A Persuasive to Peace and Unity. A SERMON preached before the Right Honourable the Lord-Mayor AND THE ALDERMEN OF THE CITY of LONDON; At the Church of St. Marry Le-Bow, On Sunday January 16th 1697/1698. By SAMVEL BRADFORD, Rector of the said Church.  
LONDON, Printed for Brab. Aylmer at the Three Pigeons near the Royal Exchange in Cornhill, 1698.   

To the Right Honourable Sir Humphrey Edwin, K nt, Lord Mayor of the City of London, AND THE Court of Aldermen.  
Right Honourable,  
THE Publishing this Discourse is purely an act of Obedience to Your Order; it being designed to have gone no farther, than the Place in which it was Preached.  
When You were pleased to come in a Body to my Church, upon so solemn an Occasion, as that of partaking of the Holy Communion, in compliance with a Law which makes the doing so a Test, to all who are admitted to Public Offices and Employments, I thought it became me to lay hold on the Opportunity, to exhort You earnestly to promote the Good of that Church, whereof by this Practice You own Yourselves to be Members.  
What I have urged for our being (as far as is possible) united, not only in Judgement and Affection; but in Communion too, is upon such Reasons as will hold equally, where there is an Indulgence granted by Law, and where there is not; namely, The Precepts of the Holy Scriptures, and the Nature of the Christian Body; by both which every Christian is certainly obliged to promote the Peace and Unity of the Church of Christ, not only for Wrath, but also for Conscience sake; out of regard to Christ and his Church, even where he is liable to no Civil Mulcts or Penalties for doing otherwise.  
And to prevent all jealousy, as if I had the least Intention hereby to express my dislike of Indulgence towards tender Consciences, I take this Occasion to declare, That I hearty approve it, as being thoroughly persuaded, that for one Christian to persecute another, who Conscientiously differs from him, merely for his so doing, is a gross violation, not only of the Law of Christianity, but even of Nature itself.  
Nay farther, I believe it the Duty of Church-governors to insist upon no narrower Terms of Communion, than such as, to the best of their Judgements, regulated by Scripture, have a plain and evident tendency to maintain Truth, promote Piety and Virtue, and preserve good Order in the Churches under their Care. Which I mention with the greater freedom, because I am well satisfied that this was the Principle upon which those who settled the Reformation amongst us, in the Reign of King Edward and Queen Elizabeth, acted; and because I doubt not but that it is the Principle also of our present Governors both in Church and State.  
But after this, the Duty of every private Christian is as plain; namely, to comply with the Terms established, as far as he Lawfully may, valuing the Peace of the Church much beyond the gratification of himself, and being ready to do every thing for the maintaining its Unity, which he thinks Lawful to be done upon any other account whatsoever.  
How the Christians of this Nation came to divide themselves into so many distinct and separate Communions, I will not now inquire: but till we can attain to this Disposition, I can foresee nothing else, but that our Divisions must be propagated without Reason, and without End, from one Generation to another; which is but a melancholy Thought to any one who remembers how much stress both our Saviour and his Apostles have laid upon Peace and Unity.  
The Prayer which our Lord offered up, a little before his Suffering, for all who should believe in him, was in these words; That they all may be one, as thou Father art in me, and I in thee, that they also may be one in us; and that for this Reason, That the World may believe that thou hast sent me. And St. Paul, in a set Discourse occasioned by Contentions in the Church of Corinth, concerning the Gifts with which some were endued to a greater degree than others, prefers Charity (meaning that Charity whereby the Peace and Unity of the Church is maintained) much before the best of Gifts, the strongest Faith, the most profuse Liberality, and even Martyrdom itself.  
Our Blessed Saviour, as an Example to his Followers, constantly joined in the Public Exercises of God's Worship, both in the Temple and in the Synagogue, notwithstanding the many and gross Corruptions which were at that time crept into the Jewish Church.  
The Apostles in like manner, and the other Christians who dwelled at Jerusalem, though as they were obliged by the Christian Institution, they assembled apart from the Jews, for the performing that Worship which was peculiarly Christian, yet we never find that they deserted either the Temple or the Synagogues, till the final desolation of their Country. And St. Paul himself, who so often and so vehemently, upon just occasions, asserted and pleaded for the Liberty of Christians, as being set free from the Jewish Yoke, yet did not at all scruple the making use of those Ceremonies, which himself had declared to be abrogated, when ever it might serve to the benefit of the Church.  
After which Considerations, 'tis very strange that any Christian should entertain such slight apprehensions of the Evil and Danger of dividing the Christian Church, as abundance amongst us have done.  
Pardon me, if I seem to press this matter with Zeal upon You, who, under His Majesty, have the Government of this great City committed to You, and whose Examples are like to have much greater Influence than the Examples of private Men. Whatsoever others do, it certainly becomes those who are in Public Stations, to fulfil all Righteousness; and I think I may be allowed to say, without Offence, that a Magistrate should be one who needs no Indulgence, but that which is by common consent given to Humane Nature in general.  
