it was to bring his people to Vnity Not onely to faith and the knowledge of the Sonne of God but to unity in the faith and in the knowledge of the Sonne of God Magnum argumentum suggerit Apistolus studiose servanda unitatis spiritus The Apostle here supplyes us with a weighty argument to perswade us to keep the unity of the spirit which so precious and of such esteem with Christ that for the sake of it among other things he hath instituted the Ministry and officers which he hath given unto his Church But this may suffice for the Explication and proof of the point I come now to Application Vse 1 This truth That it is the duty of all those that would walk worthy of the Gospel to endeavour a sweet close holy firm union and to be one in judgement and opinion one in heart and affection to speak the fame thing walk by the same rule then this may serve in the first place to justifie that solemn league and Covenant which we have all taken I am sure at least all should have taken and which you Right Honourable and beloved lately have renewed even in that branch of it and in those particulars which some doe most cavil against namely that last branch of the first article wherein we engage our selves to endeavour to bring the Churches of God in the three Kingdomes to the nearest conjuction and Vniformity in Religion confession of faith form of Church government Directory for worship and Catechising that we and our posterities after us may as brethren live in faith and love and the Lord may delight to dwell in the midst of us As also the second Article wherein we swear in like manner without respect of persons to endeavour the extirpation of Popery Prelacy Superstition Heresy Schisme Prophanenesse c. That the Lord may be one and his name one in the three Kingdoms I would there were none that a few years ago would have thought they could never have blessed God enough for such a Covenant that now spurne and scorne it even in nay for these very clauses But I beseech you what is there in any of these particulars but what is a duty incumbent from God upon every one that would walk worthy of the Gospel as you have heard abundantly proved this day You have sworne to endeavour the nearest conjunction and uniformity in Religion what 's that but to endeavour to be of one heart and one soul Act. 4.32 to endeavour to be perfectly joyned together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same minde and in the same judgement 1 Cor. 1.10 you have sworne to endeavour the nearest conjunction in confession of faith what 's that but to endeavour all to speak the same thing 1 Cor. 1.10 and with one mouth to glorify God Rom. 13.5 you have sworne the same in reference to one form of Church-government directory for worship and Catechising what 's this but to endeavour to walke by the same rule Phil. 3.13 you have sworne to endeavour to extirpate Popery Prelacy Superstition Heresy Schisme Prophanenesse What 's this but to endeavour that there be no divisions among you but that you be perfectly joyned together 1 Cor. 1.10 All this is but your duty And the purpose and intent of all this is That the Lord may be one and his name one in the three Kingdomes And that we and our posterity after us may as brethren live in faith and love and the Lord may delight to dwell in the midst of us what is if this be not a sweet close holy firm union Q. If any shall demand how doth it appear that we should endeavour such an union of all the Churches in a Nation in three Nations we grant indeed that the Saints of a particular Congregation ought to have one heart and one way to be of one minde and of one judgement But how do you prove that such a thing is to be attempted and endeavoured in a Nation The Philippians Ephesians Corinthians upon whom the Apostle injoynes this unity were Churches of a particular Congregation A. I answer this is gratis dictum that the Churches of Ephesus Corinth Philippi consisted of no more then might ordinarily meet together for all duties of worship in one individuall Congregation I have often heard it said but never could yet hear or see it proved but I have seen good proof of the contrary However sure I am if union in a particular Congregation be good union in the Churches of two or three Nations is better for Bonum quo communius eo melius * Mulrum valet ad propitiandum Deum fraterra concordia Si duo ex vobis ait Dominus conveneritis in terrâ quicquid petieritis fiet vobis Si â—uobus hominibus quaÌ„to magis duobus popuâ—is Siâ—â—ul nos Deo prosternamus participamini nobiscum unitateÌ„ participemur vobiscum dolorem c. August lib. 20. de Bapti cont Do natistas Suitable whereunto was that expression of M. Nye in his Exhortation to the Honourable House of Commons and Assembly of Ministers Septemb. 25. 