Pilkington Mayor, &c.  
Lunae xxx. die Septemb. 1689. Annoque Regni Regis & Reginae WILL. & MARIAE Angl. &c. Primo.  
THis Court doth desire Mr Mariott to Print his Sermon, preached in St Lawrence's Church on Saturday last before the ELECTION of the Lord Mayor.  
wagstaff.   

Imprimatur.  
Octob. 8. 1689. Carolus Alston, R. P. D. Hen. Episc. land. à Sacris.   

THE Danger of Division, AND Necessity of Unity, OPENED IN A SERMON Preached at St. Lawrence's Church, before the ELECTION OF THE Lord Mayor.  
By THO. MARIOTT, M. A. and Rector of Little Canfield in Essex.  
LONDON, Printed for Walter Kettilby, at the Bishop's Head in St. Paul's Church-Yard, 1689.   

TO THE Right Honourable Sir Thomas Pilkington, Kt Lord Mayor OF THE CITY of LONDON.  
My Lord,  
THis following Discourse doth chiefly tend to dissuade from Division, and persuade to Peace and Unity; showing the danger of the one, and the excellency and necessity of the other: a Subject, which I thought most necessary for that occasion upon which it was preached; The unanimous consent of the Citizens, in the Election of your Lordship to be Mayor for the succeeding Year, gives me some ground of hopes, that what was said was not altogether unuseful. I need not mind your Lordship( who is so well known to be a Lover of Unity) that it is your Part, in that station, wherein God hath placed you, to uphold, and promote this good Agreement, what in you lies, in that great Body over which you are placed, as it seems, by the special Providence of God, for this very end and purpose. What was upon that great Solemnity preached, is now, by the Command of your Lordship, and the Honourable Court of Aldermen, made public. And that it may have some influence upon us, to breed in us a general abhorrence of Division and dissension, and provoke all Protestants to a serious study of, and endeavour after a happy Union both in Church and State, is the earnest Prayer of,  
My Lord, Your Lordship's most faithful and obedient Servant, THO. MARIOTT.   

A SERMON preached at the ELECTION OF THE Lord Mayor.  LUKE xi. 17. 
But he knowing their thoughts said unto them, Every kingdom divided against itself is brought to desolation, and an house divided against an house, falleth.  
IN the Verses aforegoing, you have an account of a Devil, which is said to be dumb; that is, he made the person dumb, whom he had possessed.  
St. Matthew saith, that this Devil was blind, 
Matth. 12.22.  as well as dumb, viz. because he made the party, by him possessed, so.  
St. Chrysostome adds, that he was a deaf Devil too; which is not improbable, since Deafness is the natural cause of Dumbness.  
This Man, thus miserable afflicted, and possessed with such a dumb, blind, and deaf Spirit, was brought unto our Lord,( who was sent, by his Father, into the World, on purpose to destroy the works of the Devil) that he might be freed from this so foul a Fiend; who pitying his condition, freed him from this troublesone Guest: so that the Dumb did speak, the Blind saw, the Deaf did hear.  
This notable Miracle, wrought by our Lord, produced several effects in the people.  
Some of the common sort of people wondered,( saith St. Luke) they were amazed at it, 
Luke 11. v. 14. Matth. 12.23. ( saith St. Matthew) they were in an ecstasy, as well they might: for this must needs be a just cause of astonishment, to see the Devils thus commanded, which no human power could effect.  
Another sort there were, of the Scribes and Pharisees, who sought to eclipse the glory of this famous Miracle, wrought by our Lord. These seemed to grant, 
v. 16.  that Christ indeed did many Miracles, but they would see a Sign from Heaven, such, it may be, as the Prophet shewed, when he fetched Fire from Heaven; or Joshua, at whose word, the Sun stood still; or Moses, who fetched down Manna from Heaven, &c. That they should desire a Sign, was not unreasonable, since the Law was given with Signs; and therefore it was convenient there should be as full an Evidence given them, that the fullness of time was come, when that dispensation was to have an end: but that they should stand so much upon a Sign from Heaven, was very importune and impudent. 
