A motive to peace and love. Delivered in a sermon at Pauls the first Lords Day in June, anno Dom. 1648. By Humfry Chambers, D.D. and pastor of Pewsy in the county of Wilts.

A Sermon Preached at PAULS the first Lords Day in June, 1648.

5. Galatians, Ver. 15.

But if ye bite and deuour one another, take heed ye be not consumed one of another.

THe words are an Apostolicall Caveat to a dividing short-sighted people, who being in the fire of contention either could not, or would not look forward to the ashes of confusion, which they were dissolving them∣selves into. The Galatians before the breaking out of the light of the Gospell upon them, were as other Gentiles in darknesse, and in the shadow of death, They knew not God, but then did service to those which by nature are no gods. But when the blessed Gospell of Jesus Christ reported to them the glad tidings of everlasting salvation, and blessednesse to be imparted in Jesus Christ, to all that beleeve in his Name, they did at first happily embrace that saving Doctrine, and did run well in the acknowledgement of the same, as the Apostle bare them witnesse in the be∣ginning of the seventh Verse of this Chapter; You did run well saith the Apostle. But they were soone stopped, or stagger'd in their course by certaine Teachers of errors, and such as brought in destroying divisions

amongst them, of whom the Apostle collectively wrote as of one man, with admiration, and indignation, in the end of the seventh Verse, VVho did hinder you that you should not obey the truth? And then in the sweet voyce of a loving extenuation he did assure them in the eighth Verse, that this crosse-worke, this mis perswasion con∣trary to the Gospell (what ever the Authors thereof pretended) was not of God; This persuasion commeth not of him that calleth you, the Apostle left them to make out his abrupt speech; and to conclude that it was from that great Make-bate, the Prince of darknesse, acting in his transformed Servants, against God, his truth, and people. These subtile Agents of the Prince of darke∣nesse, the troublers of the Galatians, however at first they were for number but contemptible, yet the Apo∣stle shewed, that not resisted, not ejected, they were likely, and might quickly prove sufficient to corrupt the whole Congregation with their pernitious error; A lit∣tle leaven (saith the Apostle, using a Proverbiall forme of speech at the ninth Verse) leavens the whole lumpe, in∣tending that a little Doctrine contrary to the Gospell, carried on by a few subtile Teachers, may soone sowre, corrupt, and undoe a whole Congregation. Howbeit, that those who were tender of heart (newly brought to the faith of the Gospell) might not be grieved at this speech, as if they had been in danger of being utterly corrupted, and sowred with the false Doctrine which was brought in amongst them to their everlasting de∣struction; the Apostle comforted them in the begin∣ning of the tenth Verse, and assured them confidently, that that God who had graciously called them to the saving knowledge of his truth, would powerfully con∣firme them therein unto the end; I have confidence in you (saith the Apostle) through the Lord, that you will be no otherwise minded; and he was as confident that the Achan, the troubler of the people of God, who ever he was, how high soever he looked, should be troubled by the God of Heaven, and should at last beare his deserved

judgement, for so he expressed himselfe in the end of the tenth Verse; But he that troubleth you shall beare his judgement whosoever he be. These troublers of the Galati∣ans (belike the more to enduce them to entertaine their Doctrine of the necessity of legall Circumcision, and the universall observation of the Law of Moses, for life and righteousnesse) did suggest that the Apostle Paul himselfe, whatever he did at Galatia, yet at other pla∣ces did likewise preach even as they, the same Doctrine of Circumcision, and of the necessity of universall obe∣dience to the Law of Moses, for righteousnesse unto justification and life; but the Apostle put this by, as a wicked false slander, really confuted by his con∣stant continuance in the contrary Doctrine of the Gos∣pell, even unto persecution; for had the Apostle decli∣ned the Doctrine of the Gospell in any place, why should he suffer for the same as he did in every place? Or, why should the Jewes be enraged every where a∣gainst him, if the Apostle had blemished so much the Crosse of Christ in his Doctrine any where, as to have peiced up the saving vertue thereof with the additionall supply of legall ordinances and obedience? Thus the Apostle confuted the slanderous suggestion of the false Teachers against him at the eleventh Verse; And I, if I yet preach circumcision, why doe I yet suffer persecution? then is the offence of the crosse ceased; and thereupon (in a holy heat, and height of spirit, and zeale for God, and for the good of his people) the Apostle wished at the twelfth Verse, that these troublers of the Galatians were cut off, I would that they were cut off that trouble you; whither this cutting off were by the hand of Heaven, or by the hand of the Civill Magistrate, or by the hand of Church Censures I now dispute not, plaine it is, that the Apostles holy heart could not brooke an indif∣ferent liberty, for those that were the Patrons of errors, contrary to the Gospell of Jesus Christ, to invenome and destroy the Church of God by them, he wished to them not a lawlesse freedome and toleration, but a

speedy removall and abscision, he wished that they were cut off, that they might not be the corrupters, that they might not continue the troublers of the people of God: Belike these seducers to bring the Apostles Do∣ctrine into contempt, suggested otherwhiles, that he did so preach up Justification by faith in the righteousnesse of Christ, that he taught Beleevers to lay aside the obe∣dience of the Law of God, as to Sanctification; but the Apostle expresly testified in the thirteenth and four∣teenth Verses of this Chapter, that so farre was he from laying aside the Law of God, or teaching Belee∣vers to neglect that holinesse which was enjoyned there∣in, that he did fully establish in his Doctrine every part and parcell of the holy everlasting Law of God, as it was summed up in that Epitome of love towards men, arising from the love of God; and howsoever he prea∣ched a liberty from the Law in point of Justification, yet he preached a liberty to the Law in point of Sancti∣fication; and knew no other liberty but that sutable to a true Gospell call, as we may learne by his owne words; Brethren, you have been called to liberty, onely use not your liberty as an occasion to the flesh, but by love serve one another, for all the Law is fulfilled in one word, even in this, Thou shalt love thy neighbour as thy selfe: And howsoever the Galati∣ans, especially the false Teachers among them, were ve∣ry apt to vaunt themselves as great Patrons of the Law, yet the Apostle shewed that herein they did extreamly faile of a due regard unto the Law of God, that they walked not according to the Law of love, according to that Law which in just comprehension doth include whatsoever the Law enjoyned, but they were biting and devouring one of another, to the endangering of the utter ruine and destruction one of another, as it is expressed in the words now read; If you bite and devoure one another, take heed that you be not consumed one of another. The which words doe fall into:

• 1 An accusing Supposition, and
• 2 A threatning Caveat.