1643. If saith he when but two or three agree or assent upon any thing on earth it shall be confirmed in Heaven and for this because they gather together in his Name much more when two or three Kingdoms shall meet and consent together in his Name and for his Name That God may be one and his Name one amongst them and his presence amidst them And sure I am the reasons upon which the Apostle urgeth this care of unity upon the Ephesians binde not only to a particular Congregation but to all upon whom the Name of Christ is called There is one body one Spirit one hope of calling one Lord one faith one baptisme one God and Father of all not only the Saints in a particular Congregation but of all the Saints upon earth And Christ gave Apostles Prophets c. for the worke of the Ministery for the perfecting of the Saints for the edifying of the body of Christ not till those of this or that Congregation come but till we all come in the unity of the faith c. And sure I am the prayer which our Lord Jesus Christ made Joh. 17. was not only for a particular Congregation but for all that should beleeve in him that they all might be one and that not by a spirituall and mysticall union only but by a visible union such an union as the world might take notice of ver 21. That they may be one in us that the world may beleeve that thou hast sent me ver 15. That they may be perfect in one that the world may know that thou hast sent me And sure I am the time will come when all that beleeve in Christ shall be visibly one when the Lord Jesus having destroyed the Antichrist and all his other enemies there shall be one sheep-fold and one sheephard Joh. 10.16 And therefore I thinke we ought to desire not only
THE DVTY of such as would WALKE WORTHY OF THE GOSPEL TO Endeavour VNION NOT DIVISION nor TOLERATION OPENED In a SERMON at Pauls upon the Lords Day Feb. 8. 1646. By MATTHEVV NEVVCOMEN Preacher of the Gospel at Dedham in Essex 1 COR. 1.10 Now I beseech you brethren by the Name of our Lord Jesus Christ that ye ALL SPEAK the SAME thing and that there be no DIVISIONS among you but that ye be perfectly joined together in the SAME MINDE and in the SAME JVDGEMENT 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat in Ep. ad Polvcarp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. in Ep. au Pâ—â—lodelph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem ibidem LONDON Printed by G. M. for Christopher Meredith at the Crane in Pauls Church-yard M.DC.XLVI TO THE RIGHT HONOVRABLE THOMAS ADAMS Lord Major of the City of LONDON Right Honourable THis Sermon as it was first preached at your appointment so at the same appointment of yours it is now published in print It befell this Sermon in the preaching of it as it did Pauls Acts 13. Some contradicted c. ver 43. others were glad and glorified the word of the Lord ver 48. To have your Lordship and the rest of your Venerable Colleagues in this later ranke of hearers hath been to me no small comfort against the censures of others Though my chief comfort is this the testimony of my conscience that as of sincerity that as of God and as in the sight of God this Sermon was preached unto you not as seeking to please men but to edifie the Church of Christ and to contribute something towards the composing of our differences and closing of our breaches If any thing then communicated to the ear and now offered to the view may be successefull in this kinde herein I do rejoice and shall rejoice God hath called your Lordship to the Government of this great City and I doubt not but you finde the divisions of this City amongst the greatest difficulties of your Government We are at this time like men at sea that have not only a tempest upon them but a commotion among them not only the windes and waves raging furiously against the ship but the Mariners who should do service in the storme raging as furiously one against another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nâ—â—ziaâ—z Orat. 32. My Lord the hand of providence hath placed you at the helme of this City he will give you wisedome strength and courage to bring this ship this City safe out of this double tempest which is and shall be the prayer of him who is SIR Your servant in the Lord and in his worke MATTH NEWCOMEN A SERMON at PAVLS upon the LORDS Day February 8th 1645. PHILIP 1.27 That ye stand fast in one spirit with one minde HAving formerly spoken in this place of the later words of this verse striving together for the faith of the Gospel I shall at this time crave leave to lead you to the words immediatly fore-going in one spirit with one minde as containing matter of Instruction which if the Lord helpe us to draw forth may be both seasonable and profitable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some joyn both these with the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so read the sentence thus That you stand fast in one spirit with one minde So the Syriack so Theophylact so some Greek Copies and to that sense the Vulgar Translation quia statis in uno spiritu unanimes Others refer the first part of this clause to the words fore-going That ye stand fast in one spirit the other to the words following thus with one minde striving together for the faith of the Gospel So Beza Zanchius Estius and others By one spirit here some understand the Spirit of God which is One in it self and One and the same in the hearts of all beleevers So Beza so Zanchius and Meelfhurerus therefore Zanchius reads it per unum spiritum not in uno spiritu Others make the words Estius Velasquez 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synonymous and by both understand the spirit or soul of man and observe that usually some say alwayes in Scripture where these two spirit and soul or spirit and minde are joyned together they are both but one Only by spirit is understood the superiour and rationall part of the soul the understanding and by soul the inferiour and affecting part so that one spirit and one soul here I conceive to be the same with one minde and one heart