DIVISIONS CUT IN PIECES BY. THE SWORD OF THE LORD: OR, A Discourse on a Text of Scripture, of the unlawfulness of DIVISIONS in the CHURCH of GOD, upon the highest pretences whatsoever.  
By JOHN ROCKET, Minister of the Word at Hickling in Nottinghamshire.  
Ante admissum facinus improvidi, post facinus obstinati; nec prius stabiles, nec postmodum supplices: quando debuerant stare, jacuerunt; quando jacere et prosternere se Deo debent, stare se opinantur.— Errorem pro veritate suscipiunt.  Cypr. de Lapsis. p. 224. JAM. 5.20. 
— Know, that he which converteth the sinner from the error of his way, shall save a soul from death, and shall hid a multitude of sins.  
LONDON: Printed by Thomas Maxey, in Thames Street, near Benet's Pauls-wharf Church. 1649.   

TO THE RIGHT HONOURABLE JOHN Earl of RUTLAND, etc.  
AND TO THE RIGHT WORSHIPFUL 

Esqs and Knights for the Shire of NOTTINGHAM. 

JOH. HUTCHINSON  
GERVAS' PIGGOT    
Esqs and Burgesses for the Town of NOTTINGHAM. 

FRAN. PEIRPOINT  
GIL. MILLINGTON      
Right Honourable, and right Worshipful:  
IT was a worthy saying of Aelius Trajanus, who succeeded Trajane in the Roman Empire, Non mihi, sed populo; signifying that which he was oft heard to say, Ita se Rem-publicam gessurum, ut sciret Rem populi esse, non suam: but it was a more noble and gracious Speech of a King in Judah to his judges, Non mihi, nec homini, sed Deo: therefore God himself hath called you Gods; Gods towards us, but men towards God, yet Gods for God and us: they are not to look only downwards to us, expecting a duty that belongs to such Gods; but look upwards and remember the duty they own to us by God's appointment, that only makes Gods: And surely their Name tells them their business, and that they are not only concerned, but aught to have a special regard to those things, not only wherein their peace, but the glory of God is most involved. God in holy Writ much delights in two names, viz. to be a judge and a Father; when he comes towards the world in general, or towards his own Church checkered with good and bad men, you shall meet with him as a judge: but when he comes to his own, he calls them Children, and speaks to them as a Father. The same hath he given unto his Precedents in this world, the Magistrates; if they look into the Commonwealth to decide business, (though it be of Orphans and Fatherless) it's in the Garments of a judge: but if to a Church, (such as is, or should be wholly his own) then as Fathers, as nursing-fathers'. This I writ to you, my Lord, and Gentlemen, not as your Instructor, but Remembrancer for the experience of this towards me (a small member of the Church) as a Minister, I have found, and must acknowledge; which I desire might extend unto the whole Church; which to be done by you, and others in the same Places and Callings, would much confer to the Happiness and Peace of the Church of God (of which you are to be Fathers) and to your own private Peace, making your Callings to act towards such high and eminent Ends, and for Him, who for himself, hath given you his Chair of judgement; for which prays  
Your most humble Servant in the Lord jesus, JOHN ROCKET.   

To the READER.  
READER,  
WHAT thine and my Friend desired for himself, is sent to thee; and coming to thee, only desires this of thee, To read it with the same mind it was written, and for the same end; that so the Author's faults may be pardoned, the Readers mended, and Gods name glorified in the Unity of his Church and People; for which prays  
Thine in the Lord, J. R.   

Divisions cut in pieces by the Sword of the Lord.  1 Cor. 3.3. 
For whereas there is among you envying, and strife, and division, are you not carnal, and walk as men?  
THe Apostle having received intelligence from the house of Cloe, a family well known of Saint Paul to be sound in the Faith, zealous for the honour of God, and tender of the Church's welfare (else their credit had not so much prevailed with him) and as well known to the Church of Corinth to be of no less note amongst them, (else he had probably not been so particular in his Intelligencers to them) I say, having received Intelligence from such good hands, of the strange disorders, and grievous distempers of that Church, writes this Epistle, as undertaking those their discomposed actings: and this he had not assayed but for Cloes house. So that as its good for Christians to watch over one another, so especially to keep a correspondency of information with their chief watchman about the Spiritual estate of them, of whom he hath a peculiar charge, that so he might apt and prepare his Doctrines and Instructions for their conditions.  
Well, He hearing thus of the violent flames breaking out amongst them, doth first of all labour to find out and discover unto them the prime occasion of that fire; that, though but small, but a spark tenderly nourished amongst them, yet increases to hot and desperate burn. It arose first about their Ministers, to whom they might owe much, and deem themselves bound in Conscience to acknowledge no less, then to extol them according to their several apprehensions of their eminent gifts, and powerful workings on them. But (admitting the Ministers in substance to agree, and to Preach the same Gospel) the people assuming this luxuriant liberty to set up one above another (whom God had placed with indifferency and equality of power) falls into dangerous emulations, horrid divisions, and unchristian practices,  
1 Towards the Ministers themselves they so much admired; trampling underfoot whom they advanced, and overlooking their overseers, as appears Chap. 4.  
