GOSPEL-UNITY recommended to the Churches
A Sermon on Gospel-Unity.
v. 13. "These things have I written to you, that believe on " the name of the Son of God, thatye may know that ye have
" eternal life."
And therefore, to neglect this duty is exceeding dangerous ; but to deny andderide it, intolerable.
It may be justly feared, such men will be drowned in perdition, who I fall into the waters, by making abridge over them with their own thadows.
For my own part, I verily believe, that the sweetest hours Christians enjoy in this world, are when they retire into their closets, and fit there concealed from all eyes, but him that made them; looking now into the bible, then into their own hearts, and then up to God; closely following the grand debate about their interest in Christ, till they have brought it to the happy desired issue.
And now, reader, for a close of all, I call the Searcher of hearts to witness, 'That I have not intermeddled with these
• controverfies ofAntipaedo-baptism, andAntinomianifm, out of • any delight I take inprolemical studies, oran unpeaceable con tradicting humour, but out of pure zeal for the glory, and • truths of God; for the vindication, and defence whereof, I • have been necessarily engaged therein.
And having dis charged my duty thus far, I now resolve to return (if God • will permit me) to my much sweeter, and more agreeable
• studies ; still maintaining my Christian charity for those whom • I oppose; not doubting but I shall meet those in heaven, from •whom I am forced, inlesserthings, to dissent and differ upon ' earth.'
GOSPEL - UNITY
Recommended to the CHURCHES
OF CHRIST.
A SERMON.
COR. i. 10. Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you ; but that ye be perfectly joined together in the fame mind, and in thefamejudgment.
WHEN I confiderthishealinganduniting text, and the scandalous divisions of the congregations to which I reBbb
VOL. IV.
A Sermon on Gospel-Unity. commend it ; I could chuse rather to comment thereon, with tears, than words: It is just matter of lamentation, to think what feeble influences such divine and pathetical exhortations
But have, upon the minds and hearts of professed Christians. it is not lamentations,but proper counsels,and convictions obeyed,must do the work.
The primitive, and purest churches of Christ, consisted of imperfect members, who, notwithstanding they were knit together by the fame internal bond of the Spirit, and the fame external bonds of common profession, andcommondanger, and •enjoyed extraordinary helps for uniting, in the presence and doctrine of the apostles among them; yet quickly discovered a schismatical spirit, dividing both in judgment and affection, to the great injury of religion, and grief of the apostles spirits.
To check and heal this growing evil in the church at Corinth, the apostle addresses his pathetical exhortation to them, and to all future churches of Christ, whom it equally concerns, in the words of my text ; Now I beseech you, brethren, &c. Where note, 1. The duty exhorted to, 2. The arguments enforcing the duty.
1. The duty exhorted to, namely,unity; the beauty, strength, and glory, as well as the duty of a church.
This unity he describes two ways, r. As it is exclusive of its opposite, fchifm, or division: all rents, and rash separations, are contrary to it, and destructive of it ; Ibeseechyou, brethren, that there be no divisions [or schifms] among you.
2. As it is inclusive of all that belongs to it, namely the harmony and agreement of their judgments, hearts, and language.
(1) Thatye all speak the fame thing. (2.) That ye be perfectlyjoinedtogether in one mind. And, (3.) In the same judgment.
This threefoldunion in judgment, affection, and language, includes all that belongs to Christian concord, makes the saints Συμψυχοι, men of one heart and foul, the loveliest sight this world affords, Acts
໓.46, 47.
2. The arguments enforcing thisdutyupon them, come next under consideration. And these are three; (1. ) I beseech you.
(2.) I beseech you, brethren. (3.) 1 beseech you, brethren, by tha name of our Lord Jesus Christ.
These arguments are not of equal force and efficacy; the first is great, the second greater ; the last the most efficacious and irresistible of all the rest : but all together should come with such power,and irresistible effica cy,upon the judgments, consciences, and hearts of Christians, as should perfectly knit them together, and defeat all thede
A Sermon on Gospel-Unity.
figas of Sat an, and his agents without them, or of their own corruptions within them, to rend asunder their affections, or communion.
Argum. 1. And first, he enforces the duty of unity by a solemn, apoftolical obfecration, and adjuration, I beseech you, faith he; he had power to command them to this duty, and threaten them for the neglect of it: He had in readiness to revenge all disobedience, and might have shaken that rod over them; but he chuseth rather to intreat, and beseech them : Now I beseech you, brethren ; here you have, as it were, the great apostle upon his knees before them, meekly, and pathetically in treating them to be at perfect unity among themselves.
It is the in treaty of their spiritual father, that had begotten them to Christ.
Now [1] beseech you, brethren: I, who was the instrument in Christ's hands of your conversion to him ; I, that have planted you a gospel-church, and affiduously watered you ;
I beseech you all, by the spiritual ties, and endearments betwixt you and me, that there be no divisions among you.
This is the first argument, wrapt up in afolemn obfecration.
