen. And if we thus do our own business, we shall (like Brethren) dwell together in Unity.

But if there be amongst you Tatlers and Busie­bodies, Medlers in State, or Bigots in Religion, that value not the Apostles excellent advice, I leave with you another Direction of his proper for them, which is,

2. The Caution he gives to the Romans, 16. 17. Mark them which cause Divisions and Offences, and [Page 32] avoid them; beware of their Insinuations, and re­frain their Converse and Familiarity, and set a mark upon them. I mean not a mark of private Grudg and Revenge, but of turbulent restless Spi­rits, whose ill suggestions are not to be credited, whose Dissensions are to be avoided; a mark of Shame and Disgrace, that if their own impudence will not let them blush, others may be ashamed of their folly; a mark of Infamy and Reproach, that we may shun their Company; since an Ene­my to Peace is no mans friend, and every Author of Mischief and Disturbance, is to be lookt upon as a common Pest, and publick Nuisance. Last­ly, a mark of Distinction, which the Laws set on them; and were they duly put in Execution, would be the surest Antidote against the Poyson of their envenom'd Tongues, the malice of their seditious whispers; and let none think it Cruelty or Severity to have such men made exemplary, as slander the Government, and calumniate their Governours, since they are men that obey more for Wrath, than for Conscience sake: whom no­thing can restrain but fear of the Penalty; and without such a restraint, no Government can be safe or quiet: and let the Magistrate know that in this respect he bears not the sword in vain; but that it ought chiefly to be drawn against such offenders [Page 33] as foment Dissentions, and disturb publick Peace and Tranquillity.

I hope there is no great need in this Place to press the Magistrate to his Duty in this re­spect; nor any great Occasion for it. I am confident there would be far less need of it, were but these two directions of the Apostle ob­served, were such as cause Divisions, avoided, and would we all study to be quiet, and do our own bu­siness. I know nothing more effectual to that Unity which I have all along recommended; nor any means more certain to make us an happy People; happy are you if you know and value your own happiness: which doubtless you will, if all that has been said to endear Unity and Agreement, has had its due effect upon all that hear me. It has been a scandal thrown on several Corporations, that they have been Nurseries of Schism and Faction. May it never be the complaint of yours: but rather may your Amity and Friendship be as peculiar and remarkable as your Guild; and your Unity be Published, where-ever that is Proclaimed, and may it not only like your Franchises be renew­ed once in twenty years, but continued all that Time, and maintain'd inviolable, that successive Generations may still behold amongst you the [Page 34] same grateful prospect of Brotherly Love and Kindness, and twenty years hence rejoyce to be­hold in your Example how good and pleasant it is for Brethren to dwell together in Unity.

Now to the God of Unity, Peace, and Order, to the Father, Son, and Holy Ghost, Three Per­sons, and One God, be all Honour, Glory, and Praise, now and for evermore. Amen.