Metamorphosis Christiana: OR, THE OLD MAN Changed into the NEW. An Occasional DISCOURSE.  
Bene vixisse magnum est. Hieron.  
He that Converteth a Sinner from the Error of his Way, shall save a Soul from Death, and shall hid a multitude of Sins.  James ult. ult. 
LONDON, Printed for James Collins in Essex-street, without Temple-Bar. 1679.   

To the much Honoured, JOHN BASSET, Of Heanton-Court Esquire, Recorder of the Town of Barnstable, and Burgess for the same, Colonel of the North-Division, and one of the Deputy-Lieutenants of Devon.  
SIR,  
I Here present you with a Discourse, which has no other pretence to your Patronage, but only the good Intention wherewith it is offered: and (Sir) you may remember, that this hath sometimes made a cup of cold water a Present to a mighty King, acceptable; and preferred the two Mites of the poor Widow, as a Offering more grateful than much larger Gifts.  
Sir, the reason of this Address proceeds not from an Ambition of appearing in Print, for I have often declaimed against the Scribbling of the Age; nor in satisfaction to the Importunities of Friends, the usual pretence in the like cases; nor yet purely in gratitude to those many Favours you have obliged me withal, the Common-place and threadbare Compliment of Dedications: Sir, I looked back, and lo the too visible Ruins of our late Contentions! I looked forward, and saw the face of things tending much to the same way; I thought myself concerned to move toward the prevention of the growing evil, as knowing that an ordinary Physician and mean Medicine may overcome a Disease in its beginnings; which being become chronical and inveterate, will triumph over the most exquisite Preparations. So that the whole Plot drives at nothing but the advancement of Peace and Love among Neighbours and Christians; and, Sir, when I resolved to adventure it abroad, to try men's eyes, and second thoughts as well as ears, I presently considered that Sphere wherein you stand, that commanding Influence you have with us, and withal, your own example, the pattern of those Virtues which you will find (though very imperfectly) described within. Whereupon I have presumed to prefix your Name to the Front, as the surest Expedient to make the Doctrine, at least in its first and more private Design, successful.  
Sir, I have no more to add, but this: May you be like your Father in every thing but shortness of days, is the devout prayer of,  
Your most Humble Servant, Nich. Bear.   

Metamorphosis Christiana.  Gal. ult. 15. 
In Christ Jesus neither Circumcision availeth any thing, nor Uncircumcision, but a new Creature.  
AMong the Being's of the lower World, that which gives Man the Pre-eminence is his Reason, that divine breath of the Almighty, which empowers him with the noble Faculties of Understanding and Will. Among Men that which chief exalts some above the rest is Virtue and Grace: there are other pretences which are eagerly contended for; the Jew talks much of the Seed of Abraham, one of the peculiar Darlings of Heaven, upon whose account God cannot but respect his Offspring, being by no less than a Miracle produced; and to this add by way of advancement the plea of Circumcision, the great and stable Precept (as they call it) of their Law, which in their opinion must exalt them above all mankind beside. The more polished Gentile does not a little vaunt of Athens, the seat of Learning; and having had his Education there, looks with scorn on the Inhabitants of any other part of Greece; and amongst them most of all despises the Scythian to a Proverb Barbarous. The man of Liberty derides him in Chains. These by the Apostle are noted as the most remarkable pretences to Priority, all which he does here refel by an higher and more noble Claim, even the qualification of the Rent. 'Tis the not the Lineage of Abraham, nor the loss of the Foreskin, not thy pretence of Education at the foot of Gamaliel, nor thy living under the Doctrine of the greatest Sage at Athens; not thy plea of Birth, nor that of Liberty: there is somewhat that will advance thee much beyond these, by which thou shalt outshine other men, as the Moon does the lesser Host of Heaven, viz. the new Creation in Christianity, the All in All.  
Neither Greek nor Jew, Circumcision nor Uncircumcision, Barbarian, Scythian, bond nor free, but Christ is all and in all: and here neither Circumcision availeth any thing, nor Uncircumcision, but a new Creature.  
'Tis undeniably evident, that the great occasion of this Epistle (as of many others) was the different Factions between the Jew and the Gentile, advanced by the false Prophets, and countenanced by the staggering of the true; as is too notorious, not only in the case of S. Peter here, in chap. 2. ver. 12. but also of the other Apostles, who (as S. Luke tells us) affirmed the necessity of Circumcision, as a qualification previous to the preaching and benefit of the Gospel, until S. Peter was by a Miracle convinced, Acts 10. and the truth by a Council determined, chap. 15. It grieved S. Paul (as indeed it must a Minister of God) to see the present Church thus miserably shattered; he thinks all his endeavours too little to heal those sores, he undertakes to his face the Head of the College, Gal. 2.13. he not only preaches down this as an Error, but in confutation writ with his own hand a large Epistle, wherein he sets up this as his standard, (like the Cross with the Motto of Constantine) promising Victory here, he prescribes this as the most sovereign Balsam to heal their wounds, as the best Cement to knit and unite their Affections,— a new creature.  
Scripture is the best Interpreter of itself; who would be beholding to the scantlings of the Channel, when he may be admitted to the fullness of the Fountain? I shall give you therefore the sense of the Text from these parallel places; Gal. 5.6. Neither circumcision availeth any thing, nor uncircumcision, but faith which worketh by love. Where (as the Learned Grotius notes) we are not to understand this grace single, but in conjunction with others. Likewise from the 19 verse to the end of the chapter, he gives us an account of the meaning of the Phrase in Eph. 4.23. where he uses these words, Put off concerning the former conversation the old man, which is corrupt, according to the deceitful lusts, and be renewed in the spirit of your mind, and that ye put on the new man, which after God is created in righteousness and true holiness. Where he further proceeds to a specification of both, in a third Epistle, Col. 3.8. where he expresseth himself thus: Put off all these, anger, wrath, malice, hlasphemy.— And verse 10. Put on the new man which is renewed in knowledge after the image of him that created him.— And verse 12. Put on as the elect of God bowels of mercies, kindness, humbleness of mind, meekness, long-suffering, forbearing and forgiving one another.— And above all put on charity.  
From the whole (waving the present Controversy) three things are to be considered:  
1. Somewhat here implied, which is to be put off, viz. the old man, or old creature.  
2. What is here expressed (and elsewhere more formally commanded to be put on) the new creature.  
3. The privilege and significancy of this in Christianity above any thing beside; for in Christ Jesus neither Circumcision availeth any thing, nor Uncircumcision, but a new Creature.  
1. First then we are to consider what is here implied and supposed, and is to be put off, viz. the old man, which is set forth in Scripture by these phrases, the body of sin, the law of the members, the works of darkness, the natural man, the members that are upon earth, and the like; which gives us no small light to the right Understanding of the first thing. The old man is made up of the mass of that sin which was the product of Adam's transgression.  
And here I design not to give you an account of all the particulars; that would be a task too tedious; but because I find some more principally by the Apostle recited in the places foregoing, and for the reason following, I shall glance on these four, Pride, Malice, Anger, Envy.  
We are not to look on these as single or common vices; they are chief Commanders, they have teeming wombs, and like the Trojan Horse, stock the world with Troops, if not Regiments of other Evils; and hence, hence are the Iliads of our miseries.  
1. Pride in a strict sense is a special sin, as the great Schoolman 
* 22 ae. q. 162.  has noted, in regard it has a proper object, which must specify and distinguish it; but being considered with respect to its prolific nature, it may be fitly called the 
† Regina & Mater. Ib.  Empress and Parent of all sins; though not necessarily so, as is observed by the same Aquinas out of S. Augustine, sins sometimes receiving their original from other causes; yea even in its most peculiar respect, it has no less than four monstrous parts, verse 5. 1. The proud man thinks, that the goodness which he has is not derivative, but from himself alone. 2. That what benefits he does enjoy are the products of his own merit. 3. He boasts that he has what he has not. And 4. Despising all other men he covets alone to have what he doth desire.  
2. Malice. This has its proper Seat in the Will, and therefore must be acknowledged to be the Principle of all the depravity of our actions proceeding thence; this is that poison which corrupts the Fountain, and cannot but make the Streams unwholesome; the industry, the design, the resolution of sinning, that sin which bends and sets men up for mischief.  
3. The next is Anger, which may be allowed of, if it be kept close to its proper Object, and within its due bounds, (Be angry, but sin not) yet cannot but be hugely sinful and destructive, when it has received infection from the aforesaid Leaven: when like a River it swells beyond its proper Channel; or like the overflowings of the Gall, which at once discolours and disaffects the whole body. This Poison may not unfitly be resembled unto Fire, of good Use in its right sphere, but when it has exceeded that, threatens nothing below the certain ruin of our own, if not others Houses. Of this there are many kinds, 
Aquin. 22 ae. q. 150.  according to the different Constitutions of men; and no less than seven Daughters, if we may credit Gregory; though (I think) upon due examination her Issue will appear to be much more numerous.  
4. The last is Envy, which I term the Canker of the Breast, a Consumption got by the thriving of others; 
22 ae. q. 36.  this also is fruitful and parturient of many other Vices.  
These I have mentioned as the vital and principal parts of the old man, like the four Elements to the body natural; and as there can be no composition without the union of these, so we shall find the other conspiring in a mixture to make up the constitution of the present sinner.  
We are told, that while Julia lived, the Daughter of Caesar and Wife to Pompey, and Crassus, by whose triple League and Friendship the two other Generals were kept asunder, as the jonean and Aegean Seas by the Isthmus of Corinth; but they are no sooner removed, but the Trumpet sounds to Battle, which ends in the certain ruin of one, and the destruction of the greatest Empire that ever the world saw. Thus when men cast off the obligations of Nature, Friendship, and Religion, and give reins to these, what other Issue can be expected, but that these wild Steeds (like the Horses of the Sun) set the world on fire? These open the Floodgates to all our Contentions and Divisions, whether public or private. I am bold to assert, that there was never any disturbance since the world began, wherein one (if not more of these) was not more immediately concerned in the quarrel. The true origine this of all Wars between Princes on one side or tother; of lesser Wars, that is to say, Lawsuits between man and man; the Source of all the Contentions, Divisions, Factions, Schisms, Heresies, Lying, Slandering, Backbiting, Obloquy, and of a thousand other Evils. These make our Heart's Cages of unclean Birds, our Actions virulent, and our Tongues no other than the Firebrands of Hell. Who then but must conclude for the putting of them off?  
