Lectures Upon Psalm 51, Part 8 · Lecture 143
Lecture CXLIII. On Psalme 51.7. March 23. 1629.
NO man hath true charity in him, First, that doth not love all men; Secondly, that doth not love his enemy, Thirdly, that doth not love such as feare God especially.
For the first, They that have the Spirit of Christ in them do unfeignedly love all men. See this plainely in that prayer of the Apostle 1 Thes. 3 12. The Lord make you to increase and abound in love (saith he) one toward another, and towards all men.
Object.How can this bee, will you say? Must wee love such as are wicked men? Doth not the Holy Ghost make this a speciall note of a lewd and gracelesse man to love them that are wicked? They hate the good (saith the Prophet Mica 3.2.) and love the evill. Was not Iehosophat (though otherwise so good a man) greatly blamed for this? Shouldst thou love them (saith the Prophet Iehu to him, 2 Chron. 19.2.) that hate the Lord? Therefore is wrath upon thee from before the Lord. Doth not David glory in this, as in one principall evidence of the truth of his heart that he did hate wicked men? I have hated them (saith he Psal. 31.6.) that regard lying vanities; that is, I have hated all idolaters. And 139.21, 22. he appealeth to the Lord concerning this, and glorieth of this even before the Lord, Do not I hate them O Lord (saith he) that hate thee? I hate them with a perfect hatred, I count them mine enemies.
I answer,Answ. That in all these places there is no more meant but this. First, That wee must hate their sinne, and that that is evill in them. And that we are bound to hate even in the best men, and in those persons whose persons we are most bound to love. Ye that love the Lord (saith the Psalmist Psalme 97.10.) hate that that is evill. There is no love of God in that man that hateth not sinne wheresoever hee seeth it, even in his owne child, in them whom he doth most dearely love. Secondly, that we must shew our dislike even to the persons also of sca…dalous and lewd men. For first, we may give them no countenance, but shew our dislike by shunning all voluntary familiarity and kindnesse unto them, while they continue such. Have no company with him (saith the Apostle 2 Thes. 3.4.) that he may be ashamed. I have hated the congregation of evill doers (saith David Psalme 26.5. the assemblies and meetings that they have together) and will not sit with the wicked. Secondly, We must oppose and set our selves against them, in their evill practices, and professe our selves to bee their adversaries therein. They that forsake the Law (saith Salomon Proverbes 28.4.) praise the wicked, sooth them up and flatter them, commend and encourage them; but such as keepe the law, contend with them. As if hee had said, They are not so farre in love with peace, but they are willing to be seene in contention and opposition against lewd men. Thirdly, We must do what lieth in us to procure the punishment and rooting out of notorious offenders. David as a King voweth to God that he would do so. I will early destroy all the wicked of the land (saith hee Psalme 101.8) that I may cut off all wicked doers from the City of the Lord. And even to private men this charge is given against seducers to idolatry, Deuteronomie 13.6—9. that if any mans owne brother, or his owne childe, or his owne wife, or his dearest friend, that is as his owne soule, should entice him unto idolatry, his eye most not petie him, he must not spare nor conceale him, but he must surely kill him; that is, complaine to the Magistrate of him, that he may be put to death; yea (in his execution by stoning) his hand must bee first upon him, and afterwards the hands of all the people. I know well that they that shall doe thus, that shunne the company of lewd men, that oppose them i… any of their lewd practices, that have any hand in procuring the punishment of them, shall bee judged by the world to bee most uncharitable and malicious men, but this is indeed no breach of charity at all to doe thus. A man may love their persons; though hee both hate their sinnes; and shew thus much dislike also to their persons. Though a a man dare not bee familiar with them, nor keepe them company, (as is plaine by that speech of the Apostle, 2 Thessalonians 3.15. yet count him not as an enemie) nay, though a man doe his uttermost to have notorious sinners punished and cut off; yet may hee bee void of all malice to their persons, hee may love them for all that. This is plaine by the example of Ioshuah towards Achan. Greater severity in the cutting off of a lewd man you shall not read, than was shewed towards Achan, Ioshuah 7.24, 25. And yet you shall finde Verse 19. that Ioshuah was farre from hating his person. My sonne (saith hee) give I pray thee glory unto God. Though we must thus shew our detestation to the sinnes of all wicked men, yet must we love their persons for all that. Yea it is a most dangerous sinne to beare malice or ill will to the person of any man. Let all bitternesse, and wrath, and anger (saith the Apostle, Eph. 4.31.) and clamour and evill speaking be put away from you, with all malice. Neither is there any corruption that is in us, that is so great an enemy to our comfort, as is this bitternesse of our spirit. 1. No Sermon we heare will do us any good, if we beare malice to any man, as is plaine by that speech of the Apostle 1 Pet. 2.1, 2. 2. No prayer we make will do us any good if we be in wrath, as is plaine by that of the Apostle, 1 Timothy 2.8. 3. We cannot feed upon Christ our Passeover in the holy Sacrament with any comfort, if we bring to it in our hearts the old leaven of malice, as the Apostle speaketh 1 Corinth. 5.8. Nay, if we doe not beare a true and unfeigned love to all men, we can not have any comfort in our estate. And you shall see what a manner of love wee are bound to beare unto the persons of all men in these nine degrees.
