GOSPEL-UNITY recommended to the Churches
A Sermon on Gofpel-Unity.
v. 13. "Theſe things have I written to you, thatbelieve on " the name of the Son ofGod, thatye may know that ye have
" eternal life."
And therefore, to neglect this duty is exceeding dangerous ; but todeny andderide it, intolerable.
It may bejuſtly 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 whenthey retire into their cloſets, and fit there concealedfrom all eyes, but him that made them; looking now into the bible, then into their own hearts, and then up toGod; cloſely following the granddebate about their intereſt in Chriſt, till they have brought it to the happy defired iſſue.
Andnow, reader, for acloſe ofall, I call the Searcher of hearts to witness, 'That I have not intermeddled with theſe
• controverfies ofAntipaedo-baptifm, andAntinomianifm, outof • 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 neceffarily engaged therein.
And having dif charged my duty thus far, I now refolve to return (ifGod • will permit me) to my much ſweeter, and more agreeable
• ſtudies ; ſtill maintaining myChriſtian charityfor thoſe whom • I oppoſe; notdoubtingbut I shall meet thoſe in heaven, from •whom I am forced, inleſſerthings, todiſſent and differ upon ' earth.'
GOSPEL - UNITY
Recommended to the CHURCHES
OF CHRIST.
A SERMON.
COR. i. 10. Now I beseechyou, brethren, by the name of our Lord Jesus Christ, that ye allspeak the same thing, and that there be no diviſions among you ; but that ye be perfectly joined together in thefame mind, and in thefamejudgment.
WHEN I confiderthishealinganduniting text, and the ſcandalous diviſions of the congregations towhich I reBbb
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ASermon on Gofpel-Unity. commend it ; I could chuſe rather tocomment thereon, with tears, than words: It isjust matter of lamentation, to think what feeble influences ſuch divine and pathetical exhortations
But have, upon the minds and hearts of profeſſed Chriftians. it is not lamentations,butproper counſels,andconvictions obeyed,muſt dothe work.
The primitive, and pureſt churches ofChriſt, conſiſted of imperfect members, who, notwithstanding they were knit together by the fame internal bond of the Spirit, and the fame external bonds ofcommon profeſſion, andcommondanger, and •enjoyed extraordinary helps for uniting, in the prefence and doctrine of the apostles among them; yet quickly diſcovered a ſchiſmatical ſpirit, dividing both in judgment and affection, to the great injury ofreligion, 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. Theduty exhorted to, namely,unity; thebeauty, 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, andraſh ſeparations, arecontrary to it, and deſtructive of it ; Ibeseechyou, brethren, that there benodiviſions [or ſchifms] amongyou.
2. As it is incluſive of all that belongs to it, namelythe 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 injudgment, affection, and language, includes all that belongs toChriſtian concord, makes the faints Συμψυχοι, men of oneheart and foul, the lovelieſt ſight this world affords, Acts
໓.46, 47.
2. The arguments enforcing thisdutyupon them, comenext under confideration. And theſe are three; (1. ) I beseech you.
(2.) I beſeech you, brethren. (3.) 1 beſeech you, brethren, by tha name ofour Lord Jesus Christ.
Theſe arguments are not of equal force and efficacy; the firſt isgreat, theſecond greater ; thelaſt the moſt efficacious and irreſiſtible of all the reſt : but all together ſhould come with fuch power,and irrefiftible effica cy,upon thejudgments, conſciences, and hearts of Chriſtians, as ſhould perfectly knit them together, anddefeat all thede
A Sermon on Gofpel-Unity.
figas ofSatan, and his agents without them, or oftheir own corruptions within them, to rend aſunder their affections, or communion.
Argum. 1. And firſt, he enforces theduty ofunity by a folemn, apoftolical obfecration, and adjuration, I beseech you, faith he; he had power to command them to this duty, and threatenthem forthe neglect ofit: He hadinreadiness torevenge all diſobedience, and might have ſhaken that rod over them; but he chuſeth rather to intreat, and beſeech them : Now I befeech you, brethren ; here you have, as it were, the great apoſtleupon his knees before them, meekly, and pathetically intreating them to be at perfect unity among themſelves.
