A Motive to Peace and Love, Sermon

A Motive to Peace and Love · Sermon

A Motive to Peace and Love. Delivered in a SERMON At Pauls the firſt Lords Day in June, Anno Dom. 1648.

By Humfry Chambers, D. D. and Paſtor of Pewſy in the County of Wilts.

Iſaiah 32.17. The work of righteouſneſſe ſhall be peace, and the effect of righteouſneſſe quietneſſe and aſſurance for ever.

LONDON, Printed for John Wright at the Kings Head in the old Bayley. 1649.

To the Right Honourable, Philip Earle of Pembroke and Montgomery, Lord Warden of the Stannaries, and Knight of the Noble Order of the Garter.

My Lord:

BEing preſſed by the deſire of the Lord Mayor, and Court of Aldermen of the City of London, notified under the hand of the Clerke of that Court, to print a Sermon which I lately preached at Pauls; I was willing rather to deny mine owne judgement, which prohibited, then theirs, who called for the publication of the ſame.

Such as it is, I preſume to offer it unto your Lordſhip, and under your name to the worlds view, becauſe I know that the Argument thereof ſuiteth with that noble diſpoſition which your Lordſhip upon all occaſions expreſſeth, to promote Peace, Love, and Chriſtian unity in theſe diſtracted deſtroying times. Beſides, I was glad to catch at any opportunity, to make ſome publick Record, of thoſe many great undeſerved favours which your Lordſhip is pleaſed to heap upon me, and oblige me in the ſtrongeſt bonds of thankfulneſſe and duty, ever to be, and appeare to the uttermoſt,

Your Lordſhips moſt humble Servant and Chaplaine Humfry Chambers.

p. 1A Sermon Preached at PAULS the firſt Lords Day in June, 1648.

5. Galatians, Ver. 15.

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

THe words are an Apoſtolicall Caveat to a dividing ſhort-ſighted people, who being in the fire of contention either could not, or would not look forward to the aſhes of confuſion, which they were diſſolving themſelves into. The Galatians before the breaking out of the light of the Goſpell upon them, were as other Gentiles in darkneſſe, and in the ſhadow of death, They knew not God, Gal. 4.8Gal 4:8but then did ſervice to thoſe which by nature are no gods. But when the bleſſed Goſpell of Jeſus Chriſt reported to them the glad tidings of everlaſting ſalvation, and bleſſedneſſe to be imparted in Jeſus Chriſt, to all that beleeve in his Name, they did at firſt happily embrace that ſaving Doctrine, and did run well in the acknowledgement of the ſame, as the Apoſtle bare them witneſſe in the beginning of the ſeventh Verſe of this Chapter; You did run well ſaith the Apoſtle. But they were ſoone ſtopped, or ſtagger'd in their courſe by certaine Teachers of errors, and ſuch as brought in deſtroying diviſions p. 2amongſt them, of whom the Apoſtle collectively wrote as of one man, with admiration, and indignation, in the end of the ſeventh Verſe, VVho did hinder you that you ſhould not obey the truth? And then in the ſweet voyce of a loving extenuation he did aſſure them in the eighth Verſe, that this croſſe-worke, this miſ perſwaſion contrary to the Goſpell (what ever the Authors thereof pretended) was not of God; This perſuaſion commeth not of him that calleth you, the Apoſtle left them to make out his abrupt ſpeech; and to conclude that it was from that great Make-bate, the Prince of darkneſſe, acting in his transformed Servants, againſt God, his truth, and people. Theſe ſubtile Agents of the Prince of darkeneſſe, the troublers of the Galatians, however at firſt they were for number but contemptible, yet the Apoſtle ſhewed, that not reſiſted, not ejected, they were likely, and might quickly prove ſufficient to corrupt the whole Congregation with their pernitious error; A little leaven (ſaith the Apoſtle, uſing a Proverbiall forme of ſpeech at the ninth Verſe) leavens the whole lumpe, intending that a little Doctrine contrary to the Goſpell, carried on by a few ſubtile Teachers, may ſoone ſowre, corrupt, and undoe a whole Congregation. Howbeit, that thoſe who were tender of heart (newly brought to the faith of the Goſpell) might not be grieved at this ſpeech, as if they had been in danger of being utterly corrupted, and ſowred with the falſe Doctrine which was brought in amongſt them to their everlaſting deſtruction; the Apoſtle comforted them in the beginning of the tenth Verſe, and aſſured them confidently, that that God who had graciouſly called them to the ſaving knowledge of his truth, would powerfully confirme them therein unto the end; I have confidence in you (ſaith the Apoſtle) through the Lord, that you will be no otherwiſe minded; and he was as confident that the Achan, the troubler of the people of God, who ever he was, how high ſoever he looked, ſhould be troubled by the God of Heaven, and ſhould at laſt beare his deſerved p. 3judgement, for ſo he expreſſed himſelfe in the end of the tenth Verſe; But he that troubleth you ſhall beare his judgement whoſoever he be. Theſe troublers of the Galatians (belike the more to enduce them to entertaine their Doctrine of the neceſsity of legall Circumciſion, and the univerſall obſervation of the Law of Moſes, for life and righteouſneſſe) did ſuggeſt that the Apoſtle Paul himſelfe, whatever he did at Galatia, yet at other places did likewiſe preach even as they, the ſame Doctrine of Circumciſion, and of the neceſsity of univerſall obedience to the Law of Moſes, for righteouſneſſe unto juſtification and life; but the Apoſtle put this by, as a wicked falſe ſlander, really confuted by his conſtant continuance in the contrary Doctrine of the Goſpell, even unto perſecution; for had the Apoſtle declined the Doctrine of the Goſpell in any place, why ſhould he ſuffer for the ſame as he did in every place? Or, why ſhould the Jewes be enraged every where againſt him, if the Apoſtle had blemiſhed ſo much the Croſſe of Chriſt in his Doctrine any where, as to have peiced up the ſaving vertue thereof with the additionall ſupply of legall ordinances and obedience? Thus the Apoſtle confuted the ſlanderous ſuggeſtion of the falſe Teachers againſt him at the eleventh Verſe; And I, if I yet preach circumciſion, why doe I yet ſuffer perſecution? then is the offence of the croſſe ceaſed; and thereupon (in a holy heat, and height of ſpirit, and zeale for God, and for the good of his people) the Apoſtle wiſhed at the twelfth Verſe, that theſe troublers of the Galatians were cut off, I would that they were cut off that trouble you; whither this cutting off were by the hand of Heaven, or by the hand of the Civill Magiſtrate, or by the hand of Church Cenſures I now diſpute not, plaine it is, that the Apoſtles holy heart could not brooke an indifferent liberty, for thoſe that were the Patrons of errors, contrary to the Goſpell of Jeſus Chriſt, to invenome and deſtroy the Church of God by them, he wiſhed to them not a lawleſſe freedome and toleration, but a p. 4ſpeedy removall and abſciſion, he wiſhed that they were cut off, that they might not be the corrupters, that they might not continue the troublers of the people of God: Belike theſe ſeducers to bring the Apoſtles Doctrine into contempt, ſuggeſted otherwhiles, that he did ſo preach up Juſtification by faith in the righteouſneſſe of Chriſt, that he taught Beleevers to lay aſide the obedience of the Law of God, as to Sanctification; but the Apoſtle expreſly teſtified in the thirteenth and fourteenth Verſes of this Chapter, that ſo farre was he from laying aſide the Law of God, or teaching Beleevers to neglect that holineſſe which was enjoyned therein, that he did fully eſtabliſh in his Doctrine every part and parcell of the holy everlaſting Law of God, as it was ſummed up in that Epitome of love towards men, ariſing from the love of God; and howſoever he preached a liberty from the Law in point of Juſtification, yet he preached a liberty to the Law in point of Sanctification; and knew no other liberty but that ſutable to a true Goſpell call, as we may learne by his owne words; Brethren, you have been called to liberty, onelyonly uſe not your liberty as an occaſion to the fleſh, but by love ſerve one another, for all the Law is fulfilled in one word, even in this, Thou ſhalt love thy neighbour as thy ſelfe: And howſoever the Galatians, eſpecially the falſe Teachers among them, were very apt to vaunt themſelves as great Patrons of the Law, yet the Apoſtle ſhewed that herein they did extreamly faile of a due regard unto the Law of God, that they walked not according to the Law of love, according to that Law which in juſt comprehenſion doth include whatſoever the Law enjoyned, but they were biting and devouring one of another, to the endangering of the utter ruine and deſtruction one of another, as it is expreſſed in the words now read; If you bite and devoure one another, take heed that you be not conſumed one of another. The which words doe fall into:

