THE HAPPINESS OF brethren's Dwelling together in UNITY.  
DISCOURSED Upon PSALM 133. Verse. 1. On Occasion of the late Thanksgiving, Feb. 14. 1688/ 9  
By JOHN COLLINGES, D. D.  
LONDON, Printed by T. S. for Edward Giles Bookseller in Norwich, near the Marketplace. 1689.   

TO THE READER.  
FOr the Divisions of Reuben are great thoughts [great search] of heart (saith the victorious Prophetess, Jud. 5. 15, 16.) Reuben was one of the most Potent Tribes of Israel, you will find, Numb. 1. that upon their first Numbering, there belonged to it Forty six thousand five hundred fight Men: Upon the second Numbering, Num. 26. Forty three thousand seven hundred, and thirty. They had their Portion on the other side of Jordan, and were by that River divided locally from their Brethren; but that is not the Division here lamented. In a cause where the whole was concerned against a Potent Enemy, they could not unite, but abode amongst the Sheepfolds to hear the bleat of the Flocks. The cause of this Neutrality is not told us, but what ever it was, it could not be justified, and caused amongst the more considerate amongst their Brethren, great thoughts, great search of heart, and not without reason: It is a just amazement to any, that any Men for a little Secular Profit and Advantage to themselves, should disunite from their Brethren in Counsels, and Actions tending to the common preservation of the whole Body of which they are Members. This hath been our case in England for more than an Hundred years, Men to keep up their particular Dominations, grandeur, and Secular Gain and Interest have kept up Division to the apparent hazard of the whole, at least twice, or thrice, and this deserveth great thoughts, great search of heart. Being called to perform my part in the late Public Thanksgiving, I knew not what better Subject to pitch upon, than the Commendation of Unity, with a Persuasive to it; because I thought this alone was a Real Thanksgiving, as well as most of any thing subservient to the good of the Nation. Every one calls for Unity, and reflects upon those who are (in their fancies) the hinderers of it, but they seem not to understand the way of Peace. Would they have an Unity in the Doctrines of Religion? Nothing less, they grant this unpracticable; nor will they themselves own the Articles of our Religion, further than as an Instrument of Peace, and with a Latitude for their own sense of them. Would they have an Union in Designs and Councils for the Public Good, and in the performance of mutual Offices of love one towards another? To this all good Men will say Amen. Only, say we, this is inconsistent with any Persecution; for how do they show their readiness to do all Offices of love one to another, who make it their business to ruin others, by Fines, Imprisonments, etc. Or how can they join in Actions for Public Good, of whom you require (as the terms of such Conjunction) things that their Consciences tell them they cannot do without Sin? and others Consciences tell them are no way necessary for that end; but wholly foreign as to the thing for which they would have them unite? Would you have an Union to uphold the Protestant Religion? All honest Men are agreed for this. But, say they, (and truly too) you pluck up Protestant Religion by the root that day, that you deny to every Protestant, the Judgement of Discretion, which allows to every Man a liberty to Judge of his own Acts, whether they be such as he may lawfully do, or may not do. For if a Man may act contrary to the practical Judgement of his own Conscience; in compliance with the Commands, or Opinions of others, calling themselves The Church: The Papists have got a great Point of us, and seeing they have greater Numbers, and that of Learned men, than are of and amongst Protestants, they grant it safer to be Papists than Protestants. Well, but say some, We would have such an Union that all may join together in Hearing, Receiving the Sacrament, etc. All good Men will say, Amen to this too; Provided, that they will allow all those who are true Ministers of Jesus Christ (if there be any in the World except amongst those of their Persuasions) to Preach and Administer the Sacraments: And Provided, There be nothing added to Preach beyond what God hath revealed in his Word, nor to Prayers and Administrations of Sacraments beyond what God hath directed in his Word, which is a sufficient Rule for Worship as well as Doctrine, except as to the common Circumstances of all humane acts. We hear Men say, Will you allow nothing then to Humane Laws and Legislators? Yes, very much; 1. A Power to judge what is necessary and expedient in all Civil things for the upholding and managing the Civil Government. 2. A Power to enforce the Laws of God in Religious things. 3. A Power there also to determine the necessary Circumstances of those actions, so far as they are Humane Acts. But by the granting of these things, so much of some men's craft is in danger to be set at nought; So much Magnificence (as some count it) in danger to be destroyed, that I despair ever to see such an Unity. Nor do I understand how it is necessary in order to brethren's dwelling together in Unity, more than it is necessary to the Civil Union of a Corporation, that all Men in it should manage the same Trade by the same Method, and in the same Circumstances. If Men be united in their common Counsels, Designs, and Readiness to serve the public, for their common Good and Advantage, and a readiness to serve one another in love, it is enough for our Civil, and Secular Happiness: and if they be united in a common belief of all things necessary to be believed, and all things necessary to be done, in order to Salvation, it is Union enough in order to our Spiritual, and Eternal Happiness. The necessity of any other Union is a Chimaera fit only for such who cry out for Unity upon terms, upon which it is almost impossible it should be had, that is, they cry out for continued Discord, under the Notion of Unity, This, Reader, is that Union which the following Discourse pleadeth for, and directeth what seemeth to me the best means to attain. Now the God of Peace, which brought again from the dead, our Lord Jesus, that great Shepherd of the Sheep, through the Blood of the Everlasting Covenant, make us perfect in every good work to do his Will, working in us, that which is wellpleasing in his sight, through Jesus Christ. To whom be Glory for ever and ever, Amen.   
Psalm 133. vers. 1. Behold, how good and how pleasant it is, for Brethren to Dwell together in Unity. 
WE have not in the Title of the Psalm so certain a conduct to determine the occasion of the Penning of it, as we have in many other Psalms. It tells us indeed it was a Psalm of David, but upon what occasion Composed, it saith not. It is not improbably guessed that the occasion of the Penning, was the Union of all the Tribes in David their King, of which you read, 2 Sam. 5. 3. After 
2 Sam. 5. 3.  the Death of Saul, David reigned some years over Judah alone; but you read there, that after he had reigned seven Years and three Months in Hebron over Judah alone, all the Elders of Israel came to him in Hebron,— and made a league with him, and anointed him King over Israel; and thus now the twelve Tribes were become Gens una, one Nation. David might (very probably) upon this occasion Pen this Psalm, commending to them the keeping of this Knot, which God's Providence had made. Thus it excellently suiteth our present occasion, we being at this Day, in such an opportunity of uniting all that profess the Reformed Religion, as possibly our Forefathers for more than an Hundred years (till within our memory) have wanted, whether God will yet please to hid from us the things which concern our Peace, time must show. However I could not but take the advantage of it, to commend to you the Union of Brethren. The words I have read to you is the Proposition of the whole Psalm, the Proof of it lies in the last words, the other Verses are made up of two Similitudes, illustrating the general Proposition. The Proposition of the Psalm, is that which my design is to make the Subject of my Discourse, which I shall prove only, by opening the last Clause— There God commands the Blessings. The other Passages of the Psalm I shall no further concern myself in, than they will naturally fall under the proof of the Proposition.  
Prop. It is a very good, and pleasant thing for Brethren to dwell together in Unity.  