For our encouragement in which work we cannot want Arguments which way soever we cast our Eyes. Look we abroad, and lo what desolation these have made! No Age, no Empire, no Misery which gives us not sufficient Testimonies of its Spoils. I will not begin to give you Examples for the proof, lest I should not easily make an end: and I suppose it needless to travel either far back or abroad, for that which we may meet with at our own doors. Look we then round about us, and see what havoc these have made! The old man carries a large and disorderly Retinue at his heels, cannot be entertained but with great cost and trouble; and if not shaken off the sooner, will inevitably bankrupt his hosts in the conclusion. The proud man thinks nothing too much that may conduce to the keeping up or advancing his Grandeur. The envious and malicious will not be sparing in any thing that may do hurt to their Enemies; he will be content to lose one eye, that his Adversary may be bereft of both.  
The passionate man puts all at stake for Satisfaction, though the affront were but a trifle.  
See how effectually Divisions and Controversies do weaken; like the Duel of the Frog and the Mouse in the Epilogue, they drew blood so long of each other, as that an Enemy has the advantage, and the quarrel ends in the destruction of both. Listen we to the Complaints of the threadbare Client! you may learn the state of his Purse by his habit; his countenance does betray the grievance of his heart; and 'tis ten to one but that the Suit commenced from one of these. How many Estates are there round about us, that upon this account have changed their Names; and many that nod and totter? How melancholic men return from Westminster Hall, where the Victor is sure to be a Loser? What Slaves men make themselves to dance attendance, and wait the pleasure of the meanest Officers of the Law? How vastly like a Snowball Passion advances, so that that which in the beginning was not worth the regarding, within a while becomes the subject of an irreconcilable feud; so true is that of the Apostle James 3.5. How great a matter a little fire kindleth!  
Thus is it destructive without, and upon examination we shall find that it makes no small disturbance within. The Offspring of the old man may not unfitly be resembled to the products of the Vipers, which eat their way out through their Mother's Bowels: or as the Serpent in the Fable, they will requite our kindness with poison: or as we read in the Gospel, Matth. 15. his operations are like those of that unclean spirit there, it oftentimes throws the possessed into the fire, and into the water, drives them to contrary inconveniences.  
Behold the malicious and envious man, how thin, meager, and pale is he! He cannot hear of the good of another, but his ears will tingle; he cannot see him thriving without tears or dimness, he cannot think of it without melancholy.  
Behold the angry and passionate, and during the Paroxysm what is he but a perfect mad man? It makes men look dreadful, according to the observation of the wise Heathen, 
Antoninus de seipso, l. 7. sec. 18.  An angry countenance is much against Nature, and is oftentimes the proper countenance of them that are at the point of death. We must conclude the pain within, from the disorderly looks without; the violence of the Waves from the froth and noise which they send forth.  
Behold the proud person! and lo every disappointment that he meets withal puts him upon the Rack, unhinges him from all his other enjoyments, and takes away the comforts of his life.  
To exemplify this by an Instance or two.  
Ahab a King, and therefore no ways needing the small portion of Ground, the native Inheritance of the poor Israelite, yet when he had set his heart upon it, and had spoken to Naboth about it, and being denied it, and so defeated in his design: see what a damp is put upon his spirits; so the Text tells us, 1 Kings 21.4. Ahab came into his house heavy and displeased, because of the word which Naboth the Jesreelite had spoken unto him; and he laid him down upon his bed, and he turned away his face and would eat no bread. In like sort we find it in the case of Haman, he is the great and supreme Favourite in the Court of Ahasuerus, he obtains whatsoever he asks of him; in his passage from his House to the Palace, he observed the irreverent carriage of a Jew, he did not bow and cringe as his Highness expected; whereupon he is so much moved as to swear the destruction of the whole Race; a design inhumanly barbarous and unreasonable, had the affront been a thousand times greater, but he is resolved; (Pride and Passion when let lose know no bounds;) he goes on with his purpose; sends forth an Edict through all parts of the Kingdom, to kill on a certain day all the Jews, without the least exception or reserve. Here it might have been expected, that he should have rested satisfied, having obtained for his purpose a Law which is called unalterable; but 'tis otherwise; his extraordinary Advancement, Riches, and Favour of sitting usually at the King's Table, (seldom to Subjects vouchsafed) are fruitless and insignificant; he has no Appetite to the King's meat; he sits in state as upon thorns, and for no other reason but because the already condemned Jew remains yet at the Gate alive: for thus it is recorded, Hester 5.11, etc. And Haman told them of the glory of his riches, and the multitude of his children, and all the things wherein the King had promoted him; how he had advanced him above the Princes and Servants of the King. And Haman said moreover, Yea Hester the Queen let no man come in with the King unto the banquet which she had prepared, but myself; and tomorrow I am invited unto her also with the King. Yet all this availeth me nothing, as long as I see Mordecai the Jew sitting at the King's gate. 'Twere easy to manifest the like by running through every part of the old man, still carrying grief and malady where ever he goes; the sinner is subject to heart-burnings and strong convulsions, the gripe of the Guts, the gnawings of the Liver, which some have affirmed the Only, all suppose it the Greatest punishment of Hell itself. Thus (like him in the Comedian) he is his own Tormentor, go he where he will, betake himself to what he pleases, he carries his Plague along with him. These Fiends (like the evil Spirit of Saul) are his perpetual Attendants; they haunt him at his Table, and take away his Stomach; await him at his Bed, and scare him with Conflicts and Rencounters in his dreams. The fruit of the forbidden Tree, though it be pleasant to the eye, savours of nothing but Gall in the concoction; the sin of Gomorrah produces no other fruit but that of Sodom.  
The Remedies which in this case may be prescribed, are so various, as that 'tis difficult to put a period to this first part. Consider we the Sensitive Creatures, and though they are not without their passions, yet they seldom or never exert them to the disturbance either of themselves or their Societies. See what a joint harmony there is among the Individuals of every kind: The Beasts of prey are not at variance among themselves; 
Antoninus lib. 11. Sect. 16.  the Venomous Creatures spit not poison at each other. Hear the great Philosopher and Emperor, Neither Bees do it one to another, nor any other creatures that are naturally sociable. Which in his Opinion proves his assertion, namely, that we were not born to hurt and annoy one another, the great design of Malice and Passion. These actually violating the sacred Ties of Friendship, and disturbing that sweet communion which ought to be among men. And therefore he goes on, 
Ibid.  To be angry is not the part of a man, but to be meek and gentle sounds of Manhood; and concludes, that Anger and Passion proceed from Weakness.  
To the same effect doth the Scholar of Epictetus exellently reason; 
Arrian. in Epict. lib. 1. cap. 28.  Passion doth disparage and degrade, turns the Man into a Viper: whose actions ought not to move thee, rather shouldest thou pity such a one, as we do those that are blind, deaf, and lame, men under great Imperfections and Deformities. Should I do well to take notice of the barking of every little Dog as I pass the streets? 
Antoninus lib. 7. parag. 19  to be offended with a blind man for taking the wall of me? or of a deaf man because he doth not hear me? or of an Idiot because I cannot by reason persuade him? The Ancients allowed not the liberty of Passion, or at lest no extravagancy thereof, to virtuous men; and indeed it implies no less than a contradiction, that Reason should sit as supreme in that Breast where Anger, Malice, Pride, and such like bear sway. These are to be handled as Beasts of great strength and violence, to be reserved in chains, and kept within due bounds, for, exspatiating they will become destructive. As thou art a Being endowed with Understanding, thou shouldest be careful to preserve a Calm, as knowing that Winds and Storms will expose thy Vessel at present to strange motions and disorders, and to shipwreck in the conclusion. And as the Ship bound for Tarsis, by reason of the Fugitive was overtaken with a storm, not to be appeased with any expedients the Mariners could think on, but only by throwing the rebellious Prophet overboard: So here, as long as the old sinner sways within, we can expect no Quiet; this must succeed, his being committed to the deep. This Reason doth suggest.  
And if it be not fully convincing, have we recourse to the infallible directions of our Religion!  
Hear how the Angel does bespeak the devout Women, He is not here, he is risen: why seek ye the living among the dead? Upon our admission to Discipleship we are to forsake the Tombs, and to shake off the condition of filth and rottenness.  
Listen to the Doctrine of our Saviour, No man can serve two Masters; for either he will hate the one and love the other, or else he will hold to the one and despise the other: he cannot serve God and Mammon. As in Baptism, those that were to be dipped, upon their return from the Water, did change their , and put on clean attire; so must every Christian in a Spiritual Sense. I make this Comparison the rather because the Learned Grotius doth assure us, that the Phrases of Putting off and Putting on, have reference to the aforesaid Custom, as also because I find this to be the Subject of our Baptismal Vow, as in our Church-Catechism is excellently expressed.  
That I should renounce the Devil and all his Works, the Pomp's and Vanities of this wicked World, and all the sinful Lusts of the Flesh— that I should keep God's Holy Will and Commandments, and walk in the same all the days of my Life.  
If then we design to embrace this Religion, and really to be what we profess, we must not only swear, but procure the destruction of these Disorderly Passions: the Sinner must be driven out, that the Saint may be brought into possession: the Old Man must die, that the New Creature may grow and prosper, which brings me to my second Part.  

But a New Creature.  
FOr the true meaning of which, let us (as before) consider those parallel expressions whereby 'tis set forth in Scripture, sometimes under the notion of Regeneration, as in our Saviour's discourse with Nicodemus; sometimes by the Phrase of the New Man; elsewhere by the Armour of Light; the whole Armour of God. The putting on of Christ Jesus, the Fruits of the Spirit, etc.  
In short then, this is one of those Scripture-Phrases, 
Crell. Ech. Chris. lib. 2. cap 3. in.  by which Piety in its most comprehensive sense is set forth, for which there is undeniable Evidence to be produced, because the Spirit in Scripture in the Description of the New Creature or New Man, in many places mentions those Duties which we own to God, ourselves, and one another, as parts or effects thereof.  