2 Towards themselves,  

1 In their unclean and filthy carriages, the hot movings of their unruly lusts one towards another, as appears Chap. 5.  
2 In their Civil Commerce, by their bitter and self-devouring Contentions in Lawsuits, as Chap. 6. Such men as despise their Ministry, oft are delivered up to such vile affections, walking cross to the Word as well as the Ministry.   
3 Towards their Profession,  

1 In the wanton abuse of all liberty, Chap. 8.  
2 In the profane celebrating of the most divine Ordinances, Chap. 10, 11.  
3 In entertaining that damnable Heresy against the Resurrection; as easily appeareth by Chap. 15. So still the fire increases from the Church into their civil Stations, and out of them still more and more violently consuming the holy Ordinances and Truth itself.   
The Apostle taking notice of this lamentable fire thus taking hold of all Relations, and consuming Ministers, Families, Estates, Discipline, Worship, and Doctrine; gins at the Rise, and finds the rend but small: Yet sees that the little The if is too much serviceable to put into the window, and to open the doors for the rest: He finds the head of these Troubles very small, but the further it runs, the greater it increases, insomuch that all is overflown. In this Epistle the Apostle labours to abate these: 1 By drawing down the swell of their high thoughts one towards another, and leading the whole Church into a most necessary and useful subserviency one towards another. 2 By applying particular Remedies for assuaging of each particular Rupture, as you may see in their places. 3 By stopping the Fountain, and substracting the Fuel that first stirred up, and still builds up this fire amongst them. The occasion of their first Schism seemed harmless, nay good and commendable, viz. Each one setting up that Minister he thought of best: But Saint Paul takes that away,  
1 By Apologizing for himself: and this seemed necessary: for a great party in the Church appeared for him: Some for Paul. Wherein they might seem much to honour Paul, and that deservedly, being a laborious and painful Minister, nay, and unchargable to any of them; much in sufferings and dangerous trials, yet continuing unmoveable, and steadfast in the Truth. Who could deny to follow this great Doctor, and to set up a Church for him? True, while they follow him to Christ, he could not but acknowledge them, and receive them into Communion, and encourage them therein; but when they make him a Sectary, a drawer of People to Paul, and not to Christ; or setting him up in opposition to any other godly and Orthodox Ministers, to  their glory, who were his fellow-labourers, and fellow-helpers: then he rejects them, and shows to them what little cause they had so to admire him above others; and to follow him before others.  
1 In respect of their beginnings: Though he Preached to bring them unto Christ, yet he Baptised them not to settle them in a particular Churchway; and he thanks God for it that he baptised but few; as if they should call after him, as if he brought them into a Church-Covenant, and promise to be his Followers, his Church, his Congregation, his Hearers, causing from them any Engagement against any other true Ministers, or true Church society. Chap. 1. v. 14, 15, 16. I thank God, that I baptised none of you, etc. Not because he performed not the duty: but because least the performance of the duty should have been an argument taken up by them to make him the Father, the Patron, the Author of their Faction; which rather than to be to the disturbance and disquiet of the Church, to the wounding of the Truth, he had rather not baptise them, or any other, to produce such sad effects: and therefore he laying no Foundation or Institution for a particular Society, incorporating them into one Communion; they could not justly, any Church, People, or Party, cry up Paul's Church, Paul's Congregation, Paul's People, more then, or not so much as any others.  
2 From the manner of his Preaching; that it was far from entangling his Hearers, either by any Rhetorical and floscular expressions, to catch the ears of some; or by smooth, sweet, and insinuating words, 
Rom. 16.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt homines sine malitiam, aut pravis intentionibus.  to beguile the simple and harmless soul; or with Doctrines in an high Seraphical strain, curious and ambiguous terms; here a piece of oiled Eloquence, there a subtle Distinction, anon a Phrase wrapping the People into an admiration, viz. of words, and not of things: No, I sought not thus to inveigle you unto myself, to set me up in your hearts above another, that you might cry me up, and follow me rather than another: though I could do it, having the tongues, etc. but thus and thus were my words, and thus and thus was my carriage, Chap. 2. v. 3, 4, 5. And I was with you in weakness, and in fear, and in much trembling. And my speech, and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power: That your Faith should not stand in the wisdom of men, but in the power of God. That is, I made it my chief business and design amongst you, to declare and magnify Christ, not myself: for my speech was plain, and my behaviour as modest: no boaster, no deceiver: Say not therefore of me, That I endeavoured in the name and way of Christ, to beget a Sect or Party to myself.  
3 From the free unfolding and laying himself open to them, and all others view, and desiring their judgement and esteem, according to his own of himself. If he could rejoice and glory of any thing, it was of his Office: but let them not dote on him in that respect: and therefore he seems thus to abuse himself in an holy manner, Chap. 3. v. 5. Who then is Paul, and who is Apollo, but Ministers by whom ye believed, even as the Lord gave to every man? As if he should say, And I pray you, who is Paul more than Apollo's, that Apollo's is left and cried down before Paul? And what is Apollos more than Paul, that others cry him up above Paul? What is he, or I, or any of us, that we should be preferred by you, and divided by you? Are we not all Ministers, and but Ministerial and Instrumental in our Series, and Places, and Seasons, according to the gifts of God bestowed on us for your good? I beseech you therefore, make not that difference amongst us, which neither God hath made, nor we desire.  