The Notion of Brethren in Scripture is of as great a Latitude as that of Neighbour. It signifies those that agree in uno aliquo tertio, in any third thing, whether it be Blood in a more general Notion, and thus all Men are Brethren each to other: or in a more restrained Notion, thus all of the same Family are Brethren; or in the same more immediate Parents, thus Esau is called Jacob's Brother; or in the same Nation, thus Paul calls the Jews his Brethren; or in the same Religion; or finally in the same Faith, or hope of calling (as the Apostle phraseth it,) thus we are called to Love the Brethren. As to the particular sense of it in this Text, it doubtless signifies those that were Members of the same Nation, and United in the main things with respect to Religion.  
It may be a more valuable Question, what Union this is predicated of? The Heb. saith no more than in One. I find some would have it only to respect Place. But besides that, this was sufficiently expressed before, by the words dwell together. Nor doth this always appear Productive of any Happiness, or Pleasantness. And if it did it would speak the Psalmist only here commending the Happiness of those who live in Towns, and Cities, contiguous one to another, above theirs, who live in the Country, or places where men's Habitations are at greater distances; which is too mean a Notion to suit David's design in this Text. We must therefore find out some other Unity here intended.  
Unity refers certainly to the Mind, and so there is a double Unity: The one referring to the Understanding, the other to the Will and Affections.  
Unity so far as respecteth the understanding, is a Oneness in Apprehension and Judgement, which is consequent to it, for every Man must judge of the truth or falsehood, the goodness or badness of a Notion as he apprehends it. Now this is an Unity which is not to be expected, we may as soon look to see an Oneness, in the likeness of all men's faces, their features and complexions, as in their apprehensions, there must, and will be while the World lasts, different abilities in Men to discourse Conclusions from Principles, as differences also in their Educations, and improvements of their Reasons; from whence Men and women's apprehensions and judgements are form. I doubt whether any such thing may be prayed for: for what were it but to pray God to unmake the World, and to Cast all men's Souls in the same Mould? or to work some such miraculous change upon all; for neither of which I know of any Warrant. Besides, supposing that the will must follow the dictate of the understanding, it would (with a witness too) destroy all liberty of the will, which some so contend for. Nor do I know whether this would produce any such Happiness. Indeed there is an Unity of Faith that is desirable; But that is secured by men's rightly apprehending and Judging, in all things necessary to be believed and done in order to Salvation. But when shall we be agreed what those are? I do not think that Unity is at all concerned in my Text. It must therefore be the Unity of the Will and Affections. And this either respects, 1. Designs and Counsels. Or, 2. Offices of Love and Charity. 1. Tho' Men as to particular Notions may have different apprehensions, and Judgements, yet they may have a oneness of Will and Design for the promotion of some general good, let it be, the Glory of God, or the common good of the City or Community, in which we are involved. Now there are two things which give a liberty for this, under different Apprehensions.  
1. That a Man may practise, according to, or contrary to many particular Notions, and yet glorify God, if he lives up to the Dictate of his own Conscience. This the Apostle abundantly determines, Rom. 14. in the case of the Jewish Holy days and Meats. v. 6. He that regardeth a day regardeth it to the Lord; [that is to the Glory of God] and be that regardeth it not, to the Lord he doth not regard it. He that eateth, eateth to the Lord, and giveth God thanks: and he that eateth not, to the Lord he eateth not, and giveth God thanks. Thus it is in all things which God's Word hath left indifferent. God's Glory is neither concerned, in the doing, or not doing of them. Those who think a Superiour's command afters the case, should do well to consider whether Saint Paul might at that time, have by his command made it necessary for any Jew turned to the Christian Faith, to have kept the Jewish days, or to have for born the Meats there spoken of. What shall he say (saith Solomon) that comes after the King, even the same thing that hath been said before? What shall God's Vicegerent say, or do, who in any thing cometh after the King of Kings; surely nothing but what hath been said before him (in the things of God) commanding things necessary, and leaving things indifferent, as God hath left them. I never read but that the good Kings of God's ancient People, and Paul and the rest of the Apostles did so, not pretending to a Wisdom paramount to that of God.  
2. A second thing is, That in all Civil things, a man in Obedience to the higher Powers, may, and aught to act contrary to his own Opinion and Judgement. The Reasons for this are obvious.  
1. He transgresseth no Law of God in doing it. 2. Nay, he obeyeth the Law of God in it. Tho' the Law of God in Religious Matters obligeth every Man to follow the dictate of his own Conscience, judging a thing lawful or unlawful; (and in things indifferent judging a thing more, or less expedient; because in all such things next after God, a Man's practical Conscience is the Supreme Judge as to his actions▪ Yet in Civil Matters, the Higher Powers of States and Kingdoms are plainly Judges betwixt God and our practical Judgements; God hath clothed them with Power to make Laws, and determine of things necessary, or not necessary, expedient, or not expedient for the better managery of their particular Governments. That text, Deut. 17. is to be restrained to such things, it is restrained, v. 8. to matters betwixt blood and blood, plea and plea, stroke and stroke, matters of Judgement, etc. and most impertinently urged further. Now suppose a Thousand Men, half of which judge such a Law for a Tax or a Custom, necessary or expedient; the other half judge it unnecessary and inexpedient, they are none of them Judges of the public Good of a Nation or City; but the chief Magistrate, is by God left Judge in the case. What should hinder but that all these Men should Unite in their Designs, Counsels, and Practice for the Public Good. And this is the unquestionable Duty of them all.  
2. A second Union referring to the Will, I called the Union of Love and Charity. That is, when all persons in any community are agreed in what they may to do all Offices of Love each to other. I see nothing can hinder this, but men's passions, and lusts, Pride, Envy, Malice, Hatred of one another, etc. I hear some pleading for another Union, which they call an Unity of Communion, and expound by a resorting to the same Church to offer up united Prayers and Praises, and together to receive the Sacrament, and telling us, That an Union in Love, Charity, and mutual forbearance, is very difficult, when Men divide Communion, and why I pray? because men's not joining in Communion one with other, is in effect a declaring them with whom we do not join, Heathens and Publicans. Now I must confess this is a Doctrine I cannot understand.  
1. Is there then any Church to be found so large as to hold all Christians who are obliged to live together in Unity? But it will be said, tho' they meet in several places, yet they are one in their worship?  
2. Very well; but what is meant by Worship? only the specifical, tho' not their individual acts of Worship: Or one in all the Rites and Modes of their Worship? If the first only be intended, all good Christians are in Unity: I know of none but worship God by Prayer, Praises, receiving the Sacraments, etc. Must it needs be an Union in all the Rites, and Modes of Worship?  
3. In the first place, There was never such an Unity, either in the Primitive Churches, or betwixt the Reformed Churches; Can they not therefore love another?  
2. If there must be such an Unity for which I see no reason, What Church shall be the Standard to which all others shall Unite? Why should the Church of God in Scotland more Unite to that in England, than that in England to that in Scotland? Shall the Word of God overrule? Then all are bound to Unite to that Church which performs all its Acts of Worship most conformably to the Divine Rule. To this I know no Dissenter but will willingly say, Amen.  
4. But it is yet much more un-intelligible, how Christians (not joining with others in the same Modes, and Rites of Worship) should be in effect a declaring them to be as Heathens and Publicans, and Persons out of a state of Salvation. This,  
1. In the first place proclaims to the World, that those that are of this Mind not joining with Nonconformists in public Prayers and Praises, and in the Sacraments, is in effect a declaring them Heathens and Publicans, and not in a state of Salvation.  