1 The Apostle supposing did accuse the Galatians (at leastwise, many amongst them) of being bitterly bent one against another, of biting and devouring one another. And

2 In the Caveat, the Apostle threatned them with that which would certainly come upon them, if they went on in that unlovely, unlawfull course, which was no other but an utter and common destruction, drawne both upon one another, and that by one another; they that would not joyne together in love according to duty, the Apostle threatned, that God would joyne them together in Judgement according to desert. In the supposition therefore you have the Galatians sinne, biting and devouring one another; in the Caveat you have their danger of being consumed one by another; their sinne great, and their danger great, and this great danger set by the Apostle over against this great sinne, that from the consideration of the danger they might be deterred from that sinne which drew it on, and ne∣ver dare to continue biting and devouring one another, least they should at last be consumed one by another; I purpose through Gods assistance to speake unto the Supposition and Caveat severally, as to the explication of them, and then joyne them together in that one maine Doctrine, which doth arise from them both conjoyntly considered; which Doctrine I shall make the subject of my present discourse. But first, in gene∣rall you may observe very easily, that both the Suppo∣sition and the Caveat are conceived in words figura∣tive, which are borrowed from the eating of meats for the nutriment of the body; for that meat may become nutrimentall to the body, it must passe as it were under three degrees:

1 There must be biting, or chewing of it with the teeth

2 There must be eating, or swallowing downe of it into the stomack And then,

3 There must be the concocting, which is as to the particular nature of the meat, the consuming of it, that

so it may become proper aliment for the body being as∣simulated thereunto.

Now two of these degrees are set downe in the Sup∣position, there is biting one another, and there is (as we read it) devouring, but the truth is, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is plainely eating one another; There is biting and eat∣ing, and then in the Caveat there is the consequent of biting and eating, the act (as it were) of concoction, whereby there is a consumption of the food as to the particular nature of the same, that it may become ali∣ment to the body; Take heed that ye be not consumed one of another: When as meat is chewed with the teeth, and taken into the stomack, it is very neare being consumed, it is very near the losing of its own nature, that it may be turned into the nature of the body which is to be nouri∣shed thereby; and even so, when they that are joyned to∣gether in any neare union upon the Earth, doe bite and devoure one another Morrally, they are very neare being consumed one of another penally, they be very neare to common ruine one with another, who through intestine divisions doe meditate and promote the particular ruine one of another.

But now to look particularly by way of explication. [ (1.)]

First upon the Supposition, If you bite and devoure one another; And,

1 [ 1] This biting is not that which is proper with the teeth which grow about the tongue, and as the Hea∣then wittily conceited it, are Vallum & praesidium linguae, the fence and guard of that unruly member, but this biting is with the teeth which grow out of the tongue, or rather in the tongue, tongue-teeth, bitter words, and sharpe reproaches, such as the Prophet spake of; Their teeth are speares and arrowes, and their tongue a sharpe sword: Where we must know that tongue and teeth doe not import two things, but they doe both figuratively expresse the same thing, even cutting and piercing words, whereby men doe in the metaphor of my Text, bite, and in the metaphor of the Prophet, wound and cut

one another, at any distance, and thus the word biting is here to be understood; for as it is apprehended that the venome of those hurtfull Creatures, Snakes and Adders, &c. are in their teeth, and that by them they doe impoyson those men and other living Creatures which are wounded by them, so it is evident that when a man proveth pernitious to others, much of his ve∣nome whereby he is enabled to hurt lyes in his tongue-teeth, The poyson of Aspes is under their lips, saith the Apo∣stle; you know what lyes next under the lips, yet the Apostle did not meane that the teeth of men properly so taken were the seat of their poyson, but their tongue-teeth, as he expressed it in the fourteenth Verse, Their mouth is full of cursing and bitternesse; so that the teeth which convey the venome of the heart from one unto another, and wherewith men in the sence of my Text, bite one another, are wounding reproaches, and bitter peircing words, which are uttered by one against ano∣ther, and these teeth bite hardest when such reproa∣ches and hurtfull speeches are not only uttered into the aire, and unto the eares of men but when they are in writing, or in printing, made sharpe to bite the repu∣tation and the esteeme of others publickly, and if it were possible perpetually unto all posterities; then these teeth are sharpened indeed, and then they bite home, when men bite not in present only, but take a course to bite and feed (as it were) as death doth upon others after they are in the Grave, and after they are cut off from the land of the living. In the next place,

2 [ 2] The devouring or eating (for so the word doth properly signifie) which is mentioned in the Suppositi∣on, may either import a farther degree of that mischief which is done with the tongue; biting being (as it were) a grieving reproach, and devouring, a ruining report; for so you shall finde devouring ascribed to the tongue, Thou hast loved all devouring words, O thou false tongue. Or else we may by this devouring understand a further acting by way of persecution, and oppressing opposition

of others according to the use of the phrase, Have the workers of wickednesse no knowledge, which eat up my people as if they would eat bread; that is, which oppose, oppresse, and with rage persecute them, and so dev••ure them as a man would eat bread; put both together and you have the full sence of devouring in my Text; When as men doe in height of enmity by bitter words devoure (as it were) the name, esteeme, and safety one of ano∣ther, and when (which further degree of virulency usually goes along with this) there is according to mans power an open persecution, and oppressing opposition raised by one against another, then such men are fully come to that devouring one of another which my Text intendeth. Lastly,

[ (2.)] In the Caveat (Take heed lest yee be consumed one of ano∣ther) these words are very plaine, and very terrible, for they import an utter and a common destruction, ready to seize upon those who are mutually guilty of this sinne of biting and devouring one another, and that by the meanes and hands one of another, for that the Apostle shewed to be the dreadfull judgement which usually followes at the heeles of this sinne of mutuall biting and devouring one another, as the words of my Text plainly intimate, If yee bite one ano∣ther, take heed yee be not consumed one of another. Thus I come from surveying the sence unto the Doctrine which the words (being held together) hold out unto us, and this it is; That,

They who are joyned together in any neare union, [Doctr.] when they rise up one against another in bitter raylings, and oppressing oppositions, they are in greatest danger of implunging one another in utter and common destruction. More briefly thus; Intestine division is a sad preface and preparation unto utter, common, and mutuall destruction. For entrance to that which I shall now speak in prosecution of this Point:

First, consider that the unions of men (which this Doctrine doth relate unto) are of two sorts, namely;

1 Civill or Politique.

2 Ecclesiasticall or religious.

1 There is a Civill union of men in relation to tem∣porall preservation and happinesse. And

2 There is an Ecclesiasticall union of men in relation to everlasting salvation and blessednesse; and the Do∣ctrine of my Text holds of both, and of both expresly; but the Apostle had especially in his eye, those raylings and contentions, those bitings and devourings which are amongst Christian brethren, whom Christian Re∣ligion doth or should neerly unite; first therefore to speake unto the point in hand.