That whatsoever is truly and justly proposed in the following Discourse may be of Use to the Public, and that we may all in our respective Stations, zealously and constantly, promote the Honour of Almighty God, the Good of his Church, and the Welfare of the Kingdom, is the hearty Prayer of,  
Right Honourable, Your most Faithful, and Obedient Servant, Samuel Bradford.   

A SERMON Preached before the Lord-Mayor, Persuading to PEACE and UNITY.  EPHESIANS 4.3. 
Endeavouring to keep the Unity of the Spirit in the bond of Peace.  
WE are assembled at this time not only to hear the Word of God read and preached, and to offer up our daily Prayers and Praises to the Divine Majesty; but also to Celebrate the most peculiar and Solemn Office of our Christian Religion, Namely the Commemoration of our Saviour's Death, according to his own Institution. By doing of which we openly profess to the World, First, our Communion with the Father, and his Son Jesus Christ, by that Spirit which proceedeth from both; and in the next Place our fellowship one with another. We declare hereby that we are Members of that part of the Christian Church which is established in this Nation, and not of that only, but of the truly Catholic Church throughout the World. For the Sacrament of the Lords Supper was intended by our Lord, as a Badge and Symbol of such our Communion. And upon this Occasion I thought I could not choose a more proper Subject, than the words I have now read to you, wherein we are so expressly exhorted to regard, and to promote, as far as in us lies, the Unity and Peace of the Church of Christ. Endeavouring to keep etc.  
St. Paul had been, in his preceding Discourse, putting the Ephesians in mind of the Extraordinary Grace of God towards them, in taking them within the Pale of his Church; that whereas they had been Gentiles, 
Ch. 2.11, 12, 13.  without Christ, Aliens from the Common wealth of Israel, and strangers from the Covenants of Promise; Nay, having no hope, and without God in the World: they were Now brought near to God by the Blood of Christ, being together with the believing Jews adopted into his Family. He exceedingly magnifies this their Privilege, in those Remarkable Words, 
v. 10, 2, 21, 22.  Now therefore ye are no more strangers and Foreigners; but fellow Citizens with the Saints, and of the Household of God, and are built upon the Foundation of the Apostles and Prophets, Jesus Christ himself being the Chief cornerstone, in whom all the building, fitly Framed together, groweth into an holy Temple in the Lord, in whom you also are builded together, for an Habitation of God, through the Spirit.  
To the same purpose he goes on, throughout the Third Chapter, both to extol this Favour of God towards them, and to pray that they might be thoroughly Sensible of it; after which he gins this Fourth Chap. with a Serious Exhortation to them, that they would walk worthy of this their Vocation, particularly in the exercise of much Humility and Charity. 
Ver. 1, 2.  I therefore the Prisoner of the Lord beseech you, that ye walk worthy of the Vocation wherewith ye are called, with all lowliness and meekness, with long-suffering, forbearing one another in love; and as it follows in the words of my Text, Endeavouring to keep the Unity of the Spirit in the bond of Peace.  
From which Connexion of the Words we may observe by the way, That the keeping the unity of the Spirit in the bond of Peace (whatever that means) is absolutely Necessary to our walking worthy of our Christian Vocation, and that in order to this, we ought to have our minds well seasoned with Humility and Charity, two most excellent Christian Graces, whereby we shall be best disposed to the exercise of all other Virtues, which our Holy Religion Requires, and for want of which it comes to pass, that the Professors of Christianity are so miserably divided as they are at this day. But I proceed to the words themselves; in treating of which I propose this Method.  
To Explain the Duty which the Apostle here urges upon the Ephesians, showing what it is, to keep the Unity of the Spirit in the bondof Peace.  
To consider the Obligation which all Christians are under, to the Practice of this Duty.  
To show how we may best attain to the Practice of it.  
To Explain the Duty itself, showing what it is, to keep the Unity of the Spirit in the bond of Peace.  