First, Wee may not surmise evill against any man, nor imagine him to bee guilty of any sinne till wee be sure of it. Let none of you (saith the Lord, Zachary 7.10.) imagine evill against his brother in his heart. Charity thinketh not evill, saith the Apostle, 1 Corinthians 13.5. This is a strong corruption in all our hearts, and the root of much malice. If thou have any true love in thee, thou wilt rather interpret all thy neighbours actions and words in the better part. Charity believeth all things, saith the Apostle, 1 Cor. 13.7.
Secondly, We may not take pleasure to speake of the faults of any man; if we do, certainly it is our corruption and sinne. Put them in mind (saith the Apostle, Tit. 3.1.2.) to speake evill of no man.
Thirdly, Wee must doe our best that wee may live peaceably with all men, that there bee no falling out, no contention betweene us and any neighbour wee have. See with what earnestnesse the Apostle presseth this, Romans 12.18. If it be possible, as much as in you lieth, live peaceably with all men.
Fourthly, We must be gentle and courteous in our whole cariage towards all men. Put them in mind (saith the Apostle in that Tit. 3.1, 2.) to be gentle, shewing all meeknesse to all men.
Fiftly, Wee may not envy and fret at the prosperity of any neighbour wee have, but joy in it rather. Let not thine heart envie sinners, saith the Holy Ghost Proverbs 23.17. And that which the Apostle wisheth unto Gaius 3 Iohn 2. Beloved I wish above all things, that thou mayst prosper, even as thy soule prospereth; Wee are bound by the eight commandement to wish unto all men, though not in that degree as to the faithfull.
Sixtly, We should pitie and be grieved to see any man (how wicked soever he hath been) in extreame want and misery, Was not my soule grieved for the poore? saith Iob 30.25.
Seventhly, Wee must also bee really mercifull unto all men, and ready to doe them what good wee can in their misery and distresse. When our Saviour had charged his hearers both to lend and to give unto such as had need; and yee shall bee (saith hee Luke 6.35, 36. that is, yee shall bee found and manifested to bee) the children of the highest; for he is kind to the unthankefull and to the evill, be ye therefore mercifull (saith hee) as your father also is mercifull; that is, to all men, even to evill and bad men. Let us doe good to all men (saith the Apostle Galat 6.10.) as wee have opportunitie.
Eightly, We must pitie the soules especially of ignorant and wicked men, and be sorrie for them. I beheld the transgressours and was grieved (saith David Psal. 119.158.) because they kept not thy word. And Paul protesteth deepely Rom. 9.2. that he had great heavinesse and continuall sorrow in his heart for the Iewes that were at that time as wicked a people as lived upon the earth.