1 An accuſing Suppoſition, and

2 A threatning Caveat.

p. 51 The Apoſtle ſuppoſing did accuſe the Galatians (at leaſtwiſe, many amongſt them) of being bitterly bent one againſt another, of biting and devouring one another. And

2 In the Caveat, the Apoſtle threatned them with that which would certainly come upon them, if they went on in that unlovely, unlawfull courſe, which was no other but an utter and common deſtruction, drawne both upon one another, and that by one another; they that would not joyne together in love according to duty, the Apoſtle threatned, that God would joyne them together in Judgement according to deſert. In the ſuppoſition therefore you have the Galatians ſinne, biting and devouring one another; in the Caveat you have their danger of being conſumed one by another; their ſinne great, and their danger great, and this great danger ſet by the Apoſtle over againſt this great ſinne, that from the conſideration of the danger they might be deterred from that ſinne which drew it on, and never dare to continue biting and devouring one another, leaſt they ſhould at laſt be conſumed one by another; I purpoſe through Gods asſiſtance to ſpeake unto the Suppoſition and Caveat ſeverally, as to the explication of them, and then joyne them together in that one maine Doctrine, which doth ariſe from them both conjoyntly conſidered; which Doctrine I ſhall make the ſubject of my preſent diſcourſe. But firſt, in generall you may obſerve very eaſily, that both the Suppoſition and the Caveat are conceived in words figurative, which are borrowed from the eating of meats for the nutriment of the body; for that meat may become nutrimentall to the body, it muſt paſſe as it were under three degrees:

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

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

3 There muſt be the concocting, which is as to the particular nature of the meat, the conſuming of it, that p. 6ſo it may become proper aliment for the body being aſſimulated thereunto.

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

But now to look particularly by way of explication.

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

1 1This biting is not that which is proper with the teeth which grow about the tongue, and as the Heathen wittily conceited it, Plut. De Garrul.are Vallum & praeſidium linguae, the fence and guard of that unruly member, but this biting is with the teeth which grow out of the tongue, or rather in the tongue, tongue-teeth, bitter words, and ſharpe reproaches, ſuch as the Prophet ſpake of; Their teeth are ſpeares and arrowes, Pſal. 57.4Ps 57:4and their tongue a ſharpe ſword: Where we muſt know that tongue and teeth doe not import two things, but they doe both figuratively expreſſe the ſame thing, even cutting and piercing words, whereby men doe in the metaphor of my Text, bite, and in the metaphor of the Prophet, wound and cut p. 7one another, at any diſtance, and thus the word biting is here to be underſtood; for as it is apprehended that the venome of thoſe hurtfull Creatures, Snakes and Adders, &c. are in their teeth, and that by them they doe impoyſon thoſe men and other living Creatures which are wounded by them, ſo it is evident that when a man proveth pernitious to others, much of his venome whereby he is enabled to hurt lyes in his tongue-teeth, The poyſon of Aſpes is under their lips, Rom. 3.13Rom 3:13ſaith the Apoſtle; you know what lyes next under the lips, yet the Apoſtle did not meane that the teeth of men properly ſo taken were the ſeat of their poyſon, but their tongue-teeth, as he expreſſed it in the fourteenth Verſe, Their mouth is full of curſing and bitterneſſe; ſo that the teeth which convey the venome of the heart from one unto another, and wherewith men in the ſence of my Text, bite one another, are wounding reproaches, and bitter peircing words, which are uttered by one againſt another, and theſe teeth bite hardeſt when ſuch reproaches and hurtfull ſpeeches are not only uttered into the aire, and unto the eares of men but when they are in writing, or in printing, made ſharpe to bite the reputation and the eſteeme of others publickly, and if it were posſible perpetually unto all poſterities; then theſe teeth are ſharpened indeed, and then they bite home, when men bite not in preſent only, but take a courſe to bite and feed (as it were) as death doth upon others after they are in the Grave, and after they are cut off from the land of the living. In the next place,

2 2The devouring or eating (for ſo the word doth properly ſignifie) which is mentioned in the Suppoſition, may either import a farther degree of that miſchief which is done with the tongue; biting being (as it were) a grieving reproach, and devouring, a ruining report; for ſo you ſhall finde devouring aſcribed to the tongue, Pſal. 52.4Ps 52:4Thou haſt loved all devouring words, O thou falſe tongue. Or elſe we may by this devouring underſtand a further acting by way of perſecution, and oppreſsing oppoſition p. 8of others according to the uſe of the phraſe, Pſal. 14.4Ps 14:4Have the workers of wickedneſſe no knowledge, which eat up my people as if they would eat bread; that is, which oppoſe, oppreſſe, and with rage perſecute them, and ſo dev…ure them as a man would eat bread; put both together and you have the full ſence of devouring in my Text; When as men doe in height of enmity by bitter words devoure (as it were) the name, eſteeme, and ſafety one of another, and when (which further degree of virulency uſually goes along with this) there is according to mans power an open perſecution, and oppresſing oppoſition raiſed by one againſt another, then ſuch men are fully come to that devouring one of another which my Text intendeth. Laſtly,

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

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

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

1 Civill or Politique.

p. 92 Eccleſiaſticall or religious.

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

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

In relation unto men that are joyned together in Civill unions, 1when they bite and devoure one another, they are in great danger to be conſumed one by another. We cannot learne this better then from the mouth of our bleſſed Saviour, Mat. 12.25Matt 12:25A Kingdome (ſaith he) divided againſt it ſelfe is brought to deſolation, and every City or houſe divided againſt it ſelfe cannot ſtand; that is, it is imposſible it ſhould ſtand long, when there is a diviſion and a contention raiſed within the bowels thereof: It is well and generally knowne that all Civill unions begin in a family, in a houſe, in thoſe three combinations of Husband and Wife, Parents and Children, Governours and Servants; by the union of Houſes, Cities, and Towne-ſhips are conſtituted; by the union of Cities, Kingdomes are compoſed; and ſo upwards out of the union of Kingdomes ariſe large and comprehenſive Empires, or States of the earth, under whatſoever denomination of unity; Now our Saviour ſhewed, that if we begin at the loweſt Civill union, a Houſe, and ſo riſe to a City, and then come to a Kingdome, and by proportion if we thence aſcend whither we can, to any ſuperiour Civill union, ſtill it is true that ſuch a union divided in it ſelfe againſt it ſelfe cannot ſtand, divided in it ſelfe againſt it ſelfe; it comes to deſolation; When the Lord would expreſſe the utter ruine of the people of Judah (in the immediate occaſion thereof) he ſhewed, that it ſhould be effected by inteſtine diviſion and p. 10diſſention. Iſay 3.5Isa 3:5The people ſhall be oppreſſed every one by another, and every one by his Neighbour, and the childe ſhall behave himſelfe unſeemely againſt the aged, and the baſe againſt the honourable; which words declare, that innate diviſions, and contentions in the State of Judah ſhould breed confuſion, and that bring forth utter deſtruction in any of the ſame. And accordingly, how home-bred diviſions were the immediate occaſion of the laſt and great deſtruction of Jeruſalem, when the hand of Divine Juſtice drew out the Roman Sword againſt it; I need not ſpeake, it is ſo famouſly knowne in Story, nor indeed is there any cauſe why to ſpeake much, either for the expre…ſing or aſſerting of this truth in regard of Civill States, that fretting diviſions, and contentions in the bowels are a diſeaſe that brings a Conſumption upon them; all the Kingdomes of the world have knowne thus much by experience, who never flouriſhed but under concord, and were ever in a conſuming temper when blaſted with imbowelled and imbittered contention. No wonder therefore that all the deep-working Polititians of the world lay it for a maxime, Divide & Impera; once raiſe diviſions in any State, how mighty ſoever, and you may rule and ruine it at pleaſure. A State divided in it ſelfe needs no enemy, it is enemy enough unto it ſelfe, and will doe an enemies worke againſt it ſelfe, although it hath no other wages but ſelfe deſtruction and utter overthrow: but of Civill unions, and the miſchiefe which comes by them I ſhall Doctrinally ſay no more, but proceed to that which the Apoſtle doth eſpecially eye in this Text, which is;