Now because this comprises the whole of our Religion, it may not be expected that I should run through every particular, and because I find in the parallel place, instead of a New Creature, Faith which worketh by Love. ch. 5.6. and because our Love to our Brother, is the best Argument and Expression of our Love towards God; as St. John in his Epistles excellently reasons. And forasmuch as (Col. 3.12, 13.) I find some more particularly mentioned: Put on therefore Bowels of Mercies, Kindness, Humbleness of Mind, Meekness, Long-suffering, Forbearing, and Forgiving one another,— if any have a Quarrel at any; and above all put on Charity. I shall touch at these: laying down this as a sure Foundation, That the best Evidence we make a Conscience of our Duties towards God and ourselves, that we engage in public Duties out of a true Principle, and are not wanting in our closest Devotions is, ourrstving in the due Discharge of those we own to one another: the si●● whereof is Bowels of Mercies.  
By which we are to understand no mean or common Affection, no Superficial Outside-love, but that of the Bottom of the Heart, as appears from the frequent Use of the Word (Job 38.36. ch. 5.10. Jer. 3.31.) being put for our Heart, the Seat of our Love and Affection; so that the Apostle requires here Mercifulness in its highest and most intense degree, such a Carriage toward our Fellow-Creatures, as is of the Lord in the Parable (Mat. 18.) to his Servant; he uses no Methods of extreme rigour, he does not take him by the Throat, and hale him to Prison, to the ruin of himself, and Family; but being affected with his Poverty, forgives him the Debt.  
Nor such a regardless carriage as the Priest and Levite shown to the rob and wounded Way-faring-man; (touched with no pity at the sight of an Object able to have moved an Heart of Stone.)  
But like that of the good Samaritan, who no sooner sees him, but melts towards him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luke 10.33. as it clearly appears by what he does for him; binds up his Wounds, pours Wine and Oil, puts him upon his own Horse, carries him to an Inn, entertained him during his abode there, and makes Provision for him after his departure. The most genuine effects of this Virtue.  
And, to add one Instance more, like that of the Father, to his Prodigal Son (Luke 15.20.) he had Compassion on him, the same Word,— He was affected with his Misery; his Words Tears, and Poverty constrained him to Pity and Relief; how lovingly doth he receive him! he ran, fell on his Neck, and kissed him; how nobly does he entertain him! Calls for the best Garment, for a Ring, Shoe, the Fatted Calf is slain, and there is Feasting, Music, and Dancing.  
2. Kindness, whereby I understand that Virtue which does direct us in our Conversation, a sweetness and pleasantness in our Discourse and Behaviour; not to carry Frowns in our Countenance, not to be bitter in our Words, nor morose in our Actions; in Company to betray no ill Humour, not to mourn in an House of Feasting, nor to laugh in one of Mourning; but in things Lawful Civil and Convenient to be Conformable: this our Humanity as well as our Religion doth require. So that they are much mistaken, who conceive that Christianity doth oblige us to the Sullenness of a Stoic or an Anchorite, to live like Diogenes under his Tub, or the Hermit in his Cell.  
3. Humbleness of Mind; a Virtue this which curbs us in the too eager pursuit of Honour, directs us to entertain low Thoughts of ourselves, and high of other men. Which practised, would be of sovereign Use in our Conversation. How many thousand Disputes are there at this time about Precedency in the World, among all Orders and Degrees? Our hearts are naturally apt to swell, and the Tempter (as of old) does endeavour to advance us to the Pinnacle of the Temple. The Humour of the Scribes and Pharisees (noted by our Saviour Matt. 23.6.) is Epidemical; We are too apt to love the uppermost Rooms at Feasts, and the chief Seats in the Synagogues, and greetings in the Markets, and to be called of Men Rabbi, Rabbi. This very Leaven had sometimes infected the very Apostles themselves; they disputed who amongst them should be the greatest, each contending for Supremacy; now as an Antidote, what doth Christ prescribe but this Virtue? and for their Encouragement, in his own example writes them a Copy, John 13.15.  
We ought not to look on ourselves and parts through a Telescope, nor to behold the Deserts of others through a Microscope; but to make use of the Looking-glass of the Prophet, which sets us out in our proper Colours, tells us what we were, are and shall be, (〈…〉) Earth, Earth, Earth; what we are made of, what at present we are, and what shortly we shall be reduced unto. Thus let us cast Dust on our Heads, and then (as has been observed of the Bees) Hi motus animorum atque haec certa: most if not all our Contentions would vanish.  
4. Meekness, a quiet and peaceable Calmness which restrains from Anger and Revenge, which moderates and puts bounds to just Punishment. A Grace this which goes in conjunction with Temperance, and though in its formality it be none of the Capital Virtues, yet it disposeth to these; one of the great Beatitudes, 
Aquin. 22. l. 157. qu.  (Mat. 5.5.) and that which is highly requisite and advantageous for all Degrees of Men, u.g. the Governor and Great man, that he do not crush those that are below him; the Equal, that he do not usurp; and the Inferior, that he behave himself with proportion to his Quality. Of this Virtue there are many Offices, Properties, and many Rules to be observed; but those I wave, as being not of this place to examine.  
5. Long-suffering; We are not upon every occasion to be suddenly moved, upon the least distaste forthwith to commence War; with the Disciples, to call presently for Fire to burn our Enemies, (Luke 9.57.) but to wait a while with patience: That may be done anon, which cannot possibly for the present be effected; in this case we should propose as a Pattern the Lord of the Vineyard, Luke 13. who for some years withheld the Axe from the Fruitless Tree, and gave it, in hopes of Improvement, all the Advantages of Husbandry: looking up (which is the great Design of that Parable) to the wonderful Patience and Forbearance of the Supreme God, who, Though he be provoked every day, does not instantly whet his Sword, bend his Bow, and prepare his Arrows within his Quiver.—  
Forbearing and Forgiving one another; Offences will arise; even among Christians there may be causes of Controversies; but 'tis very unfit, that such should behave themselves in their Differences like the Heathen; the Apostle requires in them those Virtues which make them prone to be reconciled; in order whereunto, observe what a strong Reason he backs his Exhortation withal. Forbearing one another and Forgiving one another; my Brother has offended me now; one time or other, I may, and in all probability shall offend him (for in many things we offend all) therefore I must be willing and ready to forgive, that I may be upon occasion forgiven: yea the Forgiveness of his Offence, is in effect the pardoning of my own; without which I could not in reason expect it. A weighty Argument this, and frequently by the Apostle urged, Eph. 4.12. Gal. 6.1. Brethren, if a Man be overtaken in a Fault, ye which are Spiritual restore such an one in the Spirit of Meekness, considering thyself lest thou also be tempted.  
I cannot by any means side with them who have deemed all Wars for Christians unlawful. I have learned, That the Authority of a Prince, the Justice of the Cause, the Sincerity of the Intention, make even an offensive War beyond all exception justifiable. Much less can I side with them who suppose that Christianity doth manumise, take men off from all other Law; for which opinion they produce the Abrogation of the Lex talionis, the standing Law, not only of the Jews, but all other Nations.— And the subsequent Words, That ye resist not Evil; but whosoever shall smite thee on the Right Cheek, turn to him the other also; and if any man will sue thee at the Law, and take away thy Coat, let him have thy Cloak also.— Mat. 5.39. and that Passage of the Apostle, 1. Cor. 6.1, 7. Dare any of you, having a matter against another, go to Law before the ?— Now therefore there is utterly a Fault amongst you, because ye go to Law one with the other, why do you not rather take wrong? why do you not suffer yourselves to be defrauded? Nay you do wrong and defraud, and that your Brethren. For there are of great Authority in the Church, who tell us, that the intent of our Saviour, in that part of his Sermon forementioned, was not to tie up the Hands of the Magistrate, but to take men off from Revenge and private Retaliation; and that the aforesaid Law is not in every particular abrogated, appears in many cases; but that more especially of Murder, where Blood is required for Blood; and that the subsequent Doctrines are not to be understood literally, 
2 Lib. de Ser. Dom. in mont.  is plain (as S. Austin reasons) from the Practice of Christ and his Apostles: for he did not turn the Left Cheek to him that smote him on the Right, but made some resistance, John 18.23. and the like we find of St. Paul, Acts 23.3. and ch. 16.37.  
And for answer to the other place, the Apostle (as appears from the whole Text) does not simply condemn the Law, but the Irregularity in the Use thereof: he checks the Corinthians for being too forward and hasty to engage in Law, and for appealing to the Tribunals of Infidels, for the determination of their Controversies.  
Christianity does not require of her Proselytes, that they be easy Fools to part with their Possessions without the least Resistance. Religion is not destructive of each Man's Propriety, of which the Law is Judge, or rather the Rule, without which there would be no living in the World. If this frantic Position were admitted, most Christians would publicly be reduced to a condition like (if not worse than) that of the twelve Apostles, be, not only without Variety of Garments, but want necessary Clothing; without Gold and Silver, and Money in their Purses. If so, the command of selling all that they had was needless; and not only some Men of an order, but the whole Religion, would in a short time become Mendicants. The same Apostle teacheth us that the Law is good, if a Man use it lawfully, 1 Tim. 1.8. and how that is to be done for a Right understanding of the present Rule, How, When, and Whom we ought to Forbear and Forgive. In this as its pro per place may be resolved, the Subject of these four following Conditions.  
1. Conned. Christians were not to use the Law with Delight and Study. There are some, who (like the Salamanders) covet to live in the Fire; are out of their Element, if they are not themselves fight, or setting others by the Ears. Men o'ergone with the Itch of Contention, who love the noise of Courts, and think their time misspent, if some business does not call them to the Assizes; who deem it an Argument of Generosity to enter the List, and be perpetually struggling with Enemies. An humour this, very opposite to the peaceable Ties of Christianity in general, and in particular to the present Direction of Forbearing and Forgiving one another. A Practice so noxious, as that the Law does not only brand, but make provision for its punishment, and that in more Senses than one, viz. such who shall incite, persuade and egg others on to wage Law: and such likewise, who themselves shall disturb others by frequent and vexatious Lawsuits, ranking both under the name of Barrators; who without any wrong may be called the Caterpillars of the Nation.  
