truth transgresse the laws of and rules of love If we cannot meet in every point of truth yet let us embrace in love If there be difference in judgement yet let there not be distance in affection Aretius Paul and Peter may differ Hierome and Augustine Moscopolus and Philelphus and yet be friends still love as brethren And surely had we walked according to these rules our divisions in England had not been so sad so fatall as they are this day Had all that professe the Gospell in England made conscience to be of the same minde and the same judgement with their brethren and the rest of the Churches of Christ as far as possibly and where they cannot where there is a necessity of differing had they made conscience to keep their differences from appearing in publike to have their private opinions and faith to themselves and not intangle the weak with their doubtfull disputations forbearing to judge or despise those that are not of their opinion loving them still as brethren not censuring them as profane antichristian fighters against God men that will fully shut their eyes against the light had these things I say been attended to on all hands our breaches had never been so great as now they are nor should the lovers of truth and peace have had so much cause to lament them But thus much of the first kinde of union that is required in those that would walke worthy of the Gospel unitas cordis The second kinde of union or unity required is unitas oris as the people of God should have but one soul so they should have but one lippe as one faith so one confession of faith one expression of themselves in matters of faith Therefore the holy Ghost calls upon us not only to thinke but to speak the same things 1 Cor. 1.10 Now I beseech you brethren by the Name of our Lord Jesus Christ that you all speak the same thing Not only thinke but speak So Rom. 15.6 That ye may with one minde and one mouth glorifie God The people of God should not only have one minde but one mouth It was a happy and peaceable age when the whole earth was but of one lip one Language the confusion of tongues at Babel brought in a world of other confusions It is a happy thing when all the people of God can content themselves with the same language and expressions in the things of God That same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that affectation of new and strange language hath ever been found prejudiciall to the Church of God Aug. de Civit. Dei lib 10 cap 23. Non parùm interest ad Christianam charitatem quibus verbis utamur saith Augustine Qui novas phrases terminos definitiones rerum excogitant c. They which coin new phrases Paraeus in 1 Cor 1.10 and new termes and new definitions of things for the most part are forging some new doctrines for they refuse to speak as others do that they may seeme to be wiser then others are Semper ex mutatâ temerè phrasi secuta est dogmatum mutatio Change of phrases hath alwayes ushered in change of doctrines Et videmus eos qui ad nullam formam loquendi se alligant mirifica portenta doctrinae gignere Ioach. Meist They that will not be bound to any forme of speaking at length bring forth strange monsters of opinions It is that which both Peter 2 Ep. 2.13 and Jude ver 16. make a peece of the character of false Teachers They speak great swelling words of vanity Calvin Instructio adversus Anabags And it is that Calvin observes of the Anabaptists and Libertines in his daies they spake such strange and uncouth high-flown language as could not be understood by others scarce if at all by themselves Now we should take heed of this and in the things of God content our selves with those phrases and expressions that are passant in the Church of God and not affect novelties The greatest heresies that ever troubled the Church of Christ have come out of the wombe of new phrases and expressions which made Melancthon wish Vtinans possimus eadem quae bona utilia sunt non tantùm ijsdem verbis sed ijsdem syllabis literis efferre Melanch in Chron. part 3. That we were able to utter those things that are good and profitable not only in the same words but in the same syllables and in the same letters I set my Amen to it O that we could be of one minde and one mouth all speak the same thing that 's the second particular of union we are to endeavour after A third particular of that union we are to endeavour after is unitas operis union in way and practice This the Lord hath promised as a blessing to his people Jerem. 