THE CHARACTER OF CRUELTY In the workers of Iniquity.

THis day of Hu­miliation is as the day of Hezekiah, 2 Kin. 1.3. a day of trouble and of Rebuke; and Blas­phemy. His practise there­fore [Page 2] may bee our president; who

1. Draws up a bill of Complaint against the Ad­versaries of Gods People, (or rather takes it as drawn put to his hand) and spreads it before the Lord. vers. 14.

2. Prefers a Bill of Peti­tion in behalf of the Peo­ple of God, vers. 19. Now there­fore, O Lord our God! save, &c.

Thus with a Bill in each hand up hee marcheth unto the house of the Lord (knowing that the way to prevail against the Esaus of the world, is to prevail as did Israel, vers. 14, 15. &c. with God first.)

Go you therefore this day, and do likewise. Spread [Page 3] before the Lord the sad Tydings that are come from the persecuted Val­lies, The Lilies whereof are among (Cruel) Thornes; And say, with Hezekiah, Now therefore, O Lord our God, save, &c.

This Psalm or Maschil Psal. 53.1. i. e. Psa. [...] Psalm of Instruction for its singular use, penned twice over by David, may bee your di­rectory in this your Duty. Consisting,

1 Of Complaint against the fool; the abominable workers, vers. 1. The men void of understanding vers. 2. The filthy trans­gressors, and evill Doers, verse 3. Unto which our Text is added, to shew how [Page 4] sinners fill up the measure of their sins all way, adding in­iquity to iniquity; even drun­kennesse (with the blood of Saints) unto their thirst (af­ter other sins) for as the Anthropophagi, the Man-eaters, are the most abomi­nable with men, so are these Hagiophagi, these sa­vage Saint-Eaters, in the Eyes of the Lord. Where­fore,

2. The Psalmist turns his bill of Complaint into a Bill of Supplication, in the last verse (being none other than the very Petition, which I am perswaded, you are on purpose Assembled to preferre before the Lord this day viz.) Oh! that the salvation of Israel were come [Page 5] out of Sion.

Our Text is part of the former part of the Psalm, viz. the Inditement, which (according to form) is pre­ferred in the Kings Name, The crimes are alledged to bee against the Honour and Dignity of God himself, in the first vers. For proof of the Accusation, Applica­tion is made to the judge of the Bench, as an Eye-witnesse of the matter of fact. vers. 2, 3. The Lord looked down from the heaven to see, &c.

Now in this fourth verse (which is our Text) seeing the Judge is himself invo­ked, and cannot but attest the crimes, hee riseth up as Ahashuerus upon Esters [Page 6] complaint that shee and her people were sold to destruction; Esth. 7.4. saith the King, who is hee, and where is hee, that durst presume in his heart to do so? As if hee should say, is there any man so imprudent, any so impudent, as to pre­sume in his heart to do so? so saith God here,

Have all the workers of in­iquity no knowledge, who eat up my people as they eat bread?

Do they understand themselves no better? Have they no more wit then so? Have they banished all prudence from them? Doth nothing but furious rage dwell with them? Hath cruel passion thus put out the eye of their reason, and that they might bee the [Page 7] more tyrannous towards o­thers, have they thus be­gun their Tyranny upon their own souls? surely they would never behave themselves so strangely, Deut. 32.27. were there any understanding or Counsell in them.

Have they no knowledge of MEE, or of MINE, that they dare presume in their hearts to do as they do? Have they nothing to eat as bread, but the Apple of mine eye? No people to make a prey of but my people? mine by Choice, by Calling, by Covenant, by Purchase, by Self-Resignation on their part, and gracious obsigna­tion on my part, my called, faithfull, chosen, ransomed sanctified, sealed Servants? [Page 8] Have they none other to make bold withall? but these they must bee biting, and not onely biting but eating, and not onely eating but eating up; and have they no knowledge, how dear­ly they must pay for these stolen morsells of this sweet breed? Ah! if they knew the people of God, and who it is that saith unto them, Touch not mine annointed, Psa. 105.15. for who so toucheth them, touch­eth the apple of mine eye, Zech. 2 8. they would sooner choose to feed on their own flesh, then on this bread; but now hereby I know they have no knowledge.

This wisdome none of the Princes of the world knew for had they known it, they would [Page 9] not have crucified the Lord of Glory, 1 Cor. 2.8. or cut off Messiah the Prince (as tis ex­pressed Dan. 9.26.) nor have eaten up his people, as it is in the Text.

Where then is the wise, where is the scribe, 1 Cor. 1.20. where is the learned of this world, sith all the workers of iniquity have no knowledge? where is the Ahitophel? and where are the crafty Counsellors, Psa. 83.3. where are the persecutors that say of the Saints, come let us deal wisely with them (as Exo. 1.10)? Surely if wee plough with the Lords heifer, wee shall soon find out this Riddle. The wis­dome of this world is foolish­nesse with God, 1 Cor. 3.19. and howe­ver wise they may bee to do [Page 10] evil, yet have all the work­ers of iniquity no knowledge, who eat up Gods People like bread.

The instruction is.

That Folly, and Fury, and the extremity of both, is no­toriously manifest in that spirit of malignity, that works in all the people of the World, against the people of God.

In which Character of their Cruelty.

Observe. 1 Their Unity, 2 Folly, 3 Fury.

First,

THe point implieth, that all the workers of Ini­quity have one and the same spirit of Malignity against the people of God, lusts are divers, [...]. 3.3. yet in this they all [Page 11] agree; and Herod and Pilate are, by this means, reconci­led. Luk. 23.12.

Our Saviour saith to his Disciples, Joh. 15.19. You have I chosen out of the World, and the WORLD ha­teth you. Ecclesia Malig­nantium is as wide as the World, The Countries, 1 Joh. 5.19. the Nations, the Sects, the Fa­ctions, the Heathen, the People, the Kings, Psa. 2.1, 2 the Ru­lers, Turks, Jews, Pagans, Papists, Profane Protestants and empty Professors; though they all differ, yet are all a­greed in this Catholick Ar­ticle of Iniquity.

This Malignitie is that Point in which every Line from each part of the Cir­cumference of the round [Page 12] World (however they cross each other) can quietly con­center.

And though some can dissemble their stomack be­fore folk, and in appea­rance, bridle their appetite from this Bread; yet can such privily whet their tongue, se­cretly to devour the Saints of God; Psal. 23.2, 3, 4. They that are not with Christ: are against Christ: and the best of them is as a Bryer, Mat. 12. [...]. and the most upright of them as a thorn­hedge. Mic. 7.4.

Yea though some carnall ones are so civill and seem­ingly fair manner'd, and such strangers to their own hearts, as that they would cast by this truth with dis­dain, as did Hazael: if you [Page 13] should charge it upon them. Do you take us to bee Dogs that we should do such a thing? what? 2 Kin. 8.13. eat up Gods people like bread? we hope better things of our selves than so; yet was there, at that very time, in that very person that malignant hu­mour that fed this [...], this Dogs disease (for it is no better, therefore saith David, Dogs have compassed mee, Psa. 22.16. and del [...]ver my soul from the power of the Dog. verse 20.) Neither is there a worker of Iniquity amongst them all, let the Lord but take off the Coller, Chain, and Muzzle that hee hath upon them, and let them loose to an op­portunity and temptation [Page 14] of such a nature; but would run about the City, and make a noise like a Dog (and leap at a morsel of this bread) Psa. 59.2.6. these words were spoken by the Psal­mist of Saul, who was once amongst the Prophets; 1 Sam. 10.11. and then thought (it is like) as well of himself as another man, but is now among the Persecutors, yea the fore-Dog of the companie.

Thus you see that all the workers of Iniquity are of the self-same Doeg-like dog-like disposition towards the Saints and (as we say, in actu primo) do all eat up the People of God?

But and if you demand why it should bee so, I an­swer you, ask a reason of [Page 15] that which is unreasonable. Even the same reason that the Sodomites had to grudge at Lots sojourning among them, or to wish him out of Sodom; the same have the wicked to maligne the Saints, and to wish them out of the World; which vexed Lots no sooner goe but ruine comes; and were they all but once out of this Sodom, you would soon see that its judgement would not linger.

It is for the Wheats sake that the Tares are spared, Matth. 13.29. for the Saints sake that the wicked are re­spited, and yet can these wicked find in their hearts to make bread of Gods Wheat, and these must bee [Page 16] the men that fareworst in in the world, for whose sakes the world fares so much the better. As the Lord of hosts liveth (saith Elisha to wicked Jehoram King of Israel) surely were it not that I regard the pre­sence of Jehosaphat, the King of Judah, I would not look to­wards thee. 2 Kin. 3.14.

Yet is there an enmity betwixt seed and seed. An Antipathy betwixt that of the Serpent, the Generation of vipers, Mar. 12.11. Ps. 75.15. and the Generati­on of Gods Children, and we say, Antipathies are ra­ther known in their effects, than causes.

Yet possibly some Ter­tullus will take upon him to play the Oratour, and [Page 17] to render a reason (such as it is) of the wickeds rage a­gainst the Saints. ‘Do you think that Cain the Elder Brother, and better man (for so they estimate good­nesse by greatnesse) had not reason to bee wroth, when his junior and inferior is preferred before him? and had not Esau cause enough to eat up Jacob, when the Elder was appointed a ser­vant to the Younger? would it not inrage any man in the world, that a compa­ny of Precisians should pre­tend to bee the only Refor­med, and Gods only favou­rites, as if they were wiser than our Leaders, and bet­ter than our Rulers? Joh. 7.4 [...] That a company of Apron-men [Page 18] and Plough-men should talk of judging the world? of binding Kings in chains and Nobles in links of I­ron; and go about to make us beleeve that the good that wee enjoy, is for their sakes: and that evill is kept out by their standing in the gap (and a few more Puritans like themselves)? These are the Pestilent fellows and movers of sedition in all places, Act. 24.5. who yet call themselves Light, Mar [...]4. Ps. 7 and us darknesse: themselves Children, and us Dogs: themselves the Wheat, and us the Tares: which if they be, why then should men bee blamed for eating them up like Bread?’