2. Conned. That Law ought to be used not as the first, but as the last Remedy. Law-Suits may not unfitly be compared to the Cupping-glasses, Scarifying, and Salivations of the Physician, to the Knife and Saw of the Chirurgeon: means never used but in desperate Cases, and as the last Remedies. What else is inculcated by those Heavenly Directions? If it be possible as much as lieth in you, live peaceably with all men, Rom. 12.18. Study to be quiet, 1 Thes. 4.11. and endeavouring to keep the Unity of the Spirit in the Bond of Peace. Eph. 4.3. and Rom. 14.19. Heb. 12.14. All which Expressions carry an Elegance in the Original, requiring our utmost Industry. As in matters of Scandal, so also in Wrongs, we are to observe that Method by our Saviour proposed Mat. 18.15. If thy Brother shall trespass against thee, go and tell him his fault between thee and him alone; if he shall hear thee thou hast gained thy Brother;— but if he will not hear thee, then take with thee one or two more;— and if he shall neglect to hear them, tell it to the Church.— Upon any wrong we are privately to reason the Case and demand Redress, if this Expedient do not succeed: in the next place we are to use the Assistance of a good Friend or two; and when they cannot prevail, we may lawfully appeal to the Magistrate for Relief. If this Course were taken (which our Religion directs us to) how many Controversies would die in their Abortion? how much Charge to ourselves, and Trouble to others would be prevented? what? (saith the Apostle) is there not a wise Man amongst you? 
Aq. 12. q. 2.  not one that can judge between his Brethren? 1. Cor. 6.5. The Law is founded upon Reason, Humane Law upon the Law of Nature. Whereupon I conceive it possible for Men wholly ignorant of the Law in its formality, to be able to decide aright; and if the Case be a proper Case of Law, why may not the Advice of the Learned therein (the matter on both sides being rightly stated) be as effectual as their Pleading at the Bar, and the Verdict of twelve Men, that certainly are not Infallible, that may be either ignorant or resolute? For my part I know not why these, or such like means being used, most Controversies among Christians may not with lesser Noise, lesser Charge, and far lesser Inconvenience be ended at home. If after all these, men will be unreasonable, such deserve to be delivered over to the Law to be severely scourged.  
3. Conned. Lawsuits are not to be commenced about Trifles. 'Tis not to be conceived amidst Societies, where Estates are contiguous, but that there will be mutual Trespasses: now for such to contend, would be highly unreasonable; if I am trespassed to day, I may be a Trespasser to morrow. How much then am I concerned to forbear the Commencing of a Suit, which in the consequence must fall heavy on myself, and open a Gap to endless Controversies? How much rather should I have recourse to the present advice of Forbearing and Forgiving one another, and declare by my Practice, that in my Prayers I am not guilty either of Hypocrisy or Contradiction? 'Tis no small Scandal to that Religion, whose Badge is Love and Peace, to behold its Proselytes like Dogs and Wolves in their behaviour, taking each other by the Throat for a thing of an inconsiderable value, heaping no small Trouble and Charges to themselves and others; and that to the advantage of none but the Lawyer. Whoever will be pleased to make the observation, shall easily discern the great abuse of the Law. In this regard the occasion too often de Lana Caprina, pedibus ambulando etc. some pitiful worthless thing, which whether had or lost makes not a farthing odds. Examine we the ancient Records, and have recourse to the present Practices, and we shall have very many and undeniable Arguments to confirm us in the present abuse.  
4. Conned. To go to Law in Love, and to design nothing in the Suit but Relief: this is a necessary though it be a difficult Condition, and as is too apparent from the general practices of men, seldom or never observed; for no sooner is an Action brought, but that the Parties Litigant set forth their Flags of Defiance to each other,— forgetting they are Christians, yea Men. How many Cases are there, wherein the Law is made Use of only as a Pretence, a Pander to Malice and Envy, an Instrument taken up for no other end, but to accomplish the ruin of an Adversary. I wish the World would convince me of Falsehood here; but I fear 'tis so manifest, as that it will on all hands be granted without any denial. What's that which set the Roman Generals by the Ears, but the Pride of each others Hearts, and their Emulation?— And we are likewise told, that an old grudge was the true cause of all those Vexations which befell the Trojans.— I leave the Application of these Heathen-passages to you.— There must be some Pretence to Justify the Controversy in Court, a Trespass, a Privilege, a Title. Whereas withdraw the Curtain, and (in all likelihood) you shall discover an old Sore within: the Furies will appear in their proper Colours, and where these bear Sway, 'tis no difficult matter to find out somewhat that shall set the Wheels a going. If Jezebel be disposed to take away at once the Life and Vineyard of Naboth, ('tis an easy matter to find a Staff to beat a Dog,) the Devil will quickly put her into the Roadway, direct her to proclaim a Fast, and procure Sons of Belial for her purpose. When Men will be quarrelsome, they shall not want Pretences. Under this Head, those great Men are highly to be charged, who depending on their Power, will not do that which is just, but weary the mean Man out by Law. Such also who design not so much Satisfaction to themselves in Lawsuits, as Trouble, Charge, and Ruin to their Adversaries. And such likewise, who use extreme Rigour to Poor and unhappy Debtors, who have not wherewithal to pay: whereas would men have recourse to the present Rule (of Forbearing and Forgiving one another) all these would be abhorred. Did we but consider those many Talents which we own and cannot possibly satisfy: how could we deal hardly with those poor Debtors of ours that own us a few Farthings. Did we weigh the Quality and Quantity of those Transgressions which put us deep in Score; which if not blotted out, nothing but an Eternity of Misery will attend us: How little Reason then have we, to pursue with Vehemency and Passion those that have offended us? We are here commanded to Forbear and Forgive, as we hope to be Forgiven.  
7. The last Virtue to be put on is Charity. But above all put on Charity. A Virtue this, more especially required in the Newman. Which makes the Apostle with a strict Charge to renew his Exhortation, above all; praeter, super, & propter omnia, as 'tis diversely rendered.— This, to follow the Metaphor of all Garments, is the most principal, 'tis as a Girdle which knits all the rest together. As in Christianity the New Creature is the All in All; so that which gives Life, Being and Splendour to that, is Charity: the first, the middle and the last. Here it perfects and completes, elsewhere it leads the way to other Graces. As without it, The Tongues of Men and Angels are insignificant; so they are unable sufficiently to express the Praise of it. In the Determination of the Schools, 'tis the very Life of Faith; in St. James his Divinity, an undeniable Argument of a living Faith; and by our Saviour noted as the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Badge of Discipleship. John 13.35. A Cardinal Grace, from whence as from a Fountain, most (if not all the ) flow. For, where there is a right Christian-Charity, there cannot but be Bowels of Mercies, Kindness, Humbleness of Mind, Meekness, Long-suffering; the truly Charitable will be ready to Forbear and Forgive. In brief, this is the Golden-rule, and the Gospel-law; a sure Friend that will follow us to another World, and render us acceptable in the Day of Judgement; that will remain when other Graces shall be done away. I shall speak no more of this, but refer you to 1 Corinth. 13.  
Hitherto have I set before you the Old Man, together with its Spoils;— the principal parts of the New Creature, in reference to our duty each to other. I come now to propose some Arguments, which may prevail to the putting of it on; my Third Part:  
Nothing is so significant as this: For in Christ Jesus, neither Circumcision availeth any thing, nor Uncircumcision, but a New Creature.  
Arg. 1. And here in the first place, I think it not unfitting to urge you with an Argument from Nature. See how every Being puts off its Old, and calls for New Attire. The Fields by their Fresh Verdure, tell us plainly, that they are exchanging their Sackcloth, and put on new Apparel: and though Flora by the Stroke of Winter, as by Age sullied, had contracted Baldness and Deformity, within a few days she'll shake off the Hag, and grow young again. Behold the Trees, they have cast off their old Fruit and Leaves are stripped naked, and all in order to new Apparel. Consider the Lilies, they are committed to their Interment, which makes way to a splendid Resurrection; they are withdrawn to their Attiring Rooms, and will shortly come forth with a glory by far furpassing that of Kings. Nor is this less visible in the Sensitive Being's. The Birds of the Air part with their old Plumes, and appear clad with a new Garb; each betraying, by his chirping Note, Youth and Vigour reassumed with the Season. The Beasts of the Field in like sort, by their Briskness and Activity, proclaim to the World no small Alteration. Those who have a long time lain within their Cells buried, as in a deep Slumber, will now Begin to move and come to life again. Nay even the Serpent changes his Skin. As then the Pismire teacheth the Sluggard Diligence, so should the Creatures in the present Contemplation, powerfully inculcated by the Doctrine of the Text. All the Being's of the lower World, by the Benefit of the Heavenly Influences, and the unalterable Law of Nature, with the Year are renewed. What then can we do less, but abandon the Old Man, and make after the New Creature?  
Arg. 2. But if this Argument do not prevail, being fiter for an Orator than a Divine; be pleased in the next place to consider, how that the Church in her Service, at this 
* New-year's Day.  time more especially does direct us hitherto. The Saviour of the World was now, in Conformity to the Law, Circumcised; which being a judicial Right, and by the people abolished (as no ways advantageous) does notwithstanding in its particular instance point hitherto. The Epistle Rom. 4.8. directs us in the pursuit of such a Faith as Abraham had, before he received the Seal of the Covenant. Now this Faith of the great Patriarch worked by Love, which runs parallel with the expression of the Text. And then, though we are Gentiles, we have unquestionable Right to Filiation. We are Lawful and True Sons of the Circumcised Jew, and shall without this Rite, have an undeniable Title to the Blessing. And the Collect teacheth us to pray For the true Circumcision of the Spirit, the Mortification of our Hearts and Members from all Worldly Lusts, in order to Obedience and Conformity to Christ's will in every thing; and what's that, but the New Creature? Religion does not oblige us to the cutting off the Flesh of our Foreskin; but it necessarily requires that which by this Ceremony was shadowed out and typified. We are not with the Pharisees to wash and furbish the Outside of the Dish and Platter; but to have due regard to the cleaning of the Heart, the Fountain which makes our Thoughts, Words and Actions either good or bad. The great Design of Christ in his Gospel was, To redeem us from all Iniquity, and to purify to himself a peculiar People, Zealous of good Works, Tit. 2.14. The most demonstrative Argument of our Christianity, is an Holy Change; and we may conclude, That we are Risen with Christ, if with ardent Affection we seek those things that are above; if our earthly Members are mortified: if we have put off the Old Man and put on the New, which after God, is created in Righteousness and true Holiness.  