More reasons of this may be seen in Dr. Stillingfl. Orig. Sac. lib. 2 c. 9.  And therefore no wonder that our Saviour doth not gratify them therein; as knowing that they asked it merely to tempt him, and not out of any real Desire of Satisfaction.  
Worse than these, by far, were those other Pharisees, who, not content a little to obscure, did maliciously calumniate our Saviour, saying, That he did cast out devils by 
* How they knew that the name of the chief of the Devils was Beelzebub, may be seen in Just. Mart. Qu. & Resp. ad Orthod. Q. 82. 2 Kings 1.2.  Beelzebub the chief of the devils. This Beelzebub is, by Interpretation, the God of Flies, and was the god of Ekron, as we red in the Book of the Kings. Josephus calls him the god-fly, or fly-god of the Ekronites; so called, as some think, because the Devil, in the shape of a great Fly, gave answer to them who inquired of him; others, that he was so called from the abundance of Flies which followed the Sacrifices offered unto him. Whereas they say, no Flies infested the Sacrifices offered to the true God: and so they take it to be a name of Reproach. 
Selden. de Diis Syris, Syn. 2. c. 5.  But I rather think the truth to be with them who dissent from this common opinion, and take the name to be given unto the Idol, by the Ekronites themselves: because upon sacrificing to this Idol the Flies were driven away; of which several like Instances are given by the Learned Selden. 
〈◇〉. Jupiter Stercoreus, Isid. Hispa. lib. 8. Orig.  In the New Testament the name of this Prince of Devils is written Beelzebul, as much as Jupiter Belus, or the Dung-god.  
This being so, no greater Calumny could Malice have devised, than this, That the Lord Jesus, the Eternal Son of God, in our nature on the Earth, casting out Devils, should do it by the power of this filthy God, and Prince of the Devils. No virtue is so illustrious, no action so virtuous, but is subject to slander and calumny, through the malice of men.  
Unto this wicked slander our Saviour makes his defence, in the words of my Text; showing that could not be which they objected; for then satan should be divided against himself, and his Kingdom brought to desolation. But be, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation, and a house divided against a house falleth. Passing by what may be said concerning Apologies from the Context, the lawfulness of them, when, and how they are to be made, we observe two things in the words; The Omnisciency of Christ, in those words, But he knowing their thoughts: And, the danger of intestine division, in those words, Every kingdom divided against itself is brought to desolation, and an house divided against a house falleth.  
First, concerning the Omnisciency of Christ, And he knowing their Thoughts. That Christ is Omniscient, and knoweth all things, even the most secret Thoughts of our Hearts, is a Doctrine often taught us, in the Holy Scriptures; and of very great Concernment, for us to take special notice of. 
John 2.24.25.  St. John, speaking of several, who believed in Christ, because of the Miracles which he did, expressly saith, That Jesus did not commit himself unto them, because he knew all men, and needed not that any should testify of man, for he knew what was in man. This he could not have done if he had not been Omniscient. His knowing Nathaniel to be an Israelite indeed, and his knowing of him before ever Philip called him, when he was under the Fig-tree, did evidence his omnisciency. We find also( besides what is mentioned in the Text) how he doth reprove Men for their thoughts, which they had not spoken: for when he had  told the man sick of the palsy, that his Sins were forgiven him, and certain of the Scribes said within themselves, this man blasphemeth: he knew their thoughts, and reproved them for their wicked imaginations, 
mat. 9.2.3.4.  saying, Wherefore think ye evil in your hearts? By which we see, that Christ hears the words of our Hearts, as well as the words of our Mouths. Nor can any thing be plainer to this purpose, than what our Saviour saith of himself, 
Rev. 2.23.  I am he which searcheth the hearts and reins.  