2. I cannot understand the Divinity of this Assertion. May not Christians choose to join in Communion with one Congregation, and adhere to that alone, and yet think others Christians, and in a state of Salvation? this is certainly both a new, and false Notion. It is not enough for to justify me to join with other Christians, that Salvation may be had amongst them. I am further obliged to join myself with such where the Ordinances are so administered as my Conscience tells me will be most to my comfort, and Edification, and as I judge, is nearest to the Divine Rule. I know that in all cases a Christian is not always obliged to do what is best, but that in the Worship of God he is not so obliged, is more than I, or I suppose any thinking Divine will assert. But I have dwelled upon this too long. He who doth not think himself and his Church Infallible, may easily allow others to be Christians, and in a state of Salvation, that do not in some Rites and Modes (of which the Word of God saith nothing) follow him, and those with whom he chooseth to walk. If any do think themselves infallible, and fit to make a Standard to the World, they certainly think of themselves, above what they ought to think, or can think with any degree of Humility. I conclude, That it is the Duty of all Christians (agreed in things necessary to Salvation) to be at Unity one with another so far, as mutually to Unite all their Counsels and Studies, and Practices in things which concern the Glory of God, and the common good of the place wherein they dwell together, tho' they may differ in some private Opinions, and such differences may oblige them not to walk together, in those things wherein they are not agreed, and to be ready to do all good offices one to another, both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, maintaining what they apprehend (tho' differently) to be Truth in Love, and serving one another in love. Nor is there a greater difficulty in this, than what attends all Self Denial, without which we cannot be the Disciples of Christ, who so can deny himself in malice, and hatred against such as he judgeth stricter than himself, and in Pride, thinking that it is possible he may be mistaken, may easily overcome this difficulty; which is no more than every one must meet with, that will come in Heaven. Though Calvin would not join in Communion with Luther, yet he not only loved him, but owned him as an eminent Servant of God, and professed he would so acknowledge him, though he should call him a Devil, (such was the Sweetness and Evangelicalness of that excellent Man's temper) This I say, is our Duty to be as the Apostle phraseth it, Rom. 12. 10. Kindly affectioned one to another in love; But it is not my Business to demonstrate this (tho' it were very easy) but my work is to show you the Happiness of such a dwelling together. The Text saith it is happy and pleasant; About the latter I shall not labour: The pleasantness of such a dwelling together, is obvious to sense; to see any Society of Men and Women, ready to spend, and be spent for one another, to serve one another in love in all mutual Offices, is pleasant to every Eye, but that which is envious, which nothing pleaseth that is another's good. I shall make it my only business to demonstrate the Happiness of such a Life, which I shall do in several Particulars.  
1. It is the only Humane Life. A Life of discord, and division, biting and devouring one another, continual Feuds and Quarrels, is a Brutal Life. Amongst living Creatures, some are under the mere conduct of Sense and Appetite, such are the Beasts of the Field; Others (such is Man) are under the conduct of reason and government of that, which God hath planted in Man to rule and govern his sensitive appetite, and restrain it in those Exorbitancies to which since the Fall it is very prone, and to reduce the Soul to its Primitive order; hence you see that divers Beasts can hardly be one with another, or meet one with another, but they are grinning each at other, biting, or devouring, or pushing one another; but with Men it is otherwise, and amongst Men railing, and reviling, fight, and quarrelling are generally found in the meaner sort of Men not cultivated by Education, or ill-bred. The only Humane Life is a Life of Amity and Unity. It speaketh such Men to have most recovered the Image of God in Man (so far as it concerns Reason.) And if it be any Happiness to Men, to have recovered this, and to have attained to an ability to live like Persons possessed of reasonable Souls: This Happiness those Brethren have who have learned so far to deny their Lusts and Passions, as to live together in Unity.  
2. Secondly, It is the only good that extendeth itself to many. We say in Philosophy, that all Good is diffusive, and by how much any thing is more common, or more communicative, the better it is. There is no such thing in nature as a clung, hidebound Good, that only feedeth upon itself; or, if you will, It is the only good that is productive of Goodness: For if Dives fareth deliciously every day, if he hath not a bit of Meat, or a piece of Money to give a Lazarus, his Riches are no good (truly so called) at least they are productive of no goodness at all. Now take all other things we call Good, they only serve single Persons, without this dwelling together in Unity, being kindly affectionated to, and freely serving one another in love. This is such a Good, as is a fruitful Mother, which many call Blessed, because it gives a Portion to six and also to seven. This is one thing by which the Psalmist demonstrates the excellency of Unity, when he compareth it to the precious Ointment upon the head, that ran down upon the beard, and did not wet Aaron's head alone, but ran down to the skirts of his Garment. Take all other things which we call good, Riches, Honour, Learning, they only give single Persons an Happiness, and that very imperfect; this living together in an Union of Counsels and Designs for one another's welfare, and a being kindly affectionated one to another, and ready to serve one another in love, is a common Good to all that live in such an Union.  
3. The Third and greatest demonstration is in the last words of the Psalm, There God commandeth the blessing. That is an happy Society upon which God commandeth the Blessing; but on these Societies it is that God commandeth his Blessings.  
The next Question is, what Blessings they are which God commandeth upon Societies of Persons dwelling together in such an Unity, as I have been describing to you; and here, — Inopem me copia fecit, I shall more easily know where to begin, than where to end. All Blessings that Mankind is capable of, refer either to the outward or to the inward Man; I shall discourse both apart, beginning with those that refer to the outward Man.  
1. And the first in Riches, and all outward Prosperity. This I take to be hinted by our Psalmist in that Similitude, It is like the dew of Hermon, and as the dew that descended upon the Mountains of Zion; the Dew made the Mountains full of Grass, Corn, Wine, and Oil. We may apply to this dwelling together in Unity, what Solomon 
Prov. 3. 16.  saith of Wisdom; Length of days is in her right hand, and in her left hand Riches and Honour. The Health of the Body Natural depends upon the Unity of the Humours: and the Health of the Body Politic equally depends upon the Union of the Members of it. It hath been observed, that where the Popish Inquisition hath come, it hath spoiled all the Wealth and Trade of the place, the reason is, because it hath spoiled the Unity of the whole, for the Unity of a part. On the contrary, where a Liberty hath been granted for men's various Opinions in Religion and Practice suitably, those places have abounded in Riches, (of which our Brethren in the Low Countries is a demonstration very near us). And for this, a great deal of reason is to be given,  
1. From the Will of God. Places where People live together in Unity, are places where God hath declared he will command the Blessing; now those whom he blesseth shall be blessed. Solomon saith in one place, The diligent hand maketh rich; in another, Prov. 10. 22. The blessing of God maketh rich, and he addeth no sorrow therewith. The curse of God, may make Rich, but Sorrow will be added to those Riches: God in the ordinary course of his Providence, doth not bless a People with Riches that live in Discord, and perpetually biting and devouring of one another.  