By the Unity of the Spirit I conceive the Apostle here means such an Unity, as properly belongs to a Body, which is inspired in the whole, and every part of it, by one and the same Spirit. I know, that some will have this phrase to signify no more, than an Union of the Spirits or minds of Christians. This is indeed contained in it; but 'tis by no means the full Sense of the Expression. The Union which is between Christians, is Principally and in the first Place in their Minds or Spirits; but I take the word Spirit here to relate to the Divine Spirit, which, as the Apostle presently after observes, animates the whole Body of Christ, and makes it indeed to be one. For so it follows, 
ver. 4.  there is one Body and one Spirit. And to the same purpose 'tis frequently expressed in other places. Thus in the preceding part of this Epistle; 
Chap. 2.22.  In whom, that is, in Jesus Christ, you also are builded together, for an Habitation of God, through the Spirit. And very Remarkably in the Former Epistle to the Corinthians; 
1 Cor. 1●. 12, 13.  As the Body is one, and hath many Members, and all the Members of that one Body, being many, are one Body: So also is Christ. For by one Spirit are we all baptised into one Body, whether we be Jews or Gentiles, whether we be bond or Free; and have been all made to drink into one Spirit; That is, The Church of Christ may be fitly compared to the Body of a Man, which has many Members; but all of them united by one Spirit, which is diffused through every part, and quickens the whole. Just so, says he, the Church consists of abundance of particular Believers; but these are all admitted by Baptism, to the Privilege of being put under the Conduct of the Holy Ghost, in whose Name they are baptised, together with that of the Father, and of the Son, and whose assistance they may constantly depend upon, if they do not resist and drive him away from them. And they are farther constantly made to drink into the same Spirit; that is, by partaking of the other Sacrament, that of the Lords-Supper, Particularly of the wine there poured out, they may receive, and if they are sincere Christians, they do so, farther communications of the same Spirit. Now this gives a clear account of the Expression in the Text, the Unity of the Spirit, that is, such an Unity, as becomes a Body thus animated by the same Spirit, viz. an Unity in Judgement, and an Unity in Affection; or in other words, an Unity in Truth and in Charity, together with all that External and Visible Unity which is Naturally consequent upon the Former. For so it follows, in the bond of Peace, by which is meant a Peaceable Conversation with each other, as in all other respects, so especially in Spiritual Affairs; the avoiding all Dissension and Division, with respect to External Communion; the Living and Conversing together, and especially the Communcating with each other in all the Ordinances, and Institutions of Religion, as one Body. This peaceable demeanour is the Bond of Unity amongst Christians not only showing them to be one, but preserving them in that state. So that you may take my Explication of this Duty, in the Four Following Particulars.  
To keep the Unity of the Spirit in the bond of Peace implys, the maintaining as much as may be an Unity in Judgement, especially as to the main and Principal Doctrines of the Christian Faith.  
It implys also the preserving and cherishing of Love and Affection amongst Christians.  
It farther implys a quiet and Peaceable, Nay a kind and amicable demeanour towards each other, in our whole Conversation.  
It implys yet more particularly a preserving entire, as far as in us lies, the External Communion of the Christian Church.  
To keep the Unity &c implys the maintaining, as much as may be, an Unity in Judgement, especially as to the main and Principal Doctrines of the Christian Faith. 
1 Cor. ●. 10.  This is what St. Paul exhorts the Corinthians to; Now I beseech you Brethren, by the Name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no Divisions among you, but that ye be perfectly joined together in the same Mind, and in the same Judgement.  
'Tis true; Christians, as well as all other Men, may be supposed, and fairly allowed to differ in some matters which are of no great consequence; but there are certain Truths delivered down to us in the Scriptures, from our blessed Saviour and his Apostles, which are to be faithfully adhered to by all Christians, even such as wherein Christianity itself is concerned, and which cannot be denied without Subverting, or at least shaking and endangering the Foundation; as there as likewise many others, which are necessary to be understood and believed, if we will form any true Scheme of our Religion, or arrive at any competent Knowledge and Understanding in it. Why else should St. Paul require Timothy to hold fast the form of sound words which he had heard of him? 
2. Tim. 1.13, 14.  And again, to keep by the Holy Ghost, that good thing which was committed to him? Why did he order him to abide at Ephesus on purpose, as himself says, 
1. Tim. 1.1.3. Tit. 2.1.2.  that he might charge some, that they should teach no other Doctrine? Why does he command Titus to speak the things that become sound Doctrine? And to teach those under his charge to be sound in the Faith? And why again does he in the same Epistle set it down, as a Qualification of those Bishops whom Titus should ordain, that they should hold fast the faithful word, as they had been taught, 
Tit. 1.9, 10, 11.  that they might be able by sound Doctrine both to exhort, and to convince the gainsayers, and to stop the Mouths of unruly and vain talkers and deceivers? And lastly, what else can St. Judas mean, 
Judas, v. 3.  by his exhorting those to whom he writes, Earnestly to contend for the Faith which was once delivered unto the Saints?  