32.39 I will give them one heart and one way that they may fear me for ever for their good and the good of their children after them And Zeph. 3.9 That they may all call upon the Name of the Lord and serve him with one consent Teneamus illud c. ut idem apiamus credendo permaneamus in eadem regulâ disciplinae id est rectè vivendi scilicet ut nosno propter novam inventionem vel intelligenâ—iam suam deserat communem sensum sidei sâ—u regulam justè vevendi Anselm Now that which the Lord promiseth we may pray for and that which we pray for we must endeavour after one way Phil. 3.16 Neverthelesse whereto we have already attained let us walke by the same rule let us minde the same thing That is saith Anselme Let us all have a care of this that whereunto we have already attained we minde the same thing by beleeving and walke by the same rule of discipline that is right living that no man out of novelty or leaning to his own understanding desert the common faith or rule of right living Thus much the text clearly tells us that those who cannot be of the same minde in all things should yet walke by the same rule so far as they have attained unto agreement unity in practice is to be endeavoured as well as unity in judgement And thus now you have the explication of the point what that union or unity is which it is the duty of all those that would walke worthy of the Gospel are to endeavour after I might bring abundance of reason for the further confirmation of this point but I will bring no other then what the Spirit of God useth to inforce this doctrine by and I will but point at them neither Look in Ephesians 4th the Apostle there in the three first verses exhorts unto this unity as you have heard already Now marke how many testimonies the Apostle there heaps up to strengthen this exhortation by Inter membra naturalis corporis nulla est discordia nulla invidiae sed mutua sypathia auxilium mutuam Crag
articles of faith necessary to salvation I doubt if it were well examined many of those opinions that infest our times would fall under some part or other of this sentence But to speak a little to the Positive if there be a latitude and a liberty of judgement left it is first in such things as are not clearly and positively laid down in Scripture and therefore are not of the fundamentalls and essentialls of faith and worship for there is for these clear and undoubted light in Scripture Secondly It is in things that are of private and single practice and not of open converse or Church-fellowship and communion Those cases of eating or not eating discussed by the Apostle in his Epistles to the Romans and to the Corinthians in which the Apottle shews there might be a liberty or indulgence and Christians ought to bear one with another in holding or practising thus or otherwise They were points of Personall and Domestick practice Duas species proponit Apostolus in quibus vesci liceat Idolathytis saith Beza Beza in 1 Cor. 10 27. There were two cases in which it was lawfull to eat things offered to Idols one if a man bought them in the shambles and eat them privately in his own house ver 25. The other is in case he bid to a private feast by a heathen ver 27. But to doe this openly and professedly in the Idols Temple was a detestable thing And yet even in these things this liberty is not to be assumed at least not to be practised without much tendernesse and circumspection First Care must be had of keeping those opinions wherein we differ from others private to our selves not troubling and perplexing the consciences of others with them This is the injunction Rom. 14.22 Hast thou faith have it to thy self before God The faith there spoken of is a particular perswasion touching the free use of all Creatures and the liberty of all dayes And this faith this perswasion was according to the truth as is clear by the Apostles argumentation in that chapter yet faith the Apostle hast thou faith have it to thy self before God do not say Ego fidem habeo libertatis ergo debeo eam profiteri factis oftendere Parcus ad loc quicquid fit de alijs Do not say I am fully perswaded of my liberty and therefore I ought to professe it and hold it out in my practice whatever become of others It is the truth of God and I must hold it forth No saith the Apostle have it to thy self And if a man who hath a private opinion in re mediâ must keep it to himself though it be a truth much more must they whose opinions are false erroneous Certainly there is scarce any difference of judgement so small and in it self inconsiderable but the divulging and propagating of it may prove very dangerous and pernicious and in the event intolerable Suppose a man should be of this opinion that it is unlawfull to eat things strangled or blood If such a man keep his opinion to himself and make it a rule only to his own practice let him enjoy it till he can be otherwise informed and perswaded in his conscience But if he will now goe publish this opinion and intangle the consciences of others and seek to draw disciples after him and make a party and cause division and dissension amongst the people of God this is not to be tolerated Personae privatae saith a learned Divine diversum sentientes si quietè vivant c. Private persons of a differing judgement Personae privatae diversum sentientes si quiete vivant Sacris publicis utantur nec occultis machi nationtbus politiae aut Ecclesiae pacem turbare animaâ— veriantur spe conversionis pacis publicae causâ â—oâ—erandâ—e sunt Quod si vero idem erâ—ores suos publicè spargeâ—eâ—atios ad se allicere simpliciores â—allere pacem publican turbare incipiant coercendi sunt Gethâ—rd loc com loc de Magistratu if they live quietly frequent the publique Assemblies of worship and are not discerned to disturb the peace either of State or Church by any secret underminings are to be tolerated in hope of their conversion and for publike peace sake But if these