Biting, 2and devouring amongſt thoſe that are or ſhould be neerly joyned together by the bond of Chriſtian religion. When perſons are joyned in the faith of the ſame ſaving Chriſtian truths, and in the Worſhip of the ſame God, and through vicinity of habitation and civill union, either have or ſhould have mutuall love and care one of another, when amongſt ſuch perſons this wickedneſſe prevailes of unchriſtian biting and p. 11devouring one another, they are then in the right courſe to be conſumed not onelyonly one with another, but one by another, to be the moſt effectuall bloody inſtruments of each others ruine; for this I ſhall briefly give you foure Scripture grounds; the firſt is this.

Becauſe by mutuall bitter railings, Reaſ. 1 and oppoſitions amongſt Chriſtian Brethren thus united, there is a deep and common guilt of ſinne contracted, for whileſt curſed railing and bitter oppoſition mutually prevaileth amongſt thoſe, who have (in profeſsion at leaſt) One body, one Spirit, one hope, one Lord, one Faith, one Baptiſme, Epheſ. 4.4, 5, 6.Eph 4:4Eph 4:5Eph 4:6one God and Father of all, to unite and cement together in love and tenderneſſe, they doe not onelyonly diſobey but trample under foot that new Commandment which the Lord Jeſus Chriſt hath ratified for ever in his Church; A new Commandment give I unto you, Jo. 13.34John 13:34that yee love one another as I have loved you, that you alſo love one another. And againe, This is my Commandment, Jo. 15.12John 15:12that yee love one another as I have loved you. There is not any man that is truly taught of God to life, but one part of his leſſon is love; this impaled love of Chriſts Diſciples, which our Saviour hath commanded. The Apoſtle ſaith, Theſſ. 1.4.9Concerning brotherly love you need not that I write unto you, for you your ſelves are taught of God to love one another; taught, not onelyonly to know but practice it as a duty, for ſo it followeth in the tenth verſe; And indeed yee doe it towards all the Saints which are in all Macedonia. We ſee then, that the Saints are practically taught of God the leſſon of mutuall love, and we finde the Apoſtle in the Epheſians, laying out one branch of the duty of this love in theſe words, Epheſ. 4.31, 32Eph 4:31Eph 4:32Let all bitterneſſe, and wrath, and anger, and clamour, and evill ſpeaking be put away from you with all malice, and be kinde one to another, tender-hearted, forgiving one another, even as God for Chriſts ſake hath forgiven you. When therefore there is a courſe directly contradictory unto this rule of the Apoſtle, taken amongſt Chriſtian brethren, when bitterneſſe, and wrath, and anger, and clamour, and evill ſpeaking, and malice prevaileth amongſt them, and that mutually to p. 12the out-facing and treading downe of Chriſtian: love, they contract that high and common guilt of ſinne which cannot but endanger the running of them headlong into a deep and common gulfe of deſtruction; however men may pleaſe themſelves with their owne deceivings, this is certaine, if God be not pleaſed to purge out this ſpirit of bitterneſſe and enmity from amongſt Chriſtian brethren, and to teach them living together, to walke according to the rule of love towards each other, nothing can be looked for as the fruit of the great guilt, of biting and devouring one another, but the implunging one of another in utter and common deſtruction, diſpenſed towards Hypocrites in Gods hand of wrath, and towards Beleevers in the hand of fatherly diſpleaſure.

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

We may conſider, 3that bitter railings and oppoſitions doe draw the ſluce, and let in a world of wickedneſſe into the world; Mat. 24.12Matt 24:12Our Saviour ſaith, That becauſe iniquity ſhould abound, the love of many ſhould wax cold. And it is as true on the other ſide, that becauſe the love of many p. 13doth wax cold, therefore iniquity doth abound; It is hard to name the doore at which more wickedneſſe enters into the world then at that of contention, and I beleeve you will be of the ſame minde when you have weighed the Apoſtles words; namely, Jam. 3.16.Jas 3:16Where there is contention and ſtrife, there is confuſion and every evill worke; whilſt men are wrangling and contending with brethren, the Devill is at liberty, and hath great opportunity to come in with much evill, and to ſpread the ſame to the corrupting of the contentious perſons: Seeing therefore that contention nouriſheth tranſgreſsion amongſt brethren, it muſt needs let in deſtruction upon brethren, and expoſe both one and other unto a common ruine. Conſider one thing more, namely,

That bitter railings, 4and oppoſition amongſt Chriſtian brethren, doe bring forth and nouriſh ſtrong enmity betweene them almoſt invincible; Prov. 15.1Prov 15:1Grievous words (ſaith the Holy Ghoſt) ſtirre up anger; and anger amongſt brethren once ſtirred is very ſtrong, and hardly removed: Prov. 18.19Prov 18:19A brother offended is more hardly to be won then a ſtrong City, and their contentions are like the barres of a caſtle. If the world had never knowne this before, it is more then ſufficiently evidenced in our time, and before our eyes, who ſee Chriſtian brethren differing upon ſmalleſt matters, through angry words, and provoking carriage, hurried on to that height and ſtrength of mutuall enmity, which is hardly if poſsibly to be ſubdued and removed: Now, when as ſtrong enmity beareth ſway betwixt thoſe that ſhould be joyned together for the mutuall ſupport and comfort one of another, eſpecially when they are in a world that loves them ſo well, that (if the God of Heaven did not tenderly love them, and he that bounds the Sea did not bound the rage of men againſt them) it were impoſſible for them to be and not to be deſtroyed; when as I ſay they who ſhould lay out themſelves for the ſtrengthening one of another, grow to bitter invincible enmity one againſt another; the end of brethren embroyled in p. 14ſuch unbrotherly contention is likely to be that which was the end of the mixed multitude of the Moabites and Ammonites and men of Seir, 2 Cor. 20.23.when they came up againſt Jehoſaphat, It is ſaid that the Children of Moab and Ammon ſtood up againſt the men of Seir utterly to destroy them, and when they had made an end of the Inhabitants of Seir, every one helped to deſtroy another. We may therefore from this and the foregoing conſiderations, with aſſurance conclude, that if bitter enmities and conteſts be nouriſhed and ſtrengthned amongſt thoſe that are neerly joyned together in the bond of Chriſtan religion, (and ſhould be ſo likewiſe in the truth of Chriſtian love,) they be in greateſt danger of what is expreſſed in my Text, That by biting and devouring one another they ſhall come at laſt to be conſumed one of another. And thus much be ſpoken to the Doctrine of my Text: Now I come to the Application of this point. Uſe 1 And firſt,