In relation unto men that are joyned together in Civill unions, [ 1] when they bite and devoure one ano∣ther, they are in great danger to be consumed one by another. We cannot learne this better then from the mouth of our blessed Saviour, A Kingdome (saith he) divided against it selfe is brought to desolation, and every City or house divided against it selfe cannot stand; that is, it is im∣possible it should stand long, when there is a division and a contention raised within the bowels thereof: It is well and generally knowne that all Civill unions begin in a family, in a house, in those three combinations of Husband and Wife, Parents and Children, Governours and Servants; by the union of Houses, Cities, and Towne-ships are constituted; by the union of Cities, Kingdomes are composed; and so upwards out of the union of Kingdomes arise large and comprehensive Em∣pires, or States of the earth, under whatsoever denomi∣nation of unity; Now our Saviour shewed, that if we begin at the lowest Civill union, a House, and so rise to a City, and then come to a Kingdome, and by pro∣portion if we thence ascend whither we can, to any su∣periour Civill union, still it is true that such a union divided in it selfe against it selfe cannot stand, divided in it selfe against it selfe; it comes to desolation; When the Lord would expresse the utter ruine of the people of Judah (in the immediate occasion thereof) he shewed, that it should be effected by intestine division and

dissention. The people shall be oppressed every one by another, and every one by his Neighbour, and the childe shall behave himselfe unseemely against the aged, and the base against the honourable; which words declare, that innate divisions, and con∣tentions in the State of Judah should breed confusion, and that bring forth utter destruction in any of the same. And accordingly, how home-bred divisions were the immediate occasion of the last and great destruction of Jerusalem, when the hand of Divine Justice drew out the Roman Sword against it; I need not speake, it is so famously knowne in Story, nor indeed is there any cause why to speake much, either for the expre••sing or asserting of this truth in regard of Civill States, that fretting divisions, and contentions in the bowels are a disease that brings a Consumption upon them; all the Kingdomes of the world have knowne thus much by experience, who never flourished but under concord, and were ever in a consuming temper when blasted with imbowelled and imbittered contention. No won∣der therefore that all the deep-working Polititians of the world lay it for a maxime, Divide & Impera; once raise divisions in any State, how mighty soever, and you may rule and ruine it at pleasure. A State divided in it selfe needs no enemy, it is enemy enough unto it selfe, and will doe an enemies worke against it selfe, al∣though it hath no other wages but selfe destruction and utter overthrow: but of Civill unions, and the mis∣chiefe which comes by them I shall Doctrinally say no more, but proceed to that which the Apostle doth especially eye in this Text, which is;

Biting, [ 2] and devouring amongst those that are or should be neerly joyned together by the bond of Chri∣stian religion. When persons are joyned in the faith of the same saving Christian truths, and in the Worship of the same God, and through vicinity of habitation and civill union, either have or should have mutuall love and care one of another, when amongst such per∣sons this wickednesse prevailes of unchristian biting and

devouring one another, they are then in the right course to be consumed not onely one with another, but one by another, to be the most effectuall bloody in∣struments of each others ruine; for this I shall briefly give you foure Scripture grounds; the first is this.

Because by mutuall bitter railings, [Reas. 1] and oppositions amongst Christian Brethren thus united, there is a deep and common guilt of sinne contracted, for whilest cursed railing and bitter opposition mutually prevail∣eth amongst those, who have (in profession at least) One body, one Spirit, one hope, one Lord, one Faith, one Baptisme, one God and Father of all, to unite and cement together in love and tendernesse, they doe not onely disobey but trample under foot that new Commandment which the Lord Jesus Christ hath ratified for ever in his Church; A new Commandment give I unto you, that yee love one another as I have loved you, that you also love one another. And againe, This is my Commandment, that yee love one ano∣ther as I have loved you. There is not any man that is truly taught of God to life, but one part of his lesson is love; this impaled love of Christs Disciples, which our Savi∣our hath commanded. The Apostle saith, Concerning brotherly love you need not that I write unto you, for you your selves are taught of God to love one another; taught, not onely to know but practice it as a duty, for so it followeth in the tenth verse; And indeed yee doe it towards all the Saints which are in all Macedonia. We see then, that the Saints are practically taught of God the lesson of mutuall love, and we finde the Apostle in the Ephesians, laying out one branch of the duty of this love in these words, Let all bitternesse, and wrath, and anger, and clamour, and evill speaking be put away from you with all malice, and be kinde one to another, tender-hearted, forgiving one another, even as God for Christs sake hath forgiven you. When therefore there is a course di∣rectly contradictory unto this rule of the Apostle, ta∣ken amongst Christian brethren, when bitternesse, and wrath, and anger, and clamour, and evill speaking, and malice prevaileth amongst them, and that mutually to

the out-facing and treading downe of Christian: love, they contract that high and common guilt of sinne which cannot but endanger the running of them head∣long into a deep and common gulfe of destruction; however men may please themselves with their owne deceivings, this is certaine, if God be not pleased to purge out this spirit of bitternesse and enmity from a∣mongst Christian brethren, and to teach them living together, to walke according to the rule of love to∣wards each other, nothing can be looked for as the fruit of the great guilt, of biting and devouring one another, but the implunging one of another in utter and com∣mon destruction, dispensed towards Hypocrites in Gods hand of wrath, and towards Beleevers in the hand of fatherly displeasure.

Consider, [ 2] that these sins of bitter railing and opposi∣tion amongst Christian brethren, doe in themselves, and in their owne nature worke to a common ruine: for what doe these sins but make the Servants of God to lay open the nakednesse one of another, to destroy the good name one of another, to weaken the hands one of another, to stop and infeeble their prayers one for ano∣ther; to encourage the hearts, open the mouthes, and strengthen the hands of enemies to them both, to tri∣umph in the common ruine both of one and other, promoted by the lovelesse insurrections of one against another; and therefore as the eating of a moth must needs destroy the garment, and the eating of the rust destroy the metall in which it is bred; so the actings, or eatings rather of these courses of mutuall revilings and oppositions amongst brethren, must needs worke to bring a common and utter destruction upon them. In the third place;

We may consider, [ 3] that bitter railings and oppositi∣ons doe draw the sluce, and let in a world of wickednesse into the world; Our Saviour saith, That because iniquity should abound, the love of many should wax cold. And it is as true on the other side, that because the love of many

doth wax cold, therefore iniquity doth abound; It is hard to name the doore at which more wickednesse en∣ters into the world then at that of contention, and I beleeve you will be of the same minde when you have weighed the Apostles words; namely, Where there is con∣tention and strife, there is confusion and every evill worke; whilst men are wrangling and contending with brethren, the Devill is at liberty, and hath great opportunity to come in with much evill, and to spread the same to the cor∣rupting of the contentious persons: Seeing therefore that contention nourisheth transgression amongst bre∣thren, it must needs let in destruction upon brethren, and expose both one and other unto a common ruine. Consider one thing more, namely,

That bitter railings, [ 4] and opposition amongst Chri∣stian brethren, doe bring forth and nourish strong enmity betweene them almost invincible; Grievous words (saith the Holy Ghost) stirre up anger; and anger amongst brethren once stirred is very strong, and hardly removed: A brother offended is more hardly to be won then a strong City, and their contentions are like the barres of a castle. If the world had never knowne this before, it is more then sufficiently evidenced in our time, and be∣fore our eyes, who see Christian brethren differing up∣on smallest matters, through angry words, and pro∣voking carriage, hurried on to that height and strength of mutuall enmity, which is hardly if possibly to be subdued and removed: Now, when as strong enmity beareth sway betwixt those that should be joyned toge∣ther for the mutuall support and comfort one of ano∣ther, especially when they are in a world that loves them so well, that (if the God of Heaven did not ten∣derly love them, and he that bounds the Sea did not bound the rage of men against them) it were impossi∣ble for them to be and not to be destroyed; when as I say they who should lay out themselves for the strengthening one of another, grow to bitter invincible enmity one against another; the end of brethren embroyled in

such unbrotherly contention is likely to be that which was the end of the mixed multitude of the Moabites and Ammonites and men of Seir, when they came up against Jehosaphat, It is said that the Children of Moab and Ammon stood up against the men of Seir utterly to destroy them, and when they had made an end of the Inhabitants of Seir, every one help∣ed to destroy another. We may therefore from this and the foregoing considerations, with assurance conclude, that if bitter enmities and contests be nourished and strength∣ned amongst those that are neerly joyned together in the bond of Christan religion, (and should be so like∣wise in the truth of Christian love,) they be in great∣est danger of what is expressed in my Text, That by biting and devouring one another they shall come at last to be consumed one of another. And thus much be spoken to the Doctrine of my Text: Now I come to the Application of this point. [Use 1] And first,

