THE Beauty of Unity. IN A SERMON PREACHED AT PRESTON in Lancashire, At the Opening of the GUILD-MERCHANT held There. September 4. 1682.  
By RICHARD WROE, B. D. and Chaplain to the Lord Bishop of CHESTER.  
LONDON: Printed for Benj. took, at the Ship in St. Paul's Churchyard. MDCLXXXII.   

To the Worshipful ROGER SUDELL, Mayor of PRESTON, And to the ALDERMEN and COMMON-COUNCIL of that Ancient BOROUGH.  
GENTLEMEN,  
WHen I received the intimation of your desires that I would preach your Guild-Sermon, I was very ready to comply with your request, that I might manifest my willingness to serve you, and own that respect which you were pleased to show me by making it the unanimous Vote of your Common-Council. But when I was importuned by you, and those worthy Persons that were present to honour your Solemnity, to Publish what I had Preached to you, I was much more unwilling to yield to it, being averse to appear in Print, and loath to be exposed to the Censures of a Critical Age. But I have denied myself that I may not seem to deny you any thing: and in this only am ambitious that I may be able to gratify so honest and Loyal a Corporation.  
The solemnity of a Guild-Merchant is peculiar to your Town, and (I think) no where else observed in England, at least not with that Formality and Grandeur, and with that respect and free Entertainment given to those Persons of Quality and Gentry that from all parts flock to see it, and are welcomed with the honorary Freedom of your Corporation.  
It seems strange that so ancient and laudable a Custom should be singular: and if an account of your decent and regular management of it were made public, I doubt not but it would invite other places to follow your example.  
But as this is your peculiar Privilege, so I reckon it your great happiness that you live like a Fraternity, and are not more careful of your own Franchises, than conformable to the Laws, such especially as are made to preserve Society by preventing Dissension and Division: and you may justly glory in this, that for sundry years last passed, no Separate Meeting, or Seditious Conventicle has disturbed the Peace of your Corporation, or divided you into Parties and Factions, but you have lived as Brethren in Peace and Unity, and worshipped God with Order and Uniformity.  
I hearty wish it may always be the honour of your Corporation, to be famous for Agreement and Unity: and have endeavoured all I could to endear it in the ensuing Discourse: which if it may any way contribute to so good an effect, I have my design, and let God have the Glory. I am sure the meaning was honest, to persuade to Love and Peace, and promote Union and Agreement, and will hope it may be serviceable to that end, since you were pleased to think it so. I know not what entertainment it may find amongst those that read it: but I cannot wish for a more kind reception than it had from them that heard it: what ever others judge of it, it challenges a favourable Construction from you whose Importunity made it Public; and thereby have given me an Opportunity to tell the World, how much I am,  
Your most Humble and Obedient Servant, RICHARD WROE.   

A SERMON ON Psalm CXXXIII. 1.  
Behold, how good and how pleasant it is, for Brethren to dwell together in Unity.  
UNity is a word that carries joy and pleasantness in its sound; a thing so Divine and Excellent, that among all the perfections of this inferior World, there is no more lively Resemblance, or fairer Emblem of Heaven's Glory; which is therefore perfect, because it cannot be confounded by disorder, nor disturbed by disagreement, but is completed in an eternal Unity. And were there Art equal to the Subject, to set out its graceful Lineaments and comely Proportions, it would be found most true of this Divine Grace of Unity, what has been said of Virtue by some of the Ancients, that she is so lovely in herself, and so comely to behold, that could she be seen embodied, all the Beholders would be ravished with her Beauty, and fall in love with her. But though I cannot hope to reach its due Character, or make a just transcript of so fair an Original, yet I shall expose her to your view in the Psalmists Description of her Beauty, Behold, how good and how pleasant it is, for Brethren to dwell together in Unity.  
A subject never unseasonable; and now very suitable to the times we live in, and proper to the Occasion we are met about. For when our divisions are so many, and our distractions so great; when the Peace of the Church is rend by Schism, and that of the State endangered by Faction and Discontent, what remedy can be effectual to heal our Distempers, and close up our Wounds, but Agreement and Unity? and where shall we hope to behold that pleasant prospect sooner than among them who are already embodied into an united Society, by mutual Interests, and particular Obligations? And when can we more properly Discourse of it, than before a Fraternity, whose very Essence consists in Unity? their Privileges being the result of mutual Society, and the very Title of Corporation, implying that Correspondence and Relation which the Members of the Body have both to the whole, and to one another.  