I ſhould deſire all men to conſider whether the preſent Doctrine doth not looke ſadly upon us at this day, whether this Doctrine doth not ſpeake terror more then all the Armies and conſpiracies in the world unto this City, and all the Cities of the Kingdome, unto this State ſingly conſidered and complexedly together, with the annexed Kingdomes? unto our Church and almoſt every branch and parcell thereof? I ſee no ſo terible an indication of common ruine approching unto us as this, that men are left ſo generally, ſo ſottiſhly, with malicious deſpite, to bite and devour one another, not laying it to heart, that they are ready to be conſumed one of another. Firſt.Inproſecution of this uſe, I ſuppoſe to ſpeake firſt to civill contentions and diviſions, and whileſt we have them onelyonly in our eye, this Doctrine is like to Ezekiels role that was written within and without, & it was written lamentation, & mourning, and woe: For is there not ſuch a ſpirit of inteſtine rage and bitter enmities gone out, not only into this Citie but into the whole Land, that it is (as it were) the very meat and drink of many, to be biting and devouring one another, p. 15both publiquely and in ſecret, in word and print; And whilſt it is thus, is it not lamentable to conſider how we ſtand upon the brinke (but that the God of Heaven doth worke beyond thought in miracles of power for our preſervation) how we ſtand, I ſay, every moment upon the brinke of common deſtruction? I ſhall not adventure (it belongs not to me) to ſpeake a word as a Statiſt concerning either the cauſes or remedies of this miſerie; but as a poore ſervant of Jeſus Chriſt, I deſire to ſpeake a little of both from Scripture information. And firſt;

If any man demand what is the cauſe that England is wholly given up to ſavage felf-crueltie, and all the Cities thereof to rejoyce in the plucking out of their owne Bloud and Bowels, and the Inhabitants thereof to ſport themſelves in mutually biting and devouring one another; ſurely the multitude doth much miſtake the cauſe of this miſchiefe, every man almoſt thinkes he ſees the reaſon hereof, here and there without himſelfe in the folly, falſeſhood, and politique miſcariages of others, and very few looke into their owne ſoules, and unto heaven to ſee the true cauſe of this growing miſerie; but it is certain that whoever are the inſtruments, the root of this our miſerie lies in our owne breaſts and lives: There is (ſhall I ſay) a ſhamfull, I thinke it may be better called a ſhamleſſe practiſe of notorious wickedneſſe, in ſeverall kinds amongſt us continued to this day, we have talked of a reformation, and I beleeve that the hearts of many have groaned after it. And further, I beleeve that the deſire of it hath beene acceptable to the God of Heaven, and let me ſay one thing more, I doe yet beleeve that wee or our poſterities ſhall live to ſee a happy reformation, and that all this which hath beene done and ſuffered in relation thereunto ſhall not be in vaine. But in the preſent ſtate of affaires amongſt us, when we looke for a reformation, we cannot but ſee aboundance of corruption prevailing in the Land, yea, thoſe that ſtand upon the watch-Tower, being required to ſpeake the p. 16truth, can ſay no more nor leſſe of us then what you finde in the Prophet Jeremiah, Jer. 6.28.29.Jer 6:28Jer 6:29They are all grieveous revolters, they goe about with ſlanders, they are all corrupters, the bellowes are burnt, the lead is conſumed in the fire, the melter melts but in vaine, for the wicked are not plucked away, and therefore what can the concluſion be, (without the incomprehenſible actings of mercy,) but as it followes Reprobate ſilver ſhall men call them, becauſe the Lord hath rejected them. I cannot but ſpeake, and yet the truth is, there is no need of ſpeaking in a caſe ſo notorious, and univerſally acknowledged before hand concerning ſome, yet but a very little parcell of thoſe ſins that doe outface (as it were) God and men amongſt us at this time: There is that abominable pride and wantonneſſe to be read in the faces of men and women in their gates, geſtures' and attires; There is that heavy oppreſſion and hatefull prophanneſſe yet remaining in our land; There is that groſſe hypocriſie under ſeverall liveries, walking in our ſtreets, for the body of hipocriſie is now adayes worne upon a great many kinds of Cloth and Colour by men who have learned the abominable art of making God and religion to ſerve turnes: There is that unjuſt partialitie, that manifeſt contradiction to divine truths, that leud and loud lying, both in word and print abounding amongſt us, that in regard of theſe and many more ſins, the meſſengers of God may truly ſpeake of us, as the Prophet wrote of old concerning the Jews; The ſhew of their countenance witneſſeth againſt them, they have declared their ſinnes as Sodome, they hide them not; For there is no hiding nor concealing of theſe and many the like notorious ſins, they are to be ſeene without ſecret ſearch upon the faces of the multitude: And can we then wonder that there ſhould be an evill ſpirit of contention from God, when there is ſuch an evill ſpirit of contention againſt God maintained in the middeſt of us? Can it ſeeme ſtrange that when we quarrell with, and fight againſt the God of Heaven, the God of Heaven ſhould leave us in judgement to quarrell with, and fight againſt one another. God is the ſame p. 17to a Nation as to a man, when the waies of a man pleaſe him, he makes his enemies to be at peace with him, but when as the waies of a man are contrary to the Lord, the Lord walkes contrary to him, and uſually leaves very friends to walke in a way of contrarietie towards ſuch a perſon: And ſo it is with nations, when the wayes of a nation pleaſe the Lord, he will make their enemies to be at peace with them, but when the wayes of a nation are contrarie to God, God will walke contrarie to them, and make their very friends their Enemies, nay make them to themſelves their greateſt Enemies, that they ſhall need no Enemie, whilſt they cruelly meditate and act their owne ruine, according to that in the Prophet Jeremiah, Jer. 13.14Jer 13:14I will daſh them (ſaith the Lord) one againſt another, the fathers againſt the children, I will not pittie, nor ſpare, nor have mercy, but I will deſtroy them: I deſire to leave one Scripture with you, that you may ſeriouſly looke upon it, and conſider whither we have not cauſe to be greatly humbled, and to acknowledge where the root lyes of all our imbittered inbred contentions, it is in the Prophet Iſaiah, Iſai. 9.18, 19, 20, 21.Isa 9:18Isa 9:19Isa 9:20Isa 9:21(I confeſſe is is a very terrible Scripture, unto all thoſe that doe not know how to looke beyond the Kingdome of England for their comfort, nor do know how to looke upon the God of Heaven for their refuge and refreſhment in the worſt of times,) the Lord ſaith thus at the eighteenth verſe, Wickedneſſe burnes as the fire, it ſhall devour the brieres and threnes, and ſhall kindle in the thickets of the foreſt, and they ſhall mount up like the lifting up of ſmoake; through the wrath of the Lord of Hoſts is the land darkned, and the people ſhall be as the fuell of fire; no man ſhall ſpare his Brother, and he ſhall ſnatch on the right hand and be hungrie, and he ſhall eat on the left hand and ſhall not be ſatisfied, they ſhall eat every one the fleſh of his owne arme, Manaſſeh Ephraim, Ephraim Manaſſeh, and they both ſhall be againſt Judah, for all this his anger is not turned away, but his wrath is ſtretched out ſtill: Oh that we might in this our day lay this to heart and learne, that whilſt manifold wickedneſſe remaineth p. 18in height amongſt us, the fire is kindled which (if infinite mercy prevent not) will burne us up, with all our multitudes and glorie, and cauſe us cruelly to conſume one another in the heat of inteſtine contentions; yea though the Lord by many and mighty deliverances ſeeme willing (as hitherto he hath done) to plucke us as a firebrand out of the fire, yet if our wickedneſſe ſtill prevailes, we ſhall have cauſe to feare, that for all this his anger will not be turned away, but that his hand will be ſtretched out ſtill.