I should desire all men to consider whether the pre∣sent Doctrine doth not looke sadly upon us at this day, whether this Doctrine doth not speake terror more then all the Armies and conspiracies in the world un∣to this City, and all the Cities of the Kingdome, unto this State singly considered and complexedly together, with the annexed Kingdomes? unto our Church and almost every branch and parcell thereof? I see no so terible an indication of common ruine approching unto us as this, that men are left so generally, so sottishly, with malicious despite, to bite and devour one another, not laying it to heart, that they are ready to be con∣sumed one of another. Inprosecution of this use, I sup∣pose to speake first to civill contentions and divisions, and whilest we have them onely in our eye, this Doctrine is like to Ezekiels role that was written within and with∣out, & it was written lamentation, & mourning, and woe: For is there not such a spirit of intestine rage and bitter en∣mities gone out, not only into this Citie but into the whole Land, that it is (as it were) the very meat and drink of many, to be biting and devouring one another,

both publiquely and in secret, in word and print; And whilst it is thus, is it not lamentable to consider how we stand upon the brinke (but that the God of Heaven doth worke beyond thought in miracles of power for our preservation) how we stand, I say, every moment upon the brinke of common destruction? I shall not adventure (it belongs not to me) to speake a word as a Statist concerning either the causes or remedies of this miserie; but as a poore servant of Jesus Christ, I desire to speake a little of both from Scripture in∣formation. And first; [ 1]

If any man demand what is the cause that England is wholly given up to savage felf-crueltie, and all the Cities thereof to rejoyce in the plucking out of their owne Bloud and Bowels, and the Inhabitants thereof to sport themselves in mutually biting and devour∣ing one another; surely the multitude doth much mis∣take the cause of this mischiefe, every man almost thinkes he sees the reason hereof, here and there with∣out himselfe in the folly, falseshood, and politique mis∣cariages of others, and very few looke into their owne soules, and unto heaven to see the true cause of this growing miserie; but it is certain that whoever are the instruments, the root of this our miserie lies in our owne breasts and lives: There is (shall I say) a sham∣full, I thinke it may be better called a shamlesse practise of notorious wickednesse, in severall kinds amongst us continued to this day, we have talked of a reforma∣tion, and I beleeve that the hearts of many have groan∣ed after it. And further, I beleeve that the desire of it hath beene acceptable to the God of Heaven, and let me say one thing more, I doe yet beleeve that wee or our posterities shall live to see a happy reformation, and that all this which hath beene done and suffered in re∣lation thereunto shall not be in vaine. But in the pre∣sent state of affaires amongst us, when we looke for a reformation, we cannot but see aboundance of cor∣ruption prevailing in the Land, yea, those that stand upon the watch-Tower, being required to speake the

truth, can say no more nor lesse of us then what you finde in the Prophet Jeremiah, They are all grieveous revol∣ters, they goe about with slanders, they are all corrupters, the bel∣lowes are burnt, the lead is consumed in the fire, the melter melts but in vaine, for the wicked are not plucked away, and therefore what can the conclusion be, (without the incompre∣hensible actings of mercy,) but as it followes Reprobate silver shall men call them, because the Lord hath rejected them. I cannot but speake, and yet the truth is, there is no need of speaking in a case so notorious, and universally acknowledged before hand concerning some, yet but a very little parcell of those sins that doe outface (as it were) God and men amongst us at this time: There is that abominable pride and wantonnesse to be read in the faces of men and women in their gates, gestures' and attires; There is that heavy oppression and hate∣full prophannesse yet remaining in our land; There is that grosse hypocrisie under severall liveries, wal∣king in our streets, for the body of hipocrisie is now a∣dayes worne upon a great many kinds of Cloth and Co∣lour by men who have learned the abominable art of making God and religion to serve turnes: There is that unjust partialitie, that manifest contradiction to di∣vine truths, that leud and loud lying, both in word and print abounding amongst us, that in regard of these and many more sins, the messengers of God may truly speake of us, as the Prophet wrote of old concerning the Jews; The shew of their countenance witnesseth against them, they have declared their sinnes as Sodome, they hide them not; For there is no hiding nor concealing of these and many the like notorious sins, they are to be seene with∣out secret search upon the faces of the multitude: And can we then wonder that there should be an evill spirit of contention from God, when there is such an evill spirit of contention against God maintained in the middest of us? Can it seeme strange that when we quarrell with, and fight against the God of Heaven, the God of Heaven should leave us in judgement to quar∣rell with, and fight against one another. God is the same

to a Nation as to a man, when the waies of a man please him, he makes his enemies to be at peace with him, but when as the waies of a man are contrary to the Lord, the Lord walkes contrary to him, and usually leaves very friends to walke in a way of contrarietie to∣wards such a person: And so it is with nations, when the wayes of a nation please the Lord, he will make their enemies to be at peace with them, but when the wayes of a nation are contrarie to God, God will walke contrarie to them, and make their very friends their Enemies, nay make them to themselves their greatest Enemies, that they shall need no Enemie, whilst they cruelly meditate and act their owne ruine, accor∣ding to that in the Prophet Jeremiah, I will dash them (saith the Lord) one against another, the fathers against the children, I will not pittie, nor spare, nor have mercy, but I will destroy them: I desire to leave one Scripture with you, that you may seriously looke upon it, and consider whither we have not cause to be greatly humbled, and to acknowledge where the root lyes of all our imbittered inbred con∣tentions, it is in the Prophet Isaiah, (I confesse is is a very terrible Scripture, unto all those that doe not know how to looke beyond the Kingdome of Eng∣land for their comfort, nor do know how to looke upon the God of Heaven for their refuge and refreshment in the worst of times,) the Lord saith thus at the eighteenth verse, Wickednesse burnes as the fire, it shall devour the brieres and threnes, and shall kindle in the thickets of the forest, and they shall mount up like the lifting up of smoake; through the wrath of the Lord of Hosts is the land darkned, and the people shall be as the fuell of fire; no man shall spare his Brother, and he shall snatch on the right hand and be hungrie, and he shall eat on the left hand and shall not be satisfied, they shall eat every one the flesh of his owne arme, Manasseh Ephraim, Ephraim Ma∣nasseh, and they both shall be against Judah, for all this his an∣ger is not turned away, but his wrath is stretched out still: Oh that we might in this our day lay this to heart and learne, that whilst manifold wickednesse remaineth

in height amongst us, the fire is kindled which (if in∣finite mercy prevent not) will burne us up, with all our multitudes and glorie, and cause us cruelly to con∣sume one another in the heat of intestine contenti∣ons; yea though the Lord by many and mighty de∣liverances seeme willing (as hitherto he hath done) to plucke us as a firebrand out of the fire, yet if our wickednesse still prevailes, we shall have cause to feare, that for all this his anger will not be turned away, but that his hand will be stretched out still.