Ninthly and lastly, We must unfainedly desire and doe what lieth in us to win them unto God. My hearts desire (saith the Apostle Romans 10.1.) and prayer to God for Israel is, that they might bee saved. Wee must pray for them you see; What for all men? May we pray for professed idolaters and enemies to the religion of God? Yes even for idolaters and enemies to the Gospell, and for worse than them too, if worse can be. We may pray for any wicked man, excepting him onelyonly that hath committed the sinne against the Holy Ghost. There is a sinne unto death (saith the Apostle 1 Ioh. 5.16.) I do not say that any man shall pray for it; that is, for the pardon of that sinne. But that sinne no blinde idolater certainely, specially none that hath beene borne and bred in idolatry, can possibly have committed. Moses (being required so to do) prayed even for Pharaoh, yea he prayed oft for him, as we may read Exodus 8.12.30. & 9.33. & 10.18. So did the man of God also for Ieroboam a grosse idolater, 1 Kings 13.6. And Stephen of his owne accord, though he were not required to doe it, prayed for them that stoned him, Acts 7.60. Said I, we may pray for idolaters? Nay, we must pray for them, specially if they be such as God hath placed in any degree of preheminence over us; we sinne if we doe it not. See two expresse commandements of God for this, one in the Old Testament, another in the New. What more grosse idolaters were there ever in the world (both for Prince and subjects) than the Babylonians were at that time when Gods people lived in captivity under them? Yet were they expresly commanded to pray even for them. Ier. 29.7. Seeke the peace of the city (saith the Lord) whither I have caused you to be carried away captives, and pray unto the Lord for it. And were there ever more foule idolaters than the Roman Emperours were in the dayes of the Apostles? And yet God giveth an expresse commandement, 1 Timothy 2.1. that in all Church-meetings there should be first and principall care taken for this, that supplications, prayers, intercessions, and giving of thankes might bee made, as for all other men, so specially for kings and all that are in authority. Three things are to be observed in this commandement. First, That whereas the former commandement seemeth to reach no further than unto temporall blessings that Gods people were to begge of God for Babylon (as did also Moses his prayer for Pharaoh; and that of the man of God for Ieroboam) in this wee are charged to pray for the conversion of idolatrous Princes, and for the salvation of them. Secondly, That this is given for a reason why we should pray for them, That wee may live a quiet and a peaceable life in all godlinesse and honesty; As if hee had said, If Gods people can by their prayers prevaile for the conversion of such as are in authority, these three benefits will bee obtained by it. First, The Church shall enjoy more peace by this meanes. Secondly, Honesty; that is, justice, and equity, and fidelity in the civill conversation of men, wilbe the better preserved. Thirdly, Godlinesse, true piety and religion will prosper the better by this means. When Kings and Queens are converted, they will become nursing fathers and nursing mothers to the Church, as the Lord promiseth Esa. 49.23. And therefore we are bound first of all and above all others to pray heartily to God for their conversion. Thirdly, Lastly, Another reason is to be observed which the Apostle giveth for this, Vers. 3, 4. For this is good and acceptable (saith he) in the sight of God our Saviour who will have all men (that is, of all sorts of men, Gentiles as well as Iewes, Kings and Princes as well as men of meaner condition: though this may seeme never so unlikely a thing unto you, because ye see none such converted hitherto, yet be not out of hope of it, God will have of them also some) to be saved and to come unto the knowledge of the truth. As if he should say, These Princes as bad as they be now, may belong to Gods election for ought you know; and certainly some such as they are (heathen and idolatrous Princes) are in Gods eternall counsell ordained to salvation. And who knoweth whether you prayers be not also ordained to be the meanes whereby it shall be procured? Therefore pray for them, saith he. And out of doubt, there is great cause to hope that our superiours who are yet in errour, might be sooner reclaim…d, and such of them also that do professe the truth, might become more religious and zealous than they are, if Gods people could (according to their bounden duty) pray more fervently unto God for them than they do. And thus must we try the truth of our charity by the love we beare unto all men. If we beare not such a love as this is unto all men, certainly our charity is not such as it ought to be.
Secondly, We must make tryall of our charity by the love we beare unto them that have wronged us, and are our enemies. Know this therefore (beloved) that thou art bound to love thine enemy, yea every enemy of thi…e, how much soever, or in what kind soever he hath wronged thee; thou art bound to love him; and if thou canst not doe this, thou hast no true charity, and consequently thou hast not the Spirit of Christ in thee. I say unto you (saith our Saviour speaking of and describing true love, Mat. 5.44, 45.) love your enemies; that you may be (that is, that you may know your selves to be) the children of your father which is in heaven. As if he had said, you can never be assured that you are Gods children till you can do this.
Now that we may the better understand and be affected with this point, I will shew you more particularly what a manner of love God requireth of us towards our enemies in these eight degrees.