It is the intreatyof 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 converfion to him ; I, that haveplanted you agoſpel-church, and affiduously wateredyou ;
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 ofunity, bythe nearneſs of their relation ; I beſeech you, brethren : Brotherhood is anendearing thing, and naturally draws affection, and unity with it, 1 Pet. iii. 8. " Be ye all of one mind, having compaffion 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 tofee one Ifraelite quarreling with another, ismoſt unnatural, and uncomely : The nearer the relation, the ſtronger the affection . " How good, and how pleasant is it εσ (faiththe Pfalmiſt) forbrethren todwell together in unity! "
Pfal. cxxxiii . 1 .
But the greatest argument of all, is thelaſt, viz. In the name of our Lord Jesus Christ.
In this name he beſeeches, and intreats them to be at perfect unity among themſelves.
In the former he ſweetlyinfinuated the duty, by a loving compellation, buthere he fets it home by afolemn adjuration ; I beſeech you, brethren, by the name ofour Lord Jesus Chrift : 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 toyou, let there beno 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 Gofpel-Unity.
JohnFox never denied a beggar that aſked an alms ofhim, for Chrift Jeſus ſake 2. In the name of our Lord Jesus Christ, that is, in theauthority of Chriſt; for ſo his name, alſo, ſignifies, I Cor. v. 4. and it is as if he had said, Ifyou reverence the ſupreme authority, and fovereignty of Chrift, which is the fountain out of which ſomany folemn commands of unity do flow ; then ſee, as you will anſwer him at the great day, that ye be perfectlyjoined 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 aneceſſary, and indispensable duty.
How defirable 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 inChrift, if any comfert
" of love, if any fellowship of the Spirit, if anybowels of " mercies, fulfil ye myjoy, 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 neceffity, and defirableneſs of it, maybe evin. ced.
3. And thenlaydown the motives, and directions about it.
(1.) What unity amongst believers is, and more particularlyſuch believers as ſtand in particular church-relation toeach other.
There is a twofold union, one mystical, betwixt Chriſt and believers ; another moral, betwixt believers themselves : faith knits them all to Chriſt, andthen love knits them one to another.
Their common relation to Chriſt, their head, endears them toeach other, as fellow members in the famebody :hence theybecomefanguine Chrifti conglutinati, glued togetherbythe blood of Chrift.
Union with Chriſt is fundamental to all unionamongthefaints.
Perfectunionwould flowfrom this their common union with Chriſt, their head, were theynot here in an imperfect ſtate, where their corruptions disturb and hinder it; andas foon as they ſhall attain unto complete ſanctification, they ſhall alſo attain unto perfect unity. How theirunity withoneanother comes, bywayof neceffary refultancy, from theirunion with Chriſt, and howthis unity among themſelves ſhall at laſt ariſe to itsjuſt perfection, that one textplainly dif
ASermon on Gofpel-Unity.
covers, John xvii. 23. " Iinthem, andthou inme; that they " may be made perfect in one," &c.
Unity amongst thoſe that hold notthe head, israther aconſpiracy, thanagoſpel-unity. Believers, and unbelievers, may havea 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 fome hypocrites,whohold communionwith the faints, andpretend to belong unto Chrift, the ſame head with them; but as theyhave no real union with Chriſt, ſo neither have they any fincere affection to the faints; andtheſe, 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 outfrom us, butthey were not of " us; for if theyhad been of us, they would, nodoubt, have
" continued with us; but they went out, that it mightbe " made manifeft they were not all ofus."
Sincere Chriſtianityholds faſt the foul by afirm bondof life tothe truly Chriſtiancommunity, wherein they reap thoſe ſpiritual pleaſures and advantages, which affure their continuance therein to agreatdegree: but thoſe thatjoinwith the church, upon carnal, and external inducements, make little confcience of rending fromit ; andGod permits their ſchifmatical ſpirits thus to act, for the diſcovering of their hypocrify, or (as the text ſpeaks) " that it mightbe made manifeft they were not of " us; " as alſo, that theywhich are approved, may, by their conftancy, be alſo made manifeſt, 1 Cor. xi. 19.
It hath, indeed, been faid, 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 profperity of the church: For as to its real ſpiritual advantage, theyadd nothing. And therefore it behoves church-officers, and members, tobe exceeding careful (efpecially in times of liberty, and profperity) how they admit members,as theJews in Solomon'stime were of admitting proſelytes.
'Tis faid, Amos iii. 3. "How can two walk together, except " they be agreed?" I deny not, but perſons that differ inſome leffer points, as to theirjudgment, may, and ought to be one in affection ; butof this I am fure, thatwhen ſanctified perfons, agreed injudgments andprinciples, dowalk together under pious and judicious church-officers, in tender affection, and the exerciſe of all duties tending to mutual edification, glorifying
Godwith one mouth, Rom. xv. 6. and cleaving together with oneness ofheart, 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, andgreatly tends to their own comfort, and the propagation of Chriſtianity in the world.