Next, he enforces the duty of unity, by the nearness of their relation ; I beseech you, brethren : Brotherhood is an endearing thing, and naturally draws affection, and unity with it, 1 Pet. iii. 8. " Be ye all of one mind, having compassion one of ano- " ther; love as brethren,be pitiful, be courteous ; ye are the " children of one Father, joint-heirs of one and the fame in- " heritance."
To fee an Egyptian smiting an Ifraelite, is no strange sight; but to fee one Ifraelite quarreling with another, is most unnatural, and uncomely : The nearer the relation, the stronger the affection . " How good, and how pleasant is it εσ (faith the Pfalmist) for brethren to dwell together in unity! "
Psal. cxxxiii . 1 .
But the greatest argument of all, is the last, viz. In the name of our Lord Jesus Christ.
In this name he beseeches, and in treats them to be at perfect unity among themselves.
In the former he sweetlyinfinuated the duty, by a loving compellation, but here he sets it home by afolemn adjuration ; I beseech you, brethren, by the name of our Lord Jesus Christ : That is to say,
1. For Christ's fake, or for the love of Christ ; by all that Christ hath done, suffered, or purchased for you ; and as Christ is dear, and precious to you, let there be no divisions.
If you have any love for Christ, do not grieve him, and obstruct his great design in the world, by your scandalous schisms. Mr.
Bbb 2
Sermon on Gospel-Unity.
John Fox never denied a beggar that asked an alms of him, for Christ Jesus sake 2. In the name of our Lord Jesus Christ, that is, in the authority of Christ; for so his name, also, signifies, I Cor. v. 4. and it is as if he had said, If you reverence the supreme authority, and sovereignty of Christ, which is the fountain out of which so many solemn commands of unity do flow ; then see, as you will answer him at the great day, that ye be perfectly joined together in one mind, and in one judgment.
The point will be this.
Doct. Unity amongst believers, especially inparticularchurchrelation, is as defirablea mercy, as it is a necessary, and indispensable duty.
How desirable a mercy it is, and how necessary a duty, let the same apostle, who presseth it upon the Corinthians in my text, be heard again, enforcing the same duty with the same warmth, upon the church at Philippi, chap. ii. ver. 1, 2. " If " there be therefore any consolation in Christ, if any comfert
" of love, if any fellowship of the Spirit, if any bowels of " mercies, fulfil ye my joy, that yebe like-minded,having the " fame love, being of one accord, of one mind." In handling this point, I will shew, 1. What unity among believers is.
2. How the necessity, and defirableness of it, maybe evin. ced.
3. And thenlaydown the motives, and directions about it.
(1.) What unity amongst believers is, and more particularly such believers as stand in particular church-relation to each other.
There is a twofold union, one mystical, betwixt Christ and believers ; another moral, betwixt believers themselves : faith knits them all to Christ, and then love knits them one to another.
Their common relation to Christ, their head, endears them to each other, as fellow members in the famebody :hence theybecomefanguine Chrifti conglutinati, glued together by the blood of Christ.
Union with Christ is fundamental to all unionamongthefaints.
Perfectunionwould flow from this their common union with Christ, their head, were they not here in an imperfect state, where their corruptions disturb and hinder it; and as soon as they shall attain unto complete sanctification, they shall also attain unto perfect unity. How theirunity withoneanother comes, by way of necessary refultancy, from their union with Christ, and how this unity among themselves shall at last arise to its just perfection, that one text plainly dis
A Sermon on Gospel-Unity.
covers, John xvii. 23. " I in them, and thou in me; that they " may be made perfect in one," &c.
Unity amongst those that hold not the head, is rather a conspiracy, thanagospel-unity. Believers, and unbelievers, may have a political, or civil union; but there's no spiritual unity, but what flows from joint-membership in Christ.
I will not deny, but, in particular churches, there may be, and still are some hypocrites,who hold communion with the saints, and pretend to belong unto Christ, the same head with them; but as they have no real union with Christ, so neither have they any sincere affection to the saints; and these, for the most part, are they that raise tumults and divisions in the church, as disloyal subjects do in the commonwealth. Of these the apostle speaks,
1 John ii. 19. " They went out from us, but they were not of " us; for if they had been of us, they would, no doubt, have
" continued with us; but they went out, that it might be " made manifest they were not all of us."
Sincere Christianity holds fast the soul by a firm bond of life to the truly Christian community, wherein they reap those spiritual pleasures and advantages, which assure their continuance therein to agreatdegree: but those that join with the church, upon carnal, and external inducements, make little conscience of rending from it ; and God permits their schifmatical spirits thus to act, for the discovering of their hypocrisy, or (as the text speaks) " that it might be made manifest they were not of " us; " as also, that they which are approved, may, by their constancy, be also made manifest, 1 Cor. xi. 19.
It hath, indeed, been said, that it is never better with the church, than when there are most hypocrites in it; but then you must understand it only with respect to the external tranquillity, and prosperity of the church: For as to its real spiritual advantage, they add nothing. And therefore it behoves church-officers, and members, to be exceeding careful (especially in times of liberty, and prosperity) how they admit members,as the Jews in Solomon'stime were of admitting proselytes.
