THE Character of Cruelty IN THE Workers of Iniquity: AND Cure of Contention Among The People of God. Held forth in TWO SERMONS. Preached in the Day of Public HUMILIATION Upon occasion of the late sad Persecution in PIEDMONT.  
By Faithful Teat, Minister of the Gospel of Peace.  Psal. 74 20 The dark places of the earth are full of the Habitations of Cruelty. 
LONDON Printed for George Sawbridge, at the Bible on Ludgate-hill. 1656.   

To His Highness OLIVER Lord Protector OF The Commonwealth OF England, Scotland, and Ireland.  
My Lord,  
REst in the Flesh is not ordinary with God's People, (whose Rest remaineth, Heb. 4.9.) but rather trouble on every side; without fightings, 
2 Cor. 7.5.  within Fears, with manifold perils by strangers and Heathen, by Friends and Countrymen; 
2 Cor. 11.26.  what through the wickedness of the wicked, what through the Remainder of the Root of bitterness in, and among, themselves.  
Where Satan's seat is, (as to persecution) Sinners Eat up Saints: where the Gospel runs (as to Liberty of profession) Saints are too prone to eat up each other. The former is the Hurt of our Brethren abroad, where the sword bereaveth; 
Lam. 1.20.  and Papists, being high, persecute poor Professors; The later is our own Hurt at home, where there is as death; for God hath lifted his People's Horn on high, but alas! they have pushed at one another.  
In respect of the former, each Party of Professors amongst us are troubled, and ready to say (as David) The men, that have done it, 
2 Sam. 12▪ 5.  deserve to die; but I fear in Respect of the later, some Nathan may come and tell one and other of Us, 
verse 7.  you, and you are the Men. Now both are the Subject of this discourse, and are, and shall be, to me, for a Lamentation.  
Enemy's alas! know not; nay, friends consider not, How tender in themselves, 
Joh. 21.15.  and tendered by their Saviour, 
Isa. 40.11.  are the Lambs of the Lamb, the little ones of Christ: who will not endure that One of them perish, 
Matth. 18.14.  no nor that one of them be offended, 
verse 6.  no nor so much as that one of them be despised: who, 
verse 10.  if he hear an Ishmael but scoff, 
Gen. 21.9.  writes down persecution, Gal. 4.29. And if he see a Paul and a Barnabas but contend, he calls it a Paroxysm, Act. 15.39. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And how can it choose but be painful to the Head, when there is a paroxysm in the Body?  
But if Contention be a Paroxysm, it is high time to Endeavour a cure, i●e. (for our own, yea for Christ's sake) to ensue peace with each other, if it may be to the lenghtning out of our tranquillity; for certainly the Lord, otherwise, will speedily Judge between Cattle and Cattle, because of our thrusting with side and shoulder, and pushing all the Diseased with horns, till we have scattered them abroad, Ezek. 34.21.22.  
Toward which endeavour though I (being lest among the thousands of Judah) am least able to contribute: Let these two mites be accepted, though others, of Ability, might cast in much more abundantly.  
For though mine unskilfulness, and the ordinary Lot of the friendly Interposer among violent Contenders (Moses himself not exempted therefrom) might deter me from offering my poor thoughts towards the Cure of so Epidemical a Distemper; 
Exod. 2.13.  yet remembering the Dumb Child, in the story, that could not but speak, when they went about to kill his Father; or rather the words of the Psalmist, That out of the mouth of Babes and sucklings God hath ordained strength, 
Psa. 8.2.  for the stilling of the ENEMY, and the AVENGER; I am bold (though but a Child that cannot speak, yet) as I am able, to cry out to Persecutors abroad, O kill not the Saints! and to Saints at home, O kill not one another! being hopeful that the Treatise will prove itself to be Truth; and TRUTH is of Age, let it speak for itself.  
For peruseall whereof if your Highness be pleased but to allow any few vacant Minutes, I humbly hope that my boldness in troubling your hands therewith, shall be pardonable unto me; since the Lord, to whom the Glory belongs, hath put it into your Highness' Heart to express so natural a care for the state of the Brethren abroad, that are Persecuted; and so solicitous a desire to redintegrate the Brethren at home, that are Divided. And hath put moreover so singular advantages into your Highness' Hand of becoming a further Restorer of waste places to dwell in to the former, and Repairer of the Breaches among the later.  
Your renowned endeavours in the one, the world knows, are not wanting; mine humble prayer to God is that the difficulty of the thing, or Morosotie of any Persons may never be a Remora to the later; Surely a Lion in the way of any duty incumbent on your Highness (before whom God hath stopped the mouths of so many) would be less plea for you, than for ordinary Persons.  
What though the Divisions of our Reuben be dangerous? the Wound great, or at least contused and greatly rancoured? Is there no Balm in Gilead? 
Jer. 8.22.  is there no Physician there? why then may not the health of the Daughter of our people be recovered? 
Isa. 53.5 10.  Is not the blood of a wounded and bruised Christ effectual to staunch the bleeding, 
Col. 1. 2●  
1 Joh. 1.7.  and cleanse the festering sore of Zion? Even the Blaspheming Beast can boast of his deadly wound that was healed, Rev. 13.3. Therefore let not Zion say, 
as Jer. 15.18.  my wound is incurable.  
Oh! how great a disparagement would it reflect upon Christ, to account the Distance betwixt dissenting Saints to be like the unpassable Gulf betwixt Abraham and Dives, either for greatness or for fixedness? 
Luk. 16.26.  as if the Destroyer were a better artist in the healing of the hurts of his Party, than the Saviour who hath also promised to his Party; 
Jer. 32.39.  that they shall have one heart, and one way: And shall serve him with one shoulder: 
Zeph. 3.9. Zac. 14 9  And that he will be One, and his name one.  
If any say we will stay then, till he come and perform what himself hath spoken; 'tis a known principle, that he that hath made Promises, makes the means of their accomplishment: Who though he be ever faithful to his Covenant, yet is not therefore bound to gratify our unfaithfulness to our duty. If any reply; however, 'tis enough for us to pray for the Peace of Jerusalem; But endeavourlesse Prayers weigh as light in God's balance, as prayerless endeavours.  
Now since the God of all Peace and blessings hath blessed the considerers of the poor, 
Psal. 41.1. Mat. 5.5, 7, 9  and with them the meek, and the Peacemakers; My Prayer is that all his people in general, and your Highness in special, may be ever found giving all heed to this pure Religion, and Undefiled: till the Lord shall give strength to his (poor, 
Jam. 1.26, 27. Psa. 29.11.  weak) people (abroad) and bless his people (at home) with Peace: So Prays  
Your Highness' most humble Servant, Faithful Teate.   

TO THE SONS OF VIOLENCE.  
Ye Men of Belial;  
THe God of Peace hath sent me this day to proclaim war against you, for waging war with his People; who will shortly bruise you (with Satan, your Leader) under his feet, except you speedily humble yourselves under his Mighty hand.  
Fury is not in him, who would set up Briers and Thorns in battle against him? 
Isa. 27.4, 5.  He would go through them, and burn them together: or let them take hold of his strength, that he might make Peace with him for them, and he shall make Peace.  
The Lord is a man of War: The Lamb is a Lion: who ever hardened himself against God and prospered? Your Fathers, where are they? and the Persecutors, do they live for ever? Verily nay; The Lord hath sworn that he will have war with Amalek continually: 
Exod. 17.16. Psal. 55.23.  and that bloody and deceitful men shall not live out half their days.  
Agree therefore with your Adversary quickly, whilst you are in the way. Kiss the Son lest he be angry, and ye perish; for he cometh, 
Psal. 9●. 13.  for he cometh to judge the Earth; 'Slight not the Alarm, though it be but a Child that blows the Trumpet.   

THE CHARACTER OF CRUELTY In the workers of Iniquity.  PSALM. 14.4 
Have all the workers of Iniquity no knowledge, who eat up my people as they eat Bread?  
THis day of Humiliation is as the day of Hezekiah, 
2 Kin. 1.3.  a day of trouble and of Rebuke; and Blasphemy. His practice therefore may be our precedent; who  
1. Draws up a bill of Complaint against the Adversaries of God's People, (or rather takes it as drawn put to his hand) and spreads it before the Lord. 
vers. 14.   
2. Prefers a Bill of Petition in behalf of the People of God, 
vers. 19  Now therefore, O Lord our God save, etc.  
