IV. They who agree in the main, but differ in other particulars, ought nevertheless to hold together as if they were in all things agreed; to walk by the fame rule, to mind the fame things.

-I am come to the last of these propofitions.

Nevertheless, though God hath not cleared up all things to several understandings: though in all things concerning religion, we are not agreed, as understanding alike : God hath not yet declared in particular, the truth of that wherein we differ, which in time it may be hoped he will: nevertheless whereunto ye have already attained;) as being come to a state of religion; as having made fome progress and proficiency ; being arrived towards perfection: walk by the fame rule) of faith and good life where-in they who are fincere and honeft understand themselves alike; which is in itself certain and de terminate things of reafon and fcripture, given out by the spirit, and attefted by the fpirit. Mind the fame things.) Live according to the rule of faith and holiness; in hearty love and good-will. Be like-minded, having the fame love, being of one accord, of one mind, Phil. ii. 2. There is harmony, concord and agreement; notwithstanding difference in fome apprehenfions, in all degrees of perfection.

I. This is a representation of the heavenly state, a true resemblance of it: it speaks the motion of the lower world, proportionable to the motion of the higher world the two ftates fymmetral, of like measures; concentrical, meeting in one point. 'Tis the new Jerufalem come down from heaven: devout fouls afcending in a cloud, upon a call from hea

ven. Rev. xi. 12. Come up hither. For they are come into one fpirit; are become as one and the fame inhabitants; all enmity fubdued and vanquished, I Gor. xv. 25. In heaven it is God all in all. So it will be in the confummation of all things; when all things fhall be fubdued unto him, that God may be all in all, I Cor. xv. 28. This is the communication of God to the world, heaven's bleffing and influence; on earth peace, good-will among men. There is no difcord in heaven; no caufe of offence there. The felfifh and froward, who are the difturbers and. incendiaries, are in a worldly ftate, are not naturalized to heaven.. But 'tis rational, and to be expected; that there should be accord here upon earth among men, who are citizens of heaven, Phil. iii. 20.: account their names registred there; who look upon themselves as now belonging to that place, and in due time to come thither. Fellow-travellers and. countrymen, when abroad, are glad one of another,. are faithful and kind each to other.

2. 'Tis the caufe of religion, and natural to the regenerate ftate, James iii. 17. The wisdom which is from above, is first pure, and then peaceable, gentle and eafy to be entreated, full of mercy and good fruits. If religion attains not this effect, it is barren and ineffectual; it is not in truth, but only pretended: there must be inward compofure, and outward good behaviour. The Pfalmift makes a good explication of religion in the subject, Pfal. cxxxi. 1, 2. My heart is not haughty, nor mine eyes. lofty, neither do I exercife myself in great matters, or in things too high for me. I behave and quiet myself as a child. Religi

on

on doth bridle evil defires: doth fubdue and moderate the exorbitancies and unruliness of mens fpirits. The profane and irreligious are boisterous, tempeftuous within themselves are ftormy and clamorous, are in darkness, disorder and confufion, through paffion, inordinacy of appetite, are ground between contrary affections, as corn between mill-ftones : whereas the work of religion is to calm and quiet, to content and fatisfy, to make gentle, and to compose the rolling tumbling mind of man.

If a man be not far better-natur'd towards God and all the world, more kind and loving to men; more at peace within himself after his regeneration than before; there hath been motion, without a form introduced; which in nature is monftrous and abortive.

'Tis a scandal to the world, where profeffors of religion do not agree: either it makes strangers to it call the thing in question, (as Pilate did, what is truth) who will let all alone till they be agreed: or else they think that they are all malæ fidei possesfores, no natural parents, because they are for divifion no rightful owners, all thieves, because of their several interefts and fhares. Truth being fingle if men did meet in truth they would be united. 'Tis a fign the caufe is not right and undoubted, when the maintainers of it do fo interfere, go fuch grofs ways to work. This hath tired out the best of men, wearied them out of the world. Goodtempered Melancton's fatisfaction, when he came to die was, that he should be freed from the temptations to fin, from the troubles of the world, and from

the

the fury of theologues, from quarrelfome perfons in matters of religion, as vexatious and troublesome as either of the former. 'Twas Origen's argument against Celfus, that through the virtue and efficacy of the chriftian religion, the ftate of the church was calm and quiet; whereas other states were turbu lent. 2 Cor. xii. 20. Left when I come, I fhould not find you fuch as I would: left there be debates, envyings, wraths, ftrifes, backbitings, whisperings, fwellings, tumults. The works of the flesh are, hatred, variance, emulations, wrath, firife, feditions, herefies, envyings, murder, Gal v. 22. But the fruits of the Spirit are love, peace, long-fuffering, gentleness, meekness, goodnefs.

3. 'Tis the conversation of christians each with other for mutual gain and advantage. (1.) For fpiritual edification. Whereas if variance and contefts obtain, there will be alienation of hearts and affections, a fufpenfion of all chriftian acts; there will be neither prayer nor difcourfe: whereas they who are religious, they that fear the Lord fhall speak often to one another, Mal. iii. 26. (2.) This is for their better fubfiftence in an evil world. Foreign oppofition and force cannot do the mifchief that internal feuds and treachery may. (3.) There is more hearts eafe and quiet of mind. 'Tis burdenfome to live out of love and good-will: the mind is ftill contriving defence or offence: and fo not vacant towards the highest and noblest objects.

4. This prevents all mischiefs which infest human fociety. Such as, (1.) Sidings one against another; part-takings, and factions. (2.) Falle

fufpicions,

fufpicions, jealoufies heart-burnings. (3.) Plottings, contrivings, underminings of each other. (4.)) Competitions of parties, envious comparisons. There. fhould be but one divifion, the church and the world: born after the flesh, and born after the spirit. Those who are united by religion, fhould be one in heart and affection, to all issues, intents, purpo→ fes of fuccour and fupply..

The objections against this are,

1. Obj. But we do not think alike, are not of the fame opinion.

Anf. No more are we in other matters. All Artifts differ in their notions: there are different opinions in feveral points of philofophy: the feveral conftellations in the heavens, have different influence: what is one man's meat is another's medicine, and another's poifon. We differ in age, in ftature, in feature, in gate, in complexion, in inftitution of life, in profeffion. These varieties and differences, as well as harmonies and proportions, explicate the infinite wisdom of the creator. Yet all, agreeing in human nature, are fit companions one for another, can take delight in each other's company. Why should not they, who meet in the regenerate nature, who agree in the great articles of faith, and principles of good life, over-look fubordinate differences? If there be love and good-will, we come to be more rational, better grounded in our refolutions, from our different apprehenfions. Difcourse is as foon ended as begun, where all fay the fame; whereas he that speaks after, and says a new thingɔ. fearcheth the former, Pro. xviii. 17. fo no truth