'Tis said, Amos iii. 3. "How can two walk together, except " they be agreed?" I deny not, but persons that differ in some lesser points, as to their judgment, may, and ought to be one in affection ; but of this I am sure, that when sanctified persons, agreed in judgments and principles, do walk together under pious and judicious church-officers, in tender affection, and the exercise of all duties tending to mutual edification, glorifying
God with one mouth, Rom. xv. 6. and cleaving together with oneness of heart, Acts ii. 42.
This is such a church-unity, as
A Sermon on Gospel-Unity.
answers Christ's end in the institution of particular churches, and greatly tends to their own comfort, and the propagation of Christianity in the world.
Tongue-unity flows from heartunity; heart-unity, in a great measure, from head-unity; and all three from union with the Lord Jesus Christ. The divisions of our tongues come mostly from the divisions of our hearts; were hearts agreed, tongues would quickly be agreed; and then what blessed times might be expected ? And so much briefly for the nature of unity.
Next, (2.) Let us evince, both the necessity and desirableness of this unityamong believers, and this will appear in a threefold respect ; viz .
1. With respect to the glory of God.
2. The comfort and benefit of our own souls.
3. The conversion and salvation of the world.
(1.) With respect to the glory of God. The manifestative glory of God (which is all the glory we are capable of giving him, is the very end of our being, and should be dearer to us than our lives) is exceedingly advanced by the unity of his people. Hence is the apostle's prayer, Rom. xv. 5, 6. " Now
" the God of patience, and consolation, grant you to be like " mindedone towards another, according to Christ Jesus, that " youmaywith one mind, and one mouthglorifyGod." 'Tis highly remarkable, that the apostle, in this petition for the unity of the saints, doth not only describe that unity he prays for, one mouth, andonemind, and shews how muchGodwouldbe glorified by such an union; but he also addresses himselftoGod for it, under these two remarkable titles, the God of patience and consolation ; thereby intimating two things, (1.) How great need, and exercise, there is of patience in maintaining unity among the saints : They must bear one another's buthens; they must give allowance for mutual infirmitles, for the church here is not an assembly of spirits of just men made perfect.
The unityof the saints therefore greatly depends upon the exercise of patience one toward another ; and this he begs the God of patience to give them. And toendear this grace of patience to them, He (2.) joins with it another title of God, viz. the God of consolation, wherein he points them to that abundant comfort which would result unto themselves from such a blessed unity, continued and maintained, by the mutual exercises of patience and forbearance, one towards another. And to set home all, he lays before them the pattern and example of Christ: The Godofpatienceand consolation grant you to be like-minded, according to Christ. How many thousand infirmities and failures
A Sermon on Gospel-Unity.
in duty, doth Christ find in all his people ? notwithstanding which, he maintaineth union and communion with them ; and if they, after his example, shall do so likewise with one another,
God will be eminently glorified therein.
This will evidence both the truth and excellency of the Christian religion, which so firmly knits the hearts of its professors together.
(2.) The necessity and defirableness of this unity farther appears, by the deep interest that the comfort and benefit of our souls have in it. A great example hereof we have in Acts. ii. 46, 47. Oh ! what cheeriness, strength and pleasure, did the primitive Christians reap from the unity of their hearts in the ways and worship of God ? Next unto the pleasure and delight of immediate communion with God himself, and the shedding abroad of his love into our hearts by the Holy Ghost ; none like that which ariseth from the harmonious exercises of the graces of the saints, in their mutual duties andcommunions one with another. How are their spirits dilated and refreshed by it ? What a lively emblem is here of heaven ! the courts of princes afford no such delights.
Whereas on the other side, when schisms have rent churches asunder, they go away from each other exasperated, grieved, and wounded, crying out, Oh, that I had a cottage in the wilderness ! or, Oh, that I had the wings ofadove, that I might flee away, and be at rest.
(3.) Lastly, The necessity, and defirableness, of this union further appears with respect unto the world, who are allured unto Christ by it,and scaredofffromreligionbythe feuds and divisions of professors. To this the prayer of Christ hath respect,
John xvii. 23. "That they maybe made perfect in one, that " the world may know that thou hast sent me," q. d. This, O
Father, will be a convincing evidence to the world, of the divinity both of my person and doctrine, and a great ordinance for their conversion to me, when they shall see my people cleaving infeparably unto me by faith, and to one another by love. And, on the other side, it will be a fatal stumbling block in the way oftheircoversion, to observe myfollowersbiting and devouring, rending and tearing one another.
A learned and judicious divine + commenting upon those words, Cant. ii. 7. " I charge you, O ye daughters of Jerusa- " lem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my Love till he please;" gives the sense thus: By rees and hinds of the field (faith he)understand weak
+ Mr. J. Cotton.
A Sermon on Gospel-Unity. comers on towards Christ, persons under some preparatory works towards conversion, who are as thy and as timorous as roes and hinds of the field: and as they will be scared by the yelp of a dog, or found of a gun; fowillthese at any offensive miscarriages in the churches of Christ.