Such is the cause and such are the reasons, why the Ishmaels of the world, the Sonnes of the bond-woman, do persecute those that are born of the free.

But how causelesse is this cause? and how unreasona­ble are these reasons? The truth is, there is a difference betwixt one and other. But who hath made them to dif­fer? 1 Cor. 4.7 It is not righteous A­bel that prefers himself, but the righteous God that pre­fers Abel before Cain. So that if the Saints bee preci­ous and honourable, it is (not in their own eyes, in the which they are vile, Job 40.4. but) in the sight of the Lord, Isa. 43.4. since thou wast precious in my [Page 20] sight, thou hast been hono­rable. Who notwithstand­ing the difference that hee makes betwixt them and others, yet makes no dif­ference betwixt the terms of their acceptance: If thou do well (saith God to Cain) shalt not thou bee accepted? Gen. 4.7.

Neither is it in the hearts of any of the People of God; to engrosse their pri­viledges and spiritual bles­sings; but on the contra­ry, their hearts desire is, that all the Nation of which they are, should bee saved, Rom. 1.10. and that their very persecutors might not bee almost, but altogether such as themselves are, ex­cepting their bonds (if so be [Page 21] that they bee in bonds) Act. 26.29. The injuries they suffer from them, they are farre from wishing them; but the mercies they receive from God, those they al­together apprecate unto them. Yea, it is the truth in Christ and no lye, their Conscience also bearing them witnesse in the Holy Ghost, that they have great heavi­nesse and continuall sorrow in their heart, that their Bre­thren according to the flesh are not such as themselves are (as to grace and Privi­ledges) Rom. 9.1, 2, 3.

And yet for all this, if a­ny man will live godly in Christ Jesus, hee must suf­fer persecution, 2 Tim. 3.12. Integrity is his guilt; Inno­cence [Page 22] his Crime; and this the Offence that he commits in that hee exerciseth him­self to have a Conscience void of offence, both towards God and towards all men, Act. 24 16.

So then because the wil­ling Child receives the Fa­thers gift, which the stub­born rejects with disdain, though tendred to him up­on equal terms, yea though the other stand by and en­treat him to accept what he hath accepted, that he also may bee accepted even as hee is accepted, because the Rebellious resolves to bee yet a Sinner, therefore the innocent must bee a Suffe­rer. 2 Thes. 3.2. [...]. O! how unreasonable are wick­ed men?

But though all this bee without Reason, yet is it not without Use; for

1 Wee may all see our naturall faces in this glasse; wherefore the Apostle ap­plies the Character of the wicked in this Psalm unto all that are in the state of Nature, Rom. 3.9, 10, 11. by Nature we are All wor­kers of Iniquity, and so in as proximate a disposition as any others, the Lord lea­ving us to our selves, to eat up the people of God like bread; such were some, yea all of you, and were some­times alienated in your minds and enemies by wicked works, Col. 1.21.

And herein oh! how hath God commended his love [Page 24] to us, in that whilst we were such sinners, Rom. 5.8. vers. 10. yea such Ene­mies, Christ died for us; that hee should give his naturall body to bee bread, for Paul that spake it, and for many other Persecu­tors, who did eat up his body mysticall as men eat bread; Joh. 6.35. 1 Cor. 1 i. 22, 24. That the eating of the flesh, and driking of the blood of a crucified Christ, might be the cure of the eating of the flesh, Jo. 6, 54. and drinking of the blood of Persecuted Christi­ans, that as the latter was their great sin, the former might be their great Salva­tion.

And hereby let us be the rather induced to pray (as Christ wills us, Matth. 5.44.) for our Persecutors, if [Page 25] among them there may be any chosen Vessell (as was Saul) and the more hope­fully to blesse those that de­spitefully use us; if possibly among such there may bee any belonging to the ele­ction of grace.

2 Admire that the Lord of Sabaoth should yet leave us a seed, Rom. 9.29. of that thinne crop of his Principall Wheat, which all the ravi­nous Foules of the Air, and greedy Dogs of the Earth, even all the workers of Ini­quity, have ever conspired to devour, who eat up Gods People like bread.

3 Are you to suffer from the workers of Iniquity? see then that you never suffer as the workers of Iniquity. [Page 26] Happy are you when you suf­fer wrongfully for Christs name sake, and are reproach­ed, for then the Spirit of God, and of glory resteth on you. 1 Pet. 4.14. But let none of you suffer as a Murtherer, &c as a busy-body in other mens matters, verse 15. or as de­filing the flesh, or as despising Dominion, or as speaking evil of Dignities, Jude verse 8. And the rather, because it is the guise of Persecutors (as they do in Piedmont at this day) to put the Saints into Bear-skins when they mind to bait them. In regard of whom wee have the more need to make Davids Prayer, Psa 5.8. Lead mee O Lord in thy Righteousnesse; because of mine enemies, be­cause [Page 27] of mine observers make thy way straight before my face.

THe second point in this Character of their cruelty is their Ignorance and Folly. They all have no knowledge; for though Ju­nius render this Interroga­tion by a positive assertion, (it cannot bee but that they should bee conscious, &c. be­cause of the following vers. viz. There were they in great fear, &c.) yet I rather chuse (with others) to paraphrase this Interrogative by a Ne­gative, have they no know­ledge? i. e. they have no knowledge; who may be said to bee void of Science, though gall'd in conscience? [Page 28] and are expresly charged to bee without understanding, (unplacable, unmercifull) Rom. 1.30. and yet know­ing the judgement of God, verse 32. Which sense, as it is evidently consentaneous to other Scriptures (for, saith Christ, Father forgive them, for they know not what they do. Luk. 23.34. And Paul saith, had they known, they would not have crucifi­ed, &c. (as is aforesaid) which the Lord therefore calls a kicking against the Pricks, Act. 9.5. which thing no knowing man would bee drawn to do) so is it not in the least incongruous to the genuine Analysis of this Psalm; for whereas an In­quest is made in the second [Page 29] verse, First, Whether there were any that did under­stand? or Secondly, Seek God? so is there an evident Return made, in the Nega­tive, in this fourth verse, First, That they have no knowledge (which appears by their eating up of Gods People like bread.) Second­ly, That they call not upon the Lord.

And indeed well may the Interrogative bee resolved by a Negative; for first, They know not themselves; nor secondly, Those they persecute; thirdly, They know no cause for what they do; and yet fourthly, They know no bounds, or measure in the doing of it.

First, When the wicked [Page 30] which are but Gods sword and his hand, Psa. 17.13 14. have permis­sion from God to take the sword into their own hands; They either know not, or act as if they knew not them­selves to be men, Psa 9.19. Exod. 5.2. or the Lord to bee God; their heart is lift­ed up like the heart of Ty­rus, and they say they are God, (though they must dye like men, Psa. 82.7. and fall like one of the Princes) yea though they bee men and not God, yet they set their heart as the heart of God, Ezek. 28.2. They say also how doth God know, and is there knowledge in the most High? Psal. 73.11. Ah! there is no knowledge in them, or else they would never ask such a question.

They are Gods Rod, but [Page 31] know it not, Isa. 10.5. neither doth their heart think so, vers. 7. wherefore they shake themselves against him that lifted them up, as if they were not (combustible) Wood. vers. 15. Ah! little do they know what God will do with his Rod, vers. 17. when hee hath done with his Children, and performed, as 'tis said, vers. 12. his whole work upon Mount Sion, and on Jerusalem, or what hee will do with his wash-pot, Psal. 60.8. when hee hath scoured his houshold Vessells; Therefore they say their tongues (and their hands, and their swords) are their own, who is Lord over them? Psal. 12.4. [...] this, he that sits in the heavens laugheth, [Page 32] the Lord hath them in derisi­on, Psa. 2.4. Yea, when they least think of it, even then will hee speak to them in his wrath, and vex them in his sore displeasure, ver. 5. even so put them in fear, O Lord! that they may know. themselves to bee but men, Selah, Psa. 9.20.

Secondly; How ignorant are persecuters of the worth of those they persecute? The precious Sonnes of Sion, comparable to fine gold, how are they esteemed as earthen pitchers? Lam. 4.2. And made as the filth of the world, and the off-scouring of all things? 1 Cor. 4.13. [...], i. e. as men meet for nothing but to bee cast out from a­mong [Page 33] men, and as things good for nothing but to bee swept away. Away with him, away with him, cru­cify him, said they of the Sonne of God: to whom Pilate answers more truely and wisely than hee was a­ware of, shall I crucify your King? Joh. 19.15. Thus, a­way with him; say they of holy Paul, Act. 21.36. yea, away with such a fellow from the earth, for it is not fit that hee should live, Acts 22.22. Thus they account them unworthy of the world, of whom the Lord (that bought them, and there­fore surely he best knows the worth of them) pro­nounceth that the world is not worthy, Heb. 11.38.

Thirdly, The workers of iniquity know no reason for their persecuting of the Saints: For loe, they wait for their souls, the mighty are gathered together a­gainst them, but not for their Transgression, nor for their sinne: They runne and pre­pare themselves without their fault, Psa. 59.3, 4. They hate them without a cause, Psal. 35.19. Chase them without cause, Lam 3.59. Persecute them without cause, Psa. 119.161. deal perversely with them with­out cause, Psa. 119.78. Lurk privily, Pro. 1.11. and lay nets, and dig pits for them without cause, Ps. 35.7. And though one would wonder that there should bee any [Page 35] such monsters among men, or any such Brutes among Reasonable Creatures, yet they that do thus are more in number than the hairs of a mans head, Psa. 69.4. Yea, thus was it done in the green tree, Joh. 15.25. and therefore lesse wonder if it be so in the dry.