Now as all the Truths of Christianity, which are proposed to our belief, are contained in the Holy Scriptures, which we Protestants assert to be the complete Rule of our Faith, as well as our Minners; So the main and Fundamental Articles of the Christian Faith, were at first contained in that, short Formulary of Confession which was made by Christians at their Baptism. This form of sound words, was, according to the Apostles Expression, committed to or deposited with those, whom they ordained to Officiate in the Church, to be by them delivered unto the Saints, that is, to all Christians, at their Baptism. And accordingly the profession then made, is by the ancient Christian Writers commonly called, the Rule of Faith; the Sum of which was, that the Person baptised did acknowledge God the Father, as the Creator of all; together with his only begotten Son, as appearing in our Nature, and dying for our Redemption, rising again, and ascending into Heaven, and sitting on the right hand of the Father, from whence he is expected to come again, and judge the World; and also the Holy Ghost, the Sanctifier, the Guide, and the Comforter of all True Christians; with the Resurrection of the dead, and the Life of the World to come. This was afterwards drawn up into that Form, which we have in the Apostles Creed, which, as occasion was given, came to be farther explained in those which we call, the Nieene, or Constantinopolitan, and Athanasian Forms. Farther explained I say; For these last mentioned Forms do contain no more in substance, than that which we call the Apostles Creed; as that likewise contains the very same in Substance, with the ancient Forms of Profession made at Baptism. So that there are no New Articles contained in any of these Creeds; but only an explication of the ancient Baptismal Profession, according to the Tenor of the Holy Scriptures, and agreeable to the declared Judgement of the First and best Christian writers extant. So that it is in truth the want of a due acquaintance with the holy Scriptures, at least the true sense and meaning of them, as understood by those, who were nearest to the time of their being written, and best able to judge in the case, that makes some in our days, whilst they profess themselves Christians, yet so openly and vehemently to inveigh against these Forms in which our Christian Faith is expressed. Which I the rather take notice of, because there have appeared of late divers writers, who have in a bold and insolent, nay rude and Scurrilous manner, attacked those Doctrines, which have so constantly from the beginning of Christianity been owned, as some of the first Principles of the Christian Religion. Nay it is too apparent that under the pretence of opposing the Doctrine of the blessed Trinity, all Religion, especially that which hath been revealed, hath been Struck at. So that we may in this Age repeat St. Judes' complaint, that there are certain men crept in, ungodly Men, 
Judas, ver. 4.  denying the only Lord God, and our Lord Jesus Christ; upon which account we ought to exhort one another, as he did those to whom he wrote, earnestly to contend for the Faith, 
ver. 3.  which was once delivered unto the Saints; and that, not only against Socinianism, and Arianism; but even against gross Scepticism, and downright Infidelity. Now if we would keep the Unity of the Spirit, in this first sense which I am speaking of, we ought strictly to adhere to the Doctrine which we received, when we were baptised in the Name of the Father, and of the Son, and of the Holy Ghost, and thereby dedicated to our great Creator, Redeemer, and Sanctifier; we should seriously consider, and endeavour fully to understand, the Profession of Faith we were then baptised into, settling our Judgements in all the great Articles of our Religion, by the careful study of the Holy Scriptures, which were indicted by men endued with a divine Spirit, and which are therefore able to make us wise unto Salvation. We should by the daily use of these endeavour to improve our minds, not only in the absolutely necessary, but in all the other Doctrines of Christianity, such as will help us to understand the true Scheme, and consequently the great worth and excellency of that Religion which we profess; still growing and increasing in all that useful Knowledge, which these Books are able to furnish us with. To which purpose, as we should read them with seriousness and humility, so we should make use of all those Methods which are proper for the helping us to understand an ancient Book, not leaning to our own understandings to such a degree, as may hinder us from consulting with those who are best qualified to assist us; adding withal our Earnest prayers to Almighty God, for the aid of his Holy Spirit, to enlighten and to sanctify out Minds in the use of them; by which means we shall not fail to preserve that Unity of the Spirit, with respect to our Judgements, which St. Paul may be understood here to exhort us to.  
To keep the Unity of the Spirit implys also the preserving and cherishing of Love and Affection amongst Christians.  
After an honest care used for the information of our Understandings, we may possibly differ, as I observed before, in matters of less weight and moment, as we find some did even in the Apostles days. This may fall out from the difference there is between the Parts and Abilities of several Men. A Serious Study and Practice of the Christian Religion do indeed tend to enlarge the Understandings and minds of men: but yet still there is left that difference which Nature has made between the capacity of one Man and another. Besides that some have much greater Advantages, and fairer Opportunitys for the improving of themselves, than others have. Whence it comes to pass, that there are weak as well as strong Christians; babes in Christ, such as have need of milk, as well as others that are well grown, and are able to digest stronger meat. Even men of equal capacities and abilities, may through their different Advantages, through their tempers, or their Conversations, have differing apprehensions concerning several points of Christianity itself.  
But yet in this case, we may all keep the Unity of the Spirit, with respect to our Affection and Charity towards each other. Christian Love is due to the Christian Temper and Spirit, wherever they are to be found. The Image of God and our Redeemer, wherever it appears, aught to engage the hearty approbation, and cordial Love of Every one, who pretends to bear the same Resemblance.  
Mutual Charity is so necessary to the Members of the Christian Body, that we know 'tis made by our Lord himself the distinguishing Character of his Disciples, this being the special and peculiar Precept which he gave them, 
John. 13.34, 35. 1 John, 3, 11.  that they should Love one another, even as he had loved them. St. John therefore calls it, the Message which they had heard from the beginning, that they should love one another. There is indeed nothing more universally recommended to Christians, and nothing more vehemently urged upon them than this kind of Unity. 
Rom. 12.16. Col. 3.12, 13, 14.  Thus St. Paul, Be of the same mind one towards another; and Again, Put on, as the elect of God, that is, as sincere Christians, Holy and Beloved, bowels of mercies, kindness, Long Suffering, forbearing one another, and forgiving one another, even as Christ forgave you, so also do ye. And above all these things, put on Charity, which is the bond of Perfectness; that is, which is the most perfect Bond or Tye, whereby Christians are united to each other. And to name no more, just before the Text, as an Introduction to this keeping the Unity of the Spirit, he exhorts the Ephelsians to be long-suffering, 
ver. 2.  forbearing one another in love. And according to all these excellent Precepts, it was the mutual Affection of the primitive Christians, by which they were distinguished, and for which they were envied by their Enemies, when they could look upon them and say, Behold! how they love one another! Nothing ought to separate one Christian from another in this respect, but what at the same time separates him from Christ. For whilst we are Members of the same Body, whilst we are all united to the same Head, 'tis absurd not to retain a regard to each other, suitable to such a Relation.  