Alexander Severus, finding two Christians contendingwith one another, commanded them that they should not presume to take the name of Christ upon them any longer; for (faith he) you greatly dish on our your master, whose disciples you profess yourselves to be. And thus briefly of the nature of church-unity, and the necessity anddefirableness thereof, among all that fland in that relation .
Use. The only improvement I shall make of this point, shall be for, 1. Exhortation to unity.
2. Directions for the maintaining of it.
The first use, for exhortation.
Use 1. And first, having briefly difcoursed of the nature, necessity, and definableness of unity among all Christians, and especially of those in particular church-relation, I do in the bowels of Christ, and in the words of his apostle, Phil. ii. r, 2. earnestly and humbly in treat all my brethren, " That if there
" be any consolation in Christ, if any comfort of love, if any " fellowship of the Spirit, if any bowels of mercy, fulfil ye my
" joy; that ye be like-minded, having the fame love, being of " one accord, of one mind." He speakethnot asonedoubting, but as one disputing, when he faith, Iftherebeany consolation in Christ : And it is as if he hadfaid, I passionately and earnestly intreat you by all that comfortandjoy you have found in your mutual communion from Christ, and his ordinances, wherein youhavecomfortablywalkedtogether,by all that comfort refultingfrom the mutual exercises and fruits ofchristianlove; by the unspeakablejoys and delights the SpiritofGodhath shed down upon you, whilst you walked in unity, in the ways of your duty; by all the bowels of compassion and mercy you have for yourselves, for your brethren, or for the poor carnal world,who are in hazard of being destroyed by your divisions : Or, for me, your minister, whosejoyand comfort is bound up inyourunity and stability; " That ye be like-minded,having the fame love,
" being of one accord, of one mind."
What heart that hath one spark of the love of Christ in it, yields not to such an exhortation as this, enforced by "the consolation of Christ, com- " fort of love, fellowship of the Spirit, and bowels of mercy ?"
More particularly, suffer ye this word ofexhortation from the
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consideration of the following arguments, or motives, what distances soever you are at fromone another.
Motive 1. Reflectuponthe late long andcontinuedtroubles youhavebeenunder, as the just rebukes of God for your former contentions and follies.
I need not tell you, you are but lately plucked as brands out of the burning, and that the smell of fireisyet upon you. The time lately was, when you got your bread with the perils of your lives; when God handed it to you behind your enemies backs ; when your eyes did not, could not behold your former teachers, except in corners or prisons, when your souls were sorrowful for the solemn assemblies ; when you mournfully confefsedbeforethe Lord, that these were the just and deserved punishments for your wantonness, barrenness, and provoking animosities.
These things were not only the matter of your humble confessions; but the reformation of those evils was what you solemnly promised the Lord, when he should again restore you to your liberty.
What! and is the rod no sooner offyourbacks, but you will to the old work again ? Read Ezra ix. 6, 7, 8, 9, 10, and view the face of this sin in that glass.
Have we been so many years in the furnace, and our dross not purged? Such sharpandlong continued afflictions produce no better effects ? It maybe said of our troubles, as of the siege of Tyrus, Ezek. xxix. 18. " Every head was made bald, and " every shoulder peeled."
Some of us went young men into . persecution and trouble, and are come forth old; and, which is worst of all, we bring our old corruptions forth with us.
Either we did confess andbewailthese sins in the days of our affliction, or we did not.
If we did not, we were incorrigible, and defeated the design of the rod. If we did, our confessions and sorrow were either sincere or hypocritical : If sincere, certainly they would effectually caution us, that we return not again to folly, Ezra ix. 13, 14. " After all that is come upon 66 us for our evil deeds, and for our great trespass, seeing that
" thou, our God, hast punished us less than our iniquities de- " serve; and hast given us such a deliverance as this ; should
" we again break thy commandment ? "
Motive 2. Confider the common imminent danger that now threatens us, both from enemies upon our borders, and within our own bowels.
The Canaanites are in the land, let there be no strife therefore betwixt brethren; our natural, civil, and spiritual comforts are all shaking and trembling about us.
If wanton children fall out and quarrel at a full table, our ene VOL. IV.
Ccc
A Sermon on Gospel-Unity. mies stand ready to take away the cloth. They are not fo far from us, and out of fight, but God can call them in a few hours to end the strife amongst us. We act not only beneath the rules of religion, but of reason also. Brute creatures will depose their antipathies in a common danger.
Mr. Thomas Fuller, in his History of the Worthies of England, tells us, That when the Severn sea overflowed the lower grounds ofSomerset. shire, it was observed, that dogs, and hares, and cats, and rats, swimming to the burroughs and hills to preserve their lives, stood quiet during the flood; not offering the least injury one to another. 'Tis pity that sense should do more with beasts, than reason and religion withmen.