A ſecond cauſe of this diviſion which the Scripture pointeth out, 2is abundance of Pride, the holy Ghoſt chargeth all contention upon that account; OnelyOnly by Pride cometh contention. Prov. 13.10.Prov 13:10When men are of that temper, that every man will goe higheſt, there can be no other fruit of it expected but ſharpe and ſuddaine contentions; When the Inhabitants of a City are contented to walke the ſame ſtreets, and every man to take or give the wall as his place is, or as it caſually falls out, all is quiet, and all at Peace; But ſhould they pitch upon this reſolution, every one to take the wall, and no man to give it, the iſſue would ſoone be juſtling, quarrelling and mutuall violence, threatning the ſpeedy ruine of the place. I deſire to leave it upon your conſciences in the ſight of God, whether you may not in this ſee much of the cauſe of our contentions, of our civill uncivill contentions at this time: Great height and haughtineſſe of ſpirit reigneth in the land, every man almoſt would be firſt and uppermoſt, and when that cannot be, then comes the quarrell charged indeed upon other cauſes, but flowing really from the ſpring of pride, which if it ſtill riſe and runne as at preſent, will never ceaſe to fill up the meaſure of our ſtate contentions.

Another ground of our miſerable contentions (which the Scripture pointeth at) is Self-ſeeking. 3It is very ſad with a State, when (as the Apoſtle ſaid of the Philipians) All ſeeke their owne, not the things that are Jeſus p. 19Chriſts. I adde, nor thoſe things which conduce to publique welfare; when it is true of any State or Kingdom, that the members thereof grow ſo ſelfiſh, that they looke upon all publique tranſactions through the ſpectacles of private intereſts; It is not poſsible, but that ſuch a State muſt be miſerably rent, if not ſpeedily ruined with manifold contentions: State-Hipocriſie is a chiefe and knowne nurſe of State-Enmity; whilſt men under the hood of publique pretentions, carry on deſignes ſteered meerly by private intentions and intereſts, and profeſsing to minde publique good, make publique goods their common prey: no marvell though they quarrell and fight on with another about parting. I ſhall leave this likewiſe to all your conſciences in the ſight of God to conſider, whether this hath not beene, and is not ſtill a great cauſe of the bitterneſſe and civill enmity that prevailes in the land! let me ſay this (as in the preſence of God) if there be any (which is greatly to be feared) who have the heart blood of Ireland, and the bowels of England, lying at the bottome of their full Bags, and Cheſts, or faire Houſes, and Mannours, which they have gained in theſe looſing times, (under what glorious pretence ſoever, of a regard to the publique, they ſhrowd themſelves) God will finde them out, and their ſinne ſhall finde them out, and a time ſhall come wherein thoſe men ſhall know that they can never waſh their ſelfiſh hands in innocencie, from being guilty of continuing that bitter deſtroying Enmity, that doth now prevaile in our land. Queſtionleſſe, abominable ſelf-ſeeking is one of our great Staterending evills at this day. One thing more by the Scripture we may learne;

That ſinfull luſts maintained in regencie, 4are a great cauſe of the quarrells which abound in the world. Who ſeeth not that finfull luſts impatient of ſuppreſſion or reſtraint either legall or religious, began our publique quarrells which ſtand upon the ſame ground unto this day; finfull luſts ruling in men (who are p. 20reſolved not to be tamed nor tyed up from accompliſhing of them) make them highly to act in the way of civill contentions and enmity, againſt every one of what ranck ſoever, who acts againſt their luſts. The Apoſtle James doth expreſly lay downe this root of contentions amongſt men, Whence comes Warres and Fightings amongſt you? Warres amongſt you, inteſtine, Warres and Fighting, whence come they? come they not hence (ſaith the Apoſtle) even from your luſts that warre in your members? Jam. 4.1.Jas 4:1When as men have unruly luſts fighting within them, then they prove unruly and ready to fight againſt all thoſe that would reſtraine them in their evill waies; They pretend ſo many cauſes of their diſcontent, and enmity againſt thoſe with whom they are at variance, but when it comes to the tryall, the reaſon why they are ſo much diſpleaſed and enraged againſt others appeareth to be this, Becauſe they ſeeke to reſtraine them from their living by the rule of their unruly luſts: There be many men at this day that would make the world beleeve, that an endeavour to ſet up Presbyteriall Diſcipline for the purging of the Church from ſcandalous offence, is a great cauſe of thoſe quarrells and contentions that are amongſt us, but I beleeve that to one man that takes diſtaſte at the Presbyteriall Diſcipline out of conſcience, or any grounded pretence of conſcience, there be an hundred (ſhall I ſay) nay many hundreds that doe hate it and oppoſe it and all thoſe that are friends to it, upon no other account but this, Of their luſts becauſe they be afraid to be reſtrained thereby in thoſe wicked luſts which Warre within them againſt the law of God. The multitudes of men lye under a wicked feare of having the yoake of Jeſus Chriſt put upon them, and if the truth were ſpoken out, what it is that makes many ſo much diſcontented and enraged againſt Presbyteriall Diſcipline, it is clearely this, Becauſe they be afraid that if that ſhould prevaile, they ſhould not hold the name and outward priviledges of Chriſtianitie together p. 21with their ſinfull luſts, with ſo much freedome as formerly they have done: It is a matter of juſt and great lamentation at this day to ſee how the moſt ſtruggle with their heads, tongues, and hands, to make good a libertie for their luſts, and in that regard riſe up in an hoſtile enmity againſt all thoſe that are any wayes active or inſtrumentall for their reſtraint. And this is doubtleſſe a head ſpring of our civill imbroylments at this time; Thus we have learned from the Scripture foure ſeverall cauſes of our preſent contention viz. The open practiſe of notorious wickedneſſe, proud ambition, ſelf-ſeeking, and ſinfull luſts maintained in their regencie.

I come now to ſpeake ſomething of the courſe which is to be taken for remedie of our ſore maladie of civill contention, but I muſt doe that very breifly, that I may reſerve ſome time (in the ſecond place) to bewaile our irreligious contentions in matter of religion: That we may by the mercy of God attaine deliverance from this civill bitterneſſe and enmity, I ſhall direct you to the meanes which may be of force to remove the forementioned cauſes of this our preſent miſerie, remove the cauſe, you cure the diſeaſe, and might the cauſes of our contentions, which I have before pointed at be taken away, I doubt not but our enmitie would ſoone be changed into amitie, and our bloodie contention into ſweet affection.

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

p. 22The ſervants of God ought to mourne over theſe ſinnes in ſpeciall confeſsions when they appeare in dayes of ſolemne humiliation before the Lord At ſuch times the ſervants of God ſhould with Ezra, take ſhame to themſelves and lye in the duſt for theſe notorious ſins, this pride, this ſelfiſhneſſe, theſe luſts which worke our ruine; Ezras 9.6.7. Ezra. 10.22.Ezra 10:22When Ezra bewailed the ſinne of the people God poured out a ſpirit of reformation upon the people; were our publique mournings ſerious, we might finde the Lord in his returnes equally gracious.

Thirdly, 3the ſervants of God are earneſtly to pray for a removall of theſe ſinnes, both in a way of remiſsion and reformation; Turne to the Lord (ſaith the Prophet) take ye words unto you and turne to the Lord, Hoſ. 14 2.Hos 14:2and ſay, take away iniquitie, and receive us graciouſly, and we will offer to thee the fruit of our lips. God taketh away iniquitie only for this his mercy ſake, yet will for this mercy be ſought unto by his ſervants that he may afford it; and therefore Gods people ſhould fix their eyes on the Lord Chriſt, as that mediator by whom their prayers are made effectuall with their God and Father, and then bend themſelves to pray downe, aſmuch as may be in themſelves and others, theſe crying ſinnes which are the cauſes of our publique miſeries.