To keep the Unity of the Spirit in the bond of Peace farther implies, a quiet and Peaceable, nay a kind and amicable demeanour towards each other, in our whole Conversation.  
This is necessarily consequent upon the former, such a Behaviour being the natural effect of inward affection and good will; so that I need not insist largely on this, after what I have said upon the foregoing particular. I shall only take notice, that as it includes a meek and Gentle treatment of each other, in all respects, so more particularly with respect to our Speech. I mean, that we never provoke or I ritate our fellow Christians, by any rude or undecent Language, which is so far from being allowable in a Christian, that it is altogether unbecoming a Man. But I thought fit to mention it, both because this is too common a fault, the Tongue (as St. 
〈…〉.  Jane, expresses it) being an unruly evil; insomuch that if any man offend not in word, he pronounces him a perfect man and able to bridle the whole body; 
vers. 2.  as also because the consequences of it are oftentimes very deplorable, as the same Apostle observes; Behold! how great a matter a little fire kindleth! 
ver. 5, 6.  And the tongue is a fire, a world of iniquity; so is the tongue among our Members, that it defileth the whole body, and setteth on fire the course of Nature, and it is set on fire of Hell; but especially, because too many professing Christianity, to the great dishonour of their profession, upon every slight difference that happens amongst them about their Opinions in Religion, are exceedingly prone to this Evil, accounting it a Testimony of Zeal for God and his cause, when they can express themselves in very bitter and reproachful terms; not considering what St. 
ver. 16, 17, 18.  James adds in the conclusion of that Discourse, that this Wisdom (namely which is accompanied with bitter envying and Strife) descendeth not from above; but is Earthly, sensual, devilish, whereas the wisdom which is from above is first pure, then Peaceable, Gentle, and easy to be entreated, full of mercy and of good fruits; and the fruit of righteousness is sown in Peace of them that make Peace. For which Reason St. Paul thus bespeaks the Ephesians, in the Chapter out of which my Text is taken; Let all Bitterness, and Wrath, and Anger, and Clamour, 
v. 31, 32.  and Evil Speaking be put away from you, with all Malice, and be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you. Indeed for a Peaceable behaviour in the general, the New Testament throughout abounds with plain and excellent Precepts. Thus St. Paul, 
1. Thes. 5.13, 14, 15.  to the Thessalonians, Be at peace among yourselves; and Again, Be patiented towards all men. See that none render Evil for Evil unto any man: but ever follow that which is good, both among yourselves, and to all men. 
2 Tim. 2.22, 24. 25.  In like manner to Timothy, Fellow Righteousness, Faith, Charity, Peace, with them that call on the Lord out of a pure heart; and a little after, The Servant of the Lord must not strive: but be gentle unto all men; Patient, in meekness instructing those that oppose themselves; which, tho' it be spoken primarily to the Bishops and Pastors of the Church, yet concerns all Christians in general, as being Servants also of the same lord 
Mark 9.50.  I shall conclude this particular, with our Saviour's precept to his immediate followers, and in them to all that should afterwards believe in him; Have salt in yourselves, and have Peace one with another. That is, See that you be seasoned with that Spiritual Wisdom, and that divine Temper of mind, which may render you acceptable both to God and men, and particularly, in order to the same end, maintain a constant Peace and agreement among yourselves.  
To keep the Unity of the Spirit in the Bond of Peace implies yet more particularly, a preserving entire, as far as in us lies, the External Communion of the Christian Church.  
I am sensible, that considering the divided state of the Church in the present Age, this is a very tender point to discourse of; but as I shall speak, so I desire to be heard, in the Spirit of meekness and Charity, which, I am sure, is the true Spirit of Christianity.  
External Communion may be very properly called the bond of Peace, in as much as it shows to all the World, that Christians own themselves one Body, and especially as it tends to preserve them in that State; this being one great end and design of our being appointed to meet together, to celebrate the public worship of God, that when we glorify God and our Redeemer with one Heart and one Mouth, our Charity towards our Christian Brethren may at the same time be Inflamed. And that it is apt to have this effect, I dare appeal to the experience of all that are serious and constant in the public worship according to the Institution of the Gospel. And there can be no doubt, but that abundance of that uncharitableness, which is to be observed in Christians towards each other, proceeds from their having first divided Communions, and refused to worship God and their Saviour together. How many unchristian Contentions among ourselves in this Nation, may be attributed Solely to this Cause, I leave all that hear me to judge. For after all that men may talk of the Duty, and the Possibility of Christians, who are of different Communions, Loving one another, such is the Weakness of humane Nature, and the coldness of Christian Charity, that, as experience convinces us, men are easily carried from difference in communion, not only to a coolness in affection, but as the consequence of that, a distance, and a shyness in conversation. First the differing parties admit unkind thoughts of each other, then often proceed to hard words, to uncharitable censures, either of the opinions, or which is worse, of the Intentions of those that differ from them, and it may be at last come in good earnest to strive for Mastery, to struggle for superiority and preeminency, to contend for Power and Dominion.  