Motive 3. Reflect upon the scandal your divisions give to the world; how it hardens and prejudices them against religion and reformation. And thus the souls of men are eternally hazardedby the follies of professors : They are ready enough to take occasions against religion, where none are given, and much more to improve them where occasions are given.
Woe "untotheworld (faith Christ) because of of fences : for it must " needs be that of fences come; butwoe to that man by whom
" the offence cometh," Matth. xviii. 7.
The woe is not only denounced against the taker,butthegiverofthe offence. It fixes " such prejudices in the hearts of carnal men, that some of them will never have good thoughts ofreligionanymore: but utterly
•distaste andnaufeate those assemblies and ordinances from which theirconverfion may,with greatest probability, be expected.
How long, and how anxiously have we prayed, and waited for fuchaday of gospel-liberty as we now enjoy ? It hath been one of the forest afflictions we have grappled with in the days of our restraint, that we could not speakuntothe carnal world.
If we had opportunity to speak at all, it was for the most part to such as flood in need of edification more than of conversion.
God hath now, beyond the thoughts of most hearts, opened to us a door of liberty to preach, and for all, that will, to hear.
Some fruits we have already seen, and more we expect.
The children are as it were coming to the birth, and will you obstruct it ? Will you give the gospel a miscarryingwomb ? Be instruments at once, by your contentions, to destroy the souls of men, and break the very hearts of your ministers, whose greatest comfort is bound up in the success of their labours ?
Brethren, I beseech you read these words as if they were delivered to you upon my bended knees ; I beseech you for the Lord Jesus Chriit's fake, and for the hope's take of saving the precious immortal souls of men; and for your poor ministers
A Sermon on Gospel-Unity.
fake, who have scarce any thing besides the fruits of their labours, to recompence their long continued and grievous sufferings, depose your animofities, maintain the unity of the spirit in the bond of peace; help us, but do not hinder us in our hard labours.
What good will our lives do us, if we must labour in vain, and spend our strength for nought ? We find it difficult enough to persuade sinners to come unto Christ, when no such stumbling-blocks are laid in the way; the counter-pleas of Satan, the unbelief and sensuality of unsanctified nature, are difficulties too great for us to grapple with; but if to these must be added prejudices against religion, from your dividing
Justs, and scandalous breaches, what hope then remains ? If you have no pity for yourselves, pity perishing souls, and pity your poor discouraged ministers ; have a care you make us not to groan to God against you; or if that be a small thing in your eyes, have a care left the blood of fouls be charged to your account in the great day.
Are there none in the towns or neighbourhoods where you live ? Are you sure there are none that have hopeful inclinations towards religion ? Desires and purposes to attend on the fame means ofgraceyou fit under, who will charge the occasion of their damnation upon you at the bar of Christ, and say, Lord, we had some weak convictions upon our consciences, that we needed a rouzing and searching minister ; we were convinced that the profane and carnal world, among whom we had our conversation, were nor in the right path that leadeth to salvation ! We felt in ourselves inclinations to cast off our old companions, and associate with those that professed more strictness and holiness, and place ourselves under the most fruitful and advantageous ministry, and accordingly improved opportunities to get acquaintance with them; but when we came nearer to them, we found such wrath and envy, such wranglings and divisions, such undermining and fupplanting each others reputations; such whisperings and tale-bearings, such malicious aggravation sand improvements of common failings and infirmities, such covetousness and worldliness, such pride and vanity, as gave us such a disgust and offence at the ways of reformation, that we could never more be reconciled to them.
Beware, I fay, how you incur the guilt of such a dreadful charge as this, by giving liberty to such lusts and passions, under a profession of religion, and pretence to reformation.
Motive 4. Confider the contrariety of such practices to that solemn and fervent prayer of Jesus Christ, recorded inJohnxvii.
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'Tis highly remarkable, how in that prayer, which he poured out a little before his death, with such amightypathos, and fervencyof spirit, he insists upon nothing more than unity among his people. He returns upon his Father again and again, for the obtaining of this one thing: Four times doth he beg foru nityamong them, and every time he seems torifehigher and higher, beseeching his Father, (1.) That they may be one.
(2.) That they may be one in us.
(3.) That they may be one, as thou and I are one.
And, lastly, that they maybe made perfect in one. By all this shewinghow intent his Spirit was upon this onething.
Brethren, if you would study how to frustrate the defiga, and grieve the heart of your Lord Jesus Christ (to whom you profess love and obedience) you cannot take a readier way to do it, than by breaking the bonds of unityamong yourselves.
I beseech you, therefore, in the nameofourLord Jesus Christ, who hath so earnestly prayed for the unity of his people, That yebe perfectly joined together in one heart, and in one mind, as the text speaks.
Motive 5 Consider how directly your divisions cross, and frustrate the design and end of church-fellowship, which is instituted for the improvement of each other's graces, and helping on the mortification of each other's corruptions.
God hath distributed variety of gifts and graces, in different degrees, amongst his people; the improvement of these gifts and graces to the glory of God, and our mutual edification, is the very scope and end of particular church-fellowship and communion : Every man hath his proper gift of God, and (as a late + worthy notes) the gifts and graces of all, are thiswaymade useful and beneficial.