Arg. 3. An Argument drawn from the very Life and Essence of Christianity. Without the New Creature, those Prayers which we make are an abomination to the Lord, our Sabbaths and holy Performances his Soul abhorreth, our whole Religion is vain. We may make broad our Phylacteries, Compass the Sea and Land to gain Proselytes, make a fair Show in the World; but without the qualification of the Text, we can be no other than the Brats of the Wicked One, who is never more a Devil, than when he appears in the Form of a Cherubin. Men (saith the Prince of our Salvation) Do not gather Grapes off Thorns, nor Figgs off Thistles. The Apostle lays down this as a Maxim, 2 Cor. 5.17. He that is in Christ is a new Creature; and further assures us, Gal. 5.24. That they that are Christ's, have Crucified the Flesh with the Affections and Lusts.  
You see our Profession requires no small Change. The Old Adam must be renounced, that the New may be entertained; the Flesh swallowed up by the Spirit; our Senses must be forbidden to entertain Vanity, our Eyes dim-sighted to irregular Glances, our Feet lame to the Path of Iniquity, our Palates dead to the draught of alluring Pleasure, our Ears (according to the Precedent of the wise Ithacan) must be stopped against the Mermaids Songs: Pleasure must not entice, nor Profit must not entangle us; Delilah must not draw us down to Timnah, nor Lais put us upon a Journey to Corinth. Achan's Wedge must not be the Diana, the Idol-Goddess of thy Heart. All Vice in general, and especially the more leading, are inconsistent to Christian Religion. Thou must take thy leave of thine unsufferable Ambition: if thou desirest to be one of his Servants who hateth, beholdeth afar off, resisteth the Proud; but giveth Grace unto the humble: thou must part with the sweet Sin of Revenge; the God whom thou servest, challenges this as his Prerogative, Numb. 12.18. Vengeance is mine, and I will repay it. If thou wilt be a devout Follower of the Great Galilean, thou must give a Bill of Divorce to Anger, Malice, Envy;— not be guilty of foul mouthed Language; but observe the Rule of Yea, Yea, and Nay, Nay. Thou must turn the left Cheek to him that smites thee on the Right; part with thy Coat, to him that takes away thy Cloak. And what is a task of far greater difficulty, Love thine Enemies, Bless them that Curse thee, do good to them that hate thee, pray for them that despitefully use and persecute thee. Mat. 5.44. Forgive not only seven, but seventy times seven Trespasses.  
These I take not to be Counsels, i. e. Doctrines delivered by way of Advice to the Sons of Zebedee, those who propose to themselves the Right Hand, and the Left Hand of Christ in his Kingdom, places of Supremacy in Heaven, as the Patriots of the Roman Church would persuade us; but formal Precepts, to which in their right sense all Christians are obliged. Is it not the great Design of Christ's Sermon on the Mount, and his others, to refine and exalt his Followers, not only above the Dregs, but the strictest sect among Mankind; being required to live above the Publican, and upon the greatest penalty to exceed the Scribe and Pharisee in Righteousness?  
They are the Commands of our General who, not (as the Pharisees) obliges our Backs to these heavy Burdens, which he would not touch himself; but in this like Cesar, who was never observed to bid his Soldiers Go, but Come. In his Practice he leads us the way, and frequently proposes his Example for a Pattern for our Imitation.— Be ye Perfect as I am Perfect,— Holy as I am Holy,— Learn of me. Trace his Life, and see how eminently those Virtues which he requires of us, shine forth in him: v. g. His Bowels of Mercy, his Meekness, Humbleness, Long-suffering. Now he serves, to teach his Disciples Condescension, anon he washes their Feet, thereby reading them a lively Lecture of their Comportment each to other.— He refuses to be made King;— He takes no notice of the many Revile he met withal; in his Sufferings, he expresses unparallel Patience; being led as a Sheep to the Slaughter, and as a Lamb dumb before his Shearers, opened he not his Mouth.  
Let us for our Encouragement see how after this Copy the Primitive Converts did write; upon their admission we shall discover them far different from what they were (like Abraham in his Journey toward Mesopotamia) Taking leave of their Country and kindred, and Father's House; or as the King's Daughter in the Psalmist, Psal. 45.10. Forgetting her own People and her Father's House. Parting with all their Carnal Affections.  
St. Matthew upon his Call does quit his Office; abhorring nothing more than his former Trade of living. A Disciple must not be a Publican.  
Zaccheus is no sooner called down from the Sycamore-tree, to be engrafted in the true Vine; no sooner affected with Christianity; but he publisheth it by an Alteration wonderful; he no sooner receives Christ within his House, but he resigned the full Possession of his Heart: he testifies his Repentance by that Restitution which he makes (the surest mark of unfeigned Contrition in the present Case:) the Sincerity of his Faith, by the measure of his Charity:— Lord the half of my Goods I give to the Poor; and if I have taken any thing from any man by false Accusation, I restore him , Luke 19.8. See farther how the New Creature shines forth in Mary Magdalen after her Conversion; we have great reason to suppose the former part of her life notoriously wicked, from that Hellish Crew which quartered with her: For if one single Devil create no small extravagancy where he is: what wickedness shall not seven Devils united practice? Beside, she is described to be a Sinner, Luke 7.37. i e. not as some in favour (as they think) to Christianity and its present Proselyte, upon a great mistake have construed an ordinary Sinner: but 'tis with the unanimous consent of Antiquity agreed on, that the expression denotes her one lewd and unclean; and if not actually such, yet little less than a Prostitute. And so no sooner are the Devils driven out, but that the Flesh is subdued, and she becomes quite another thing; she is a constant Attender on our Saviour: whilst her Sister is busied about the Cares of the World, She has her Eye on the grand Concern, the one thing necessary. She provides a Box of Ointment costly and odoriferous, against his Funeral: washes his Feet with her Tears, and wipes them with the Hairs of her Head: She laments him Crucified, is the first Woman upon Record, who prevented the Dawning of the day, to inquire after his Resurrection. Though the Apostles forsake him and fly, she scorns to flinch; is the first Preacher of the Resurrection, and, as one calls her, Apostolorum Apostola, the Doctress of the Apostles. If after all this we call to mind the Carriage of the Protomartyr, we have a new motive to duty. His Conversation was like his Countenance, of which St. Luke Records, That it did shine like an Angel, Acts 6. ult. He has nothing of the Old Man in him; he requires the Malice, Cruelty and Envy of his Enemies, with an high Act of Charity and Zeal; he is praying for them, while they are stoning him: when they are putting an end to his Mortal Life, he Petitions the Throne of Grace for their Forgiveness, and consequently their Conversion: And some of his Persecutors reaped the benefit of his Devotions, It being a received Opinion, Ecclesia non habuisset Paulum nisi orasset Stephanus; God answering his Prayer by the Conversion of St. Paul; which affords us another Instance:  
What he was before his Conversion, is so plain from his own and St. Luke's account, as that none can be ignorant of it. He consented to S. Stephen's Death; he breathed out Threaten and Slaughter against the Disciples of the Lord; to effect which, he procured of the Highpriest a Commission: some he Imprisoned, others he persecuted to strange Cities. One sufficiently wicked and bloody both in his Intentions and Actions.  
But no sooner is he smitten, and hears a Voice, but that he becomes quite another Creature; he trembling and astonishing said, Lord what wilt thou have me to do? Acts 9.6. The Lion is changed into the Lamb; the bold Persecutor relents; those very hands which lately were the Instruments of the Slaughter, are now (like those of Moses) lifted up to God for the Preservation of the Saints: his Tongue forgetting to Blaspheme, knows no other Language but that of Canaan: his stubborn Knees are Pliant, bending in their Devotion, as their proper posture: Behold he prayeth! Acts 9.11. He is a chosen Vessel to bear God's Name before the Gentiles and Kings, and Children of Israel: he refuses no Labours or Difficulties: with boldness he Preaches the Gospel before the Philosophers and Rulers; for the Testimony whereof, he is as willing to sacrifice his dearest Blood, as before he thirsted to take it from others. The Destroyer at length is become the Builder, with no small advantage to the Church, repairing those Breaches which he in times past made. So he tells us, He would gladly spend and be spent: he is ready not only to be bound, but also to suffer for the Name of the Lord Jesus; And come what will come, he is resolved to preach that Faith which once he did destroy. He is all Bowels and Love, who before was all Hatred and Malice. 'Tis this that brings him from one part of the World to the other; that puts him upon writing his Epistles; and to his great loss, to desire a longer continuance in this miserable World; yea so high and towering is the Charity of this great Doctor, as that he gives us an Instance which hath not a second: He could wish himself accursed from Christ for his Brethren and Kinsman's sake, Rom. 9.3.  
Nor was the New Creature the Badge of Christianity in its Infancy only; 
a Apol. 1. ad Senat. Rom.  upon examination we shall find it to be the Shibboleth in after-Ages: for thus Justin Martyr tells us, That the Woman who formerly was incontinent, upon her Conversion became  and Sober.— And he farther relates, how that Ptolomeus professing himself a Christian, by Urbitius being condemned: Lucius another Christian, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc.  openly upbraids the Governor with the unjustness of the Sentence, being passed on a Man of unblameable Conversation. What's the reason that he is thus punished who is no Adulterer, Fornicator, Murderer, Thief, Extortioner?— And in his second 
c Apol. 2. ad Antenin.  Apology, he had this passage, We who formerly rejoiced in Adulteries, now greedily embrace Chastity: we who addicted ourselves to Magical Arts, now wholly devote ourselves to God: we who Idolised Riches and Worldly substance, now have all things in common, distributing to the Indigent: we who did burn with mutual Hatred and Envy, now are loving, and pray for our Enemies.—  
In like sort Tertullian urges the Testimony of an Enemy, 
Apol.  Pliny the second who in an Epistle to Trajan, has this Passage: that the Christians, for aught he could perceive, beside their obstinacy in refusing to sacrifice to the Emperor, had nothing in their Sacred Rites, but that they were wont to meet before day to sing Praises to Christ and God: forbidding Murder, Adultery, Deceit, and other Wickedness;— And further does assure us, that the Change of the Primitive Christians was so eminently visible, as that their very Enemies could not choose but confess them to be good Men; they had no fault to lay to their Charge but this, that thy were Christians.— Whereas in truth this (as another hath observed) was the Fountain of all their Virtues. 
