The Character of Cruelty in the Workers of iniquity, Sermon 2 – Publishers advertisement
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.
GALAT. 5.15.
Si vero exeditis, &c.
If you bite and eat up one another, (as Beza, obſerving the force of the Compound foreign, renders it) take heed that you bee not conſumed one of another.
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 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 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 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 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, 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 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 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 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 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 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 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 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 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 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, 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 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 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 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 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. 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. 122.6if 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, 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 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 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. 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, 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 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 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 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 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. 4.234Therefore 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 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 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, 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 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 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 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 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 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 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 iias 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 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 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 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 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 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 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 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 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 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 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, 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) 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 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 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 (foreign) 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 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 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 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 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.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 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; 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 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 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 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 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? 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, 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, 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.
FINIS.
Reader, The Principal errat's that occur are theſe.
ERRATA.
PAge 2. Line 7. for put r. up, p. 77. fo paroxiſme r. paroxyſm.
Some few miſ-pointings there are, that may favourably bee paſſed over, as not much hindring the ſenſe.
There is extant by the ſame Author,
A Scripture-Map of the Wilderneſſe of Sin, and way to Canaan, or the Sinners way to the Saints Reſt, largely diſcovering the loſt eſtate of ſinners. And the neceſſity of Leaning upon Chriſt alone as a Saviour.
Being the breif ſumme of 64 Lecture-Sermons preached at Sudbury in Suffolk, upon Cant. 8.5.
End of the text · Faithful Teate, The Character of Cruelty in the Workers of iniquity (1656)