Hence we may observe,  
1 That its an Apostolical way to oppose Opposition in the Church of God; to take away Divisions, Separations, and with might and main to preserve Unity; to hinder an exorbitant, singular, and curious following and admiring of one Minister above another, though godly and Orthodox: For here the Apostle denies it of himself, 
Sub his nominibus pseudo-apostolos taxat. Marlor. in 1 Cor. 3.5. Sic per prosopopoeiam alter personatus est.  and labours to take it from others: Yet whether he mean it of himself, and them nominated, (which I desire to follow, being obvious and probable) none are taxed of the Ministry as making Church-Parties; but it's solely charged on the People: It's not good to deny a People to follow other Ministers, where they sensibly profit in good; yet it is not safe for any to countenance them in it. 1 Lest the persons neglected have just occasion of Emulation and Offence. 2 Lest the person admired gather ground for Self-elevation. 3. Lest the People grow further wanton, and fall into Licentious and Scandalous Disorders, as you see here they did. 4 Lest evil claiming the same liberty, even Servants, and others, make it secretly a way whereby the more easily, unsuspectedly, and familiarly they may practise, and nourish their heady and corrupt Lusts: Let us therefore labour to follow this Rule, not to speak, not to practise otherwise; and not like the Salamander, that cannot hisse but in fire; but the Dove, that cannot live but in his quiet coat.  
2 We might observe, that the Apostle might accomplish this his end, in his own respect, he humbles, he denies himself to cast them off from himself: As when the People of Lystra would have deified Paul, he runs in to them, crying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you, that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein: Act. 14.15. Yet such was the madness, and simplicity of the People, that he had much ado to hinder them. v. 18. And as he desires to appear to them as a man, and so would not be Deified; so to these as a Minister, and would not be Christed. He a poor weak instrument, that works not any thing by any Intrinsecal virtue of his own; and therefore throwing down himself, solely advanceth God in all their eyes. Chap. 3. v. 7. So then, neither is he that planteth any thing, neither he that watereth: but God that giveth the increase. Then hath the force of an inference; therefore since that neither I, nor any other can do any such work (for which you do follow us, and make us singular) as from ourselves, but from God; look not at us, but God: Is it the eloquent waterings of Apollos, or the profound plantings of Paul? No: we are but Instruments; and Instruments, whether weak or strong, are all one in the almighty Arm of God, which is made bare thorough us, and in you, that God may be all in all. And this hath been one ray of wisdom shining in holy Writ from the Spirit of God, who Recording the Saints of God, doth own them in some things, that so we might love, honour and follow them: but in other things doth condemn them, that as Gods, we might adore them in nothing: And you shall not see the most accomplished Portraiture of man without his blemish: Paul over his Excellency draws a shadow, that they might not look on him as a Christ: true, where they too much debased him, he boasts of himself; yet where he is too much lifted up, he takes down himself, that he might not stand betwixt them and Christ; betwixt them and any Truth, or Minister. I have read what once a Mistress did towards her Lover, who being extremely Melancholy at her frequent Denials, and slight of his tendered Services, and seeming to Despair, she thought on no better a way to take off his Affection, and cure his dark Distempers than this: The next time the Lover came, and in his usual Respects tendered himself to her; after some Discourse, she opened her Breasts, whereof one was eaten to the bone with a loathsome Ulcer: which seen by the Lover, his fond Dotage was cured; and he satisfied with her Refusals. So that Paul might take off their fond and unconstant Affections from him, they only looking on the beauty of his Doctrine, he shows the weakness of his person; and insufficiency of his workings of themselves: It was Paul that spoke, but not converted; it was Paul that tendered, but could not give Christ: And sure, if we all should deal so, it would be much for our honour, and more for the Church's Unity.  
Thus Paul doth labour to clear himself, and his practices, as not guilty of their Divisions; he being an Apostle, is loath to stand upon the File, (the Record and History in the Church of God) that ever hereafter it should be said, That Paul had one Church, and Apollo's another; that Paul had one Church that was not Christ's; that Paul had a People better known by the name of Paulians, than Christians; and that he should have a Church, that would not own and receive the least, and meanest Messenger of Christ Jesus, as well as him. And though such a pretended honour might seem to be thrust on him, that it should not be said (when he was dead) That ever he would accept of it, and that he had left behind him a Sect called Paul's Disciples, Paul's Church, Paul's Way, and not Christ's, or any other Ministers of Christ.  
2 Paul having thus cleared himself from all suspicion or show of guilt that they or any others might lay on him, he proceedeth plainly and particularly to charge it home against the men, the first Authors hereof, and lays down the Causes and Grounds hereof, viz. That as the fire flames amongst you, so it was kindled, and is nourished amongst you: It was not from Paul, or any faithful Minister, neither of their seeking or approbation, but you made a difference and Division amongst them, with whom there was really none: and this you gave to them not of their minds, but your own, and that from a carnal mind, not a solid judgement, and right understanding. For ye are yet carnal: for, etc.  