So that the thing which the Apostle in these words commends to the speciall care and endeavour of the Philippians it is concord and union and this union it must be First a strict and close union they are all to stand as firmely united together as if they had but one soul Secondly a sweet union not forced upon them but naturally flowing from an inward uniting principle one spirit and one soul Thirdly a holy union it must be in and for the faith of the Gospel Fourthly a lasting constant union out of which they must never be shaken they must stand fast in one spirit with one minde Doctrine The Doctrine out of the words is this That all those who would walke worthy of the Gospel must endeavour a sweet close holy lasting union among themselves Proof I shall not need go far for the proof of this Be pleased but to let your eye fall upon the beginning of the next chapter and you shall see the Apostle with much vehemency pressing this very duty If there be therefore any consolation in Christ if any comfort of love Phil. 1.1 2. if any fellowship of the spirit if any bowels of mercies fulfill ye my joy that ye be like minded having the same love being of one accord of one minde as if the Apostle had said If ever ye tasted sweetnesse in Christ if ever ye found comfort in Gods love if ye be Christians and have any fellowship of the spirit if ye be men and have any bowels of mercies if ye pity me in my bonds and would do any thing to rejoyce the heart of a poor prisoner of the Lord Jesus fulfill ye my joy in this that ye be like minded having the same love yea the same soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vehemens quidem or atio non verborum solum sed sententiarum etiam congerie abundans ad deliniendos permovendosque animos plurimùm valens A most powerfull exhortation this is wherein the Apostle heaps up not only words but arguments quot verba tot tonitrua as Hierome of another passage of Pauls Epistles One would thinke the Apostle had said enough of this particular now Phil. 3.16 Fort assis baec ipsa verba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est illa ipsa regula ad cujus praescriptum nos vult inâ—edere Apostolus and that he need not speak one word more to these Philippians about this yet he cannot thinke so therefore ye have him again Phil. 3.16 insisting upon
the samething Neverthelesse whereto we have already attained let us walke by the same rule let us minde the same thing Beza conceives that the very rule which the Apostle would have us walke by is this rule of union 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minde the same thing Nay the blessed Apostle cannot content himself with this yet but if there be but two in the Church of Philippi and they but women that are at some difference Paul cannot forbear but he must exhort them by name Phil. 4.2 I beseech Evodias and beseech Syntyche Phil. 4.2 that they be of the same minde in the Lord. These were two women in Philippi so Theodor. Theoph. Zanch. and others and it seems there was some breach some dissension either between them two or between them and the rest of the Church Zanchy brings many reasons to prove that it was in some point of faith and religion wherein that difference lay and of this minde were Anselme Primasius and Remigius before him Some would have lookt upon this so small a breach as a contemptible thing what if a couple of weak women have taken up a singular opinion need the great Apostle trouble himself with that But Paul knew how great a matter a little fire kindles a dissension of two women may quickly divide a whole Church therefore Paul powres water or rather milke which they say will quench wilde fire upon this burning presently I beseech Evodias and I beseech Syntyche 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be of one minde in the Lord as who should say I would not have any one of you no not one woman among you be of another minde from the rest of the people of God But was not this the Apostles peculiar and extraordinary care for the Philippians and was it not a peculiar injunction upon them No you shall finde the like in other Epistles Rom. 12.16 Rom. 12.16 Be of the same minde one towards another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 1 Cor. 1.10 see with what authority the Apostle injoyns this upon them Now I beseech you 1 Cor. 1.10 brethren by the Name of our Lord Jesus Christ that ye all speak the same thing and that there be no divisions among you but that ye be perfectly joyned together in the same minde and in the same judgement And again in 2 Cor. 13.11 where the Apostle is about to take his leave of the Saints there see what he leaves as his last advice with them Finally brethren farewell be perfect 2 Cor. 13.11 be of good comfort be of one minde live in peace and the God of peace shall be with you It is observable how the Apostle makes this the Alpha of his first Epistle and the Omega of his last The first duty he commends to the Corinthians in his first Epistle is this union and the last duty he commends to them in his last Epistle is this union as if this were the Alpha and Omega the primum ultimum the beginning and perfection of Christianity to be All of One Minde So again Ephes 4.1 2 3. I therefore the prisoner of the Lord beseech ye that ye walks worthy of the vocation wherewith you are called with all lowlinesse and meeknesse with long-suffering for bearing one