2. A second Reason may be, The Contribution which Unity makes to Riches. Riches ordinarily are gotten by some Trade and Dealing with others; now no Man tradeth alone, there is (as I think Cicero calls it) quaedam connexio rationum, a connexion of several men's ways of living, which must make up a Trade; and this (to become profitable) requires so much Boldness, and mutual Confidence, as can be in no place where Men do not dwell together in Unity: and this must be true, as to all that part of Trade which is at home. Besides, where Men live together in Discord, and Enmity, all their Studies are to ruin and devour one another without Pity, (we have had too late an Experience of it for some years) and it is the keener, and more edged, where one Party can be persuaded, that in what they do, they do God Service, and the mad cry can be raised for the Holy house (as it is in some Popish Countries) it presently puts the People in uproar, and no man is secure, because, Great is Diana of the Ephesians. On the other side, where Men live together in Unity, every one trades freely according to his Talon, and is not afraid of a Gaol, whiles he lives justly and honestly, every Man wisheth well to his Neighbour, helps, adviseth, assisteth him, reposeth mutual Confidence in him, etc. There is a Precept of the Apostle, 1 Cor. 10. 24. than which there is none more useful to Mankind, Let every man not seek his own, but another's wealth; that is, not his own only: and where it is not put in practice, a short time makes a City a Corporation of Beggars; for there must be more than one, to make one thrive, where there is Discord, Hatred, Envy, Malice, seeking advantages against, biting, devouring of one another; few or none grow rich, but such as live by ill Arts, upon the Spoils of others, and those are such ill Plants in a Community, as the justice of God seldom will allow to grow to any height, where Men dwell together in this Unity, every Man is as a Journyman to his Neighbour, and lending him his hands to be rich. You see it in a small Society of Friends, there always attendeth it, a being kindly affectionated one to another, a forbearing one another in love, a serving one another. So many true Friends as a Man hath, so many Servants he hath. Concordia parvae res crescunt, little Estates grow great by it. Discords nourish none but Birds of Prey, that can digest the Blood and Flesh of others.  
2. A second Blessing consequent to this brethren's dwelling together in Unity, is comfortable Society and fellowship. This is the life of men's lives, for Man is a sociable Creature, and as it is not good for him to be alone, so naturally he loves it not. How miserable doth that Man judge himself, who is shut up in a Prison where none must come at him? Experience tells us how miserable the life of Persons in a Family is, for want of Conjugal, Parental, and Filial love; and if you go out of those Doors, you will find it the same, for want of Neighbourly love. Two may walk together tho' they be not agreed; but it will be no pleasant walk. There is no Pleasure in a litigious snarling Society; but how sweet is the Society of Persons kindly affectionated one toward another, and ready upon all occasions to serve one another?  
3. A third more external Blessing is mutual and cordial assistance. God hath created us in a Connexion with, and a dependency upon one another: In my course of life in the World, I have made this observation; I never yet knew a Prince so great, but at one time or other he hath found that he hath had need of his People's Hands, and Purses; nor private Person so sufficient to himself, but he hath had need of his poorest Neighbours: This requireth Unity amongst Brethren. Solomon tells us, Eccles. 4. 10. Two are better than one; for if one falleth, the other will lift him up: but woe to him that is alone, for if he falleth, he hath none to lift him up. If two lie together, they shall have heat, but how can one be warm that is alone? and if one prevail against him two shall withstand him, and a threefold Cord is not quickly broken. The many Companies and Partnerships, with which the World, abounds in carrying on Business of Trades, are a sufficient proof of this.  
4. A fourth more outward Blessing, is Stability and Consistency. The abiding of all compounded Bodies doth very much depend upon the union of their several parts one with another. Thus it is in the Body Natural, thus it is in Buildings, thus it must be in all Compositions. Thus it is in Bodies Politic, Math. 12. 25. The house divided against itself cannot stand. Let the condition of a State, a Kingdom, any Society, be never so flourishing, it cannot abide longer than the Union of the principal Parts of it do abide: Vis unita fortior, A firm Union of several things of the same kind, makes all their Strength and Virtues one; and many Eyes see more than one, and many Hands can do more than one; hence is the stability of the Prosperity of all such Societies, which is a great Blessing. I will add but one more.  
5. That shall be Success in Business. Discord clogs the wheels of all public Counsels and Actions: Let it be Business of War, or Peace, of what nature soever it be for a public good, it must move slowly and with small success, whiles those concerned in it, have divided Ends and Counsels, and draw divers ways. I observe, that when God promised Prosperity and Success to his ancient People, in order to it, he promised that the stick for the house of Judah, and the stick for the house of Joseph should be made one stick, Ezek. 37. 16, 17, 18. This is enough to show you what external Blessings God commands, where Brethren dwell together in the Unity I have described.  
But yet the flood of Spiritual Blessings commanded, and brought by this dwelling together in Unity, is much greater, and much more valuable. Let me open this in a few particulars.  
1. It is the only Christian life. A life of Unity, is not only the life of a Man who is endued with a reasonable Soul, and should walk under the conduct, and government of it, but it is the life of a Christian, who by his Name is obliged to fulfil the Law of Christ, and not to walk after the flesh, but after the spirit. No Man or Woman can live up to the Law of Christ, but he, or she, that dwells with their Brethren in Unity. The Apostle speaking of himself and others, whiles they were in a state of unregeneracy, describeth their life thus, Tit. 3. 3. We ourselves were sometimes foolish, disobedient, deceived, serving divers lusts, and pleasures, living in malice, and envy, hateful and hating one another. The Law of God is a Law of Love and Unity, and further extensive than to those that follow us. Thou shalt love thy Neighbour as thyself (said the old Law, Levit. 19) and the Law of Christ is the Royal Law of Love. This is my Commandment (saith our Saviour, Joh. 15.) that you love one another. The Apostle, Gal. 5. reckoneth up the fruits of the flesh, and the fruits of the Spirit, he tells you the works of the flesh are— v. 20. Hatred, Variance, Wrath, Strife, v. 22. the fruit of the Spirit, is Love, Peace. If it be the Happiness of any People, to have recovered the Image of God, and to be arrived at the life of Christians, this Happiness they are arrived at, that dwell together in Unity.  
2. It is a life in which a world of Sins, (and those the blackest of Sins) are avoided. No People live with less guilt of Sin upon their Souls, than those that are so far reconciled to the whole Creation, as to be kindly affectionated one to another in love, and ready in love to serve one another in love. By this Pride is avoided, by which alone cometh contention (saith Solomon) Love argues that a Man thinks of himself as he ought to think, as a poor fallible Person, that may be mistaken as well as his Neighbour, and therefore can love his Neighbour tho' he be not in all things of his Mind, and doth not in all things follow him. Envy, malice, hatred, thinking evil of, and wishing evil to his Neighbour are all avoided by this dwelling together in Unity. Since we in England have broke lose from this Rule, observe into what Exorbitances we have fallen, and debauched ourselves to a degree, hardly to be believed of Christians; from hence have come our new phrased Healths to the Damnation, Confusion of others. (Blessed God were ever such things heard of before amongst a People that ever owned Christ, or his Gospel?) But it is no wonder that Men who have not so far learned Christ as to love one another, but think every little difference in an Opinion, or Practise a sufficient ground to hate another, should be so far taught by the Devil, as to hate one another, and wish the worst of Evils to them, contrary to all Rules of Humanity as well as Christianity. Let me further add, these are not only Sins, but of all Sins the blackest, next to Blasphemy against God, and his Holy Spirit. Our Saviour, Math. 5. hath taught us, that they fall under the Prohibition of that Precept. Thou shalt do no Murder, and his beloved Disciple tells us after him, That he who hateth his Brother, is a Murderer, and no Murderer hath Eternal life.  
