A SERMON PREACHED To the Right Honourable the Lord Mayor, and Court of Aldermen of the City of London, at their Anniversary meeting on Easter Monday April 1652, at the spital. WHEREIN The Unity of the Saints with Christ, the Head, and especially with the Church, the Body; With the duties thence arising, are endeavoured to be cleared. Tending to heal our Rents and Divisions. The second Impression, corrected by the author.  
By STEPHEN MARSHAL B. D. and Minister of the Gospel at Finchingfield in Essex.  1 Cor. 12. 13. By one Spirit we are all baptised into one body, whether we be Jews or Gentiles, whether we be bond or free, and have been all made to drink into one Spirit. Zach. 8. 19 Therefore love the truth and peace. 
LONDON Printed by R. I. for Stephen Bowtel, at the Bible in Pope's Head-Alley. 1653.   

To the RIGHT HONOURABLE THE Lord Mayor, and Court of Aldermen, of the famous City of LONDON.  
Right Honourable:  
MY earnest desire to help quench the flames of our Church-divisions, which threaten destruction to us all, put me upon the study of this theme, when I was called to Preach at your late solemn Anniversary meeting; the same desire hath persuaded me to yield ready obedience to your Order for the publishing of it. I doubt not, but as it was the prayer of our blessed Saviour, That all his Saints might be one; so it is the desire of all true Christians, that Jesus Christ would make all his to be of one mind, and of one heart, and when they cannot be of one mind, yet to be of one heart, and I am as assured, that in his due time he will effect it; when that blessed time is approaching, such Doctrines, as this plain Sermon holds forth, will be more seriously studied, and more readily embraced, than they are at this day.  
If this mite may contribute any thing to it, yea, if it do but provoke divided and engaged men, to search the Scriptures, whether these things here delivered be true, or not, and especially, if it occasion some other of his servants, who have obtained greater ability, and more leisure, to arise, and put their hand to this work of reconciliation, and pacification; I should then hope, that the daystar of our peace begun to appear; however, I have peace in the discharge of my duty, and humbly commend the healing of all our breaches to him, who is the Prince of peace; to him also I commend yourselves and your great work, and subscribe myself,  
Your Servant in, and for the Lord, STEPHEN Martial.   

The Unity of the Saints with Christ, and especially among themselves.  ROM. 12. 4, 5. For as we have many members in one body, and all members have not the same office; so we, being many, are one body in Christ, and every one members one of another. 
THat you may the better understand the true scope of the Holy Ghost in these words, 
Introduction showing the coherence and scope of the Text.  it is necessary that I carry you a little back. The Apostle having in the eleven first Chapters at large opened the Doctrine of Faith, begins in this twelfth Chapter with the second part of our Christian Religion, which is the Doctrine of Evangelical obedience, and there he first propounds the general nature of it, That it is a giving up of ourselves to be holy and living sacrifices unto God, yielding unto him a reasonable service.  
Secondly, He sets it out by the general rule of it, and that is first Negative, not to be conformed to the world, the modes, and customs, and manners of men. And Secondly, Positive, viz. to search and know with a renewed mind, what is the will of God, and, as the will of God is discovered, to embrace and obey it, acknowledging it to be a good and an acceptable will to us; these two are general.  
Then in the next place he begins more particularly to show wherein this will of God doth stand, or what he hath revealed for the direction of his people. And in the third verse he doth propound one particular rule, to which (because he would have it take the better place) he makes this Preface, I say, through the grace, that▪ is given me; as if he should have said, I propound that which through mercy, I well understand to be a most excellent and necessary rule, viz. That every one would be earefull to employ that talon, which the Lord hath trusted him with, within the compass of his own line and place, thereby to be useful and profitable to the whole, that is the scope of those words, That no man should think more highly of himself, than he ought to think, but to think soberly, according as God hath dealt to every man the measure of faith, the same thing which the Apostle, 1 Cor. 12. 7. means by the manifestation of the Spirit, which is given to every man to profit withal, to be faithful in the employment of that talon, which the Lord hath be trusted him with, and to use it within the bounds of his own line and calling, and not to thrust himself into other men's office or work, which the Apostle afterward more fully prosecutes verse 6, 7, 8. Now because some man might a little wonder that the Apostle should begin with this, as the very first duty, which he imposeth upon Christians, that therefore the necessity and weight of it might the more appear, he useth a most apt and elegant similitude; look as it is in the natural body of man, the members are very many, take the joints and sinews, nerves, and veins, etc, there are abundance of them, and every one of them is endowed with some faculty or other, and all the multitude of members do make but one body, wherein every member doing its own office, the whole is nourished, and should they neglect the performance of what God in Nature had entrusted them with, or should not each of them keep to their own work, this neglect or disorder would tend to the destruction of the whole; even so hath the Lord appointed and ordered it in the Church of Christ, that all the people of God, scattered throughout the world, though their multitude be not to be numbered, yet all these are all compacted by the Lord's institution into one body, and in this one body, they are all of them not only members of Jesus Christ the head, but every one of them members one of another, 
Ephes. 4. 16.  and given gifts and abilities to be employed by them for their common good, each needing another, each bound to help one another, and by what every one is bound in his place to supply, the whole Church, (which is the body of Christ) grows up to perfection, as is most excellently laid down, Ephes. 4. 16.  
And thus I have brought you to my Text, and opened the general scope and meaning of it, which words in themselves do contain the Unity of the Saints in one body with Christ the head, and each of them one with another, from which without any more preamble or interpretation, I propound this one only Lesson, viz.  
The whole Church, 
The general Doctrine propounded.  or the collection or aggregation of all the Saints, are one body in Christ, of which body Christ is the head, and all the Saints are members.  
Which I will endeavour briefly to explain, and then come to that branch which I have chosen to insist upon this day.  
Know then that our Lord Jesus Christ in the Scripture is said to have a twofold body, 
The Church is Christ's body.  the one a natural body, that body which was conceived in the womb of the Virgin, which was borne into the world, wherein Christ lived, which died, rose again, and is now ascended up into heaven, this natural body of Christ is not the body meant in my Text.  
But secondly, 
And explained  Christ hath another body very often mentioned in the Scripture, which is called his mystical body, or a body in a mystery: but because that may be looked upon, but as a blind, which every man may interpret according to his own fancy, therefore the Spirit of God hath taught us, that the collection or aggregation, or the thus gathering together of all the Saints in one, which the Scripture calls the body of Christ, though it be not his natural body, yet it is to him as his natural body, and this I pray you to mark, and give me leave to prove, because it is the only foundation of all the Discourse, that I am this day to make to you; I say, The Church, when the Scripture calls it the body of Christ, is to him, as his natural body, that is, they stand to Christ in the same relation that the natural body doth stand to the natural head, and Christ stands to them in the same relation, that a natural head doth to the natural body, and all the members, that is, all believers, or Saints', stand in the same relation one to another, as the members of a natural body do stand one to another: this I say, is the foundation of all, and out of the many Texts which might be alleged, 
And proved out of Scripture  to prove it, I shall only (to this which I have in hand, which saith expressly that we are all one body in Christ, and every one members one of another) mention two more, which are so plain, that he that runs may read this truth in them; one is in the 1 Cor. 12. Indeed almost the whole Chapter is a proof, 
1 Cor. 12. 12▪ &c.  and an improvement of this one truth: the Apostle tells them in the beginning of the Chapter, that there are given to the Church, diversities of gifts, diversities of administrations, diversities of operations, 
Vers. 7.  and all these come from the same Spirit, and this Spirit that gives these gifts, and administrations, and operations, he gives them all to this end, that there may be a profiting of the whole: and presently (that you may understand his meaning) tells us, that look as it is in the natural body, 
Vers. 12.  there is abundance of members joined, and every one have their several office for the good of all, so is Christ, saith he by Christ, there, he doth not mean Jesus Christ in his human nature only, but Christ mystical, Christ and all his members gathered into one; and then goes on in the thirteenth verse, 
Vers. 13.  and tells us, That by one Spirit we are all baptised into one body, whether Jew's or Gentiles, bond, or free, and are all made to drink into one Spirit, and so, throughout to the end of the Chapter, prosecutes the same comparison of Christ's being as a natural head to his Church, and all the Saints, as natural members to Christ, and one to another, and the duties which follow thereupon.  
The other place is Ephes. 4 from 12. to 17. in the beginning of the Chapter, 
Eph. 4. from 1●. to 16. opened and explained.  he exhorted them earnestly to live in love, and keep the unity of the Spirit in the bond of peace; to provoke them the better to it, he shows them verse 4. 5, and 6. in how many things they are one (of which you shall hear more afterward.) Then vers. 7. he adds, that each of them had received gifts, which were the fruits of Christ's ascension, all which were given for the converting, edifying, and perfecting of the body of Christ, until it attain unto the measure of the stature of the fullness of Christ, that they all might grow up in all things unto him that is the head, even Christ. Now that it might appear what kind of head and body is meant, he presently falls upon this similitude of a natural body, verse 16. From whom the whole body fitly joined and compacted together, by that which every joint supplieth according to the effectual working in the measure of every part, maketh increase of the whole body to the edifying of itself in love.  
And almost parallel to this is, Col. 2. 19 where the Apostle tells us, that from Christ the head, all the body by joints and bands is knit together, receives nourishment administered, and so increaseth with the increase of God.  
Nothing can be plainer, that, look as it is in the natural body, the Lord hath so cast it, and what the Head doth for its part, the Liver for its part, the Heart for its part, the Brain for its part, and every joint and Sinew for its part, the whole body grows up to a full stature, and all grows up together; so hath the Lord ordained, and cast it to be in the Church of Christ.  
Now this foundation being laid, 
Wherein the comparison stands between the Church and a natural body  that though the Church be not Christ's natural body, it is yet as his natural body. The great Question is, Wherein doth this comparison or resemblance stand?  