Let me therefore bespeak your attention, both as Brethren, adopted into one Common Fraternity (which you are here met to represent;) and as fellow Members of the same Body, Subjects of the same Government, whose Peace and Prosperity I hope you all wish well to and pray for; whilst I endeavour to recommend to you the excellencies and advantages of Unity, which is the only solid and lasting Foundation of our peace and settlement both in Church and State.  
For the Design of general Unity must first begin at particular persons and places: and there is no hopes to see its happy Influence Public and Universal, till the exercise of it be made exemplary in the lesser Societies of Families, and the larger Corporations of Towns and Cities.  
May you lead the way; and set the pattern of a complete Fraternity, united not only in Franchises and Privileges, but in mind and affections; and so begin that blessed Concord which would undoubtedly make us an happy people among ourselves, and a terror to the Nations round about. Were our Towns and Cities modelled as Jerusalem once was, a City at Unity with itself; we might then expect to see that thorough Reformation which has been so long talked of, but is impossible ever to be effected by Schism and Faction. Would they that pretend to contend so earnestly for the Faith, but as zealously endeavour to keep the Unity of the Faith in the bond of Peace; would every one of us in his own Sphere contribute his Prayers and Endeavours hereto, we should then rejoice to behold the blessed and happy effects of Agreement and Unity, and by joyful experience find, how good and pleasant it is, for Brethren to dwell together in Unity.  
The Words being an Argument for Unity, it may seem less proper to divide them; and my design being to set out the excellency and advantages of this Divine Grace, I shall pursue it in the Characters here given in the Psalmists Description of it, 'tis both good and pleasant. Which two, are prevailing Arguments, and the most forcible persuasives to engage our love and affections to any thing recommended to us, for these two generally sway men's choice; and all their pursuits are after what they apprehend as good or pleasant.  
But before I press the Motives to Unity, it seems necessary to know what it is: since it is so rare to be met with, that it seems to be little understood; though indeed it is generally better unstood than practised.  
Unity, however single in itself, yet is diversified by its Object; and so is as various, as the respects in which men may be united: but I instance only in three sorts, both as most comprehensive, and chief to be endeavoured after. 1. An Unity in Faith and Profession. 2. In Worship and Practice. 3. In Mind and Affection.  
1. Unity in Faith and Profession: which is so named by the Apostle, Eph. 4. 13. Which is absolutely necessary to the being of a Christian; who by Faith is incorporated into the body of Christ; and by Unity of the Faith, is conjoined to the members of that Body, which are all united under one head. For the Faith was once delivered, (says St. Judas) and being but once delivered, can be but One: and as there is no way to be saved but by Faith, so there is but one Faith to be saved by: and therefore they that hope to receive the end of their Faith, the salvation of their Souls, must maintain the Unity of the Faith, which is lost if divided; and is no Faith, if not the same that was once delivered. In this respect, we make it part of our Christian Profession to believe One Catholic Church: because all agreeing in the same Faith, though the Members be many, yet the Church is but one, because the Faith is but one: for there is but one Lord, and one Faith, Eph. 4. 5. One Lord, as the Foundation of all: and one Faith, whereby we assent to those truths which were received from Christ by the Apostles, and by them delivered to Believers, who are therefore all Members of one and the same Church, because they profess one and the same Faith. Now as we cannot be Christians without Faith, so we cannot be of that One Catholic Church, without the Unity of it; and therefore (as St. Judas exhorts) ought to contend earnestly for that Faith once delivered: that (as St. Paul presses it) we may keep the Unity of it in the bond of Peace. For we may contend earnestly in this Case without breach of Peace or Charity: since the end of this holy contention, is an happy Unity, namely of Faith and Profession.  
2. There is an Unity in Worship and Practice. Which is consequent on the former; when they that agree in the same Profession, wear the same Badge and Livery, and are known by the same signs and symbols of Worship and Communion. This is that Unity of the Spirit, Eph. 4. 3. or Spiritual Unity, both as an effect of the Spirit, and a sign of Spirituality; when we manifest our Unity in the Faith by the correspondence of our Practice, whether in the same Rites of Worship, or the expressions of our Christian Communion: thus we are made one by Worshipping the same God, in one and the same manner. We become one by Baptism, the Sacrament of our Initiation, which being (as the Apostle says) but one, they which are admitted to it, in receiving it are one, and we are made one by participating of the same Supper of the Lord, who commanded, Eat ye all of this, and drink ye all of this; and so by communicating of one, become as to that Communication one; according to that of the Apostle, 1 Cor. 10. 7. We being many, are one Bread, and one Body, for we are all partakers of that one Bread. So that, when we list ourselves under the same Banner, as we do in our Baptism, and engage in the same Warfare, against the Devil, the World, and the Flesh, whose Friendship we renounce, and declare enmity against them: when we all participate of the same Body, whereof we are all Members, and like the Israelites, all eat the same spiritual meat, and all drink the same spiritual drink: when with the first Apostolic Church, we continue in the Apostles Doctrine and Fellowship, and in breaking of Bread, and in Prayer, when we are unanimous in the Worship of God, and the holy Offices of Religion, then do we hold fast the Bond of Unity, and maintain the Communion of the faithful.  
