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But what is that Unity or Onenefs of Mind here prefcrib'd to that end? Why that refpects partly Matters of Religion, or the great Affairs of the Church; and partly Matters of Practice, or the Rules of a good Life.

First, I fay, we are to be all of one mind in the weighty Matters of Religion, viz. in the Doctrine, Difcipline, and. Communion of the Church; in all which we are commanded to think and Speak the fame things, and to be perfectly join'd together in the fame Mind and the fame Judg ment. 1 Cor. 1. 10.

As for the Doctrine of the Church, that is contain'd and deliver❜d to us in the Holy Scriptures, the Standard of all Divine Truths; and is more briefly fumm'd up for us in the Apoftles Creed, the Touchftone of found Doctrine, or Form of found Words, which we are call'd upon to hold fast. This is that one Faith, in which all Chriftians are to agree or unite, Eph. 4. 3, 4. 'tis that Faith of the Gospel, in which they are to ftand faft in one Spirit, and with one Mind to strive for; Philip. 1. 27.

As for the Difcipline of the Church, that likewife was instituted by Chrift for the Unity and Edification of all its Members. There is but one Lord (faith the Apoftle) that is, Chrift himself, the fole Head and Governour of his Church; who gave firft Apoftles, fecondarily Paftors, and then Teachers, for the perfecting of the Saints, for the Work of the Miniftry, and for the edifying of the Body of Chrift: Eph. 4. 11, 12. Where first fignifies a Primacy of Order and Jurifdiétion; for the Apoftles were appointed to prefide over the reft, to ordain Elders in every City, and to fet in or der the things that were wanting: Tit. 1. 5. And as they died away, others of the inferiour Order fucceeded, and were advanc'd to their Office, as Matthias was in the rooni of Judas. Herein our Saviour continu'd the antient Government of the Jewish Church, which was in the HighPriefts, Priefts, and Levites: he only chang'd the Names, ordaining firft Apoftles, and under them Paftors and Teachers; which holy Difcipline is ftill handed down and continu'd to us in a Succeffion of Bishops, Priests, and Deacons which God long preferve. This is the Difcipline of the Church, in which we are all to be of one mind, without fwerving from it, or fetting up new Models in oppofition to it. Then,

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Laftly, For the Worship and Communion of the Church, that is the Bond of Peace, mention'd by the Apostle, that helps to make it one Body, by tying all the Members together, and uniting them in one Chriftian Fellowship; for we being many (faith the fame Apoftle) are one Bread, and one Body, by joining together in one Communion: by this we ferve God, as we fhould, with one Heart and one Confent, and with one Mind and one Mouth glorify our great Creator.

Thefe are the great and weighty Matters of Religion, in which we are requir'd to be all of one mind; for being all prefcrib'd by Divine Authority, and fo made neceffary and effential to the Being and Continuance of the Chriftian Church, we are all to agree and unite in them, and not to differ or divide about them.

But, Secondly, the Onenefs of Mind here directed to, relates not only to the great Affairs of Religion and the Church, but likewife to Matters of Practice and the Rules of a holy Life; as will appear by the following part of this Day's Epiftle: where we are bid to be of one mind,

ift, In all Acts of Compaffion and Courtesy to one another. So the next words direct; Having compassion one of another, love as Brethren, be pitiful, be courteous. The Sense whereof is, that we fhould agree together in all the mutual Offices of Love and Kindness; fympathizing with our Brethren in their Afflictions, and bearing one another's Burdens, thereby eafing and comforting each other as much as poffible; having a Fellow-feeling of their Afflictions, which will encourage them to bear up, and not fink under the Weight of any Trouble that may happen to them: imitating the good Samaritan, who pour'd in Wine and Oil into the Wounds of the distress'd Traveller, which our Saviour there ftiles a friendly and neighbourly Act, willing us to go and do likewife. This is to have compaffion one of another, and to love as Brethren. To which we are to add all Acts of Courtesy and Kindness, relating to a profperous as well as adverfe Condition; fharing in the one, and fympathizing in the other. This is to be kindly affection'd one to another, rejoicing with them that rejoice, and weeping with them that weep; being affected with the Good or Evil that happens to any, and partaking in the Joys and Sorrows of one another: and in this we are bid to be all of one mind. And as a Confequent of this, the Apoftle wills us to be of one mind,

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2dly, In avoiding all manner of Revenge and Retaliation, faying in the next Verfe, Not rendring Evil for Evil, or Railing for Railing, but contrariwife Bleffing; knowing that · ye are thereunto call'd, that ye fhould inherit a Bleffing. The meaning whereof is, that we fhould never permit our felves in any degree to act or meditate Revenge in cafe of any Injury done to us: which how great foever it may be, we muft not think of returning the fame or the like again. If the Injury done be by Acts of Violence, to do the like again, is the Revenge of the Hand; if it be by railing Words and Accufations, to return Railing for Railing is the Revenge of the Tongue: both which are carefully to be avoided by all the Followers of Chrift, who hath given us both his Precepts and Example to that purpose; for he hath commanded us to love our Enemies, and to do good to them that hate us, himself doing the fame to his greatest - Adverfaries. So that inftead of recompenfing Evil for Evil, we are to return Good for Evil, and Bleffing for Curfing; for hereunto we are call'd by the Precepts and Profeflion of Christianity. This mind the Apoftle would have us all to be of;, and by thus doing good and bleffing of others, we fhall receive a Blefling from God, not only in the Life that now is, but in that which is to come.