To that I answer first: it is easy for a man to name many particulars, wherein the comparison will not hold betwixt the Church and a natural body: and it is as easy for a man to name many things wherein they are very like one to another; but we must not be wise beyond the Scripture, nor stretch it any further than the Lord intends it; I humbly conceive that the comparison lies properly in these two things.  
First, That as in the natural body the members, and every member hath a real union with the head, for its own part, having the same spirit animating it that is in the head, and thereby hath a communion with, and dependence upon the head in all the offices that the head can do for it; so every particular Christian, or member of the Church, hath a real, indissoluble, spiritual union, and conjunction with the Lord Jesus Christ, having his Spirit communicated unto them, which is the foundation of all their communion, the very root and principle of their spiritual life, and which inables them every one for their part to live unto Christ, that is one.  
Secondly, Which is the thing I intend, that as in the natural body all the members do not only meet in the head, as all the lines do meet in a centre, and are one there, though they do not touch one another anywhere else, but they are all by the wonderful power and wisdom of God so contrived, and compacted, and joined together, that they have a real union one with another; So in this mystical and spiritual body, all the Saints have not only each for his own part a union and conjunction with Jesus Christ▪ but also a real union and conjunction one with another, which is the foundation of many duties, which every one of them are thereby bound to perform one to another, and of many privileges, which thereby they enjoy with▪ and by one another, as shall, God willing▪ be afterwards opened unto you.  
Now this my Text speaks as plainly as any man could wish, when it saith, that we being many, that is, all we Christians, all that truly believe in, and profess the name of Christ, being very many, are all one body in Christ; that is, we all meet, and are one in him, and that is not all, but we are also all of us members one of another.  
Now the first of these, the real, indissoluble, and spiritual union, that all the people of Christ have with Christ their head, is a most divine, excellent and necessary truth, and indeed, is the foundation, and principle of all our Christian life, and therefore most worthy to be understood by all God's people: But that not being the main drift of the holy Ghost in this place, 
The union of the Saints one with another.  I forbear to speak of at this time, and shall treat only of the second, and that is the union and conjunction that is, and aught to be between all the people of Jesus Christ one with another, they being members one of another; and therein shall endeavour first to prove and clear it, and then hasten to the application of it. For the proof of it, I shall not need any other Texts, than those that I have mentioned already, that 1 Cor. 12. how fully and clearly doth the Apostle teach, that the eye, the hand, the foot, and every member are for the good, and use of the whole, and none of them can say I have no need of thee, or I have no need of thee; God having so ordered it, that every one of them needs one another, 
1 Cor. 12. 15. 22, 23, 24.  and every one of them are, and aught to be useful one to another; yea, that even the most mean and feeble of all the members, are not only of the body as well as the rest, but are necessary to the good of the whole, and those members which we are prone to think less honourable, and more uncomely, God hath appointed in this mystical body, as well as in our natural bodies to have the more honour put upon them.  
And so in that other forementioned place, the fourth of the Ephesians, where he saith, That the whole body being joined together by that that every joint supplieth, &c. there is not the least joint, but it makes for the supply, for the edification of the whole.  
To these might be added all those places, which speak of the Church, as one corporation or body under other resemblances, one vine, one house, one City, &c. whereof very many do occur in the holy Scriptures; but all these things will be clearer in my subsequent Discourse, wherein for the fuller clearing the doctrinal part, I shall a little insist upon two main questions, and then endeavour to resolve a doubt or two, which may seem to lie as objections against all the Saints making but one body.  
First, If the Saints be one body, &c. it may be demanded, wherein this unity of the Saints stands, or what are the things wherein all the members of Christ have union one with another?  
Secondly, If they be thus all one, what are the bands and ligaments, whereby this vast multitude are all of them tied thus firmly together?  
For the first, If all the Church and people of Jesus Christ be all really one, one with another, and have thereby a communion one with another; 
Quest. 1.  the Question is, what are those things wherein they are thus one?  
To which I answer, the particulars are both many and excellent; but because I would not burden your memories, I desire you to turn to, and consider with me but one only Text, which indeed doth comprehend the sum of all that can be said about it, and that is Eph. 4. ver. 4, 5, 6. 
Ephes. 4 4, 5, 6. opened.  the Apostle exhorting all the Saints to keep the unity of the Spirit in the bond of peace, the better to encourage them to it, useth this motive, For there is one body, and one spirit, and one hope of your calling, one Lord, one faith, one baptism, one God, and Father of all, who is above you all, and through you all, and in you all. Now in these seven Unities are comprehended all the things, wherein all the Saints of Christ are one; therefore I shall endeavour briefly to open them.  
First, They are all of them one body, that is, all God's people throughout all the world, are but one incorporation, and there is no one of them but he hath as really a membership in the body of Christ, as any other of them; as in an Army, though every one be not an Officer, nor every soldier equally valiant, or skilful, yet every one is equally a member of the Army; and as in a City, or Corporation, every freeman, though no Mayor, Alderman, or Master of a company, &c. yet is as really a member of the City as any other; or look as in a building, it may be some rooms may be larger, beautifuller and usefuller, yet there is not the least stud, the least nail, the least pin, but it is as really a part of the building, as the main post that upholds it; So take the Church of Christ, which is made up of the collection, and aggregation of all God's people, there is not one of them, but he may truly say, I am a part of that house, body, or building of Jesus Christ, as real as any other.  
Secondly, and they are all one in this, that there is but one Spirit, which I think signifies these two things (for other Scriptures teach me so to interpret it;) First, they are all of them animated and led by the selfsame Spirit, that as the members of the body, though they be (it may be) many hundreds, yet there is one individual soul that animates them all; so in the Church of Christ, all the Saints, every one of them have the selfsame Spirit of Jesus Christ, which is the principle of their life, and animates every one of them; but that is not all: but by the same Spirit, he secondly means the Spirit, as it is the Administrator, or distributor of all the gifts of Christ, that whatsoever gifts, graces, operations, administrations are to be found in the whole Church, the selfsame Spirit distributes his gifts variously, as he pleaseth, to some more, and to some less, yet gives them all to, and for the good of the whole Church in general, and for every member in its particular; so the Spirit of God himself interprets this, in the first of the Corinthians, and the twelfth, from ver. 4. to 14. There are diversities of gifts, but the same Spirit, the manifestation of the Spirit is given to every one to profit withal, to one is given a word of wisdom, to another the word of knowledge, to another faith, to another the gift of healing, &c. but all these worketh that one and the selfsame Spirit; dividing to every man severally, as he will, that is the second, they are all one body, and they have one Spirit.  
Thirdly, and they are all one in this, That they all have the same hope of their calling; by hope, there, is not meant the grace of hope, whereby we expect and wait for the good that Christ hath purchased for us, but there it signifies the object of hope, and therefore is called the hope of our calling, 
Heb. 6. 18.  which in other places is called the hope set before us, 
Jude 3.  and plainly signifies that, which the Holy Ghost calls the common salvation of all God's people, the meanest as well as the greatest have a share in the great things laid up in store for them all, which they all aspire to, and seek after, and in the end do all enjoy, which is, the end of their faith and hope, the salvation of their souls; there is one Body, one Spirit, one hope of their calling.  
Fourthly, They have all one Lord; one Lord, what is that? to interpret this aright, be pleased to remember this one rule, that wherever in the New Testament you find God, and Lord, both mentioned together, to signify distinct Persons, Lord always signifies Jesus Christ, 
1 Cor. 8. 5.  as Mediator, as in 1 Cor. 8. and other places, there are gods many, and lords many, but we have but one God that is over all, and one Lord, by whom are all things, and we by him; so that by one Lord he there means, that all the Saints throughout the world have their address to God, only in the name and mediation of the same Lord Jesus Christ, they have but one Advocate, one intercessor; one Mediator between God and them, and by whom alone are communicated to them all the good things, which come from God.  
Then fifthly, they have all one faith, there is one Lord, and one Faith; I conceive that there by faith is not meant the grace of faith, (although if that be meant, as I shall show you by and by, yet they have all that one faith) but there, he means by faith, the rule, Doctrine, and object of faith, the Doctrine which is believed, and signifies, that all the Saints throughout the world do by faith receive, and believe the selfsame truths, which give them an interest in God, and our Lord Jesus Christ, & which carry them to eternal Salvation. Now because this seems a little difficult, I must endeavour a little more fully to clear it, than I have done any of the former: I say, all the members of Christ throughout the world have one faith; the meaning is, in every Age, and every corner of the world, where Christ hath any of his people, there are some common Doctrines, wherein Salvation is to be found, in which all God's people do agree, each of them believing, and receiving them for his particular; for although great clerks do know and understand many truths, which others are ignorant of; yea, and among the people of Christ there are great differences, and divisions in their opinions in many particular things of weight and concernment, yet if you sever the things, wherein they differ one from another, and set them aside, and gather into one symbol or sum those great truths, wherein they all agree, there will be found so much truth embraced by all the people of God, which will bring them all to Salvation, being really believed, and answered with a holy conversation. For instance, look this day into all the corners of the earth, East, West, North, and South, where the name of Christ is known and professed, the great fundamental Doctrines, which bring Salvation, are received by all the members of Christ. Truth is, there are in many places damnable Heresies superinduced, which, if received, the foundation is destroyed; but Christ's Spirit in all the Saints either make them see the danger of them, and abhor them, or else in mercy keep them ignorant of them, and so I doubt not but it is, even in the Church of Rome this day (among whom Christ will have a people to be called out from among them, when that Babylon is to be destroyed) though their Doctrine in the gross sum, as set forth in the council of Trent, will not stand with Salvation, yet some latent members of Christ's Church among them, do through mercy see, and shun those things which are damnable, or are ignorant of that mystery of iniquity, and place all their hope of Salvation in Christ alone, and lead their lives in holiness, according to their measure of Light received. The sum of all comes to this: That among all Christ's people in the world, there is embraced so much truth, as being accompanied with an answerable conversation, will save them, and notwithstanding the remainders of their mistakes, errors, corruptions of judgement about lesser truths, and corruptions in their conversations, we may comfortably say of them all, as the Apostle doth in the sixth of the Galathians, 
Gal. 6. 16.  As many as walk according to this rule, peace be upon them, and upon the Israel of God. This is the fifth thing, that all the Saints in every corner of the world have one faith: and if also you would take faith for the grace of faith, whereby each for their part are united to Jesus Christ, which faith also is the principle of that Life of Grace, which the Saints lead in this world, (for we live by faith) in this also all God's people in the world have the same faith, which is therefore called the faith of God's elect, 
Titus 1. 1.  and the like precious faith; so they are one body, 
2 Pet. 1. 2.  have one Spirit, one hope of their calling, one Lord, one faith.  
Then 6ly, and they have all one Baptism, which is not to be taken literally, barely for the Sacrament of washing with water, but either it is taken, as some interpret it, for the Spiritual part of baptism, which is their new Birth, the washing away of their sins, and the washing of them with God's Spirit; or rather, as it was the custom in the Jewish Church, to have all their Ordinances signified by circumcision (whence therefore, all who embraced the Jews manner of worship, are called the Circumcision) because it was the first Ordinance, and that which sealed them to all the rest; so I conceive he means by baptism, that as it is the first Ordinance, so it is here used to express all Gospel institutions, so that by one baptism he means, that God's people all have the same Ordinances, or means for their edification, and building up in Christ.  