From whence we infer, That Christ must needs be God as well as Man: not only a divine Man, according to the Arians, Photinians, and Socinians; but God-Man. Here lies the Foundation of our Consolation and Salvation. If he were a more Man, then could not his Obedience, active and passive, have been satisfactory for us; then could not his Blood have had such virtue, as to purchase Heaven for us; then could he not have vanquished satan, Hell, and Death; then were it vain to believe in him: nay, not only in vain, arguing our Weakness, but it would be Sin and Wickedness in us so to do: and hereby should we bring ourselves under that Curse, Cursed be the Man, that trusteth in Man, and maketh flesh his Arm. This we know, That there is no way to salvation, but by Faith in the Son of God, and therefore he must needs be true God.  
The meditation of this Truth, might also be pressed for the amendment of our Lives. When we perform any holy duties, let us look unto our Hearts, since we have to do with him who knows how our Hearts are affencted when we are in his presence. When we are in God's House, praying, hearing, receiving the holy Sacrament, not a wandring Thought can stir within us, but it is altogether known to him.  
And in the whole course of our lives, in all Places, in all Companies, wherever we are, whatever we do, let us always remember, that our Hearts are known to Christ our Judge. This Meditation will be very proper for you who are concerned in the great Transactions of this Day, to consider that God knows with what Hearts and Intentions you meet together; whether you aim, sincerely, at his Glory.  
After the Omnisciency of Christ, our next Point( and that which we are chiefly to insist upon) is, the Danger of intestine Division, in the following part of the words, Every kingdom divided against itself is brought to desolation, and an house divided against an house falleth. 
* St. Amb. l. 3. de fide, ad Gratjanum Imperat. cap. 16. Quaero quomodo regnum velint patris & filii esse divisum, quum dominus dixerit, Omne regnum in seipsum dia isam, desolatur, &c.  St. Ambrose, in his book to the Emperour Gratian, concerning Faith, doth very well make use of this as an Argument to confute the Arian heresy, and to prove that the Kingdom of the Father, and the Kingdom of the Son, is one and the same, and consequently, their Power equal: for a kingdom divided against itself is brought to desolation, &c. And so this part of the Text joins issue with the former, in confirming the Deity of the Son. But we design to speak unto these words only as showing the Danger of Division, desiring, from hence, to take advantage( what in us lies) to persuade the Christian World to Love and Unity.  
It hath been the wont of Rhetoricians, desirous to show their Art at the best advantage, to choose out such Subjects as are not in themselves excellent( things excellent in themselves not needing any Rhetorical Paint to set them off) but such things as are meanly esteemed by most, 
Cic. Parad. Nihil est tam incredibile, quod non dicendo fiat probabile; nihil tam horridum, tam incultum, quod non splendescat oratione, & tanquam excolatur.  or really nought, that by their artful Colours they may set them out, and make them seem to have some excellency in them; hence it is, that one hath shewed his Art in setting forth the Praises of the greatest Tyrant; another, in commending the most deformed Thersites: one hath shewed his Eloquence in praising a Gnat; another in commending a Fly: one in praising a Quartan-Ague; another in commending Injustice: one in praising Baldness; another in commending Folly. Some have extolled Sadness above Joy: others, Imprisonment above Liberty: and( that we may draw near our present Subject) some have bestowed their pains in setting forth the excellency of Division above Contention. To this purpose they tell us, if Strife and Contention were taken out of Nature, 
Plut. 〈◇〉 Age●.  it would come to pass, that the Heavenly Bodies would stand still, and also that the Generation of all things should be at a stay. Furthermore they tell us, that the Law-maker of Lacedaemon allowed Ambition and Strife in the Commonwealth, as a Spur to virtue; by procuring always some Contention and Emulation among great Persons. Of the same opinion, say they, was Homer, who therefore makes Agamemnon to rejoice, to see Ulysses and Achilles at great words together: amongst whom we must needs number those of our unhappy Age, who are so much for Division; such nourishers of it; so in love with it, that they cannot have any Cordial Affection for those who are for Peace and Unity: as if Division were the only sure Foundation of Church and State, and Men could not be saved unless they were contentious, or, there were no other way to Heaven but through the Purgatory of Strife and Debate: whatever these Men have learned their politics of, we are sure they never learned them of Christ; who plainly teaches us, in the words of the Text, That every kingdom divided against itself is brought to desolation, and an house divided against a house falleth. 
