Truth will out a sermon preached on the 20th of June, 1683, upon the discovery of the new plot / by a presbyter of the Church of England.

CHAP. I. The Text opened, and suitableness of it to our Times, shewed.

NO Marvail though Israel be charged, ver. 1. to be an empty Vine, seeing their heart is devided. Heart∣division will cause emptiness of good, both in Mens Spirits, and in Church and State. The least divi∣ding of the Heart, in any one part from another, if it be but by the prick of a Pin, is Deadly, a great gash in the head is Curable. There may be much difference in Mens Opinions without any great hurt, if this difference gets not to the Heart; but if once it gets there, the danger is great, Now shall they be found Faulty; Now shall they be Guilty, or as some Diaffect∣ed, Now they will Offend, as if Heart-division contracted the greatest Guilt, and by it Men were the greatest Offenders of any. The word signifies also to Perish, to be made Desolate, * 1.1 so Arias Montanus, Desolabuntur. Heart division is a Desola∣ting Sin, by the Judgment of God upon them for it, they shall be convinced in their own Consciences, and in the sight of all Men, that they were Guilty; that by such a Sin as this, they had bound themselves over to the Justice of God, and those de∣solating Evils that came upon them, were the Righteous Judg∣ments of God upon them for those Divisions that were amongst them. Men will not be convinced of their Sin, till Gods Judg∣ment

is upon them for it; and then their Consciences will, and others shall see that God is Righteous, and they are vile and Sinful before him, even in such things that before they pleaded for, or at least could not be brought to own their own guilti∣ness in.

The Lord convince us of, and humble us for the Sinfulness of our Divisions, by his Word, that Desolating Judgments be not upon us to convince and humble us.

That one Text, 1 Thes. 4.9. were enough alone to pierce our Hearts thorough and thorough, as touching Brotherly Love, Ye need not that I Write unto you, saith the Apostle, for ye your selves are taught of God to Love one another. Oh Lord, what are we in these days such kind of Christians as these were? Oh that it were so with us, that we had no need to be wrote to, to be Preached to, concerning this. Does it appear by our Carria∣ges one towards another, that we are Taught of God, To Love one another? But Beloved, that God may Teach us this day, attend to what shall be said to you at this time, which I shall cast into these five Heads:

• 1. Joyning Principles.
• 2. Joyning Considerations.
• 3. Joyning Graces.
• 4. Joyning Practises.
• 5. Conclude with Exhortation.

Wherein we shall endeavour to set before you the Beauty and Excellency there is in the Heart, Union, and Mu∣tual Love of Christians.

But I shall not need to be long in these: For take away Di∣viding Principles, Dividing Distempers, Dividing Practises, and be throughly convinced of the Evil of Divisions, and one would think our Hearts should of themselves run into one another. But that I may not seem to leave our Wounds open, so that Air should get into them, but endeavour the closing of them, and so the healing, I shall Speak something to these five Heads.

The First Joyning Principle.

In the midst of all Differences of Judgment, and Weakness of the Saints, it is not Impossible but that they may Live in Peace and Love together.

IF notwithstanding differences from Gods mind, and many weaknesses, there may be Peace and Love between God and his Saints: then surely notwithstanding these things, the Saints may be at Love and Peace among themselves. Let this be laid for a Ground, and let our Hearts be much possessed with it, we shall find it very helpful to our closing. Away with that vain conceit which hath been the great disturber of Churches in all Ages, if Men differ in their Judgment and Practise in matters of Religion, though it be in things that are but the weakness of Godly Men, yet there must needs be Heart-burning and Division. Let all peaceable Men deny this consequence, let us not say it will be so, and that our words may be made good afterwards, indeed make it so: certainly the connection of them, is rather from the corruption of our Hearts, then from the Nature of the things.

I have Read of two Rivers in the East, Sava and Danuby, that run along in one Channel threescore Miles together, without any noise, and yet they keep themselves distinct, the colour of the waters remain distinct all along: why should we not thing it possi∣ble for us to go along close together in Love and Peace, though in some things our Judgments and Practises be apparently diffe∣rent one from another? I will give you who are Scholars a Sen∣tence to write upon your Study-doors, as needful an one in these times as any; it is this.

Opinionum varietas, & Opinantium unitas non sunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Variety of Opinions, and unity of those that hold them, may stand together.

There hath been much ado to get us to agree: we laboured to get our Opinions into one, but they will not come together. It may be in our endeavours for agreement, we have begun at the wrong end, let us try what we can do at the other end, it may be we shall have better Success there. Let us Labour to joyn our Hearts to engage our affections one to another: if we cannot be of one mind that we may agree, let us agree that we may be of one mind.