And then lastly, they have all one God, and father of all, who is above them all, and through them all, and in them all, which signifies that they all have one God, which is their sovereign Lord, the Father, of whom originally are all things, and to whom alone, as supreme, all their addresses are made in the mediation of Christ, and in whom alone they all acquiesce, and rest, as their supreme good, and last end, and is therefore here said to be above them all, and through them all, and in them all; above all in regard of his sovereignty, and divine Eminency; through them in regard both of his providential, and gracious administrations, and in them all in regard of his near relation, and conjunction with them in Christ his son; In all these seven things all the people of God throughout the world are one, they all of them have a state, standing and membership in the same body, they all are anointed by the same Spirit, and all the gifts of the Spirit are intended for the good of them all, they all have the same common salvation, they all have their access to God in the name and mediation of the same Christ, and all do embrace the same common truths, they all live upon the same Gospel-ordinances, and administrations, and they all serve, and reverence, and seek to enjoy and rest in one supreme God, who is our God, and the God of our Lord and Saviour Jesus Christ, in all these things they have copartnership, fellowship, and are herein as I may say, heirs in gavelkind. And let this be for the first question, viz. What are the things wherein all the Saints and people of Christ are one?  
The second is, What are the bands that do tie all the Saints, 
Quest. 3.  and people of Christ thus together? Surely, it must needs be some strange Genius of Government, 
What are the bands of this Union?  that must be able to keep in one such infinite multitudes, so differing in their languages, in their birth, in their spirits, in their educations, in almost all things, wherein temperature or corruption can make men opposite, and contrary one to another; what strange band must it be, which can keep all these so united, that you may predicate all these seven things of every one of them.  
I answer; the bands of them are not any politic tricks of men's devising; the Church of Rome saith, it is impossible the Church of Christ should be kept thus in unity, unless you allow some visible head, that may have a visible government over all, and upon whose judgement and decision, all must depend; but we need not look after any such devices, the bands are of Jesus Christ's own appointing and giving, which are these two.  
The first is, 
Answ First, The Spirit of Christ teaching and ruling them all.  his holy Spirit given to every one of them, which doth not only serve, as a band to tie them all to Christ their head, but this selfsame Spirit is intended by Christ the head to be the band, that should tie them all one to another, and therefore it is said, 1 Cor. 12, 13. That we are all made to drink into one Spirit, that as we are all united into one head, so we are all made to drink into one spirit: conceive it thus; The Lord Jesus being the quickening head of all his people, gives the self same spirit (which resides in him without all measure) and pouring it out in what measure he pleaseth upon all his people; This Spirit makes them all so to understand his Laws, rules, and directions, that without any other Teachers (not excluding the use of his own Ordinances, but any device or policy of men) he makes them all to understand what is the mind of their Lord, which are the duties imposed upon them by their Lord, and so enlightening their minds, and ruling their hearts, makes them conformable to all his good pleasure, and thereby keeps them all in this peace, and unity one with another. A most excellent instance you have of this in Esa. 11. where the Lord Christ is spoken of, first, 
Esai 11. 6, 7, 8.  as he is the head; and of him it is said there, that he hath the spirit of wisdom, and the spirit of knowledge, and the spirit of the fear of the Lord, signifying thereby how fitted and enabled he is to the work, of being head of the Church, to ver. 5. than afterwards, ver. 6 &c. he tells you, how all his people shall be associated, and joined together, that the wolf shall agree with the Lamb, the Leopard with the Kid, the Calf, and the young Lion, and a little child shall lead them, the Cow and the Bear, the sucking child and the Asp, the weaned child, and the Cockatrice, none shall hurt other, that is, people, who before they came under Christ's government, were as Lions, bears, and Serpents one towards another, shall now all be united, and live in peace. What strange Discipline must it be, that can make Lions and Lambs, Tigers, and Cockatrices, and little Kids and Children, agree thus together? the reason of it is given in the ninth verse, All the earth shall be filled with the knowledge of the Lord; that is, that spirit of knowledge, which Jesus Christ is endowed with, shall be poured out upon all the Lord's people, and them let them be of what nature or disposition they will, as this Spirit prevails, where he doth but inform them, that this or that is the mind of Christ, this Spirits teaching will make them all of one mind, and all live in peace thus one with another: and this is the same, 
Ezek, 11. 19  which the Lord elsewhere promiseth both in 11. of Ezek. and the 36. of Ezek. 
Ezek. 36. 27  I will put my spirit in them, end cause them to walk in my Statutes, and keep my Ordinances, and my Judgements, and do them. Now this band of the Spirit of Christ, is such a band of union, which none of all the heathen Philosophers, or lawgivers, ever so much as dreamed of: Plato, Lycurgus, or any of them, who have framed platforms of commonwealths, and propounded means, how all the subjects should be kept in concord and peace, could never once think of such a thing as this is; but our Head the Lord Jesus hath both promised and done it.  
Then secondly, 
2 Band, the grace of love.  there is another band, which is a secondary and subordinate band, and that is the grace of Love, the grace of Christian love, and charity, which in this place you are not to look upon only, as a particular grace, a branch of the Image of Christ, as all other saving graces are, but as a grace exalted by Christ to this peculiar office, that it should be the band to tie all the Lord's people in one, and so the Scripture saith expressly of it.  
The Apostle Paul having opened the conjunction of all the Saints in one body, 1 Cor. 12. doth in the latter end of the Chapter exhort them all to labour after the best gifts, which might edify the Church; But behold (saith he) I will show you a more excellent way: 
1 Cor. 12. 31▪ and cap. 13  a more excellent way then what? why a more excellent way for edification of the Church, than Apostles, Prophets, Pastors, Teachers, Governments, helps, take them all; he would show them an excellent way beyond all these: what is that? the grace of love; which he discourses of throughout the whole thirteenth Chapter, and tells you all miracles, all abilities to preach, all that it is possible for man to be endowed with, are not able to do that good to the Church which the grace of love doth. And the same Apostle Paul, 
Col. 3. 14  Col. 3. when he had exhorted God's people to seek after, and put on all those graces, wherein the new creature stands, Bowels of mercy, kindness, humbleness of mind, &c. adds ver. 14. But above all put on love; why? it is the band of perfection, it is the perfect band, 
Ioh. 13, 34, 3●▪  or the band that perfectly ties all God's people together. And therefore our Saviour Christ in John. 13. 34, 35. makes it the Livery of the Church, whereby in all places of the world they may be known to be his Disciples, even by their loving one another; 
Ephes. 4. 16  and therefore also the Apostle in the fourth of the Ephesians, vers. 16. when he had showed that every joint contributes, and supplies its part towards the building up of the whole body, concludes it thus; by that which every joint supplieth according to the effectual working in the measure of every part, maketh increase of the body unto the building up of itself in love; as if the grace of Love were the thing that ran through them all, and gave vigour and strength to them all, in their working one with another, and one for another. Thus you have heard what the things are, wherein all the Saints are one, and what the bands are, whereby they are thus united. Now before I proceed to the application, of necessity I must remove one great doubt out of the way: It may be said, 
3▪ Q. How is it then that the Scripture speaks of many Churches, if all are but one Church  If the Church of Christ be but one Church, whence comes it, that we read mention of so many Churches, of a Triumphant Church, and a Militant Church, of a visible, and an invisible Church, of the Church at Jerusalem, the Churches of Judea, the Churches of Galatia, the seven Churches, all the Churches where the Scripture doth mention so many Churches, how are these expressions reconciled with this, that all God's people are but one Church?  
I answer; 
Answ.  First, it is most clear, that Jesus Christ hath but one mystical Church, which is his body; the Church of Christ is as we say in logic, Species specialissima, it cannot be subdivided into other Churches, if we will speak properly; but though it be but one Body, one real individual Church, yet this one Church is capable of several distributions, from some properties, or qualities, or adjuncts which are found in it, and those distributions, or considerations of it, do, and may in some sense obtain the name of the Church. To give you a little taste, the Church of Christ, though it be but one, yet it is sometimes considered, distributed, or distinguished according to the manner, and the measure of the communion, which the parts and members enjoy with their Head, thus; one part of this Church enjoys communion with the Head by sight, and not by faith, and the communion which they have with Christ is perfect, freed from all imperfections, or infirmities, or crosses, in this respect these members are called the triumphant Church. Another part of the same Church hath communion with Christ by faith, and not by sight, and the communion which it enjoys with him is imperfect in all the Graces, and mingled with corruptions, temptations, and afflictions, in respect whereof this part of the Church is called the Militant Church, but all these are not two Churches, but one Church, only one part of it hath shot the gulf, and is at rest, and the other is in another condition here upon earth.  