First, We may not revenge, nor so much as purpose with our selves, or desire to be revenged of any enemy we have, for any wrong that he hath done unto us. Dearely beloved (saith the Apostle Rom. 12.19) avenge not your selves, but rather give place unto wrath (As if he had said, Let God alone with that) for it is written, Vengeance is mine, I will repay saith the Lord. Say not (saith Salomon, Prov. 24.29. that is, purpose not, nor resolve with thy selfe thus) I will do so to him as he hath done unto me (As if he should say, I will do him no wrong; and so long as I do him no wrong▪ I hope I cannot be blamed) I will render to the man according to his worke. Why, what wrong is there in that? Is not this a most just and equall thing to render to every man according to his worke? I answer, That in the Lord himselfe it is indeed so, and in the Magistrate which is Gods deputy it is so too; but in a private man it is not so, it is a wrong, it is wickednesse for him to doe it, because he usurpeth Gods office. Nay it were unjustice even in a Magistrate to revenge his owne private wrong. Feare not (saith Ioseph to his brethren, Genes. 50.19. when they feared he would have beene revenged of them for the wrong they had done him, Feare not (saith he) I dare not doe it) for am I in the place of God?
Secondly, But I hope then I may lawfully wish and desire that God would revenge my cause, and plague mine enemy that hath wronged me, I may rejoyce, and be thankfull to God for it, when I see it. I answer, No, that thou maist not neither. We may not rejoyce in any evill that befalleth our enemy, though our selves have no hand in it at all. Rejoyce not when thine enemy falleth (saith the Holy Ghost, Prov. 24.17, 18.) and let not thine heart bee glad when he stumbleth, lest the Lord see it, and it displease him, and he turne away his wrath from him.
Thirdly, We must also forgive our enemies whatsoever wrong it be that they have done unto us. Forgive one another (saith the Apostle, Coloss. 3.13. foreign freely forgiving) If any man have a quarrell (or cause to complaine and finde fault) against any (whosoever he be, what wrong soever hee hath done) even as Christ forgave you so also doe yee. If we doe not thus forgive Christ hath assured us Matth. 6.15. that God will never forgive us our sinnes. Nay if we doe it not from our hearts. So likewise (saith he Mat. 18.35.) shall my heavenly father doe also unto you (that is, he shall in his wrath deliver you unto the tormentours, unto hell) if yee from your hearts, forgive not every one his brother their trespasses.
Fourthly, We must strive to forget and be unwilling to think of the wrongs that any man hath done unto us. Thou shalt not avenge (saith the Lord Leviticus 19.18.) Nor bee mindefu…l of wrong, against the children of thy people. As if hee should say, thou must both forgive and forget. If thou strive not to forget and put quite out of thy minde the wrongs that hath beene done unto thee, thou wilt hardly bee able to forgive them, but thy heart will be apt to rise against thine enemy, and to boile in revenge against him.
Fifthly, Wee must unfeignedly desire to bee at peace with him that hath done us most wrong, to bee friends with him, and to love him, and therefore, also wee must bee willing to seeke peace with him, and to use all meanes of reconciliation that wee can. Seeke peace and ensue it, saith the Psalmist Psalm. 34.14. Study to bee quiet, saith the Apostle 1 Thes. 4.11. As if hee had said, cast about which way thou mayst best compasse it, strive earnestly for it.
Sixthly, If when we have sought peace, and used the best meanes of reconciliation that we are able, we cennot obtaine it, it must grieve us, it must be a trouble of minde unto us to bee at odds and variance with any man. My soule hath long dwelt with him that hateth peace (saith David Psal. 120.6, 7.) I am for peace (saith hee, I seeke it, and use all meanes I can to bee reconciled) but when I speake they are for Warre. But looke backe to Verse 5. and you shall see what a griefe and vexation this was to the good man. Woe is me (saith he) that I sojourne in Mesech, that I dwell in the Tents of Kedar; that is, with such inhumane and savage people, that will by no meanes be woone to peace.
Seventhly, Wee must pray heartily to God, for them that have done us most wrong that hee would turne their hearts, and give them more grace. Pray for them (saith our Saviour Matth. 5.44.) that despitefully use you, and persecute you.
Eightly and lastly, We must be willing to doe our enemy good, if he stand in need of us. If thou meet thine enemies Oxe or his Asse going astray (saith the Lord Exod. 23.4, 5.) Thou shalt surely bring it backe to him againe. If thou see the Asse of him that hateth thee lying under his burden, and wouldst forbeare to helpe him, thou shalt surely helpe with him. Nay we should be glad of such an opportunity to overcome the malice of our enemy and to win him unto peace. If thine enemy hunger (saith the Apostle Rom. 12.20, 21.) feed him, if hee thirst give him drinke. Bee not overcome of evill, but overcome evill with good.
Oh let us think seriously of these things (beloved) and examine whither we can in this sort love our enemyes.Applic. I know well you will be apt in your hearts to say at the hearing of this Doctrine as the Disciples did Mat. 19.25. Who then can be saved? If none can have benefit by Christ, but they that have the spirit of Christ; and none have the spirit of Christ but they that have true charity; and none have true charity but they that can in this manner love their enemies. Who then can be saved? It is impossible for flesh and bloud to love an enemie in this sort.