Eusebius Records a Letter that Constantine sent to Alexander and Arius, before he apprehended the grosseness of Arius his Here∣sie, conceiving them to differ but in smaller things, he endeavours to Reconcile them: For that (says he) the things wherein you dif∣fer, concerneth not any weighty substance of our Religion, there is no reason why it should breed at all any Division in Mind, or discord in Doctrine; and this I say not to compell you in this light question, of what sort soever it be, altogether to condescend unto the same Sentence: and though you Dissent amongst your selves about a mat∣ter of small Importance, nevertheless for all that, the Sacred Ʋnity may be soundly and Inviolably retained among you, and one Consent and Fellowship conserved between all.

I have Read of the like peaceable Disposition in divers German Divines, meeting to Confer about matters of Religion in diffe∣rence in Marpurg. The conclusion of their Conference was this, Although we see we cannot hitherto fully agree about the cor∣poral presence of the Body and Blood of Christ in the Bread and Wine, yet both parts ought to declare Christian Love one to another, as far as any one can with a good Conscience. Oh that this were the conclusion of all our Debates and Conference, wherein we can∣not come up fully to one anothers Judgments. If we stay for Peace and Love till we come to the Unity of Faith in all things, we must stay for it, for ought I know, till we come to another World. Ephes. 4.11, 12. He gave some Apostles, some Evange∣lists, some Pastors and Teachers, for the work of the Ministry, till we all come in the Ʋnity of the Faith, and knowledge of the Son of God, unto a perfect Man. The Unity of Faith, and the perfect Man, will be both together; and when they are, there will be no more need of any Ministry, there shall be no more Preaching after we are all come to this Unity: when that is done, our work is done for this World.

The Second Joyning Principle.

That should never be got by Strife, that may be had by Love and Peace.

WE would all fain have our wills: now that which lies upper∣most upon many mens hearts, that which is the first thing they do, if their wills be crossed, is presently to strive and con∣tend: but this should be the last thing, after all other means are 〈◊〉〈◊〉: this should never be made use of but in case of pure ne∣cessity.

We should first think, Is there any way in the world whereby it is possible we may have our desires satisfied with peace, let us try this, and another way, a third, a fourth, yea, a hundred wayes, if they lye between us and the way of strife, before we come to meddle with that. This rule you will find of very great use to order all our businesses in Churches and Com∣mon-wealths, of Towns, Families, yea, whatsoever concerns any of your persons in reference to any other. The Apostle, 1 Cor. 12. Rebuking the divisions of that Church, of which they were guilty more than any, for they had many among them of raised parts, of Eminent gifts, and therefore puffed up more then others. Except God joyns Eminency of Grace, men of Eminent gifts joyn less then others, whose gifts are meaner. Among those means he directs for union, when he speaks of love: I will shew you, sayes he, a more excellent way, ver. last; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a way of the highest excellency, beyond any expression. The way of Love, of the engaging hearts one to another, is the only way to bring men to unity of judgment: yea, the only way when all is done, for men to have their Wills. I may give you this or the other rule to bring you to think and do the same thing, but that which hath an excellency in it with an Hyperbole, is the way of Love. If you could get your minds by other ways, certainly you cannot enjoy it with that sweetness and comfort as you may if you have got it this way.

Marcus Cato repented that ever he went by Sea when he might have gone by Land (it seems the skill of those times for Naviga∣tion was not great) but certainly there is no man living but hath cause to repent him that ever he got that by strife and contention that he might have got by Love & peace. What hinders why soft and gentle words may not prevaile, as well as hard and bitter language? If it may, thou providest ill for thine own peace and comfort, to leave this way, and betake thy selfe to the other. Tell me, were it a signe of valour in a man to draw his sword at every Whappet that comes near him? yea at every Fly that lights upon him? Were it not folly and madness? Why? he may by putting forth his finger put them off from him. Thy fro∣ward cholerick spirit is ready to draw at every thing that thou likest not. This is thy folly: thou mayest with less adoe have what thou hast a mind to. If I would put a Feather from me, I need not strike violently at it, a soft gentle breath will do it better.

Why should a man labour and toyl till he sweats again, to take up a pin? Have none of you made a great Stir in your Families about that which when the Stir is a little over you plainly fee you might have had as well with a word speaking: and hath not your heart secretly upbraided you then? Try the next time what you can do by faire and gentle means. Why should we let the strength of our spirits run wast?