Tongue-unity flows from heartunity; heart-unity, in agreat meaſure, from head-unity; and all three from union with the Lord Jesus Chrift. 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 willappear in a threefold reſpect ; viz .
1. With respect to the glory ofGod.
2. The comfort and benefit of our own fouls.
3. The converſion and ſalvation of the world.
(1.) With reſpect tothe glory ofGod. The manifeſtative glory of God (which is allthe glorywe are capable of giving him, is the very end of ourbeing, andſhould 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
" theGod of patience, and confolation, grant you to be like " mindedone towards another, according to Chriſt Jeſus, that " youmaywith onemind, and one mouthglorifyGod." 'Tis highly remarkable, that the apoſtle, inthis petition for theunity of the ſaints, doth not only deſcribe that unity he prays for, onemouth, andonemind, and ſhews how muchGodwouldbe glorifiedby fuch anunion; but he alſo addreſſes himselftoGod for it, under theſe two remarkable titles, the God of patience and confolation ; thereby intimating two things, (1.) Howgreat need, and exerciſe, there is of patience in maintaining unity among the faints : 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 greatlydepends upon the exerciſe of patience one toward another ; and this he begs theGod of patience to give them. And toendear thisgrace ofpatience to them, He (2.) joins with it another title of God, viz. the God ofconfolation, wherein he points them to that abundant comfort which would reſult unto themselves from ſuch ableſſed unity, continued and maintained, by the mutual exerciſes of patience and forbearance, one towards another. And to fet home all, he laysbefore them the pattern and example of Chriſt: The Godofpatienceand confolation grantyou to be like-minded, according to Chrift. Howmany thousand infirmities and failures
ASermon on Gofpel-Unity.
in duty, doth Chriſt find in all his people ? notwithstanding which, he maintaineth union andcommunion with them ; and ifthey, after his example, ſhall do ſo likewiſe with one another,
Godwill be eminently glorified therein.
This will evidence both the truth and excellency of the Chriſtian religion, which ſo firmly knits the hearts ofits profeffors together.
(2.) The neceffity and defirableneſs of this unity farther appears, by the deep intereſt that the comfort and benefit of our fouls have in it. A great example hereof we have in Acts. ii. 46, 47. Oh ! what cheerineſs, ſtrength and pleaſure, didthe primitive Chriftians reap from theunity of their hearts in the ways andworſhip ofGod ? Nextunto the pleaſure and delight of immediate communion with God himself, and the ſhedding abroad ofhis love intoour hearts by the HolyGhost ; none like that which ariſeth from the harmonious exerciſes of thegraces of the faints, 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 hada cottage inthe 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 untoChriſt by it,and ſcaredofffromreligionbythe feuds anddiviſions ofprofeffors. To this the prayer ofChriſt hathreſpect,
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 divinityboth ofmy perſon anddoctrine, and agreat ordinance for their converſion to me, when they ſhall ſee my people cleaving infeparably unto meby faith, and to one anotherby love. And, ontheother ſide, it will be a fatal ſtumbling block intheway oftheircoverſion, toobſerve myfollowersbiting anddevouring, 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 Lovetill he pleaſe;" gives the ſenſe thus: By rees and hinds ofthe field (faithhe)understand weak
+ Mr. J. Cotton.
A Sermon on Gofpel-Unity. comers on towards Chrift, perfons under ſome preparatory works towards converfion, who are as thy and as timorous as roes and hinds ofthe field: and as they willbe scared by the yelp ofadog, or found ofagun; fowilltheſe at any offenfive miſcarriages in the churches ofChrift.
Alexander Severus, finding two Chriſtians contendingwith one another, commanded them that they ſhould not prefume totake the name of Chriſt upon them any longer; for (faith he) you greatly dishonour your master, whoſe difciples you profeſs yourſelves to be. And thus briefly of the natureof church-unity, and the neceſſity anddefirableneſs thereof, among all that fland in that relation .
Ufe. The only improvementIſhall make ofthis point, ſhall befor, 1. Exhortation tounity.
2. Directions forthe maintaining of it.
Thefirst use, for exhortation.