Secondly, that part of it which is upon earth, in regard that the very life and being of it, and of all the members of it, lie in internal Graces, which cannot be seen, in that respect the Church of Christ is called an invisible Church; but now as the same Church and Members do make an outward profession of their faith, and obedience, sensibly to the eyes and ears of others, in that respect it is called a visible Church; but the visible is not one Church, and the invisible another Church, but merely the same Church under several denominations, the one from their constituting Graces, the other from the external profession of them: How men, who have no Grace, come to be accounted a part of the Church, I shall endeavour to expound afterwards.  
Or, Thirdly, take it thus; the selfsame Church of Christ at one time hath been trained up under one kind of outward administration, and form of worship and Government, one before Christ's Incarnation, and that is called the Church of the Jews; since Christ's time there is another Administration, and thence it comes to be called the Church of the Gentiles: but Jew's and Gentiles before and since Christ's incarnation, are but one Church; so likewise you may read that Jesus Christ, though he have but one Church, yet he hath appointed that the multitude of those, who profess his Name, for their better discipline, instruction, and edification, should be ranged, and ranked, and ordered into particular assemblies; now in regard of this Marshalling, and Disciplining of them, these several Associations, or Congregations make so many Churches, but these Churches are not several bodies of Christ, but only parts of his one body; as in a great Army, the number of all, who▪ have listed their name in the Muster-role, are all under one general, and all under some general Officers, but yet for their better ordering, there is this Brigade, this Regiment, or that Troop, or that Company, and every one of these under some meaner Officers, yet all of these taken together are all but one Army, so is it in the Church. I might add, that sometimes these several associations are distinguished and known by the outward confessions which they make of their faith, and in that respect you have in our days the Churches of the Reformation, the Protestants, and the reformed Protestants and these again according to some of their confessions are purer, and holier than others. And just as it is in a great building, some rooms (it may be) are more light and glorious, and some of them more dark, and it may be some of them have more weak timber, and other materials, than the rest, and yet all of them are but parts of the selfsame house.  
So I say, all these, triumphant, militant, Jews, Gentiles, visible, invisible, the several Churches in the several quarters of the world, in the East, West, North, and South, all these, or rather the members of Christ in all these taken together, do make up that one Church of Christ, which is his Body, his Spouse, his kingdom, his City, his Vine, his Love, his Dove, his Turtle, his only one of her mother.  
Now, whether this Church of Christ, that is thus one, be authorised to meet in her representatives to make laws, and to exercise Discipline? whether it be the first subject of the Keys, whether the government of particular Congregations slow from this Church to the rest? or whether any ways at all it may do any judicial, or judiciary act, is a most noble question, and much disputed amongst learned Divines, especially in our latter age; my haste doth not allow me to meddle with that controversy, only thus much I may safely assert:  
1 That all the Officers, Offices, and gifts, that Christ gave, when he ascended up into heaven, he gave them all to this Church, and they all serve for the gathering, edifying, and perfecting of this Church.  
2 And as any ever were, or are converted to Christ from the world, they are all primarily added to this Church.  
3 Yea, and all, whether particular Christians, or numbers of Christians associated, all are to act, as parts of this Church, and consequently in reference to the good of this whole Church, all having such relation to, and dependence upon this Church, as parts have to the whole: and a standing in a particular Church-relation doth no more take off from duties to this great body, which is the great commonwealth, than the Jews being ranked under their several Tribes, or in their particular Cities, were taken off from the duties, which they owed to the whole commonwealth of Israel, &c. that therefore he who is justly (clave non errante) excommunicated, or cast out of any particular Church, is cast out from all Churches, as he who is shut out of any one Gate of a City, is shut out of every ward of that City, yea, out of the whole City itself. Having thus far cleared the doctrinal part, 
Application.  I now proceed to the application of it, and there are many excellent uses, which this Lesson doth afford, I shall handle only two at this time, 1. for instruction, 2. For duty.  
First for instruction, 
1 Instruction Therefore this communion of Saints is that brotherly good fellowship, Prov. 1. 14.  from all this it appears, that to be a Member of the Church of Christ, or the Association of all God's people into this one body, is the only desirable good Fellowship, and Society in this world. You shall read of a great many other Fellowships, and copartnerships: you may read in the first of the Proverbs of a fellowship of thieves, in Isa. 56. of a company of Drunkards, in Psal. 2. of a Society of Malignants, 
Esa. 56, 12.  and abundance of several companies, and societies of men there are, 
Psal. 2. 2.  some joined for pleasure, some for profit, and many glory, and take great content in the society, and fellowship, and fruit they enjoy, in those whom they are linked with: but ah! beloved, when things are rightly viewed, it will appear, that the Congregation, or the Society of the Church of the first borne, whose names are written in Heaven, wherein all the Saints of God from the beginning of the world to the end of it, are all joined in one body, all of them united to Christ, and one to another, having the same Spirit, the same Lord, the same hope, all of them one in all these seven things, which I have opened to you; it will, I say, one day appear, this is the only desirable society under Heaven. Let them therefore, who are men of other societies, glory as much as they please in their supposed good Fellowship, when in the mean time they are strangers from the commonwealth of Israel; But let us count ourselves happy, that we have a part and lot in this communion, 
1 Joh. 1. 3.  wherein we have Fellowship not only one with another, but with the Father, and his son Jesus Christ.  
Secondly, 
2 Instruction. Therefore none are true members of this Church but regenerate men.  it hence also follows for our instruction, That none in all the world are, or aught to be judged Members of the Church of Christ, but only those that have the Spirit of Jesus Christ in them, really regenerate, really holy, really united to Christ the Head, these and no other are Members of the Church, which is Christ's Body, which is a Lesson of very great use. You all know there is at this day much disputing, about what things are requisite to make men Church-members; some very learned men maintain, That to make a man admittable into Christ's Church, or to make him a Church-member, no more is in the Scripture required, but only, that he give up his name, and profess, that he is willing to learn the ways of Christ, and to walk in them; the Church of Christ being, say they, appointed as a school, to train scholars up, into which are admitted not only those that are Learned, but those who are willing to learn.  
Others say, That is too lax, if you will own a man, as a Church-member, he must be able to give you an account of his faith, and a promise of a voluntary subjection to the Gospel of Christ for time to come, and if they come to that, than you may take them in; and own them, as Church-members.  
Others say, You must yet go further, unless you can in the judgement of your own charity conceive, that the work of Grace is really wrought in their hearts, you are not to own them, or join with them, if you can probably hope that, than you may take them in.  
Others will go yet further, and say, These things are not sufficient, for unless there be a right admission by baptism, when you make your first confession, all the rest is in vain, and upon these points we dispute, till we have disputed ourselves into a thousand pieces.  
Now Brethren, be pleased to know, that though there be good use of these debates, to direct us to know the persons, with whom we may exercise the acts of communion in the ways and worship of Christ, yet none of all these rise up, to prove a man to be a Member of the Church of Jesus Christ; there are indeed signs, and rules, that may teach us, with whom we may join in visible and external Fellowship, and whom we may reject, or cast out, if they be taken in; but these are not rules to make us know, who are real Members of the Church of Christ; indeed as the Church is denominated from some external things, these rules direct us to judge with whom, and to whom we may communicate in those external things, but these are clearly two Distinct questions, with whom we may join in visible and external communion, and who are truly Members of this Church of Christ, Of the latter there is but one note, and that is, if they be united to Christ the Head, have the quickening Spirit of Christ in them, and the grace of Love wrought in them, which note is invisible, and not external, and can be known only in our own Consciences; if this be wanting, let men carry themselves never so well, so that all the people of Christ under heaven should own them, yet Jesus Christ owns them not, and you may truly say, that all they, who have not communion with God the Father, 
1 Joh. 1. 3.  and the Lord Jesus, and his holy Spirit, have no real communion with the Saints; therefore let no man rest, or pride himself in being joined in this, or that Church-fellowship, a carnal, or unconverted man, whatsoever his outward shape or mould be in his profession, that man for his Spiritual standing belongs to another Corporation.  
There are two great Spiritual corporations, the one is, that whe●eof Christ is the Head; the other is, the corporation of hell, whereof the Devil is the Prince; now all men, let them be of what Profession they will, if they be not under Christ the Head, they belong to another corporation, and their external visible profession altars not their Spiritual relation. A lump of Lead, whilst it is in the lump, it is a lump of base metal, called Lead, melt this, and mould it into the form of a Beast, what is it then? it is but a leaden Beast; melt it, and mould it again into the form of a man, it is but a Leaden man; melt it, and mould it again, into the form of an Angel, it is but a Leaden Angel: So I say, take a carnal Man, an unregenerate Man, he is a carnal man, whilst he professeth no Religion; suppose him then, to profess himself a Protestant at large, he is but a carnal Protestant; suppose him next, to join himself into some Church Order, let him join with those that are called of the Presbyterian way, he is a carnal Presbyterian. Take him off from that, put him into the congregational way, what is he then? a carnal congregational man; join him next if you will, to those, who deny our baptism, he is then but a carnal Anabaptist, he is still a carnal, an ungodly man, belonging to the corporation of Satan, whatsoever his outside be; and know ye all for certain, that no Bastard, no Gibeonite, no Hypocrite, no man unconverted, what gifts soever he may have, what reputation soever he may have amongst men, he is no member of the Church of Christ, unless the Spirit of Christ be in him. I say therefore again, bear not your selves too much upon your visible Church-standing, as too many do; believe it, it's an easy thing for the children of the world to put on an outward form of Church-communion: but O! how hard is it to become a new creature, to resign up itself wholly to Jesus Christ, and the guidance of his holy Spirit? and I press this the more upon this account also, viz. were this well understood; it would satisfy, and cure the mistake of many, who think, that there are the same rules to direct us, with whom we must exercise our external communion, as there is to judge with whom Jesus Christ exercises his communion; no, no; we may exercise outward acts of communion, by the appointment of God, with those unto whom Jesus Christ never communicates himself, nor his Spirit.  