Thus with a Bill in each hand up he marcheth unto the house of the Lord (knowing that the way to prevail against the Esau's of the world, is to prevail as did Israel, 
vers. 14, 15. etc.  with God first.)  
Go you therefore this day, and do likewise. Spread before the Lord the sad Tidings that are come from the persecuted Valleys, The Lilies whereof are among (Cruel) Thorns; And say, with Hezekiah, Now therefore, O Lord our God, save, etc.  
This Psalm or Maschil Psal. 53.1. i e. 
Psa. ●  Psalm of Instruction for its singular use, penned twice over by David, may be your directory in this your Duty. Consisting,  
1 Of Complaint against the fool; the abominable workers, vers. 1. The men void of understanding vers. 2. The filthy transgressors, and evil Doers, verse 3. Unto which our Text is added, to show how sinners fill up the measure of their sins all way, adding iniquity to iniquity; even drunkenness (with the blood of Saints) unto their thirst (after other sins) for as the Anthropophagis, the Man-eaters, are the most abominable with men, so are these Hagiophagi, these savage Saint-Eaters, in the Eyes of the Lord. Wherefore,  
2. The Psalmist turns his bill of Complaint into a Bill of Supplication, in the last verse (being none other than the very Petition, which I am persuaded, you are on purpose Assembled to prefer before the Lord this day viz.) Oh! that the salvation of Israel were come out of Zion.  
Our Text is part of the former part of the Psalm, viz. the Indictment, which (according to form) is preferred in the King's Name, The crimes are alleged to be against the Honour and Dignity of God himself, in the first verse. For proof of the Accusation, Application is made to the judge of the Bench, as an Eyewitness of the matter of fact. vers. 2, 3. The Lord looked down from the heaven to see, etc.  
Now in this fourth verse (which is our Text) seeing the Judge is himself invoked, and cannot but attest the crimes, he riseth up as Ahashuerus upon ester's complaint that she and her people were sold to destruction; 
Esth. 7.4.  saith the King, who is he, and where is he, that durst presume in his heart to do so? As if he should say, is there any man so imprudent, any so impudent, as to presume in his heart to do so? so saith God here,  
Have all the workers of iniquity no knowledge, who eat up my people as they eat bread?  
Do they understand themselves no better? Have they no more wit than so? Have they banished all prudence from them? Doth nothing but furious rage dwell with them? Hath cruel passion thus put out the eye of their reason, and that they might be the more tyrannous towards others, have they thus begun their Tyranny upon their own souls? surely they would never behave themselves so strangely, 
Deut. 32.27.  were there any understanding or Counsel in them.  
Have they no knowledge of ME, or of MINE, that they dare presume in their hearts to do as they do? Have they nothing to eat as bread, but the Apple of mine eye? No people to make a prey of but my people? mine by Choice, by Calling, by Covenant, by Purchase, by Self-Resignation on their part, and gracious obsignation on my part, my called, faithful, chosen, ransomed sanctified, sealed Servants? Have they none other to make bold withal? but these they must be biting, and not only biting but eating, and not only eating but eating up; and have they no knowledge, how dearly they must pay for these stolen morsels of this sweet breed? Ah! if they knew the people of God, and who it is that saith unto them, Touch not mine anointed, 
Psa. 105.15.  for who so toucheth them, toucheth the apple of mine eye, 
Zech. 2 8.  they would sooner choose to feed on their own flesh, then on this bread; but now hereby I know they have no knowledge.  
This wisdom none of the Princes of the world knew for had they known it, they would not have crucified the Lord of Glory, 1 Cor. 2.8. or cut off Messiah the Prince (as 'tis expressed Dan. 9.26.) nor have eaten up his people, as it is in the Text.  
Where then is the wise, where is the scribe, 
1 Cor. 1.20.  where is the learned of this world, sigh all the workers of iniquity have no knowledge? where is the Ahitophel? and where are the crafty Counsellors, 
Psa. 83.3.  where are the persecutors that say of the Saints, come let us deal wisely with them (as Exo. 1.10)? Surely if we plough with the Lords heifer, we shall soon find out this Riddle. The wisdom of this world is foolishness with God, 
1 Cor. 3.19.  and however wise they may be to do evil, yet have all the workers of iniquity no knowledge, who eat up God's People like bread.  
The instruction is.  
That Folly, and Fury, and the extremity of both, is notoriously manifest in that spirit of malignity, that works in all the people of the World, against the people of God.  
In which Character of their Cruelty.  
Observe. 1 Their Unity, 2 Folly, 3 Fury.  
First,  
THe point implieth, that all the workers of Iniquity have one and the same spirit of Malignity against the people of God, lusts are divers, 
〈◊〉. 3.3.  yet in this they all agree; and Herod and Pilate are, by this means, reconciled. 
Luk. 23.12.   
Our Saviour saith to his Disciples, Joh. 15.19. You have I chosen out of the World, and the WORLD hateth you. Ecclesia Malignantium is as wide as the World, The Countries, 
1 Joh. 5.19.  the Nations, the Sects, the Factions, the Heathen, the People, the Kings, 
Psa. 2.1, 2  the Rulers, Turks, Jews, Pagans, Papists, Profane Protestants and empty Professors; though they all differ, yet are all agreed in this Catholic Article of Iniquity.  
This Malignity is that Point in which every Line from each part of the Circumference of the round World (however they cross each other) can quietly concentre.  
And though some can dissemble their stomach before folk, and in appearance, bridle their appetite from this Bread; yet can such privily whet their tongue, secretly to devour the Saints of God; 
Psal. 23.2, 3, 4.  They that are not with Christ: are against Christ: and the best of them is as a Briar, 
Mat. 12. ●.  and the most upright of them as a thorn-hedge. Mic. 7.4.  
Yea though some carnal ones are so civil and seemingly fair mannered, and such strangers to their own hearts, as that they would cast by this truth with disdain, as did Hazael: if you should charge it upon them. Do you take us to be Dogs that we should do such a thing? what? 
2 Kin. 8.13.  eat up God's people like bread? we hope better things of ourselves than so; yet was there, at that very time, in that very person that malignant humour that fed this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this Dog's disease (for it is no better, therefore saith David, Dogs have compassed me, Psa. 22.16. and deliver my soul from the power of the Dog. verse 20.) Neither is there a worker of Iniquity amongst them all, let the Lord but take off the Choler, Chain, and Muzzle that he hath upon them, and let them lose to an opportunity and temptation of such a nature; but would run about the City, and make a noise like a Dog (and leap at a morsel of this bread) Psa. 59.2.6. these words were spoken by the Psalmist of Saul, who was once amongst the Prophets; 
1 Sam. 10.11.  and then thought (it is like) as well of himself as another man, but is now among the Persecutors, yea the fore-Dog of the company.  
Thus you see that all the workers of Iniquity are of the selfsame Doeg-like doglike disposition towards the Saints and (as we say, in actu primo) do all eat up the People of God?  
But and if you demand why it should be so, I answer you, ask a reason of that which is unreasonable. Even the same reason that the Sodomites had to grudge at Lots sojourning among them, or to wish him out of Sodom; the same have the wicked to malign the Saints, and to wish them out of the World; which vexed Lots no sooner go but ruin comes; and were they all but once out of this Sodom, you would soon see that its judgement would not linger.  
It is for the Wheats sake that the Tares are spared, Matth. 13.29. for the Saints sake that the wicked are respited, and yet can these wicked find in their hearts to make bread of God's Wheat, and these must be the men that fareworst in in the world, for whose sakes the world fares so much the better. As the Lord of hosts liveth (saith Elisha to wicked Jehoram King of Israel) surely were it not that I regard the presence of Jehosaphat, the King of Judah, I would not look towards thee. 2 Kin. 3.14.  
Yet is there an enmity betwixt seed and seed. An Antipathy betwixt that of the Serpent, the Generation of vipers, 
Mar. 12.11. Ps. 75.15.  and the Generation of God's Children, and we say, Antipathies are rather known in their effects, than causes.  
Yet possibly some Tertullus will take upon him to play the Orator, and to render a reason (such as it is) of the wickeds rage against the Saints. Do you think that Cain the Elder Brother, and better man (for so they estimate goodness by greatness) had not reason to be wroth, when his junior and inferior is preferred before him? and had not Esau cause enough to eat up Jacob, when the Elder was appointed a servant to the Younger? would it not enrage any man in the world, that a company of Precisians should pretend to be the only Reform, and Gods only favourites, as if they were wiser than our Leaders, and better than our Rulers? 