another in love endeavouring to keep the unity of the spirit in the bond of peace See how affectionately and with what a powerfull heavenly Suada the Apostle here again presseth this duty I therefore such a one as Paul the aged now in bonds the prisoner of the Lord ready to be offered up in the service of your faith I therefore the prisoner of the Lord beseech you though as your father in Christ as one that hath been rapt up into the third Heaven I might command you yet I beseech you I have but one request to make to you before I die and it is this that you walke worthy of the vocation wherewith you are called God hath called you out of darkenesse into his marvellous light now let it be your care to walke worthy of this high holy and glorious calling If you aske how you may do that take this rule with all lowlinesse and meeknesse c. endeavouring to keep the unity of the spirit in the bond of peace where you have three things quid quomodo quibus medys 1. The duty to be performed 2. The manner of performing that duty 3. Non jubet facere sed in Christo factae unitatis non perfunctoriam sed accuratissimam rationem babere Ne ip si eam turbent ejusve perturbandae ullam occafionem praebeant quin potius ab alijs datam summa diligentia sollicitu line praecident contentiones subortas pro virili legitimè componere conentur omniaque toto faciant corde quoe ad unitatem tuendam sunt neces saria commoda Croc. ad locum The means whereby they may be enabled unto that duty The duty is to keep the unity of the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 endeavouring to keep the unity of the spirit The word signifies no slight or low endeavour but an endeavour full of diligence and industry endeavouring to keep Non jubet facere c. The Apostle doth not bid make unity but to have not a perfunctory but an exact care of that unity which Christ hath made and wrought that they neither trouble it nor give any occasion for the disturbing of it but rather with all care and diligence cut off occasions given by others labouring with all their might to compose such differences as might arise and performing with all their hearts all things that might tend to the preservation of unity The manner how this duty is to be performed or how this unity of the spirit is to be kept is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle doth not say keeping the unity of the spirit in peace but in the bond of peace ut significetur saith Hyperius that to the preserving of this unity is required a solid peace amongst Christians that cannot by any means be dissolved sed arctissimè juncta moneat Vbi enim pax decollat ibi cessit unitas spiritus saith another If this peace be cut off farewell the unity of the spirit The means whereby we may be inabled to perform this duty in this manner to keep the unity of the spirit in the bond of peace are the graces commanded in the second verse with all lowlinesse of minde and meeknesse with long suffering forbearing one another in love And so full was the heart of this blessed Apostle with zeal for this peace and union that in the three following verses he prosecutes the same subject and by seven arguments enforceth this endeavour of union upon them of which more anon Nor was this Pauls zeal and care alone you shall finde other of the Apostles of the same spirit So the Apostle Peter 1 Ep. 3.8 Finally brethren be ye all of one minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnes
First saith he There is one body ver 4. whereof you are all members therefore be ye one let there be no discord among you Secondly There is one Spirit ver 3. Even as in the naturall body there are not divers spirits or souls according to the diversity of members but one spirit that gives life and motion to every member so is it in the body of Christ there are not as many severall spirits as members but one Spirit which is so in the whole body as he is in every member and gives life and motion to every member For by one Spirit we are all baptised into one body 1 Cor. 12.13 and we have accesse unto the Father by one Spirit Ephes 2.18 And though there be diversities of gifts yet there is the same Spirit 1 Cor. 12.4 There is one Spirit therefore be you one keep the unity of the Spirit in the bond of peace This bond cannot be broken this unity cannot be violated without offence to this one Spirit Thirdly You are called in one hope of your calling ver 4. So many of you as are called by the Gospel one and the same salvation Heaven glory is promised to you and so many of you as have obeyed this calling you are all commanded to hope for this salvation and glory all of you there you shall live sweetly and blessedly together for ever therefore your peace and union ought no more to be divided here then your inheritance can be divided hereafter It is a shame for them to quarrel and fall out in via that must live for ever together in patriâ Indeed if God had not called all of us to the hope of the same inheritance in light but had called some to a better others to a worse condition given some a double portion as Joseph did Benjamin or a party-coloured coat above others as Jacob did Joseph there might be some pretence for strife and envying something that might give occasion to a falling out by the way but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Greek Scholiast God gives not to one beleever more then another but gives unto all of