But to this I answer, that it is true indeed that hee that hath no more in him then flesh and bloud can never doe it; and hee that hath no more in him then flesh and bloud can never be saved. Flesh and bloud cannot inherit the kingdome of God, saith the Apostle 1 Cor. 15.50. Except a man bee borne againe (saith our Saviour Ioh. 3.5.) of water and of the spirit, hee cannot enter into the kingdome of God. And every one that is regenerate by the spirit of God, is made thereby able thus to love his enemy. Though not legally according to the rigour of the law, yet in an Evangelicall manner so as God in Christ will accept. And thou canst never have comfort in thy estate (beloved) unlesse thou finde thy selfe able in an Evangelicall manner to keepe this commandement of loving all men, even thy greatest enemy in this sort as I have described unto you.
In an evangelicall manner (will you say) how is that? I will expresse it unto you in five particulars. If thou have the spirit of Christ in thee. 1. Thou wilt bee made able in thy minde to serve the Law of God, as the Apostle professeth of himselfe Rom. 7.25. that is, thou wilt consent to Gods Word in this, and acknowledge that indeed thou oughtest to doe thus Verse 16. The Commandement is holy and just and good, as he saith there Verse 12. 2. To will is present with thee, as hee also saith there Verse 18. Thou dost unfeignedly desire and strive to love all men, even thine enemies in this manner. 3. Thine own heart will smite thee for thine uncharitablenesse; thou wilt finde thy selfe able to mourne and to be troubled in thy minde for it; and even to cry out against thy selfe for it as he doth there Verse 24. O wretched man that I am, who shall deliver mee from this froward, envious, revengefull, malicious heart? 4. Thou wilt use to cry to God for helpe and strength to vanquish and mortifie this cankred humour and corruption in thee; as the Disciples to Christ when he had pressed the Doctrine of forgiving such as had wronged them Luk. 17.5. Lord increase our faith. 5. Lastly, thou wilt now when thou renewest thy covenant with God at his Table vow and binde thy selfe by promise unto God; that though thou hast beene heretofore malicious and given to revenge, thou wilt be so no more, but thou wilt through his grace strive thus to forgive and love all men, even them that have done thee most wrong. Wee reade 2 Cron. 34.31, 32. compared with 35.1. that Iosiah and his people before they celebrated the passeover bound themselves unto the Lord by solemne covenant that they would keepe his Commandements and his testimonies, and his statutes with all their heart. And it is said Chap 35.18. that that was such a Passeover as was never kept in Israel from the dayes of Samuel to that time. And certainely if we would also thus prepare our selves to the Sacrament (afer our examination of our selves) by binding our selves to God in solemne vowes and promises to forsake our speciall corruptions and walke more circumspectly we might finde much more comfort in the Sacrament then we are wont to doe. And thus much shall serve for the triall of our charity, by that love we beare to our enemyes.
The third and last way to try it is by the love we beare to them that feare God especially. To them we are bound to beare speciall love above all other men. Above all things (saith the Apostle 1 Pet. 4.8.) have fervent charity among your selves. No love that we beare to any man will give us that assurance that we are in the state of grace, that the spirit of Christ dwelleth in us, as when we can finde, that we love a godly man, more for the Image of God we discerne in him, then either a wordly friend for our commodity sake, or a kinsman for the nearenesse of bloud that is betweene us. For this we have Christs owne example Matth. 12.50. Whosoever shall doe the will of my Father which is in heaven, the same is my brother and sister and mother. He that receiveth a righteous man in the name of a righteous man (and for no other respect, saith he Matth. 10.41.) shall receive a righteous mans reward; that is shall be undoubtedly saved. Wee know that wee have passed from death to life (saith the Apostle 1 Ioh. 3.14.) because wee love the brethren. And on the other side, there is no more certaine signe of a man that is void of all grace, and abideth in the state of death and damnation then this is when hee cannot love such as feare God. Hee that loveth not his brother (saith the Apostle 1 Ioh. 3.14.) abideth in death. For their can be no love of God in that man, that loveth not such as feare God. Every one (saith the Apostle 1 Ioh. 5.1.) That loveth him that begat, loveth him also that is begotten of him. But how may we (that have so false and deceitfull hearts in us) know that we doe indeed love a Christian in the name of a Christian? I answer that the surest proofe of that is this, when we can finde that (though wee love them most, in whom we see most grace) yet we doe unfeignedly love all in whom we see the true feare of God, howsoever they differ in judgement from us in some things: yea what weakenesses soever we discerne in them other wayes. By this note the Apostle oft describeth that love to the brethren which is true and unfeigned Eph. 1.15. Col. 1.4. Philem. 