BROTHERLY AGREEMENT.

PHIL. ii. 1, 2.

If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies; fulfil ye my joy, that ye be like-minded, having the same love, being of one accord, of one mind.

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It was the saying of a wise man, Nihil mihi videtur frigidius quàm Lex cum prologo: that he did not in any wise approve a law with a preface. And we find it enjoined to the orators at Athens, that they should not, in their pleadings, προοιμάζεσθαι οι οἰκτίζεσθαι; or as Quintilian expresseth it, they were forbidden movere affectus,' to stir up, by their artifices, the affections of anger or pity in the judges, lest thereby the rule of judgement should be wried and made crooked. And one would think, that, of laws, a divine law should not make way for itself by a prologue, nor court those affections which it can command. The apostle telleth us, that his preaching was èv modele: it was not suasory, but demonstrative. (1 Cor. ii. 4) Nevertheless, so great is the condescension of God to our frailty, that he doth not only command, but beseech and entreat us; (2 Cor. v. 20) doth not only bind our consciences, but excite our affections, and win our consents to the duties which he teacheth.

And, certainly, if wise and able speakers do ever proportion their importunities to the greatness and consequence of the matter which they speak unto, and do not spend a high wálos upon a low argument; we may, from the vehement preface, and most pathetical obtestation which the apostle

a Senec. ep. 94.

Athenæus 1. 13. c. 6. Aristot. Rhet. 1. 1. c. 1.

• Quintil. Orat. Instit. 1. 2. c. 16. et l. 6. c. 1.

here useth, safely infer the very great urgency and necessity of the duties so enforced. For I am persuaded, that there is scarce, in all the scripture, to be found, an exhortation wherein the duties required are set on with more vehement and invincible obsecration, with more melting and conquering persuasions, than in the words of my text.

It may seem, that the Philippians were assaulted with false teachers, who sought to bring them under the bondage of carnal and legal ordinances, by whose impostures they were in danger to be broken asunder into discords and seditions, and thereby to have a door opened unto all wicked and impure doctrines. And therefore as he doth enter a caveat and muniment against the sorceries of those men, (Chap. iii. 2) so he doth once and again press upon the Philippians, the duty of spiritual constancy and unity in the faith of the gospel; and that they should not, by the fear of persecution, be persuaded to entertain the doctrine of circumcision, (which) for that reason the false apostles did preach, Gal. vi. 12) but should remember, that God doth give unto believers ability to suffer in behalf of Christ.' (Chap. i. 27, 29)

Neither doth the apostle satisfy himself with a simple and naked proposing of this duty: but, in the words of the text, he doth urge it again with a most elegant and most prevalent obtestation, as it were charming and adjuring them by whatever was dear and precious in their eyes, as they had any sense, or did set any value upon the most high and heavenly privileges of Christianity, to be "like-minded, to have the same love, to be of one accord, and of one mind."

How loudly the condition of the times wherein we live, the miserably shattered and divided minds and hearts of the people, crumbled into atoms of opinions, engaged upon contrary interests, inflamed with jealousies and animosities, displeased with what is, inhiating and lingering after new things; like sick men, who nauseate what is set before them, and desiring things which themselves fancy; variety of conceits, spinning and weaving themselves into various contextures of doctrine and policy;-how loudly, I say, the conditions of these times, and the dangers inevitably waiting upon such divisions, do call upon all of us, to bemoan ourselves hitherto in the words of the prophet: "Why hast thou smitten us, and there is no healing for us? We looked for peace,

and there is no good; and for the time of healing, and behold trouble: we acknowledge, Lord, our wickedness, and the iniquity of our fathers; for we have sinned against thee;" (Jer. xiv. 19, 20) how loudly they call upon you, whose office it is to be healers of the people, (Isai. iii. 7) to be of "one mind, and of one heart" in your consultations; I need not stand to demonstrate unto you. "Res ipsa clamat;" and he must needs be destitute of eyes and sense, who is not apprehensive of it. For which purpose, I have pitched upon this most emphatical exhortation, to open a little unto you this most necessary duty.

In the words there is very little difficulty; and therefore I shall not detain you with any unnecessary explication, which we shall sufficiently do in handling the particular parts

of them.

In the whole context, then, we have three general parts. 1. The matter of the duties variously proposed, ver. 2. 2. The manner of pressing them, very earnest and pathetical, ver. 1. 3. The means of procuring them, being all of them so many further duties, ver. 3, 4, 5.

I. The main duties are two, Aurogóvnsis, and Autoуánn, (if I may take the liberty to coin the words); to mind the same things, and to love the same things. The one important consent of judgement in the same doctrines; and the other, consent of wills and affections in the same care one of another; and bearing one with another in those unwilling dif ferences, which we cannot presently conquer.