Plutarch reports of Philip of Mecedon, that when one Arca∣dion railed on him, the Courtiers would have had him dealt se∣verely with; but Philip took another course, he sends for him, and speak gently to him, and shewed great Love and respect to him: upon this Arcadions heart was turned, so as there was no man in the world that Arcadion spoke more Honourably of then of Philip, wheresoever he came. After a while Philip met with those who would have had him to have revenged himself upon Arcadion, What say you now of Arcadion? sayes he: How doth he now behave himselfe? There is no man living, say they, speaks better of you now then he. Well then, sayes Philip, I am a better Physitian then you; my Physick hath done that which yours would never have done.

The like he reports of Fabius, who was called the Romans Target: When he heard of a souldier who was valiant, yet practi∣••ed with some others to go to serve the Enemy, he calls him to him, and instead of dealing with him in rigour, tells him he had not had recompence according to his desert, and gives him Ho∣nourable gifts, and so gains him to be faithfull for ever. And says he, As Hunters, Riders of Horses, and such as tame wilde beasts, shall sooner make them leave their savage and churlish nature by gentle usage and manning of them, then by beating and shackling them; so a governour of men should rather correct by patience, gentleness, and clemency, then by rigour, violence, and severity. None but a cruell, harsh, sordid spirited man, will say, I had rather men should feare me then Love me: God prizes most what he hath from us by Love.

The Third Joyning Principle.

My good is more in the Publick then in my self.

THe strength, safety, excellency of a Cabbin in a Ship consists not so much in the boards of the Cabbin, or the fine painting of it, as in the strength and excellency of the Ship.

It is because we have such private spirits that there are such con∣tentions among us: were we more publick Spirited, our conten∣tions would vanish. When I read of what publique spirits many of the Heathens were, I am ashamed to look upon many Chri∣stians. Paulus Aemilius hearing of the Death of his children, spake with an undaunted courage thus, That the gods had heard his prayer, which was, that Calamities should rather befall his family, then the Common-wealth. The publikeness of his spirit made it very sweet and Lovely: the story says of him, he intreated them gently and Graciously whom he had subdued, setting forward their causes, even as they had been his confederates, very Friends and near Kinsmen. Publick Spirited men are men of sweet and peaceable Spirits.

The Fourth joyning Principle.

What I would have others doe to me, that I will endeavour to doe to them.

WOuld not I have others bear with me? I then will bear with them. I would have others do offices of kindnesses to me, I will then do offices of kindnesses to them. I would have the car∣riages of others lovely, amiable to me, mine shall be so to them. I would have others live peaceably with me, I will do so with them. This rule of doing to others as I would be done to, is a Law of justice; such justice as keeps the peace. Alexander Severus the Roman Emperour, was much taken with this: he says, he Learn∣ed it from the Christians, if he had to deal with his common Soul∣diers that did wrong, he punished them: but when he had to deal with men of worth and dignity, he thought it sufficient to reprove them with this sentence, Do as you would be done by.

Chrysostome in his 13. Sermon to the People of Antioch, makes use of this principle, thus, After Christ had spoken of many blessed∣nesses, (says he) he then says, Those things you would have others doe to you, doe you to them: as if he should say, There needs not many words, let thine owne will be thy Law: would you Receive benefits?

bestow benefits then: would you have mercy? be mercifull then: would you be commended? commend others: would you be Loved? then love. Be you the Judge your self, be you the Law-giver of your owne Life. That which you hate, doe not to another. Cannot you endure re∣proach, do not you Reproach others. Cannot you endure to have o∣thers envy you? doe not you Envy others. Cannot you endure to be deceived? do not you deceive others.

The fifth joyning Principle.

It is as great an Honour to have my will by yielding, as by overcomming.

MAny in their anger will say, I will be even with him. I will tell you a way how you may be above him: forgive him, by yielding, pardoning, putting up the wrong, you shew you have power over yourself, and this is a greater thing then to have power over another. Numb. 14.17, 18. Now I beseech thee, let the power of my Lord be great; pardon, I beseech thee, the iniqui∣ty of this People, ver. 19. and by this thou mayest Honourably pre∣vaile with thy brother: hereby shalt thou heap coals of fire upon his head.

I have read of two famous Philosophers falling at variance, Aristippus and Aeschines, Aristippus comes to Aeschines, Shall we not be friends? says he, Yes with all my heart, saith Aeschines. Remember, saith Aristippus, that though I am your elder, yet I sought for peace. True, saith Aeschines, and for this I will alwayes acknowledge you the more worthy man; for I began the Strife, and you the Peace.

The Sixth Joyning Principle:

I had rather suffer the greatest Evil, then do the least.