Use 1. And first, having briefly difcourſed of the nature, neceffity, and definableness of unity among all Chriſtians, and eſpecially of thoſe in particular church-relation, I do in the bowels of Chriſt, and inthe words ofhis apoſtle, Phil. ii. r, 2. earnestly andhumbly intreatall my brethren, " That if there
" be any confolation in Chriſt, if any comfort oflove, ifany " fellowship of the Spirit, if any bowels ofmercy, fulfil ye my
" joy; that ye be like-minded, having the fame love, being of " oneaccord, ofone mind." He ſpeakethnot asonedoubting, but as onediſputing, when hefaith, Iftherebeany confolation in Chrift : And it is as if he hadfaid, I paffionately and earnestly intreat you by all that comfortandjoy you have found in your mutual communion from Chriſt, and his ordinances, wherein youhavecomfortablywalkedtogether,by allthatcomfort refultingfrom the mutual exerciſesand fruits ofchriſtianlove; by the unspeakablejoys and delights the SpiritofGodhath ſheddown upon you, whilft you walked in unity, in the ways ofyour duty; by all thebowels ofcompaſſion and mercy you have for yourſelves, for your brethren, or for thepoor carnal world,who are in hazard ofbeing destroyedby your diviſions : Or, for me, your minifter, whoſejoyand comfort isboundup inyourunity and ſtability; " That ye be like-minded,having the famelove,
" being ofone accord, ofone mind."
What heart thathath one ſpark ofthe love of Chriſt in it, yields not to ſuch an exhortation as this, enforced by "theconfolation ofChrift, com- " fort of love, fellowship ofthe Spirit, andbowels ofmercy ?"
More particularly, fuffer ye thisword ofexhortation from the
ASermon on Gofpel-Unity.
confideration 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 ofGod for your former contentions and follies.
Ineednot tell you, you are but lately plucked as brands out oftheburning, andthat theſmellof fireisyet uponyou. The time lately was, when you got your bread with the perils of your lives; whenGod handed it to you behind your enemies backs ; when your eyes did not, could not behold your former teachers, except in corners or prifons, when your fouls were forrowful for the folemn aſſemblies ; when you mournfully confefſedbeforethe Lord, that theſe were thejuſt anddeſerved 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 folemnly promiſed the Lord, when he ſhould again reſtore you toyour liberty.
What! and is the rodno fooner offyourbacks, but you will to theold work again ? Read Ezra ix. 6, 7, 8, 9, 10, and view the face of this ſin inthatglaſs.
Havewe been ſo many years in the furnace, andour droſs not purged? Such ſharpandlong continued afflictions produceno better effects ? Itmaybe ſaid of our troubles, as ofthe fiege of Tyrus, Ezek. xxix. 18. " Every head was made bald, and " every ſhoulder peeled."
Some ofus wentyoung men into . perſecution and trouble, andare come forth old; and, which is worst of all, we bring our old corruptions forth with us.
Either we did confefs andbewailtheſe ſins in the days of our affliction, or wedid not.
Ifwe did not, we were incorrigible, anddefeatedthe deſign of the rod. Ifwe did, our confeffions and forrow were either fincere or hypocritical : If fincere, 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 ourgreat treſpaſs, ſeeingthat
" thou, ourGod, haſt puniſhed us leſs thanour 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 fromenemies uponour borders, and within our own bowels.
The Canaanites are inthe land, let there be no ſtrife therefore betwixt brethren; our natural, civil, and ſpiritual comforts are all ſhaking andtrembling about us.
If wanton childrenfall out and quarrel at a full table, our ene VOL. IV.
Ccc
A Sermon on Gofpel-Unity. mies ſtand ready to take away the cloth. They are not fo far from us, and out of fight, but Godcan call them in a few hours toend the ſtrife amongſtus. We act not only beneath the rules of religion, but of reaſon alſo. Brute creatures will depofe their antipathies in a common danger.
Mr. Thomas Fuller, in his History of the Worthies ofEngland, tells us, That when the Severn fea overflowed the lowergrounds ofSomerset. ſhire, it was obſerved, that dogs, and hares, and cats, and rats, fwimming to the burroughs andhills to preſerve their lives, ſtood quiet during the flood; not offering the leaſt injury one to another. 'Tis pity that ſenſe ſhould do morewith beafts, than reaſon and religion withmen.
Motive 3. Reflect upon the ſcandal your divifions give to theworld; how it hardens and prejudices them against religion and reformation. Andthus the fouls of men are eternally hazardedby the follies of profeffors : They are ready enough to take occafions againſt religion, where none aregiven, and much more to improve them where occafions are given.