3. Unity of Mind and Affection. Which is the Unity of the Spirit in the bond of Peace; that great badge of Christianity: the new Commandment that the Son of God prescribed to his followers: that dying Legacy which he bequeathed to his Disciples, that they should love one another: that Unity which the Apostles so frequently and pathetically press in their Epistles. St. Paul to the Corinthians, 2 Epist. 13. 11, Be of one mind, and live in Peace: to the Philippians 2. 2, That ye be , having the same love, being of one accord, of one mind. St. Peter to the dispersed Christians, 1 Ep. 3. 8. Finally be ye all of one mind, having compassion one of another, love as Brethren, be pitiful, be courteous: This is the peculiar Badge of our Profession, which in its Nature and Design is a Religion of Love and Unity; and nothing unites more strictly than kindness and affection. For as in the Body Natural, the Members however different in shape, and distant in site from one another, yet being all animated by the same Soul, become one Body; so the collective Body of Christians however distant in Place, or differing in Language, yet being all of one mind and affection, make up one Body, the Church of Christ. On which account we offer up our Prayers to God for the preservation and protection of the Church Catholic, to testify our Unity with all the Members of that Body, and express our hearty wishes for their welfare and prosperity: and though the Gospel has extended our Charity, and made it universal, yet we are to have a more peculiar regard and love to them that are of the household of Faith. Christians are all Brethren, and thereby obliged to all the endearments of Brotherly Kindness and Affection; and when their Unity in the Faith, and Agreement in Worship, is completed by the Concord of their Mind and Affections, there needs nothing more to make that perfect harmony which was once beheld in the Primitive Church, when the whole multitude of Believers were all of one heart, and of one soul, Acts 4. 32. a joyful prospect to behold, and lovely to look upon: that which raised envy in their Enemies, yet astonishment withal, Ecce quàm se mutuò diligunt Christiani, behold (said they) how Christians love one another! but a ravishing sight to them that wish well to Zion, to see Brethren so dwell together in Unity.  
I know there are other kinds of Unity besides these already mentioned; as Unity of Discipline and Government. Wherein, that the Christian Churches did once all agree, seems plain from hence, that all sides admit this as a great Truth; that is the best Form of Government which comes nearest to the Primitive Platform: so that in the Primitive Church there was an Unity of Discipline, the same Order of Men, the same Form of Government in all the Churches of Christ. Happy had it been, had it received no alteration: happy were we, were all our differences in that respect silenced into an amicable agreement: that as there is no Church, where there is no Order, no Ministry; so we might all be of one and the same Church, by enjoying the same Order and Ministry.  
There is also an Unity of Opinion; when men not only build upon the same Foundation, but raise the same superstructure, and agree not only in fundamentals, but shake hands also in less necessary truths, and have the same Sentiments and Opinions, as well as Interests, in all things. An Unity that may be seen in Parties and Factions, especially to promote an Interest, or secure a Design, but otherwise is very rare to be met with. For as long as there are men of different Complexions, and divided Interests, there will be different Conceptions, and disagreeing Opinions among them. Certain it is, that men's Tempers and Complexions strongly incline them to some Opinions more than others: and no less evident it is, that the prejudices of Education, Acquaintance, and Custom, do no less strongly bias men's fancies with kindness to some Opinions, and a dislike of others: so that till all men are cast in the same mould, and act upon the same Principles, and drive on the same end and design, Unity in Opinion is not like to be Universal.  
Indeed both this and the other, are rather to be wished than hoped for, for till men be willing to part with their Opinions (which yet few men are) there is small hopes of Union that way; and till men become Humble and Obedient to the Discipline and Government of the Church, no hopes to be united under any one Form. Besides, that Opinions increase with the age of the World, and are daily multiplied; and men grow more fond of their own Form of Discipline, and more averse to all others. So that there is small hopes of a perfect correspondence in all things, till we come to that happy Union which the Apostle describes, Eph. 4. 13. till we all come in the Unity of the Faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ.  