A second cause of this division which the Scripture pointeth out, [ 2] is abundance of Pride, the holy Ghost chargeth all contention upon that account; Onely by Pride cometh contention. When men are of that temper, that every man will goe highest, there can be no other fruit of it expected but sharpe and suddaine conten∣tions; When the Inhabitants of a City are contented to walke the same streets, and every man to take or give the wall as his place is, or as it casually falls out, all is quiet, and all at Peace; But should they pitch upon this resolution, every one to take the wall, and no man to give it, the issue would soone be justling, quar∣relling and mutuall violence, threatning the speedy ruine of the place. I desire to leave it upon your con∣sciences in the sight of God, whether you may not in this see much of the cause of our contentions, of our civill uncivill contentions at this time: Great height and haughtinesse of spirit reigneth in the land, every man almost would be first and uppermost, and when that cannot be, then comes the quarrell charged indeed upon other causes, but flowing really from the spring of pride, which if it still rise and runne as at present, will never cease to fill up the measure of our state contentions.

Another ground of our miserable contentions (which the Scripture pointeth at) is Self-seeking. [ 3] It is very sad with a State, when (as the Apostle said of the Philipians) All seeke their owne, not the things that are Jesus

Christs. I adde, nor those things which conduce to pub∣lique welfare; when it is true of any State or Kingdom, that the members thereof grow so selfish, that they looke upon all publique transactions through the spe∣ctacles of private interests; It is not possible, but that such a State must be miserably rent, if not speedily ru∣ined with manifold contentions: State-Hipocrisie is a chiefe and knowne nurse of State-Enmity; whilst men under the hood of publique pretentions, carry on designes steered meerly by private intentions and interests, and professing to minde publique good, make publique goods their common prey: no marvell though they quarrell and fight on with another about parting. I shall leave this likewise to all your consciences in the sight of God to consider, whether this hath not beene, and is not still a great cause of the bitternesse and civill enmity that prevailes in the land! let me say this (as in the presence of God) if there be any (which is greatly to be feared) who have the heart blood of Ireland, and the bowels of England, lying at the bottome of their full Bags, and Chests, or faire Houses, and Mannours, which they have gained in these loosing times, (un∣der what glorious pretence soever, of a regard to the publique, they shrowd themselves) God will finde them out, and their sinne shall finde them out, and a time shall come wherein those men shall know that they can never wash their selfish hands in innocencie, from being guilty of continuing that bitter destroying Enmity, that doth now prevaile in our land. Question∣lesse, abominable self-seeking is one of our great State∣rending evills at this day. One thing more by the Scrip∣ture we may learne;

That sinfull lusts maintained in regencie, [ 4] are a great cause of the quarrells which abound in the world. Who seeth not that finfull lusts impatient of suppres∣sion or restraint either legall or religious, began our publique quarrells which stand upon the same ground unto this day; finfull lusts ruling in men (who are

resolved not to be tamed nor tyed up from accom∣plishing of them) make them highly to act in the way of civill contentions and enmity, against every one of what ranck soever, who acts against their lusts. The A∣postle James doth expresly lay downe this root of con∣tentions amongst men, Whence comes Warres and Fightings amongst you? Warres amongst you, intestine, Warres and Fighting, whence come they? come they not hence (saith the Apostle) even from your lusts that warre in your members? When as men have unruly lusts fighting within them, then they prove unruly and ready to fight against all those that would restraine them in their e∣vill waies; They pretend so many causes of their dis∣content, and enmity against those with whom they are at variance, but when it comes to the tryall, the rea∣son why they are so much displeased and enraged a∣gainst others appeareth to be this, Because they seeke to restraine them from their living by the rule of their unruly lusts: There be many men at this day that would make the world beleeve, that an endeavour to set up Presbyteriall Discipline for the purging of the Church from scandalous offence, is a great cause of those quarrells and contentions that are amongst us, but I beleeve that to one man that takes distaste at the Presbyteriall Discipline out of conscience, or any grounded pretence of conscience, there be an hundred (shall I say) nay many hundreds that doe hate it and oppose it and all those that are friends to it, upon no other account but this, Of their lusts because they be afraid to be restrained thereby in those wicked lusts which Warre within them against the law of God. The multitudes of men lye under a wicked feare of having the yoake of Jesus Christ put upon them, and if the truth were spoken out, what it is that makes many so much discontented and enraged against Presbyteriall Discipline, it is clearely this, Because they be afraid that if that should prevaile, they should not hold the name and outward priviledges of Christianitie toge∣ther

with their sinfull lusts, with so much freedome as formerly they have done: It is a matter of just and great lamentation at this day to see how the most struggle with their heads, tongues, and hands, to make good a libertie for their lusts, and in that regard rise up in an hostile enmity against all those that are any wayes active or instrumentall for their restraint. And this is doubtlesse a head spring of our civill imbroylments at this time; Thus we have learned from the Scripture foure severall causes of our present contention viz. The open practise of notorious wickednesse, proud ambiti∣on, self-seeking, and sinfull lusts maintained in their regencie.

I come now to speake something of the course which is to be taken for remedie of our sore maladie of ci∣vill contention, but I must doe that very breifly, that I may reserve some time (in the second place) to be∣waile our irreligious contentions in matter of religi∣on: That we may by the mercy of God attaine deliver∣ance from this civill bitternesse and enmity, I shall di∣rect you to the meanes which may be of force to re∣move the forementioned causes of this our present mi∣serie, remove the cause, you cure the disease, and might the causes of our contentions, which I have before poin∣ted at be taken away, I doubt not but our enmitie would soone be changed into amitie, and our bloodie contention into sweet affection.

That these evill causes of our civill contentions may be removed, [ 1] the servants of God ought to mourne over them in private in their addresses to the Lord, accor∣ding to that of the Prophet Jeremiah, If you will not heare, my soule shall weepe in secret for your pride: Mourne all ye that are Gods hidden ones, mourne in secret for the open wickednesse, the pride, the selfishnesse, the sinfull lusts which prevaile in the land: Who can tell whether Childrens teares shed in secret may not prevaile with the Father of mercie, for the removing of those pub∣lique sinnes with which their righteous soules are grieved from day to day.

The servants of God ought to mourne over these sinnes in speciall confessions when they appeare in dayes of solemne humiliation before the Lord At such times the servants of God should with Ezra, take shame to themselves and lye in the dust for these notorious sins, this pride, this selfishnesse, these lusts which worke our ruine; When Ezra bewailed the sinne of the people God poured out a spirit of reformation upon the peo∣ple; were our publique mournings serious, we might finde the Lord in his returnes equally gracious.

Thirdly, [ 3] the servants of God are earnestly to pray for a removall of these sinnes, both in a way of remission and reformation; Turne to the Lord (saith the Prophet) take ye words unto you and turne to the Lord, and say, take away iniqui∣tie, and receive us graciously, and we will offer to thee the fruit of our lips. God taketh away iniquitie only for this his mercy sake, yet will for this mercy be sought unto by his servants that he may afford it; and therefore Gods people should fix their eyes on the Lord Christ, as that mediator by whom their prayers are made effectuall with their God and Father, and then bend themselves to pray downe, asmuch as may be in themselves and o∣thers, these crying sinnes which are the causes of our publique miseries.