Fourthly, As their wrath is groundlesse, their rage is boundlesse. They know no more measure in it than rea­son for it. They cannot breath without threatnings, and slaughter against the dis­ciples of the Lord, Act. 9.1. they punish them oft, and are exceeding mad against them, Act. 16 10, 11. They are mad beyond measure. Therefore Paul confesseth [Page 36] of himself whilest hee was a Saul, that beyond measure hee persecuted the Church of God, and wasted it, Gal. 1.13. Hee never knew when hee had done enough. And this leads to

THe third particular in the Character of their cruelty, viz. Their fury; They eat up the people of the Lord, as they eat bread.

1 Bread is that one thing without which man is not, nay cannot bee satisfied long, though hee have eve­ry other thing. Let a man have what varieties sea and Land can afford, yet hee must have bread.

So these wicked, let them have whatsoever they are [Page 37] capable of, as their portion, yet must they have Saints to eat up, or they are not, nay cannot long bee satisfi­ed. In the fullnesse of their sufficiency (as to other things) they will be in straits (for this bread).

So Cain, unto whom God had given (as to civil re­spects) much more than to Abel, Gen 4. The birth-right, chiefer trade, the greater strength in probalitie, &c. Yet all this cannot keep his countenance from falling, vers. 6. still he is unsatisfied, still hee wants bread, hee must see an end of poor A­bel.

So Saul, in comparison of whom David was but as a flea, or a partridge on the [Page 38] Mountains, 1 Sam. 26.20. Saul was King, the land was his, all was his, yea David himself his servant: What ayles him that hee cannot make a meal with­out sucking the blood of this flea, or picking the bones of this partridge? Oh! hee wanted bread, hee would fain see an end of poor David.

So Haman could boast what a feast was before him well suiting his sweet tooth and ambitious appetite: the Kings favour, promotion above all his Princes, the Queens invitation once and again to the banquets, from which all, but himself and the King, were excluded, yet the poor man cannot pick a [Page 39] living out of all this plen­ty, for want of this Bread, but pines away with an All this availes mee nothing so long as I see Mordecai the Jew (the Servant of God) sitting at the gate, Esth. 5.11, 12, 13.

So was it also with He­rodias, her Daughter had stollen the King from him­self, and half of the King­dom, in promise, from the King; yet can shee not bee contented without the head of poor John (who had no promotion but a prison) the which head she sends her Daughter with as great an eagernesse a begging for, as some poor body would send a Child to a door a begging for a piece of [Page 40] bread, Mark. 6.22, 23, 24.

2 Bread is that one thing for which men will part with any thing rather than want it; They will sell their Estates, their Cattel, their land to buy bread, as the E­gyptians to Joseph; yea themselves into the Bar­gain; Buy us and our Land for bread, Gen. 47.19. yea take any pains and endure any travel, Gen. 42.2, 3. rather than pe­rish for want of bread.

So the workers of Iniqui­ty will take any pains, will return at the evening, make a noise like a Dog, and goe round about the City, and wander up and down (for the ruine of Saints) and grudge if they bee not satisfied, Psalm. 59.2, 6, 14, 15. They [Page 41] will hunt their steps that they cannot go in the streets, and pursue them upon the Moun­tains, and lay wait for them in the Wildernesse. Lam. 4.18, 19. As Monteil, La Tri­nitie, Truchet, and other truculent Persecutors did by these poor Angrongnia­ns Predecessors.

Yea they will waste their estates, lavish any expence for their Ruine; it is their bread, and they must have bread whatever it cost them; therefore saith E­sther to the King, wee are sold, &c. Esther 7.4. Ha­man, it seems, had been bar­gaining for this Bread, and had come to a price, Let it bee written (said hee to the King) that they may bee de­stroyed, [Page 42] and I will pay ten thousand Talents, Esther 3.9. A round rate Ile pro­mise you, it should seem his stomack was sharp set.

So surely Herodias was hugely hunger-bit, that she could so readily reburse the grant of the half of the Kingdom, for the purchase of one single Saints head in a Charger.

Therefore saith the A­postle, All the day long wee are killed for thy sake, and are accounted as sheep for the slaughter, Rom. 8.36. Be­hold the Butcherie of the workers of Iniquity! See what flesh it is that is drest in their slaughter-houses all the day long, and sold in their shambles!

Thus have I read of some Persecutors that have sold their Lands, and beggered themselves, to promote Per­secution; but why speak I of so low a rate? The Scrip­ture saith, They sell them­selves to work this Iniquity, 1 Kings 21.19, 20.

3 It is not the reaping, the threshing, the grinding, the putting the bread-corn into the Oven, that satiates the hungry, but hee must eat the bread, and eat it up.

So the workers of iniqui­ty are not contented with the cutting down of the Saints from their stations, injoyments, hereditaments, lawfull possessions, by Ra­pines, Robberies, Proscrip­tions, [Page 44] exilements; nor with the threshing, and grinding, of them (as 'tis called Isa. 3.15. What mean you, saith God, that you beat my peo­ple to peeces, and grind the faces of the poor?) by cru­el exactions, and intolle­rable oppressions; nor yet with casting them into Pri­son (with Micaiah) which I may well compare to an Oven, in regard of the scorching thirst, and bur­ning hunger (as it is called Deut. 32.24.) that they are constrained there to indure, 1 King. 22 27. but when all this is done, they must see an end of them, they must eat them, and eat them up like bread▪ Come, say they, and let us cut them off from being a [Page 45] Nation, that the name of Is­rael may bee no more in re­membrance, Psal. 83.4.

Therefore saith Esther, wee are sold, I and my people, to bee destroyed, and to bee slain, and to perish, Esther 7.4. The expressions are multiplied; to shew that no­thing but their ruine, yea utter ruine, could satiate Hamans greedy appetite; Therefore saith David, bee mercifull, O God, for man would swallow mee up, Psal. 56.1.

4 When the Hungry hath obtained his desired bread, with what eagerness and complacencie doth hee feed upon it?

So when this bread stands before the wicked, when [Page 46] the Saints are within their ravenous reach, Oh! how greedily do these Dogs fall aboard? David complaines that the Abjects did tear him, and ceased not, Psal. 35.15. that they gnashed on him with their teeth, ver. 16. that they rejoyced over him, (as the hunger-bit person over his prey) ver. 19. that they opened their mouth wide a­gainst him, and said aha! aha! our eye hath seen it (we have got our bread) v. 21. Therefore he prayes, v. 25. Let them not say in their hearts, ah! so wee would have it; Let them not say, wee have swallowed him up. Thus they rejoyce, Rev. 11.10. over the slain Carkases of the two witnesses and (in to­ken [Page 47] that they have now got what they longed for) they send gifts one to another.

Lastly, Eaten Bread (the Proverb saith) is soon for­gotten; Men have daily Ap­petites for daily bread, where­with if you seem to satiate them to day, they will yet cry for more on the mor­row.

So the workers of iniqui­ty, when they have expres­sed all the wrath they can at once, yet is there a re­mainder, yet is there more behind, Psa. 76.10. The re­mainder of wrath thou shalt restrain. Thus when the Dragon, Rev. 12. had spent whole floods of wrath upon the woman (that is, the Church of Christ) which [Page 48] floods the earth drank up, v. 5. yet is hee still wroth, ver. 17. and goes to make warre with the remnant of her seed (that is to say) in the re­mainder of his wrath. Da­vids expression is most pat to this purpose, Psal. 56.2. My enemies would daily swal­low mee up.

AND oh! how too too Applicable is all that hath been spoken to this Lamentable occasion?

The trecherous Irish that were lately against the French, how easily could they joyn with the French in the acting this bloody tragedy and monstrous Massacre? The Popes Con­gregation, the French Kings [Page 49] Souldiers, the Spaniards Runne-awayes, and the Dukes Vassals, oh! how one were all these in this thing? how whole-footed, was the Cloven-footed De­vil in this design?

And secondly, Whe­ther these workers of ini­quity had any knowledge ei­ther of themselves, or of the worth of those precious souls that are now among others under the Altar, or of any good grounds for what they did, or bounds in the doing of it, let but the most impartiall Relati­on be read; and the Readers judge.

And Lastly, how truely may wee spread this com­plaint before the Lord this [Page 50] day; That they have ea­ten, yea eaten up, the peo­ple of the Lord like bread?

And this 1 When they had a full table as to other things. Theirs were the Riches, the honours, the principalities, the pow­ers, civil and military: the Saints were mean, and few, and underlings, farre from contending for superiority, if under others they might but load peaceable and qui­et lives in all godlinesse and honestie. And yet how un­satisfied were those Perse­cutors without this bread?

2 How dearly have they paid, and are like to pay for this bread? Their Name stincks among Neighbour-Nations; their Honour (had [Page 51] they any) is sold and gone. Their Revenue which arose from these painful subjects, which (according to Histo­rians Relations of their al­most incredible improve­ment of some of their ste­rile and Mountainous parts) was not inconside­rable; Together with the ready service which these faithfull Subjects have u­nanimously tendred (as Hi­stories tells us) to their Prince upon all occasions; These are sold for this bread.

Yea the lives of divers Persecutors are already gone, for the lives of the persecuted, and more must go when the Lord makes In­quisition for blood.

Yea themselves are sold, [Page 52] and their souls made over to him who hath taught them their falsitie, and their fury, that by Deceit they might attain no small part of this sweet bread, Prov. 20.17. with the which, whilst hee feeds them, hee makes sure of his Interest in them; They are of their Father that old Murtherer and Lyar, Joh. 8.44. and by doing his lusts, they acknow­ledge his Lordship.

3 The cutting down of the Reformed out of their Ancient and rightfull Pos­sessions; their being sub tri­bulâ, the flail of rigorous oppression; The casting of divers into the Oven, into Prison, was not yet enough for these greedy Dogs, till [Page 53] the bread came to the ea­ting, that they might see an end of it.

