that all the Churches in the three Kingdoms but that all the Churches in the world may be one in Doctrine Discipline Worship and Government according to the word of God and to endeavour it as much as in us lies Vse 2 In the second place 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 among themselves calls us to bewail the great want of that unity that should be amongst Gods people and such as professe to desire to walke worthy of the Gospel and not only want of unity but want of care and endeavour after that unity which is too too discernable in these times wherein we live We live beloved in very sad times sometime I am even ready to call them in respect of the breaches and divisions that are amongst us the saddest times that ever the Church was under But I correct my selfe when I remember how the Church of God in all ages hath been exercised more or lesse in this kinde with breaches and divisions In the first which were the purest and therefore we may conceive were the peaceablest times of the Church in that famous Church of Antioch where the Disciples were first called Christians Acts 11.26 where they had the presence and labours of many Prophets and Teachers as Barnabas and Simeon and Lucius and Manaen and Paul Acts 13.1 2. yet even there there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no small dissension and disputation that within 4 or 5 yeers after the Gospel first came among them Act. 15.1 2. So in the Church of Corinth within almost as few years after its plantation there were both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schismes and Heresies 1 Cor. 11.18 19. In the Church of Rome there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sects or divisions and offences Rom. 16.18 yea and these dissensions divisions offences were not only inter plebem among the ordinary sort of Christians but among those that were the pillars of the Church the very Apostles themselves So Paul and Barnabas Acts 13. in the second verse they had no small dissension with the false teachers in the 39. verse of that chapter Medicuâ— medico verbo acerbitatem virulentiam dissidij experimere voluit Brent ad loc ye read there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very sharpe and bitter contention between themselves So Paul and Peter there was a publike contest between them Paul withstood him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his face and before them all Gal. 2.11 14. So in after-times the difference between Polycrates the disciple of John and Victor Bishop of Rome though it were in re nihili being but about Easter day yet how they did divide and distract the Christian world and engage yea even enrage the Easterne and Westerne Churches one against another adeò ut sese mutuò excommunicarint anathematizarint that they did excommunicate and curse one another I might mention the difference that fell out in after ages between Cyprian and Cornelius Basill and Domacus Chrysostom and Epiphanius Cyril and Theodoret Hierom and Augustine Prosper and Cassianus Luther and Zwinglius Luther and Calvin But I mention these things only that you may see that the differences that are among our selves among the godly among Ministers are no new thing under the Sunne sic fuit ab initio it was so in the ages that were before us and therefore there is no reason that any of us should be scandalized or offended at them yet reason there is that we should all bewail and lament them What sober gracious heart would not bleed to see how small a matter some men make of dissenting from all the Churches of Christ and embracing opinions not so much new and strange as Heteradox witnessed against and condemned by all the Churches To see how many under pretence of pursuing truth and liberty have clean forgot that there is any such thing to be regarded as unity Every thing that to them is new is in their apprehension truth and every thing which they thinke truth they presume they have a liberty to hold and to hold it forth without any regard to unity Men are not able when once they have drunke in an opinion to keep it to themselves according to the rule of the Apostie it must forth Scire tuum nihil est nisi te scire hoc sciat alter To see how men multiply opinions and rowl and run from one errour to another waxing worse and worse deceiving and being deceived till at length they come to down-right blasphemy renouncing all Ordinances Scriptures yea we should tremble to thinke of it some are fallen so far as to renounce Christ and God himself and which is worst of all if some mens doctrines be true all this must and ought to be tolerated and it is now in some mens judgements more lawfull and safe for men to erre and blaspheme then either for Ministers to reprove or for Magistrates to represse these errours But these things I had rather mourn over then speak of them It is not words but tears and prayers it any thing under heaven that must heal these sad evils To provoke you and my self to contribute something of this kinde to this purpose let me propound but two particulars to consideration First Consider the detriment and prejudice that Religion suffers by the divisions that are amongst us Secondly Consider the prejudice and detriment that we our selves may suffer by it First The Divisions and Dissensions that are amongst those that professe the Gospel brings a great deal of scandall upon Religion it self and upon the Gospel which we professe I dare confidently speak it there is scarce any one thing that hath been more prejudiciall to the Gospel from its first going forth into the world then the divisions and differences which have fallen among the professors of it Clemens Alexandrinus who lived about the year of Christ 200. and in whose time there were more then 20 Haeresiarchae arch hereticks or Masters of opinions in the Church who had every one of them their peculiar disciples catus Ecclesiasticos and peculiar Church-meetings among whom â—latius de Sectis dissensionibus c Relig. Papisticae c. Clem. Alex. lib. 7º Strom. doctissimi excellentissimi viri reperiebantur were some most excellent and learned men he tells us that the Jews and Heathens in his time were wont to upbraid the Christians with this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. You O Christians cannot agree among your selves but have so many and so differing sects among you who though they all challenge to themselves the title of Christian yet they do all extremely detest and curse and condemne one another wherefore your Religion fay they can neither be true nor come from God Chanes is fuit Chiauses Mamaluchus cui â—nteà Eust achio nomen fucrat qui non
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
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
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
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