Woe "untotheworld (faith Chriſt) because ofoffences : for itmust " needs be thatoffences come; butwoe to that man bywhom
" the offence cometh," Matth. xviii. 7.
The woe is notonly denounced againstthe taker,butthegiverofthe offence. Itfixes " ſuch prejudices inthe hearts ofcarnal men, that fome ofthem will never have good thoughts ofreligionanymore: bututterly
•diſtaſte andnaufeate thoſe affemblies and ordinances from which theirconverfion may,with greatest probability, be expected.
How long, and how anxiously have we prayed, and waited for fuchaday ofgofpel-liberty as we now enjoy ? It hath been one ofthe foreft afflictions we have grappled with in the days of our restraint, thatwe could not ſpeakuntothe carnal world.
If we had opportunity to ſpeak at all, it was forthe moſt part to fuch as flood in needof edification more than ofconverfion.
Godhath now, beyond the thoughts of most hearts, openedto us a door of liberty to preach, and for all, that will, to hear.
Some fruits we have already ſeen, and morewe expect.
The children are as itwere coming tothe birth, and will you obſtruct it ? Willyou give the goſpel a miſcarryingwomb ? Be inftruments at once, by your contentions, todeſtroy the fouls of men, and break the very hearts ofyour miniſters, whoſe greatest comfort is boundup in the ſucceſs of their labours ?
Brethren, I befeech you read theſe words as if they weredelivered 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 fouls of men; and for your poor minifters
ASermon on Gospel-Unity.
fake, whohave ſcarce any thing beſides the fruits oftheir labours, to recompence their long continued and grievous ſufferings, depoſe your animofities, maintain the unity of the fpirit in thebond of peace; help us, butdo not hinder us in our hard labours.
What good will our livesdo us, ifwe must labour in vain, and ſpendour ſtrength for nought ? We find it difficult enough to perfuade ſinners tocome unto Chriſt, when no ſuch ſtumbling-blocks are laid in theway; 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 haveno pity for yourſelves, pity periſhing ſouls, and pity your poor difcouraged miniſters ; have a care you make us not to groan to God againſt you; or ifthat be a ſmall thing inyour eyes, have a care left the blood of fouls be charged to youraccount 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 ? Defires and purpoſes to attendonthe famemeans ofgraceyou fit under, who will charge the occaſion of their damnation upon you at the bar ofChriſt, and ſay, Lord, we had ſome weak convictions upon our confciences, that we needed a rouzing andſearching miniſter ; we were convincedthat the profane and carnal world, amongwhom we had our converſation, were nor in the right path that leadeth to ſalvation ! We felt in ourſelves inclinations to caſt off our oldcompanions, and aſſociate with thoſe that profeſſed more ſtrictneſs andholiness, and placeourſelves under the moſt fruitful andadvantageous 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; fuch whiſperings and tale-bearings, ſuch malicious aggravationsand improvements ofcommon 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 tothem.
Beware, I fay, how you incur the guilt of ſuch adreadful charge as this, by giving liberty to ſuch lufts and paſſions, under a profeſſion of religion, and pretence to reformation.
Motive 4. Confider the contrariety of ſuch practices to that folemn and fervent prayer ofJeſus Chriſt, recorded inJohnxvii.
Ccc 2
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'Tis highly remarkable, how in that prayer, which he poured outa littlebefore 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 theobtaining of this one thing: Fourtimes doth hebeg foru nityamong them, andevery timehe 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 Spiritwas upon this onething.
Brethren, if youwould ſtudyhow to fruſtrate the defiga, and grieve the heart of your Lord Jesus Chriſt (towhom you profeſs love and obedience) you cannot take a readier way to do it, than bybreaking the bonds of unityamong yourſelves.
I beſeech you, therefore, inthe nameofourLord JesusChriſt, whohath ſo earnestly prayed for the unity of his people, That yebe perfectlyjoined together in oneheart, andin 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, andhelping onthe mortification ofeach other's corruptions.
God hath distributed variety ofgifts and graces, in different degrees, amongst his people; the improvement of theſe gifts andgraces to the glory ofGod, and our mutual edification, is the very ſcope andendof particular church-fellowship and communion : Every man hath his proper gift of God, and (as a late + worthy notes) the gifts andgraces ofall, are thiswaymade useful and beneficial.