The servants of God should endeavour the removall of these sinnes, [ 4] first in themselves, and then in others: It is a preposterous course to be tampering with the reformation of every one before a man begins with himselfe. It concernes the people of God, first of all to labour against these corruptions in themselves and then in others; according to the Apostles rule, Have no fellowship with the unfruitfull workes of darkenesse, but rather reprove them. First, a Christian is to looke that he hath no fellowship with workes of darkenesse himselfe, and then as occasion is offered to reprove them in others, unto all which duties beleevers are made sufficient, not through their owne power, but as being able to doe all things through Christ that strengthneth them, and

were this course taken for the removing of these cor∣ruptions which are the occasion of our miserable con∣tentions, I cannot but beleeve, that wee might with a∣bundance of comfort expect to have the spirit of vi∣rulencie cast out of the land, at least wise so farre cast out, as that it might not worke so desperately as at pre∣sent, to the working of our ruine: And now though I know that there are but too too many contentions in the land, yet give me leave to presse one contention more upon you, a new one; New things take, Oh that this new motion might finde assent and acceptance ac∣cording as it deserves. I hope a contention might be named which could like Aarons rod swallow up all those other contentions which the infernall Master of Magicians hath throwne in amongst us; The conten∣tion, I speake of and move for, is this, that every man would contend to goe before each other in the example of a reall reformation, in regard of the forementioned and the like hatefull and hurtfull evills which lye at the root of our contentions, and of all the miseries which doe prevaile in the land. This Christian contention (might it once take,) would take up our unchristian contentions at the roots, and bring us after all our tos∣sings to that faire Haven of civill rest where we would bee. And now I would gladly speake two words more to carry on yet further an endeavour for the removall of our contentions, and for the promoting of an happy civill peace amongst us. The first is this;

Let every one that can pray to the Father in the name of his Sonne, pray for this blessing: I know ma∣ny talke of prayer that know not how to goe to God by Christ to lay a prayer at his feet, I forbid not such to pray, not knowing how farre the voyce of nature groaning under pressures may prevaile with a faithfull and gracious Creator, but let every one that can pray in the name of our prevailing Mediator, who hath a promise of gracious audience, pray for the peace of our ferusalem, pray for the peace of the land of our Nativi∣tie

and habitation, pray for the peace of the King∣dome, and pray in faith. Despondencie of heart dead∣eth pray••r, faith in Gods power and faithfulnesse ani∣mates prayer. The prayer of faith shall save (saith the Apo∣stle) in the way of instrumentall efficacie, that is; ef∣fectually serve Gods saving mercy for the good of his people: pray therefore earnestly all ye that can pray unto the God of Heaven, and pray in faith, for this needed mercy of a civill peace to be afforded to our land; though I doe not say that such should pray in an absolute assurance of the particular mercy presently to be enjoyed, yet they may and should pray in a faith∣full dependance upon the power, goodnesse, and faith∣fulnesse of the God of Heaven; hoping that the Lord who hath done so much for us already, will at the length answer the prayers of his servants, and crowne their desires with that peace and civill union which they groane to see established in the land, and in the Kingdomes annexed unto it. One word more that this peace may be premoted.

Follow peace with all men, [ 2] (with that cautionarie additi∣on) and holiness••. Universall peace is to be pressed after as farre as possibly may stand with due regard to ho∣linesse, Follow peace with all men, and holinesse, without which no man shall see the Lord: This holinesse here pointed at by the Apostle, I take to be the just bound of that, (if it be possible) in the Epistle of Paul to the Romans. If it ••e possible as much as in you is, live peaceably with all men. There ought to be in Gods servants (as farre as respect to ho∣linesse will beare) all possible endeavour to obtaine and maintaine peace with all men. I presse not this to interrupt the course of judgement according to right∣eousnesse, may it ever flow, out like a streame in the land, and overflow all malicious unreconcileable enemies to the peace and union both of this land and the Kingdomes annexed whoever they be; but with this proviso, that the streame of judgement according to righteousnesse may run in the channell of safe and

saving mercie as much as may be, considering that there shall be judgement without mercy, to him that shewes no mercy and mercy rejoyces against judgement; As farre as a due re∣spect to holinesse, and judgement according to right∣eousnesse doth admit, there ought to be in all a con∣scionable pursuance of peace with all men, and I sup∣pose that a civill peace can never be well expected in a Scripture way in this Kingdome, unlesse the holy Ghosts counsell be followed herein; Now then for you that are the Inhabitants of this great City (not to reproach you by ripping up any of those flaming contentions which appeare amongst you, the Lord a∣vert the evill which they threaten for his mercies sake) let me speake unto you as one that desires seri∣ously the peace and welfare of this place, be exhorted to pray for, and to pursue peace with all those who are together with your selves Members of this City, as far as a due regard to righteousnesse and holinesse may possibly beare. Doe not you see that a sweeping destru∣ction is ready to invade you at the wide gate of your di∣visions? and let the Inhabitants of this land be per∣swaded with due respect to righteousnesse and holinesse to follow peace, with all those that are together with themselves Members of this State. Let every man in his place study to bring the Parliament, the Army, the City, the severall Counties, and if it be possible the King and Kingdome, the head and Members of our State, into a bond of peace and love, that there may be a sweet joyning of all together for the mutuall defence, securitie, and benefit one of another, and for the good of the whole. And for those that are the Inhabitants of the three Kingdomes, let them all be perswaded to pray for, and pursue a stable peace betwixt the nations, that these three Lands may be as a threefold Cord twisted together in the hand of Gods mercy, to such a strength as shall not need to feare the force or furie of any publique or common Enemy. It were very happy if this speech of the Apostle in my text might gener∣ally

ring throughout the Kingdome yea throughout the Kingdomes, If ye bite and devour one another, take heed that ye he not consumed one of another. There is a very great danger of a common consumption, whilst men goe on in so much particular bitternesse, fomenting civill divisions and contentions amongst themselves; It was the Pro∣phet Habakkuks complaint. There are that bring in strife and contention: And are there not such amongst us? are there not such in the the Kingdome? in the Kingdomes at this day? who like bellowes filled with the arie of Hell, doe continually breath out lying suggestions, and stu∣died intimations of grounds of jealousie amongst bre∣thren, for no other end but to blow up an everlasting contention in the land and betweene the Kingdomes, that they whom God hath greatly blessed, may at the length be sadly ruined together? shall such men be so diligent to divide and to de stroy, and shall not every man that soves God and loves the Kingdom be awak••ned to presse on, and pray for a peacefull union of Parlia∣liament, City, Army, Country, Magistracie, Mini∣sterie? and (if God have such a mercie in store for us) of him with all, whom we would be glad to enjoy as head of all, in faithfulnesse and righteousnesse, that there may be an union of all in the feare of God al∣mighty, to be really assistant one to another as fellow∣members of the same State, for the mutuall good and benefit one of another. I shall say no more to this point but what you finde in the epistle of James, namely That the wisedome which is from above, (heavenly wisedom) it is, First pure, then peaceable, gentle, easie to be entreated, full of mercy and good fruits, without partialitie, and without hipo∣crisie, and the fruit of righteousnesse is sowne in peace of those that make peace. And blessed are the peacemakers, for they shall be called the Children of God. Therefore let all with a due re∣spect unto the glory of the God of Heaven, in mainte∣nance of holinesse and righteousnesse, (which I lay still as the foundation and boundstone of our peace) be e∣ver carefull to promote and maintaine an universall ci∣vill

peace in this and the annext Kingdomes, which may be the foundation of comfort and safety to us and our posterities. Thus I come to speake