Obser.  Whereby we see that Desolation is the Daughter of Division, and that the way to preserve Kingdoms, Churches, and all Societies, is Peace and Unity. There is a place worth the remembrance of all, but especially all such of this great Body, who are concerned in the great business of this day; it is the saying of the Prophet Jeremiah, in his Lamentations, The anger of the Lord hath divided them. 
Lam. 4.16.  When Mens sins become crying, so that the sound thereof reacheth Heaven, then comes the plague of Division, upon a Nation, a sure evidence of God's wrath, and way whereby he taketh vengeance upon them for their sins. It may be pertinent, in this place, to set before you some Examples and Instances of the ruins and Desolations which Division hath wrought in the World. In Rehoboam's Reign Division amongst counsellors caused the rending of the Tribes, Ten from Two, and that rending ruined all. Whilst Israel was hot against Judah, and Judah against Israel, the King of Syria came and smote both. When Hircanus and Aristobulus contended, this brought Pompey into Jury. Who hath not heard of the Three great Factions in Jerusalem( when Titus Vespasian besieged that City) and knows not that these were the cause of that dreadful destruction which befell them? I pray God, London may take warning by Jerusalem. The sad fruit of Division did those two Thracian Brethren feel, 
Quin. Curt.  who being at strife about their Kingdom, and sending for Philip of Macedon to be their Arbitrator, found that, instead of carving to each his share, he took the whole unto himself. Of this great danger of Division, 
Plut.  Scylurus, King of the Scythians, was ware, and therefore being to leave behind him fourscore Sons, upon his Death-bed he called for a Quiver of Arrows to be brought unto him, which he put into his Childrens hands, one after another, and willed each one to burst the same in pieces bound as it was entire and whole together, which when they had assayed to do, and putting all their strength unto it, could not effect it, but gave over; himself took out of the Quiver the Arrows aforesaid, one by one, and snapped them in twain, single as they were, with facility, declaring by this, that so long as they, like Brethren, held together their Union and Agreement, they would be invincible; but their Discord and Dis-union would be an occasion that they should not long continue. It was Division which brought all Greece and Asia, and all the Eastern Parts of Christendom into the possession of the Turk. Tacitus himself witnesseth, That Discord was the Destruction of our Ancestors; I pray God it may never be the Destruction of us their Posterity.  
The very life and health of Church and State lies in Unity. Peace( to use the words of holy 
* Ignat. Ep. ad Ephes. 〈◇〉.  Ignatius) is the Devil's bane, and torment of all his Adherents: nothing is there he so much fears as Concord. In the Book of the Canticles the Church is described to be terrible as an Army with Banners. 
Cant. 6.4.  We are all in a Christian Warfare, under our Captain the Lord Jesus, against the Devil, the World, and the Flesh; if we be united, then we are terrible to our Enemies; but if divided, we become a Prey unto them. It is not so much considerable, how many we are in number, as how well we agree among ourselves. Melancthon persuading the Dividing Protestants of his time, to Peace and Unity, illustrateth his Argument by a notable Parable of the Wolves and Dogs, who were marching onwards, to fight one against another; the substance of which, in few words, is this, That the Wolves sending forth a Master wolf to observe the Enemies, he returned them word that the Enemies were not one like another, and moreover, that they did march as if they were more offended at themselves, than with them; that they kept not their Ranks, but marched disorderly, grinning and snarling, biting and tearin one another; by this encouraging the Wolves to march on undauntedly, with full assurance of Victory. Thus it is. Let a Kingdom be never so well provided, if they cannot agree, they will soon be ruined. You know what hath been said concerning the quarrel between the rest of the Members and the Stomach, and how the Body must have perished, had they not seen their Folly, and united. The Moral of it is obvious unto all, you have it in the Text: A kingdom divided against itself is brought to desolation, and an house divided against an house falleth.  