But to come a little more clearly and distinctly unto the Text: The Apostle having in Chap. 2. laid down the second part of his Plea, That it was no design of his, to draw a Party to himself, or to set himself up solely or chief amongst them: and proving this from the manner of his Preaching, it being in simplicity, not in an affected, and self-exalting stile; sets forth likewise, That though the words were easy, yet the matter was deep, containing the wisdom of God, v. 6.7. and so deep, that the most eloquent in the world, being mere natural men, were not able to reach, v. 8, 9 and the reason is from the corrupt infirmity of his understanding, insomuch that he is utterly void of them, v. 14. But he that is a complete spiritual man, thoroughly regenerated, and truly enlightened, doth easily comprehend them, rightly receive, and fear such things as he Preaches, vers. 15, 16.  
Now the Apostle in an excellent Paragraphe passes from that general deciphering a mere natural man, and a true spiritual man, to a particular Application of it to these Corinthians, and to them concerning this case in hand; And I, brethren, etc. Wherein the Apostle divides the other two Parties, and joins them in these Corinthians; yet I could not look on you as such spiritual ones, nor yet as mere natural ones, but in a mixed estate of them both, or a middle betwixt them both; in the dawnings, or at least not in the pure light of the Gospel. And this he proveth from the Doctrine he was forced to frame and suit for them according to their present capacities: He knew them and their abilities, though they knew not themselves: therefore he writeth to them, not as merely natural, for its a spiritual Doctrine, and to them as in part acquainted with it: nor to perfect Christians, for it was a plain and elementary Doctrine, called Milk, v. 2. which was good and wholesome, though not hard, as strong meat for grown and thriving Christians. I have, etc. that is, At my first entrance amongst you, I then fed you thus, because of your then weakness, not my skill: and I must so feed you still, for I still find you little better, since I left you; ye are not yet able to receive higher Doctrines; and no marvel, for ye are yet carnal, v. 3. And that they are yet thus carnal, he further proveth in my Text from the present practice, a very plain and forcible Argument, For whereas, etc.  
Mark the dependency of reason, and clearness of proof against them: he writeth now as before he taught them, a mean and humble Doctrine fit for their capacities; the reason is, because he finds them for the most part such as at first he met withal, sc. Carnal. They had made little or no progress (notwithstanding their high and lofty expressions) in the school of Christ; he therefore keeps them still in the same forms, and about the Principles of Christianity: And that For: And that they are so Carnal, for: For ye are. For whereas there etc. A clear proof from the effects of the flesh in them; for whereas at this very day such envyings, strifes, & divisions are amongst you, is it not because you are Carnal? for take me you when you were partly carnal, and minded not any thing of the things of God, than envyings and such sins were in the strength in you: because you practised according to your understanding: and since such is your practice now, are not such your minds? Whereas, etc.  
Wherein observe these Three Parts: 

1 A Charge laid down against them. Carnality.  
2 A demonstration and proof hereof à posteriori, the fruits of a Carnal mind. Envyings, etc.  
3 The certainty of this proof made good in the Interrogation. For whereas, etc. Are ye not, etc. Such Interrogative Propositions being the least dubitative.    
But that we might fully handle these words, we shall resolve the whole into these ensuing Queres, and resolve them likewise with what clearness we can.  

1 To whom Saint Paul wrote this?  
2 What he lays to their Charge?  
3 How he proves his Charge?  
4 How it may be made good by plain Demonstratives, that his Proof makes good his Charge?   
First then of the Persons to whom he writes, the Corinthians called Chap. 1. v. 2. The Church of God: not that all Corinth was of, or in the Church: but that God out of those Idolatrous Gentiles, had called by the word of his Ministry a People unto himself, to the profession of his Name, acknowledgement of the Faith, and practice of his worship in peace, unity and order, and this he calls The Church of God; nor that this Church was contained in one particular Congregation or Assembly, for it was a famous vast and populous City, wherein there had been many Ministers, and that had found a comfortable and prosperous access unto them; yet though many Congregations, yet all one Church, and to hold one Faith, Worship, and Order, all being the Church of that only one God; and the Apostle afterwards doth give so large & singular a testimony of them for their excellent gifts, that if we only had heard them and seen their faces, we should have reported of them to have been perfect Saints indeed, and in no wise to be called carnal. And though a Church of God, called and sanctified, to whom Saint Paul makes an assurance of the faithfulness of God, touching their perfection and of their glorious presentation as blameless once unto God, yet these have their envyings, their strifes and divisions.  
This I speak, not that any Church should hence encourage themselves in their Schisms and Divisions, that it may be a true Church, as dividing, because a divided Church may be a true Church. No, this can follow no more, then because Christ justifies sinners, therefore we may be sinners; and because God owns a Church with spots, therefore its lawful to have those spots; No, they are not beauty spots, but deforming spots: Division is not sign of a true Church, though sometimes of Truth; But this I infer, that though love is an inseparable affection of a brother, a Disciple, a child of God, yet unity is no infallible sign of a Church of Christ; for the dearest brethren may differ, not as brethren, but as of different ages and capacities in Christ. If unity was (though Rome hath as little as England at this time to claim it) a specifical and indivisible character of a true Church, 
Mat. 12.25, 26 Eph. 2.2.  than the Devils in hell may say they are a true Church, because amongst them is unity and subordination likewise.  