Lactantius.  And when some by reason of their Night-Assemblies, took occasion to accuse them, as carrying on Designs of Rebellion, Murder, Thievery, Uncleanness:— He largely purges them from these, asserting them to be the Pillars of their Age; that they lived up to the great Principle of their Profession, not to wish, do, think, or speak evil of any.— That it was not out of want either of Opportunity or power, that they did not revenge themselves upon their Enemies; only their Religion does restrain them.— He dares their Adversaries to find out among them a Traitor, Robber, Murderer, any notoriously wicked.— They are altogether what single, united what divided; they hurt none, they grieve none; of a sober, chaste, and Godly Carriage; the only innocent persons.— Their Religion has exalted them to an higher Eminency than ever the most refined among the Heathens could pretend to.— Democritus had no other way, but to pull out his Eyes, that he might not behold Vanity; whereas the Devout Christian can look on a Beauty without Lusting after her. The Philosophers of the strictest Sect and greatest Note, have betrayed Pride, Vainglory, Cowardice, Baseness; of which he gives many Examples; but the Christians are guilty of none of these.—  
In this Argument, as the most irrefragable; the Primitive Writers think that they have good reason to triumph over their Enemies. 
Origen con. Cells. lib. 2. p. 85.  One tells his Adversary (no mean Philosopher as well as Heretic) That the Doctrine of Christians did Convert the most Vicious Persons from their former Debaucheries, to the practice of Temperance and all other Virtues.  
I conclude this with that Elegant Passage of Lactantius; 
Lib. 3. Fal. Sap. c. 26.  the power of Philosophy is but impotence in comparison to that of true Religion; of the former, Nature gets the upper hand; so that the Philosopher after all his Documents, (like the Dog) returns to his Vomit. This Physic is not efficacious to a perfect Cure, but he falls of course into a Relapse; whereas the force of Christian Religion is wonderful; of which there are every day's Examples: whereupon he makes this Challenge, Bring me the Man that is Angry, Ill-natured, Stubborn; by a Lecture from Christianity I'll make him as gentle as a Lamb. Bring me the Man that is pinching and Covetous; I'll make him truly Liberal, distributing with both his Hands. Bring the Man that is afraid of Pain and Death: I'll make him so truly Valiant, that he shall not be moved at the Fire and Faggot; he shall despise even the Bull of Phalaris. Bring me the Man that is incontinent and gluttonous: I'll make him chaste and sober. Bring me the Man that is cruel and bloodthirsty: I'll make him merciful. Bring me an Extortioner, or any other sinner: and in a short time, I'll make the same person just and innocent. The Washing or Regeneration purifies from all Malice; and the force of true Religion is such, as that it puts to flight the Old Man.  
Now if Christian Religion heretofore wrought in the manners of Men so heavenly a Change, how much does it concern us who profess the same, to give the World a Testimony by the like Demonstration, that we are not Whited Sepulchers, as founding Brass, and tinkling Cymbals: Christians, not only in Show, but in Truth?  
This Argument I have handled more largely, because I look on it as the most genuine, and substantial of the Text. I pass for your Encouragement to others.  
Arg. 4. The living in the practice of the aforesaid Duties shall bespeak us truly gentile.  
I have always been of opinion, that true Gentility carrieth in it somewhat more than ordinary. A generous Stream of Virtuous and Heroic Qualities circled in noble Veins. The Son of Hector betrays Courage in his Cradle; by the Benefit whereof, upon the Top of the Tower o'er which he is to be thrown, he can at once look his Enemies and Death in the Face. Such as are nobly descended, can (like the Offspring of the Eagle) behold things splendid as their proper Object, which would dazzle the Eyes of the Dunghil-breed. Whereupon 'tis obvious to observe, that even Afflictions cannot alter their Nature; though oppressed, they will not be o'ercome; though under straits, they betray still a generous Soul: they scorn Actions dirty and Sordid.— To prey upon Flies, to pilfer and undo them that are below them; in their Carriage full of Courtesy. Whereas those of the Mushroom Production, betray low and ignoble Spirits, and (like that Creature in the Fable) by a sordid Port, plainly discover themselves under the Lion's Skin. Julius Capitolinus tells, that from the Vicious, Dirty, and Sordid Behaviour of Commodus, 
In Vit. Ant. natum Com. gladiatorem in principem.  'twas generally concluded, that he was not the Son of Antoninus, but of some Ruffian Hector.— There was no Ranter, no Hogherd, no Villain like him. He that lives not up to the principles of Generosity and Prowess, does plainly argue himself to degenerate; is the disgrace of his Family, and gives a Blot to his Escutcheon.  
Now will any affirm, that this is gentile, to be overwhelmed with Pride and Cruelty? to take pleasure in the Ruin of our Fellow-Creatures? Is it an Act of Fortitude (like Saul among the Amalekites) to crush those that are not able to resist us? Is it an Argument of a large Soul (like the Dog in the Manger) to by't and bark; and prohibit that to others, which to ourselves is both useless and cumbersome?  
The King of Beasts spares the Prostrate, will not exercise his Strength where he meets with no opposition. To destroy a weak, puny and beggarly Enemy, is not a Victory but Disparagement. We are not born for ourselves alone; our Country, Kindred and Fellow-denisons claim a share. This single Inducement made many of the Heathens to prefer the Public Good, before their Private Interests.  
Believe it Sirs, we shall appear highly gentile by Acts of Love, Mercy, and Meekness; by giving (as the Roman Emperors were wont upon great Solemnities) largesses to others; by relieving and maintaining the Poor; by pleading the Cause of the Fatherless and Widow; by furthering the good of others, and doing what Service we can in our own Generation. Hither Nature does direct us (if the great Philosopher were not mistaken) every Being runs out of his way, for the Preservation of the Universe.— And if we have recourse to the Sun, Moon and Stars, the Host of Heaven: Lo, they Dart their Rays, and vouchsafe their Influences to all without Exception; to the lowest as well as highest, to the worst equally with the best of Creatures. If we look above the Heavens, and consider the Actions of the Supreme; he has no small care of the meanest Creatures; he is full of Bowels, Patience, Long-suffering; he prosecutes his Enemies with unparallelled acts of Love; and what higher Inducement can be desired? In this chief we shall be like him; bespeak ourselves nobly descended; and if not from some ancient Family, and great House; yet from the most glorious King and Empyrean Palace; and not only in the sense of Aratus, but a more approved, even that of our Saviour: we shall declare ourselves his Offspring, Mat. 5.44.— That ye may be the Children of your Father which is in Heaven: for he maketh his Sun to rise on the Evil, and on the Good; and sendeth Rain on the Just and on the .  
Arg. 5. Such Acts as these; as they bespeak us truly gentile, so are they highly obliging. The Sun by its warmth and gentle Rays, gains from the Traveller that Coat which the blustering Wind fastened closer to him. Much more is to be accomplished by Kindness, than by all the methods of Severity. 'Tis confessed, Tyrants may compel and make their Vassals pliant; by extreme rigour I may bring many to my beck, but I cannot keep them there. This is a Method to treat a Slave withal, one who has shaken off all Humanity. This may render thee terrible; but at the same time thou shalt not be without daily Fears and Trepidations. Like the brute beasts, they will be serviceable no longer than they are under the Yoke; being released they'll rebel, and upon the first occasion become thy greatest Enemies. Whereupon we find the severest Tyrants to have lived most miserable lives; their own fears at least equal if not greater than those of their Slaves; they fancy Poison mixed with their Meat and Drink; they sleep not without Jealousies; and as we read of Dionysius in Cicero: they choose rather to sing their Beards, than trust a Barber.  
Whereas the Cords of Love are easy, pleasant and strong. Men take delight to be caught in these, and to be led where you please. The best allowable and most lasting Philtre to command the Affections of Men, is a sweet and virtuous Carriage: be kind and obliging to those that are round about thee; and their good Wishes, Presents and Services are at thy Devotion. 'Twas by such Acts as these, that Caesar arrived to that height he did; he was always kind and liberal to his Soldiers, sharing with them in all Dangers and straits; upon every occasion dividing among them the Spoils of their Enemies, and sometimes the Treasure even of Rome. He knocked off the Shackles which those before him had put on; easing many of their severe Impositions. In his Carriage toward his Enemies, full of Pity and Forgiveness; the former made his Troops more numerous every day than other; the latter still lessened his Adversaries: all made way to the Motto of veni, vidi, vici: 
Decad. 1. Lib. 5.  Entitled him to a universal Conquest. 'Tis a brave Passage which the Historian Livy has observed of Camillus the Roman General, when he sat before the Town of the Falisci, closely besieging it; a certain Pedagogue, to whom was committed the Care and Management of the chief Youth of the Place; comes to the Besieger, brings with him his Scholars; and withal tells him, that they were the beloved Sons of his Enemies within; and therefore if he pleased to take them, the City upon their account, would be forced to surrender suddenly: the Politics to the present end must be acknowledged effectual; but they are too base for the Noble Roman to stoop unto; whereupon in detestation of the Councillor and Advice, he commands the Rennegado-Traytor to be stripped naked, and each Youth with a Rod in his hand to whip the treacherous Villain back again into the Town; thereby declaring to his Enemies, that he scorned Victory by so base a means.  
Now see the event: this high Passage took so mightily with those within, as that they presently yielded up the City and themselves to Camillus; making it the matter of their Choice to be under the Government of so brave a Man. His Love makes way where his Sword cannot; and when Arms are ineffectual, Mercy gains the Town.  
Arg. 6. This gets us Repute among our Enemies; we are taught that 'tis the Glory of a Man to pass by an Offence. The Noble Philosopher and Emperor who lived (if any) suitable to his Doctrine, 
Capitolin. in Vita  and found the benefit of it himself; having gained upon the Affections of all (unicè amabant saith the Historian) Tells us that Love and Meekness are things unconquerable: for how shall even the most fierce and malicious be able to hold on against thee, if thou shalt still continue meek and loving to him? And even at that time when he shall do thee wrong, thou shalt be well disposed toward him? And what's this, but the very Doctrine of the Scripture, which directs us to the Practice of Virtue and Goodness, as the surest Expedient to o'ercome Evil. Rom. 12.20. If thine Enemy hunger, feed him; if he thirst, give him Drink: for in so doing, thou shalt heap Coals of Fire on his Head.  