Job was exemplary for plainneſs and patience; Mofes 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, andwithout affectation; Ambroſe reſolved and grave :
Onehath quickness ofparts, but not ſoſolid ajudgment ; 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 churchfellowship, 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 ſayto the hand (viz. the active man) I have no needofthee : Unspeakable arethe benefits reſultingfrom ſpiritual, andorderly communion; but whatever the benefits be, they are all cut offby ſchifms, anddiffentions; for as faith isthegraceby which we receive allfromGod, ſo love is thegrace 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 thenwe can have no more benefit by them; but theſe jars, and divifions, 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 inthe communion ofſuch ſaints as aredeſcribed, Mal. iii. 16. tohearthem freely, and humbly toopen 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, hewas to poſt it up, and ſothe phyſician's ſkill was perfected, by acollection of thoſe poſted experiments.
But woe to us ! we are ready to poſt up each other's failings and infirmities,to theſhame and reproach of religion, and tofurnish our common enemies with matter ofcontempt and ſcorn againſt us all.
Motive 6. In a word, Theſe ſchitms and diſſentions, in thechurches of Chriſt, are omnious preſages, and foreboding ſigns of ſome ſweeping judgment, and commoncalamity near approaching us.
It is a common obſervation with ſhepherds, thatwhen the ſheep puſh oneanother, a ſtorm ſpeedily enſues.
I am fure it is ſohere; ifGod turn not our hearts one towards another, hewillcome and ſmite the earth with acurſe, Mal. iv. 6.
I believe it, firs, you will haveother work to do ſhortly ; there bethoſecoming (ifGod preventnot) that will part the fray.
Uje fecond, for direction.
Ufe2. In the laſt place, therefore,give me leave to laybefore you fome neceffary, and proper directions and counſels, for the prevention and healing of ſchiſms, and diviſions amongst the churchesofChriſt: For it is not complaints and lamentations, butproper counſels anddirections, andthoſe notonly preſcribed,butobeyedthatmust do the work. WhenJoshua lay upon his face before the Lord, Joh. vii. 8, 9, 10. bewailing the fins andmiſeries ofIfrael ; Up(faithGod)Sanctifythepeople : wherefore liest thou upon thyface ? As ifhe ſhould ſay, thymoansand lamentations aregood and neceſſary, in their place; but ſpeedy action, and vigorous endeavours, must be alſo uſed, or Ifrael will periſh.
So ſay I, Up, up, fall ſpeedily to your duties, as L
A Sermon on Gofpel-Unity. men in earneſt; and for your guidance in the paths ofduty, I will lay before you the following plain and neceffarydirections.
Direction 1. The orderly gathering, and filling particular churches, is of great influence tothe peace and tranquillity of thoſe churches; and therefore it greatly concerns all that are intereſted therein, eſpecially ſuch asare veſtedwith office-power, tobewarewhom they receive into their communion.
The ſcriptures do plainly diſcover to us, that church-membersought tobe 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 particularChurches arecalled the churches of the faints, Cor. xiv. 33. If admiſſions be lax, and negligent, ſomuch heterogenous matter fills the church, that it cannever be quiet.
Chriſtians, and Chriſtians, may live together harmoniouſly, and coalefce inone orderly, and comfortable ſociety, as having one andthe ſameHead, one Spirit, the fame general deſign and end: But godly and ungodly, ſpiritualand carnal, are acted by contrary principles, pursue oppoſite deſigns, and can never heartily coalefce. There isa ſpirit ofdilcerning, ajudgment of difcretion in the faints, and it is eſpecially defirable in a more eminent degree, in thoſe that have office-power in the church, tojudge of men's fit qualifications for church communion. We allallow,that groſs ignorance and prophaneneſs are juſt bars to mens admiſſion; and todeny this, were to take all power fromthe church topreferve the purity ofGod's ordinances, or to caſtout notorious offenders. None ought to be admitted into church communion, but ſuch as do appear to the judgment of charity(comparing theirprofeſſions and converfations) to be Chriſtians indeed, that is, men fearing God, and working righteouſneſs.
And I make nodoubt, but fome opinions, as well as practi ces, render men unmeet for church communion, Titus iii. 10.
2John 10. All opinionswhich overthrow doctrines neceſſary to be believed, which the apostle comprehends under the name of faith; and all fuch opinionsas are inconſiſtentwith an holy life, and overthrowthe power ofgodliness,which the apoſtle compre. hends under the name ofa good confcience, I Tim, i. 19,20. whoſoever ſhall hold or maintain any ſuch opinions as theſe, he iseither tobe kept out, ifnot admitted ; or caſt out, ifhe be in church-fellowship.