men shall begin to spread their errours in publike to inveigle and draw others to them to beguile the simple and so to trouble the publike peace they are to be restrained saith he speaking of the duty of the Magistrate in this case So then that is the first caution If men have private opinions opinions of their own that they cannot be of the same judgement with the rest of their brethren Let them keep them private Let them be domestica judicia as Tertullian calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as another calls them let them keep home and not be seen abroad Hast thou faith have it to thy self before God A second condition to be observed in case of difference in judgement and opinion is that though we cannot be of the same minde and judgement with others yet we do not judge or despise those that differ in judgement from us Rom. 14.3 There was difference of judgement among the Saints in Rome some thought it was as lawfull to eat all kindes of flesh as it was to eat herbs and were ready to thinke them a company of weak simple people that would make scruple of it others thought it absolutely unlawfull to eat flesh and thought none would do it but profane men men of no conscience and therefore were resolved they would eat only herbs Now this is that the Apostle reproves forbibs Let not him that eateth despise him that eateth not and let not him that eateth not judge him that eateth whatever our differences in judgement be we must take heed of despising and condemning one another A third condition is that even then we cannot be of one minde we yet labour to be of one heart though we do dissentire yet we must not discordare though we cannot attain unity of judgement yet we must maintain unity of affection which is the second part of that unitas cordis that union of heart which the Gospel requires This is it which is required of us Rom. 12.10 Be kindly affectioned one towards another in love So 1 Pet. 3.8 having said Be ye all of one minde he adds love as brethren q. d. if it should so happen that you cannot in all things be of one minde yet notwithstanding love as brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle Ephes 4.15 which Beza in his first edition translates as the vulgar doth veritatem sectantes in charitate following the truth in love which I conceive both the notation of the word and the scope of the place if you consider the verse going before will bear And so the text imports that love must set bounds to all our inquiries after truth and we may not under pretence of seeking
estote concordes So Beza 1 Pet 3.8 Vnanimes so the Vulgar love as brethren So the Apostle John that first Epistle of his 1 Iohn seems almost to be written on purpose to perswade to brotherly love which is the root of union Now if you add to these Scriptures wherein the Apostles do most industriously labour this in the hearts of the people by exhortation those other Scriptures where they do in the behalfe of the people endeavour this in Heaven by prayer that the God of peace and unity would worke this unity and peace among them you will see that this endeavour after union is a duty still of more worth and necessity Of this kinde is that of the Apostle Paul Rom. 15.5 6. Rom. 15.5 6. Now the God of patience and consolation grant you to be like-minded one towards another or to be of one minde among your selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ipsum sapere in alterutrum so the Vulgar according to Christ Jesus That ye may with one minde and one mouth glorifie God even the Father of our Lord Jesus Christ But instar omnium is that of our Saviour Ioh. 11.17 Ioh. 17. in that admirable comfortable prayer which he there makes for his Church see how often he layes in requests for this union and presents this as his great suit to his Father that his people may be one v. 11. ver 11. Holy Father keep through thy own Name those whom thou hast given me that they may be one as we are 20. 21. 22. 23. and again ver 20 21.22 23. Neither pray I for those alone but for them also which shall beleeve on me through their word that they all may be one as thou Father art in me and I in thee that they may also be in us that the world may beleeve that thou hast sent me And the glory which thou gavest me I have given them that they may be one as we are one I in thee and thou in me that they may be made perfect in one and that the world may know that thou hast sent me and hast loved them as thou hast loved me Where the word of comparison ver 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shews qualitatem not aequalitatem unionis Now consider if this union be such a thing as not only the Spirit of God in the Apostle Paul but even the Son of God himself in the dayes of his flesh made such earnest intercession for is it not worthy our endeavouring after And that you may see that this holy sweet close union is not a meer Idea Platonica an imaginary perfection and blessednesse that never was nor never will be attained in this life look but upon the first and best times of the Church and there behold the lovely face of this holy union Acts 1.14 Acts 1.14 it is said they continued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord in prayer and supplication Acts 2.46 And again Acts 2.46 They continued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord in the Temple and breaking bread from house to house did eat their meat with gladnesse and singlenesse of heart And again Acts 5.12 They were all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord in Solomons porch And again Acts 4.32 Arguuntur exemplo hoc nostri seculi mores quos ab unanimitatis concordiae studo alienissimos esse constat This reproves the manners of our times saith Reverend Gualter long-ago which have wholly cast off all care of concord and union Audimus inter Evangelicae Doctrinae fidei professores factiosa Zwinglianorâ—m Lutheranerum Nomina Et aemulationum studio favore couso progressum est ut cum alterutri parti periculum imminet reliqui fratres periclitantes deserant omni commiserationis affectu posito taciti in sinum goudeant imò gaudium suum non rarò acerbis scommatis testantur adaoque Christi membris in cruce pendentibus acetum felle mixtum propinent Vt interim de contentionibus convitijs opprobrijs obtrectationibus mutuis unbil dicam Change but the name of Lutheran and Zwinglian and see if this be not too true of us The multitude of them that beleeved were of one heart and of one soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They had but one heart and one soul among them But alas my brethren how may the Church of Christ take up the sad complaint of Job O that I were as in times past as in the dayes when God preserved me as I was in the dayes of my youth when the secret of God was upon my Tabernacle Now in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have quot capita tot sensus But however it be with us you see there wants neither precept nor prayer nor president in Scripture to commend to us the endeavour after a close sweet holy union as our duty If you desire to know what are the particulars wherein those that would walke worthy of the Gosptl Explication are to endeavour an union among themselves Be pleased to review again the Scriptures brought for the proof of the point and they will direct you in them 1 Unity of heart to be endeavoured I finde some making mention of a threefold union or unity Vnitas cordis unitas oris unitas operis an unity in heart in word in worke First in heart this you have Acts 4.32 Acts 4.22 The multitude titude of beleevers were of one heart and of one soul Anima una quoad intellectum per unitatem fidei Cor unum quoad affectum per unitatem charitatis They were of one soul in regard of their judgement by unity in the faith they were of one heart in regard of their affections by union of love Cordis animae unius nominibus intelligitur summa tum in doctrina tum in volunt atibus consensio By one heart and one soul is meant an exact agreement both in doctrine and in will saith Beza and subjoins that in his ancient Copy were added these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Beda also found in severall Greek copies and translates non erat in illus separatio ulla there was no separation among them Cypr. li. 3. ad Quirinum Nec fuit inter illos discrimen ullum there was no difference among them Beza Nec erat inter illos controversia ulla there was no controversie among them Happy men and happy times in this union of hearts that was among them And that two-fold This union of hearts is two-fold or implies two things first an unity of minde and judgement in marters of faith secondly an union of affection in love both which it is the duty of those that would walke worthy of the Gospel to endeavour after First 1. In opinion judgement it is the duty of those that would walke worthy of the Gospel to endeavour after unity of judgement Some observe that from my very text in one spirit with one minde
stulti essent duo volentes videre solem c. saith Augustine What a folly were it in two men that did both desire to see the rising Sun if they should fall a quarrelling among themselves which part of the heavens the Sun would rise in and how it might be seen and in this controversie fall out falling out fight fighting put out one anothers eyes and so when the Sun risieth neither of them can see it I need make no application of this to us and our times But where is the fault you will say True it is there are divisions sad divisions danger-threatning divisions among us but where is the fault I know there are many that lay all the fault upon those whom they call Presbyterians and say it is their rigour and their pride and ambition their spirit of domination that is the cause of all these divisions thus say the Antinomians and thus the Separatists and thus the Anabaptists and thus the others say Now the Lord judge between us and them and let his people that hear judge this day Who are they that divide in judgement from all the Reformed Churches of Christ in the world that have opinions and judgements differing from the opinions and judgements of all the Reformed Churches we or the Anabaptists we or the Separatists we or the Possibly they will all say they are of the same opinion with the Reformed Churches in fundamentalls as well as we and their differences are but in Minutioribus Now supposing