them immortality eternall life immortall glory the brotherhood the inheritance you are all called into one hope of your calling therefore be ye one O si animis nostris insideret saith Calvin c. O that we would consider that we are under this Law Calvin ad loc that the children of God may no more differ among themselves then the Kingdom of Heaven can be divided oh how wary would we be in preserving brotherly love how would we tremble at contentions if we did consider as we ought that they all estrange themselves from the Kingdom of God that divide themselves from their brethren But I know not saith he how it comes to passe that we can securely boast our selves to be the children of God and yet forget brotherly love one to another The children of God have all but one hope one inheritance therefore should all be but one Vnum Dominum oppoponit multis Paganorum penat thus es Dijs rutularibus quos tanquam Dominos suos varijs officijs demerebantur Fourthly saith the Apostle There is one Lord ver 3. even the Lord Jesus Ye are not as the Heathen that have many gods and many Lords but to you there is but one Lord Jesus Christ 1 Cor. 8.6 and ye are all his servants Therefore be ye one It redounds to the disadvantage and dishonour of him who is your only Lord if there be envying divisions strifes among you that are his servants therefore be ye one Fifthly There is one faith ver 3. Both one grace of faith quâ whereby ye beleeve and one doctrine of faith quae which is beleeved for all the Saints do by one and the same grace beleeve in one and the same Christ. Not in one Christ before the Law in another under the Law in another after the Law Nor the Jews one way the Gentiles that are converted another way Non aliter in oriente aliter in meridie aliter in occidente therefore all beleevers ought to the utmost to endeavour to keep the unity of the spirit in the bond of peace There is one faith therefore be ye one Sixtly There is one baptisme ver 5. Christ hath not instituted severall but one baptisme All are baptised with water in one Name of one God Father Son and holy Ghost The Jew converted hath not one baptisme the Grecian another the free one the bond another the rich one the poor another but as they are all one in Christ Jesus so they are all by one baptisme baptized into Christ your baptisme is but one therefore be ye one Seventhly saith the Apostle there is one God and Father of all therefore be ye one If all beleevers call upon one and the same God and Father how dare they how can they break the bond of brotherly love To see brethren the children of one father live in rankor and malice one agains another is a displeasing sight to all but O how wounding is it to the heart of their own Father So is it to God to see his children out of charity at discord There is one God and Father who is over all and therefore able to punish the miscarriage of all and in all and therefore thorowly acquainted with the miscarriages of all and in you all for you are all the temple of God and one God dwells in you all Ergo qui fidelium scindant unitatem proinde faciuns ac siâ—nnum Deum patremque in partes vellent scindere They that would divide the unity of the faithfull do as much as it were to divide God that dwels in them Here then you see a seven-fold argument which the Apostle useth for the enforcing of this duty of my Doctrine Quotles unum hic iegitur toties nectatur conclusio Quod unum est discerpt non possit Beza ad toâ—uia There is one body whereof you are all members therefore be you one There is one Spirit whereof you are all temples therefore keep the unity of the Spirit Ye are called in one hope of your calling therefore be ye of one heart There is one Lord one faith one baptisme one God and Father of all c. therefore be you one seeing you are one in all these particulars there is abundant reason you should be one among your selves Look again into this fourth chapter to the Ephesians vers 12 13. you shall finde another argument for this endeavour after unity He gave some Aposties and some Evangelists and some Prophets and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministery for the edifying of the body of Christ till we all come in the unity of the faith c. The Text shews clearly that one main end which Christ aimed at in all the officers which he hath set in his Church and the guifts bestowed upon those officers
Little children love one another So when he died he died breathing out the same exhortation Little children love one another Me thinks I could even live and die with those words of Paul in my mouth If there be any consolation in Christ if any comfort in love if any fellowship of the Spirit if any bowels and mercies be ye like minded having the same love being of one accord of one minde For Motive I will use but two and you have them both in one Scripture Psalm 133. the whole Psalme is nothing else but a commendation of this grace and duty whereof we have been speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrys in Ps 132. In intend not to undertake the whole Psalme at this time but only cast your eye upon the first verse of it and there you reade two things of this unity first it is good secondly it is pleasant and it is admirably good and pleasant Behold how good how wonderfully good how beyond expression good it is for brethren to dwell together in unity Some things are good but not pleasant some things