But if we cannot hope to see them, yet we may and aught to pursue after them; which would every one of us in his several capacity sincerely endeavour, we should enjoy that blessing of the Lord, to behold Truth and Unity met together, to see Righteousness and Peace kiss each other: and the only method to pursue those ends a right, is to maintain inviolable that threefold Unity, in Faith, in Worship, and Affection, which is indispensably necessary to make us One with that Body whereof Christ is the head. For Unity in the Faith is Catholic Unity, without which we cannot be Members of the Body of Christ. Unity in Worship, is Church Unity, without which we cannot hold the Communion of Saints; and Unity in Mind and Affection, is that Unity of Charity, without which we violate the Commands and Obligations of the Gospel. But if we keep these entire, and twist this threefold cord, we make it strong, and not easy to be broken. And when our Faith is One; and our Worship uniform and agreeable, and our minds conspire in united affections, we then wear his Livery whose Coat was seamless, the Emblem of Unity, not rend by Schism, nor torn by Separation; then like Brethren we dwell together in Unity: and how good and pleasant that is to behold, is next to be made out.  
'Tis good and pleasant: excellent properties to rerecommend a thing to our love and affections: for good is the great Object of our choice: And What more endearing than that which is good and pleasant too? 'tis good, that intimates its necessity and usefulness: 'tis pleasant, that implies its delight and comeliness. We'll survey each property distinctly, that we may better behold its perfection.  
1. It's Necessity and Usefulness. Of which we need no other Evidence, than the strong Enforcements and Obligations which the Gospel lays upon us to Unity, and the powerful Arguments wherewith the Apostles of Christ press it upon his Disciples and Followers. I instance only in St. Paul, and observe in this Argument, 1. The strength of his Reasoning. 2. The persuasiveness of his Oratory: The one is, that every thing in our Religion is an Argument to Unity, as you have it, Eph. 4. 4, 5. there is one Body, and one Spirit, and one Hope of our Calling; one Lord, one Faith, one Baptism, one God and Father of all: every thing in our Religion is one; and so ought all they to be who are Proselytes to that Religion. The other is, his powerful Eloquence, and persuasive Rhetoric, whilst persuading his Philippians to love and amity; and perhaps in no Author whatsoever, occurs a more pathetic and endearing strain, than that in which he woos and beseeches them to Unity and Uniformity, Phil. 2. 1, 2, If there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfil ye my joy, that ye be , having the same love, being of one accord, of one mind; per sanctum amicitiae nomen; per chara amoris pignora; per mutuò datam fidem: these are powerful Charms, but far less prevailing Oratory than the Apostle here used to press the Philippians to be of one accord, of one mind; and no doubt but the great earnestness wherewith the Apostle enforced it, proceeded from his sense of the necessity and advantages of it. For it is good in all those respects which conduce to the good of Society, or the Interest of Mankind: good for the public, and for every private man: good for them that rule, and for them that obey.  
1. Good for the Public, since it is not only essential to Society, but the foundation of all the Privileges we reap thereby; a Society cannot consist without Union and Concord, but dissolves into a rout, and unruly herd, when divided and disunited: and there can be neither Order nor Government, where there is not mutual agreement; as Aristotle observed of Thiefs and Robbers, that they must agree together, and be true to one another, or else must needs dissolve, and cannot hold together. For there is no other bond of public Society, but Union, and when that is broke, all things tend to Ruin and Confusion. But whilst Unity is maintained, Society stands firm, and Agreement always upholds a Government, and secures those public blessings which we reap under the Safety and Protection of it. Where there is Unity, there is Peace; and Peace is the foundation of all those advantages which conduce to our public welfare. The great imperfection of this State is, that all things are transient and uncertain, and we are never secure of the happiness we enjoy: and all the security we can have of those favours which the bounty of Providence does indulge to us, is by the blessing of Quietness and Peace. 'Tis this preserves Liberty and Property; 'tis this gives ease and plenty, and makes every man sit down under his own Vine, and under his own figtree; to eat and drink the fruit of his labours, and taste the sweet of those enjoyments which God has appointed for his Portion and his Lot.  
2. 'Tis good for every private man; which must needs be consequent upon the former: since the benefit of public blessings must needs redound to every particular person, and each man shares in the good of the Community. But besides the common advantages it affords of Peace and Safety, it largely contributes to each man's peculiar happiness; chief in this respect, that it tends highly to beget that composedness of mind, and calm temper of soul, without which we cannot be happy in this life. Whatever ruffles a man's mind, robs him also of his happiness, and he that is disquieted with Discord and Dissension, cannot make his Soul enjoy good in his labour (as the wise man phrases it.) But where there is kindness and correspondence among those he converses with, there is calmness and serenity; and as nothing disturbs him from without, so he finds all ease and satisfaction from within; and thereby reaps that inestimable blessing of content and quiet of mind, which is the highest pitch of worldly felicity. So great is the excellency of this Virtue; it has an universal influence on all the happiness we are capable of enjoying here, and tends highly to the good of every man in what station or capacity soever God has placed him.  