And 4 With what ea­gernesse and delight did they fall upon this prey; rending and tearing each one for a belly-full; and then, like wantons, playing with their bread when they had filled their Bellies; making havock of the Saints (as 'tis said, Acts 8.3.) toying, and striking each other with the lacerated Members of the Members of Christ, tasting of their brains in sport, and in scorn crying out, unsa­voury meat!

5 And thus hungry were they grown, notwith­standing all the bread of this sort that hath been for­merly [Page 54] eaten, not only in France, in Paris, Rhoan, Ro­chel, &c. and in Province, in Merindol and Cabriers, but more especially even in Pi­edmont (1655. and onward) in Angrongne, Lucern, St. Martin, Perouse, &c. Yea thus hungry were these Re­bells of Ireland grown, since the other day, that they glutted themselves with so many score thousands of poor Protestants, by them and others, butchered in bleeding Ireland; unto which bread God will give the surviving Murtherers blood to drink.

And now let mee take up An EXPOSTULATION [Page 55] (In the words of the Text)

With all the workers of Iniquity, concerning the People of God.

1 Have you no knowledge of the high Price and value that God sets upon his People? Dare you eat them up as bread, whom he makes up as Jewels? Mal. 3.17. which thing if you know not, read, Isa. 43.3, 4. For I am the Lord thy God (saith the Lord to his People) the Holy one of Israel thy Saui­our, I gave Egypt for thy Ransom, Ethiopia and Se­bah for thee, since thou wast precious in my sight, thou hast been honourable, and I have loved thee; therefore will I give men for thee, and [Page 56] People for thy life.

2 Have you no knowledge of the neer Relation, that God stands in, to his People? They are his Flock, Luk. 12.32. his Houshold, Ephes. 2.19. his Children, Isa. 63.8. yea his Spouse, Cant. 5.1. For their Maker is their Husband, the Lord of Hosts is his name, Isa. 54.5. And will you offer force to his Queen before his face?

Know you not moreo­ver that his Interest in his People makes him a suffe­rer with his People? so that in all their afflictions hee is afflicted; when you perse­cute them, you persecute him, when you drive them through a Red Sea, he goes with them, and when into a [Page 57] fiery furnace, thither hee comes to them, and will blesse those that blesse them, and curse those that curse them? then read Isa. 63.9. Act. 9.4. Exod. 14. Isa. 43.2. Dan. 3.25. Gen. 12.3.

Who puts it therefore into the hearts of his Chil­dren, at a distance from his sufferers, yet to suffer with them, and to remem­ber their bonds as bound with them, and their afflictions as being themselves also in the same body, Heb. 13.2. And therefore hee that is the head of the body, and the father of these dispositi­ons in his people, will much more Sympathize with his people.

3 Have you no knowledge [Page 58] of the Care that the Lord hath of them? though he care little for you, yet hee cares for them: though he care not for Egypt, hee cares for Canaan, and the eyes of the Lord are alwayes upon it, from the beginning to the end of the year, Deut. 11.12.

Think you that their pit­tifull, faithfull father will not mind them, who bids them to bee carefull for no­thing, but in all things to make known their Requests unto him with supplications, Phil. 4.6. yea, that bids them cast all their care upon him, assuring them that hee cares for them? 1 Pet. 5.7.

Hee that ever cared for [Page 59] them, and bare them all the dayes of old, Isai. 63.9. cares not hee for them still? Hee that numbreth their Hairs, Matth. 10.30. cares not hee for their heads? Hee that cares for their food, cares not he for their body? and that cares for their Raiment, cares not hee for their Life? Mat. 6.2 [...].26. Psa. 56.8. Heb. 2.16 Hee that bottles their tears, cares not hee for their blood? He that took their nature that hee might suffer in their nature, cares not hee for their sufferings? hee that was bound for them, cares not hee for their Bonds? and that laid down his l fe to save theirs, cares not he for their Death? ( Joh. 15.13. with Psa. 116.15.)

Surely they have no [Page 60] knowledge that are igno­rant of all this: That think while God winketh and keepeth silence, that hee ta­keth no care, but is altoge­ther such a one as them­selves, who care not ('tis true) what becomes of the Saints; Yet will hee reprove them, when they say; Let God deliver, if hee will have them; they shall soon find that the Lord taketh part with his People, and shall never have cause any more to say, Psa. 118.7. their Lord careth not that they perish.

Lastly; Have all of you no knowledge what the end of these things shall bee? Know you not that God will break the teeth of the ungodly (that they shall [Page 61] bee no more able to eat up this bread) and smite his enemies on their Cheek bone, Psal. 3.7. and persecute these Persecutors from un­der heaven? Lam. 3.16.

Know you not moreover, that the slain Witnesses must arise and stand upon their feet, Rev. 1 [...].11. and judge their Judges, and torment their Tormentors? Then shall the high praises of God bee in their mouths, and a two edged sword in their hands, to execute (upon their executioners) the judgement written, this honour have all Gods Saints, Psa. 149.6, 9.

But and if the workers of iniquity bee willingly ig­norant of this day, and of [Page 62] these things, of which e­ven Enoch the seventh from Adam prophesied saying, 2 Pet. 3.5. Behold the Lord cometh with ten thousands of his Saints, to execute judgement upon all, and to convince all that are ungodly among them, of all their ungodly deeds, which they have ungodly commit­ted, and of all their hard speeches which ungodly sin­ners have spoken against him, Jude 14.15. Yet let mee tell these tydings to the People of God, con­cerning the Giants, the Sonnes of Anak, in whose sight wee appear as Grasho­pers, and they make no­thing to eat us like bread; Rebel not O Saints! against the Lord, neither fear yee [Page 63] this People, for THEY ARE BREAD FOR US, Numb. 14.19.

Thus when the Lord bringeth back the captivity of his People, they shall bee as men that dream, Psa. 126.1. As Satan and his In­struments have done, shall it bee done unto Them. The broken heads of Leviathan shall bee meat, Psal. 74.14. and his members shall bee bread for the People of God. Then shall God say to his Saints concerning Babylon, Reward her even as she rewarded you, and double to her, double, ac­cording to her works, Rev. 18.6.

Therefore let your Faith in these promises, adde wings to your Prayers, [Page 64] and second your Com­plaints with solicitous Supplications. How long, O Lord holy and true! wilt thou not bee avenged? Rev. 6.10. Return O Lord! for thy servants sake, the Tribes of thine inheritance, Isa. 63.17.

IS it then the Lot of the People of God to bee thus eaten up, like bread, of the workers of Iniqui­ty?

1 Then let not the Pa­pists say to the REFOR­MED, where is now your God? Satans Usurpation cannot stand in Gods right. The workers of Iniquity should they cut off Gods People from being a People, [Page 65] Yet can they not from being his People. They may cut off their lives from the Land of the Living, but never separate their souls from the Living God, nor from his love, Rom. 8.35, 38, 39. still God is theirs, and they are his People, and so hee accounts them, and so hee calls them, when eaten up like Bread.

2 Nor let Prophane Pro­testants say, that the reform­ed suffer for their factions; or that these poor Waldenses were sinners more than others; I tell you nay, but except you Repent, yee shall much more perish, Luk. 13.3.

These were a pure and a pious People, that never, that I read of, bowed the [Page 66] knee to the Romish Baal, no not in the times when our Fathers and other Na­tions were wondring after the Beast.

These were of that hum­ble, and poor, and painfull People, who going into a Wildernesse to worship, are recorded to have taught the Rocks and Wilderness to yeeld food for them and their Children, when wee have abounded in Pride, in Idlenesse, and fullnesse of Bread.

These were that constant and faithfull People who loved not their lives to the death, neither counted them dear unto themselves, that they might finish their course with joy, and testifie to the [Page 67] Gospel of the Grace of God. But and if judgement begin at the house of God, what then shall bee the end of those that obey not the Gospel of God? 1 Pet. 4.17.

3 Nor, lastly Let Sion say, The Lord hath forsaken mee, my God hath forgotten mee (as Isa. 49.14.) because hee hath given mee to bee eaten up like bread of mine Adversaries, and of them that hated mee; for though hee suffer them to make bread of your huskie, bran­nie, bodily part, yet will ga­ther your precious souls as Wheat into his Garner, Mat. 3.12. yea and your very Bodies shall return, and come safely in, in their sea­son. Thy dead men shall live [Page 68] (saith Christ to Sion) toge­ther with my dead body shall they arise, Isa. 26.19. com­fort you the Comfortlesse in Sion with these words.

THE CURE OF CONTENTION Among the People of God.

FUrthermore;

Is it the proper­ty of the workers of iniquity to eat up Gods people like bread?

Why then should Saints take the wickeds work out of their hands? or bite? or eat up one another?

Oh! let not such a thing bee told of them in Gath! or published in As­kelon!

But can there bee need of such a Caution to those who are taught of God to love one another? 1 Thes. 4.9. yea to dwell in love, as they would dwell in God, 1 John 4.16. who have heard this message from the beginning, Chap. 3.11. even ever since they were born of God, or knew God, chap. 4.7?

It should seem there is.

This he spake who once felt in himself this dange­rous paroxisme (as Luke the Physitian calls the bi­ting sharp contention betwixt Paul and Barnabas, Act. 15.39.) Yea this hee spake to other Saints, as having such remainder of iniquity in their hearts, as (if not carefully watched over) will soon shew what need they have of such a caution; And for this well may there bee further thoughts of heart, Judg. 5.15, 16. further searchings of heart this day.

I shall therefore enquire whence this Eating up of [Page 78] Saints by Saints is? What the evill of it? When it is done? And How it may bee remedied?

First

THen, From whence come warres and fightings a­mong you? (even, you Saints) come they not hence, even of your lusts that warre in your members? Jam. 4.1. In which Members there is yet a Law, that warreth against the law of your minds, Rom. 7.23. And by that Law you are prest (I hope it is against your minds) to fight one against another.