Let us therefore of this Kingdom, above all things, take heed of Division, let us study and endeavour all ways of Love and Amity, Peace and Unity. May it be peculiar to this great City, not to be broken in pieces, and to abhor Sedition; 
Greg. Naz. Orat. 12. quae est prima de place.  which Gregory Nazianzen tells us was peculiar to his Nazianzum. Oh that I could be any way useful to persuade you to this! Behold how good, and how pleasant it is for brethren to dwell together in Unity! You know whose saying it is, a heavenly strain of the Sweet-Singer of Israel: what entire affection he had to Peace and Unity, is evident by his manner of expression, for it seems even to make his Breath poor, and his Speech unable: Behold how good, and how pleasant it is! that which is good and not pleasant may be tedious; that which is pleasant and not good is vicious; but Peace and Unity is both good and pleasant. 'Tis true of Peace and Unity in the Body politic, and as true of Unity in the House of the Church, which House, if divided, will be in danger to fall.  
But alas! though every one will praise Peace and Unity, few there are who do faithfully endeavour it: every one hath a tongue to commend it, few have Arms to embrace it, or Feet to walk in the ways of Peace. suitors this Lady hath many, but few cordial Lovers. One hath this Lust, and another hath that; what for the Lusts of Pride, Covetousness, Malice, Envy, &c. It falls out too often that Christians are no better unto one another, nor more merciful than Gideon was to the Elders of Succoth; rending and tearing the Body of Christ, with briars and Thorns.  
How tardy the Church of Corinth, was in this particular; we red enough and too much, the Apostle calls them babes in Christ; but the old man was too strong in these infant Christians: Mens Persons they had in admiration, one was for Paul, another for Apollos, a third for Cephas: 'tis very likely St. Paul, and St. Peter, and the silver-tongu'd Apollos too, agreed well enough; these strings were well tuned by the Holy-Ghost, the Doctrine they received from God they delivered to the People,( to use Justin Martyr's words, 
Just. Mart Paraenes. 〈◇〉.  without any Jarring or Contention; but the people fell out among themselves, they had some cunning Gamesters amongst them, who made it their business to abuse and divide them.  
For God's sake, Christians, let us have a care: may wee not in this Church of Corinth see our own Face as in a Glass? nay, are not our Fractions more, our Factions stronger? I am unwilling to say what is upon public record; but Our present Divisions, and this present occasion doth make it in some sort necessary for me to mention it: Concerning us it was the sad Complaint of Gregory the ninth, not spoken without some pity and compassion towards us, Oye English-men, you are the most miserable men in the World, every one of you bites each other, and studies to impoverish each other. What doth it profit us, that we live together in one place, if we be not of one mind? God more loves the Unity of Hearts than Place. Why should we give the Devil such an advantage against us? or why should we of this Kingdom, of this House, give the common Enemies cause to rejoice, to see us do their work for them, and destroy one another? Are we not all satisfied in this, That all our unhappy Divisions are begun, promoted and carried on by the Roman catholics? why should we then thus divide, and gratify our mortal Enemies? 
Euse. Eccl. Hist. lib. 8. cap. 1.  The Historian notes, That the Strife and Contention between the Christian Bishops, was followed( as a just judgement of God) with that sad Dioclesian Persecution. As there is nothing more safe than Unity, so is there nothing more dangerous than Division.  
Unto what hath been said, I shall add two Arguments, tending to put an end to our Divisions, and bring us to Unity.  
The first shall be the common Argument so much insisted upon in Scripture taken from your relation to each other; are you not Brethren, of the same Kingdom, of the same House, professing the same Religion? I beseech you then, love as Brethren.  