More particularly it tends directly to the ends of Government, which God under his Providence has made the instrument of the greatest blessings which we are capable of in this life; and so it is further good.  
3. For them that Rule; for where men are at Unity among themselves, how easy is it to manage the reins of Government? How does it lessen the burden that lies upon the shoulders of Governors? Certainly whatever men may pretend, they love not their Prince, nor are Friends to his felicity, who foment differences, and create Jealousies and Discontents, which add to the cares of a Crown, and make the affairs of State difficult and uneasy; they cannot be good Subjects who are always murmuring and querulous, uneasy and unsatisfied, turbulent and troublesome, on all occasions alarming their Rulers with fears and suspicions, and still keeping them awake to watch the designs of restless and unquiet Spirits. But where Subjects are quiet and peaceable, friends both to the State, and to one another, there a Kingdom prospers, and Rulers reap the fruits of their Care and Vigilance in ease and plenty. Where People are unanimous, and do not divide themselves into Parties and Factions, there need no penal Laws to reduce them to Uniformities: and happy is that Government, where Restraint and Compulsion is needless: happy are those Governors, whose People are of one mind; doubtless 'tis both their Security and their Glory.  
4. 'Tis good for them that Obey. For it leads directly to that end for which men are entrusted by God with Power and Authority, which is that mentioned by the Apostle, and made the ground of his Exhortation, That we put up Prayers and Supplications for Kings, and for all that are in Authority, that under them we may lead quiet and peaceable lives in all godliness and honesty, 1 Tim. 2. 1, 2. But how can that end ever be attained? How can men lead quiet and peaceable lives, without Unity and Agreement? where Discord and Dissension divide the Interests and Affections of Subjects from each other, they cannot so well enjoy the common Influence of their Governors' Care and Protection; and however such peevish and angry men as foment strife and division, may think to wreak their spleen upon the persons of those that are set over them, yet the mischiefs of Discord and Disagreement always chiefly redound upon the Subjects head, who thereby loses those blessings which Peace and Unity would have devolved upon him: Little do men think how much they contribute to their own Ruin, who create Jealousies, and increase Differences, to expose the Persons of their Superiors, or weaken their Power and Authority: since the People must needs be unhappy, where they cannot lead quiet and peaceable lives; and to be sure they have always the greatest share in the Evils of Anarchy and Confusion. Let men talk what they will of their love to Religion and their Country, and delight to be called Patriots and Popular, yet they are no Friends to either, who are Enemies to Peace, and least of all to the People, who suffer most in the loss of it. But where Peace is preserved, and Unity maintained, both Prince and People equally share in the advantages of them, and rejoice together in the blessings of Amity and Concord.  
You see in all these respects the necessity and usefulness of Unity, how good it is, and it will appear no less pleasant too. Which is the  
2. It's delight and comeliness. For all Beauty arises from Proportion and Agreement; and there can be nothing lovely where there is not Harmony and Order: and among all the Perfections of Unity, none more comely and graceful to behold than that of Brethren, whose very name imports Nearness and Conjunction, and their Relation implies Union and Familiarity; and wherever we can see it acted, it affords the most grateful and ravishing prospect: and is pleasant to behold, 1. To God. 2. To Angels. 3. To Good Men.  
1. To God, who made all things in Order and Harmony, and prescribed them eternal Laws of Correspondence and Agreement; and as every thing that he had made was very good, when he surveyed all the Works of his hands, Gen. 1. 31. So they continued to be so, till sin violated the Unity of the Creation, and first made a Breach and Division among the Creatures. But of all the Creatures, Man was the most lively Emblem of Unity, being framed for Society, and designed for mutual love and friendship: and however the Alwise Creator, to show the wonders of his Wisdom and Power, has made such an infinite variety in the faces of men, that whereas all consist of the same kind and number of Parts, scarce two can be found wholly alike in Symmetry and Proportion; yet there is no such disproportion and dissimilitude in the minds of men, but they are all cast in the same Mould, adorned with the same Faculties, and endowed with the same Principles of Reason, that thence they might all learn to agree in the same common Interests and Designs of Human Life: and whilst man acts like himself, not only as a reasonable, but a sociable Creature, and delights to herd himself with those of his own kind, and makes use of the Principles of Nature and Reason, to the ends of Society, Correspondence, and Friendship, and seeks not wholly himself, but the common good of Mankind, and studies to promote the Peace of the World, God delights to behold such agreeable Harmony, he is well pleased with it: And indeed it resembles that Celestial Society, whose Inhabitants dwell in the Regions of calmness and silence, that Kingdom of Unity, where Peace and Order shall dwell together to eternal Ages.  