A dead dog cannot bite; were Lust throughly kil­led in thee, it could not snap at thy Brother that [Page 79] passeth by thee: would Saints fight with sin more, they would then quarrell with each other lesse: would they spare lust lesse, they would soon spare one ano­ther more; but what won­der that the unmortified re­mainder of the Old-man in thee, should shew its teeth against thy Brother, bea­ring the Image of God up­on him, which thou findest irreconcileable to thy self, so far forth as thou art the Friend of God.

But there are two Dogs-teeth, more especially, with which the Saints do bite, and eat up one another.

The one is Covetousnesse, the other Pride.

1 Covetousnesse, or the [Page 80] love of mony, this is the root of all (but especially of this) Evill, 1 Tim. 6.10. which some while they coveted after, have peirced themselves tho­rough (yea and others also) with many sorrows.

From that Love springs this Variance, that one is ready to pull out his Bro­thers throat, for the Mor­sells sake that is going down in it. Therefore to the mention of the Iniquity of his Peoples Covetousnesse; the Lord adds the mention of their hearts frowardnesse, Isa. 57.17. What a curst Dog is Worldly avarice, that snaps at God and man, and none can bee quiet for it? The Covetous Saint (if so bee that both may bee [Page 81] possibly predicated of the same subject, and if not, wee shall find but a few Saints now a dayes) is like a male-contented Child that flies in the very face of Fa­ther and Brother, when it should receive its own portion with thanks­giving, and give the Father (one would think) leave to carve at his own table.

But why should Trava­lers so contend by the way, who shall carry the most Luggage? which Moses let fall, when he came of years, Heb. 11.24, 25, 26, reck­ning that hee had a good riddance of it.

Sirs, If you bee Chri­stians indeed, there is Christ enough, there is grace e­nough, [Page 82] there is Heaven e­nough for you all, and sure­ly hee that would have two Worlds, is too Covetous; Yea, there is Earth enough for you all to rest quietly in, when you dye, and there­fore why not as well to live quietly in, whilst you live?

The second lust is Pride, which is so primely, that So­lomon speaks as if it were only influentiall upon the fore-mentioned Evill, Prov. 13.10. Only by Pride com­eth Contention; and again Rom. 12.16, 17. Bee not wise in your own eyes, recom­pence to no man evill. O! it were better for one and other, if each of us were not so good as wee are, and so wise as wee are, I mean [Page 83] in our own eyes.

The Saints actings are now a dayes as if the proud Proverb of the World, viz. The lye deserves a stab, were become a Canon in some Catholick Councill, a prime Rule for Saints to walk by; no sooner can we bee crossed, and our private fancies contradicted, but (as if wee had a dispensation from Christ to avengeour selves) wee are ready to re­taliate bitternesse, with bit­ternesse, and reviling, with reviling.

Yea and so proudly fond are wee of the Births of our own brains, that whoever slights the discoveries (per­haps of some New-nothing) that we make, we are pre­sently [Page 84] prone to commit such Person to the Law De comburendis Haereticis, being Parties, Witnesses, Judges, and Executioners, and all within our selves.

And finally, which is the Pride of our Pride, lest con­science should fal foul upon us, for falling foul one upon another; and contend with us, for being so conten­tious; our Pride can yet help us with a supersedeas to the suit against us; the manner is, to lay the Brat at Gods door, as if hee must needs foster our concep­tions, and maintain our sayings; and by this means how often comes that to be called a Zeal from God, and for God; which the fire of [Page 85] that day, 1 Cor. 3.13. will manifest to bee a Zeal from self, and for self? And this though so great, yet is so or­dinarie an Evill, that who­so justifies himself whol­ly from this Pride, I con­clude him the Prouder for so doing.

But besides these causes within, there are some with­out, of the Saints eating up each other; As

1 Satan, that Apolyon, Rev. 9.10. or Devourer; who because hee cannot, as hee would, immediatly eat up dissenting Saints, there­fore sets them a work by dissentions to bite and eat up one another; for this is that prime principle that hee taught Machiavill his dear [Page 86] Disciple, Divide & Impera, divide and devour them. which maxime hee closely follows; 1 By founding, 2 By fomenting, 1 Divi­ding Principles, 2 Divi­ding Terms and Titles, 3 Dividing Interests.

Whereas Unitie is as es­sentiall, to all that is truly Evangelicall, as is Veritie; for as God is a God of truth, so is hee One, and his name one; and the, refore whatsoever is more cometh of evill. The Saints so far forth as they are Godly, they are One; and so far forth as there is envying strife, Divi­sion, they are carnall, and walk as men, 1 Cor. 3.3. i. e. as other men, and are so far fit for Satans Design.

Whom since hee can­not hinder from be­ing one in the Main; yet hath hee the trick to make them contest for the Method, whilest they all mind the same thing. That if there bee not a real diffe­rence, yet there may seem so to bee; that so hee may really divide, where they seemingly differ; or at least, greatly divide, where they little differ; and consequent­ly, both really and greatly devour, where they divide.

Who though hee some­times extenuate the brea­ches between God and Man, making great sinnes, small; and small sinnes, none; yet knows how to aggravate the breaches betwixt Man [Page 88] and Man, and Saint and Saint, that the least may bee great, yea that nothing may appear something.

Thus having founded, his next businesse is to fo­ment these divisions be­twixt the People of God, and having parted them a­sunder, to keep them asunder: and having made the wound to keep it open; For this purpose hee will tell the one that the other loves not his company, because hee likes not his opinion; and will say to the other, let him come to thee, if hee have a mind to bee friends with thee. Thus if both bee somewhat willing to accord, perhaps the proud nicity of an who shall [Page 89] speak first? may prevail to keep them from speak­ing each to other; till such time as something bee spo­ken of each other, which the Birds of the aire (be­longing to the Prince of the power of the air) will so car­ry, and miscarry, to each other, that thereby the old wound may take new Air, and burn, and throb and swell afresh, and so the latter end thereof be worse than the beginning.

Ah! Satan sufficiently knows, what a conduce­ment to the distancing of affections is the distancing of Godly persons: And how easily hee can keep them from agreeing together, if he can but keep them from [Page 90] speaking, especially from praying together. And there­fore hee will have one to look proudly upon himself as a John, as the only cham­pion for the truth, and to look censoriously upon his dissenting Brother as a Ce­rinthus, that may by no means be admitted into the same Bath.

Secondly, For this end hee wants not his Ministers and false Apostles, 2 Cor. 11.15. who may still gall and chafe the sore, that would almost heal alone, if but let alone. Neither are wee to think that these are only to bee found a­mong those whom we least affect, but some of these there are in every fort of [Page 91] dissenting Saints. These hee will have to bee great pretenders to the light of Truth, and fire of zeal a­bove others. And where­fore think you serves this their light and fire, but to set the Church on a Light fire? and then can they come and look on, and warm their hands, and more—

These are the Zibahs of the severall parties, which get by their trade, you may see by their following it. And 'tis sad that Gods Da­vids, his own dear people, should bee the Receivers of these Theeves: And yet more sad that such false suggestions should produce such true variance, as that [Page 92] David should not qu te clear himself of the grudge, when Mephibosheth quite clears himself of the guilt. Yet such Artists are these Zi­bahs in the trade of false ac­cusing, and such bunglers are wee Christians in the Trade of forgiving, 1 Sam. 16.3. and 19.29.

These are the Mad-men that make a sport of casting fire brands, Pro. 26.18.19. and there are that make a sport of returning the like; as if they strove who should raile for God most, or lye for God fastest.

Whence it comes to pass that the most precious a­mong men, cannot possibly bee Congregationall, but must presently be Schisma­ticall, [Page 93] nor Presbyterian, but presently Antichristian; yea hence it is that a man cannot follow Peace with all men, no not with all good men, or put in a bill for an accommodation; but be­fore hee thinks of it, hee becomes an Heteroclitall Erastian, and is almost A­mathematized, on severall hands, by some lesse chari­table Zelots, for a Neutra­lizing Merozite.

I speak not in the least, to the quenching any genu­ine zeal in the People of God (the Lord increase it a thousand fold!) But mee thinks when a fiery Zeal stands in competition with fervent charity, 'tis as when preternaturall heat labours [Page 94] the extinction of the Natu­rall.

Yea peradventure it will, upon close triall, be found, that some that spend their zeal the most prodigally up­on the circumstance and form, spare the least for the substance and power of Godlinesse.

Secondly,

WHerefore, O Saints! before these conspi­rators any more draw you in to bite and devour one another, Consider.

1 What Injurie you of­fer to God, your Father and their Father whom you de­vour? Ephes. 4.6. there is one God, and Father of All. His is the house which you [Page 95] set on fire, Ephes. 2.22. his the Servants whom you smite, Matth. 24.49. and his are the Children which you destroy, Psal. 73.15. In this case the Lord may complain as did Israel of old, Gen. 42.36. mee have ye bereaved of my Children; Jo­seph is not, & Simeon is not, and will yee take away Ben­jamin? all these things are against mee. So may God say, Persecutors have de­stroyed my People abroad, and will you destroy one another at home? Joseph and Simeon are gone, and will you take away my sur­viving Benjamin? All these things are against mee.

2 What injury you offer to God the Son, who paid the [Page 96] same price for thy dissen­cing Brother that hee paid for thee? Destroy not him for whom Christ dyed, Rom. 14.15. Sirs, you pretend to bee followers of the Lamb; see that you follow him in his Lamb-like disposition.

3 What Injury to God the Spirit? That Dove is grie­ved when you grieve one a­nother, Ephes. 4.30, 31, 32. Grieve not the holy Spirit of God whereby you are sea­led unto the Day of Redemp­tion; i. e. let all bitternesse, and wrath, and anger, and clamour, and evill speaking bee put away, with all malice: And bee yee kind one to ano­ther, tender-hearted, forgiv­ing one another, as God for Christs sake hath forgiven you.