are pleasant but not good but unity is both good and pleasant First it is good wonderfull good many wayes good first in reference to our selves as it is an evidence of our election and grace received from Jesus Christ This may at first seem strange Many do not thinke that a harmonious spirit sweetly complying with the spirits of Gods people desiring to keep the unity of the spirit in the bond of peace to maintain close union and communion with the Saints is a signe of election and of an evidence of grace But Scripture makes it so Joh. 11.17 11. Father keep through thy holy Name those whom thou hast given me that they may be one So ver 22. and the glory which thou hast given me I have given them that they may be one Phil. 2. If there be any consolation in Christ if any fellowship of the Spirit be ye of one minde This onenesse then is a grace peculiar to those that have the fellowship of the spirit that have received of the grace of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in 1 Cor. Hom. 32. that are given to him by the Father Not but that there may be an externall and visible union where there is none of this and so there may be an externall visible Faith Repentance holinesse in those that are not elect that have no grace and true reall faith and sanctification a beleeving holy frame of heart is an infallible signe of election So is a sweet loving peaceable frame of heart a heart naturally closing with the Church and people of God tender of differing and parting from them studying wayes of love and union Joh. 13.35 By this shall all men know that you are my Disciples if you have love one to another Secondly it is good as in reference to our selves so in reference to our Lord Jesus Christ if any thing that is in such poor creatures may be said to be good for Jesus Christ this unity among Christians among professours brings honour to Jesus Christ Joh. 17.21 23. That the world may beleeve that thou hast sent me that the world may know that thou hast sent me as if there were no such efficacious means to convince the enemies of Christ that he is indeed the Sonne of God and came forth from him as this union and agreement of those that professe him whereas on the contrary disunion and discord among them as you have heard al-already opens the mouth of our adversaries to blaspheme Christ and our Religion Scimuâ— censtat quia castrorum actes tunc tetribilis host thus ost enditur quanâ—o ita suerit constipara arque densata ut in nullo loco interrupta videâ—tur Nam si ita disponitur ut to câ—s vacuus per quem host is possit ingredi vedeatur host bus terribilis noâ— est Nos ergo per charâ—tatem semper uniti constracti nunquam interrupti per discordiam 〈◊〉 ve â—â—aemur c. Greg. Thirdly It is good for the Church This union is a great strengthning unto it makes that terrible as an army with banners Cant. 6.4 10. The strength and terrour of the Macedonian Phalanx lay in stipatione condensatione in their thick firm close standing So in the Church as it is in the body naturall not only the beauty but the safety the strength the life of the body consists in the union of parts The luxation of a member pains deforms the body but the dismembring destroyes it So in the body mysticall the Church The Church is a ship let the windes rise and the waves swell and tosse as long as the planks the sides of the ship hold there may be some possibility of outriding the storm and escaping the danger but if the planks and peeces of the ship start and fly one from another there 's no way but present perishing laxis laterum compagibus c. Fourthly It is good for those that are without it may help to ingratiate Religion and the truth of God unto them and draw on their conversion There is nothing saith Chrysostom so attractive as love 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysâ— in 1 Cor. Hom. 33. For signes and wonders wrought by you saith he men may emulate you but for this they will admire and love you and loving you will apprehend the truth and walk in the way And if presently the Heathen for of such a man he is speaking doe not turne beleever wonder not be not troubled at it but suffer him to praise you and love you and in time he will in this way come to be a beleever Behold then how good this unity is good for your selves good for the Lord Christ good for the Church good for those that are without therefore for their sakes for the Churches sake for Christs sake for your own sakes endeavour after this unity Secondly This unity as it is good so it is pleasant Behold how good and how pleasant it is and it must needs be so if heaven it self be pleasant for there is perfect Vnion and Harmony In Heaven they all think and speak the same thing there are no divisions in Heaven And I am confident there is none of you can imagine but if we could attain to such an union and harmony here upon earth it would be a most sweet and pleasant thing For first hereby we should be the better enabled to praise and glorify God Rom. 15.5 Now the God of patience and consolation grant you to be like minded one towards another in Christ Jesus To what end That ye may with one minde and one mouth glorify God even the Father of our Lord Jesus Christ The more union and harmony among us the more melody in our praises the more glory to our God Secondly hereby we shall converse together with the more joy and gladnes Act. 2.4 And they continuing daily with