The ſervants of God ſhould endeavour the removall of theſe ſinnes, 4firſt in themſelves, and then in others: It is a prepoſterous courſe to be tampering with the reformation of every one before a man begins with himſelfe. It concernes the people of God, firſt of all to labour againſt theſe corruptions in themſelves and then in others; according to the Apoſtles rule, Have no fellowſhip with the unfruitfull workes of darkeneſſe, but rather reprove them. Firſt, a Chriſtian is to looke that he hath no fellowſhip with workes of darkeneſſe himſelfe, and then as occaſion is offered to reprove them in others, unto all which duties beleevers are made ſufficient, not through their owne power, Phil. 4.13.Phil 4:13but as being able to doe all things through Chriſt that ſtrengthneth them, and p. 23were this courſe taken for the removing of theſe corruptions which are the occaſion of our miſerable contentions, I cannot but beleeve, that wee might with abundance of comfort expect to have the ſpirit of virulencie caſt out of the land, at leaſt wiſe ſo farre caſt out, as that it might not worke ſo deſperately as at preſent, to the working of our ruine: And now though I know that there are but too too many contentions in the land, yet give me leave to preſſe one contention more upon you, a new one; New things take, Oh that this new motion might finde aſſent and acceptance according as it deſerves. I hope a contention might be named which could like Aarons rod ſwallow up all thoſe other contentions which the infernall Maſter of Magicians hath throwne in amongſt us; The contention, I ſpeake of and move for, is this, that every man would contend to goe before each other in the example of a reall reformation, in regard of the forementioned and the like hatefull and hurtfull evills which lye at the root of our contentions, and of all the miſeries which doe prevaile in the land. This Chriſtian contention (might it once take,) would take up our unchriſtian contentions at the roots, and bring us after all our toſſings to that faire Haven of civill reſt where we would bee. And now I would gladly ſpeake two words more to carry on yet further an endeavour for the removall of our contentions, and for the promoting of an happy civill peace amongſt us. The firſt is this;

Let every one that can pray to the Father in the name of his Sonne, pray for this bleſsing: I know many talke of prayer that know not how to goe to God by Chriſt to lay a prayer at his feet, I forbid not ſuch to pray, not knowing how farre the voyce of nature groaning under preſſures may prevaile with a faithfull and gracious Creator, but let every one that can pray in the name of our prevailing Mediator, who hath a promiſe of gracious audience, pray for the peace of our feruſalem, pray for the peace of the land of our Nativitie p. 24and habitation, pray for the peace of the Kingdome, and pray in faith. Deſpondencie of heart deadeth pray…r, Jam. 5.15Jas 5:15faith in Gods power and faithfulneſſe animates prayer. The prayer of faith ſhall ſave (ſaith the Apoſtle) in the way of inſtrumentall efficacie, that is; effectually ſerve Gods ſaving mercy for the good of his people: pray therefore earneſtly all ye that can pray unto the God of Heaven, and pray in faith, for this needed mercy of a civill peace to be afforded to our land; though I doe not ſay that ſuch ſhould pray in an abſolute aſſurance of the particular mercy preſently to be enjoyed, yet they may and ſhould pray in a faithfull dependance upon the power, goodneſſe, and faithfulneſſe of the God of Heaven; hoping that the Lord who hath done ſo much for us already, will at the length anſwer the prayers of his ſervants, and crowne their deſires with that peace and civill union which they groane to ſee eſtabliſhed in the land, and in the Kingdomes annexed unto it. One word more that this peace may be premoted.

Follow peace with all men, 2(with that cautionarie addition) and holineſſ…. Univerſall peace is to be preſſed after as farre as poſsibly may ſtand with due regard to holineſſe, Heb. 12.14.Heb 12:14Follow peace with all men, and holineſſe, without which no man ſhall ſee the Lord: This holineſſe here pointed at by the Apoſtle, I take to be the juſt bound of that, (if it be poſsible) in the Epiſtle of Paul to the Romans. If it …e poſſible as much as in you is, Ro. 12.18Rom 12:18live peaceably with all men. There ought to be in Gods ſervants (as farre as reſpect to holineſſe will beare) all poſsible endeavour to obtaine and maintaine peace with all men. I preſſe not this to interrupt the courſe of judgement according to righteouſneſſe, Amos 5.24Amos 5:24may it ever flow, out like a ſtreame in the land, and overflow all malicious unreconcileable enemies to the peace and union both of this land and the Kingdomes annexed whoever they be; but with this proviſo, that the ſtreame of judgement according to righteouſneſſe may run in the channell of ſafe and p. 25ſaving merciemercy as much as may be, Zac. 7.9.conſidering that there ſhall be judgement without mercy, to him that ſhewes no mercy and mercy rejoyces againſt judgement; As farre as a due reſpect to holineſſe, Iam. 2.13Jas 2:13and judgement according to righteouſneſſe doth admit, there ought to be in all a conſcionable purſuance of peace with all men, and I ſuppoſe that a civill peace can never be well expected in a Scripture way in this Kingdome, unleſſe the holy Ghoſts counſell be followed herein; Now then for you that are the Inhabitants of this great City (not to reproach you by ripping up any of thoſe flaming contentions which appeare amongſt you, the Lord avert the evill which they threaten for his mercies ſake) let me ſpeake unto you as one that deſires ſeriouſly the peace and welfare of this place, be exhorted to pray for, and to purſue peace with all thoſe who are together with your ſelves Members of this City, as far as a due regard to righteouſneſſe and holineſſe may poſsibly beare. Doe not you ſee that a ſweeping deſtruction is ready to invade you at the wide gate of your diviſions? and let the Inhabitants of this land be perſwaded with due reſpect to righteouſneſſe and holineſſe to follow peace, with all thoſe that are together with themſelves Members of this State. Let every man in his place ſtudy to bring the Parliament, the Army, the City, the ſeverall Counties, and if it be poſsible the King and Kingdome, the head and Members of our State, into a bond of peace and love, that there may be a ſweet joyning of all together for the mutuall defence, ſecuritie, and benefit one of another, and for the good of the whole. And for thoſe that are the Inhabitants of the three Kingdomes, let them all be perſwaded to pray for, and purſue a ſtable peace betwixt the nations, that theſe three Lands may be as a threefold Cord twiſted together in the hand of Gods mercy, to ſuch a ſtrength as ſhall not need to feare the force or furie of any publique or common Enemy. It were very happy if this ſpeech of the Apoſtle in my text might generally p. 26ring throughout the Kingdome yea throughout the Kingdomes, If ye bite and devour one another, take heed that ye he not conſumed one of another. There is a very great danger of a common conſumption, whilſt men goe on in ſo much particular bitterneſſe, fomenting civill diviſions and contentions amongſt themſelves; It was the Prophet Habakkuks complaint. There are that bring in ſtrife and contention: Hab. 1.3.Hab 1:3And are there not ſuch amongſt us? are there not ſuch in the the Kingdome? in the Kingdomes at this day? who like bellowes filled with the arie of Hell, doe continually breath out lying ſuggeſtions, and ſtudied intimations of grounds of jealouſie amongſt brethren, for no other end but to blow up an everlaſting contention in the land and betweene the Kingdomes, that they whom God hath greatly bleſſed, may at the length be ſadly ruined together? ſhall ſuch men be ſo diligent to divide and to de ſtroy, and ſhall not every man that ſoves God and loves the Kingdom be awak…ned to preſſe on, and pray for a peacefull union of Parlialiament, City, Army, Country, Magiſtracie, Miniſterie? and (if God have ſuch a merciemercy in ſtore for us) of him with all, whom we would be glad to enjoy as head of all, in faithfulneſſe and righteouſneſſe, that there may be an union of all in the feare of God almighty, to be really aſsiſtant one to another as fellowmembers of the ſame State, for the mutuall good and benefit one of another. I ſhall ſay no more to this point but what you finde in the epiſtle of James, namely That the wiſedome which is from above, Jam. 3.17.Jas 3:17(heavenly wiſedom) it is, Firſt pure, then peaceable, gentle, eaſie to be entreated, full of mercy and good fruits, without partialitie, and without hipocriſie, and the fruit of righteouſneſſe is ſowne in peace of thoſe that make peace. Mat. 5.9.Matt 5:9And bleſſed are the peacemakers, for they ſhall be called the Children of God. Therefore let all with a due reſpect unto the glory of the God of Heaven, in maintenance of holineſſe and righteouſneſſe, (which I lay ſtill as the foundation and boundſtone of our peace) be ever carefull to promote and maintaine an univerſall civill p. 27peace in this and the annext Kingdomes, which may be the foundation of comfort and ſafety to us and our poſterities. Thus I come to ſpeake