3. By this life much advantage is taken away from our grand Adversary. The Apostle tells us, 1 Pet. 5. 8. Our Adversary the Devil, goeth about like a roaring Lion, seeking whom he may devour. He is a cruel Adversary, therefore compared to a Lion, a roaring Lion, one seeking whom he may devour; He is a diligent Adversary, not like a Lion in his Den, that needs one to rouse him up, he is up going about and seeking for his Prey; yea, he is also a subtle Adversary, that hath Wiles, Methods, Devices: nor doth he take a greater advantage of any thing, than the coiling of our Passions. The Apostle was jealous of his taking advantage of the Corinthians, 2 Cor. 2. 11. upon this account he there adviseth the 
2 Cor. 2. 11.  restoring the incestuous Person upon his Repentance. If you ask me what Advantages the Devil is spoiled of, by this life of Unity? I answer, all the Advantages that he hath from hatred, to move us to do unto others what we would not be willing they should do us, whether by Word or Deed. It is the Precept of the Apostle, 1 Tim. 5. 14. Give no occasion to the Adversary. The 
1 Tim. 5. 14.  Evil Spirits discerning the want of love in us giveth him a fair advantage to tempt us to revile, nickname him, wound his Reputation, to rejoice in Evil betiding him, to spoil him of his Goods, his Life, etc. Fourthly,  
4. This living together in Unity, opens a door for great spiritual advantage one to another. I will open this but in Four things.  
1. It is the nearest way, to bring us to Union in Judgement and Opinion, and so to a perfect communion each with other. We have been these many years, complaining of Separation, calling for Peace and Union. But what courses have we taken to bring it about? Each Party hath been disputing for his differing Notion: and where this hath been done nervously and calmly, the most rational means hath been used, but we have seen little good effect of it, by reason of men's Pride and Prejudice, we have rather contended for Mastery than for Truth. Another parcel of Men have fell to railing and reviling, calling Men Schismatics, Heretics, Papists, Formalists; now this hath been just as proper a means to bring Men to dwell together in Unity, as it would be to persuade others to live in the same House with us to call them Knaves, and give them all the brutish Language we could, Of late we have thought nothing would do it but Violence, and accordingly we have been filling Gaols, rifling Houses, etc. Thus the Spaniard hath got an Unity where he hath to do, by depopulating his Country. Had we in stead of these fiery counsels, but agreed in this, That whether we agreed in every Notion or no, or met at the same place to worship God by the same Rites, yea, or no, we would unite in Counsels for the Glory of God, and the good of the Community in which we are involved, and be ready to do all offices of love one to another, we might by this time have better understood one another, and all that truly agreed in the same end of glorifying God, would (probably long ere this time) have agreed in the directest means in order thereunto. I am sure we have hitherto took the wrong way to peace.  
2. It would open a great Door for the conversion of others. I do not mean Conversion to an Opinion (that's a lamentable thing) but conversion from Sin unto God. Upon this Argument, the great Apostle of the Gentiles persuades the believing Wife to abide with the unbelieving 
1 Cor. 3. 16.  Husband, and the believing Husband to abide with the unbelieving Wife. What know'st thou, O Wife, but that thou may'st save thy Husband? etc. God is love, and so much the God of love, and the worst Men have so right a Notion of God in this case, That they cannot believe God is amongst a Society of Men, where is nothing but fight and scratching, railing at, and reviling of one another, who yet are in Religion Brethren.  
It maketh some so Mad, that they will rather choose to go to Hell than to Heaven with such Company (as they say the Indian did, rather than to keep the Spaniard company to Heaven). Offices of Love are a great part of those good Works to which the Apostle Peter 
1 Pet. 2. 12.  exhorts, that others may see them, and glorify God in the day of their Visitation. The Papists (who have as little reason as any to boast of it) make Unity the note of a true Church. The truth is, they have no Unity but what is the product of Tyranny. I doubt not but there is many a Soul in Heaven, to whom the ancient brotherly love amongst Christians, was a great means to bring them thither: and many a Soul in Hell, to whom the discords and violences of Christians one against another, hath been a great occasion of their keeping in that broad Way that leads to that bottomless pit.  
3. It opens a Door for all those mutual spiritual assistances by which one Christian may be advantaged by another; whether they be Instructions, Counsels, Admonitions, Reproofs, etc. That they are our Duty, appears from Colos. 3. 16. Gal. 6. 1. 2 Thess. 3. 15. Now where Men dwell not together in that Unity I have described, little or nothing of this is done, at least with any good success, and effect; he that apprehends himself hated by his Brother, will not be very patiently reproved, or admonished, or instructed by him: but he who findeth his Brother loves him, yields an obedient Ear to a wise reproof, and saith with David, Psal. 141. 5. Let the righteous smite me, it shall be a Kindness, and let him reprove me, it shall be an excellent Oil, which shall not break my Head.  
4. Lastly, It gives the great advantage of mutual Prayers one for another. Those Profane Persons, that drink to the Damnation, Confusion, Destruction of others, let you know how they pray for one another, that do not dwell together in Unity. Now as little as the irreligious part of the World judge to be of advantage from the Prayers of others, it appeareth Paul was not of their Mind, by his so often begging the Christians Prayers who were many degrees his Inferiors. The Apostle presseth the Duty of Husbands to their Wives upon this 
1 Pet. 3. 7.  Argument, That your Prayers be not hindered. It is a great Evil to any Society of Christians, that hindereth their Prayers one for another: and by a Parity of Reason, whatever promoveth, and advantageth such Prayers, must be a great good, and of a great advantage. But I shall dwell no longer upon the Doctrinal part of my Discourse.  
Use 1. This Notion in the first place may serve to convince you, how great a cause you have this day to meet, and give Thanks to the God of Heaven. It is true, there are two ways, either of which if you look, you will see reason to Rejoice with trembling.  
1. If you look upon the Enemies which we have abroad. There is no doubt but that Nimrod, that mighty hunter before the Lord, who hath driven all Protestants out of his Dominions, hath as good a mind to drive them all out of the World; and there is as little doubt but that there are abundance of Priests and Jesuits who make it their design in all places where they lurk.  
2. And it is as melancholic a Prospect if we look upon the Sins of the Nation, and the Numbers of such, all whose Protestant Religion lies in their Protesting against any Reformation. I say, if we look at this, we may see some cause to say, Can a pure and Holy God spare so profane, so vile, and sinful a People as this? Shall not our Earth disclose her Blood? Shall it cover her slain Innocents'? Our Fears are not over, nor is our state secure. There is yet room for Fasting and Prayer, and bitter mourning before the Lord, if the bitter Cup may possibly pass over.  
But we have this Day at least three eminent, and undeniable Causes of Thanksgiving.  
1. That so great a Revolution of Divine Providence is thus far passed over, with so small a shower of Blood. Very few Weeks have passed, since every of our Hands were upon our Loins, and we stood in a trembling Expectation of what would be the issue of that great Commotion which we saw. The Effusion of much Protestants Blood was the least of our Expectations, the dreadful consequent of a Victory by Blood with reference to the Protestant Interest over all the World, was a much more terrifying Speculation. Now that God should do what is done with the shedding of so little Blood, certainly deserveth their Thanksgivings, who have any Kindness for the Protestant Interest.  