Joh. 7. 4●  That a company of Apron-men and Ploughmen should talk of judging the world? of binding Kings in chains and Nobles in links of Iron; and go about to make us believe that the good that we enjoy, is for their sakes: and that evil is kept out by their standing in the gap (and a few more Puritans like themselves)? These are the Pestilent fellows and movers of sedition in all places, 
Act. 24.5.  who yet call themselves Light, 
Mar ●4. Ps. 7  and us darkness: themselves Children, and us Dogs: themselves the Wheat, and us the Tares: which if they be, why then should men be blamed for eating them up like Bread?  
Such is the cause and such are the reasons, why the Ishmaels' of the world, the Sons of the bondwoman, do persecute those that are born of the free.  
But how causeless is this cause? and how unreasonable are these reasons? The truth is, there is a difference betwixt one and other. But who hath made them to differ? 
1 Cor. 4.7  It is not righteous Abel that prefers himself, but the righteous God that prefers Abel before Cain. So that if the Saints be precious and honourable, it is (not in their own eyes, in the which they are vile, Job 40.4. but) in the sight of the Lord, Isa. 43.4. since thou wast precious in my sight, thou hast been honourable. Who notwithstanding the difference that he makes betwixt them and others, yet makes no difference betwixt the terms of their acceptance: If thou do well (saith God to Cain) shalt not thou be accepted? Gen. 4.7.  
Neither is it in the hearts of any of the People of God; to engross their privileges and spiritual blessings; but on the contrary, their heart's desire is, that all the Nation of which they are, should be saved, 
Rom. 1.10.  and that their very persecutors might not be almost, but altogether such as themselves are, excepting their bonds (if so be that they be in bonds) Act. 26.29. The injuries they suffer from them, they are fare from wishing them; but the mercies they receive from God, those they altogether apprecate unto them. Yea, it is the truth in Christ and no lie, their Conscience also bearing them witness in the Holy Ghost, that they have great heaviness and continual sorrow in their heart, that their Brethren according to the flesh are not such as themselves are (as to grace and Privileges) Rom. 9.1, 2, 3.  
And yet for all this, if any man will live godly in Christ Jesus, he must suffer persecution, 2 Tim. 3.12. Integrity is his guilt; Innocence his Crime; and this the Offence that he commits in that he exerciseth himself to have a Conscience void of offence, both towards God and towards all men, Act. 24 16.  
So then because the willing Child receives the Father's gift, which the stubborn rejects with disdain, though tendered to him upon equal terms, yea though the other stand by and entreat him to accept what he hath accepted, that he also may be accepted even as he is accepted, because the Rebellious resolves to be yet a Sinner, therefore the innocent must be a Sufferer. 
2 Thes. 3.2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. O! how unreasonable are wicked men?  
But though all this be without Reason, yet is it not without Use; for  
1 We may all see our natural faces in this glass; wherefore the Apostle applies the Character of the wicked in this Psalm unto all that are in the state of Nature, Rom. 3.9, 10, 11. by Nature we are All workers of Iniquity, and so in as proximate a disposition as any others, the Lord leaving us to ourselves, to eat up the people of God like bread; such were some, yea all of you, and were sometimes alienated in your minds and enemies by wicked works, Col. 1.21.  
And herein oh! how hath God commended his love to us, in that whilst we were such sinners, 
Rom. 5.8. vers. 10.  yea such Enemies, Christ died for us; that he should give his natural body to be bread, for Paul that spoke it, and for many other Persecutors, who did eat up his body mystical as men eat bread; 
Joh. 6.35. 1 Cor. 1 i. 22, 24.  That the eating of the flesh, and driking of the blood of a crucified Christ, might be the cure of the eating of the flesh, 
Jo. 6, 54.  and drinking of the blood of Persecuted Christians, that as the latter was their great sin, the former might be their great Salvation.  
And hereby let us be the rather induced to pray (as Christ wills us, Matth. 5.44.) for our Persecutors, if among them there may be any chosen Vessel (as was Saul) and the more hopefully to bless those that despitefully use us; if possibly among such there may be any belonging to the election of grace.  
2 Admire that the Lord of Sabaoth should yet leave us a seed, Rom. 9.29. of that thin crop of his Principal Wheat, which all the ravenous Fowls of the Air, and greedy Dogs of the Earth, even all the workers of Iniquity, have ever conspired to devour, who eat up God's People like bread.  
3 Are you to suffer from the workers of Iniquity? see than that you never suffer as the workers of Iniquity. Happy are you when you suffer wrongfully for Christ's name sake, and are reproached, for then the Spirit of God, and of glory resteth on you. 1 Pet. 4.14. But let none of you suffer as a Murderer, &c as a busy-body in other men's matters, verse 15. or as defiling the flesh, or as despising Dominion, or as speaking evil of Dignities, Judas verse 8. And the rather, because it is the guise of Persecutors (as they do in Piedmont at this day) to put the Saints into Bear-skins when they mind to bait them. In regard of whom we have the more need to make David's Prayer, Psa 5.8. Led me O Lord in thy Righteousness; because of mine enemies, because of mine observers make thy way strait before my face.  
THe second point in this Character of their cruelty is their Ignorance and Folly. They all have no knowledge; for though Junius render this Interrogation by a positive assertion, (it cannot be but that they should be conscious, etc. because of the following vers. viz. There were they in great fear, etc.) yet I rather choose (with others) to paraphrase this Interrogative by a Negative, have they no knowledge? i. e. they have no knowledge; who may be said to be void of Science, though galled in conscience? and are expressly charged to be without understanding, (unplacable, unmerciful) Rom. 1.30. and yet knowing the judgement of God, verse 32. Which sense, as it is evidently consentaneous to other Scriptures (for, saith Christ, Father forgive them, for they know not what they do. Luk. 23.34. And Paul saith, had they known, they would not have crucified, etc. (as is aforesaid) which the Lord therefore calls a kicking against the Pricks, 
Act. 9.5.  which thing no knowing man would be drawn to do) so is it not in the least incongruous to the genuine Analysis of this Psalm; for whereas an Inquest is made in the second verse, First, Whether there were any that did understand? or Secondly, Seek God? so is there an evident Return made, in the Negative, in this fourth verse, First, That they have no knowledge (which appears by their eating up of God's People like bread.) Secondly, That they call not upon the Lord.  
And indeed well may the Interrogative be resolved by a Negative; for first, They know not themselves; nor secondly, Those they persecute; thirdly, They know no cause for what they do; and yet fourthly, They know no bounds, or measure in the doing of it.  
First, When the wicked which are but God's sword and his hand, 
Psa. 17.13 14.  have permission from God to take the sword into their own hands; They either know not, or act as if they knew not themselves to be men, 
Psa 9.19. Exod. 5.2.  or the Lord to be God; their heart is lifted up like the heart of Tyrus, and they say they are God, (though they must die like men, 
Psa. 82.7.  and fall like one of the Princes) yea though they be men and not God, yet they set their heart as the heart of God, Ezek. 28.2. They say also how doth God know, and is there knowledge in the most High? Psal. 73.11. Ah! there is no knowledge in them, or else they would never ask such a question.  
They are God's Rod, but know it not, Isa. 10.5. neither doth their heart think so, vers. 7. wherefore they shake themselves against him that lifted them up, as if they were not (combustible) Wood vers. 15. Ah! little do they know what God will do with his Rod, vers. 17. when he hath done with his Children, and performed, as 'tis said, vers. 12. his whole work upon Mount Zion, and on Jerusalem, or what he will do with his wash-pot, Psal. 60.8. when he hath scoured his household Vessels; Therefore they say their tongues (and their hands, and their swords) are their own, who is Lord over them? Psal. 12.4. 〈◊〉 this, he that sits in the heavens laugheth, the Lord hath them in derision, Psa. 2.4. Yea, when they least think of it, even than will he speak to them in his wrath, and vex them in his sore displeasure, ver. 5. even so put them in fear, O Lord! that they may know. themselves to be but men, Selah, Psa. 9.20.  
Secondly; How ignorant are persecuters of the worth of those they persecute? The precious Sons of Zion, comparable to fine gold, how are they esteemed as earthen pitchers? Lam. 4.2. And made as the filth of the world, and the offscouring of all things? 1 Cor. 4.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. as men meet for nothing but to be cast out from among men, and as things good for nothing but to be swept away. Away with him, away with him, crucify him, said they of the Son of God: to whom Pilate answers more truly and wisely than he was ware of, shall I crucify your King? Joh. 19.15. Thus, away with him; say they of holy Paul, Act. 21.36. yea, away with such a fellow from the earth, for it is not fit that he should live, Acts 22.22. Thus they account them unworthy of the world, of whom the Lord (that bought them, and therefore surely he best knows the worth of them) pronounceth that the world is not worthy, Heb. 11.38.  
