must be a consideration had, that there are many things darkly laid down in scripture; this will temper our spirits, and make us live in peace and unity the more firmly in things in which we agree; this will help us to bear one another’s burdens, and so fulfil the law of Christ, inasmuch as all things necessary to salvation and church communion are plainly laid down in scripture.  And where things are more darkly laid down, we should consider that God intended hereby to stir up our diligence, that thereby we might increase our knowledge, and not our divisions, for it may be said of all discoveries of truth we have made in the Scriptures, as it is said of the globe of the earth, that though men have made great searches, and thereupon great discoveries, yet there is still a terra incognita, an unknown land; so there is in the Scriptures: for after men have travelled over them, one age after another, yet still there is, as it were, a terra incognita, an unknown track to put us upon farther search and inquiry, and to keep us from censuring and falling out with those who have not yet made the same discoveries; that so we may say with the Psalmist, when we reflect upon our short apprehensions of the mind of God, that we have seen an end of all perfection, but God’s commands are exceeding broad; and as one observes, speaking of the Scriptures, that there is a path in them leading to the mind of God, which lieth a great distance from the thoughts and apprehensions of men.  And on the other hand, in many other places, God sits, as it were, on the superficies, and the face of the letter, where he that runs may discern him speaking plainly, and no parable at all.  How should the consideration of this induce us to a peaceable deportment towards those that differ!

5.  If we would endeavour peace and unity, we must consider how God hath tempered the body, that so the comely parts should not separate from the uncomely, as having no need of them; 1 Cor. xii. 23–25.  There is in Christ’s body and house some members and vessels less honourable; 2 Tim. ii. 20.  And therefore we should not, as some now-a-days do, pour the more abundant disgrace, instead of putting the more abundant honour upon them.  Did we but consider this, we should be covering the weakness, and hiding the miscarriages of one another, because we are all members one of another, and the most useless member in his place is useful.

6.  If we would live in peace, let us remember our relations to God, as children to a father, and to each other as brethren.  Will not the thoughts that we have one Father, quiet us; and the thoughts that we are brethren, unite us?  It was this that made Abraham propose terms of peace to Lot; Gen. xiii, “Let there be no strife,” saith he, “between us, for we are brethren.”  And we read of Moses, in Acts vii. 26, using this argument to reconcile those that strove together, and to set them at one again: “Sirs,” saith he, “you are brethren, why do you wrong one another?”  A deep sense of this relation, that we are brethren, would keep us from dividing.

7.  If we would preserve peace, let us mind the gifts and graces and virtues that are in each other; let these be more in our eye than their failings and imperfections.  When the apostle exhorted the Philippians to peace, as a means hereunto, that so the peace of God might rule in their hearts, he tells them, iv. 8, “That if there were any virtue, or any praise, they should think of these things.”  While we are always talking and blazoning the faults of one another, and spreading their infirmities, no marvel we are so little in peace and charity; for as charity covereth a multitude of sins, so malice covereth a multitude of virtues, and makes us deal by one another, as the heathen persecutors dealt with Christians, viz., put them in bears’ skins, that they might the more readily become a prey to those dogs that were designed to devour them.

8.  If we would keep unity and peace, let us lay aside provoking and dividing language, and forgive those that use it.  Remember that old saying, “Evil words corrupt good manners.”  When men think to carry all before them, with speaking uncharitably and disgracefully of their brethren or their opinions, may not such be answered as Job answered his unfriendly visitants, Job vi. 25, “How forcible are right words; but what doth your arguing reprove?”  How healing are words fitly spoken?  A word in season, how good is it?  If we would seek peace, let us clothe all our treaties for peace with acceptable words; and where one word may better accommodate than another, let that be used to express persons or things by; and let us not, as some do, call the different practices of our brethren, will-worship, and their different opinions, doctrines of devils, and the doctrine of Balaam, who taught fornication, &c., unless we can plainly, and in expressness of terms, prove it so.  Such language as this hath strangely divided our spirits, and hardened our hearts one towards another.

9.  If we would live in peace, let us make the best constructions of one another’s words and actions.  Charity judgeth the best, and it thinks no evil; if words and actions may be construed to a good sense, let us never put a bad construction upon them.  How much hath the peace of Christians been broken by an uncharitable interpretation of words and actions?  As some lay to the charge of others that which they never said, so, by straining men’s words, others lay to their charge that they never thought.

10.  Be willing to hear, and learn, and obey those that God by his providence hath set over you; this is a great means to preserve the unity and peace of churches: but when men (yea, and sometimes women) shall usurp authority, and think themselves wiser than their teachers, no wonder if these people run into contentions and parties, when any shall say they are not free to hear those whom the church thinks fit to speak to them.  This is the first step to schism, and is usually attended, if not timely prevented, with a sinful separation.

11.  If you would keep the unity of the spirit in the bond of peace, be mindful, that the God whom you serve is a God of peace, and your Saviour is a Prince of peace, and that “his ways are ways of pleasantness, and all his paths are peace;” and that Christ was sent into the world “to give light to them that sit in darkness, and in the shadow of death, and to guide our feet in the way of peace.”

12.  Consider the oneness of spirit that is among the enemies of religion; though they differ about other things, yet to persecute religion, and extirpate religion out of the earth, here they will agree; the devils in the air, and the devils in the earth, all the devils in hell, and in the world, make one at this turn.  Shall the devil’s kingdom be united; and shall Christ’s be divided?  Shall the devils make one shoulder to drive on the design of damning men, and shall not Christians unite to carry on the great design of saving of them?  Shall the papists agree and unite to carry on their interest, notwithstanding the multitudes of orders, degrees, and differences, that are among them; and shall not those that call themselves reformed churches, unite to carry on the common interest of Christ in the world, notwithstanding some petty and disputable differences that are among them?  Quarrels about religion (as one observes) were sins not named among the Gentiles.  What a shame is it then for Christians to abound in them, especially considering the nature of the Christian religion, and what large provisions the Author of it hath made, to keep the profession’s of it in peace! insomuch (as one well observes), it is next to a miracle that ever any (especially the professors of it) should fall out about it.

13.  Consider and remember, that the Judge stands at the door.  Let this moderate your spirits, that the Lord is at hand.  What a sad account will they have to make when he comes, that shall be found to smite their