2. To the Angels, who being frequently employed by God in the affairs of Mankind, those especially that concern the methods of his Providence in the Government of the World, rejoice in the welfare of Mankind, and delight in the Peace and Prosperity of the World: and as nothing more grateful to them, than to be Messengers of Peace, so do they evermore rejoice to see it flourish. How cheerfully did they publish the glad tidings of Peace and Reconciliation? Luk. 2. 14. even a whole Choir of those Celestial Inhabitants joined together in a Divine Anthem of Praise, to testify their Joy and Exultation at the Proclamation of peace on earth, and good will towards men; and  they descend from the Mansions of Peace, from the Kingdom of Order and Unity, they delight to behold the resemblance of it upon Earth; which is highly pleasing to those kind Spirits, who wish well to the Sons of men, and well understand the advantages of Peace and Order, of love and kindness among men.  
3. To Good Men, who as they mostly endeavour after it, so more especially delight to see it, and therein find real Content and solid Pleasure; All the solid delight of this life consists in good reflections: whatever else may pretend to pleasure, is but vain and imaginary; as the delights of sense, which are but skindeep; or the pleasures of the World, which are but shows and appearances: that only is solid content which arises from the sense and reflections of true goodness; and that chief which conduces to the general good of Mankind, as Peace and Union most certainly do: so that they are pleasant to the good man to behold, and he rejoices in that ravishing prospect, and reaps the greatest content and satisfaction in himself, to see the Beauty of Peace and Order, of Love and Kindness among men. So did St. Paul to see Order and Uniformity flourish at Coloss, Col. 2. 5, Joying, and beholding your Order, and the steadfastness of your Faith in Christ; so do all good men, who not only pray for Unity in Zion, and Peace in Jerusalem, but delight to see it, and rejoice together in the Psalmists exaltation, behold, how good and pleasant it is, etc.  
I know not what can more forcibly recommend the loveliness of Unity to you, than these Considerations of its necessity and Usefulness, of its delight and comeliness, 'tis both good and pleasant. If any thing can further endear it, it would be the description of the mischiefs of Division and Dissension, of Confusion and Disorder: as contraries best illustrate each other; and sprightly Colours are best set off when drawn on a dark ground. But I have not time to draw so large a Scene.  
Suffice it to say, that the want of Unity and Agreement among Brethren, is the ground of all those Evils which obstruct the prosperity of the Church, or disturb the Peace of the World; and so is neither good, nor pleasant, but directly opposite to both in all the forenamed Instances. St James said rightly, 3. 16. Where envying and strife is, there is confusion, and every evil work: and I am sure that is neither good nor pleasant to behold.  
Not good for the Public, whose Peace it hazards, and endangers its Safety. Not good for private men, whose Interest is so much twisted in the public welfare, that they cannot be happy without it. Not good for them that rule, since how skilful Pilots soever sit at the Helm of State, they may be overwhelmed with the Waves of Sedition, and the violent Hurricanes of Mutiny and Faction. Not good for them that obey, since it frustrates the ends of Society, Peace and Security, and leaves every man exposed to the Violence and Insolency of licentious men. Nor is it any whit more pleasant to behold. Not to God, who as he is the God of Peace and Order, so he delights to see them maintained and flourish: but that which creates Confusion and Disorder, not only disturbs that Harmony and Concord which he established among the Creatures, but reflects dishonour upon his Providence, and makes men question the Equity of his proceed.  
Not to Angels; unless it be those malignant Spirits who kept not their first station, and ever since they were banished Heaven, being cast too low to make any further disturbance there, have made it their business to oppose the methods of God's Providence on Earth; and no doubt rejoice to embroil the World with disorder and mischief: but not so the good Angels, who are employed in messages for the good of Mankind, and rejoice in the Peace and Order of the World. Not to good men; who grieve at the disorders and miscarriages of affairs, and like David, fret their righteous souls even with dwelling among them that are enemies unto peace.  
There are several respects more in which I might expose the Evils that are consequent upon the want of Peace and Unity; the miseries that attend Division and Dissension: and that dismal Scene would add grace and lustre to this prospect of Unity which is so pleasant to behold. But it needs no foil to set its Beauty: and therefore I shall content myself with the Description already given of it in the Characters of Good and Pleasant, which are forcible attractives of our Love and Choice.  
But that I may further recommend it to you, I shall strengthen my Argument from the Seasonableness of it, that it ought now more especially to be embraced: chief from these two Considerations.  