this to be true as it may be in some of them why then do they transgresse the Apostles rule why do they not if that it be in matters of lesser moment wherein they differ from us why do not they keep their opinions private and have their faith unto themselves before God why do they upon so small differences if the differences be so small withdraw from communion with us and the rest of the Churches and gather themselves into distinct and separate Churches some of them not holding one body with us others neither holding one body nor one baptisme with us Their agreeing with us and the Reformed Churches in Doctrines that are fundamentall their holding one head and one faith doth not excuse them from being guilty of breach of unity and down-right schisme Aug. contr Faust lib 20. cap. 3. item de fide operibus cap. 3. contra Crescon Gram. lib. 2. cap 7. as long as they hold not one body one baptisme Schisma saith Augustine est eadem opinantem eodem ritu utentem solo Congregationis delectari dissidio Schisme is when a man that professeth the same faith and worship is delighted only with the difference of an Assembly or Congregation And again Schismaticos facit non diversa fides sed communion is disrupta societas It is not a differing faith but breaking the fellowship of communion that makes men schismaticks And again Schisma est Recens Congregationis ex aliquâ sententiarum diversitate dissensio Schisme is a new or late dissension or disagreement of a Congregation arising from some diversity of opinion It is Beza's observation That the Corinthians did agree in the fundamentals of Religion and yet they had schismes among them from whence he takes occasion to say Beza annot in 1 Cor. 1.10 That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est cum alij alijs hominibus sive externis ritibus it a sunt addicti ut quamvis alioquin in ipsis Religionis capitibus consentiant tamen animis sint ab alienati factiones quasdam ineant Schisme or division saith he is this when men are so addicted to some men or to some outward rites that though they do agree in the chief points of Religion yet they are estranged in their mindes and engage themselves into parties and factions Now who are they that though they professe to agree with us in Doctrine have yet made a secession with drawn themselves gathered Churches engaged parties Consider and give sentence Who are they that have most broken the band of love There is great fear what the Presbyterians will do if once they get power into their hands But in the mean time what do others Who are they that brand their brethren with the title Proud Time-serverves Prelaticall Tyrannicall Antichristian And what is this lesse then persecution Who are they that have been farthest from condescending descending to their brethren for peace and union sake were it fit I could say something of this yea much I could tell you much hath been yeelded and much more would be yeelded yea almost any thing but that one thing that would lay a foundation of perpetuall division and disunion in families Church Kingdom Who are they that professe an utter impossibility of reconciliaton or union and plead for nothing but Toleration Toleration and some for Toleration in the utmost latitude to Papists Jews Turks Vid. Praefotionem ad Acta Synodalia Vedet de Arcanis Ariaini the very artifice whereby the Arminians in Holland sought to gain a party and strength unto themselves Resolve these questions and they will resolve you who are most guilty of these divisions But as Augustine said sometimes of Originall sin so say I of these our divisions Non tam inquirendam c. It is time better spent to inquire how we may come out of them then who hath brought us into them It was a memorable speech of Calvin who said he would willingly travell over all the seas and Countries in the world to put an end to the differences that were in the Reformed Churches And I thinke there is never a gracious heart but would be willing to suffer banishment death yea could almost with Paul wish himself Anathema accursed so he might but put an end to these unhappy differences of our unhappy times Towards which give me leave to speak a few words to you in a third Use Vse 3 This truth That it is the duty of all those that would walke worthy of the Gospel to endeavour a sweet close holy lasting union serves in the the third place to exhort and excite every one to these endeavours and it is impossible to propound this exhortation in more persuasive and prevailing language then that of our Apostle Phil. 2.1 2. If there be therefore any consolation in Christ if any comfort in love if any fellowship of the Spirit if any bowels and mercy full sill you my joy that ye be like minded having the same love being of one accord of one minde And O that I were able so to repeat these words that they might reach not only your ears but yours hearts and not only yours but the ears and hearts of all that have a seed of grace in them throughout this whole Kingdom It is said of John the Evanglist who was the Beloved Disciple and the Apostle of love that as in his life time he did often and much exhort to love saying
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