And here the Apostle fpeaking against Railing and the Revenge of the Tongue, adds a feasonable Caution against it, back'd with a strong Motive or Reafon to enforce it, in the next words: For he that will love Life, and fee good days, let him refrain his Tongue from Evil, and his Lips that they fpeak no Guile. Which words are quoted out of the 34th Pfalm, 12th and following Verfes; where the Pfalmift gives the fame Advice, and urges it upon the fame Confiderations. There is none but defires to live long, and to fee many and happy Days; 'tis the Voice of Nature, Who will fhew us any Good, and promote the Comfort and Prof perity of our Lives? Why, here is a piece of wholefom Counfel given to that end, to wit, to keep the Tongue from Evil-speaking, Lying, and Slandering, and the Lips from uttering any Deceit or Guile: both which will prevent many Troubles that are apt to fhorten and imbitter our Lives. The Tongue, when let loofe, is by St. James ftiled a Fire, a World of Iniquity, that fetteth on fire the Courfe of Nature, and is fet on fire of Hell, James 3.6 meaning, that 'tis frequently a means of kindling Divifions, Strife and Contention, and is the caufe of infinite Evils and

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Confufions in the whole Courfe of Man's Life; it fets Kingdoms, Families, and Societies in a combustion, and for that purpose it is fet on work by the Devil, and inflam'd by a Fire that comes from Hell.

Now he that would live a quiet and happy Life, must watch and restrain this unruly Member, keeping it to the good Behaviour, and confining it to the Rules of Truth and Decency. David refolv'd to keep his Mouth as it were with a Bridle, whilst the Ungodly was in his fight; to prevent its Extravagance, and to avoid the Evil and Mischief that too often proceeds from it. He that useth his Tongue to Falfhood and Deceit, ftirreth up much Strife, and occafions fometimes very fatal and bloody Contentions, to the fhortning many times of Mens Lives, and the ruin of their Relations; for bloody and deceitful Perfons fhall not live out half their days. But he that ufeth and keepeth his Tongue to Truth and Honefty, will prevent many a Brawl, and preferve the Lives, the Peace and Quietnefs of Mankind. In fhort then, to escape the Dangers, and obtain the Blef fings of this Life, we must keep our Tongue from all atheiftical and blafphemous Speeches againft God, from all evil and reviling Speeches againft our Prince, and from all detracting, lying, and backbiting Speeches against our Neighbour; and fo guide our Words with Difcretion, that they may adminifter Good to our felves, and Grace to the Hearers. Herein likewife St. Peter would have all Chriftians to be like-minded, agreeing together in eschewing Evil and doing Good, by all means feeking Peace, and if it feem to flee from them, to follow and purfue it.

Now to preserve this Oneness of Mind, or mutual Agree, ment in these things, the Apostle in the next Verfe preffes it by a double Argument; the one taken from the Safety of fo doing, the other from the Danger of the contrary. The firft is in these words, For the Eyes of the Lord are over the Righteous, and his Ears are open to their Prayers: that is, there is a watchful Providence over the humble and peaceable Chriftians, that will promote their Good, and preferve them from Evil; the Eyes of the Lord are ftill looking about for their Security, his Ears are always open to hear their Prayers, and his Hands are ever ready to fupply their Wants and Neceffities. So that there can be nothing wanting, that may tend to their prefent or future Happinefs. Whereas fecondly,

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The next words tells us, that the Face of the Lord is againft them that do Evil. He is fo far from countenancing the Wicked and Contentious, that he fets his face against them, and is no Friend, but a profefs'd Enemy to them. To lift up the Light of the Countenance, is in Scripture-Phrase a token of Favour or Kindness; but to fet the Face against any, is to bid defiance to him, first to frown, and then to fight him. Accordingly, God's fetting his Face here against such Evil-doers, is either to humble them for their good, or to bring greater Evils upon them, to punish their Pride and Prefumption.

But farther to comfort and encourage the Obedient, he asks the Question in the following Verfe, Who is he that will harm you, if ye are Followers of that which is good? Being guarded by the Protection of Divine Providence, and the Integrity of your own Actions, few or none will incline or venture to do you any mischief. be fo wicked as to moleft and trouble you for adhering to But if any fhould the ways of Unity and Vertue, be not difcourag'd at such Sufferings; For if ye suffer for Righteousness fake, happy are ye, and be not afraid of their Terror, neither be troubled. Be not difmay'd or difturb'd at thefe things, but rejoice in fuch Tribulations, for great is your Reward in Heaven, Rather count them as Bleflings, than fink under them as Burdens; for if you bear up manfully a while, they will tend to the Increase of Grace here, and of Glory hereafter, Only fanctify the Lord God in your Hearts; be thankful to him for all his Difpenfations, fet him up in your Hearts as your Lord God, and make him your Fear and your Dread; and then he will be both your Patron and your Portion for

ever.

This is in fhort the Subftance of the Epiftle for this Day; the whole Defign whereof is to perfuade us to be all of one mind in the Principles and Practices of true Religion, to unite in the Worship and Service of God, and to join together in the Practice of all Chriftian Vertues, tending to our own Good, and the Welfare of one another.

But here fome may be apt to tell us, that 'tis not poffible for all Men to be of one mind in thefe matters, and that fuch an Unity never was or can be in the Chriftian Church. In answer to this, the Example of the primitive Chrif tians, of whom we read that they were of one heart and one mind, and that they continu'd stedfaft in the Apostles Dac

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