Either of these duties seems to have a basis and foundation joined unto it for the more sure and easy raising of it; for I would not willingly admit a tautology in the text. The basis of the former is ἑνοφρόνησις, οι τὸ ἓν φρονεῖν, to have an unity wherein we all agree, one foundation upon which we all build. For the fundamentals in religion being firmly held, there is a sure preparation towards agreement in other doctrines, which have a natural deduction from them.

The basis of the latter is cuuuxía, to have the same soul, to be animated and enlivened by the same holy spirit, whereby we are made members of the body; and so, as members, cannot but have a natural love and care one towards another.

II. The manner of pressing these duties seemeth to have

a threefold efficacy in it. 1. By way of most prevalent and pathetical insinuation, as you prize your dearest joys, be 'like-minded.' 2. By way of most rational argumentation. Because "there is consolation in Christ, comfort of love, fellowship of the Spirit, bowels and mercy, therefore be like-minded." 3. By way of most comfortable consecution; be like-minded: for this is the way to impress and diffuse the consolations of Christ, &c. upon you.

III. The means to procure and promote these duties, are of two sorts, viz.

1. Negative, by way of caution, where he warneth them to take heed of three dangerous evils and obstructions. 1. Strife and contention. 2. Vain-glory and ambition. 3. Self-love, or self-seeking.

2. Affirmative, by way of positive direction unto such good things, as will set forward these duties; and they are, 1. Lowliness of mind. 2. An honourable esteem of others. 3. Public-heartedness, to look every man on the things of others. 4. The holy example of Christ: "Let the same mind be in you, which was also in Christ Jesus."

The first duty is, Tò autò govεïv, 'to be like-minded,' or to mind the same thing. The word ppover, being of a general comprehension, [extending to the actions both of the understanding and of the will, rendered sometimes thinking,' or 'judging;' (Phil. i. 7) sometimes savouring,' or relishing;' (Matth. xvi. 23) sometimes setting our affections upon,' or looking towards, and aiming at a thing, Col. iii. 2.] seems to import these three things; 1. An act of the judgement, a consent in the same truths. 2. A spiritual sense, tasting, savouring, relishing, discerning some sweetness and goodness in those truths. 3. A directing our aims and desires mutually upon the same common end.

1. The apostle exhorteth and adviseth, rò quóyvwμov eis TITIV, as the Greek scholiast hath it; to be of the same judgement in the faith; to be perfectly joined together in the same mind,' and in the same sentence, or judgement, as it is, 1 Cor. i. 10.

And this first is simply necessary in the vitals and essentials of Christian doctrine: for Christ's sheep hear his voice, and have a spiritual judgement to know it from the voice of strangers. (John x. 4, 5). "If any man will do his

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will, he shall know of the doctrine, whether it be of God." (John vii. 17) Whatever knowledge is absolutely requisite unto salvation (as some certainly is, For this is eternal life to know thee the only true God, and Jesus Christ,' John xvii. 3; How shall they believe in him, of whom they have not heard; Rom. x. 14. Ye have not so learned Christ: If so be that you have heard him, and have been taught by him, as the truth is in Jesus,' Ephes. iv. 20, 21) I say, all such knowledge is undoubtedly afforded, first or last, unto as many as shall be saved.

Secondly, It is very greatly to be desired in all other things, as a fulfilling of those gracious promises, "that the envy of Ephraim shall pass away; (Isa. xi. 13) that Ephraim and Judah shall be no more two, nor divided any more; (Ezek. xxxvii. 22) that the earth shall be full of the knowledge of the Lord; (Isa. xi. 9) that they shall all know him, from the least to the greatest." (Jer. xxxi. 34)

1. By such joint consent of judgement, holiness would be greatly advanced, when our chief business would be to 'provoke one another unto love and good works,' according to the doctrines wherein we should all agree. As in your house here, so in God's house, much business of weight and moment might be despatched in that time, which is spent in examinations about differences, touching those who claim to be members.

2. Hereby wickedness would be more put to shame, when all that fear God, having no flames of their own to quench, would be at liberty to join hearts and hands to the pulling down of Satan's kingdom.

3. Hereby a smoother way would be prepared for the prevalence and progress of the gospel into all parts of the world, when the general beauty and universal consent of the churches of God, would be an allurement and provocation unto other people, to join themselves unto them, because they see that God is with them. (Zech. viii. 23)

4. The truth is, by the sad divisions and dissensions in the church of Christ, very sore and doleful consequences do

ensue.

1. Through the prevalence of corruption, the affections of good men so dissenting, are many times alienated and estranged one from another. Those who have been martyres