IF when others wrong you, you care not what you do to Right your self: This is your folly and madness, such a one hurt me; and I will therefore mischief my self; he hath pricked me with a Pin, and I will therefore in an anger run my Knife into my Side. If in all we suffer we be sure to keep from Righting our selves by any ways of Sin, there will not be much peace broke. Such an one is thine Enemy, and wilt thou of one Enemy make two? wilt thou also be an Enemy to thy self, yea a greater Enemy then he or any man Living can be to thee? for all the Men in the World cannot make the Sin, Except thou wilt thy self.

The Seventh joyning principle.

I will Labour to do good to all, but provoke none.

A Father hath not so much power over his child, as to Pro∣voke him, Col. 3.21. Fathers provoke not your children to wrath. Surely if a man hath not this power over his child, he hath it not over his friend, his neighbour, much less his superi∣our: yet how many take delight in this, Such a thing I know will anger him, and he shall be sure to have it! Oh wicked heart! dost thou see that this will be a temptation to thy bro∣ther, and wilt thou lay it before him? dost not thou pray for thy self and for him, Lord lead us not into temptation? we should account it the greatest evil to us, of all the evil of affli∣ctions, to be any occasion of sin to our brother; but what an evil should this be to us, to provoke our brother to sin? if we will needs be provoking, then let the Apostles exhortation pre∣vail with us, Heb. 10.24. Let us consider one another to provoke unto love, and to good works: Let us not consider one another in a way of curiosity and emulation, to envy, or find fault with one another, from whence frowardness, pride, hatred, dissen∣tions, factions may arise, saith Hyperius upon the place; but consider one another, so as we may further the good of one an∣other, so as to make one another quick and active in that which is good.

The Eighth joyning Principle.

Peace with all men it is good, but with God and mine own conscience it is necessary.

BUt how will this joyn us one to another?

Answ. Very much, both as it holdsforth the goodness of peace with all men, and as it carries the heart strongly to the making and keeping peace with God and a mans owne consci∣ence. This peace with God and a mans own conscience will so sweeten the heart, that it cannot but be sweet towards every one; a man who hath satisfaction enough within, can easily bear afflictions and troubles that come without. When Saul had made great breaches between God and his soul, and in his owne conscience, than he grew to be of a very froward spir∣it

towards every man; before his Apostasie he was of a very meek and quiet spirit, but this sowred his spirit, and made it grow harsh, rugged, and cruel; This is the cause of the fro∣wardness of many men and women in their families, and with their neighbours, there are secret breaches between God and their own consciences,

The last joyning Principle.

Peace is never bought too dear, but by sin and baseness.

WE use to say, We may buy Gold too dear, and so we may peace: but whatsoever we pay for it beside sin and baseness, we have a good bargain, Suidas tels of the Em∣perour Trajan, that he would cut his own cloaths to bind up the wounds of his Souldiers. We should be very pitiful to soul∣diers, who are wounded to keep us whole. We should bind up their wounds, though it cost us dear; but especially, our care should be to bind up those wounds, that by divisions are made in Church and State: and well may we be willing to cut our cloathes to bind them up, when the evil of them is such as either does or should cut our hearts. But though peace be a rich merchandize, yet she must not sayl too far for it, not so far as to sin. We read 2 King. 23.13. Mount Olivet is called the Mount of corruption, because of the Idolatry committed upon it. Though we are to prize Mount Olivet at a very high rate, with the Olives growing upon it, yet we must take heed that we make it not a Mount of corruption. We may give peace to buy truth, but we may not give truth to buy peace. We may be bold with that which is our own to purchase peace, but not with that which is Gods: yet we must not be base in our yielding in things natural or civil for peace sake; that is,

First, we must not for our own private peace yield to that which is like to prove a publick disadvantage and disturbance. There is a notable story of a Turkish Emperor, perceiving his Nobles and people to be offended that he was so strongly in love with his Concubine Irene, his heart was so taken with her, that he grew remiss in his regard to the Stern of the State. No∣thing must be done but as Irene would have it: whatsoever re∣solutions there were of any good to the State, yet Irene must be consulted withall before they were put in execution, and if

they pleased not her, all was dashed; so much did he dote up∣on Irene. This the Nobles and State could not bear: he there∣fore at last so far considered the publick, as he overcame his doting affections. He brought Irene before them, and says, That ye may see how much I prize the content of my people, I sacri∣fice her to them, and so drew his sword, and slew her with his own hands before their eyes. If according to her demerits for draw∣ing his heart away from the good of the commonwealth, she had been given up to the sword of justice, it might have satis∣fied as well. But lest I be thought to be too literal, give me leave to allegorize upon this Irene. Her name is a Greek name, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it signifies peace: we must not so dote upon our Irene, our private peace, that the publick should suffer for the sake of it: This is baseness: let her be sacrificed for publick good; this is true generousness.