2. The Deliverance of the Nation from so great degree of fear, as the most were under as to their best, and highest Concern is another thing. I know Popery had not over-ran us, nor was it the topping Religion of the Nation, nor like to have been in a short tract of Time. But we know that there is in us all a desire to Propagate our own Sentiments in Religion, and we cannot but judge that Princes who have more Power, have greater Temptations, though not advised by such as are restless in such a design. God indeed hath so far blessed the Preaching of the Gospel, that the most People's Palates are spoiled for such Lamp Oil, as their Doctrines of Transubstantiation, Purgatory, and many other absurd tenets of that Religion: nor was England to be hewed into a Conformity to them, by such wooden Tools, as came to do it, they must have been Persons of more Learning and Piety too that could have promised themselves any sudden Success. Nor were their Numbers any way proportionable for any such work as their Conversion of three Nations in their usual Methods of Conversion by Fire and Sword; But we must have lived in fear of such a dismal change, and died in a greater for our Posterity. From these (blessed be God) we are in a great measure delivered, and the Bondage of Fear is no inconsiderable Bondage. This also giveth us an apparent Cause of Thanksgiving, That we may now serve the Lord without fear.  
3. But there is yet a third, and possibly that not the least cause of rejoicing before the Lord this day, viz. That we have now the fairest opportunity offered us for the Union of Protestants in these Nations, amongst themselves, and with our Brethren of other reformed Churches that ever our Eyes saw, and beyond whatever our Forefathers could could tell us of. I mean by the Exclusion of the Romish Party, from any influence upon our Courts and Counsels, whoso readeth the History of our Ecclesiastical Affairs for 130 years' last passed, may see just reason to admire, that instead of making further steps forward we have rather seemed to have gone backward. In Doctrine indeed we had a very considerable Reformation, and so in Worship, in Discipline very little, and that directed by some particular Statutes, tho' that was by our first Reformers as truly intended as the other, and at least 4 Acts of Parliament made to Authorise the Kings of England to appoint Commissioners for it, and something was done of that Nature, but that blessed Prince Edw. 6. died before he had given it his Royal Sanction; since whose time, nothing hath been done in it; this we are told hath been by the mighty influence upon our Court, which the Romish Party had, who possibly might labour to keep up their old Forms of Discipline, so far as our Statute Laws, and King's Prerogative would allow them, if peradventure they might ever gain an opportunity to use them to serve their ●urns: This hath been one great Cause of our Divisions of Protestants amongst themselves. Another bitter root hath been in Matters of Worship. In the beginning of our Reformation so much of the ancient Forms, Rites and Ceremonies were retained, (as was pretended to gain the Papists into our Communion. This did something, for the 〈◊〉 first years of Queen Elizabeth: but when their Holy Father commanded the contrary, it would do no longer. Then Laws must be made to force them into it, and these so penned, that they might equally serve to force in all Protestants, and as more Laws were made (occasioned by the Treasons of the Romish Party) still, such Words and Phrases were got in, as made them (at least in the Judgement of some Judges) applicable to Protestants. At last it came to it, that they were executed with much more severity against Protestants than against Papists. This also was charged upon the Influence of a Popish Party, had upon our Court, and Counsels. Well, God hath by a stupendious Providence delivered us from any such Influence; so that I say, here is a larger Door for this Unity offered, than ever we or our Fathers saw, and this is a great Blessing worthy to be accepted with all thankfulness, if this dwelling together in Unity be so great an Happiness as I have showed you it is.  
Use 2. What therefore remains, but that I should persuade all you that hear me this day to dispose yourselves to so great a piece of Happiness.  
In order to this, I shall offer you 3 or 4 Arguments, and then conclude with a few words of advice, & counsel.  
1. I beseech you to reflect upon the Opportunities we have already lost: There are two more eminent within the Memory of many that hear me. That in the year 1660. when all the Nation was united in their Supreme Governor restored in a most stupendious manner. One would have thought, that the Experience of 20 years' Calamities much occasioned from our Religious Divisions, might then have prompted all, to utmost endeavours to Unite all Protestants; but instead of it, we made so ill an use of that Opportunity, that our Divisions were vastly increased by it. 'Tis too sad a Story to be too particular in. A second was Ten years since, upon the Discovery of the Pupish Plot: we heard then, that all Protestants were equally called Heretics. That our Bishoprics, Deaneries, were disposed of to Men of the Romish persuasion: Was it not then time to unite all Protestants we lost that opportunity likewise, and after that, the Designs were more, and the Zeal hotter than ever, to root out all Protestants who could not unite in the established Forms of Worship and Discipline. The loss of both these Opportunities, hath also been charged upon the potent Influence Men of the Romish Religion had upon our Court and Counsels, and 'tis certain their Influence was great, how far they used it to this end, I cannot tell. For my own part, I had given over England for lost, at least the Uniting of Protestants for lost. I despaired of seeing any thing would save those whom so miraculous a Re●auration and a Deliverance from so pernicious and general a Plot would not save. God hath outdone my hopes and expectation, and given us a third Opportunity. If we lose this too, The Interpretation be to them that hate us, and to the Enemies of our God, and Nation.  
2. Secondly Let me desire you to reflect upon the sad Consequents of the loss of those two first mentioned opportunities. A first and second War with our Brethren of Holland (next us, the only Bulwark of our Religion) such a Plague as we nor our Fathers ever knew. The burning of the City of London, and many other Towns and Cities. The ruining of many thousands for Nonconformity.  
What were the Consequents of our letting slip the second opportunity▪ the cruel, and barbarous usages of those that dared to tell our King and his Parliament, that there were those had conspired their ruin, the death of divers worthy Persons, the Finings and Imprisonments of others, the Subverting the Governments of Corporations, the Interpreting Laws to a sense never before heard of, on purpose to ruin a great Party of Protestants, etc. If we should lose a third opportunity, we may easily Prophesy the Consequents are like to be much more fatal.  
3. Thirdly, Let the Union of your Enemies move you. The Papists are hardly United so much in any one thing, as their good will, and zeal to destroy us, whom they call Heretics, and indeed we worship the God of our Fathers after the way they call Heresy. Shall not we Unite to preserve ourselves?  
4. Lastly, Let me tell you, this will be a real Thanksgiving; other praising God is but in word, and in Tongue only, but loving one another is the command of our Lord, productive of a great deal of good, and glory to God, and impeditive of a World of sin.  
You will all grant me this, but you will say, How may this thing be? or what may we do in order to the arriving at such an happiness? In the general: As there is nothing but our receding from the divine Rule, which hath caused our Divisions, so there is nothing but a return to that Rule which will ever bring us to an Union. Our Divisions have been partly in matters of Religion and Conscience towards God, partly in our Civil and Political Conversation towards men; and the former, have not a little inflamed and advantaged the latter: I will therefore most in large with reference to the former; and show you, how the Deviation from the divine Rule hath been the cause of those Discords. I will instance in five or six particulars.  