Thirdly, The workers of iniquity know no reason for their persecuting of the Saints: For lo, they wait for their souls, the mighty are gathered together against them, but not for their Transgression, nor for their sin: They run and prepare themselves without their fault, Psa. 59.3, 4. They hate them without a cause, Psal. 35.19. Chase them without cause, Lam 3.59. Persecute them without cause, Psa. 119.161. deal perversely with them without cause, Psa. 119.78. Lurk privily, Pro. 1.11. and lay nets, and dig pits for them without cause, Ps. 35.7. And though one would wonder that there should be any such monsters among men, or any such Brutes among Reasonable Creatures, yet they that do thus are more in number than the hairs of a man's head, Psa. 69.4. Yea, thus was it done in the green tree, Joh. 15.25. and therefore less wonder if it be so in the dry.  
Fourthly, As their wrath is groundless, their rage is boundless. They know no more measure in it than reason for it. They cannot breathe without threaten, and slaughter against the disciples of the Lord, Act. 9.1. they punish them oft, and are exceeding mad against them, Act. 16 10, 11. They are mad beyond measure. Therefore Paul confesseth of himself whilst he was a Saul, that beyond measure he persecuted the Church of God, and wasted it, Gal. 1.13. He never knew when he had done enough. And this leads to  
THe third particular in the Character of their cruelty, viz. Their fury; They eat up the people of the Lord, as they eat bread.  
1 Bread is that one thing without which man is not, nay cannot be satisfied long, though he have every other thing. Let a man have what varieties sea and Land can afford, yet he must have bread.  
So these wicked, let them have whatsoever they are capable of, as their portion, yet must they have Saints to eat up, or they are not, nay cannot long be satisfied. In the fullness of their sufficiency (as to other things) they will be in straits (for this bread).  
So Cain, unto whom God had given (as to civil respects) much more than to Abel, Gen 4. The birthright, chiefer trade, the greater strength in probalitie, etc. Yet all this cannot keep his countenance from falling, vers. 6. still he is unsatisfied, still he wants bread, he must see an end of poor Abel.  
So Saul, in comparison of whom David was but as a flea, or a partridge on the Mountains, 1 Sam. 26.20. Saul was King, the land was his, all was his, yea David himself his servant: What ails him that he cannot make a meal without sucking the blood of this flea, or picking the bones of this partridge? Oh! he wanted bread, he would fain see an end of poor David.  
So Haman could boast what a feast was before him well suiting his sweet tooth and ambitious appetite: the King's favour, promotion above all his Princes, the Queen's invitation once and again to the banquets, from which all, but himself and the King, were excluded, yet the poor man cannot pick a living out of all this plenty, for want of this Bread, but pines away with an All this avails me nothing so long as I see Mordecai the Jew (the Servant of God) sitting at the gate, Esth. 5.11, 12, 13.  
So was it also with Herodias, her Daughter had stolen the King from himself, and half of the Kingdom, in promise, from the King; yet can she not be contented without the head of poor John (who had no promotion but a prison) the which head she sends her Daughter with as great an eagerness a begging for, as some poor body would send a Child to a door a begging for a piece of bread, Mark. 6.22, 23, 24.  
2 Bread is that one thing for which men will part with any thing rather than want it; They will sell their Estates, their , their land to buy bread, as the Egyptians to Joseph; yea themselves into the Bargain; Buy us and our Land for bread, Gen. 47.19. yea take any pains and endure any travel, 
Gen. 42.2, 3.  rather than perish for want of bread.  
So the workers of Iniquity will take any pains, will return at the evening, make a noise like a Dog, and go round about the City, and wander up and down (for the ruin of Saints) and grudge if they be not satisfied, Psalm. 59.2, 6, 14, 15. They will hunt their steps that they cannot go in the streets, and pursue them upon the Mountains, and lay wait for them in the Wilderness. Lam. 4.18, 19 As Monteil, La Trinity, Truchet, and other truculent Persecutors did by these poor Angrongnians Predecessors.  
Yea they will waste their estates, lavish any expense for their Ruin; it is their bread, and they must have bread whatever it cost them; therefore saith Esther to the King, we are sold, etc. Esther 7.4. Haman, it seems, had been bargaining for this Bread, and had come to a price, Let it be written (said he to the King) that they may be destroyed, and I will pay ten thousand Talents, Esther 3.9. A round rate I'll promise you, it should seem his stomach was sharp set.  
So surely Herodias was hugely hunger-bit, that she could so readily reburse the grant of the half of the Kingdom, for the purchase of one single Saints head in a Charger.  
Therefore saith the Apostle, All the day long we are killed for thy sake, and are accounted as sheep for the slaughter, Rom. 8.36. Behold the Butchery of the workers of Iniquity! See what flesh it is that is dressed in their slaughter-houses all the day long, and sold in their shambles!  
Thus have I read of some Persecutors that have sold their Lands, and beggared themselves, to promote Persecution; but why speak I of so low a rate? The Scripture saith, They sell themselves to work this Iniquity, 1 Kings 21.19, 20.  
3 It is not the reaping, the threshing, the grinding, the putting the breadcorn into the Oven, that satiates the hungry, but he must eat the bread, and eat it up.  
So the workers of iniquity are not contented with the cutting down of the Saints from their stations, enjoyments, hereditaments, lawful possessions, by Rapines, Robberies, Proscriptions, exilements; nor with the threshing, and grinding, of them (as 'tis called Isa. 3.15. What mean you, saith God, that you beat my people to pieces, and grind the faces of the poor?) by cruel exactions, and intolerable oppressions; nor yet with casting them into Prison (with Micaiah) which I may well compare to an Oven, in regard of the scorching thirst, and burning hunger (as it is called Deut. 32.24.) that they are constrained there to endure, 
1 King. 22 27.  but when all this is done, they must see an end of them, they must eat them, and eat them up like bread▪ Come, say they, and let us cut them off from being a Nation, that the name of Israel may be no more in remembrance, Psal. 83.4.  
Therefore saith Esther, we are sold, I and my people, to be destroyed, and to be slain, and to perish, Esther 7.4. The expressions are multiplied; to show that nothing but their ruin, yea utter ruin, could satiate haman's greedy appetite; Therefore saith David, be merciful, O God, for man would swallow me up, Psal. 56.1.  
4 When the Hungry hath obtained his desired bread, with what eagerness and complacency doth he feed upon it?  
So when this bread stands before the wicked, when the Saints are within their ravenous reach, Oh! how greedily do these Dogs fall aboard? David complains that the Abjects did tear him, and ceased not, Psal. 35.15. that they gnashed on him with their teeth, ver. 16. that they rejoiced over him, (as the hunger-bit person over his prey) ver. 19 that they opened their mouth wide against him, and said aha! aha! our eye hath seen it (we have got our bread) v. 21. Therefore he prays, v. 25. Let them not say in their hearts, ah! so we would have it; Let them not say, we have swallowed him up. Thus they rejoice, Rev. 11.10. over the slain Carcases of the two witnesses and (in token that they have now got what they longed for) they send gifts one to another.  
Lastly, Eaten Bread (the Proverb saith) is soon forgotten; Men have daily Appetites for daily bread, wherewith if you seem to satiate them to day, they will yet cry for more on the morrow.  
So the workers of iniquity, when they have expressed all the wrath they can at once, yet is there a remainder, yet is there more behind, Psa. 76.10. The remainder of wrath thou shalt restrain. Thus when the Dragon, Rev. 12. had spent whole floods of wrath upon the woman (that is, the Church of Christ) which floods the earth drank up, v. 5. yet is he still wroth, ver. 17. and goes to make war with the remnant of her seed (that is to say) in the remainder of his wrath. David's expression is most pat to this purpose, Psal. 56.2. My enemies would daily swallow me up.  
AND oh! how too too Applicable is all that hath been spoken to this Lamentable occasion?  
The treacherous Irish that were lately against the French, how easily could they join with the French in the acting this bloody tragedy and monstrous Massacre? The Pope's Congregation, the French Kings Soldiers, the Spaniards Runaways, and the Duke's Vassals, oh! how one were all these in this thing? how whole-footed, was the Clovenfooted Devil in this design?  