I know you profess to be traveling towards Heaven, all tell us they are bound for Heaven, that's the Port they are sailing to, to the land of Canaan they are traveling: say you so? hear the Patriarch Joseph, let me speak to you, as he to his Brethren, going to the land of Canaan, see that you fall not out by the way. Greater is the Fraternity of Christ, than of Blood; he is a true Brother, 
S. Ambr. Dom. quinquages. mayor est fraternitas Christi, quam sanguinis; verus frater est, cujus idem spiritus & voluntas est.  who hath the same Spirit and Will, as St. Ambrose well teacheth. Or if you had rather hear Father Abraham, take him for your example; when there was an unhappy Division and Difference between Lot's Herdsmen and his, and this increased so far as to cause a misunderstanding between Abraham and Lot themselves, observe how he beseecheth, how he argueth, how he pleadeth for an Accommodation, Agreement, 
Gen. 13.8.  and Unity; Let there be no strife, I pray thee, between me and thee, between my herdsmen and thy herdsmen, for we be Brethren. Brethren they were by Birth, by Condition, by Profession, Brethren as Men, as Country-Men, as Kinsmen, as Religious Men. See how Father Abraham's Arguments are framed; Let there, I pray thee, be no strife between me and thee, for we are Brethren, as Men, Men-Brethren; It is for Beasts to snarl and quarrel, to divide, to contend, not for Men-Brethren so to do; think of it, Lot, we are Brethren, yet in a nearer Capacity, as Countrymen, of the same Nation; why then should there be such a Strife and Division between us? if there be Divisions where Languages are divided, yet 'tis not fit it should be so between us. If this be so, yet consider we are Brethren, nearer than so, for we are Kinsmen, are we not united by Blood? why then should we be divided by any thing? nay farther, Lot, consider, how we have been educated in the same Calling and Occupation? have we not been Brother-Travellers, and Brethren in Affliction many a time? let there not then be any Strife between us. I pray thee let it not be, let us find out some expedient that there may be a Composure, and this Contention may be no longer; and if all this seem little unto thee, yet I know, Lot, thou art a pious man, one who fearest God, one who hast a Love to the true Religion, and canst not but have a Love to all who are truly religious, thou knowest what our Religion teacheth, Union not Division; Peace as well as Holiness. What a hindrance must it needs be, and disparagement to God's true Religion, when the Enemies to Piety who live about us shall see us thus strive and fall out with one another? what will they say? nay, if this be your Religion to do thus, if that teach you to be so contentious with one another, whatever Religion we are of, we will not be of yours; I pray thee therefore, Lot, think of it better, let us not divide, let there be no Strife between us Brethren, professing the same Religion, serving the same God, expecting to enjoy the same Happiness in Heaven. This is the Import of Abraham's Speech to Lot, these the Arguments he useth to compose the Difference, and put an end to the Strife between them.  
And what remains but that we should put this close to ourselves, and like good Children, learn this Lesson of Father Abraham, not to contend, not to divide, but to unite among ourselves? Are you not Brethren, as Men, Brethren as countrymen, Brethren as Fellow-Citizens, Brethren as Christians, Brethren as Protestants, and have you not sometimes been Brethren in Affliction too? Let there not then be any Strife, any Division among you. I know you would be glad to have Lazarus his Portion in the other Life, to be in Abraham's Bosom; that's a desirable, and most comfortable place: the way is to live as Abraham did, and walk after his example, and do, what in you lies, to preserve Peace and Union in the World.  
Secondly, Consider the sin of Contention and Division. This we will touch in Three Particulars.  
1. Division is a sin which bears a near resemblance unto theirs, who crucified the Lord of Life. 
* S. Ambr. Dom. in passione, Quid est Christus nisi veritas & pax? ergo qui pro falsitate relinquit veritatem, & pro cupiditate dirumpit charit. item, & odit pacem, nihil aliu● facere videtur quam lapidare & crucisi pre, & occidere Christum, &c.  What is Christ, but truth and peace? therefore he who leaves the truth for error, who doth break the bond of charity, and hate peace, seems to do nothing else but to ston, to crucify, to slay Christ. Was not the Soldiers sin great, who were so officious in crucifying Christ? You cannot think otherwise; yet these Soldiers, as bad as they were, would not break the Legs of Christ; and shall we tear the Church of Christ, by our Divisions? So long as his Body hung upon the across, among Thieves and Malefactors, it remained whole; and shall Christians rend it and tear it in pieces?  