4 What Injury to your Profession? The Gospel, that is professed by you, came to you with acclamations of Peace on Earth, Good-will towards men, And saith unto you. Rom. 12.19. A­venge not your selves, but rather give place unto wrath, Gal. 6.10. Do good unto all men, but especially to those that are of the houshold of Faith, Yea, Rom. 12.14. blesse them that persecute you, blesse and curse not, yea, verse 20. If thine Enemy hunger, give him meat (not eat him up.) How then should there bee license for you in the Gospel, to harm one another? or to make a prey one of another?

5 What Injury to your [Page 98] Partie, too little, alas! and too weak already (I speak as to men) and the wea­ker for being divided, Mat. 12.25. For having men­tioned before the wrong that is hereby offered to your Heavenly Father, how shall I forget Jerusalem which is above, and should bee free from these Inju­ries, for shee is the Mother of us all, Gal. 4.26? whose tender heart can not chuse but bleed when her own Children put each other into blood. O! why said Rebekah, should I bee depri­ved of you both in one day? Gen. 27.45. If Envy kill one Son, Judgement the o­ther; Rebekah, looseth both, who is the Mother of both. [Page 99] Ah! Jerusalem can have no greater grief than to see of her Children warring one against another. And how say you that you love her, Psa. 122.6 if you thus grieve her? and how hope you to prosper if you do not love her? ob­serve how the Spirit aggra­vateth the wickednesse of the wickeds slandring and evill-speaking from such re­lation, Psal. 50 20. Thou sittest and speakest against thy Brother, and slandrest thine own Mothers Son. Is hee a Dissenter, but yet thy Brother? Take heed of speaking slandrously against him. The Saints look for Tribulation in the World, and Persecution from the World; but O how insupportable, [Page 100] is an Injury from a Saint, to a Saint? Had it been an Enemy, saith David, I could have born it; but it was my Familiar with whom I have taken sweet Counsell, going to the House of God with him, Psal. 55.12, 13, 14. (as it is in the Psalm.) It is little trouble to a Saint to hear that Way called Here­sie by the profane and Igno­rant World, wherein hee worships the God of his Fa­thers; but to be called Schis­matick by a Saint, or stig­matized for an Heretick by his own Mothers Son, or for an Hypocrite, as Job by his friends; (without the support of an Almighty Arm) who can bear it? How sad and grievous a thing is it that out of those [Page 101] that are sent out as Lambes among Wolves, Luk. 10.3. grievous Wolves should arise not sparing the flock? Act. 20.29, 30. Christ and Be­leevers, and Beleevers a­mong themselves are all of a peece; and therefore by no means should fall in pee­ces. Hee that eats up his Brother, eats up the flesh of his own Arm, whereas, No man ever yet hated his own flesh, but nourisheth and che­risheth it, even as the Lord the Church, for wee are Mem­bers of his body, of his flesh, and of his bones, Ephes. 5.29, 30.

6 What Injurie to those that suffer? Art thou strong? then oughtest thou to bear the Infirmities of the weak; and [Page 102] not to please thy self, but thy Neighbour for his good, unto Edification, Rom. 15.1, 2. Are others weak? they are to bee received, but not to doubtful disputations, Rom. 14.1. or are they over-ta­ken in a fault? they are to bee restored by thee, being Spirituall, in the Spirit of Meeknesse, Gal. 6.1. where­fore lift up the hands that hang down, and the feeble knees, and make straight paths for your feet, lest that which is lame bee turned out of the way, but let it rather bee healed Heb. 12.12, 13. Hast thou knowledge, where­in thy Brother is Ignorant? then shew out of a good con­versation thy works with meeknesse of Wisdome, Ja. 3. [Page 103] 13. But if you have bitter Envying, and strife in your hearts, glory not, and lye not against the truth, ver. 14. For the wrath of man works not the Righteousnesse of God, Iam. 1.20.

Seventhly, what injury to the very Workers of Ini­quity whose bloody hands are by you strengthened? for as in some cases we are said to Tempt the Tempter to temptus; so may wee, in this case, bee too truly said to tempt the Destroyers to destroy us; Who perhaps would have little courage to set upon Us, but that they find Us setting upon one ano­ther. For whom might there bee any plea in the great day, I am verily per­swaded, [Page 104] it would bee this; ‘Lord! thou chargest Us with the blood of thy Dis­ciples; but thou didst tell Us that wee should hereby know men to bee thy Disci­ples, by their loving one a­nother, Joh. 13.35. And thou knowest that wee found these out of this thy Livery, and how then should wee know them to bee thine? Their secret shibboleths, wee knew not, but should have guessed them to be thine, had we found the mark thou gav­est us to know them by, up­on them.’

Well, one thing I am as­sured of, that though this Plea will not justify them, it will justify God in mak­ing [Page 105] them Scorpions to you, whilest you are Scourges to each other.

Cast it seriously with your selves, O yee Saints! How can you imagine that the workers of Iniquity should take it to bee so hai­nous a sinne to Eat you up, when they find you Eating up one another? You are, or should bee, the Light of the World, Mat. 5.14. but may not they that walk in this, by you, walk in Dark­nesse? the Saints should walk so by Rule, that their walking should be to others as a Rule; but they, alas! by breaking their own Cords what occasion do they give to others, to Cast these cords quite away from them?

O! how fair and how fortified is Jerusalem, that City compact together? Psa. 122.3. They that dwell in Ʋnity dwell in safety. Hou­ses are first broken and then robbed: Armyes are first routed and then ruin'd: Di­nahs stragling▪ was Sochem: Temptation, Gen. 34, 1, 2. The Solitary Traveller is soonest set upon; And if a­ny thing be our Destructi­on it will bee our Divisi­on.

Wee say Occasion makes a Theif, and why not a murtherer? Oh! Our other­men sinnes in this respect▪ Oh! how formidable might wee bee to our enemies were wee more gentle to our friends? Oh! how fair [Page 107] would the Moon be (I mean the Church Militant) if it were but clear as the Sunne (the Church triumphant) from these spots? Yea, how terrible would unar­med Saints bee even as an Army with banners had they but a banner amongst them like the Banner over th m, Cant. 6.10. Cant. 4.2. viz. Love. And were it so, how great Evills might they prevent the enemies in Doing, and themselves in Suffering?

Therefore

Finally, Consider what injurie you do your selves, in being so injurious? If you fall out, you do not only provoke the Enemies as I said to fall in, but also you provoke God to let them [Page 108] in. Which if hee do not, hee must needs fall in him­self among you, and buffet you for buffeting one another. Hath not God spoke in fla­ming fire often enough of late against the flaming Con­tentions of his People? And may not I truly say, that for this cause many are sick, and many sleep?

Yea for this cause (as some Master would make his quarrelling Schollers whip one another) doth the Lord make you scour­ges each to other, who would otherwise bee the greatest delights and meetest helpes each to other upon the face of the earth. In this sense hee that takes the sword shal perish by the sword [Page 109] and they that bite and de­vour one another, shall bee de­voured one of another, and hee that slayes a man shall do it (as Lamech said) to his own wounding. Gen. 4.234 There­fore grudge not one against another, Brethren, lest yee bee condemned: behold the Judge standeth before the door, Jam. 5.9.

And think moreover with your selves, O Saints! what small cause you have to deal unkindly each by other, whether you consi­der your present or future state.

1 At present, you are Strangers, and in a strange Land. Your Enemies are many, and you are few, they are strong, and you (as to [Page 110] Numbers, and humane ac­counts) are weak your ene­mies, as you have heard, want nothing but opportuni­tie (not appetite) to eat you up, why then should you eat up one another?

2 And if you can see but a very little before you, and make your future E­state, by faith, present; you must all live together here­after, and why not love to­gether here? You all pre­tend for the same Country, and why should you fall out by the way? (see Gen. 45.24.) and if some of you go the furthest way about, the more is their trouble, the more are they to bee pitti­ed, that do so. Brethren, I am perswaded, were there [Page 111] any Room for sorrow after our entrance into the Joy of the Lord, It would bee a principall grief to us there, to think how wee have grie­ved each other here.

Thirdly

BUt how may the Peo­ple of God bee guilty of biting, and eating up one another?

I answer.

First, As Principalls, se­condly, As Accessaries

1 As Principalls, And that either.

1 More grosly; When one Saint stands in anothers light, or in the Way of his lust, then for the stronger to eat up the weaker, this is very sad, yet very pos­sible, [Page 112] if the Lord leave the best of men unto them­selves; and thus did David eat up Uriah, 2 Sam. 12.9. or

2 More inwardly, secret­ly, and most usually by Debates, envyings, wraths, strifes, backbitings, whispe­rings, swellings, tumults, 2 Cor. 12.20. which are too great Violations of the Royall Law of Love for the Sons of Peace, to commit, or the God of Peace to permit in his Houshold, and do e­vidently tend in their de­gree, to their eating up of one another; for, whosoever hateth his Brother is a Mur­therer, 1 Joh. 3.15.

2 As Accessaries, either

1 By our giving occa­sion [Page 113] to others, to make a prey of those Saints whom we least affect, and by pre­paring them as Morsells for the Teeth of the ungodly by mincing their Reputations by our sinfull Rachas and disdainfull interjections: Mat. 5.22. Tush! such an one is a Presbyterian, or such a one an Independent, what do you talk of him?

But if thou slight him that art a Brother, what wonder though a Doeg smite him? But if hee suffer through thine occasion, any persecution, from an Ish­mael; know that thou, the Accessary, art in danger of the Councill, Mat. 5.22. Oh! how Patient is the Father of Us froward Children? else [Page 114] who is there of us, but had been haled before this Councill, for this cause, be­fore this day?

2 By taking up a (ground­lesse) reproach against thy brother (when it lies in the way) Psal. 15.3. or by suf­fering any dog to eat up his turtle, when thou maist deliver it.

The same Commande­ment that forbids thee to kill, enjoyns thee to preserve: And that, which prohibits the bearing of false-witnesse, commands thy true witnes­sing in behalf of thy Bro­ther.