5. that is to say, that it extendeth it selfe to all the Saints, to all the brethren. And Rom. 14.1—6. he giveth a particular example for this, by directing the faithfull how they should stand affected towards those brethren that were weake in faith, that is in judgement and in the knowledge of the truth. It was certainely a weakenesse in judgement that made any Christian to thinke those things to be unlawfull, that were indeed in their owne nature indifferent and lawfull, as those which hee instanceth in Verse 2. And so it was a weakenesse in judgement (on the other side) that made any to thinke those things necessary and fit to be observed, which indeed were not so as those he instanceth in Verse 5. But how should the faithfull stand affected towards them that were thus weake in faith, and did so differ from them in judgement about these things. First he telleth them Verse 3,4. they should not judge nor despise one another for this; they should not esteeme one another to be void of true and saving grace because of this. Secondly, Verse 1. They should receive him that is thus weake in faith; that is, esteeme well of him, love him, bee not strange to him, keepe him company for all this. For God hath received him, saith he Verse 3. And how darest thou despise, or judge, or thinke hardly of, or be strange unto him whom God hath received?
Let me make some application of this (beloved) unto you all.Aplic. And I am sorry that the time enforceth mee to bee so briefe as I must bee in applying of it.
It is utterly a fault amongst you that the difference in judgement and practice about the ceremonies of our Church hath caused such strangenesse and allienation of minde and affection betweene such as doe truly feare God, both Ministers, and people. We are so farre from receiving, esteeming, loving, and maintaining society one with another neverthelesse for this difference in judgment about these things; that we are apt to despise and judge one another for it; and to doubt whither there be any truth of grace in them that differ from us in these things. Surely (saith the one side) the differency and lawfulnesse of these things is now so cleerely manifested; as these men must needs bee wilfully blind that doe not see it. Nay certainely they cannot choose but see it well enough; and were it not for a carnall respect to their credit with the people, among whom they have gotten a great name and applause for their standing out so long, they would (doubtlesse) conforme themselves. And surely (saith the other side) the utter unlawfulnesse of these ceremonyes is now so clearely reveiled that these men must needs be wilfully blinde that see it not. Nay they doe see it well enough; and were it not for a carnall respect they have unto their worldly peace and estate they would neve use them; certainly they sinne against their conscience in observing of them. And what truth of grace can there be in them that are wilfully blind, and for carnall respects doe thus sinne against their owne conscience. And thus doe both sides grossely and dangerously erre and sinne against their brethren. And when yee sin so against the brethren (saith the Apostle 1 Cor. 8.12.) yea sinne against Christ. For the experience of all times and of this present age proveth evidently that there be of both sides that feare God unfeignedly, and in the whole tenour and course of whose conversation the life and power of true godlinesse doth manifestly appeare. And if thou doe not see this (whosoever thou art, that art most bitter and violent of either side) then art thou certainly thy selfe most wilfully blinde. And I doe assure thee (in the name of the Lord and by good warrant out of his word) that if thou canst not unfeignedly love every one that truly feareth God (whither he conforme or not conforme) if thou canst not bewaile and strive against these hard conceits thou hast beene wont to entertaine against such, thou canst have no comfort at all in thine owne estate before God. Let there be no strife I pray thee (saith Abraham unto Lot Gen. 13.8.) betweene mee and thee; for we are brethren. And it is noted by the Holy Ghost Verse 7. for a circumstance that did much aggravate the sinne of Lot, and the griefe of Abraham for that variance, that the Cananite and the Perizzite dwelt then in the land. Certainely all that truly feare God are brethren. And have not we Cananites and Perizzites enough in our land, Papists and Atheists and profane persons that doe mortally hate us all that have any true feare of God in us and rejoyce much in our variances? Or is the number of them that truly feare God so great that we must dishearten and weaken one another by nourishing heart burning and discord among our selves? But the time will not permit me to enlarge my selfe in this point, as I desire to doe. I will therefore conclude my speech with the words of the Apostle Iam. 5.9. Grudge not one against another brethren, lest yee be condemned.