Secondly, that is baseness, when our yielding is through ignorance, cowardize, base fear, not from a principle of wis∣dom and understanding: not so much out of true love to peace, as a foolish, ignorant, sottish, sordid spirit of our own: where∣as had we had a spirit of wisdom and courage, we might have peace upon more honourable terms. Indeed many think every kind of yielding, baseness, but they are for the most part such as are not put to any great trial themselves; but when our consciences tell us that what we do is what the Rule allows us; it is not because we would avoid trouble, but we find through Gods grace, our hearts in some measure prepared for suffering, if God were pleased to call us to it, in any thing wherein he may have glory, and the publick may be benefited. But because all things duly considered, we see that God in such a way shall have more glory, and our brethren generally more good: therefore whatsoever becomes of our particular in regard of esteem, or other wayes, we are willing to yield, and in this we find our hearts as much closing with God, enjoying communion with him in all holiness and godly fear, and in other things that go as near to us, we are able to deny our selves as much as ever: in this we may have comfort, that it is not baseness that makes us yield, but rather the grace of God enabling us to rule over our own spirits. The peace that we thus purchase with the suffering much in our names, and the loss of many comforts does not cost us too dear.

Joyning Considerations.

The first. The consieration of the many things wherein God hath joyned us.

GOd hath joyned us together as we are men: we are not dogs, not wolves, let us not be so one to another: Act. 7.26. Moses speaks thus to those who strove one with another: Sirs, ye are brethren, why do ye wrong one another? The words in the Greek are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 men, yet are brethren. There is a consideration in this, that ye are men: if there were no more, yet ye should not strive one with another, but much more con∣sidering ye are brethren. If we be men, let us be humane. What is the meaning of humanity, but courteousness, gentleness, pleasantness in our carriages one towards another? But still the consideration grows higher, as we are the same Country∣men, of old acquaintance, in the same imployment, of the same family and kindred, but above all, joyned in such a blessed root, the fountain of all love and peace. Ephes. 4.4. presents this consideration most fully to us. The reason the Apostle gives, why we must keep the unity of the Spirit in the bond of peace, is, because there is one body, and one spirit, ye are called in one hope, one Lord, one faith, one baptisme, one God and Father of all. Here you have seven Ones together in two or three lines. It is very much that the Spirit of God should joyn so close together se∣ven Ones; surely it is to be a strong argument for us to unite

First, one Body. The meanest member, yet it is in the body. Is it comely for the body of Christ to be rent and torn? any reference to Christ might perswade unity, but union with Christ as the members with the body, what heart can stand against the strength of this? What can cause one member to tear and rend another, but madness?

2. One Spirit, 1 Cor. 12.11. that one and the self same spi∣rit: he does not only say, The same spirit; but, The self same spirit: and as if that not enough, he adds One to the self same; and that yet not enough, he says That one, all this is in ss the Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The repeating the Article hath a great elegancy in it. And is not this one

Spirit the Spirit of love and meekness? What does a froward contentious spirit do in thee, who professest thy self to be a Christian? What, says Cyprian, does the fierceness of Wolves, madness of Dogs, the deadly poyson of Serpents, the bloudy rage of Beasts, in a Christians breast?

3. Called in one hope. Are not you heirs, joynt heirs of the same Kingdom, and do you contend as if one belonged to the kingdom of light, and the other to the kingdom of darkness?

4. One Lord. You serve the same Lord and Master. Is it for the credit of a Master, that his servants are always wrangling and fighting one with another? Is it not a tedious thing in a fa∣mily that the servants can never agree? Mark how ill the Lord takes this, Mat. 24.49, 50, 51. that evil servant who begins to smite his fellow-servants, provokes his Lord against him so as to come upon him with such severity as to cut him asunder, and to appoint his portion with the hypocrites, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he will dichotomize him, divide him in two; he by his smiting his fellow-servants makes divisions, but his Lord will divide him. It may be he pretends that his fellow-servants do not do their duty as they ought; as if he were more careful of the honour of his Lord, then others who are of a different way from him.

5. One Faith. What though we agree not together in some things of lesser moment, yet we agree in one faith. Why should we not then keep the unity of the Spirit in the bond of peace? The agreement in the faith one would think should swallow up all other disagreements. We should rather bless God for keeping men sound in the faith, then contend with them for lesser mistakes. When the Pharisees, Acts 23.9. understood that Paul agreed with them in that great doctrine of the Resurrection, they presently overlook his other differences, saying, We find no evil in this man.

Master Calvin in his Epistle to our Countreymen at Frank∣ford, fled for their lives in witness to the truth, yet miserably jarring and contending one against another there, to the scan∣dall of all the Churches of God in those Parts, begins his E∣pistle thus, This doth grievously torment me; it is extremely ab∣surd that dissentions should arise among brethren, Exiles, fled from their countrey for the same faith, and for that cause which alone

in this your scattering, ought to be to you as a holy band, to keep you fast bound together. Their contentions were about Church-worship.