Thirdly, one instruction more, which I do but name from all this, 
3 Instruction. Therefore the most useful Christians are the most noble members.  That the Church of Christ is but one Body: it follows plainly, that therefore among all the great multitudes of the Members of the Church, they are the honourablest, and noblest Members, who are most useful for the common good of the Church, as it is in a Natural body, the Liver that makes blood for all the body; the Heart, that makes spirits for all the body; the Stomach, that digests meat for all the body; and the Eye, which sees for the whole body, &c. these are counted the noblest, and excellentest: So among all Christians, the man, or men, who are most useful, best fitted for use, and laid out for use, these will one day be found, and acknowledged the honourablest Members of the Church of Christ, what esteem soever the world hath of them.  
But the main use, 
2 Use for exhortation.  which I purpose, and which indeed we most need, is to show what duties do arise from this unity of the Saints in one body, 
1 Therefore there must be no schism in the Church, 1 Cor. 12. 25.  and they are two, which the Apostle Paul lays down, in the first of the Corinthians, the twelfth chap. vers. 25. when he had showed, how the Lord had framed all his people into one body, he than tells us, to what end and purpose all this was done, viz.  
First, That there should be no schism in the body.  
Secondly, That therefore all the members ought to have the like care one of another.  
The first of these I purpose with the Lord's assistance to speak somewhat to at this time, because all the Church, the Saints, the people of God in all the world are but one body, therefore rents, and divisions are most unnatural, and destructive to it. I hope you will all judge it a necessary and seasonable theme, it being almost our epidemical disease, we being rent and torn into multitudes of sects and divisions, which this doctrine of the unity of the Church of Christ doth utterly condemn, and therefore though I know it is an unpleasing subject, and possibly many may give me small thanks for it, yet truly I durst not (being called to this place) but cast in my mite towards the healing of this woeful distemper; and three things I shall endeavour to clear about it:  
First, 
What schism is.  What schism is, and what is the nature of it:  
Secondly, the greatness of it, what a horrible sin it is:  
And thirdly, and principally, I will labour to show you, who they are, that are guilty of it.  
For the first, what it is, It's usually defined to be a rash or unjust separation in matters of Religion, but I would rather describe it to be a renting, violating, dissolving, or breaking of that unity, which ought to be amongst Christians, or amongst all the Saints of Christ.  
And this rending or breaking of this union properly lies in two things; one is inward, and that is dissolving or breaking the band, or bands, which the Lord hath given to tie them all together, which band on our part (as you have heard before) is the grace of love, and therefore the breaking off of love among Christians, whether it be from all the Church, or from a particular Church, yea, or from a particular man; I say, the dissolving or breaking of this spiritual band, hath in it the very intrinsical nature of the sin of schism, the Lord having appointed that grace to be the band to tie his people together; but because the inward band is invisible, and therefore not easy to judge of, therefore there is a second thing in Schism, and that is, a denying, or withdrawing from the exercise of those things, which Christ hath given, as the symbols or pledges of love amongst his people, as conversing together, praying together, hearing together, conferring together, receiving Sacraments, and the like together; the withdrawing from these, or the denying of these, otherwise than Jesus Christ directs in his Word. These things are visible, and therefore Divines use to appropriate the name of Schism to such withdrawings, or denyings, which indeed are but the fruits of the other: for the dissolving of the band of love, is the root of the disease, and the denying of the expressions, and exercise of love are the bitter fruits growing from that evil root; So then, he, or they, who ever they are, that do deny to exercise, or withdraw from the exercise of those things, which Jesus Christ hath made to be both duties, and pledges of love among his people, are truly and properly guilty of the sin of Schism; the nature of this sin of Schism lying properly in this▪ that it is against Christian love; and hereby also you may learn the difference between heresy and schism; heresy is a false opinion, which destroys faith, but schism is either an opinion, or practice against charity. The first of them, which is against faith, tends to rend off from Christ the head. The second, which is against love, tends to the rending off from the body; This for the nature of it.  
In the next place, 
2 The greatness of the sin of schism.  let us consider the greatness of this sin, and the rather, because in truth, the name and charge is grown so common amongst us, (as formerly the name of Puritan was) that many make no account of it, whether they be charged justly, or unjustly with it; but who ever considers of it, according to the sense of the Scripture, will find that the sin of schism is a most heinous sin; The greatness of it not easily set forth in words, whether you consider it in the nature of it, or the effects of it. In  
1 The nature of it; 
In the nature of it.  its contrary to one of the highest ends of Christ's great undertaking, which is, that all his people should be one, he died to that end, 
Eph. 1. 10.  to make them one with himself, and one with one another, 
Joh. 17. 21.  he begged it of his Father, that they should be one; now this sin tends to frustrate this great design of Jesus Christ.  
And secondly, It is contrary to all the commandments of Christ, for all the Commands, which he hath given to his people for the ordering of their conversation, himself tells us, That the end of the commandment is love; 
● Tim. 1. 5  2 If we consider the effects of it, they are most dreadful and mischievous:  
For first, 
2 In the effects of it.  it is wonderfully dishonourable to Jesus Christ; for whereas he holds out to all the world, that his people are one house, one body, one city, which is at unity, compacted together, &c. this is a public confutation of it, makes Jerusalem appear as a Babel, a City of confusion, a kingdom divided, wherein is nothing but disorders, and tumults, and the like.  
And as it is dishonourable to Christ, so it wonderfully hinders and destroys the edification of the Church, both the edification of them, who make the schism, and the edification of them, from whom the rent is made, depriving them of that spiritual good they might, and should receive and supply from, and to one another; for though Jesus Christ the head, be the only fountain of our spiritual life, yet it is as true that Christ's usual way of exercising, strengthening, increasing, and perfecting it, is in the fellowship of the body, that by what every joint supplies, the whole may be increased; so that if we weigh it seriously, 
Eph. 4. 16.  we must conclude, That as nothing within the bounds of the Church more argues a conformity to the spirit of the Gospel, than the study of unity, peace, and concord, so few things more argue an opposition to Christ's work, and his people's good, than this spirit of division.  
But the third is the greatest question, 
3 Who are guilty of it,  who are guilty of it? and before I enter upon this discovery, give me leave to premise this, that in our days it is in this point of schism, as it was of old in the primitive Church in the first point of heresy: what opinions the Ancients would make odious, they would brand with the name of heresy, and thereby sometimes very truths of Christ were condemned, as Heresies; so it is at this day in the point of schism, the Papists cry down all, who profess Christianity through the whole world as schismatics, 
Who are guilty of the sin of schism.  who join not with, and subject not unto the Church of Rome. The Prelatical party usually account all schismatics who are not under the Church-government of Bishops; come among them who are for the Presbytery, many of them call all schismatics, who join in any other way: the Congregational men, (as they are called) have the same esteem of them who depart from them, and go into another way: I premise this, only for this end, that you may hence conclude, that doubtless sometimes the name is given, where it should not be given.  
Now let us return to our Question, Who they are that are guilty?  
Answ. Truly with sorrow I must reply, 
Answ. 1. In general most Christians this day are guilty of it.  It is a hard thing to say in our sad days who is not guilty, as in commonwealths, where the bands and sinews of Civil government are cut asunder, & no conjunction, or associating of a people into or under government; Politicians say, that in such times, Every man is at war with every man, every man is an enemy to every man; so the Lord for our sins hath poured this evil upon us, that we lie in confusion, almost every man is divided from every man, and so deep hath the malady taken root, that many are in love with it, and like their very divisions; and as it is in popular tumults no man will hear any man, but still the confused noise goes on; so in truth is it with us, we are not willing to hear of agreement, he is almost an enemy, who would labour a pacification, or reconciliation. The Lord have mercy upon us, our divisions are very great and sad; but as a general declaiming against sin, never converted a man from sin, until he be convinced that himself be guilty of this or that sin; so my declaiming against schism in general will not heal it, until I discover more particularly, who they are that are guilty of it. And to this I answer first negatively, 
This opened more particularly.  all departure, separation, and denying to join in Ordinances from some such, as call themselves Christians, is not schism; the Israelites separation from jeroboam's Calves was no schism, if the faith of a people be heretical, 
Negatively.  or their worship be idolatrous: the Lord bids his servants come out from such a people. 
All separation is not schism, such as are schismatics, who separate from heretics, or Idolaters.   
I add further, that although the faith of a Church be sound, and the worship pure for the substance, yet if that Church, or Company, will press some such things, which others cannot practise without sin, and which unless they will practise (though against their consciences) they must be under intolerable persecution, as loss of state, life, &c. or spiritual anathematism, unjust excommunications, or the like, 
Or from persecutors.  to withdraw from such a people (provided that still they will retain those truths which are held by that persecuting Church, and be ready to perform what Christian duty of love lies in their power towards them) this withdrawing is no Schism, it is no more than Christ and his Disciples did to the Church of Jerusalem, and no more than the Lord hath bid his people do, when they are persecuted in one place, to withdraw and fly to another.  
2 I answer positively, 
Some are schismatics from principles of an erroneous judgement, some from principles of a corrupt heart.  they who are guilty of the sin of schism may be reduced under two heads:  
Some are guilty of schism from their principles of judgement; their principles of judgement carry them to the practice of that which is a rending of the Church.  
Others, though their principles of judgement be right, yet are schismatical, 
schismatics from corrupt judgement are  through principles of a corrupt heart and spirit; I shall speak to both these, but principally to the first sort.  
First, all those whose erroneous judgements make them schismatical (as I conceive) may all be brought to these four.  