In receiving fuch, you receive but ſpies, and incendiaries, amongyou . What a firebranddidAriusprove, not only in the church of Conſtantinople, but even to the whole world ? Men of graceleſs hearts, and erroneous heads, willgive acontinual exerciſe tothe patience offober Chriſtians.
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Idenynot,but out ofthe pureist Churches, men may arife, ſpeaking perverfe things, and yet the officers and members of thoſe churches, be blameleſs in their admiffion ; but if they can be difcerned before they be admitted, alittle preventive care would be of fingular and ſeaſonableuſe, tothe tranquillity of church-focieties .
Direction 2. Let all officers and members of the church, ſtudy their duties, and keep themselves within thebounds of their proper places ; ordinate motions are quiet motions.
1Thef. iv. 11. " Study to be quiet anddoyour own buſineſs, " and work withyour own hands, as wecommandedyou."
In which words he condemns two vices, whichdisturb, anddiſtract the church of Chriſt, viz. curioſity in matters which pertain not to us, and idleneſs in the duties ofour particular callings.
Two things I ſhalldrop, by way ofcaution :
(1.) Let itbe for acaution to minifters, that theymind their proper work, ſtudy the peace of the church, impartially difpenſe their refpects to the faints committed to their charge, not fiding with a party.
There be few ſchiſms in churches, in which minifters have not fome hand. Jeromeupon thoſe words,
Hofea ix. 8. hath this memorable note ; Veteres fcrutans biftorias, invenire non poffum fcidiſſe ecclefiam, præter eos qui facerdotes a Deo poſiti fuerunt.
Searching the ancient hiftories (faithhe) I canfind none that hath more rent the church of God, than thoſe that ſuſtainthe office of miniſters.
This is a fad charge, and itis 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 thepeople keep their places, and ſtudy their proper duties.
There be in moſt congregations, ſome idle people, who having little todo athome, are employed upon Satan's errands, to runfrom 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 notonly idle, but tatlers alſo, andbufy bodies,
" ſpeaking things which they ought not."
If that one rule of Chrift ; Matth. xviii. 15, 16. were confcientioufly, and ſtrictly attended to, to tell a treſpaſſing brother his fault privately, then with oneor two more, if obftinacy make it neceffary, and not to expoſe him to the whole church, and much leſs to the whole world, without aplain neceffity; howmany thousand ruptures
* From vain-glorious doctors, contentious paſtors, and unprofi table queſtions, the good Lord deliver us.
Luther'sprayer.
A Sermon on Gofpel-Unity. wouldbe prevented in Chriſtian ſocieties ? But insteadof 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 foft anſwer " (faith Solomon) Prov.xv. 1. " turneth awaywrath;but grievous words
" ftir up anger." Hard tohard willneverdowell. How eafily didAbigail difarm angry David by a gentle apology ? What more boiſterous than the wind? Yet a gentle rainwillallay it.
It maybe ſtrongly preſumed, thata meek and gentle anſwer, will more eaſily allay the paſſions of agodly man, thanof one that is both ungodly, and full of enmitytowards us ; and yet ſometimes it hath done the latter. Acompany ofvain, wicked men, having inflamed their blood in atavern at Belton inNewEngland, and feeing thatreverend, meek and holy minister of Chriſt, Mr. Cotton, coming alongthe ſtreet,one of them telis his companions, " I'll go (faith he) and put a trickupon the " old Cotton." Downhe goes, and croſſing his way, whiſpers theſewords into his ear, "Cotton (faidhe) thou art anold
" fool."
Mr. Cotton replied, " I confess I am ſo; the Lord " make both me and thee wiſer than we are, evenwife to fal- " vation." He relates this paſſage tohis wicked companions, which caſt a great damp upontheir ſpirits, inthe midstof a frolic. What peaceful focieties ſhouldwehave, ifour lips tranfgreſſed not the laws of love and kindneſs.
Direction 4. Reſpectfuldeportments tothoſethatare beneath us ingifts, or eſtates, is an excellent confervative of churchpeace; lofty and contemptuous carriages towards thoſe that arebeneath us in either reſpect, is a frequent occafionofbitter jars and animoſities. The apostle chargeth it upon the Corinthians, " That no one be puffed upfor one againft
" another; for who maketh thee to differ from another ? "
1 Cor. vi. 7.
What reſpectful language didholy Mr. Brewen give to his owngodly ſervants ? Remember, Chriſtians, that there is neither rich nor poor, bond nor free, but all are one in Chrift Jefus.