1. That our Enemies are United. There have always been such as hate Zion: the seed of the Serpent has hatched a Generation of Vipers, that has always maligned goodness, and persecuted God's Church and People: and they are Brethren in Iniquity, Confederated together, and jointly carry on their Hatred and Enmity. I need not tell you who are the Enemies of our Zion; nor point at them whom every man may behold, and see them at once combined against us, and industrious to ruin us. Is not the Church endangered by Schism, and the State by Factions and Combinations? Are not the Enemies of our Peace as busy as ever to embroil us? And the same Engines employed to undermine our Foundations? By the Papists we are still condemned for Heretics and Schismatics: and how are they combined by Oaths and Promises, by Vows and Obligations, to extirpate Heresy? and if we look that way, may we not see the Edomites and the Ishmaelites, the Moabites and Hagarens, Gebal, and Ammon, and Amalek, the Philistines and them of Tyre, all gnashing their teeth at us, and gaping to devour us?  
Neither does all our danger blow from that Quarter. For have we not Traitors within our own Walls that are no less sedulous to betray us, and as unanimous in their Hatred and Opposition to us? Have not Dissenters of all sorts united against us, who were never at one either among themselves, or with any Church of Christ? Have not Arts been used to get them owned for Protestants, who were never yet Christians, rather than want a Party to carry on the Designs of Schism and Faction? Are not they who formerly entered into a Solemn League and Covenant against our established Church, Projecting a new, but more wicked and dangerous Association? And is it not then high time for them to unite, who wish well to the Government both of Church and State? Certainly we may learn Wisdom from our Enemies; that since they are so diligent to Confederate together for our ruin, we may frustrate their Attempts by the same Methods of Unity and Agreement. Especially when we consider,  
2. That there is no other apparent means of safety. Our Saviour said, A Kingdom divided against itself cannot stand. When our Divisions are so many, what can heal our Breaches but Unity? 'Tis well known how fatal the Divisions of Christians have been to the Peace of Christendom. The Turk had never enlarged his Territories so far, had not the Dissensions of those that should have opposed him made way for him. Nor can any thing so soon put a stop to his growing Greatness, as the Peace and Union of Christian Princes, and nothing has more endangered the Protestant Religion since the happy Reformation of it, than the Divisions of Protestants among themselves. The Pope and his Conclave know it too well; and fear nothing so much as the Union of Protestants; nor envy any reformed Church so much as ours, and therefore use all their Arts and Emissaries to embroil us, and divide us into Factions and Parties; thereby at once weakening our Interest, and strengthening their own. 'Tis strange indeed that men of sense and reason should not discern the Jesuit in the Dissenters Disguise, when he has so long frequented, and so frequently Preached in most separate Meetings. 'Tis more strange that they that pretend so much Zeal against Popery, should oppose that Church. which is the only regular Bulwark and Defence against it. 'Tis most of all strange that the most active true Protestants (as they call themselves) should be the Jesuits chiefest Engine, and best Friends to Rome. Yet plain it is, that men may go to Rome by Geneva; and many that seem to Travel to the latter, are posting directly to the former. 'Tis to be feared 'tis no unfrequented path, and is found the securest way to pass unsuspected. He knows little that sees not how like to each other they are both in Principles and Practice; that the Dissenter sharpens his Weapons at the forge of the Romish Philistines; and that the Covenanter and Associator act but what the Jesuit Teaches: And however some men measure their Zeal to the Reformed Religion by their Opposition to that of Rome, and ground all their Cavils against our established Church on pretended fears and suspicions, yet I think no wise man needs to doubt, but to widen our breaches is the readiest way to let in Popery. God at last open their eyes, that they may see their danger, and discover their mistake! and in his mercy turn their hearts (as David once bowed the hearts of the men of Judah) as one man, 2 Sam. 19 14. That they may be faithful in their Allegiance to the King, and hearty in the Religion of our Church; and then we need not fear the craft of the Conclave, nor the Designs of the Consistory. Were all men but truly sensible of the advantages of Unity, they would endeavour after it. Were we so united, we should be happy.  
And that we may every one in our several Capacities contribute our hearty endeavours hereto, I shall close up the Exhortation with a twofold Direction of the Apostle, both suitable to our Meeting, both highly conducing to the ends of Union and Peace.  