Arg. 7. Such Acts as these shall exalt thee in the World. Thou canst not propose to thyself a better Fortress to thy Castle; 'twill set it above, or at least make it sufficient Proof against all Storms; whilst the Habitation of the Proud is Slippery. The Cedar dwindles into a Shrub; his Greatness ends in Shame; suddenly do they perish, and come to a fearful end. That man is the Glory of his Age, in whom Mercy and Truth meet together. Righteousness and Peace go hand in hand; 
Sueton. in Tito.  and upon a much better account than that Emperor to whom 'twas given, deserve the Title of Amor & Deliciae humanae generis, the Darling and Delight of Mankind.  
'Tis observable, when the Prophet describeth the Man that feareth the Lord; he chooseth to do it by those Virtues which he does exert towards Man, Psal. 112. He is Gracious and full of Compassion, Righteous, v. 4. he is one that dareth; v. 5. he is known by his Acts of Charity; he disperseth and giveth to the Poor.— Now for your Encouragement be pleased to add to these former, one Observation more, viz. how many and great Blessings wait on this man. 1. His Seed shall be mighty upon Earth. 2. Wealth and Riches shall be in his House, and his Righteousness endureth for ever. 3. To him there ariseth Light in Darkness. 4. He shall not be moved for ever, but had in everlasting Remembrance. 5. He shall not be afraid of Evil Tidings, his Heart is established. 6. He shall see his desire upon his Enemies; and to their no small grief, his House shall be exalted with Honour.—  
Are there, or can there be greater temporal Blessings than these, the beloved Objects of all? What would the Proud man give for Honour? The Angry, Envious and Malicious, that they might have their purpose upon their Enemies? But these by Their Mediums are not to be obtained. The Devil, though he be very prodigal in his Promises, is very sparing in his Performance; he does deceive the Senses, and delude the Expectations of his Servants. The Kingdoms of the World, and the Glory of them, in the conclusion prove Golden Mountains, Chimaeras. The Sinner instead of Honour meets with Disgrace; when he thinks he has obtained his purpose, he clasps a Shadow; has no other Fruit of all his Toil, but what the Apostle has noted, Rom. 6. ult. Death. Whereas, if the Word of God be true, the forementioned Blessings shall attend the Righteous Man: Those that live in the Practice of these Virtues shall be exalted in the World like so many Cities upon Hills, for as the same Prophet has elsewhere noted, Psal. 37.6. 'Tis Righteousness that makes men shine as the Light, and just Dealing as the Noonday.  
Arg. 8. This shall entitle us to the Prayers and Services of those that are round about us. The Centurion though a Gentile, by his Acts of Piety and Munificence, had so endeared the Jews unto him, as that upon every occasion they are his humble Servants, Luke 7. one of his Attendants is sick, and they make to the Physician, beseeching him that he would heal him, being the Servant of a Worthy Man, who loved their Nation, and built them a Synagogue. Where there is any Humanity our Love and Kindness will be requited: The Poor at our Doors which we have fed and clad, will be our Solicitors to the Throne of Grace. The Widow and Fatherless whose Cause we have pleaded.— Those Friends whom we have reconciled— forborn:— been any ways beneficial to; will be the Heralds of our Praise, and study occasions to do us good. And who knows how beneficial the Prayers and Services of such may be to us? God may gratify them in their Requests for us, when we cannot prevail for ourselves: For 'twas the Centurion's Faith, that induced our Saviour to heal his Servant; Mat. 8.13. And the Faith of others is recorded the occasion of the Cure of the Paralytical, Mat. 9.2. Thus also Potipher fares the better for Joseph's sake, Gen. 39.5. And when we resign our Tabernacles to Dust, our Funerals shall be like that of St. Stephen, attended with the Lamentations of Devout Men: or, as we read of Dorcas, Acts 9.36.39. Those whom she relieved appeared in her Livery, they proclaimed abroad her Charity, and dropped Tears upon her Hearse. The like Threnodies we have often heard.— Alas he was a good Man! beneficial and advantageous in his Generation; the Fatherless, the Poor, the Oppressed, the Widow, the Labourer— will find him wanting: It had been happy for us had he continued longer here.  
Such Acts as these shall perfume thy Grave, and perpetuate thy Memory.  
Arg. 9 An happy Passage out of this World, is the main end of our Life; our last Enemy is terrible, and the Dominions of Darkness are full of stench: wherefore our greatest Endeavour should be to take away the sting of the one, and sweeten the other. To these ends, some put far from them the Evil Day. The Epicure uses the Charm of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— And the rich man spares no Cost in the preservatives which either Art or Nature can afford: whereas there is no such Expedient as the living in the discharge of the aforesaid Virtues. This will make the stroke of Death pleasant, and render thy Sepulchre (like that of the Arimathean prepared for our Saviour) full of Spices: 
St. Chrysost.  For thus one of the Ancients tells us, The Righteous Man, when he beholdeth Death a coming, which he always looked on as present, is not surprised or troubled as other Men, entertains it not as an Enemy, but as a Friend. If upon thy Summons thou canst say with Hezekiah; Lord, I have walked before thee in Truth, and with a perfect Heart, and have done that which is good in thy sight, Isa. 38.3. Thou hast reason to conclude with David, I will lay me down in Peace and take my rest;— wherefore my Heart was glad, my Glory rejoiced, my Flesh shall also rest in Hope. I have, according to my ability, done good in my Generation; I have exercised my Bowels and Love upon occasion: and where I have been deficient, I have and do beg with Humility and Contrition, Pardon: I have a good Conscience, and a Gracious God; I trust in his Promises, and hope for Mercy in the time of need. And forasmuch as Men cannot be immortal in their Persons here, they covet to be so in their Memories: which they are willing to purchase at any rate. Whereupon one leaps into the Mouth of Aetna, that he might be talked of in after-Ages. Another sets the famous Temple of Diana at Ephesus on Fire, thereby to raise him an Immortal Pile. 'Twas this that drove the Carthaginian in his difficult and dangerous Attempts over the Pyrenaean Mountains, that he might be the Subject of future Discourse. Upon this account great men build them desolate Places, costly Vaults and Monuments— but all these bear no Proportion to the present Expedient, Epitaphs within a while will not be legible; and the most durable Monuments will moulder into Dust; whereas Virtue and Grace are perpetual. Do Good in thy Generation, and thou shalt leave living Monuments of thy Praise behind.— If thou dost well men will speak good of thee:— and elsewhere, the Righteous shall be had in Everlasting Remembrance. Men will tell it their Children, they theirs, and so by Tradition shall it be delivered from Age to Age. The Love of Mary, the good Works of Dorcas, the Charity of Cornelius, shall be coequal with the World.  
But if there should be no Records of thy Acts of Love and Mercy here below, know for thy Encouragement, that the great God of Heaven keeps a Register, and all these are noted in his Book, before whose Tribunal thou must shortly appear. If then thou expectest Bowels, Meekness, Forgiveness, Mercy, be willing to show it to thy Brethren now; this is Religion, this the new Creature.  
In order to the putting on of which, before I proceed to the Application I shall propose one Expedient, which is not so properly Mine as Solomon's, viz. to discard the Tale-bearer, than all Strife shall cease, Prov. 26.20.  
There are a sort of People far more obnoxious than the Frogs of Egypt, who to our no small Disturbance croak in most of our Houses, a sort which the Law has marked and ranked with murderers, Levit. 19.16. Which the Wise man has more than once warned us of, Prov. 11.13. and 18.8. when the Prophet gives a Catalogue of the crying Sins of Jerusalem, he specifies this in the first Place, in thee are men that carry Tales to shed Blood. Ezek. 22.9.  
A Smooth-tongued Generation to the Life, by the Prophet David upon his woeful Experience described, Psal. 55.22. The Words of his Mouth were softer than Butter, having War in his Heart; his Words were smother than Oil, and yet be they very Swords. The best resemblance that I can make of them, is to Pedlars, who are well instructed in the Art of Canting, of magnifying their Ware; who come to us full loaden, carry from, and bring somewhat to us, and in conclusion impose upon us. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jansenius.  A fraudulent, deceitful, double-tongued, yea triple-tongued Parasite, as he is diversely set out; one who will cut your Throat with a Feather; and, like the Crocodile, when he designs Destruction, Weeps; the Devil's Seed-man of his Tares; Judas revived: For 'tis generally agreed on, that the 55. Psal. wherein David sets the Flatterers of his days out, Is Typical and Prophetical of this Traitor; who with Hail Master, and the Compliment of a Kiss: will for far less than the sum of thirty pieces, deliver his dearest Friend into the Hands of his Enemies.  
'Tis not to be conceived what mischief is done in the World by this kind of Cattle; of all Enemies the worst; the grand Disturbers of our Quiet. No Wounds, no Stabbs like his; he strikes when we do not imagine, but lie most open to his Stroke. What he hears at one House, he relates to the next, but with Addition, which carries Gunpowder in it; and if he can meet with no Tale, he has a pregnant Fancy, and can invent as many as he lists None can boast of so universal a Conquest as this wheedling Sycophant; when he pleases, he can make Disturbance in greater, as well as lesser Societies; he can divide Houses, Parishes, Kingdoms, not only from each other, but among themselves; at Will, break off all Leagues, disturb Friendship and Peace; set the Father against the Son, and the Son against the Father; the Daughter against the Mother; the Brother against the Brother.— And, when the Bill of Moses cannot, effectually divide those who are one Flesh.  
Let us see the mischief in a few Examples: Samson the great terror of his Enemies, who with the Jawbone of an Ass (that which first came to hand) slew as many of his Enemies as he pleased; who carried away the Gates of the City on his Shoulders, still returned Conqueror:— falls at last by Treachery. His Bosom-friend betrays him into the Hands of the Philistines; and by this, as the only means, the great Champion of Israel became the Object of their Scorn and Derision.  
Of those twenty three Wounds which Caesar received in the Senate, there was none which went so near his Heart, as that of his Son. Many Deaths in one! to fall by his Son, who ought to have died for him! to fall by an Instrument of his own making!  
