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
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
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
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