1. The first shall be Superiors making those things necessary by their Commands, which they themselves own to be in their own Nature indifferent, and this in matters of Worship and Religion. That in case the Superior judgeth a thing necessary, he ought to command it, those that are under his Jurisdiction is on all hands granted. What he apprehends by God commanded to be done or for born in matters of his Worship, he must command or forbidden, for he is God's Vicegerent, and aught to enforce his Laws, tho' the Subject hath other apprehensions of it, and tho' it may be the Superior be mistaken in his Notion, for he must Act according to the dictates of his own Conscience, and in this case the Inferior who judgeth otherwise, hath nothing to do but patiently to suffer. In Civil things, tho' the thing be in itself indifferent, yet the Magistrate may command it, because he judgeth it necessary or expedient for his Civil Government. And he is Judge of such necessity or expedience, not the Inferior, but it is otherwise in matters of Religion, there is no Judge Superior to a Man's Conscience but God alone. God in his word hath not left sufficient particular directions for the upholding and well beings of States and Kingdoms, but he hath left us only general Rules for Justice and Equity, and made the Magistrate judge of things necessary or not necessary, expedient or inexpedient as to that, and clothed him with a Power to make and execute Laws in order to that end. In Matters of Religion, and Worship, God hath left sufficient Rules in his Worship for the Preservation, and Government of his Church, and for all Christians to pay homage to him, which he will accept, performed according to them, nor is there any thing further necessary, but the common Circumstances of all Humane Actions to be applied to those Religious Acts; neither is there any thing so indifferent, but may by some Circumstances become unlawful, either to greater numbers, or to particular persons in regard of their different apprehensions of it. The Superior is as much obliged by the Law of charity, as the Inferior, and cannot set a step in that way wherein he cannot walk charitably. Besides, Christian's observation, that there is no precedent either in the Old Testament or New, of Superiors either in Church or State, taking away that liberty of people which God had left them in matters relating to their homage to God, is no small Topick to persuade them that as the Superior hath no right to do it, so if they should submit to it they should too easily part with that Liberty, which God hath left them, and with which Christ hath made them free. This makes this thing necessary to a Church's unity & peace, and the not leaving things of this nature in that state wherein it hath seemed good to the wisdom of God to leave them in, this seems a deviation from the Divine Rule. Because it is a deviation from the practice of all the good Kings of God's ancient people, and the practice of Paul and the Apostles, who instead of determining the liberty God gave the Jews for a time, as to the practice or not practice of the ceremonial usages strongly asserted it, and reflected upon those converted Jews that condemned some of their brethren, or the Christians of the Gentiles, for their using such a liberty. This very thing hath been a bone of contention amongst us for more than an hundred years, nor do I see any way to our unity, but our return to the Divine Rule in this thing; Superiors have a full work, and more than we could ever see universally well done, to enforce the commands of God upon people that will not take upon them those easy yokes, and need not encumber themselves or their Subjects consciences, where it hath pleased the alwise God to leave them at liberty. A man may keep a day holy to the Lord, and give God thanks, another may not keep it to the Lord, and yet give God thanks. (The Apostle determines so) when God hath left men two ways by either of which they may equally honour God, why should men leave them but one? Just Liberty and Unity are inseparable things, as well in matters of Religion as in civil matters; Oh! that this thing so much concerning our peace, might not upon this opportunity be hid from our Eyes.  
2. A Second thing whereby we have fomented divisions by a deviation from the Divine Rule, is by judging and censuring another's Servants. Who art thou (saith the Apostle, Rom. 14. 4.) that judgest another man's Servant? 
Rom. 14. 4.  To his own Master he standeth or falleth. In civil, and secular things, men may be the Servants of men, but in matters of Conscience men are only the Servants of God; the fear of God must not be learned by the mere precepts of men, what a common thing hath it been with us, to judge and censure our brethren in these cases, as Schismatics, ungovernable, rebellious, & c? Those that use these methods have not known the way of peace. And till we return to the Apostles rule, Rom. 14. 13. Let us not therefore judge one 
Rom. 14. 13.  another any more, but judge this rather, that no man put a stumbling Block or an occasion to fall in his Brother's way; I can look for no Unity; When we can leave judging and censuring, reviling, and speaking evil of our Brethren, of the same Religion, and Nation, as going in the broad way to Hell, because they go in a narrower way toward Heaven than we judge necessary, or because they just tread not in the prints of our Feet, (observing still their faces Zion ward) we may hope for something of Unity. But while such uncharitable thoughts, and speeches continue amongst us, as if we had a monopoly of the Holy Spirit of God, I cannot but expect they should naturally produce all kind of uncharitable actions. Oh! that we could remember what the Apostle hath taught us, Jam 4. 
Jam. 4. 12.  12. that in matters of Conscience. There is but one Lawgiver who is able to save, and to destroy; and who art thou that judgest another? If we would but see it, we have most of us something of the worst of Popery within us, viz. arrogating to ourselves an infallibility with this difference to our disadvantage. The Papists claim it only for the Pope. We would every one have it for ourselves, or at least for all Superiors, for if thou be'st not infallible, how comest thou to judge thy Brother, who hath as much right to judge thee, as thou hast to judge, and censure him. The Judgement of Profaneness, Debauchery, Blasphemy, Idolatry, and Heresy too (in matters necessary to be believed in order to Salvation) is easy; but the Judgement of Schism, Hypocrisy, overmuch preciseness is not so easy. The guilt of those things, depends much upon the Complexion of the particular Conscience, and should be left unto him who searcheth the Heart, and tryeth the Reins of Men.  
3. A third thing, whereby we have fomented Divisions by a Deviation from the Divine Rule, Is a not walking together in things wherein we are agreed, because of some things in which we are not agreed. That we may walk together in nothing, because we are not agreed in all things, is one of the wildest and most dividing Notions a Christian can entertain, directly contrary to the Apostolical Rule, Phil. 3. 16. Nevertheless, whereto we 
Phil. 3. 16.  have already attained, let us walk by the same Rule, let us mind the same thing. He walks with his Brother far enough, who walks with him as far as the shoes of the Gospel will carry him; and he is very uncharitable, who because his Brother is willing to walk this one Mile with him, will force him to walk two. I mean as far as every (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Ordinance of Man would carry him.  
4. A fourth thing is an over-eagerness to propagate our own particular Opinions. There are very few Christians but have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their particular Opinions and Judgements in some things, not necessary to be believed or done in order to Salvation, but every Christian is not bound to propagate such Notions, especially if the Unity and Peace of a Church will be broken and endangered by it. This is plainly the Apostles Rule. Host thou 
Rom. 14. 22.  Faith? that is, hast thou a Persuasion of the truth of a Notion, wherein the generality of the Church wherewith thou walkest differeth from thee? Have it to thyself before God, Keep thy particular Notion to thyself, and live up to it in the presence of God, but do not for it disturb the Peace and Unity of others. Every Proposition of Truth is not of that moment, as to balance the breach of a Church's Peace and Unity. It is a strange eagerness we shall observe in some to propagate an Opinion wherein they differ from others, and what a stress they lay upon it, as if no Salvation were to be had without their Faith, no Communion to be kept with any otherwise minded to them, this will perpetuate division to the World's end.  
5. A 5th Error of Men hath been caused by a deviation of men from that Rule which Solomon gives us, Prov. 3. 5. 
Prov. 3. 5.  Lean not too much to thine own understanding. Humility will teach us to think that others may have the Spirit of God as well as we, and nothing but Pride can prompt us to think that we are the only Persons that cannot be deceived. It is true every one must so far lean upon his own understanding, as to live and walk according to the dictate of his own Conscience and speak, and act, as he believeth, but he is not so far to lean upon it, as to censure, and condemn all those that are not of his mind.  