First, 
Independents properly so called.  Independency properly so called, is one of the highest principles of schism, all such Christians, whether they be single persons or associated bodies, yea, though all the Christians in a Nation, associated into a body, do look upon themselves as absolute, and independent from the rest of the Church of Christ, with whom the rest of the Church of Christ hath nothing to do; this I say, is one of the highest principles of schism in the world: but do not mistake me, I know there are some called, and branded with the name of Independency, who profess they abhor both the name and thing, I mean such, as conceive that a particular Church hath all power in itself, and that no other assembly can authoritatively call them to an account, so as to dissolve their sentences, or excommunicate them, because they conceive, that the government of the Church is not placed in Synods, or in any other Assembly, then that of a particular Congregation; yet readily acknowledge that themselves are but part of the Church, and aught to be countable to the Church of Christ for their ways, and that, if upon brotherly counsel given by other Churches, they reform not, they may and aught to withdraw from all Christian communion with them: whether their way of being countable be right or no I dispute not, only I say, this is not the Independency here intended; but I mean any man, or company of men, who look upon themselves, as an entire Civil State, or commonwealth looks upon itself, how small soever it be (as in Italy, there are some such, which contain not above one City or two) yet they count all the world hath nothing to do with them, nor are they to be countable to any other State, no not to the whole world, any further than their own interest carries them, either for their own safety, or as they make use of them; this is true State independency; so is it here when any persons, or company of Christians look upon themselves, as totum quid seorsum, as men by themselves, and in their intentions, carry not themselves as parts of the great commonwealth, accounting it a thing little or nothing material, so they profess the Name, and faith of Christ, and serve him, whether they do it in the communion of the Catholic Church, or out of it, as if they were not persons contained within the whole, or part of the same commonwealth, this, I say, is high and deep Schism; the very nature of Christ's Church, being one Body, requires, that whatsoever any, whether persons or Churches do in matters of Religion, teaching, or being taught, praying, fasting, alms-giving, in word, and Sacraments, yea, in believing, loving, hoping, &c. should all be done intentionally with relation to, and communion with the whole Church of Christ; this first principle lies deep rooted, many live by it, though few will own it.  
2 Others are deeply schismatical from principles of judgement, 
2 All who renounce all other Churches because not of their own manner of constituon.  who are so far in love with their own constitution, or way of Association into Church-Order, that they condemn all the other Assemblies throughout the world, as no Churches of Christ, because they be not modelled and moulded according to the platform of their own particular Church-order, and association. I do not deny, but it is possible that some of God's people may have some such great mistakes lie upon them, that they cannot possibly join in all Christian ordinances with any congregation in the world: as the converted Christian Jews, while they were under that apprehension that no man ought to be owned, but he that was circumcised; I say, as long as that error possessed them, they could never join in all Ordinances with the rest of the Gentiles; and how far the rest of the people of God should bear with such, and still own them as Christ's servants, is a thing worth the studying, but certainly the principle itself is most destructive to the unity of the Church. To refrain fellowship and communion with such Churches, or Companies, who profess Christ their Lord, whose faith is sound, whose worship is Gospel-worship, whose lives are holy, unless they will come into that very particular way of Church order, which they have pitched upon, is a dreadful renting of the Church of Christ to pieces; for if all Christ's people in the world are one body, and all thereby bound to have communion one with another, then certainly that principle, which necessitates men to cast off (it may be) nine hundred ninety nine parts of a thousand, must needs be dangerous, and Schismatical; 
Of which the Papists are most guilty.  of this none are so guilty, as the Church of Rome, who circumscribe the Church of Christ within the precinct of the Roman Jurisdiction, and cast off all Christians, and all Churches in the East, West, North, and South, yea, cast them off from all hope of Salvation, who subject not themselves to their way. 2. Nor can our rigid Separatists be any way excused, who censure and condemn all other Churches, whatever their faith, worship, and conversation be, merely because they are not gathered into Church-order, according to their own patterns. This so strict bounding of our christian communion by outward forms, I humbly conceive hath been a great, and almost general fault among the Churches of Europe ever since the Reformation: in some Churches, the large form of the confession of their faith is made the Shibboleth; without owning, and subscribing to this, without abating of a tittle, no communion to be enjoyed; in other Churches, without conforming to their forms of Prayers, Rites, and Ceremonies in administration of the Sacraments, no communion to be enjoyed, in others without submitting to their form of Church-government, no communion; and with these, of whom I now speak, without submitting to their manner and form of gathering into Church-fellowship, none to be owned, or acknowledged to be Churches of Christ▪ but alas! how little is to be found in Scripture to bound our fellowship and communion of Saints by any of these things? In the Scripture, Churches are cried up or down, commended and blamed, according as their fundamental faith was sound, and their lives holy▪ and I doubt not but one day, we shall all judge those Churches the best, whose substantial faith is soundest, and lives most holy, whether their first manner of gathering were every way regular or not. Suppose that in an Army, the laws of that Army were, That none should be pressed to serve, but all to come in as Volunteers, that their Officers should be so and so chosen, and qualified; now suppose in this Army should be found some soldiers, who at first were forced in, or Officers, who came corruptly by their places; suppose whole Troops or Companies of these, who yet being in, prove as good soldiers, as faithful, skilful valiant for the Cause, as any other, it may be, beyond any others, think you these would not be owned by the Army, when they should be found such? Or, suppose in Marriage, at the first the Parties marry, while not of years of discretion, or to please Parents, or the like, yet afterward come to love, and live in their Marriage-relation according to the Word, think we these shall not be owned as Husband and Wife? so is the case here: Let me for present suppose these men, or Churches, to whom I speak, to be at their fi●st gath●ring according to the purest pattern; and let me also suppose another Company irregularly joined, it may be forced in▪ and that also whilst they are ignorant, profane, &c. and that their Minister also was put upon them; now if the Lord please to work upon those effectually, so that Minister and people grow sound in the faith, holy in their lives, pure in their worship, zealous for the truth; when possibly they who boast of their first joining, are grown like Sardis, to have a name to be alive, and yet are dead, &c. shall we think the Lord Jesus will not own the other before themselves? yes doubtless, and so should all his people; give me leave to add one thing more; That the notion of making the first gathering of people into Church-fellowship, to be the rule to direct us with whom we may join, or not join; this I say, may make us refuse some Churches, upon whom are apparently seen the Scripture- Characters of a Golden Candlestick, and embrace communion with others, only upon a human testimony or report; for in that Church above mentioned, I may see a visible profession of soundness in faith, and holiness there; in the other, men only tell me, the first were not orderly gathered, and the others were; to conclude this branch, this principle of renouncing all Churches for want of a supposed orderly gathering, or for want of some such desirable perfection, which themselves enjoy, is so dangerous and schismatical, that I fear not to say▪ that it is more lawful to have a Church-standing in the corruptest Church in the world, where salvation and life may be obtained, by the doctrine held out, and the way professed in that Church, though there should be very many frailties, and corruptions amongst them, then with that company, how holy soever it seems to be, that will necessitate such as join with them, to renounce communion with all the rest of the Body of Jesus Christ upon earth.  
Thirdly, 
3. All who refuse communion with persons erring in points not fundamental.  another principle of Schism, and which I conceive to be of larger, and of far greater extent, and may make a fairer plea for itself, than yet any named, is, that which shuts up many servants of Christ, that they cannot join, nor afford Christian communion unto others for some particular errors found in their profession of faith, or some frailties found in their conversation. I say, that principle which makes the servants of Christ deny communion to them, to whom Christ will not deny communion, to interdict communion with them, with whom Christ doth not interdict communion, is a renting principle. Conceive my meaning in a plain comparison. Suppose in a Corporation, there were some rules given by their Charter and Founder, concerning their infranchizement, that whosoever is so, and so qualified, shall be a freeman; if that Corporation, or any number shall deny freedom to any so qualified, or shall disfranchise any for any offence, for which the Charter whereby they all stand, doth not warrant them, they are guilty of rending their Charter, and they usurp a power not given them by their founder; so is it in the Church, let me give a few instances; Take the Churches in the Apostles time, some of them did think it utterly unlawful to eat any meat that had been offered to an Idol, some did think all days were alike, some thought that it was utterly unlawful to eat any thing, but herbs, &c. Suppose now that the number of those, who held these opinions, should have gone to the rest of the Church, and said, You are too lax in your principles unless you will renounce that carnal, ungodly liberty, which you take, to eat in Idols temples, or to eat meat that hath been offered to an Idol, &c. we profess we must renounce communion with you, they had been schismatics in doing so. If on the other side the Church had called them, and said, You by your strict opinions cut short the liberty Christ hath purchased for us by his blood, unless you lay aside these conceits of yours, we cast you out, than the schism had lain on their part; because the Charter of Christianity hath provided, 
Rom. 14. 3, 4, 10, &c.  that for these things the people of God should not rent one from another, but bear one with another, that thereby they might heal one another.  
Come a little nearer our own times, Take the Reformed Churches, as now they stand, all the Churches of France and Geneva, though they be sound in their faith, yet generally they are against the divine institution of the Lord's day.  
Go to Helvetia amongst the Swissers, generally the Churches there are against all Divine-right of any Church-government, and require nothing but the help of the Magistrate to keep their people in order.  
Go from them, if you will among the Lutherans, among them are many (as we judge) dangerous opinions, the Arminian points, and besides them, Consubstantiation, and the ubiquity of Christ's body, and the like. The like might be said in many particulars of the Swedes and Danes; all these Churches being sound in the fundamentals, and owned by Christ, ought also to own one another; there are indeed some doctrines, wherein if men or Churches be not sound, the Lord Christ will have nothing to do with them, or if a Churches worship be Idolatrous, the Lord Christ will not hold communion with them, but there are some errors in doctrines, and corruptions in conversation, for which (though Christ like them not) he doth not reject them; apply this to our purpose. At this day the Socinians deny the Deity of the Lord Jesus Christ, the Deity of the Holy Ghost, the Trinity of Persons, they deny that Jesus Christ hath merited, or satisfied for his people, these doctrines overthrow our Christianity, and we count the holders of these to have nothing with Christians in common, but only the name, therefore we renounce them.  