Unto the second kinde of biting and devouring, [ 2] which the Apostle had a speciall eye unto in my Text. And now I am to enter upon a very sad argument, to mourne over the bitter railings and oppositions which mutu∣ally prevaile amongst many brethren, joyning together in the confession of the same faith, and worship of the same God: But before I begin because I desire to speake plainely, I shall endeavour to prevent all mistakes by laying downe in the enterance; First that

I doe not bewaile the zeale of any brethren, [ 1] who in a way of love and faithfulnesse doe give testimonie to the truth of Jesus, against those wicked, damnable, blasphemies, and heresies, and other notorious, errours which like a smoake out of the bottomlesse pit, are ready overshadow our land; I know it is the duty of beleevers and ministers in speciall to contend for the faith which was once given to the Saints. Nor

Doe I bewaile the Christian zeale of any, [ 2] who with Christian moderation, fervencie, and sinceritie, doe publiquely rebuke those publique sinnes which carry with them a direct opposition against truth and holinesse, and stand condemned by the good word of God. I know it is the duty of the Ministers of God so to doe, they have a command for it, Them that sinne re∣buke before all, that others also may feare.

Neither doe I bewaile the six'd stedfastnesse of the hearts of those who doe hold close unto truths, [ 3] those truths which they have formerly received and learned from the word of truth, against all that contradict and oppose the same: for it is not for Christians to childe it (as the Apostles speakes) in matters of religion, And to be tossed to and fro with every winde of Doctrine: Stabilitie of judgement becometh those that have received truths from the mouth of God Nor

Doe I bewaile the endeavours of those who desire

and labour to see Church-Discipline, according to the word of God, established with vigor and activitie in our land, for the purging out of old leaven, that we may be a new lumpe according to the certaine will and ap∣pointment of Jesus Christ by his Apostles: Purge out therefore the old leaven that you may be a new lumpe. I would not be mistaken, as if I did glance in the least at any such practises which are according to God, and which are according to the rule and direction of the word of God. But that which I intend to speake of, I looke up∣on as a sorrowfull subject, and such as no teares are sufficient to bewaile; For there is beyond all this, that insufferable rage and violent strife of tongues, that rail∣ing and bitternesse appearing in our land, amongst those who have good grounds to build Christian love and union upon, that we have cause to blush, if not to trem∣ble, at the mention of it. I hope no man will say that this should be conceal'd, I would it could be concealed, but the truth is, it is too late to talke of concealing that folly which is openly laid before the eyes of the world, by many of those, of all sides, whom yet I dare not give up as men wholly destitute of unfained regard un∣to the living God: I will not discusse how farre grace may lye at the root of that zeale which fleshly cor∣ruption may transport unto such a distemper as bringeth forth bitter railing against brethren, that would be to long too speake of; But this I say, That whether it be from grace in part, and corruption o∣vercarrying it, or whether it be from corruption only working under a pretence of grace, evident it is, that there is a palpable and grosse miscarriage in this kinde amongst us at this day, to the dishonour of God and to the reproach of the Gospell, and I doubt not but much to the weakening of the hands and hearts of those that feare the Lord I shall not adventure to presse farther into this point, then I am sure you will or may easily goe along with me, in testifying the truth of what I shall speake: And in this which I shall now bewaile, I'le

speake impartially, I doe not know on either hand which of the differing parties amongst us is more or lesse guilty, in regard of the miscarriage so notorious in this kinde: doe not our streets ring, and are not our stalls fill'd from day to day, with bookes written with inke steeped in the gall of Hell, and printed in the most unlovely Characters of bitternesse and despight, it is so plaine, posterities will reade the follie and mad∣nesse of men amongst us. In this kinde of men, I say on all sides, who doe in all their differences unhappily agree with might and maine to slander one another; For whereas charity should cover a multitude of sinnes, charity it selfe is cover'd, and many as if they were strongly engaged thereunto, studiously lay out the of∣fences of brethren in print, with some advantages, yea lay on offences upon brethren with boldnesse, which no eye (but that which is dazeled with envious jea lousie) no heart (but that which is braced with mali∣cious partialitie) could ever have seene or adjudged them guilty of. The miscarriage of many in this kinde, at this time is such, that charity it selfe is put often-times to the stresse, to be charitable towards such men as doe please themselves in such uncharitable practises: of this the servants of God may justly say that it is a la••••••••tation, I wish it may not be added, and shall be for a la∣mentation: Nor will recrimination serve to justifie any man in this kinde. If one man be before another in bit∣ter reprochings, that will never justifie the injured per∣son in paying the rayler againe in his owne coine, and rebanding those scoffes and scornes which cannot without shame appeare, or be made mention of amongst Christian Brethren. The rule of Christianitie will never ply to this practise: If one man be so mad as to fire his tongue at Hell (for so the Apostle saith of a wicked tongue that it is a fire kindled at Hell) and then spit he cares not whom in the face with scorching reproaches, in this case a Christian man is bound so far to tender

his owne esteeme, yea Gods honour, as in the words of meeknesse and of truth to quench, if possible, the slander, that it may not blast his reputation and pro∣fession: But no man is warranted to answer this spit∣fire just in his owne hellish language, and to straine againe to raise such re••roches against him, as are likely to expose both to common scorne. The rule for Christians is this, Render to no man evill for evill. Be not overcome by evill but overcome evill with good. A man will say, why they provoke me? provoke thee! and was not the Lord Christ provoked? he left his owne example for us to imitate, who when he was revil'd, reviled not againe, when he suffered, he threatned not, but commited himselfe to him that Judgeth righteously. It were an happy and glorious victory worthy of a Christian indeed, to tread such base revilings under foot, and scorne to meet any mis∣carrying brother upon such a field, as they have cause to be ashamed once to appeare in who are the servants of that blessed master, who being reviled reviled not againe. Howsoever therefore I deny not, but that the servants of God may have their severall apprehensions in some Doctrinall or Practicall points of Religion, and in their difference not be able to meete, and in that distance be enforc'd one to adhere to one, and another to another, judgement, and practice too, in some cir∣cumstantialls of religion; may not all this be done in love, without railing-bitternesse, without biting and devouring one another? Must teeth of necessity come into the tongue-combate? Cannot it possibly be that Christian men may argue either in word, or writing by the Scriptures of God, what is in difference betweene them, but they must neede turne unchristi∣an railers, and expose each other, and religion to boot unto common scorne? Great cause we have in our sad∣dest thoughts to bewaile this in the presence of God, and to looke upon it as a hatefull evill that doth at this time strangely prevaile in this land. Many great preten∣ders

to religion; there be now adays, the maine of whose religion standeth in sleighting and reviling all those as utterly irreligious, who doe not keepe peace with them in what they call religion; and hence it is, that so many religious persons (in their owne esteeme at least) doe most irreligiously breake out into this wicked course of biting and devouring such, whom a little love would teach them to call brethren: How glad would any Minister of Jesus Christ be, might, he apply a re∣medie to this maladie? I dare not adventure upon any long discourse about this necessarie subject, the time will not admit it, but that I may briesly draw to an end, I shall tender to you some Scripture prescripti∣ons, and I would be glad that they may be said unto mine owne, and all our hearts, that this miferable dis∣temper which is among brethren may be removed. The rules are these