6. One Baptism. We are baptized into Christs death, and is not that to shew that we should be dead to all those things in the world that cause strife and contention among men? Our Baptism is our badg, our livery, it furthers somewhat the unity of servants that they wear all one livery.

7. One God. Though there be three Persons in the Divine Nature, and every Person is God, yet there is but one God; here is an union infinitly beyond all unions that any creature can be capable of; themystery of this union is revealed to us, to make us in love with union. Our interest in this one God is such a conjunction, as nothing can be more.

Josephs brethren Gen. 50.17. looked upon this, as having very great power in it to make up all breaches, to heal all old grudges. After their Father was dead, their consciences misgave them for what they had done to Joseph, they were a∣fraid old matters would break forth, and that Joseph would turn their enemy; now how do they seek to unite Josephs heart to them? We pray thee, say they, forgive the trespass of the servants of the God of thy Father; and the Text says, Joseph wept when they spake unto him. Oh this was a heart-breaking speech to Joseph, The servants of the God of my Father; Shall my heart ever be estranged from the servants of the God of my Fa∣ther? The Lord forbid. Their offence indeed was great, but their God is my God, and he was my Fathers God: this argu∣ment had more in it to draw Josephs heart to them, then if they had said, We are your brethren, we came from the same loyns you did: True, that is something, but the servants of the God of thy Father is much more. Let us look upon all the godly though thy have many weaknesses, though they have not car∣ried themselves towards us as they ought, yet they are the ser∣vants, yea the children of our God, and of our fathers God; let this draw our hearts to them. If they be one with us, in their interest in one God, let them be one with us in the affecti∣ons of our heart, to love them, delight in them, and rejoyce in communion with them.

One God and Father, Mal. 2.10. Have we not all one Father? hath not one God Created us?

Is it seemly that one mans children should be always conten∣ding, quarrelling, and mischieving on another? do you think this is pleasing to your Father? It follows in that of Ephes. 4. who is above all, and through all, and in you all. You have e∣nough in your Father to satisfie your souls for ever, whatsoever you want other wayes; he is above all; he that is so glorious and blessed, infinitly above all things, hath put honour enough upon you, that he is your Father; why will you contend and quarrell about trifles? He hath absolute authority to dispose of all things as he pleaseth; let not the different administrati∣ons of his, to some in one kind, to some in another, be matter for you to contend about. And he worketh in all.

You will say, If indeed we could see God in such, if we could see grace and holiness in them, our hearts would close with them, but we see not this.

1. Take heed thou dost not reject any from being thy bro∣ther, whom Jesus Christ at the great day will own for his, and God the Father will call Child.

2. Suppose thou canst not be satisfied in their godliness, yet the gifts of the Spirit of God that are in them, should cause some kind of closing; common gifts are of a middle nature, between nature and grace, as the spirits of men are neither of the same nature with the soul, nor of the body, but between both, and serve to unite the soul and body together, which otherwise are of natures very different. The common gifts that men who are not yet sanctified have, may and should cause some union between the godly and them while they live in this world, so far as to be useful one to another in what God hath given them.

The second joyning Consideration.

Let us consider how far we can agree.

WE differ thus and thus, but what do we agree in? do we not agree in things enough, wherein we may all the dayes of our lives spend all the strength we have in glorifying God together? Many men are of such spirits, as they love to be altogether busied about their brethrens differences; their discourse, their pens, and all their wayes are about these, and that not to heal them, but rather to widen them. You shall

〈◊〉〈◊〉 hear them speak of, or meddle with their agreements; their ••••••ength is not bent to heighten and strengthen them: if at 〈◊〉〈◊〉 time they do take notice of their agreements, it is to ••••ke advantage of them, to render their disagreements the ••ore odious, or to strengthen themselves in what they ••••ffer from them; they desire to get in men, and to get from ••••em, only to serve their own turns upon them, this is an ••vil spirit. No marvel therefore though some be so loth to ••iscover to them how near they can come to them.