The Papists also, besides some fundamental errors, as justification by the merit of our own works, &c. are most abominably Idolatrous in their worship, and the Lord therefore bids us come out from them; but take all the rest of the Churches of Christ in Europe, and I humbly conceive that we ought, and must own them to be Churches of Christ; and therefore when the Calvinists, and the Lutherans had had many disputes, to see if they could fetch off one another from their principles, and could not do it, the Calvinists even the holiest, and learnedst of them, such as Calvin, Beza, Martyr, Zanchy, Vrsin, Pareus, have offered to own them as brethren, as Churches of Christ, and would have been willing to hear them, to receive Sacraments with them: the rigid Lutherans refused it, and cry out, From communion with the Calvinists, Good Lord deliver us: Now say I, the schism was on the Lutherans part: if the Lutherans had offered it, and the Calvinists had rejected, the schism had lain on the Calvinists part.  
Bring it yet nearer, many of these opinions are got in among us, especially about freewill, infant-baptism, forms of Church-government, &c. and we should not refuse communion with any of them (supposing their lives unblameable.) If they will hold communion with us; I say, if they will, for ordinarily erroneous persons are proud, and must have all men's sheaves bow down to theirs, and will close only with teachers and companies according to their own lusts, but if we in a spirit of Christian love would have peace, and they refuse it, then both the error and schism lieth at their door.  
But against all this, it may be, 
First objection against this third branch.  and is objected: What a speckled bird would you make a particular church? Suppose the church you should be an Officer unto, should be such a medley, of some holding the morality of the Lord's day, some denying it, some for infant-baptism, some condemning it, some like the Presbyterian-government, others are for the Episcopal, others like a Congregational better then either of them; some would have their children baptised, others are utterly against it, some of them Calvinists, some Lutherans, to have a Church made up of all these, would not this be a reproach to you to be a Pastor to such a flock?  
To which I answer; 
Answ.  what reproach would it be to me to be Pastor of such a Church▪ as Jesus Christ is a head of? If the Church of Christ, wherein his Spirit rules, to whom he is a head, and which shall be saved, be made up of all these, what reproach (if prejudice did not blind men's eyes) could it be to any of us, to have such members to be members of our Congregations?  
But do you than intend a toleration of all these opinions? 
Object. 2.  would you have Lutherans, and Antisabbatarians, Anabaptiss, and others tolerated among us?  
I answer first, 
Answ.  what the Magistrates office is about toleration, or non-toleration, I have nothing to do to meddle with at this time; my doctrine confines me to speak only of Church forbearance, and upon that account.  
I answer, if by toleration, you mean an approbation of these, God forbid, we must approve of no error, we should all seek to make one another embrace every truth of Christ; But if by toleration you mean a not cutting them off, unless they lay down their errors and renounce them, that indeed I plead for, we should hold Christian communion with them for Christ thus bears with them, and will have us bear one with another; and as it is in our natural body, if a man have an ulcer in his hand or his leg if ordinary medicines will not cure it, he will wait till the strength of nature work out the humour, or till by the providence of God, he can light of some more happy medicines, than yet have been propounded, but he will not cut his hand or his leg off, so long as it may be any ways useful to him; so is the case here.  
Thirdly, 
Object. 3.  Some will yet object, indeed if you mean to bear with them for a while, till the truth hath been set before them, that they have all means of conviction, it will be granted; but suppose all pains have been taken, the truth hath been propounded, they have been reasoned with, and they still hold the same, than they may be judged obstinate and self-condemned.  
I answer plainly, 
Answ.  faith, as it is the embracing of any particular truth is as well the gift of God's Spirit, as that faith whereby we receive Christ for our Saviour, no wisdom, or rhetoric of man can ever make a man receive the faith of any one doctrine of Christianity, till God's Spirit enable him, and it is a far easier matter to nonplus a man in disputing, than it is to clear his understanding, and enable him to receive a truth; and when such persons do appeal to the searcher of hearts, that it is mere want of light which hinders them from being of one mind, our Christian love (which ever judgeth the best) should rest satisfied, especially when their lives are unblameable, we must not take upon us to be Lords of their faith; and therefore after many disputes and conferences between the dissenting Churches in Germany, when they were not able to dispute one another out of their principles (as I before noted) the Calvinists propounded to hold an amicable Christian communion one with another; and if in a fair debating way they could afterward satisfy one another, well and good, in the mean time they would wait, till Christ would give more light: and upon this account, the Calvinists and Lutherans in Polonia do at this day live in concord, both of them retaining their opinions.  
And in truth, we all profess to do the same toward them; for I hardly know any amongst us, but confess the Helvetians, Lutherans, &c. are true Churches, notwithstanding their errors: Now (say I) shall a company associated in such, and such opinions, be counted a true Church? and shall not a particular man, who holds the same points, be counted a true visible member? or shall we hold communion with them in Germany, and shall we deny it to our brethren in England? God forbid, that the exercise of our Christian charity, and communion should vary, according as Regions vary. If whole Churches be owned, because of their faith and holiness of life (notwithstanding their errors) to be true visible Churches, than one man that hath those errors, may go for a true visible Christian, because of his faith and holiness. And in truth they who are the brethren of our elder brother, are our brethren, will we, nile we, and we shall repent, if we use them not as brethren.  
Yet again, 
Object. 4.  it will be said, but Paul did wish they were all cut off that troubled the Galatians. 
Gal. 5. 12.   
I answer; 
Answ.  But mark who they were, they were such who brought such a doctrine that he professed, 
Gal. 5. 2.  if they embraced it, Christ would profit them nothing; they, who would set up a new Christ, a new way of salvation, to seek justification by their own works, he prayed they might be cut off, but he never wished it for errors of a lower nature.  
But lastly, some may yet demand, and say, What if they who hold such Opinions, join in communion with you, and in your communion make it their work and practise; (for error is very Pragmatical) to draw all the rest of your company into their errors, and labour to infect all; yea, to put all into flames of division and confusion, unless they can prevail. Shall we endure to see our brethren, and our people before our eyes drawn into errors, although those errors, it may be, are not fundamental?  
I answer; 
Rom. 14. 22.  First, I know no great hurt for men to be permitted modestly, and humbly to debate among their Brethren the things wherein they differ; But,  
Secondly, I answer; If men, who hold differing opinions in these lesser points, can neither be content to follow Paul's counsel, to have their faith, in these, to themselves before God, nor modestly propound their arguments, and grounds, and so be quiet, but must make it their work to draw (it may be) weak ones, into doubtful disputations, and thereby take them off from the study and prosecution of more weighty things; I can be no Advocate for such people, if they judge the spreading of their opinions to be such a duty, that they take themselves bound in conscience, to do all that is possible, to draw all others in to them; I know no remedy, but such people must be contented to withdraw, and join with such Churches, where their opinions are received; for it cannot be conjectured that in any Society, of any nature, men will be quietly tolerated, who shall professedly be boutefues, and kindle-fires, to disturb their peace, and always putting them into flames.  
Suppose a man were of Erastus his opinion, that there is no Church-Government by Christ's appointment, and yet withal should join in a congregational, or Presbyterian way, and they also willing to join in Church-Fellowship with him, as knowing his error not to be fundamental, if this man will now make it his work to draw them off, from what they believe to be Christ's Ordinance, and their duty, that they must either all yield to him or enjoy no quiet, this I say will prove intolerable; thus also it is in Civil associations.  
Suppose in any Corporation, where a Court of Aldermen, or common-council should be Judges, if the major part judge any Cause before them, and the residue, who judge otherwise, will not be content to sit down, but be always quarrelling, and calumniating the rest, charging them to be erroneous, or unrighteous Judges, such unquiet and turbulent carriage over-throws all, and is not compatible with human Society.  
Beloved, I beseech you pardon me, that I have been so long upon this third Branch, for I confess it is deeply settled upon my spirit, that were this rule received, it would have a great influence upon the healing of our divisions; I know indeed, that many learned and holy men think otherwise, and do conceive, that their zeal for Christ's truth must not suffer them thus far to tolerate them, who hold errors derogatory to the truth of Christ; but I humbly conceive that zeal for Christ's truth should never use other means to preserve Christ's truth, than Christ himself hath appointed; zeal to preserve Justice, and righteousness, and to punish disorders in a commonwealth is very commendable, but yet that zeal would not be commendable in a Magistrate, who should hang a man for such a fault, for which the Law hath only appointed the house of Correction, or Whipping-post. Let us confine ourselves to Christ's rules, and then let our zeal burn, as hot as may be.  
Fourthly, 
4 They are schismatical who separate from true Churches for light cause●.  There is yet one sort more, and they are such, whose principles carry them to separate from particular Churches for light causes; suppose some defects, or some miscarriages in their Church-government, it may be, some too great connivance at unworthy or scandalous persons, or it may be some defects or miscarriages in their public administrations. I say, the renting off, and departing from particular Churches for such causes, as these, will be found to be but Schism, to separate from Churches, from which Christ doth not separate, is schismatical; now it is clear in the Scripture, Christ Jesus owneth Churches, who are defective in many things, and if, as I said before, Churches should bear with particular persons in their errors, certainly particular persons should bear with Churches; and therefore when a church's faith is sound for the substance, and their worship Gospel-worship, though their Government be not perfect, and other defects found among them, we must not separate; and separation from them is the more unjust, if that Church be seeking for light, and willing to be informed; I grant, there may be slitting from one Church to another, for greater edification, which is without condemning that Church, they slit from: but separation from a true Church for want of some desirable perfection, is a fruit of this bitter root of schism, because it rends where Christ rends not; for if we look into the Scripture, we shall find there were Churches, who had many errors in Faith, others disorderly in their Worship, others had many among them lose in their conversations, but not one word of the Holy Ghosts counselling the Lord's people to withdraw from them, or to go and gather into a body by themselves; they are often called upon to do what they can, to heal them, but not one word of separating from them, 
Heb. 10. 25.  or withdrawing from them; indeed we sometimes read of some, 
Jude 19  who separated themselves, but we may also read in the same places, what sad brands the Spirit of God gives them; and should it be lawful for every error, and every miscarriage, or for the want of some desirable perfection thus to rend off, we must rend, and rend, and rend, for aught I know, to the end of the world, and the union and communion of Christ's people would come almost to nothing; whereas he would have all his throughout the world, as they enjoy communion with himself, so to enjoy (as their occasion and need requires) communion with all his Saints; now such limitations and restrictions, as these are, make such a communion impossible; I am veri●y persuaded, that were the union and communion of the people of Christ rightly known, there is no Saint in any part of the world, but where ever he comes, might demand upon the profession of his faith, and his voluntary subjection to the Gospel, his right in the Ordinances, hear the Word with them, pray with them, receive the Sacrament with them; I say only upon that ticket, that he professeth that faith, which is the common faith of God's people, and while he is with them, walks according to the Gospel rule; now where men's principles do shut them up, after the manner I have been treating of, these things are not practicable. I shut up all this discourse, concerning all these, who are schismatical through erroneous judgements, with this brief corollary; The communion of Saints one with another is not only a privilege, but a duty enjoined by Christ, he hath not left us at liberty to choose with whom we will hold communion, and to refuse whom we lift, no; as ever we will appear before him with comfort, we must hold communion with those, who profess his name, 
2 Some are schismatical from principles of a corrupt heart.  and labour to keep with them all, the unity of the Spirit in the bond of peace. Now, as these are schismatical from erroneous judgements, so there are others from principles of a corrupt heart, I shall only name them, and indeed naming them is sufficient to convince them, for no man dares take upon him to justify them, yet named they must be, for they are as mischievous as the others.  