Job was exemplary for plainness and patience; Moses for faithfulness and meekness ; Jofiah for tenderness and a melting spirit; Athanafius was prudent and active; Basil heavenly, and of a sweet spirit; Chryfoftom laborious, and without affectation; Ambrose resolved and grave :
One hath quickness of parts, but not so solid a judgment ; another is solid, but not ready and presential ; one hath a good wit, another a better memory, a third excels them both in utterance; one is zealous, but ungrounded ; another well principled, but timorous ; one is wary and prudent; another open and plain hearted; one is trembling and melting; another chearful and full of comfort.
Now the end and use of church fellowship, is to make a rich improvement unto all, by a regular use and exercise of the gifts and graces found in every
† Torshell's Help to Christian Fellowship, p. 6, 7.
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one. One must impart his light, and another his warmth; the eye (viz. the knowing man) cannot say to the hand (viz. the active man) I have no needofthee : Unspeakable are the benefits resulting from spiritual, and orderly communion; but whatever the benefits be, they are all cut off by schifms, anddiffentions; for as faith isthegraceby which we receive all from God, so love is the grace by which we share and divide the comfort of all among ourselves. The excellent things of the spirit are lodged in earthen vessels, which death will shortly break, and then we can have no more benefit by them; but these jars, and divisions, render saints, as it were, dead one to another, whilst they are alive. Ah, how lovely, how sweet, and defir- : able it is, to live in the communion of such saints as are described, Mal. iii. 16. tohearthem freely, and humbly to open their hearts and experiences to one another ! After this manner, some say, the art of medicine was found out; as any one met with an herb, and discovered the virtue of it by an accident, he was to post it up, and so the physician's skill was perfected, by a collection of those posted experiments.
But woe to us ! we are ready to post up each other's failings and infirmities,to the shame and reproach of religion, and to furnish our common enemies with matter of contempt and scorn against us all.
Motive 6. In a word, These schitms and dissentions, in the churches of Christ, are omnious presages, and foreboding signs of some sweeping judgment, and common calamity near approaching us.
It is a common observation with shepherds, that when the sheep push one another, a storm speedily ensues.
I am sure it is so here; if God turn not our hearts one towards another, he will come and smite the earth with a curse, Mal. iv. 6.
I believe it, firs, you will have other work to do shortly ; there bethosecoming (if God prevent not) that will part the fray.
Uje second, for direction.
Use2. In the last place, therefore,give me leave to lay before you some necessary, and proper directions and counsels, for the prevention and healing of schisms, and divisions amongst the churchesofChrist: For it is not complaints and lamentations, but proper counsels and directions, and those not only prescribed,butobeyedthatmust do the work. WhenJoshua lay upon his face before the Lord, Joh. vii. 8, 9, 10. bewailing the fins and miseries ofIfrael ; Up(faith God)Sanctifythepeople : wherefore liest thou upon thy face ? As if he should say, thymoansand lamentations are good and necessary, in their place; but speedy action, and vigorous endeavours, must be also used, or Israel will perish.
So say I, Up, up, fall speedily to your duties, as L
A Sermon on Gospel-Unity. men in earnest; and for your guidance in the paths of duty, I will lay before you the following plain and neceffarydirections.
Direction 1. The orderly gathering, and filling particular churches, is of great influence to the peace and tranquillity of those churches; and therefore it greatly concerns all that are interested therein, especially such as are vested with office-power, tobewarewhom they receive into their communion.
The scriptures do plainly discover to us, that church-members ought to be visible saints, 1 Cor. i. 2. 2 Cor. i. 1 , 2. Acts ii.
41. to the end; Eph. ii. 7. 1 Thef. i. 2, 3. Rom. i. 7. Col i. 2.
Hence particular Churches are called the churches of the saints, Cor. xiv. 33. If admissions be lax, and negligent, so much heterogenous matter fills the church, that it can never be quiet.
Christians, and Christians, may live together harmoniously, and coalefce in one orderly, and comfortable society, as having one and the same Head, one Spirit, the fame general design and end: But godly and ungodly, spiritual and carnal, are acted by contrary principles, pursue opposite designs, and can never heartily coalefce. There isa spirit ofdilcerning, a judgment of discretion in the saints, and it is especially desirable in a more eminent degree, in those that have office-power in the church, to judge of men's fit qualifications for church communion. We all allow,that gross ignorance and prophaneness are just bars to mens admission; and to deny this, were to take all power from the church to preserve the purity of God's ordinances, or to cast out notorious offenders. None ought to be admitted into church communion, but such as do appear to the judgment of charity(comparing their professions and conversations) to be Christians indeed, that is, men fearing God, and working righteousness.
And I make no doubt, but some opinions, as well as practi ces, render men unmeet for church communion, Titus iii. 10.