But besides all the Benefits, which result from keeping the Unity of the Spirit, etc. in the sense I am now speaking of, and the Mischiefs which evidently flow from breaking it, (which are more than I can have time now to enumerate) that which I would propose to your impartial consideration is, that the Nature and Frame of that Religion, which we all profess, obliges us to be One in this respect. The First Christians assembled in one place, offering up their Devotions daily together, under the Direction and conduct of the Apostles, as long as their number would permit them so to do. Thus we read, in the beginning of the Acts of the Apostles, 
Acts 2.1. ver. 44, 45.  At the day of Pentecost, they were all with one accord in one Place. And afterwards in the same Chap. All that believed were together; and Again, They continuing daily with one accord in the Temple, and breaking bread from House to House, did eat their meat with gladness and singleness of heart; that is, they worship God together in the Temple, at the Hours of Prayer, and then withdrew into some more private apartment to celebrate the Lords Supper together (the peculiar Christian service) doing all with great simplicity, 
ver. 42.  Integrity, joy, and Charity; and once more, They continued steadfastly in the Apostles Doctrine and fellowship, and in breaking of bread, and Prayers. Thus did the first Christians, and then 'tis observed that the Lord added to the Church daily such as should be saved; 
ver. 4●.  the unanimity of Christians, together with the Blessing of God which is ready to attend it, having a mighty tendency to the increasing their Number.  
When the Number of Christians was by this means increased, and the Religion of our Saviour was spread through many distant Cities and Countries, they were then indeed necessitated to assemble in distinct places, to which Purpose the Apostles ordained and fixed Bishops and Lastors' in every place where they formed a Church; but still they were one in heart and Soul, a fair correspondence was kept up between all these particular Churches, and when any Christian travelled from one city to another, he immediately joined with, and was received by the Church settled in that place to which he came, as may be easily discerned in the Sequel of that History of the Acts of the Apostles.  
Every Christian is in truth a Member of the Catholic Church of Christ, and consequently disposed, if he be rightly instructed in his profession, to join with any sound part of the Church throughout the World, wherever his business or occasions shall lead him. But forasmuch as the Catholic Church must be distributed into several particular Churches, for the good of the whole, and the Edification of every particular member of it, each particular Christian is by consequence of right, a member of that part of the Christian Church, in which providence hath cast his lot; and where his ordinary abode and residence is, there in all reason ought his Stated and ordinary Communion to be, provided always, that no unchristian, no unlawful Terms of Communion are imposed upon him.  
If any particular Church impose any unlawful Terms of Communion, than a good Christian is discharged of this obligation; that will be a sufficient plea for his separation from it. For which reason, if the Romish Communion were established among us (which God forbidden it ever should be) we, who have been Instructed in the principles of Christianity, as reformed from the Errors and Corruptions of that Church, ought not, we could not Consistently with our Principles Communicate with it. But wheresoever here is a Church established, under the conduct of Bishops and Pastors regularly called and appointed to guide and govern it, and if the State be Christian, with the concurrence of its Authority also, in which a good Christian may worship and serve his Maker and Redeemer, without professing or complying with any thing contrary to the precepts of Christianity, I can see no just reason for separation in such a case.  
Shall the mere pretence of preferring some confessedly indifferent modes or Circumstances of worship and discipline excuse a Christian from holding Communion with that Church, to which he otherwise of right belongs? But where then will be any end of Division? What bounds or limits can be fixed to it? How is it possible there should be any order, any Peace, in the Christian Church, if every one is at Liberty to break the Unity of the Body merely for this reason, because he could better approve of some other Modes or Circumstances, whilst yet he allows those which are in present use to be Lawful?  
Who is it, in all other bodies and Societies of Men, that order such matters, but the Governors of each society? And who in a Christian Nation should likewise order them, but the Governors in Church and State? And when they are so ordered, what has any private Member of the Christian Body farther to do, but to consider whether he can comply with a good Conscience, or not. And if he can, surely the Peace of the Church, the keeping the Unity of the Body of Christ, the promoting concord and Charity and Edification amongst its Members, are strong obligations upon him to do it.  
If any thing plainly unlawful be required, than that reply of the Apostles to the Sanhedrim takes place; 
Acts. 4.19.  whether it be right in the sight of God, to hearken unto you, more than unto God, judge ye. But if nothing unlawful by God's Word, nothing unlawful according to our own Judgement and Confession, be made a condition of Communion; I dare appeal to yourselves, in a like form of words, Whether it be right in the Sight of God, to break the Unity of the Church of Christ, Judge ye.  
I should now, according to the Method I proposed, go on to consider the Obligation all Christians are under, to practise the Duty of the Text. But that I may not exceed the limits of my Time, I shall confine myself to what our Apostle himself hath laid down to this purpose, in the Context, which is indeed so full and emphatical, that a very short Paraphrase upon his Words may well suffice.  