First, 
1 As self-lovers and self-seekers.  therefore all self-lover, and self-seekers, with whom all others in their affections and spirits are regarded, only as they can make use of them; we know that if the members of the body were thus affected, the whole body would soon perish. Private-wealths-men, are never good Commonwealths-men; Paul exhorted the Saints not to look upon our own things, 
Phil. 2. 4.  but every man on the things of others, else it is impossible, but we must divide from them, 
Plutarch.  as our private interest leads us: This self-seeking ruined and overthrew Carthage, and the other, of seeking the public-weal, built up Rome, and so is it in our great, and spiritual commonwealth.  
Secondly, 
2 Proud and high-minded spirits.  All proud, insolent, arrogant, high-minded men, who must have rule, and bear sway where ever they come, or who use to despise and contemn others, I have no need of thee, full of themselves, and slighting of others: This spirit of pride is a cursed root bringing forth heresy, schism, contention, and every evil work. The first rent which ever was in God's family, was the pride of the Angels, and ever since it hath born the like fruit; examples are innumerable, Cain, Esau, Corah, Dathan &c.  
Thirdly, 
3 Quarrelsome and railing spirits.  All quarrelsome, railing, froward spirits, who upon every dissent from them in any opinion, or in matters of conversation, fall into railing language, branding others with odious terms, seeking to make them infamous and hateful: railing never cures error, or infirmity, but keeps division open, and makes the breach wider; truth and love joined together may work great things, but truth and bitterness can do little.  
Fourthly, 
4 busybodies.  And so are all busybodies, who must have an oar in every man's boat, who cannot be content to keep within their own calling, 
Rom. 2. 3.  but as the Apostle expresseth their nature in this Text, are wise, 
1 Pet. 4. 15.  or think more highly of themselves than they ought to think; all these polypragmatical spirits, which delight to be Bishops in all men's dioceses, are dangerous persons, nothing more divides or rends the body, than when the members keep not to their own work.  
And fiftly, All factious people, who, where ever they come will be making parties, 
5 All factious spirits.  (though it may be) they draw them not into a new Church, yet divide into several parties, some for Paul's, and some for Apollo's, and some for another, and all that is but to make themselves seem some body, and serve their own bellies.  
Paul often complains of such kind of men, these carnal men made the schism in Corinth, of these he admonishes the Romans, Mark them, who cause divisions and offences, contrary to the doctrine, which you have learned, 
1 Cor. 12.  and avoid them; for they that are such, serve not our Lord Jesus Christ, 
Rom. 16. 17.  but their own bellies. A very sad sentence.  
Sixtly, 
6 All who delight in the society of schismatics.  and lastly, All they, whose spirits carry them to foment and cherish such, as make rents and divisions, who not only bear with such, as we would bear with a disease, so bear with, as yet to lance it, and seek to cure it, but delight in them as to make them the men of their counsel and confederacy, and thereby do harden them in their way, expose themselves unto snares, and occasion others who are weak, to incline to these dividers, all these, some from one principle, others from another, help to rend and divide that body, which Christ would have preserved in unity.  
I have thus far, according to my weakness, discovered to you the true causes, and in part the instruments of our woeful divisions, which have made the Church of Christ present itself such a rueful spectacle, as it is at this day: what remains, but only these two things?  
First, That we all lament this, and mourn for it.  
Secondly, That we all labour to help to cure it.  
First, 
Exhort. 1. To lament our divisions.  That we all lament it; I confess our divisions in opinions are very sad, but our divided affections are sadder: were our spirits united, the spirit of love would have such a power upon our hearts, that when we had once learned to follow the truth in love, truth and love would carry all before them: Ah, that God would teach us to lay it to heart, and to mourn, that we should be as so many Ishmael's, our sword against every man, and every man's against us. Beloved, we little consider how precious the peace of the Church of Christ ought to be, even more precious than our lives; we little consider how dishonourable our divisions are to Jesus Christ, making his Jerusalem appear as Babel, a disordered and confused heap, when he died to make us one, and prayed to his Father that we might be one, we thus to expose his body to be a scorn and reproach, is very sad. We little consider how pleasing our divisions are to Satan, 
Ephes. 1. 10.  who prevails upon our hearts, 
John 17. 2●.  while we thus furiously busy our heads; nor how pleasing are they to our common enemies, who, no doubt do secretly foment them, that thereby they may destroy us▪ and get the rule over us; our divisions and subdivisions are strong weapons in their hands against us. Little do we lay to heart these things; if we did, our hearts would bleed in secret for them; and I humbly beseech you, let these things be to us for a lamentation.  
And secondly, 
Exhort. 2.  Labour to heal them; Beloved, it must be done, Christ will have it done, 
To endeavour to cure them.  he will compel us to it, he will beat us into one, or he will beat us till we are none; he will not bear long, if we remain as we are, and therefore let all God's people first pray earnestly for it, 
1 Pray for it.  Oh pray for the peace of Jerusalem, entreat the Prince of peace, and the Spirit of peace to grant us peace, to heal our divisions, to raise up healing instruments, make it our supplication every day, that our Lord, the good Samaritan, would pour in oil and wine, and bind up these our woeful rents, he, and he alone can do it. I read, that when the divisions in Germany about matters of Religion, were extreme hot and fierce, the Emperor Charles the fifth made a decree, called the Interim, that there should be common and public peace in Germany, and none to make war upon other for the cause of Religion, but that Christian amity should be practised by all until a free and general council should be called: Oh pray to Christ for such an Interim, that we might not quarrel, but live in love, until himself reveal such light, as will make his people all of one mind; Charles made the Decree, but could not give the heart: our Lord can give the Decree and the heart also. Follow him with this suit.  
And secondly; Let us not only pray, but let us labour to promote it, and let us to this end, examine our own principles, and let us count no principle, no affection, no disposition of spirit worth the keeping, which will not let us be one with them, with whom Christ is one, and let us believe, that while we are in this world, we shall all of us know in part, and but in part; believe in part, and but in part; let us never expect to find in this life, all who agree in fundamental truths, to agree in all other truths; and let us believe, that though every truth of Christ be precious, and worthy to be contended for, yet every truth is not necessary to salvation, nor necessary to be found in all, with whom we ought to hold and exercise Christian communion; many meats, which are whole some, yet cannot be relished by all, with whom we may sit at the same table; while we are here, we shall often see cause, to differ in our judgement about many precious truths, but we shall never see cause to differ in affection from those whom Jesus Christ loveth. Certainly, I may love, where Christ loves; and I may embrace, where Christ embraceth; and I may not interdict, where Christ doth not interdict, and we may, and aught to be of one heart with them, with whom we cannot be of one mind in all things; the time is coming when we shall be of one mind. Luther and Calvin are of one mind in heaven, while their Disciples wrangle on earth: at which day he will appear with more comfort, who bears and forbears with his weak and erring brethren, than he is like to do, that loves not his brother; 
Phil. 3. 15.  sure I am this is Paul's counsel, who said, Whereto we have attained, let us mind the same things, and if any be otherwise minded, the Lord will reveal it to him in his due time. And therefore I conclude this Use with that speech of the Apostle, 
Col. 3. 14. 15.  Above all, put on love, that is the band of perfection, and let the peace of God rule in your hearts; I mean that peace the Lord Jesus Christ is the author of, let that rule in your hearts; The Greek word signifies, let it be as the Officer the greeks had in their solemn Games, who determined and quieted all differences, in all strifes and contentions, to whom he gave the Palm, that quieted all the rest; So let the peace of God be such a brabeutes, let it rule in our hearts. And the Spirit of God presseth it there upon this very ground, because we are called thereunto in one body.  
We are brethren, let us not strive, or if we do contend, let us contend who shall be most holy, who shall love most, who shall bear most one with another, till that blessed day come, when Christ's light shall shine so perfectly upon us, that we shall be all of one mind, and one heart in all things.  
Thus much for the first great duty, That Saints are all one body, therefore there should be no schism, no divisions among them.  
The second is, 
use 2. The members: to have the like care one of another.  That all the members should have the like care one of another; that is, they should not only love one another, and study to be at peace one with another, but they should all sympathize one with another, if one be honoured, all should rejoice; if one suffer, all the rest should mourn, yea, they should all account themselves but as Stewards for the good of all, and express this in using all their talents for the good of the souls of all, and the bodies of all, each within the compass of his own calling, and especially in the particular Church, where the Lord hath set them; These things are of great concernment, and for daily use, and therefore most worth the handling; But I suspect I have already presumed upon your patience.  
Consider what I have said, and the Lord give you understanding in all things.  
FINIS.