Neither let any Church boast herself of absolute purity, perfection, and immixture; let them refine, purge, govern as severely, watchfully, and spiritually as they can, yet there will be men, and children, and babes; spiritual, less spiritual, carnal; nay, if it was possible to find a Church without persecution, troubles, envyings, and division publicly, yet not to find her without her several imperfections. But though God's Church, God's family, yet having yet corruption, being yet carnal, being yet men, and amongst men, it may walk as men. Which calls in the charge laid against these Corinthians thus and thus honoured and qualified. Are ye not carnal, and walk as men?  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It's set down interrogatively, but it infers an indubitable, 
Mus●. in loc.  and indisputable Position. Are you not? that is, is it not clear and evident to all that have eyes to see and ears to hear these things of you, is it not a thing past question to the judgement of all impartial and godly men, that though it is long since I preached the Gospel to you, and since you received it, yet you are carnal, and walk like men? here be two Phrases deserve a little opening.  
Q. What is meant by the word carnal?  
Sol. 
* Aliud est esse in carne, aliud est esse carnalem. Par. in Rom. 7. 2 Cor. 10.3. Illi in carne carnales, caro sunt toti, & tantùm: isti non toti nec tantùm sed ex parte, quia sunt in spiritu.  It's one thing to be in the flesh, another thing to be carnal; every one before his conversion is in the flesh wholly and all over, but afterwards he is fleshly or carnal: It's one thing to walk in the flesh, another thing to walk according to the flesh: Every man living walks in the flesh, but not according to the flesh; 
* qui secundum se vivit, secundum carnem vivere dicitur. Aqu. 12. q. 72. a. 2. pri.  for this is to follow the principles, directions, ways, and ends of a mere carnal and fleshly heart, never truly and effectually changed in this world by the Spirit. 
Carnales dicimur, quando totos nos voluptatibus damus; spirituales quando spiritum sanctum praevium sequimur, i. e. cum ipso sapimus instruente, ipso docemur authore. Hier. Com. in Gal. p. 933.  So the word carnal in a strict sense is put for one that is wholly in the flesh, and savours nor at all any thing spiritually in the things of God, but is wholly addicted unto evil actions, proceeding from, and tending to the nourishment of sinful flesh. But to clear this more fully we must observe,  
1. There is Caro prima, the seedplot of all sin and root-corruption, called otherwise concupiscence; this abides in the righteous after, as before conversion, but not in that freedom, strength, and power, there being wrought in the soul a gracious frame of Spirit, and general inclination to God, out of which flows the particular acts of obedience, which are called distinctly such and such graces, such and such duties; and this is to be taken out of the old stock of Adam, of the flesh, and natural condition, and to be ingraffed into the new, Christ Jesus, by whose virtue there runneth new sap through the whole man.  
2. There is Caro secunda, or ex prima orta; which is that manifest working of a man according to that general leaven of sourness, 
Non tamen in quibus nulla esset Spiritus Dei scintilla, sed qui sensu carnis plus nimio adhuc abundarent, ut pravaleret caro spiritui, & lumen cjus quasi opprimeret. Marl. in loc.  and root of bitterness in the soul; and this acteth as far as that spreadeth in their several seasons, viz. over the whole man. These are the streams that boil up in the unregenerate, and bubble out of the regenerate, though penitent, believing, mortifying, etc. and ofttimes break out in a child of God (by reason of a spiritual Antiperistasis) more strongly and violently then in a wicked man; and some particular sinful actions in themselves and circumstances may truly appear more grievous then in others; so that these are carnal (as the Corinthians here) in this respect, and that for these reasons.  
1. Because of that ignorance which is in them, 
Carnales dicumtur, 1. Ob co rum ignorantiam.  whereby in part they discern spiritual things, and so in part are carnal, and therefore the Apostle joineth these two, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
2. Because of that inward opposition and striving in him betwixt the Spirit and the flesh, 
2. Ob internam reluctantiam.  that though the whole man voice it not for sin, yet neither is he without his sidings and voting with sin.  

3. Ob externam praevaricattonem.  3. Because of some deeds of the flesh (of which they have, and do afterwards repent) which sometimes proceed from them.  

Ob peccandi possibilitatem.  4. Because of the common condition of all living in the flesh, being obnoxious and liable to the infirmities of the flesh.  

Ob peccatorum imitationem & carnis in eyes quanda●●i● ill a●lonem.  5. Because of those secret movings of the heart to all sin in particular, in some lesser degrees; though he abhorreth and proceedeth not to murder, revenge, etc. yet there are some daily passions, etc. though he proceed not to Fornication, Adultery, etc. yet there may be a wanton eye, a vain word, a lose thought, etc. though even for these and less, if less may be, he is offended with himself, and mourns before God: yet in a degree here are the actings of the flesh in a child of God, and so they are true carnal, and accordingly are more or less carnal.  
2. Concerning the other Phrase to walk as men.  
The word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first verse, and the difference is much; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth only a kind of similitude, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kind of conformity; and yet it is one thing to walk according to the flesh, and another to walk according to man. For the first of these (as before you had it) by way of excellency doth set forth to us a man in his unregenerate condition, following merely the dictates of corrupt reason, and all his actions tending to himself. But secundum hominem ambulare, is,  
1 Secundum praecepta hominum; when though we walk the right way, yet being led by the commands and examples of men, it's but a carnal acting in a spiritual way: and hence is that exprobration, Isa. 29.13. wherein he reproves not the matter of the fear, the worship, service, etc. but the ground and cause of it being humane, taught of man; notwithstanding the Lord had several ways instructed them by his Prophets, and his Judgements; yet by these they would not learn as from the Lord, but only by the civil Sanctions of men: and so here in my Text it hath relation; even thus you walk as men, or according to men, 
Secundù hominem ambulare, i. e. humanis duci affectibus. Musc. Ambulare secundùm hominem est non tantum hominus carnalis opera facere, aut tantum vivere secundùm carnem, sed etiam sequica, quibus homo carnalis nititur: quales sunt res, humana sapientia, ratio, natura, etc. hinc patet etc. de totam hominis naturam praedicari. Marlor. in loc.  to Paul, Apollo's; what these men say, but not as they Preach the Word of the living God, and Gospel of Christ Jesus.  