The Word he uses in the Text itself is very observable. Endeavouring we render it; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but it denotes (as is well known) no slight and ordinary Endeavour; but a very diligent one, a studious and Earnest care to keep the Unity of the Spirit, which plainly shows the weight of the Duty, and the strict Obligation, which lies upon all Christians to practise it. And no less can be inferred from what immediately goes before, and follows the words.  
In the First verse of this Chapter (as I have already observed) the Apostle intimates, that it is a walking worthy of our Christian Vocation, that is, 'tis a behaving ourselves Suitably to the design and Nature of the profession we make; 'tis what Christianity requires of us; and that it is so appears more particularly by what immediately follows the Text, 
ver. 4.5, 6.  There is one Body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one Faith, one Baptism; one God and Father of all, who is above all, and through all, and in you all. What can be offered more persuasive than this? Let us take a short View of each particular.  
There is one Body, that is, (as I said before) the Christian Church throughout the world is but one Society, Distributed into Several particular Churches, as its parts, of which particular Churches, if sound in Doctrine and worship, and imposing no unlawful Terms of Communion, each single Christian is of right a Member, in the place in which Providence hath cast his Lot; and consequently is bound to maintain and promote the Unity and Peace of the particular Church of which he is a Member, in order to preserving the Unity and peace of the whole Body.  
One Spirit; every sound part of the Christian Church, and every genuine Member of it, is under the Influence and Conduct of the Holy Spirit of God, to which if he yields himself tractable, using all those means which he hath appointed for the attaining his Assistance, he will not fail to have his Judgement duly Settled, and his mind inspired with a sincere Love to all who are under the Influence of the same Spirit; the effect of which will certainly be a Peaceable Conversation, and especially a readiness to join with all his fellow Christians in every part of the worship of God and his Redeemer. It follows,  
As ye are called in one hope of your Calling. We all expect the same reward, even the Resurrection of our bodies at the last day, and the everlasting Happiness of the Life to come; we all hope to meet in the same Region of Bliss, and to join and live together for ever in one Body, in Heaven. How then can we fall out in the way thither, or refuse to walk together in the same path of Life? One Lord; whose Authority we all equally own, whose Laws we profess to submit to, and consequently have the same Rule to walk by, and the same obligation to make us observe it. As fellow servants we cannot disagree, without disowning the Authority of our Common Master. As fellow-Members we cannot be disunited, without relinquishing so far our common Head.  
One Faith, One Baptism. We all profess to adhere to that Faith, which was once delivered unto the Saints, agreeing, at least in the fundamental and necessary Articles of it; this profession we undertook at our Baptism, when we were all initiated into the society of Christians in the same manner, being washed with water, in the Name of the Father, the Son, and the Holy Ghost, declaring our belief in, and our resignation to these three Divine Persons. And how then can we afterwards be excused, if we fall out and divide about inconsiderable and indifferent matters, which neither relate to the foundation of our Faith, nor contradict the Design of our Baptism? And to conclude,  
One God, and Father of all, who is above all, and through all, and in you all. We are children of the same Heavenly Father, and Consequently aught to live in Brotherly Love and Charity, in perfect concord and agreement, thinking and speaking and Acting the very same things, as those who are under the same paternal Government and Authority, who are taken care of, provided for, and directed by the same Providence, and the same Grace.  
These are the Arguments, by which the Apostle enforceth the Duty of the Text, the sum of all which is, that the whole Scheme and Frame of our Religion, its Author, its Rule, its Model, its end, do all oblige us to the keeping of unity; so that we cannot any way contribute towards contention or division in the Church of Christ, without going Directly cross to our Profession, and walking altogether unworthy of our Heavenly Calling.  
All that farther remains, is in the Last place to show, how we may best attain to the Practice of this Duty I have been from the Apostle urging upon you. As to this, I shall lay down but three plain and easy Directions, and so conclude.  
In order to this End, we should get our minds thoroughly possessed with the grace of Humility. This I mention first, because 'tis that which the Apostle himself adviseth to, as a good disposition towards Unity and Peace. 
ver. 1.  I beseech you says he, that you would walk worthy of your Vocation. 
ver. 2.  How? with all lowliness and meekness, keeping the Unity of the Spirit etc.  
Contention of all sorts, and particularly in matters of Religion, generally flows from pride, an overweening Opinion of ourselves, and our own Judgements: whereas Humility disposeth us to consider impartially ourselves, and to hear and receive whatsoever good reason can be offered by another, who differs from us; and which is more, it disposeth us hearty to seek, and to obtain the Direction and Assistance of Almighty God, in all our inquiries after Truth, who taketh pleasure in resisting the Proud; but giveth grace to the Humble.  
We shall do well likewise to take into consideration, and lay to heart seriously the many and great mischiefs which contention and division have brought upon the Church of Christ.  