Not that I would have you to justify the wicked, or to plead for any that pretends to bee Godly, in [Page 115] that which is evidently un­godly, for in so doing you expose the whole Generati­on of the just, to bee eaten up of the unjust.

4 See these Puritans will hold one with another in fraud, over-reaching, &c. If one of us, whom they call the world, had done so —but now they can make light of the matter, 'tis the mans infirmity, and the mans honest at heart for all this.

For as there is nothing that more hardens the wicked than the shamefull miscariages of Professors, so is there nothing that more confirms them in such their obduration, then when such miscariages are justifi­ed [Page 116] or at least (which is too too usuall) extenuated by o­ther Professors.

Is hee call'd a Brother 1 Cor. 5.11. that incorrigi­bly drives a trade of sinne (for I speak cheifly to that case) excuse him not, least thou seem like unto him excuse him not, least thou accuse thy self, and give oc­casion to others to accuse the whole brother-hood as like unto him.

Nor would I have you in all cases, to condemn your own Innocence, by your silence; for certain it is, that hee that ought to vindicate his Brother, may vindicate himself from evident inju­ries, and false Aspersions, especially when the Gospel [Page 117] is reproached in his Re­proaches; and the Name of God is blasphemed, in the sufferings of his Name.

But it is so hard for us to bee competent Judges when wee are Parties, and when wee strive, to strive lawfully, that ordinarily it is best for us not to strive at all, and then wee are surest not to strive amisse.

Fourthly,

ANd now finally, to direct you; supposing your Judgements deeply convicted of the sinfullnesse of the sin of eating up one another, your hearts hum­bled, and your souls imbit­red in the sense of it—

That you that are the [Page 118] Children of God should be so far complexioned like those whose Father is the Murtherer, the Destroyer, the accuser of the Brethren.

That you that are the Ransomed of Christ Jesus should yet bee yoaked in Satans Plough with the workers of Iniquity.

That you that are the sealed of the Spirit, should bee thus far carnall, and your very wisdome, which you pretend comes from above; bee, as James calls it earthly, Cha. 3.15. sensuall, yea, and devilish.

That you that professe the Gospel should bee scandall to the Gospel, and be a shame to that which you count a glory to you.

That you that are of the little little flock, should bee Dogs to the flock; and you that are of Gods houshold, fire-brands to his house.

That you that should be Healers, are Biters; and you that should bee repai­rers of Breaches, are Devou­rers.

That you that should bee the Light of the World, walk your selves in Darknesse, 1 Joh. 2 ii as John saith, every man doth that hateth his Brother.

That you should prepare stripes for your own backs by laying stripes on your fellow-servants.

That you who travail in one way, and to one Rest, should bite and eat up one another by the way, be­cause [Page 120] you go not every one in one Path.

That you should take up, or lay down groundlesse and sinfull Reproaches against each other.

That you should secretly grudge at each others good, or seek each others harm, or lay stumbling blocks be­fore each other, that each that falleth might bee a step to other to rise by.

In a word.

That you should hatch the Viperous brood of the Old Serpent, and distance your selves at his word of command, and make much of his Ministers, for set­ting you together by the ears, and help the Divider to make such deep furrows [Page 121] on each others backs, which hee could never do, except hee ploughed with each o­thers Heifer,

Perferring your private Phant'sie, Lust, or Lucre before the publique Peace and weal of the Church of Christ.

And especially that, in doing all or any of this, any of you should think that hee hath done God good service:

Oh! What cause of sor­row? shame? blushing? yea bleeding before the Lord is here? Oh! how might Rivers of tears runne down our faces, to wash away the blood that runnes down the faces of our brethren; where we have set the print [Page 122] of our Teeth and Nailes?

Let us this day call in our Troopes of Passions that wee have sent abroad to burn and kill our Brethren; O wee want them to curbe the Mutineers in our own bowells, were they them­selves but well disciplin'd. Let mee tell thee there is none in the world that thou hast cause to look so discon­tentedly on, or to deal so unkindly with as thine own heart: There is none that hath done, none that can do thee so much injurie, there is none that so much deserves thine Ire.

This heart is that old e­nemy of thine, that froward piece of flesh call'd the Old Man; which hath so often [Page 123] not only bred variance be­tween thee and thy Brother, but distances or strangenes­ses betwixt thee and thy God; and not only provok­ed thy Christian friend to wrath; but even thy Christ unto sore displeasure.

This heart is that grand enemy of thine that hath e­ver grudged at thy greatest good, and hath done more to the hindring of thee from and in the enjoying God thy chief good, than all the world beside. Injuries from Enemies, unkindnesses from Friends, yea even temptati­ons and assaults and buffe­rings from Satan himself, have oft driven thee the sooner and the nearer to God; but thine evill, evill [Page 124] heart of unbelief is that which hath made thee to depart from the living God

Heb. 3.12.This heart is that secret and close enemie of thine that can follow thee where thy quarrelling friend comes not at thee, into thy Closet and secret Chamber and there disturb and inter­rupt thee, which being an enemy unto thee, and yet within thee, O! how great is the mischief that it is a­ble to do thee?

This heart is that conti­nuall adversary of thine, that dogs thee from duty to du­ty, from day to day, bree­ding thy disquiet in all places, and at all times, when thou mightest retire from an injurious world, and fro­ward [Page 125] friend, how hard a thing is it to reced e from an injurious and froward heart?

And were wee but once angry, as wee should bee, with our own hearts for sinne; wee should better know how to bee Angry with our Brother, and yet not sinne, Ephe. 4.26. and having first pull'd the beam out of our own eyes, should see the more clearly to pluck the Mote out of our Brothers eye, Mat. 7.5.

If therefore thy wrath hath been thy weapon wherewith thou hast wounded thy Brother; the right salving of thy weapon may (in this case) be some cure to his wound: this is [Page 126] the allowable weapon-sal­ving; If thy Passions were healed, others would not be so soon harmed by them; or if harmed, sooner healed.

Art thou then Irascible? bee well advised before thou spare any of thine anger to thy Brother, be sure thou serve well thine own turn first; Bee angry with thy self, and bee wroth with thy Sin; Yea particularly bee angry with thine anger for gadding abroad like Dinah, when had it been a good Houswife, it would have found work enough at home.

Hast thou been a Troubl­er of other Saints? be thou troubled this day; or a sad­ner of others? bee thou sad. Hath self in thee taken re­venge [Page 127] on thy Brother? take thou then revenge on thy self this day; Or hast had Indignation against other the People of God? have Indignation therefore a­gainst thy self. Mortifie the lusts that have murthered thy Brother; Thine eye that hath looked enviously or scornfully on him, though thy right eye, pluck out; Mark. 9.43, 45, 47. The hand that hath smitten him, though thy right hand, cut off; And the foot that hath been swift to shed his blood, though thy right foot, cut off also, and cast it from thee, Matth. 5.29, 30. for it is profitable for thee that these should perish, and not that thou shouldest bee cast into Hell; And if thou hast been angry with thy Brother [Page 128] without a cause? say not any more that thou doest well to bee angry.

1 But the more special pre­scriptions for the cure of the Saints contentions are these three.

1 Labour to get much of the Spirit of Christ into thine heart. Let the same Spirit that descended on him (like a Dove Mat. 3.16.) dwel in thee. This is the prime Di­rection which the Apostle adds to that very caution which wee have been trea­ting of, Gal. 5.16. This I say then, walk in the Spirit and you shall not fullfill the lust of the flesh; What lust? i. e. the lust (mentioned in the preceding verse) of bi­ting and devouring one ano­ther.

There are that attribute their fellnesse (as them­selves call it) to the Spirit; But to what Spirit it be­longs, ipsi viderint; for the fruit of Gods Spirit is love, Joy, Peace, long suffering, Gentlenesse, Goodnesse, Faith. Meeknesse, Temperance, a­gainst such there is no law, Gal. 5.22, 2.

Whereas Hatred, Va­riance, Emulations, Wrath, Strife, Seditions, Heresies, Envyings, Murthers, and such like are the manifest lusts of the flesh, verses 19, 20, 21.

Especially labour to bee rich in those two special gra­ces of the Spirit, which I mention in opposition to Covetousnesse and Pride, the [Page 130] forementioned inward and Principall causes of our bi­tings of one another.

1 In the contempt of the World. Oh! this were an healing grace indeed; were wee more violent in taking Heaven, wee should bee less violent in raking Earth. Did wee, as wee should, con­temn the World; wee should not, as wee do, contend for the World.

Meethinks I might tell you of one Salve that would heal most of your sores, would you go to the price of it. You all pretend to bee Abrahams Children; but will you make use of your Fathers receipt? it is an excellent good one, yea too good for you to hear of, [Page 131] unlesse you will make use of it.

You know Abraham was every way a better man than Lot; yet seeks to Lot for peace (when it had been manners for Lot to have sought to his Unkle Abraham) Gen. 13.8. Yea prayes for peace: yea bids so fair for it, that I am per­swaded, there are few Lots, that you deal with, so fro­ward, but you might buy your peace at Abrahams price, ver. 9. Is not the whole land before thee? If thou wilt take the right hand, I will go to the left, if thou wilt go to the left I will take the right, only let there bee no strife between mee and thee, for we are brethren.

As one, with whom I have sometime travailed, who used to ask whom he met on the Road, will you not out of the way? If the Answer were, No; his re­ply used to bee, Then I will.

2 In the Contempt of self. The Apostle joyns these two together, Rom. 12.16, 17. Be not wise in your own eyes, Recompence to no man evill for evill. And mind not high things but condescend to men of low estate.

Therefore that nothing bee done through strife, in lowlinesse of mind let each esteem other better then them­selves, Phil. 2.3

Shall the taller brother (that so counts himself) [Page 133] put his shorter brother upon the Rack because hee is not of his own size? what proud Tyrants are wee that must suite the length of every Lodger to our own bed? what froward Children that fling away, and will agree in nothing, because we cannot agree in every thing.