2 Secundum; that is, juxta, or instar. You walk even in this respect as other men that believe not, that profess not the Gospel, but are but mere men. Hence is that prohibition of the Apostle, Rom. 12.2. Herein there is in these Christians a great conformity to the rest of wicked men in the World. Therefore as in the first verse he doth not call them absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that, as in the foregoing Chapter, tasted nothing of the things of God; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that much relished the things of nature; for they were sanctified and regenerated in part, but had yet the strains of the old man, and did in many things, even in these, much resemble him. For in these their present actions, they were more like what they were before they believed, and what their natural Countrymen, Idolaters, are, then Converts, and Spiritual. For if you professing to be spiritual, do but compare yourselves with spiritual men, or the spiritual letter, you much fall short; but if with carnal men, behold, Manifesta sunt opera carnis, you shall find your deeds to be even as theirs, and your walkings to be according to such men; and therefore you are but carnal, but men. And this brings me to the proof of this so said, how and in what particular actions he proves them such; Whereas ye are, etc.  
3 The proof of the Apostles Charge in particulars, which is from their actions, the sad effects of a carnal mind: Thus,  
They that perform the works of the flesh, are fleshly; but ye Corinthians perform the works of the flesh: Ergo.  
The Major is clear; man's judgement can reach no farther than the appearance: nay, it's not only the judgement of right reason, but of the Spirit itself, that sentences a man according to his outward and common actions. Jam. 3.11, 12.  
The Minor is clear, that they do act the works of the flesh; for, do they not know the deeds of the Flesh, and the fruits of the Spirit? The Apostle first sets down carnal deeds, Gal. 5.20. having before discovered the fountain, there being two heads in every gracious man, as vers. 17. Flesh and Spirit; and these two strive first for passage: now if such streams as these flow from us, they proceed from the flesh. And these very Three things are enumerated in that Catalogue, only translocated. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Strife, or Contentions, Envyings, or emulations, divisions, or Sects. Thus he sets the works of the flesh, and spirit contradistinct, and oppositively; so does James, Chap. 3.14, 15. But if ye have bitter envying and strife in your hearts, glory not, and lie not against the Truth. This wisdom descendeth not from above, but is earthly, sensual, devilish; Earthly and heavenly wisdom; 
where we find these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the same order as in my Text.  the nature of earthly wisdom (wisdom falsely called) was to envy, outstrive, weary one another with divisions; such was humane wit and wisdom; the Apostle he follows these witty actions home, and discovers the rise, Jam. 4.1. Well, it's plain than that these envyigns, strifes, and contentions, and divisions are properly the workings of a carnal and unsanctified spirit. But to the words; Whereas there is Envying, Strife, Division: Mark their series and graduation: first Envy, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in pectore, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in linguâ, et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in operibus.  that gins to kindle first in the heart, and burn, and burns till it set fire on the tongue, and then breaks out Contentions; and from words it falls to deeds; that from jarrings and scold, they quite fall asunder and part; whence are your Divisions?  
First then a word of your Envyings. The word in the Original comes of a word that signifies To boil with heat; and this envying is a boiling, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. hence those Epithets, pallidus irâ & Hes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a vehement, hot, discontented, and troublesome motion of the affections against a person, or cause not beloved, but an enemy to something that the party so affected loves. And as men that deal much in the fire wax pale and wan; 
Such is the Description of anger with the Poets. See it elegantly in our English Virgil. This is zelus invidiae, non zelus conjugalis; or ipsa invidia, as rightly translated.  so doth this fiery affection dry up the good qualities of the Soul, contracts and draws into himself all the good desires, nay the very good looks he owes to another; as it takes away the colour of the face, looking like death, and by his looks promising no less in some degree or other to the party disaffected, so that with the colour of the face departs the goodness of the mind. This is the nature of this anger, this emulation, this envying betwixt one another; and here is the difference betwixt anger and envying (though confounded in the translation) that Envy is a continued Anger, 
Quo quidem malo nescio quis nostrum caret, etc. et postea— nescio quis possit regnum Dei possidere, cum is qui irascitur separetur a regno.— Inter Iracundiam et iram hoc interest, iracundus semper irascitur, iratus pro tempore concitatur. Hier. Comment. in Gal. p. 937. vide Weems, the portraiture of the Image of man. vol. 1. p. 188.  or a real, fervent, and hearty desire of an other man's evil, arising out of anger, to which all are subject, viz. Anger: and God owns it in himself, and so it is good according to its object and carriage, as zeal is likewise: only as it is sinful, hatred hath an injury for its object; but envy hath the prosperity and happiness of others for its object: As David conquering of Goliath made Saul envy him; and the Prodigals good and free entertainment provoked his Brother: And therefore fare worse than anger or hatred.  