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

I doe not bewaile the zeale of any brethren, 1who in a way of love and faithfulneſſe doe give teſtimonie to the truth of Jeſus, againſt thoſe wicked, damnable, blaſphemies, and hereſies, and other notorious, errours which like a ſmoake out of the bottomleſſe pit, are ready overſhadow our land; I know it is the duty of beleevers and miniſters in ſpeciall to contend for the faith which was once given to the Saints. Iude 3.Jude 1:3Nor

Doe I bewaile the Chriſtian zeale of any, 2who with Chriſtian moderation, fervencie, and ſinceritie, doe publiquely rebuke thoſe publique ſinnes which carry with them a direct oppoſition againſt truth and holineſſe, and ſtand condemned by the good word of God. I know it is the duty of the Miniſters of God ſo to doe, they have a command for it, 1 Tim. 5.201 Tim 5:20Them that ſinne rebuke before all, that others alſo may feare.

Neither doe I bewaile the ſix'd ſtedfaſtneſſe of the hearts of thoſe who doe hold cloſe unto truths, 3thoſe truths which they have formerly received and learned from the word of truth, againſt all that contradict and oppoſe the ſame: for it is not for Chriſtians to childe it (as the Apoſtles ſpeakes) in matters of religion, Epheſ: 4.14.And to be toſſed to and fro with every winde of Doctrine: Stabilitie of judgement becometh thoſe that have received truths from the mouth of God Nor

Doe I bewaile the endeavours of thoſe who deſire p. 28and labour to ſee Church-Diſcipline, according to the word of God, eſtabliſhed with vigor and activitie in our land, for the purging out of old leaven, that we may be a new lumpe according to the certaine will and appointment of Jeſus Chriſt by his Apoſtles: 1 Cor. 5.7.1 Cor 5:7Purge out therefore the old leaven that you may be a new lumpe. I would not be miſtaken, as if I did glance in the leaſt at any ſuch practiſes which are according to God, and which are according to the rule and direction of the word of God. But that which I intend to ſpeake of, I looke upon as a ſorrowfull ſubject, and ſuch as no teares are ſufficient to bewaile; For there is beyond all this, that inſufferable rage and violent ſtrife of tongues, that railing and bitterneſſe appearing in our land, amongſt thoſe who have good grounds to build Chriſtian love and union upon, that we have cauſe to bluſh, if not to tremble, at the mention of it. I hope no man will ſay that this ſhould be conceal'd, I would it could be concealed, but the truth is, it is too late to talke of concealing that folly which is openly laid before the eyes of the world, by many of thoſe, of all ſides, whom yet I dare not give up as men wholly deſtitute of unfained regard unto the living God: I will not diſcuſſe how farre grace may lye at the root of that zeale which fleſhly corruption may tranſport unto ſuch a diſtemper as bringeth forth bitter railing againſt brethren, that would be to long too ſpeake of; But this I ſay, That whether it be from grace in part, and corruption overcarrying it, or whether it be from corruption only working under a pretence of grace, evident it is, that there is a palpable and groſſe miſcarriage in this kinde amongſt us at this day, to the diſhonour of God and to the reproach of the Goſpell, and I doubt not but much to the weakening of the hands and hearts of thoſe that feare the Lord I ſhall not adventure to preſſe farther into this point, then I am ſure you will or may eaſily goe along with me, in teſtifying the truth of what I ſhall ſpeake: And in this which I ſhall now bewaile, I'le p. 29ſpeake impartially, I doe not know on either hand which of the differing parties amongſt us is more or leſſe guilty, in regard of the miſcarriage ſo notorious in this kinde: doe not our ſtreets ring, and are not our ſtalls fill'd from day to day, with * Certaine it is that ſome bookes which had truth for their center, yet becauſe they have wanted temperance, modeſtie, and urbanitie for their circumference, have (to the great prejudice of the truth) hardened the adverſarie in their errors; and by their bitter invectives vvhetted them not only to defend themſelves and to offend in the like, but many times (being thereby urged to write) to defend the error it ſelfe to the hurt of many which otherwiſe might have vaniſhed away without any contradiction.bookes written with inke ſteeped in the gall of Hell, and printed in the moſt unlovely Characters of bitterneſſe and deſpight, it is ſo plaine, poſterities will reade the follie and madneſſe of men amongſt us. In this kinde of men, I ſay on all ſides, who doe in all their differences unhappily agree with might and maine to ſlander one another; For whereas charity ſhould cover a multitude of ſinnes, charity it ſelfe is cover'd, and many as if they were ſtrongly engaged thereunto, ſtudiouſly lay out the offences of brethren in print, with ſome advantages, yea lay on offences upon brethren with boldneſſe, which no eye (but that which is dazeled with envious jea louſie) no heart (but that which is braced with malicious partialitie) could ever have ſeene or adjudged them guilty of. The miſcarriage of many in this kinde, at this time is ſuch, that charity it ſelfe is put often-times to the ſtreſſe, to be charitable towards ſuch men as doe pleaſe themſelves in ſuch uncharitable practiſes: of this the ſervants of God may juſtly ſay that it is a la…tation, I wiſh it may not be added, and ſhall be for a lamentation: Nor will recrimination ſerve to juſtifie any man in this kinde. If one man be before another in bitter reprochings, that will never juſtifie the injured perſon in paying the rayler againe in his owne coine, and rebanding thoſe ſcoffes and ſcornes which cannot without ſhame appeare, or be made mention of amongſt Chriſtian Brethren. The rule of Chriſtianitie will never ply to this practiſe: If one man be ſo mad as to fire his tongue at Hell (for ſo the Apoſtle ſaith of a wicked tongue that it is a fire kindled at Hell) and then ſpit he cares not whom in the face with ſcorching reproaches, Sir Ed. Cook 5. pt. … of his reports ad Lector.in this caſe a Chriſtian man is bound ſo far to tender p. 30his owne eſteeme, yea Gods honour, as in the words of meekneſſe and of truth to quench, if poſsible, the ſlander, that it may not blaſt his reputation and profeſsion: But no man is warranted to anſwer this ſpitfire juſt in his owne helliſh language, and to ſtraine againe to raiſe ſuch re…roches againſt him, as are likely to expoſe both to common ſcorne. The rule for Chriſtians is this, Rom. 12.17.21Rom 12:17Rom 12:21Render to no man evill for evill. Be not overcome by evill but overcome evill with good. A man will ſay, why they provoke me? provoke thee! and was not the Lord Chriſt provoked? he left his owne example for us to imitate, who when he was revil'd, reviled not againe, when he ſuffered, he threatned not, but commited himſelfe to him that Judgeth righteouſly. 1 Pet. 2.211 Pet 2:21It were an happy and glorious victory worthy of a Chriſtian indeed, to tread ſuch baſe revilings under foot, and ſcorne to meet any miſcarrying brother upon ſuch a field, as they have cauſe to be aſhamed once to appeare in who are the ſervants of that bleſſed maſter, who being reviled reviled not againe. Howſoever therefore I deny not, but that the ſervants of God may have their ſeverall apprehenſions in ſome Doctrinall or Practicall points of Religion, and in their difference not be able to meete, and in that diſtance be enforc'd one to adhere to one, and another to another, judgement, and practice too, in ſome circumſtantialls of religion; may not all this be done in love, without railing-bitterneſſe, without biting and devouring one another? Muſt teeth of neceſsity come into the tongue-combate? Cannot it poſsibly be that Chriſtian men may argue either in word, or writing by the Scriptures of God, what is in difference betweene them, but they muſt neede turne unchriſtian railers, and expoſe each other, and religion to boot unto common ſcorne? Great cauſe we have in our ſaddeſt thoughts to bewaile this in the preſence of God, and to looke upon it as a hatefull evill that doth at this time ſtrangely prevaile in this land. Many great pretenders p. 31to religion; there be now adays, the maine of whoſe religion ſtandeth in ſleighting and reviling all thoſe as utterly irreligious, who doe not keepe peace with them in what they call religion; and hence it is, that ſo many religious perſons (in their owne eſteeme at leaſt) doe moſt irreligiouſly breake out into this wicked courſe of biting and devouring ſuch, whom a little love would teach them to call brethren: How glad would any Miniſter of Jeſus Chriſt be, might, he apply a remedie to this maladie? I dare not adventure upon any long diſcourſe about this neceſſarie ſubject, the time will not admit it, but that I may brieſly draw to an end, I ſhall tender to you ſome Scripture preſcriptions, and I would be glad that they may be ſaid unto mine owne, and all our hearts, that this miferable diſtemper which is among brethren may be removed. The rules are theſe