I need not mention the ill effects that have proceeded from this Cause in Foreign Churches of old, Experience has taught us enough with respect to our own, in which our differences, about matters of Religion, and the Divisions that have followed upon them, have produced very deplorable consequences throughout this last Age. Not to mention the civil discord, which hath, at least, been exceedingly heightened hereby, I fear much of that Scepticism and Infidelity as well as the Profaneness and looseness of manners, that have brought a scandal upon our times, must be ascribed to this cause. I am sure that want of Discipline for the amending our manners, which all good men amongst us complain of, must necessarily follow, upon our being divided into so many several Communions and Parties in Religion.  
'Tis time for us now to lay these things to heart, when that which we all know hindered our Union, is taken out of the way, I mean, a design in those, who had the management of public affairs amongst us, first to divide us, and by that means to prepare us for a change of Religion.  
'Tis certainly the Duty, as well as the Interest, of all amongst us who have any regard for the Protestant Religion, being now so happily and Peaceably settled under another Influence, to forget our past contentions, whether with respect to the Affairs of Church or State, and to do, what in us lies, towards the becoming entirely one Body in both.  
We may do well, in the last place, to lay down this as a certain and undoubted Principle, that the Peace and Edification of the Church of Christ, and particularly of that part of it, to which we belong, is infinitely to be preferred before all those little things with respect to which we usually contend and divide.  
The main consideration which prevails with a great part of those who divide from the Communion established amongst us, is, as far as I can perceive, that although they allow our public Service and Communion to be lawful, and occasionally declare that they do so by their Practice, yet there is something in the other way, which they like better, and which, they say, is to themselves more Edifying.  
Now waving all other Answers to this, I shall only recite, and leave to your Serious Consideration two plain Texts of Scripture, (rather choosing to speak to you in God's words, than in my own, that they may leave the deeper impression on your minds;) in both which we are taught to prefer the Peace of the Church, and the Edification of our Christian Brethren, before our own Satisfaction, or the mere pleasing and gratifying ourselves, nay even before all other considerations whatsoever, in matters, which are in their own Nature indifferent.  
One is that of St. Paul, in his Epistle to the Romans, where having discoursed of some differences which were arisen amongst the Christians of that Church, about the use of things indifferent, namely, Eating some kinds of Meats, 
Rom. 14 1●.  and observing some sort of days, he concludes, First with this Excellent saying, the Kingdom of God is not meat and drink, but righteousness, and Peace, and joy in the Holy Ghost; that is, Christianity consists not in the Former; but in the latter. The Former are indifferent, and may be used, or not used, as they conduce to the Peace of the Church, and the Edification of our Brethren: but the latter are absolutely necessary. 
ver. 18.  For, as it follows, he that in these things serveth Christ, is acceptable to God, and approved of men. And then he adds that Divine Exhortation, Let us therefore follow after the things which make for Peace, and things wherewith one may Edisie another. Not the things which would most gratify ourselves; But the things which make for Peace: Nay not the things which we may Imagine ourselves might be most edisyed by; But the things wherewith one may Edify another.  
The other Text is of the same Apostle (who had a truly large Soul, and every where expresses a generous Charity) in his Epistle to the Colossians. He had, in the Former Chapter taken notice of the Differences between the Judaizing Christians, and others, upon which, after other Advice he concludes, 
Col. 3.14, 15.  Above all these things put on Charity, which is the bond of Perfectness. And let the Peace of God rule in your hearts, to the which also ye are called in one Body. Charity, it seems, was in his Judgement, to Bind, and Tie them, as it were, perfectly together, in Spite of all their smaller differences; and a Peaceable Temper of Spirit, to overrule all their little controversies, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  about indifferent things. The word we translate Rule is Remarkable, alluding to the Umpire in their Games, who was to determine all controversies that should arise, and particularly to whom the prize did belong; as if he had said, If there Happen any differences amongst you concerning matters of Religion, not necessary, but in their own Nature indifferent, nay if you it may be could yourselves prefer one way before another, yet judging neither of them unlawful, Let the Peace of God rule in your hearts, in all such cases; let that determine all such controversies; let Judgement or arbitration be always given on the side of Peace, and Concord, and Unity; for to these things ye are called in one Body.  
After this I shall need to add no more; but only to remind you, that the Holy Sacrament which we are now going to partake of, is the Symbol and Badge, of this Unity I am pleading for; 'tis that whereby we profess to the World, as I observed at the first, our Communion with God and our Saviour, and with all good Christians; 'tis that whereby, upon this Occasion, we own ourselves Members of the Established Church, not as divided from the rest of the Christian Church; but as one sound-part of that great Body; and 'tis consequently that which strictly obligeth us to be henceforward the obedient Servants of God, the faithful Disciples of our Lord, Peaceable, Charitable, and Useful Members of his Body, Designing, and promoting, as far as in us lies, the Welfare both of this Church, and of the Catholic Church of Christ throughout the World.  
Now to that one God and Father of all, who hath called us to be Members of his Son's Body; to that one Lord who is the Head of this Body; and to that one Eternal and Invisible Spirit, who animates and Influences every genuine part and Member of it, be ascribed all honour, Praise, and Glory, now and for ever, Amen.  
FINIS.   

A Sermon Preached at the Church of St. Marry le Bow, To the Societies for Reformation of Manners, October the 4th. 1697. By Samuel Bradford, Rector of the said Church.