Put on therefore (as the elect of God, holy and beloved,) [ 1] bowels of mercie, kindnesse humblenesse of minde, meeknesse, long suffering forbearing one another, and forgiving one another, if any man bave a quarrell one against another, even as Christ forgave you, so also doe you, and above all these things put ye on charity which is the bond of perfectnesse, and let the peace of God rule in your hearts, to the which ye are also called in one body and be ye thank∣full. Oh be thankfull, let every one that knowes the Lord Jesus as his head, be thankfull that he is called in∣to one body, with every one who is by the faith of the truth of the Gospell joyned to the Lord Iesus.

It may be that differing apprehensions, concerning some truths or practises of religion, may arise beteewne him and some other persons, who doe notwithstaning (together with himselfe) hold fast the faith of the truth of the Gospell.

Let him yet be thankfull, that he is brought toge∣ther with them into the same body, and then consider how peacefully and under what a strict law of love, it becometh those to live that are fellow members of

Jesus Christ and of one another in his mysticall body.

Let nothing be done through strife and vaine glorie, but in lowlinesse of minde, let each esteeme other better then them∣selves, looke not every man on his owne things, but every man al∣so on the things of others: Were self-love and self-seeking once brought to the grave, brotherly love would soone receive life and a glorious resurrection amongst us.

Let us not be desirous of vaine glory, provoking one ano∣ther, envying one another. Might, Ambitions, Envyings, and Provocations (which are the very soule of Church-Contentions) be laid aside amongst bre∣thren; Brethren I meane who have a good right to that name amongst Christians, by holding to the form of sound Christian Doctrine, and to the Worship and Ordinances of God taught in the Scriptures, (might, I say, ambitions, envyings, and bitter provocations be laid aside) it would be a blessed root of brotherly love, and Christian sweetnesse amongst us.

Let us consider one another to provoke to love and to good works, not forsaking the assembling of our selves together as the manner of some is. Might unhappy separations be avoyded, and might wicked rayling contentions, which tend unto wrath and enmity be laid downe, and on the contrary side, the Servants of God be induced instead of pro∣voking to wrath, to provoke one another to love and good workes, we might no doubt expect a suddaine change of the face of the Church of God in our Land, no lesse glorious then of midnights darkenesse into a noone-dayes brightnesse. Me thinkes an answer might be taken from this place to that Apology, which ma∣ny are apt to make for their virulency against Bre∣thren, why say they; they provoke us to anger by words and actions, and can we possibly live in love and peace with them? Grant all that these pretend, say that brethren be so vile, so forgetfull of their duty as to provoke others greatly unto wrath, yet should not

this put other Christian Brethren from a serious en∣deavour according to their duty, to provoke even those who provoke them to wrath to love, and to good workes: And were this carriage to be found amongst Christian Brethren, certainly we should see a blessed and happy union of Beleevers effected in our Land, yea we should see the Church of God amongst us to looke out, as the expression is in the Song of Solomon, Beautifull as Tirz••h, comely as Jerusalem, terrible as an Army with banners. If an Army be at varience in it selfe, no Childe needs feare them, but if they keep to their Banners, and march in order and unity, an Army is terrible to the stoutest of men: So would the Church of God amongst us be, if the Servants of God did according to duty, keepe up unto a blessed union and unity of love, affection, and tender regard one to another, conscionably provoking each other to love, and to good workes; This would make the Church of God amongst us, Looke forth as the Moone, cleare as the Sun, and terrible as an Army with banners. I'le goe no further, but leave all this to Gods blessing upon your further consideration, desiring that there may be some fruit of love, Civill love, and Spirituall love arising unto you from what hath been spoken this day: Consider of it seriously I beseech you in regard of both unions, Civill, and that which is Religious, that division threatens destruction, and embowelled contention ut∣ter ruine; I'le now therefore only borrow the Apostles Incitation, you may call it his Adjuration for the ear∣nestnesse of it to the Philippians, and apply it to you according to the present necessity; If there be therefore any consolation in Christ, if any comfort in love, if any fellowship in the Spirit, if any bowells and mercies fulfill yee my joy, that yee be like minded, having the same love, being of one accord, and of one minde; If there be any thing of Christ, any thing of the Spirit, any thing of love deare unto you, for these things sake I beseech you, that you would study

to have the same love, to be of the same minde, that you may be of one accord, and may preserve the unity of the Spirit in the bond of peace, and now end all with that valedictory advice of the Apostle Paul to the Corinthians; Finally brethren farewell, be perfect, be of good comfort, be of one minde, live in peace, and the God of love and pea••e shall be with you.

FINIS.

Notes

• Gal. 4.8
• Plut. De Garrul.
• Psal. 57.4
• Rom. 3.13
• Psal. 52.4
• Psal. 14.4
• Mat. 12.25
• Isay 3.5
• Ephes. 4.4, 5, 6.
• Jo. 13.34
• Jo. 15.12
• Thess. 1.4.9
• Ephes. 4.31, 32
• Mat. 24.12
• Jam. 3.16.
• Prov. 15.1
• Prov. 18.19
• 2 Cor. 20.23.
• First.
• Jer. 6.28.29.
• Jer. 13.14
• Isai. 9.18, 19, 20, 21.
• Prov. 13.10.
• Jam. 4.1.
• Ezras 9.6.7. Ezra. 10.22.
• Hos. 14 2.
• Phil. 4.13.
• Jam. 5.15
• Heb. 12.14.
• Ro. 12.18
• Amos 5.24
• Zac. 7.9.
• Iam. 2.13
• Hab. 1.3.
• Jam. 3.17.
• Mat. 5.9.
• Iude 3.
• 1 Tim. 5.20
• Ephes: 4.14.
• 1 Cor. 5.7.
• * Certaine it is that some bookes which had truth for their center, yet because they have wan∣ted temper∣ance, modestie, and urbanitie for their cir∣cumference, have (to the great preju∣dice of the truth) har∣dened the ad∣versarie in their errors; and by their bitter inve∣ctives vvhetted them not on∣ly to defend themselves and to offend in the like, but many times (being there∣by urged to write) to de∣fend the error it selfe to the hurt of many which other∣wise might have vanished away without any contradi∣ction.
• Sir Ed. Cook 5. pt. •• of his reports ad Lector.
• Rom. 12.17.21
• 1 Pet. 2.21
• Col. 3.12
• 2 Rule. Phil. 2.3.4.
• 3 Rule. Gal. 5.26
• 4 Rule. Heb. 10.24, 25.
• Cant. 6.4.
• Cant. 6.10
• Phil. 2.12
• 2 Cor. 2.13.