And secondly, Whether these workers of iniquity had any knowledge either of themselves, or of the worth of those precious souls that are now among others under the Altar, or of any good grounds for what they did, or bounds in the doing of it, let but the most impartial Relation be read; and the Readers judge.  
And Lastly, how truly may we spread this complaint before the Lord this day; That they have eaten, yea eaten up, the people of the Lord like bread?  
And this 1 When they had a full table as to other things. Theirs were the Riches, the honours, the principalities, the powers, civil and military: the Saints were mean, and few, and underlings, fare from contending for superiority, if under others they might but load peaceable and quiet lives in all godliness and honesty. And yet how unsatisfied were those Persecutors without this bread?  
2 How dearly have they paid, and are like to pay for this bread? Their Name stinks among Neighbour-Nations; their Honour (had they any) is sold and gone. Their Revenue which arose from these painful subjects, which (according to Historians Relations of their almost incredible improvement of some of their sterile and Mountainous parts) was not inconsiderable; Together with the ready service which these faithful Subjects have unanimously tendered (as Histories tells us) to their Prince upon all occasions; These are sold for this bread.  
Yea the lives of divers Persecutors are already gone, for the lives of the persecuted, and more must go when the Lord makes Inquisition for blood.  
Yea themselves are sold, and their souls made over to him who hath taught them their falsity, and their fury, that by Deceit they might attain no small part of this sweet bread, Prov. 20.17. with the which, whilst he feeds them, he makes sure of his Interest in them; They are of their Father that old Murderer and Liar, Joh. 8.44. and by doing his lusts, they acknowledge his Lordship.  
3 The cutting down of the Reformed out of their Ancient and rightful Possessions; their being sub tribulâ, the flail of rigorous oppression; The casting of divers into the Oven, into Prison, was not yet enough for these greedy Dogs, till the bread came to the eating, that they might see an end of it.  
And 4 With what eagerness and delight did they fall upon this prey; rending and tearing each one for a bellyful; and then, like wantoness, playing with their bread when they had filled their Bellies; making havoc of the Saints (as 'tis said, Acts 8.3.) toying, and striking each other with the lacerated Members of the Members of Christ, tasting of their brains in sport, and in scorn crying out, unsavoury meat!  
5 And thus hungry were they grown, notwithstanding all the bread of this sort that hath been formerly eaten, not only in France, in Paris, Rhoan, Rochel, etc. and in Province, in Merindol and Cabriers, but more especially even in Piedmont (1655. and onward) in Angrongne, Lucern, St. Martin, peruse, etc. Yea thus hungry were these Rebels of Ireland grown, since the other day, that they glutted themselves with so many score thousands of poor Protestants, by them and others, butchered in bleeding Ireland; unto which bread God will give the surviving Murderers blood to drink.  
And now let me take up An EXPOSTULATION (In the words of the Text)  
With all the workers of Iniquity, concerning the People of God.  
1 Have you no knowledge of the high Price and value that God sets upon his People? Dare you eat them up as bread, whom he makes up as Jewels? Mal. 3.17. which thing if you know not, read, Isa. 43.3, 4. For I am the Lord thy God (saith the Lord to his People) the Holy one of Israel thy Saviour, I gave Egypt for thy Ransom, Ethiopia and Sebah for thee, since thou wast precious in my sight, thou hast been honourable, and I have loved thee; therefore will I give men for thee, and People for thy life.  
2 Have you no knowledge of the near Relation, that God stands in, to his People? They are his Flock, Luk. 12.32. his Household, Ephes. 2.19. his Children, Isa. 63.8. yea his Spouse, Cant. 5.1. For their Maker is their Husband, the Lord of Hosts is his name, Isa. 54.5. And will you offer force to his Queen before his face?  
Know you not moreover that his Interest in his People makes him a sufferer with his People? so that in all their afflictions he is afflicted; when you persecute them, you persecute him, when you drive them through a Red Sea, he goes with them, and when into a fiery furnace, thither he comes to them, and will bless those that bless them, and curse those that curse them? then read Isa. 63.9. Act. 9.4. Exod. 14. Isa. 43.2. Dan. 3.25. Gen. 12.3.  
Who puts it therefore into the hearts of his Children, at a distance from his sufferers, yet to suffer with them, and to remember their bonds as bound with them, and their afflictions as being themselves also in the same body, Heb. 13.2. And therefore he that is the head of the body, and the father of these dispositions in his people, will much more Sympathise with his people.  
3 Have you no knowledge of the Care that the Lord hath of them? though he care little for you, yet he cares for them: though he care not for Egypt, he cares for Canaan, and the eyes of the Lord are always upon it, from the beginning to the end of the year, Deut. 11.12.  
Think you that their pitiful, faithful father will not mind them, who bids them to be careful for nothing, but in all things to make known their Requests unto him with supplications, Phil. 4.6. yea, that bids them cast all their care upon him, assuring them that he cares for them? 1 Pet. 5.7.  
He that ever cared for them, and bore them all the days of old, Isai. 63.9. cares not he for them still? He that numbereth their Hairs, 
Matth. 10.30.  cares not he for their heads? He that cares for their food, cares not he for their body? and that cares for their Raiment, cares not he for their Life? 
Mat. 6. 2●.26. Psa. 56.8. Heb. 2.16  He that bottles their tears, cares not he for their blood? He that took their nature that he might suffer in their nature, cares not he for their sufferings? he that was bound for them, cares not he for their Bonds? and that laid down his l fe to save theirs, cares not he for their Death? (Joh. 15.13. with Psa. 116.15.)  
Surely they have no knowledge that are ignorant of all this: That think while God winketh and keepeth silence, that he taketh no care, but is altogether such a one as themselves, who care not ('tis true) what becomes of the Saints; Yet will he reprove them, when they say; Let God deliver, if he will have them; they shall soon find that the Lord taketh part with his People, and shall never have cause any more to say, 
Psa. 118.7.  their Lord careth not that they perish.  
last; Have all of you no knowledge what the end of these things shall be? Know you not that God will break the teeth of the ungodly (that they shall be no more able to eat up this bread) and smite his enemies on their Cheek bone, Psal. 3.7. and persecute these Persecutors from under heaven? Lam. 3.16.  
Know you not moreover, that the slain Witnesses must arise and stand upon their feet, Rev. 1●. 11. and judge their Judges, and torment their Tormentors? Then shall the high praises of God be in their mouths, and a two edged sword in their hands, to execute (upon their executioners) the judgement written, this honour have all God's Saints, Psa. 149.6, 9  
But and if the workers of iniquity be willingly ignorant of this day, and of these things, of which even Enoch the seventh from Adam prophesied saying, 
2 Pet. 3.5.  Behold the Lord cometh with ten thousands of his Saints, to execute judgement upon all, and to convince all that are ungodly among them, of all their ungodly deeds, which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him, Judas 14.15. Yet let me tell these tidings to the People of God, concerning the Giants, the Sons of Anak, in whose sight we appear as Grashopers, and they make nothing to eat us like bread; Rebel not O Saints! against the Lord, neither fear ye this People, for THEY ARE BREAD FOR US, Numb. 14.19.  
Thus when the Lord bringeth back the captivity of his People, they shall be as men that dream, Psa. 126.1. As Satan and his Instruments have done, shall it be done unto Them. The broken heads of Leviathan shall be meat, 
Psal. 74.14.  and his members shall be bread for the People of God. Then shall God say to his Saints concerning Babylon, Reward her even as she rewarded you, and double to her, double, according to her works, Rev. 18.6.  
Therefore let your Faith in these promises, add wings to your Prayers, and second your Complaints with solicitous Supplications. How long, O Lord holy and true! wilt thou not be avenged? Rev. 6.10. Return O Lord! for thy servants sake, the Tribes of thine inheritance, Isa. 63.17.  
IS it then the Lot of the People of God to be thus eaten up, like bread, of the workers of Iniquity?  
1 Then let not the Papists say to the REFORMED, where is now your God? Satan's Usurpation cannot stand in God's right. The workers of Iniquity should they cut off God's People from being a People, Yet can they not from being his People. They may cut off their lives from the Land of the Living, but never separate their souls from the Living God, nor from his love, Rom. 8.35, 38, 39 still God is theirs, and they are his People, and so he accounts them, and so he calls them, when eaten up like Bread.  
2 Nor let Profane Protestants say, that the reform suffer for their factions; or that these poor Waldenses were sinners more than others; I tell you nay, but except you Repent, ye shall much more perish, Luk. 13.3.  