Pliny tells us of Apelles, that drawing the face of Antiochus the King who had but one eye, that he might hide this defor∣mity, he devised to paint him turning his visage a little away, so he shewed but the one side of his face: and from him, says Pliny, came the invention first of concealing the defects and blemishes of the Visage. But the Painters of our time are quite in another way, if there be any deformity, or defect on any side, they will be sure to paint that side in all the lineaments of it, that must be set forth fully to the View of all men; yea if it may be made to look more ugly and mon∣strous then it is, all the skill they have shall be improved to do it. But my Beloved, this ought not to be: God doth not so with us: he takes notice of the good of his Children, but conceals their evil. There was but one good word in Sarahs speech to Abraham, Gen. 18.12. she called him Lord, the speech otherwise was a speech of unbelief, yet the Holy Ghost speaking afterwards of her, in reference to that speech 1. Pet. 3.6. conceals all the evil, and mentions only that reverend title s•••• gave to her Husband, commending her for it. Thus should we do; had we peacable hearts, thus we would do: All the good of our Brethren we would improve to the uttermost, and what is evil, so far as with a good Con∣cience we might (and no farther) we would conceal.

When I shall see this temper in mens Spirits, I shall hope there will be peace.

The third joyning Consideration:

Let us consider of mans Temper, Spirits, Temptations, Education, Years, Gifts.

THere must be a due consideration of all these, and we must indulge something to them all. This would allay much strife: as we read Numb. 31.23. Every thing that may abide the fire, ye shall make go thorough the fire, and all that abideth not the fire ye shall make go thorough the water. We must deal with every man according to his temper. Some men are by their complexions of a more harsh and rugged temper then others. Consider what is the best way of dealing with such: in the main they are faithful and useful; they will joyn with you there, and spend their lives for you: if the harshness of their natures cause some excrescencies, unpleasing carriages, consider their tem∣pers, though no evil in them is to be justified, yet deal ten∣derly with them, indulge them what lawfully you may. Some mens spirits, though upright to God and you, yet they have a fervor in them that is not qualified with that wisdom, meek∣ness, humility, as they ought, do not presently take these ad∣vantages against them, that they in their heat may perhaps give you; do not fly upon them as if those unjustifiable expressions that come from them, came from a spirit of malignity: You know the man and the manner of his communication; pass by weaknesses, accept of uprightness. Some mens temptations are very strong; it may be their hearts are pressed with disappointments, it may be they are pricked with the want of many comforts you have, they have family-temptations, and personal temptations that you are free from: you do not know what you might do if you were under the like temptations. Bless God that you are delivered from them; but do not add to your brethrens afflicti∣on, by taking advantages against them, but according to the rule of the Apostle, Gal. 6.1. If a man be overtaken in a fault, ye which are spiritual restore such a one in the spirit of meek∣ness, considering thy self, lest thou also be tempted. Bear ye one anothers burdens, and so fulfill the law of Christ. Consider their education, some all their days have lived in wicked families, they never were acquainted with the society

of the Saints, with that way of Godliness that have the most strictness and power in it. You must not deal with them for all things you see amiss in them, in the same way you would deal with such who have had godly education, who have had acquaintance with the most strict and powerful wayes of god∣liness, but now manifest a spirit against them.

Consider mens years: old age looks for respect, and justly; especially such as have gone thorough the brunt, and suffered much for your good: though some infirmities should break forth that are incident to old age, we must cover and pass by what we can, not forgetting that reverent respect that is due to the heary head found in the way of godliness. Consider mens gifts: it may be they are not able to rise to your height, to understand what you do; thank God for your strength, but be not angry with your brother because he is weaker. This was one of the ar∣guments for peace that Constantine in that forementioned Letter of his to Alexander and Arius, used; we are not in all things like minded, neither have we all the same nature and gift in∣grafted in us.

The fourth joyning Consideration.

What we get by contention will never quit cost.

A Merchant thinks it an ill venture, if when he casts up his ac∣counts he finds the charge of his voyage rises to more then his incomes. If thou hast so much command of thy spirit, if thou canst so far overcome thy passions as to get a time in cool blood to cast up thy accounts truely, what good thou had done, or what thou hast got by such and such contentions; and on the other side cast up what the hurt thou hast done, what sin hath been committed, what evil hath got into thy spirit, I fear you will have little cause to boast of, or rejoyce in your gains. To be freed from that expence that comes in by strife, is not a little gain, says S. Ambrose. In strife you will find there is a very, great ex∣pence of time, of gifts, and parts. Many men in regard of the good gifts God hath given them, might have proved shining Lights in the Church, but by reason of their contentious spirits, they prove no other then smoaking firebrands. It may be by all the stir you keep you shall never get your mind; if you do, it

will not quit cost; the charge you have been at for it, comes to much more then it is worth. God deliver me from having my mind at such a dear rate.

The fifth. Consider how the heart of God is set upon making peace with us, and what it cost him.