This, indeed, deſtroys not the civil differences God hath made between one and another; grace will teach the godly ſervant to givedouble honour toa religious maſter, or miſtreſs, the private Chriſtian to a godly magiftrate, or minifter.
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 inlovefor theirworks
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fake, and tobe atpeace among themselves, Theff. v. 12, 13. and it will alſo teach fuperiors to condeſcend to men oflow degree, and nottothink ofthemselves above what they ought, but "with all lowlineſs, meeknels, and long-fuffering, to for- " bear one another inlove,keeping (this way) the unity ofthe
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 ofChriftians .
Wisdom would allay thoſe unchriſtianheats, Prov. xvii. 27. amanof understanding is of an excellent ſpirit, ſo we render it; but the Hebrew ſignifies a cool ſpirit ; " the wisdom that is
" fromabove is gentle, and eaſyto be intreated," 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 upondoubtful 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 asGod for Chriſt's fake hath
" forgiven you."
Hath thy brother offended thee ? How apt artthou alſo to offend thy brother ? And, which is infinitely more, how often doſt thou every day grieve and offend Jeſus
Chrift, who yet freely forgives all thy offences ? Remember friend, that anunforgiving is a ſad fign of an unforgiven perfon.
They that have found mercy, pity, and forgiveness, ſhouldof all men in the world, be moſt ready to ſhew it.
Direction 7. Be deeply affected with the mischievous effects and confequents of ſchiſms anddiviſions in the ſocieties of the faints, and let nothing beneath a plain neceffity, divide you from communion one with another; hold it faſt till you can hold itno longer without fin. At the fire of your contentions your enemies warm their hands, and ſay, Aha, ſo wouldwe have it: Your prayers are obſtructed, Matth. v. 24. " Firſt be
" reconciled to thy brother, and then comeand offer thy gift."
Edification is hindered: Feveriſh bodies thrive not, Eph. iv.
15. God is provoked to remove his gracious prefence from VOL, IV.
Ddd
A Sermon on Gospel-Unity. amongyou. "Be ofone mind (faith the apostle) live inpeace,
"and theGod ofpeace ſhall be with you," 1 Cor. xiii. 11. implying that theircontentionswoulddeprive them ofhis blefſedcompanywith them. The glory ofyour fociety is clouded:
" If ye have bitter envyings and ſtrife in your heart, glory " not," James iii. 14. Glory not in your church privileges, perfonal gifts and attainments ; whatever you think of yourſelves, you are not fuch Chriftians asyouvogueyourſelves for, living in fin fodirectly contrary to chriſtianity.
The name of Chrift is dishonoured.
You are taken out ofthe world, tobe. apeople for hisname, that is, forhis honour; but there is little credit to the name ofChrift from adividing, wrangling people.
The alluringbeauty of Chriftianity, by which the churchgains upon the world, Acts ii. 46, 47. is fullied and defaced, and thereby (as I notedbefore)converſionhindred,andanew stone, as it were, rolled over the graves ofpoor finners, tokeep them down in their impeniteney: Tremble therefore at the thoughts. ofdiviſions and ſeparations.
St Auguſtine notes three fins ſeverelypuniſhedinſcripture. Thegoldencalf, with the fword;
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 theyhave union with Chriſt, evidencing itſelf indaily ſweetcommunionwith him
Lines drawn from a circumference come the nearest to one another in the center. WhenGod intends tomake the hearts of men one, he firſt makes them new, Ezek. xi. 19. "Iwill give
" them one heart, and I will put a new Spirit withinyou."
Andthe more any renewed heart taſtes the ſweetness ofcommunionwithGod,by ſo much itisdiſpoſed for unityandpeace with his people. Our frowardneſs and peeviſineſs plainly difcoversall is not well betwixtGod and us. Nothing ſo oppoſite to or abhorredby afoul that enjoys ſweet peace andcommunion with Chriſt, than to live in finful jars and contentions with his people.
Returntherefore to the primitiveſpiritoflove andunity; forbear one another; forgive one another ; mortify your dividing lufts; cherish your uniting graces: " mark them
"which cauſe diviſions and offences, contrary to thedoctrine
yehave learned, and avoid them, " Rom. xvi . 17. Inaword, and that the word of the apostle inthe text, " Ibefeech you,
brethren, by the name of our Lord Jesus Chrift, 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, andin thefamejudgment."