2John 10. All opinions which overthrow doctrines necessary to be believed, which the apostle comprehends under the name of faith; and all such opinions as are inconsistent with an holy life, and overthrow the power ofgodliness,which the apostle compre. hends under the name ofa good conscience, I Tim, i. 19,20. whosoever shall hold or maintain any such opinions as these, he is either to be kept out, if not admitted ; or cast out, if he be in church-fellowship.
In receiving such, you receive but spies, and incendiaries, among you . What a firebranddidAriusprove, not only in the church of Constantinople, but even to the whole world ? Men of graceless hearts, and erroneous heads, will give a continual exercise to the patience offober Christians.
A Sermon on Gospel-Unity.
I deny not,but out of the pureist Churches, men may arise, speaking perverse things, and yet the officers and members of those churches, be blameless in their admission ; but if they can be discerned before they be admitted, a little preventive care would be of singular and seasonableuse, to the tranquillity of church-societies .
Direction 2. Let all officers and members of the church, study their duties, and keep themselves within the bounds of their proper places ; ordinate motions are quiet motions.
1Thef. iv. 11. " Study to be quiet and do your own business, " and work with your own hands, as wecommandedyou."
In which words he condemns two vices, which disturb, and distract the church of Christ, viz. curiosity in matters which pertain not to us, and idleness in the duties of our particular callings.
Two things I shall drop, by way of caution :
(1.) Let it be for a caution to ministers, that they mind their proper work, study the peace of the church, impartially dispense their respects to the saints committed to their charge, not siding with a party.
There be few schisms in churches, in which ministers have not some hand. Jeromeupon those words,
Hofea ix. 8. hath this memorable note ; Veteres fcrutans biftorias, invenire non possum fcidisse ecclefiam, præter eos qui facerdotes a Deo positi fuerunt.
Searching the ancient histories (faith he) I can find none that hath more rent the church of God, than those that sustain the office of ministers.
This is a fad charge, and it is too justly laid upon many of that order.
Oh what a blessing is a prudent, patient, peaceable minister, to the flock over which he watches ! * (2.) Let the people keep their places, and study their proper duties.
There be in most congregations, some idle people, who having little to do at home, are employed upon Satan's errands, to run from house to house, carrying tales to exafperate one Christian against another.
These the apostleparticularlymarks andwarns the churches of, 1 Tim.v. 13. " And " withal they learn to be idle, wandering about from house to " house; and not only idle, but tatlers also, and busy bodies,
" speaking things which they ought not."
If that one rule of Christ ; Matth. xviii. 15, 16. were conscientiously, and strictly attended to, to tell a trespassing brother his fault privately, then with one or two more, if obstinacy make it necessary, and not to expose him to the whole church, and much less to the whole world, without a plain necessity; how many thousand ruptures
* From vain-glorious doctors, contentious pastors, and unprofi table questions, the good Lord deliver us.
Luther'sprayer.
A Sermon on Gospel-Unity. would be prevented in Christian societies ? But instead of regularly admonishing and reproving those irregular and idle tatlers, (as the apostle calls them) who make it their business to sowjealoufies, to make andwidenbreaches amongst brethren.
Direction 3. Let ali Christians govern their tongues, and keep them under the command of the law of kindness in their mutual converses with one another.
"A soft answer " (faith Solomon) Prov.xv. 1. " turneth away wrath;but grievous words
" stir up anger." Hard to hard willneverdowell. How easily did Abigail disarm angry David by a gentle apology ? What more boisterous than the wind? Yet a gentle rainwillallay it.
It maybe strongly presumed, that a meek and gentle answer, will more easily allay the passions of agodly man, than of one that is both ungodly, and full of enmity towards us ; and yet sometimes it hath done the latter. A company of vain, wicked men, having inflamed their blood in a tavern at Belt on inNewEngland, and seeing that reverend, meek and holy minister of Christ, Mr. Cotton, coming along the street,one of them telis his companions, " I'll go (faith he) and put a trick upon the " old Cotton." Down he goes, and crossing his way, whispers these words into his ear, "Cotton (faidhe) thou art an old
" fool."
Mr. Cotton replied, " I confess I am so; the Lord " make both me and thee wiser than we are, even wife to sal- " vation." He relates this passage to his wicked companions, which cast a great damp upon their spirits, in the midst of a frolic. What peaceful societies should we have, if our lips tranfgressed not the laws of love and kindness.
Direction 4. Respectfuldeportments tothosethatare beneath us in gifts, or estates, is an excellent conservative of church peace; lofty and contemptuous carriages towards those that are beneath us in either respect, is a frequent occafionofbitter jars and animosities. The apostle chargeth it upon the Corinthians, " That no one be puffed up for one against
" another; for who maketh thee to differ from another ? "
1 Cor. vi. 7.
What respectful language did holy Mr. Brewen give to his owngodly servants ? Remember, Christians, that there is neither rich nor poor, bond nor free, but all are one in Christ Jesus.
This, indeed, destroys not the civil differences God hath made between one and another; grace will teach the godly servant to give double honour toa religious master, or mistress, the private Christian to a godly magistrate, or minister.