GOd was in Christ reconciling the world to himself: this work hath taken up the thoughts, counsels, heart of God from all eternity above any thing that ever he did: this is the chief master-piece of all the workers of God. There is more of the glory of God in this, then in all that God hath done. This is and shall be the object of the admiration of Angels and Saints, the matter of their praises to all eternity. The heart of God was so in this, that he was resolved to have it whatsoever it cost him; it cost the dearest that ever any thing in this world did; yea the price of it was more then ten thousand worlds are worth: it was no less then the blood of the Son of God, of him who is the second person in Trinity, God blessed for evermore. Col. 1.14. In whom we have redemption through his blood who is the image of the invisible God, the first born of every creature: by him were all things created, he is before all things: by him all things consist, in him all fulness dwells: and having made peace through the blood of his Cross, ver. 20. What God hath done for peace with us, calls aloud to us to prize peace one with another. It is the Apostles argument, 1 John 3.16. He laid down his life for us, we ought to lay down our lives for the brethren. It cost his life to make our peace with God. We should be willing to do any thing we are able, even to the hazard of our lives, to make peace among the Saints. Christ laid down his life even for this peace also, Ephes. 2.14. For he is our peace who hath made both one, and hath broke down the middle wall of partition between us, having abolished in his flesh the enmity, to make in himself of twain one new man, so making peace, and that he might reconcile both unto God in one body by the Cross. Christ reconciles both unto God: but how? it is in one body. Lay this Consideration warm at your hearts, and it will comfort your hearts, and so preserve and encrease peaceable dispositions in you towards one another.

The Sixth. Consider the presence of God and of Christ.

OUr God, our Father, our Master, our Saviour, stands by looking on us. It is a most excellent passage that I find in an Epistle of Luther to the Ministers of Norimberg. There were great divisions amongst them: he writes to them that he might pacifie their spirits one towards another. Suppose (sayes he) you saw Jesus Christ standing before you, and by his very eyes speaking thus unto your hearts, What do you, O my dear children, whom I have redeemed with my blood, whom I have begotten again by my Word, to that end that you might love one another? Know that this is the note of my Disciples. Leave this business, ye wholly cast it upon me, Ile look to it, there is no dan∣ger that the Church should suffer by this, though it should be stil∣led, yea though it should dye, but there is a great deal of dan∣ger if you dissent amongst your selves, if you bite one another: Do not thus sadden my spirit, do not thus spoile the holy Angels of their joy in heaven; am not I more to you then all matters that are between you? then all your affections? then all your offences? What? can any words of a brother, can any unjust trouble penetrate your hearts, stick so fast in you as my wounds, as my blood, as all that I am to you, your Saviour Jesus Christ? Oh that we had such real apprehensions of Christ looking upon us, speaking to us!

The Seventh. Consider what account we can give to Jesus Christ of all our Divisions.

WHen Christ shall come, will you stand before him with scratched faces, with black and blew eyes? 1 Thes. 3.12, 13. The Lord make you to increase and abound in love one towards another, and towards all men: To what end? To the end, saith the Apostle, he may establish your hearts un∣blameable in holiness before God, even our Father, at the com∣ing of our Lord Jesus Christ with all his Saints. It will be a sad thing to be found in our divisions, at the coming of

Jesus Christ. Mat. 24.50. the coming of Christ is mentioned as a terror to those who shall but begin to smite their fellow-ser∣vants. We may wrangle and stand out one against another in our contentions now; but it will not be so easie to answer Jesus Christ, as it is to answer one another. In the Name of Jesus Christ I now speak unto you, yea as from him charge you, let no inconsiderable reason move you to contend with, dissent or se∣parate from your brethren, but live together in Love & Unity.

The Eighth. Let us consider our mortality.

IT is but a little time we have to live; shall the greater part of it, nay why should any part of it be raveld out with cont••n∣tions and quarrels? I have read of Pompey, that upon a time passing over divers hills, where there lived many people in caves, but their order was that the man lived in one cave and the wise in another; he asking the reason, they said, In those parts they live not long, therefore they desired that the little time they did live, they might have peace and quiet, which they had found by experience they could not have, if man and wife live constant∣ly together. Though the means they used for their quiet was sordid, yet the good use they made of the shortness of their lives was commendable. Vilgil sayes, if swarms of Bees meet in the air, they will sometimes fight as it were in a set battel with great violence; but if you cast but a little dust upon them, they will all be presently quiet. Sprinkle upon your hearts the meditations of death, that within a while this flesh of yours will be turned to dust, this will quiet you.

The Ninth. Consider the life of heaven.

THere is and will be perfect agreement there. We are here as Bees, flying up and down from flower to flower all day, but at night they come all into the same Hive; That is a place where Luther and Zuinglius will well agree: Shall not we whom God from all eternity hath ordained to live co-heirs in heaven, to joyn together in praises there, agree together here on earth?

Notes

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