Put on therefore (as the elect of God, holy and beloved,) 1bowels of merciemercy, kindneſſe humbleneſſe of minde, meekneſſe, long ſuffering forbearing one another, and forgiving one another, Col. 3.12Col 3:12if any man bave a quarrell one againſt another, even as Chriſt forgave you, ſo alſo doe you, and above all theſe things put ye on charity which is the bond of perfectneſſe, and let the peace of God rule in your hearts, to the which ye are alſo called in one body and be ye thankfull. Oh be thankfull, let every one that knowes the Lord Jeſus as his head, be thankfull that he is called into one body, with every one who is by the faith of the truth of the Goſpell joyned to the Lord Ieſus.

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

Let him yet be thankfull, that he is brought together with them into the ſame body, and then conſider how peacefully and under what a ſtrict law of love, it becometh thoſe to live that are fellow members of p. 32Jeſus Chriſt and of one another in his myſticall body.

Let nothing be done through ſtrife and vaine glorie, 2 Rule. Phil. 2.3.4.Phil 2:3Phil 2:4but in lowlineſſe of minde, let each eſteeme other better then themſelves, looke not every man on his owne things, but every man alſo on the things of others: Were ſelf-love and ſelf-ſeeking once brought to the grave, brotherly love would ſoone receive life and a glorious reſurrection amongſt us.

Let us not be deſirous of vaine glory, 3 Rule. Gal. 5.26Gal 5:26provoking one another, envying one another. Might, Ambitions, Envyings, and Provocations (which are the very ſoule of Church-Contentions) be laid aſide amongſt brethren; Brethren I meane who have a good right to that name amongſt Chriſtians, by holding to the form of ſound Chriſtian Doctrine, and to the Worſhip and Ordinances of God taught in the Scriptures, (might, I ſay, ambitions, envyings, and bitter provocations be laid aſide) it would be a bleſſed root of brotherly love, and Chriſtian ſweetneſſe amongſt us.

Let us conſider one another to provoke to love and to good works, 4 Rule. Heb. 10.24, 25.Heb 10:24Heb 10:25not forſaking the aſſembling of our ſelves together as the manner of ſome is. Might unhappy ſeparations be avoyded, and might wicked rayling contentions, which tend unto wrath and enmity be laid downe, and on the contrary ſide, the Servants of God be induced inſtead of provoking to wrath, to provoke one another to love and good workes, we might no doubt expect a ſuddaine change of the face of the Church of God in our Land, no leſſe glorious then of midnights darkeneſſe into a noone-dayes brightneſſe. Me thinkes an anſwer might be taken from this place to that Apology, which many are apt to make for their virulency againſt Brethren, why ſay they; they provoke us to anger by words and actions, and can we poſsibly live in love and peace with them? Grant all that theſe pretend, ſay that brethren be ſo vile, ſo forgetfull of their duty as to provoke others greatly unto wrath, yet ſhould not p. 33this put other Chriſtian Brethren from a ſerious endeavour according to their duty, to provoke even thoſe who provoke them to wrath to love, and to good workes: And were this carriage to be found amongſt Chriſtian Brethren, certainly we ſhould ſee a bleſſed and happy union of Beleevers effected in our Land, yea we ſhould ſee the Church of God amongſt us to looke out, as the expreſsion is in the Song of Solomon, Beautifull as Tirz…h, comely as Jeruſalem, Cant. 6.4.Song 6:4terrible as an Army with banners. If an Army be at varience in it ſelfe, no Childe needs feare them, but if they keep to their Banners, and march in order and unity, an Army is terrible to the ſtouteſt of men: So would the Church of God amongſt us be, if the Servants of God did according to duty, keepe up unto a bleſſed union and unity of love, affection, and tender regard one to another, conſcionably provoking each other to love, and to good workes; This would make the Church of God amongſt us, Looke forth as the Moone, cleare as the Sun, Cant. 6.10Song 6:10and terrible as an Army with banners. I'le goe no further, but leave all this to Gods bleſsing upon your further conſideration, deſiring that there may be ſome fruit of love, Civill love, and Spirituall love ariſing unto you from what hath been ſpoken this day: Conſider of it ſeriouſly I beſeech you in regard of both unions, Civill, and that which is Religious, that diviſion threatens deſtruction, and embowelled contention utter ruine; I'le now therefore only borrow the Apoſtles Incitation, you may call it his Adjuration for the earneſtneſſe of it to the Philippians, and apply it to you according to the preſent neceſsity; Phil. 2.12Phil 2:12If there be therefore any conſolation in Chriſt, if any comfort in love, if any fellowſhip in the Spirit, if any bowells and mercies fulfill yee my joy, that yee be like minded, having the ſame love, being of one accord, and of one minde; If there be any thing of Chriſt, any thing of the Spirit, any thing of love deare unto you, for theſe things ſake I beſeech you, that you would ſtudy p. 34to have the ſame love, to be of the ſame minde, that you may be of one accord, and may preſerve the unity of the Spirit in the bond of peace, and now end all with that valedictory advice of the Apoſtle Paul to the Corinthians; 2 Cor. 2.13.2 Cor 2:13Finally brethren farewell, be perfect, be of good comfort, be of one minde, live in peace, and the God of love and pea…e ſhall be with you.

FINIS.

VVarner Major. Martis viceſim. die Junij, 1648. Annoque regni Regis Caroli Angliae &c. XXIV.

IT is Ordered by this Court, that Mr. Goodwin, Dr. Chambers, Mr. Cadworth, and Mr. Herle, be deſired by Mr. Hynde from this Court to print their Sermons of late made in Pauls Church reſpectively upon the Lords Day before the Lord Mayor, Aldermen, and others there aſſembled: the ſame being very well approved of, and thought fit to be publiſhed.

Michel.

End of the text · Humphrey Chambers, A Motive to Peace and Love (1649)