2 This cannot continue long in the heart undiscovered, being in a multitude, one Church burning with envy in Spirit against another; but as heat causing air in any concave bodies, produceth disquiet motions till it findeth its passage; and as hot boiling liquors will arise out of the belly over the lips of the Pot; so this will out of the mind and perplexed thoughts, and break through the mouth and tongue into rail, strifes, invectives, contentious disputes, etc. which is called this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, promiscuously used and translated: When men out of an affectation of glory, and desirous of victory, encounter with men professing and eminent in the Truth, begin unnecessary strifes, and endless disputes about words, things of indifferency, cases of suspicion, and most about things (when resolved) not much making for edification; but in the mean while to continued perturbations: from the practice of which, and the society of such dispositioned men, the Apostle frequently warns and dehorts Timothy.  
3 These cannot continue long; but from words to blows; the Apostle therefore adds to this, Wars, Jam. 4.1. or at the least to Divisions: For if they envy, and then jar and quarrel, and will not humbly and carefully take up (as seldom men of such spirits do) these cannot continue long together in one Church and Congregation, but must divide, and that in opposition and despite one to the other. And here follows after envying and strife these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Divisions. 
Amos. 3.3.  We see one house could not hold Isaac and Ishmael, because of Ishmaels' proud contentions, and fond mockings; which is more subject to the base-born, than the free and true born of the Lord. We see that Lot and Abraham could not dwell near together for this, but divided far asunder; though Lot fared never the better, who was the cause of the division, and could not stoop to Abraham, his betters. And so it is in the Church of God; for after strifes and envying, then comes sidings, Parties, Sects, Factions, several Churches according to the things they envy one another, and strive with one another about. And this comprehends Heresy and Schism, which arises from Envy, Pride and Strife, and consummates the divisions. Envy is the first rise that divides the tongues, and makes one say this, and another that, striving for mastery, and glory above another; and hence it is, That one will not see as an other, will not speak as an other, will not walk as another; but will contend against them to vex and dishonour them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: cum scilicet sibi unusquisque eligat disciplinam (potius doctrinam) quam putat esse meliorem: quicunque igitur aliter scripturam intelligit, quàm sensus spiritus sancti flagitat, quo conscripta est, licet de Ecclesia non recesserit, tamen haereticus appellari potest. etc. Hier. in Gal. p. 936.  will divide from them to eclipse and lessen their glory. Hence comes many an Heretic; which is not dirived from the Latin word Haeres, but from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is a taking unto ourselves a Point differing from the Truth and Church of God in a Fundamental: and so a man walking this way, may be an Heretic whether he divide from a Church or no; only he will divide, because a true Church cannot suffer him to continue with them: and others will go further, (I will not determine whether with more Judgement, or less Charity) adjudging them to be Heretics, who will obstinately, and perversely against all means, conscionably and holily used by the Church to reclaim them, continue in an Error to the disturbance and vexation of the Church, 
See the pious Exhortation of the London Divines at their late general Assembly, p. 131. 132  though not in Fundamentals. The reason is, Because Pertinancy, Obstinacy, and Impudence is of the formality of Heresy.  
And as for Schism, being no Latin word, it comes not a scindendo (though of some affinity as in the former) but of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that signifies To rend, or divide; and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in a proper sense called A rent, Matth. 9.16. And this hath reference to the Government of a Church, yet not to extend to the Excommunicate person who is a schismatic, but it's passively, and he is deservedly made so being cut off from Church Communion; and not of another, but of no Church: but this hath respect to such as are Schismatics actively, cutting themselves off from a Church, and setting up another Churchway in Government according to their own private judgement, or their groundless spiritual fancies; leaving their former Assemblies, and in contempt, despite, and opposition to them, sets up others: Such an one is a most complete and absolute Schismatique, who out of a singular conceit, and end of their own, leaves the general way of the Church, and walks in one of their own: The English of such a man is a Sectary, which comes a Secundo, who divides himself from a Church sound in the Fundamentals of Religion, and endeavouring in Government to come to the most plain and exact Scriptural rules. These are your Dichotomists that divide and sub-divide themselves so long, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dupliciter, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seditio. statio, hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, idem significant.  that you shall find no Church, I am sure no universal Church; and their particular Churches will be as many as there be persons almost, in time: And hence come your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, divisions; which are either from persons once of one mind and resolution, but now parting themselves, plot and contrive for, and walk in several ways: Or else it's a spiritual mutinying, and sedition in the Church of God, where one Party cries up this, another that; and at last unsatisfied, go their several way like Israel under Rehoboam, 2 Chron. 10.16, Every man to your Tents, O Israel; and every man to the way that appears best unto him; like an Army either routed thorough the strength of an Enemy, or mouldering away for want of good Government and exercise.  