These were a pure and a pious People, that never, that I read of, bowed the knee to the Romish Baal, no not in the times when our Fathers and other Nations were wondering after the Beast.  
These were of that humble, and poor, and painful People, who going into a Wilderness to worship, are recorded to have taught the Rocks and Wilderness to yield food for them and their Children, when we have abounded in Pride, in Idleness, and fullness of Bread.  
These were that constant and faithful People who loved not their lives to the death, neither counted them dear unto themselves, that they might finish their course with joy, and testify to the Gospel of the Grace of God. But and if judgement begin at the house of God, what then shall be the end of those that obey not the Gospel of God? 1 Pet. 4.17.  
3 Nor, lastly Let Zion say, The Lord hath forsaken me, my God hath forgotten me (as Isa. 49.14.) because he hath given me to be eaten up like bread of mine Adversaries, and of them that hated me; for though he suffer them to make bread of your husky, brannie, bodily part, yet will gather your precious souls as Wheat into his Garner, Mat. 3.12. yea and your very Bodies shall return, and come safely in, in their season. Thy dead men shall live (saith Christ to Zion) together with my dead body shall they arise, Isa. 26.19. comfort you the Comfortless in Zion with these words.  
FINIS.   

THE Cure of Contention Among The People of God: wherein is manifested; That there is too great a proneness in Gods own People to eat each other. 

As also  
Whence this proceeds.  
The evil of it.  
When this is done.  
The Cure of it.    Psal. 122.6, 7, 8. 
Pray for the peace of Jerusalem.  
Peace be within thy walls. For my Brethren and Companions sakes, I will now say, peace be within thee.  
LONDON Printed for George Sawbridge, 1655.   

TO THE SONS OF PEACE.  
Ye Lambs among Wolves;  
THe King of Salem, 
Heb. 7. Isa. 9  and Prince of Peace (who is himself no striver, Matth. 12 19) hath sent me this day to you with this charge, avoid contentions and strive, Tit. 3.9. for the Servants of the Lord must not strive, 2 Tim. 2.14, 24.  
Wherefore let him henceforth hear of your Affairs, that you stand fast in one Spirit, with one mind striving together (i. e. not against one another, but with combined forces) for the faith of the Gospel, so need you in nothing to be terrified by your Adversaries, Phil. 1.27, 28.  
Make haste therefore and turn your swords and spears, the carnal weapons of your warfare one with another, 
Isa. 2.4.  into pruning-hooks and Ploughshares, into pruning-hooks to cut off the superfluity of naughtiness, 
Jam. 1.21.  and Ploughshares to extirpate the Root of bitterness in yourselves. 
Heb. 12.15.   
Whatever ye therefore forget, forget not the great Commandment, yea the end of the Commandment, which is Charity, 2 Tim. 1.5.  
Whether you be for new Notions, this is the new Commandment that ye love one another, Joh. 13.34. or for old ways, the same is the old Commandment, which was from the beginning, 1 Joh. 2.7. & 2 Joh. 5.6.  
Therefore above the having of your will, or your way, or your lust, or your lucre, Above all things have servant Charity among yourselves, for Charity shall cover a multitude of sins, 1 Pet. 4.8. For the fruit of Righteousness is sown in Peace, of them that make Peace, Jam. 3.18.  
Now seeing your Lord proclaims unto you a Cessation from strife, and sounds a Retreat from Contention, flight not your General's word of command, though it be but a Child that blows the Trumpet.   

THE CURE OF CONTENTION Among the People of God.  
FUrthermore;  
Is it the property of the workers of iniquity to eat up God's people like bread?  
Why then should Saints take the wickeds work out of their hands? or by't? or eat up one another?  
Oh! let not such a thing be told of them in Gath! or published in Askelon!  
But can there be 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, etc.  
If you by't and eat up one another, (as Beza, observing the force of the Compound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, renders it) take heed that you be not consumed one of another.  
This he spoke who once felt in himself this dangerous paroxysm (as Luke the Physician calls the biting sharp contention betwixt Paul and Barnabas, Act. 15.39.) Yea this he spoke to other Saints, as having such remainder of iniquity in their hearts, as (if not carefully watched over) will soon show what need they have of such a caution; And for this well may there be further thoughts of heart, 
Judg. 5.15, 16.  further search of heart this day.  
I shall therefore inquire whence this Eating up of Saints by Saints is? What the evil of it? When it is done? And How it may be remedied?  
First  
THen, From whence come wars and fightings among you? (even, you Saints) come they not hence, even of your lusts that war 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 pressed (I hope it is against your minds) to fight one against another.  
A dead dog cannot by't; 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 quarrel with each other less: would they spare lust less, they would soon spare one another more; but what wonder that the unmortified remainder of the Old-man in thee, should show its teeth against thy Brother, bearing the Image of God upon him, which thou findest irreconcilable to thyself, so far forth as thou art the Friend of God.  
But there are two Dogs-teeths, more especially, with which the Saints do by't, and eat up one another.  
The one is Covetousness, the other Pride.  
1 Covetousness, or the love of money, this is the root of all (but especially of this) Evil, 1 Tim. 6.10. which some while they coveted after, have pierced themselves thorough (yea and others also) with many sorrows.  
From that Love springs this Variance, that one is ready to pull out his Brother's throat, for the Morsels sake that is going down in it. Therefore to the mention of the Iniquity of his People's Covetousness; the Lord adds the mention of their heart's frowardness, Isa. 57.17. What a cursed Dog is Worldly avarice, that snaps at God and man, and none can be quiet for it? The Covetous Saint (if so be that both may be possibly predicated of the same subject, and if not, we shall find but a few Saints now a days) 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, reckoning that he had a good riddance of it.  
Sirs, If you be Christians indeed, there is Christ enough, there is grace enough, there is Heaven enough for you all, and surely he that would have two Worlds, is too Covetous; Yea, there is Earth enough for you all to rest quietly in, when you die, 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 influential upon the  Evil, Prov. 13.10. Only by Pride cometh Contention; and again Rom. 12.16, 17. Be not wise in your own eyes, recompense to no man evil. O! it were better for one and other, if each of us were not so good as we are, and so wise as we are, I mean in our own eyes.  
The Saints actings are now a days as if the proud Proverb of the World, viz. The lie deserves a stab, were become a Canon in some Catholic Council, a prime Rule for Saints to walk by; no sooner can we be crossed, and our private fancies contradicted, but (as if we had a dispensation from Christ to avengeour selves) we are ready to retaliate bitterness, with bitterness, and reviling, with reviling.  
Yea and so proudly fond are we 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 ourselves.  
And finally, which is the Pride of our Pride, lest conscience should fall 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 God's door, as if he must needs foster our conceptions, and maintain our say; 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 be a Zeal from self, and for self? And this though so great, yet is so ordinary an Evil, 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 he cannot, as he would, immediately eat up dissenting Saints, therefore sets them a work by dissensions to by't and eat up one another; for this is that prime principle that he taught Machiavelli his dear Disciple, Divide & Impera, divide and devour them. which maxim he closely follows; 1 By founding, 2 By fomenting, 1 Dividing Principles, 2 Dividing Terms and Titles, 3 Dividing Interests.  
Whereas Unity is as essential, to all that is truly Evangelicall, as is Verity; for as God is a God of truth, so is he One, and his name one; and the, refore whatsoever is more cometh of evil. The Saints so far forth as they are Godly, they are One; and so far forth as there is envying strife, Division, they are carnal, and walk as men, 1 Cor. 3.3. i e. as other men, and are so far fit for Satan's Design.  
Whom since he cannot hinder from being one in the Main; yet hath he the trick to make them contest for the Method, whilst they all mind the same thing. That if there be not a real difference, yet there may seem so to be; that so he 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 he sometimes extenuate the breaches between God and Man, making great sins, small; and small sins, none; yet knows how to aggravate the breaches betwixt Man and Man, and Saint and Saint, that the least may be great, yea that nothing may appear something.  
Thus having founded, his next business 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 he will tell the one that the other loves not his company, because he likes not his opinion; and will say to the other, let him come to thee, if he have a mind to be friends with thee. Thus if both be somewhat willing to accord, perhaps the proud nicety of an who shall speak first? may prevail to keep them from speaking each to other; till such time as something be spoken of each other, which the Birds of the air (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 he can keep them from agreeing together, if he can but keep them from speaking, especially from praying together. And therefore he 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 he 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 we to think that these are only to be found among those whom we least affect, but some of these there are in every fort of dissenting Saints. These he will have to be 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 than can they come and look on, and warm their hands, and more—  
These are the Zibahs of the several parties, which get by their trade, you may see by their following it. And 'tis sad that God's david's, his own dear people, should be the Receivers of these Thiefs: And yet more sad that such false suggestions should produce such true variance, as that David should not quite 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 we Christians in the Trade of forgiving, 1 Sam. 16.3. and 19.29.  