Not much unlike to this, is the Case of David. The Man after God's own Heart was not free from these; he had many Enemies, 'tis true; but none so pernicious, as those of his own House: as yet a Shepherd, he lays the Lion and the Bear prostrate, with no other Weapon but a Sling, and a few Stones. The Man of Gath as an easy Victim falls before him. Saul with all his malicious Contrivances is not able to do him hurt; but when his Son shall rebel, and his chief Councillor revolt; his Spirits begin to sink; a fluctus decumanus, a tenth wave this, which threatens inevitable Destruction, ushers in a deluge of Tears, makes his Couch to swim, and his Bed to overflow. Hear him in his own Expression: It is not an open Enemy that hath done me this Dishonour: for than I could have born it; neither was it mine Adversary that did magnify himself against me: for then peradventure I should have hid myself from him: but it was even thou my Companion, my Guide, and my familiar Friend; We took sweet Counsel together, and walked in the House of God as Friends.  
And to add one Instance more; we are told that Troy stood it out valiantly against ten years' Siege; the great Councillors and Captains of Greece, with all their Attempts could prevail nothing; till at last they make Use of a wheedling Flatterer:— who under the pretence of Love and Service does effect their Ruin: delivers them over unto the Sword, and turns their City into a Field.  
They are such Creatures as these, that threaten our Troy's; the Instruments that disturb our Peace and Quiet: If we entertain them, they will give us fair words; but these sooner or later, will go into the Bowels of the Belly, if the Doctrine of the wise man be true Prov. 18.8. But on the contrary, the discountenancing, the removing of them, by the Blessing of God, will be the Means of putting off the Wolf, and putting on the Man, yea the Christian: In so doing, we shall consult our own Happiness, be in the right Path to true Love, and bespeak ourselves what our Profession requires us. To this effect is the Doctrine of the wisest of Men (loc. cit.) Where there is no Wood the Fire goeth out: So where there is no Tale-bearer, the Strife ceaseth. I shall close this, with that excellent Passage of the Son of Syrack, Ecclus. 28.13. etc. Abhor the Murderer and double-tongued: for such have destroyed many that were at Peace. the Double-tongue has disquieted many, and driven them from Nation to Nation; strong Cities hath it broken down, and o'erthrown the Houses of great Men: the Strength of the People hath it brought down, and been the decay of mighty Nations. The Double-tongue hath cast out many Virtuous Women, and rob them of their Labours. Who so hearkeneth unto it, shall never find rest, and never dwell quietly.   

Conclusion.  
ANd now I am come to the Conclusion: The Advice of Constantine to the Fathers Assembled in the Council of Nice, presently strikes into my Mind; Advice worthy to be given with an Iron Pen and Led in a Rock for ever; as Job in another case speaks.  
The Bishops from every quarter of the World Convened, 
Ruf. lib 1. cap. 2. Theodosius lib. 1. cap. 11.  bring their several Complaints along with them; represent their Grievances, offer their Libels, and make their Appeals to the Emperor; as if the Disturbance, rather than the Peace of the Church had been the Design of their Meeting. The good Emperor, not a little grieved thereat, takes the Libels, seals them up, and holding them up in his Arms, pathetically desires them to lay aside all their private Animosities, and with one Heart, to endeavour the Establishment and Unity of the Church: committing withal, the respective Libels to the Fire; to the end, that neither they themselves, nor their Posterity, should to their Scandal understand their Contentions. It pleased Almighty God, that his Counsel was so well followed, as that their Debates were Calm; all the whole Assembly (six only excepted) unanimously agreeing in Condemnation of the Heretic and Heresy, and the Faith of one Substance.  
In this large Convention, we'll suppose it no difficult matter to find out a parallel to the first part of this Narration. O that it might be happy in the like Success and Conclusion! We are here met together, not in a School, but an Oratory; not a place of Disputation, but a House of Prayer; not to settle the Faith, that's done to our Hands, but to make profession of the Faith established: Our Libel, Heart-burnings and Dissensions, are by so much the more intolerable and unreasonable. In Disputes, Heats may arise; we find the most Calm and Holy men Here to have exceeded due Bounds; betraying frequently more Passion than Reason.— In our Divine Assemblies, and more Divine Worship, there ought to be none of these: We are here met in the Presence of the Most High God, to receive Instruction, to offer up our Prayer and Praises to Him.— All those Services require clean Hearts, and pure Hands. The Scholars of Pythagoras (as Plutarch reports) after all their Bicker and hot Contests,— in the close of the day had their Reconciliations, still parting lovingly and Friendly. We are the professed Disciples of a Great Master; O let not these Hearts rise in judgement against us; let us remember, that this in an especial manner among the Golden Doctrines of our Saviour is recommended: Let not the Sun go down upon your Wrath. Wherefore condemn we from this moment, our Libels (as our good Emperor here, and the Primitive Converts did their Conjuring Books) to the Flames. Let us forget our unhappy Differences, and remember our old Grudges no more; in the Dialect of the Apostle, Eph. 4. ult. Let all Bitterness and Wrath, and Anger, and Clamour, and Evil-speaking be put away from you; with all Malice; and be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you.  
The Judicious Hooker tells us, that the four first great Heresies, 
Eccles. Pol. lib. 5. para. 54.  were by four general Councils in four words determined. I have and do propose unto you one word, which if well applied, is of so sovereign a Balm, as to heal, not only ours, but all the wounds of Christendom; and that is Charity. Above all put on Charity. By this we shall cover our own and others Sins, overlook Failings and Imperfections; conquer Difficulties; and desire nothing but God to all. The Evangelists relate, that the Crucifiers of our Saviour cast Lots for his Garments; but St. John more particularly mentions the cause that induced them thereunto, John 19.23. Now his Coat was without Seam, Woven from the Top throughout, they said therefore among themselves, let us not rend it, but cast Lots for it, whose it shall be.  
Whereupon one of the Ancients hath an elegant Observation: The Merciless and Cruel Hangmen of Pilate, did not dare to attempt the rending of Christ's seamless Coat: and wilt thou dis-member the Church, which is One; divide Charity, which is God himself? He that blows the Coals of Contention, promotes or makes a disturbance in Christian Society, does not only lacerate Christ's seamless Garment; but tear in pieces his Body, rend his Spouse; argues himself guilty of Barbarity beyond Comparison greater than the former.  
Abraham, Gen. 13.8. urges an Argument for the reconciling all Differences between him and Lot, and their respective Attendants, from that near Relation in which they stood. Let there be no strife I pray thee between me and thee, and between thy Herdsmen, and my Herdsmen: for we are Brethren. If there be any weight in this (as we have great reason to believe) I am sure it comes home to us with Improvement.  
We proceeded out of one common Stock, and so are Brethren. At the Font, we engaged in the same Baptismal Vow and Promise, and so are Brethren. We met in this Holy place, professing the same Faith, and practising the same Duties, and so are Brethren: our Houses and Estates join to each other; we make up one Society, and so are Brethren. Therefore though our Herdsmen for want of Breeding and Education quarrel, let there be no strife between Us. O let us provoke one another to Love! and if there be any Contention, let it be, who shall exceed in Acts of Kindness; the only Emulation justifiable. Let us imitate the Ancients, who (as St. Luke tells us) were of one accord, of one Heart, and one Soul, Acts 2.44, and 4.32. Let us put off the Old Man, and put on the New; as the Elect of God, Holy and Beloved Bowels of Mercies, Kindness, Humbleness of Mind, Meekness, Long-suffering, Forbearing one another and Forgiving one another; and above all, put on Charity.  
For Christ's sake:— For the Gospel's sake:— For our Soul's sake— For our Brethren and Companions sake— For the sake of our own present temporal Welfare and Quiet: Let us become New Creatures. So shall we find the two excellent Properties of the Psalmist, Psal. 133. meeting and conspiring in our Felicity: The Goodness and Pleasantness of our Unity, to the general benefit of all. Like the Dew of Hermon which fell upon the Hill of Zion, and that sacred Ointment which was poured out on the Head of Aaron to the Advantage of his Beard, and the Skirts of his Clothing. So shall we be able to give Laws and Precedents to the lesser Villages round about us. So shall our Sons grow up as the young Plants, and our Daughters as the polished Corners of the Temple; our Garners shall be full and plenteous of all manner of Store; our Sheep shall bring forth thousands and ten thousands in our Streets; our Oxen shall be strong to labour; there shall be no decay, no leading into Captivity, and no complaining in our Streets. So shall we grow sweetly old in Love; live an Heaven upon Earth here, and be quietly translated to that Kingdom, where the other Graces cease, Charity still continues.  
It remaineth, that with bended Knees and contrite Hearts, we all join in Prayer: Beseeching that God, Who maketh men to be of one mind in an House, yea, who maketh Wars to cease in all the World; who breaketh the Bow, snappeth the Spear, and burneth the Chariot in the Fire: That he would be graciously pleased to put an end to all our unhappy Divisions; to beat our Swords into Ploughshares, and our Spears into Pruning-hooks: That he would be pleased to give us one Heart, to put a new Spirit within us, to take away the Stony Heart out of our Flesh, and to give us an Heart of Flesh, that we may walk in his Statutes and keep his Ordinances. That we may be of one Mind, live in Peace; so shall the God of Love and Peace be with us.   
FINIS.   

Books newly Printed for James Collins in Essex-Street without Temple-Bar.  

THE Reward of Diligence. By Lewis Sharp. 8o.  
The Confinement; an Ingenious Poem. 8o.  
A Letter from a Protestant Gentleman to a Lady revolted to the Church of Rome. 12o.  
A Sermon Preached at the Funeral of Mrs. Dorothy St. john's. By Antony Hornick Minister of the Savoy.  
Popery, or the Principles and Positions approved by the Church of Rome, when really believed and practised, are very dangerous to All. And to Protestant Kings and Supreme Powers, more especially pernicious; and inconsistent with that Loyalty which by the Law of Nature and Scripture are due to Supreme Powers: In a Letter to a Person of Quality. By Thomas Lord Bishop of Lincoln. Quarto.  
A Discourse of Truth. By the late Reverend Dr. Rust Lord Bishop of Downe and Connor. To which is added, The Way to Eternal Happiness. By Joseph Glanvil Chaplain in Ordinary to His Majesty. 12o.