It will teach the people toknowthem which labour among them, and are over them in the Lord, andadmonith them, and to esteem them very highly in love for their works
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fake, and to be at peace among themselves, Theff. v. 12, 13. and it will also teach superiors to condescend to men of low degree, and not to think of themselves above what they ought, but "with all lowhness, meeknels, and long-suffering, to for- " bear one another in love,keeping (this way) the unity of the
४८Spirit in the bond of peace," Eph . iv. 2, 3 .
Direction 5. This gentle language and respectful deportment, would naturally and constantly flow from the uniting graceofwisdom, humility, and love, were they more exalted in the hearts of Christians .
Wisdom would allay those unchristianheats, Prov. xvii. 27. a man of understanding is of an excellent spirit, so we render it; but the Hebrew signifies a cool spirit ; " the wisdom that is
" from above is gentle, and easy to be in treated," James iii. 17.
Humility takes away the fuel from the fire of contention ; only frompridecometh contention, Prov. xiii. 10. How dearly hath pride, especially spiritual pride, cost thechurchesofChrift?
Love is the very cement of societies, the fountain of peace and unity; it thinketh no evil, 1 Cor. xiii. puts the fairest sense upon doubtful words and actions, it beareth all things. "Love
" me (faith Austin) and reprove me as thou pleasest: " It is a radical grace, bearing the fruits of peace and unity upon it.
Direction 6. Be of a Christ-like forgiving spirit one towards another, Eph. iv. 31, 32. " Let all bitterness, and wrath, and " anger, and clamour, and evil-speaking be put away from you,
" with all malice, and be ye kind one to another, tender-heart- " ed, forgiving one another, even as God for Christ's fake hath
" forgiven you."
Hath thy brother offended thee ? How apt art thou also to offend thy brother ? And, which is infinitely more, how often dost thou every day grieve and offend Jesus
Christ, who yet freely forgives all thy offences ? Remember friend, that an unforgiving is a sad sign of an unforgiven person.
They that have found mercy, pity, and forgiveness, should of all men in the world, be most ready to shew it.
Direction 7. Be deeply affected with the mischievous effects and confequents of schisms and divisions in the societies of the saints, and let nothing beneath a plain necessity, divide you from communion one with another; hold it fast till you can hold it no longer without fin. At the fire of your contentions your enemies warm their hands, and say, Aha, so would we have it: Your prayers are obstructed, Matth. v. 24. " First be
" reconciled to thy brother, and then come and offer thy gift."
Edification is hindered: Feverish bodies thrive not, Eph. iv.
15. God is provoked to remove his gracious presence from VOL, IV.
Ddd
A Sermon on Gospel-Unity. among you. "Be of one mind (faith the apostle) live in peace,
"and the God of peace shall be with you," 1 Cor. xiii. 11. implying that theircontentionswoulddeprive them of his blefsedcompanywith them. The glory of your society is clouded:
" If ye have bitter envyings and strife in your heart, glory " not," James iii. 14. Glory not in your church privileges, personal gifts and attainments ; whatever you think of yourselves, you are not such Christians asyouvogueyourselves for, living in fin fodirectly contrary to christianity.
The name of Christ is dishonoured.
You are taken out of the world, to be. a people for his name, that is, for his honour; but there is little credit to the name of Christ from a dividing, wrangling people.
The alluring beauty of Christianity, by which the churchgains upon the world, Acts ii. 46, 47. is sullied and defaced, and thereby (as I noted before)conversionhindred,and a new stone, as it were, rolled over the graves of poor sinners, to keep them down in their impeniteney: Tremble therefore at the thoughts. of divisions and separations.
St Augustine notes three fins severelypunishedinscripture. Thegoldencalf, with the sword;
Jehoiakim's cutting the sacred roll, with a dreadful captivity; but the schism ofKorah, and his accomplices, with the earth's openinghermouth and swallowingthemup quick.
Direction 8. Let all church-members fee that they have union with Christ, evidencing itself in daily sweetcommunionwith him
Lines drawn from a circumference come the nearest to one another in the center. When God intends to make the hearts of men one, he first makes them new, Ezek. xi. 19. "I will give
" them one heart, and I will put a new Spirit within you."
And the more any renewed heart tastes the sweetness ofcommunionwithGod,by so much it is disposed for unityandpeace with his people. Our frowardness and peevisiness plainly difcoversall is not well betwixt God and us. Nothing so opposite to or abhorred by afoul that enjoys sweet peace and communion with Christ, than to live in sinful jars and contentions with his people.
Return therefore to the primitivespiritoflove and unity; forbear one another; forgive one another ; mortify your dividing lusts; cherish your uniting graces: " mark them
"which cause divisions and offences, contrary to the doctrine
yehave learned, and avoid them, " Rom. xvi . 17. In a word, and that the word of the apostle in the text, " Ibefeech you,
brethren, by the name of our Lord Jesus Christ, that ye all " speak the fame thing, and that there be no divisions among you, but that ye be perfectly joined together in the fame
"mind, and in thefamejudgment."