1. The first is his advice to the Thessalonians, 1 Ep. 4. 11, Study to be quiet, and to do your own business. Would men do their own business, they would find work enough at home: would they study to be quiet, they would not busy themselves in other men's matters. And never more need of this advice than in this Pragmatical Age, wherein men study to be unquiet, and make it their Employment to meddle in other men's Concerns. Almost every man sets up for a Politician, or Reformer of Religion; and shall pretend to dictate to his Superiors, how to manage affairs of State, and compose differences in the Church. Every Club of idle and talkative Persons, are become as Censorious and Dogmatical, as if they were as wise as a Council-Table, and as Judicious in Religion as a Convocation. God knows 'tis the fault of the Age; and God grant it prove not fatal to our Peace and Happiness. For alas! we have already almost talked the State into Confusion, and Religion into Atheism, or Indifferency, which is little better. The best on't is, such Busybodies are usually catched in their own snares; and it has oft been found dangerous to intrude into another man's Office or Employment. Uzzah would needs put forth his hand to hold the Ark, and was struck dead, because he meddled with that which was none of his business, 2 Sam. 6. 6, 7. Uzziah invaded the Priest's Office, and would burn Incense, but while the Censer was in his hand, his sin was writ on his forehead, he was struck with a Leprosy, and cut off from the House of the Lord, 2 Chron. 26. 16. Dathan and Abiram were Associating against Moses and Aaron, and the Earth swallowed them up. Sheba blew a Trumpet of Sedition, and soon after his head was thrown over the wall. Absolom was too busy with the King's affairs, and would needs sit in the Tribunal, but was hanged in the Oak as a fit place for him; and we may easily call to mind some very lately among ourselves, that have talked themselves into an Halter, and found how fatal it is to be too traitorously saucy and meddling. Better far for us to do our own business with quietness, and leave other men to do theirs: and in so doing we shall find no difficulty from ourselves, nor discouragement from others. Let us resolve to be faithful to our own business, and leave others to the duties of their Station, and content ourselves with the choice Providence has made for us, and not peevishly think to be our own Carvers. Every Member (says the Apostle) Rom. 12. 4, has not the same Office. Having therefore different Callings, Gifts, and Places, let every man wait upon, and move in his own, and therein study to be quiet, and do his own business. Let the Lawyer Plead; and the Merchant Trade: let Rulers make Laws, and their Subjects keep them: let the King Govern, and the People Obey him: let the Minister Preach and Pray; and let the People say, Amen. And if we thus do our own business, we shall (like Brethren) dwell together in Unity.  
But if there be amongst you Tatlers and Busybodies, Meddlers in State, or Bigots in Religion, that value not the Apostles excellent advice, I leave with you another Direction of his proper for them, which is,  
2. The Caution he gives to the Romans, 16. 17. Mark them which cause Divisions and Offences, and avoid them; beware of their Insinuations, and refrain their Converse and Familiarity, and set a mark upon them. I mean not a mark of private Grudge and Revenge, but of turbulent restless Spirits, whose ill suggestions are not to be credited, whose Dissensions are to be avoided; a mark of Shame and Disgrace, that if their own impudence will not let them blush, others may be ashamed of their folly; a mark of Infamy and Reproach, that we may shun their Company; since an Enemy to Peace is no man's friend, and every Author of Mischief and Disturbance, is to be looked upon as a common Pest, and public Nuisance. Lastly, a mark of Distinction, which the Laws set on them; and were they duly put in Execution, would be the surest Antidote against the Poison of their envenomed Tongues, the malice of their seditious whispers; and let none think it Cruelty or Severity to have such men made exemplary, as slander the Government, and calumniate their Governors, since they are men that obey more for Wrath, than for Conscience sake: whom nothing can restrain but fear of the Penalty; and without such a restraint, no Government can be safe or quiet: and let the Magistrate know that in this respect he bears not the sword in vain; but that it ought chief to be drawn against such offenders as foment Dissensions, and disturb public Peace and Tranquillity.  
I hope there is no great need in this Place to press the Magistrate to his Duty in this respect; nor any great Occasion for it. I am confident there would be far less need of it, were but these two directions of the Apostle observed, were such as cause Divisions, avoided, and would we all study to be quiet, and do our own business. I know nothing more effectual to that Unity which I have all along recommended; nor any means more certain to make us an happy People; happy are you if you know and value your own happiness: which doubtless you will, if all that has been said to endear Unity and Agreement, has had its due effect upon all that hear me. It has been a scandal thrown on several Corporations, that they have been Nurseries of Schism and Faction. May it never be the complaint of yours: but rather may your Amity and Friendship be as peculiar and remarkable as your Guild; and your Unity be Published, wherever that is Proclaimed, and may it not only like your Franchises be renewed once in twenty years, but continued all that Time, and maintained inviolable, that successive Generations may still behold amongst you the same grateful prospect of Brotherly Love and Kindness, and twenty years hence rejoice to behold in your Example how good and pleasant it is for Brethren to dwell together in Unity.  
Now to the God of Unity, Peace, and Order, to the Father, Son, and Holy Ghost, Three Persons, and One God, be all Honour, Glory, and Praise, now and for evermore. Amen.  
FINIS.