2. Division is a sin which damps all our Comforts in this World, and renders all our Religious Duties ineffectual. What is it that sweetens all Comfort, and makes all we do acceptable unto God? Is it not Peace and Unity? What sours all, and renders all Duties ineffectual? Is it not Contention and Division? Certainly it is. Peace is that superlative good without which nothing is good; the Apostle calls it the bond of peace: this is it which keeps all our Comforts. Let a Man haveall those things in the World esteemed precious, Health, Wealth, Wife, Children, Parents, Servants, pleasant Gardens, stately Palaces: if he have all these, but Peace be not there; if he be continually in Strife and Contention, this sours all, this turns his Gold into Dross, this turns his Wine into Vinegar, this turns his Palaces into Dungeons, this turns his Orchards and Gardens into a Wilderness, and this turns his Honey into gull. It is good Agreement, Unity, mutual Love, which doth animate, maintain, and tie Christians together, who, without it, become a burden to nature, and to one another: it is like the Fire in the burning Bush; it adds Lustre to them; the more it flames, the more it beautifies: this is it which puts a Grace upon all Religious Duties; but Division and Contention venomes all. You hear God's Word preached, as near as you can you omit no opportunity, you pray often, you give Alms, you receive Sacraments; 'tis well, but if you be troublesone, unpeaceable, if you be dividers in God's Israel, this stains all, pollutes all, profanes all. If thou bringest thy gift unto the Altar: You know who said it, and what follows. A delightful thing it is to hear an Instrument well tuned, played upon by a skilful hand, where there is a sweet Harmony among all the Strings; but how ungrateful is it, to hear an Instrument struck upon when all the Strings are out of Tune? Thus is it( as Origen well notes) where the Body of Christians have Strife, 
Orig. Hom. 26. in Num.  dissensions, Divisions among them, then all things are ungrateful, nothing is there that God accepts without Charity: pray never so much, hear never so much, if you be strings out of Tune, if for Contention, if addicted to Division, God accepts of nothing you do; this makes all abominable unto him. Consider then how great a sin this Division is, which doth not only spoil our earthly Comforts, but is the fly in the Ointment of all holy Duties, corrupting and making them odious unto that God to whom we do perform them.  
3. Division will drive God from among us. What made Israel so happy, above all other Nations, but because they had the God of Heaven dwelling among them? Herein is the happiness of a Kingdom, of a Church, of a City, of a House; blessed is the People who have God among them. Certainly it is our great concern, to do those things which may keep God with us: it is not every ordinary sin which will drive God from a People, but Division and Contention will do this; and therefore this must needs be a grievous sin. At Salem is his Tabernacle, and that's Peace; make him that place, and he will come and take up his rest; but if we be contentious, he will be gone, but Woe be to us, if God depart from us.  
We know not what we do, when we contend with one another, and divide from one another; if we did, we would rather lay down our lives than break the Unity either of the Body politic or ecclesiastic. To this purpose admirable is the Example of Gregory Nazianzen, 
Greg. presb. in vit. Greg. Naz.  who, when there was a contention about his being Bishop of Constantinople, desired them to cast him into the Sea, as another Jonas, that the Tempest might cease.  
To conclude all; If there be any loveliness in Peace and Unity; if we have any respect for Christ and his true Religion; if any love towards our Brethren; if we would have any duty, we perform, accepted of God; if we would have God abide among us, and not drive him quiter away from us; if we have any love to our precious Souls, and care that they should be eternally saved; if the Kingdom, in which we live, and the Church of God have any Interest in our Affections, and are dear unto us, let us study and endeavour all ways for Peace and Unity: let us keep clear from Strife and Division, let us not bite and devour one another, for Every kingdom divided against itself is brought to desolation, and an house divided against a house, falleth.  
FINIS.   

ADVERTISEMENT.  
A Sermon preached before the Right Honourable the Lord Mayor and Aldermen of the City of London, at Guild-Hall Chapel, on Easter-Day 1689. by the same Author; Printed for W. Kettiley