These are the Madmen 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 rail for God most, or lie for God fastest.  
Whence it comes to pass that the most precious among men, cannot possibly be congregational, but must presently be Schismatical, 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 he thinks of it, he becomes an Heteroclitall Erastian, and is almost Amathematized, on several hands, by some less 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 me thinks when a fiery Zeal stands in competition with fervent charity, 'tis as when preternatural heat labours the extinction of the Natural.  
Yea peradventure it will, upon close trial, 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 Godliness.  
Secondly,  
WHerefore, O Saints! before these conspirators any more draw you in to by't and devour one another, Consider.  
1 What Injury 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. me have ye bereft of my Children; Joseph is not, & Simeon is not, and will ye take away Benjamin? all these things are against me. 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 me.  
2 What injury you offer to God the Son, who paid the same price for thy dissencing Brother that he paid for thee? Destroy not him for whom Christ died, Rom. 14.15. Sirs, you pretend to be followers of the Lamb; see that you follow him in his Lamblike 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 bitterness, and wrath, and anger, and clamour, and evil speaking be put away, with all malice: And be ye kind one to another, tenderhearted, forgiving one another, as God for Christ's 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,  towards men, And saith unto you. Rom. 12.19. Avenge not yourselves, but rather give place unto wrath, Gal. 6.10. Do good unto all men, but especially to those that are of the household of Faith, Yea, Rom. 12.14. bless them that persecute you, bless and curse not, yea, verse 20. If thine Enemy hunger, give him meat (not eat him up.) How then should there be licence for you in the Gospel, to harm one another? or to make a prey one of another?  
5 What Injury to your Party, 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 be free from these Injuries, for she is the Mother of us all, Gal. 4.26? whose tender heart can not choose but bleed when her own Children put each other into blood. O! why said Rebekah, should I be 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. 122.6  if you thus grieve her? and how hope you to prosper if you do not love her? observe how the Spirit aggravateth the wickedness of the wickeds slandering and evil-speaking from such relation, Psal. 50 20. Thou sittest and speakest against thy Brother, and slandrest thine own Mothers Son. Is he 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 Counsel, 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 Heresy by the profane and Ignorant World, wherein he worships the God of his Fathers; but to be called Schismatic by a Saint, or stigmatised for an Heretic by his own Mother's 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 Lambs among Wolves, Luk. 10.3. grievous Wolves should arise not sparing the flock? Act. 20.29, 30. Christ and Believers, and Believers among themselves are all of a piece; and therefore by no means should fall in pieces. He 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 we are Members of his body, of his flesh, and of his bones, Ephes. 5.29, 30.  
6 What Injury to those that suffer? Art thou strong? then oughtest thou to bear the Infirmities of the weak; and not to please thyself, but thy Neighbour for his good, unto Edification, Rom. 15.1, 2. Are others weak? they are to be received, but not to doubtful disputations, Rom. 14.1. or are they over-taken in a fault? they are to be restored by thee, being Spiritual, in the Spirit of Meekness, Gal. 6.1. wherefore lift up the hands that hang down, and the feeble knees, and make strait paths for your feet, lest that which is lame be turned out of the way, but let it rather be healed Heb. 12.12, 13. Hast thou knowledge, wherein thy Brother is Ignorant? then show out of a good conversation thy works with meekness of Wisdom, Ja. 3. 13. But if you have bitter Envying, and strife in your hearts, glory not, and lie not against the truth, ver. 14. For the wrath of man works not the Righteousness of God, jam. 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 we, in this case, be too truly said to tempt the Destroyer's 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 be any plea in the great day, I am verily persuaded, it would be this; Lord! thou chargest Us with the blood of thy Disciples; but thou didst tell Us that we should hereby know men to be thy Disciples, by their loving one another, Joh. 13.35. And thou knowest that we found these out of this thy Livery, and how then should we know them to be thine? Their secret shibboleths, we 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, whilst you are Scourges to each other.  
Cast it seriously with yourselves, O ye Saints! How can you imagine that the workers of Iniquity should take it to be so heinous a sin to Eat you up, when they find you Eating up one another? You are, or should be, the Light of the World, Mat. 5.14. but may not they that walk in this, by you, walk in Darkness? 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 Unity dwell in safety. Houses are first broken and then rob: Armies are first routed and then ruined: Dinahs' straggling▪ was Sochem: Temptation, Gen. 34, 1, 2. The Solitary Traveller is soon set upon; And if any thing be our Destruction it will be our Division.  
We say Occasion makes a Thief, and why not a murderer? Oh! Our othermen sins in this respect▪ Oh! how formidable might we be to our enemies were we more gentle to our friends? Oh! how fair would the Moon be (I mean the Church Militant) if it were but clear as the Sun (the Church triumphant) from these spots? Yea, how terrible would unarmed Saints be 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 Evils might they prevent the enemies in Doing, and themselves in Suffering?  
Therefore  
Finally, Consider what injury you do yourselves, 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 he do not, he 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 Scholars whip one another) doth the Lord make you scourges each to other, who would otherwise be the greatest delights and meetest helps each to other upon the face of the earth. In this sense he that takes the sword shall perish by the sword and they that by't and devour one another, shall be devoured one of another, and he that slays a man shall do it (as Lamech said) to his own wounding. 
Gen. 4.234  Therefore grudge not one against another, Brethren, lest ye be condemned: behold the Judge standeth before the door, Jam. 5.9.  
And think moreover with yourselves, 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 opportunity (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 be pitied, that do so. Brethren, I am persuaded, were there any Room for sorrow after our entrance into the Joy of the Lord, It would be a principal grief to us there, to think how we have grieved each other here.  
Thirdly  
BUt how may the People of God be guilty of biting, and eating up one another?  
I answer.  
First, As Principals, secondly, As Accessaries  
1 As Principals, And that either.  
1 More grossly; When one Saint stands in another's 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, whisper, swell, tumults, 2 Cor. 12.20. which are too great Violations of the Royal Law of Love for the Sons of Peace, to commit, or the God of Peace to permit in his Household, and do evidently tend in their degree, to their eating up of one another; for, whosoever hateth his Brother is a Murderer, 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 Morsels for the Teeth of the ungodly by mincing their Reputations by our sinful Rachas and disdainful 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 he suffer through thine occasion, any persecution, from an Ishmael; know that thou, the Accessary, art in danger of the Council, 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 Council, for this cause, before this day?  
2 By taking up a (groundless) 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 mayst deliver it.  
The same Commandment that forbids thee to kill, enjoins thee to preserve: And that, which prohibits the bearing of false-witness, 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 be Godly, in that which is evidently ungodly, for in so doing you expose the whole Generation of the just, to be eaten up of the unjust.  
4 See these Puritans will hold one with another in fraud, overreaching, etc. If one of us, whom they call the world, had done so— but now they can make light of the matter, 'tis the man's infirmity, and the man's honest at heart for all this.  
For as there is nothing that more hardens the wicked than the shameful miscarriages of Professors, so is there nothing that more confirms them in such their obduration, then when such miscarriages are justified or at least (which is too too usual) extenuated by other Professors.  
Is he called a Brother 1 Cor. 5.11. that incorrigibly drives a trade of sin (for I speak chiefly to that case) excuse him not, lest thou seem like unto him excuse him not, lest thou accuse thyself, and give occasion to others to accuse the whole brotherhood 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 he 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 be competent Judges when we are Parties, and when we strive, to strive lawfully, that ordinarily it is best for us not to strive at all, and then we are surest not to strive amiss.  
Fourthly,  
ANd now finally, to direct you; supposing your Judgements deeply convicted of the sinfulness 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 Murderer, the Destroyer, the accuser of the Brethren.  
That you that are the Ransomed of Christ Jesus should yet be yoked in Satan's Plough with the workers of Iniquity.  
That you that are the sealed of the Spirit, should be thus far carnal, and your very wisdom, which you pretend comes from above; be, as James calls it earthly, 
Cham 3.15.  sensual, yea, and devilish.  
That you that profess the Gospel should be scandal 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 be Dogs to the flock; and you that are of God's household, firebrands to his house.  