I remember the Lord ush­ers in the mention of an Indeavour to keep the Unity of the Spirit in the Bond of Peace, Ephes. 4.3. vers. 2. with the forbearing of one another in Love. As if all Attempts about the former were in vain with­out resolvednesse in the later.

And who are wee that wee should pretend to bee the only Men of Gods [Page 136] Counsell? or that the secret of the Lord is with us on­ly? or that wee should chide or smite our dissen­ting Brethren as Zedekiah did Micaiah, with an which way went the Spirit of God from us to speak unto you? 2 Chron. 18.23.

Thinkest thou that the Lord hath revealed more in one point to thee, than to another; and why not as well more to another in some other point than to thee? why shouldest thou then desire that every one should yeeld unto thee in every thing?

Nay who is there of you that in every thing would bee bound to his own Appre­hensions and Opinions some years ago?

Nay, who that is any whit sensible of his own Ig­norance (which who is not, is of all men the most Ig­norant, and therefore least fit to bee followed) that dares say that hee hath got away all the Truth from the Dissenters; that they, or any of them are wholly wrong, and he and his Ap­prehensions wholly right? doth hee not rather say, so judge I, at present, and so I do; but if you shew mee a clearer light, or more excel­lent way, that I shall, by the grace of God, follow.

Blessed bee the Lord in things most needfull, wee have Faith; and certain (though not full) know­ledge; which if any, though [Page 136] an Angel from Heaven would have from us, Gal. 1.8. wee may strive, and strive law­fully, Jer. 9.3. shewing our valour for the Truth; and contend, and contend earnestly; Jud. v. 3. and rebuke, Tit. 1.13. and rebuke ( [...]) cuttingly; But oh! how woefully do wee confound Matters of Opinion with things of faith? and con­tend for tithing, &c. whilst wee (almost) let the weigh­tier things, of the Gospell, go?

Christians, I would not have you prostitute your Principles to any under Heaven, being first sure that they are Principles of the Doctrines of Christ, wherein I warn you again that you bee first sure; yet [Page 137] may you, in Humili­tie, prostrate your selves; And where you cannot pre­fer their way (whom you know to bee godly) prefer their persons and where you cannot conquer by clearness of light, bee sure you over­come your Antagonist by fervencie of Love; shewing that Divine Prowesse which the World calls Cowardise, viz. Better is the slow to an­ger, than the Mighty, Pro. 16.32. and hee that rules his Spirit, than hee that takes a City.

They say that Lon­don-Bridge is built upon wool-sacks, and surely if there bee any passablenesse from the one side to the o­ther of dissenting Saints, the basis of such Bridge must be [Page 140] laid in that Lenity that James calls the meeknesse of wisdome, Chap. 3.13.

Secondly, That there may bee no Schisme in the bo­dy of Christ, let the Mem­bers have the same Care One for Another, 1 Cor. 12.25. And look not every man on his own things, but every man on the things of others, Phil. 2.4. Let each burn when other is offended, 2 Cor. 11.29. Let each promote and rejoyce in others Good. 1 Cor 12.26. so shall you keep extinct those sparks of jea­lousy that are usually the first kindlers of the flames of Contention.

Lastly; In opposition to Satans Dividing Design, Study, O Saints! Uniting [Page 141] Principles. Yea let the necessity of Unity bee one of the prime Principles you study.

Indeed the Pleasantnesse and beauty of this Concord is most worthy your study, which the Psalmist calls O­thers (whilest himself breaks out into the admi­ration of it) to behold Psa. 133.1. Behold how good and pleasant a thing it is, for Brethren to dwell together in Unity. The Hebrew hath an Emphasis םג even to­gether.

But, to the Psalmists Quam bonum? Quam ju­cundum? Let mee adde Quam necessarium? Chri­stians, Contemplate the necessity of Unity, that [Page 140] may force you thereunto, if its beauty do not Ravish you.

Its Necessity in respect of your Calling which is un­to Peace, 1 Cor. 7.15. And of Gods Command, Be at Peace amongst your selves, 1 Thes. 5.13. In respect of your ex­pectation of the accom­plishment of many most sweet promises (such as that Isai. 11.13. and 66.12.) And its naturall Connexion to the promises even of love and Peace from God him­self, 2 Cor. 11.13. Bee of one mind, live in Peace, and the God of Love and Peace shall bee with you. Its necessity as a Token to others that you are Citizens of SA­LEM and his Disciples Joh. 13.35. [Page 141] who hath said, all thy chil­dren shall bee TAUGHT of God, and great shall bee the PEACE of thy Children, Isay. 54.15. Its Necessity as a Conviction unto others, that the Gospell is a Gospell not of Discord, but of PEACE, Eph. 6.15. and that God is the Author not of Confusion, but of PEACE in all the Churches of the Saints 1 Cor. 14.33. and finally, Its necessity as an Evidence to your selves, that the PEACE of God rules in your hearts and that, notwith­standing your Imperfections, you can yet find that you have, put on Charity which is the bond of perfection, Col. 3.14, 15. and seeing that you love one another not in [Page 144] word but in truth and in deed, may hereby know that you are of the truth and assure your hearts before God, 1 Jo. 3.18.19. But If a man say, I love God, and hateth his bro­ther; hee is a Lyar, for hee that loveth not his Brother whom hee hath seen, how can hee love God whom hee hath not seen? 1 Joh. 4.20.

It is not of absolute ne­cessity, however eager you may bee for one or other; It is not, I say, indispensa­bly necessary to your going to Heaven, that you bee Presbyterians, Congregatio­nal, &c. But your living in love is necessary; If any shall conclude that another, that is none of his party, is therefore none of Christs Bo­dy; [Page 145] If that man himself make a shift to get to Hea­ven, and there meet the o­ther; I dare say it will not there go against his con­science to call him Brother. Whosoever then is right or wrong in point of Judge­ment; sure I am that every one is wrong that is not right in point of Love; for Love that worketh no ill to its Neighbour, is the fullfilling of the Law, Rom. 13.11.

You must therefore bee of one heart, where you can­not bee of one mind, which that you may bee, know;

That it is not possible for Saints to differ in so great things as wherein they agree, yea wherein they must needs agree, or cannot bee [Page 144] Saints. In Fundamentalls they agree; in Circumstan­tialls they differ; It may bee they differ in Paul or Cephas, but they agree in Christ.

Their Body is One, their Spirit One, their Hope One, their Lord One, their Faith One, their Baptisme (at least that of the Spirit, and with fire) One, their God and Father, One; who is above them, and through them all, and in them all, Ephes. 4 4, 5, 6.

And now in finall oppo­sition to Satans Dividing Design, bee sure you adde to the studie of uniting Prin­ciples, your utmost Endea­vours after union.

O! Let not your practi­ses [Page 147] in this contradict your prayers; I perswade my self there is no man, that knows what prayer means, but prayes to this effect, that God would send forth an healing Spirit; but where is the Magistrate, the Mini­ster, the Christian that is an Healer indeed? Seek Peace and ensue it, saith the A­postle, 1 Pet. 3.11. joyning both these together, which wee, it seems, are too prone to put asunder. Do wee then seek Peace by our Prayers? let us ensue it by indeavour. Do wee beg the coming of the Kingdome of Christ? let us approve our selves to bee not faint well-wishers thereunto, but in­dustrious in the promo­tion [Page 148] thereof, as much as in us lyes, of the increase of the Peace of which, Isa. 9.7. there shall be no end.

Christians, you see that you agree together in the most, and the greatest, and best things, And therefore get together, and pray toge­ther, and communicate toge­ther in what you may, if you cannot in all things.

And bee sure you do not differ wherein you agree; or fall out for Words, where in things you accord; or for Will, whereas you agree in Judgement.

But if any man (that is ho­nest) bee indeed otherwise minded (then thou art, wherein thou art right) God shall reveal even this unto [Page 149] him, Phil. 3.15. Neverthe­lesse whereto we have already attained, let us walk by the some Rule, let us mind the same thing, verse 16.

Oh! What a Nurse to Ʋnion is Christian Commu­nion? Satan is more aware of this than wee; hence it is that hee so earnestly endea­vours that wee should for­sake the Assembling of our selves together, and that the manner of some is, as hee would have it, Heb. 10.25.

It may bee by that time differing Saints have gone a mile together, they may go two. And though two cannot well walk together except they bee reconciled, yet except they come toge­ther, how should they be re­conciled? [Page 150] And Oh! how sweetly have I seen and felt Saints of differing ap­prehensions, as to some things in Discipline, when One in Duty, inter-mingle their very souls, whilest they have inter-mingled their Prayers? And what won­der? since there is but one prayer-making spirit in them all.

Variance is an hindrance, as Peter observes, unto joint Prayer; 1 Pet. 3.7. And why may not joint-prayer bee as well an healer of variance? I verily think it is scarse possible for two that are truly gracious, though in opinion various, to set themselves to pray together, but they must needs love to­gether, [Page 151] which love will last when the prayer is ended. If Saints that complain most of one another, and strave most when they are asun­der, would but complain to­gether to the Lord of them­selves, and strive together in Prayer; Rom. 15.30. these latter and bet­ter Complainings and striv­ings would be of farre more force to put out the other, then the Sunne is of, to put out the fire.

But alas! Instead of tak­ing this course, have wee not rather been watching for one anothers haltings, while God hath been wait­ing for all our healings? God hath spared us, but we have not spared one another. God hath had patience with us, [Page 152] but wee have not been pati­ent towards each other: and hath taken us at the best, when we have been taking one another at the worst.

But is it not enough, and too much, that the World envies us, and the Wicked vex us? Oh! when shall it once bee, that the en­vy of Ephraim shall depart, and the adversaries of Ju­dah bee cut off, Isa. 11.13. that Ephra­im shall no more envy Judah, nor Judah any more vex E­phraim.

That this Day may come,

Come Lord Jesus; yea, come quickly.