6. A sixth Error, which hath broken our Unity, hath been our contending for truth, but not in love. This is 
Eph. 4. 15.  also contrary to the Apostles. Precept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Truthing in love, that is, maintaining the Truth, or practising what you judge Truth in Love. Some Men indeed are so fond of their Notion, that they will not endure a word to be said against them, this is an over-fondness; but there are many that cannot bear a deriding them, or reviling them for maintaining such a Notion, or being of such a Party. If a man strive (saith the Apostle) he is not Crowned, except he strive lawfully. To gain a truth with the loss of love, is a very ill Victory, if the Notion of Truth be not such as Salvation and Damnation depends upon an assent to, or a dissent from it. Nor is there more need of quarrels in these strive, than there is of men's Enmity one to another, because they are enforced to try a title at Law one with another, whiles one Man thinks an Estate is his right, which the other judgeth his, which would make all going to Law a very sinful thing. But there is no need of any such Enmity, while both are or should consent to this, That they desire the Estate may be his whose the Legal right is; whiles in this case all Christians desire that the Truth of God might prevail: What is their arguing and disputing, but a Trial at the Bar of Scripture and Reason, what is Truth in the case? what needs any breach of Charity for this? If (which all will pretend to) Men did sincerely desire that what is truth might obtain; but the mischief is bottomed in men's insincerity in those pretences, and unwillingness to be convinced.  
7. A seventh deviation from the Divine Rule, which hath caused our breaches, Is a not bearing one another's Infirmities, directly contrary to the Apostles determination, Rom. 15. 1. We then that are strong aught to bear 
Rom. 15. 1.  the Infirmities of the weak, and not to please ourselves. All Men have their infirmities, some in their understanding, some in their Passions, every one cannot apprehend things that are true, with that clearness as others can, contrary to the judgement of their own Consciences, in the things of God they cannot act; What then? must we therefore hate them and malign them, and seek their ruin? is this a bearing with their Infirmities. Besides, there are many Propositions of Truth, the Truth of which will not be evident till the Day of Judgement, and that day will determine in such cases who are the strong and who the weak. But Men are so for pleasing themselves, that they can bear no Contradictions, no Dispute of their Sentiments. Hence are the breaches of this Unity which produce so much unhappiness to a People, as the maintaining of it would produce happiness.  
8. I shall add but one thing more; That is, A not marking those who unnecessarily make divisions, and avoiding them. This is also contrary to the Apostles rule, Rom. 16. 17.— Mark them which make divisions amongst 
Rom. 16. 17.  you, contrary to the Doctrine which you have learned, and avoid them. Those make unnecessary divisions, that divide where no Law of God obligeth them to divide, to secure the peace of their own Consciences. A Man is obliged to follow the dictate of his own Conscience, and to do what that tells him God's Word obligeth him to do, and to avoid what that tells him would be Sin unto him. All other Divisions are unnecessary. Now all these aught to be marked and avoided, as the common Enemies of Humane Society, a returning to those Rules which God's Word hath left us, is the only way I know to bring us to that Happiness, which the Union of Brethren will bring us to. I will add but 4 things more, which shall be more extensive, for the avoiding of breaches upon civil accounts, and so conclude my Discourse.  
1. Those that would dispose themselves to live in Unity one with another, must prepossess themselves with this. That there is none but must have their allowances.— Nemo sine crimine vivit. (saith the Poet Optimus ille qui minimis urgetur. He is not the best Man, who hath no Faults, but he that hath fewest. He will hardly be able to keep a Friend in the World, who hath not learned this, but resolves to quarrel with him upon every offence. Hence it is that the forbearance of one another is in Scripture pressed so often upon Christians as their duty, Eph. 4. 2. Colos. 3. 13. where forgiving one another is also added. He that cannot both forbear and forgive, will not long keep in Unity with any.  
2. Study Humility, and a mean opinion of yourselves. The humble Man is commonly reconciled to the world. Solomon tells us, That only by pride cometh contention. He that must exalt himself, and his own Sentiments, above all other men's, will hardly find any but Flatterers long agreeing with him.  
3. Avoid Self seeking. It is an admirable direction of the Apostle, Let no man seek his own, but another's wealth, 1 Cor. 10. 24. He that only seeketh himself, loveth himself alone, and must be contented to be loved by himself alone.  
4. Above all, Hatred, Malice, Envy, and all peevish Passions must be mortified. The Apostle speaks of these as things which he supposeth all good Christians to have put off and mortified. Indeed they are all works of the Flesh, directly opposite to this work and fruit of the Spirit. I shall now conclude, Begging of God to bring us to such a temper, that we may arrive at such an Happiness.  
FINIS.   

A Catalogue of Books Printed for, and are to be Sold by Edw. Giles, Bookseller in Norwich, near the Marketplace.  
SEveral Discourses concerning Actual Providence.  
A Word in Season.  
Defenswe Armour against four of Satan's most fiery Darts.  
Sermons upon the whole first and second Chapter of the Canticles.  
Thirteen Sermons upon several useful Subjects; all Published by John Collins, D. D. of Norwich.  
The way of the Spirit in bringing Souls to Christ.  
The Glory of Christ set forth, with the necessity of Faith, in several Sermons: both by Mr. Thomas Allen, late Pastor of a Church at Norwich.  
Enoch's Walk with God and Christ, a Christian's Gain: by Mr. Timothy Armitage, late Minister at Norwich.  
A Discourse of the preciousness of Christ, and of the preciousness of Faith.  
Precious Promises the Portion of Overcomers.  
Sermons on five several useful Subjects; all by Mr. John L●●gher, Minister in Norfolk.  
The Saints Ehenezer, by Mr. Francis English, late Minister in Norwich.  
Directions to spell English right.  
The History of the Protestant Reformation, as it was begun by Luther.  
The Dead Saint speaking; being a Sermon preached upon the Death of Mr. Ne●comb of Dedham in Essex.  
The English Presbyterian.  
The Miracles of Christ.  
The ordinary matter of Prayer, drawn into Questions and Answers.  
Two Treatises, the first, Rejoicing in the Lord Jesus in all Cases and Conditions: The second, Of a Christian's Hope in Heaven, and Freedom from Condemnation by Christ: both by Mr. Robert Asty, late Minister of Jesus Christ in Norwich.  
Obedience to Magistrates, recommended in a Sermon preached September the 9th, 1683. being the Thanksgiving Day for His Majesty's Deliverance: by Jonathan Clapham, Rector of Wramplingham in Norfolk.  
A Present for Youth, and an Example for the Aged; Two Discourses, one of Spiritual Blessings; the other, That God hath an high account of the least Grace in the Saints: by Mr. John Cromwell, late Pastor of a Church of Christ in Norwich.  
Infant Baptism of Christ's Appointment: by Mr. Samuel Petto, Minister of the Gospel in Sudbury in Suffolk.  
Of the Conversion of Sinners to God in Christ, the necessity, nature, means, and signs of it, with a concluding Speech to the Unconverted: by Martin Finch, a Servant of Christ in the Work of the Gospel, in the City of Norwich.  
Sincerity, or the upright Man's Walk to Heaven, delivered, in several Sermons in the Parish Church of St. Michael, in Long-stratton, in Norfolk: by James-Oldfield, late Minister there.  
Alexipharmacon Spirituale. Being a Defensative against the Poison and Sting of Death. Or, The great Expedient how to make the Bed of the Grave so easy, that we may lie down in Peace, and take our Rest. By S. Snowden.