That you that should be Healers, are Biters; and you that should be repairers of Breaches, are Devourers.  
That you that should be the Light of the World, walk yourselves in Darkness, 
1 Joh. 2 two  as John saith, every man doth that hateth his Brother.  
That you should prepare stripes for your own backs by laying stripes on your fellow-servants.  
That you who travail in one way, and to one Rest, should by't 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 groundless and sinful 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 be a step to other to rise by.  
In a word.  
That you should hatch the Viperous brood of the Old Serpent, and distance yourselves 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 he could never do, except he ploughed with each others Heifer,  
Perferring your private Phantasy, Lust, or Lucre before the public Peace and weal of the Church of Christ.  
And especially that, in doing all or any of this, any of you should think that he 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 run down our faces, to wash away the blood that runs down the faces of our brethren; where we have set the print of our Teeth and Nails?  
Let us this day call in our Troops of Passions that we have sent abroad to burn and kill our Brethren; O we want them to curb the Mutineers in our own bowels, were they themselves but well disciplined. Let me 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 injury, there is none that so much deserves thine Ire.  
This heart is that old enemy of thine, that froward piece of flesh called 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 hindering 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 evil, evil heart of unbelief is that which hath made thee to departed from the living God  

Heb. 3.12.  This heart is that secret and close enemy 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 continual 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 we but once angry, as we should be, with our own hearts for sin; we should better know how to be Angry with our Brother, and yet not sin, Ephe. 4.26. and having first pulled the beam out of our own eyes, should see the more clearly to pluck the Mote out of our Brother's 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? be well advised before thou spare any of thine anger to thy Brother, be sure thou serve well thine own turn first; Be angry with thyself, and be wroth with thy Sin; Yea particularly be angry with thine anger for gadding abroad like Dinah, when had it been a good Housewife, 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? be thou sad. Hath self in thee taken revenge on thy Brother? take thou then revenge on thyself this day; Or hast had Indignation against other the People of God? have Indignation therefore against thyself. Mortify the lusts that have murdered 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 be cast into Hell; And if thou hast been angry with thy Brother without a cause? say not any more that thou dost well to be 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.) dwell in thee. This is the prime Direction which the Apostle adds to that very caution which we have been treating of, Gal. 5.16. This I say then, walk in the Spirit and you shall not fulfil 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 God's Spirit is love, Joy, Peace, long suffering, Gentleness, Goodness, Faith. Meekness, Temperance, against such there is no law, Gal. 5.22, 2.  
Whereas Hatred, Variance, Emulations, Wrath, Strife, Seditions, Heresies, Envyings, Murders, and such like are the manifest lusts of the flesh, verses 19, 20, 21.  
Especially labour to be rich in those two special graces of the Spirit, which I mention in opposition to Covetousness and Pride, the forementioned inward and Principal causes of our bitings of one another.  
1 In the contempt of the World. Oh! this were an healing grace indeed; were we more violent in taking Heaven, we should be less violent in raking Earth. Did we, as we should, contemn the World; we should not, as we do, contend for the World.  
Methinks 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 be Abraham's Children; but will you make use of your Father's receipt? it is an excellent good one, yea too good for you to hear of, unless 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 Uncle Abraham) Gen. 13.8. Yea prays for peace: yea bids so fair for it, that I am persuaded, there are few Lots, that you deal with, so froward, but you might buy your peace at Abraham's 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 be no strife between me 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 be, Then I will.  
2 In the Contempt of self. The Apostle joins these two together, Rom. 12.16, 17. Be not wise in your own eyes, Recompense to no man evil for evil. And mind not high things but condescend to men of low estate.  
Therefore that nothing be done through strife, in lowliness of mind let each esteem other better than themselves, Phil. 2.3  
Shall the taller brother (that so counts himself) put his shorter brother upon the Rack because he is not of his own size? what proud Tyrants are we that must suit 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 Endeavour 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 resolvedness in the later.  
And who are we that we should pretend to be the only Men of God's Counsel? or that the secret of the Lord is with us only? or that we 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 yield unto thee in every thing?  
Nay who is there of you that in every thing would be 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 be followed) that dares say that he 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 he not rather say, so judge I, at present, and so I do; but if you show me a clearer light, or more excellent way, that I shall, by the grace of God, follow.  
Blessed be the Lord in things most needful, we have Faith; and certain (though not full) knowledge; which if any, though an Angel from Heaven would have from us, 
Gal. 1.8.  we may strive, and strive lawfully, 
Jer. 9.3.  showing our valour for the Truth; and contend, and contend earnestly; 
Jud. v. 3.  and rebuke, 
Tit. 1.13.  and rebuke (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) cuttingly; But oh! how woefully do we confound Matters of Opinion with things of faith? and contend for tithing, etc. whilst we (almost) let the weightier things, of the Gospel, 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 be first sure; yet may you, in Humility, prostrate yourselves; And where you cannot prefer their way (whom you know to be godly) prefer their persons and where you cannot conquer by clearness of light, be sure you overcome your Antagonist by fervency of Love; showing that Divine Prowess which the World calls Cowardice, viz. Better is the slow to anger, than the Mighty, 
Pro. 16.32.  and he that rules his Spirit, than he that takes a City.  
They say that London-Bridge is built upon woolsacks, and surely if there be 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 meekness of wisdom, Chap. 3.13.  
Secondly, That there may be no Schism 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 rejoice 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.  
last; In opposition to Satan's Dividing Design, Study, O Saints! Uniting Principles. Yea let the necessity of Unity be one of the prime Principles you study.  
Indeed the Pleasantness and beauty of this Concord is most worthy your study, which the Psalmist calls Others (whilst 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 me add Quam necessarium? Christians, Contemplate the necessity of Unity, that may force you thereunto, if its beauty do not Ravish you.  
It's Necessity in respect of your Calling which is unto Peace, 1 Cor. 7.15. And of God's Command, Be at Peace amongst yourselves, 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 natural Connexion to the promises even of love and Peace from God himself, 2 Cor. 11.13. Be of one mind, live in Peace, and the God of Love and Peace shall be with you. It's 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 be TAUGHT of God, and great shall be the PEACE of thy Children, Isay. 54.15. It's Necessity as a Conviction unto others, that the Gospel is a Gospel 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 yourselves, 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; he is a Liar, for he that loveth not his Brother whom he hath seen, how can he love God whom he hath not seen? 1 Joh. 4.20.  
It is not of absolute necessity, however eager you may be for one or other; It is not, I say, indispensably necessary to your going to Heaven, that you be Presbyterians, Congregational, etc. But your living in love is necessary; If any shall conclude that another, that is none of his party, is therefore none of Christ's 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 be of one heart, where you cannot be of one mind, which that you may be, 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 be Saints. In Fundamentals they agree; in Circumstantialls' they differ; It may be 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 Baptism (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 final opposition to Satan's Dividing Design, be sure you add to the study of uniting Principles, your utmost Endeavours after union.  
O! Let not your practices in this contradict your prayers; I persuade myself there is no man, that knows what prayer means, but prays 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. joining both these together, which we, it seems, are too prone to put asunder. Do we then seek Peace by our Prayers? let us ensue it by endeavour. Do we beg the coming of the Kingdom of Christ? let us approve ourselves to be not faint wellwishers thereunto, but industrious in the promotion thereof, as much as in us lies, 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 be 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) be indeed otherwise minded (than thou art, wherein thou art right) God shall reveal even this unto him, Phil. 3.15. Nevertheless 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 Union is Christian Communion? Satan is more ware of this than we; hence it is that he so earnestly endeavours that we should forsake the Assembling of ourselves together, and that the manner of some is, as he would have it, Heb. 10.25.  
It may be by that time differing Saints have gone a mile together, they may go two. And though two cannot well walk together except they be 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, whilst 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 be as well an healer of variance? I verily think it is scarce 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 Complain and strive would be of fare more force to put out the other, than the Sun is of, to put out the fire.  
But alas! Instead of taking this course, have we not rather been watching for one another's 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 we have not been patiented 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 be, that the envy of Ephraim shall departed, and the adversaries of Judah be 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 errats that occur are these.  
ERRATA.  
PAge 2. Line 7. for put r. up, p. 77. foe paroxysm r. paroxysm.  
Some few mis-pointings there are, that may favourably be passed over, as not much hindering the sense.   

There is extant by the same Author,  
A Scripture-Map of the Wilderness 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 brief sum of 64 Lecture-Sermons preached at Sudbury in Suffolk, upon Cant. 8.5.