The sense is this; O ye Corinthians, among you are envying, strifes, and divisions of these natures, and degrees; some of you setting up a Church in the name of Paul; another Party another Church in the name of Apollo's; a third in the name of Cephas; and these you do in opposition one to another; violently maintaining one to be better, and more excellent than another: and yet for all this, you will be the spiritual ones. What? Are these the fruits of the Spirit and a sanctified hair? Does it bring forth such Briers and Thorns? Does it work no better a change on the vile natures of man, but that still you should have the spirit, and discover the cruelty of a Wolf, the greediness of Dogs, the deadly poison of Serpents, and the cruelty of all Beasts? What is't a spirit of Division, Strife, and Envyings? No; such comes not from the Spirit, but quenches and ejects it; such shows not the heart of a spiritual man, a Dove, a Sheep: but the contrary. And an happy and acceptable thing it is for that Church, 
Haec est in Ecclesia noscenda simplicitas, haec charitas obtinenda, ut columbas dilectio fraternitatis imitetur, ut mansuetudo et lenitas agnis et ovibus coaequetur. Quid facit in pectore Christiano luporum feritas? Et canum rabbiss, et venenum letale serpentum? Et cruenta saevitia bestiarum? gratulandum est, cum tales de Ecclesia separantur, ne columbas, ne oves saeuâ suâ venenatâ contagione praelentur. Cypr. de Unit. Eccles. p. 233.  where such are divided from them, that the harmless Dove, and quiet Sheep be not spoiled and poisoned with the violence or subtlety of their divisions: And doth not the spirit rather take down the swell of the Proud, meeken the spirits of the stouthearted, unite the hearts of enemies, insinuate its oils of humility and self-denial into the justified; and brings all hearts of what nation, or condition soever (if a Barbarian, Scythian, Armenian, etc.) into one agreement? Sure it is then, that you deceive and mistake yourselves: in these respects you discover but a carnal, unsanctified, unregenerated, and unchanged heart from your first condition. And this brings on the last Quere, How by good demonstration may this be made good, that envyings, etc. are the proper fruits of the Flesh, and not the Spirit?  
4 To make this good by clear demonstrations, That Envyings, Strifes, and Divisions (notwithstanding their highest pretences) for Paul, or Apollo's, or Christ himself, proceed from the flesh, and in that respect discover a mere carnal, and not a spiritual mind.  
1 The First is drawn from the firstbreakings out of corrupt nature from man after his fall, wherein it will appear, That our dividing from God in our affections, is the cause of our divisions one from another.  
1 Consider this Division as a divine revenge on backsliding man; and you shall see it a mere fruit of sin.  
1 There is a division in the nature of man. When God made man, he so equally tempered the quarrelsome elements in man's body, that they (who of themselves would destroy one another, and thereby the whole frame) serve one another willingly to the preservation of man: but in the day that thou eatest the forbidden fruit, thou shalt die; that is, become mortal. Soul and Body that made up one before, and was to remain one, must now be divided; and therefore there must be oppositions amongst the contentious humours of the Body; this or that striving for predominanty: And being distempered and diseased, becomes unfit for the Soul, destroys the Spirit, and banisheth the Soul to him that first joined them to the Body.  
2 A Division with the creatures. They were all made to serve man, and man could not in his innocency more freely and cheerfully have served his maker, then being innocent they should have unanimously and promptly have served him: That as he gave them names, so he should by these names, like the good Centurion, set over the host of God, call and send them at his pleasure. But now because man hath lost his integrity, he loseth his dominion; and as they War against one another, so rebel against their Lord and Master, hating to be subject to him: And instead of living one with another, one lives upon another: And as some observe, The worst of creatures hath some good in it to preserve and help man, so the best of creatures hath something in it to destroy man.  
3 A division with man; betwixt the good seed and the bad, Gen. 3.15. Ego ponam, non ut vitium, sed ut poenam. That as there is an inveterate and irreconcilable hatred betwixt the natural Serpent and mankind; so betwixt the spiritual seed of the Serpent, and of the Woman: and not only the wicked and the godly are thus divided, but the godly themselves, even amongst themselves, so far as natural and carnal.  
4 A general division amongst all men: not only in their hearts, but in their tongues and ways too; and all arising from envy. Before Satan's envying the happiness of God, and desiring to be like unto him, there was no division; but then he, thrust out of the presence of God, seeing that not feasiable to become as happy as God, being now become miserable, is loath that any should be more happy than himself; he therefore envying man's felicity, sets him on a point of emulation, striving, and aspiring to be like God, and so divides them. Then his posterity, either proudly disdaining the judgements of God, or enviously attempting heaven, builds a Tower; and than God curses their language with division, that they have the cursed gifts of speaking several languages, or else that one language so variously dialected, that they could not understand one another. And afterwards they could not live, rule, plant, build together, but every one according to his tongue and his family betakes himself into several parts, and there hath his several God; and when grown up into Countries and Nations, they War one against another; and those that could not live together, cannot live one by another. And we see these judgements continuing and increasing with the sins of man amongst the Church of God, Deut. 28.  
2 Consider this division as naturally arising sinfully from sin: What God inflicts as a punishment, man practices as a sin; and in both these respects it first breaks out in Adam's own family (seeing the truth of the Curse performed before his own eyes, and on the fruit of his own loins) as a most genuine stream of a corrupt heart. The Apostle joins these two together, Envying, Murder, etc. Murder is the height of division, when not only they cannot abide to be together, but cannot abide to be at all: like fire and water, either part them, or they must consume one or other, or both die together. Man cannot love, nor unite his affection to any thing that is good, not to God himself, or his Truth; because man is become so much bad, that there is nothing that is good but its an enemy to him, and therefore he seeks to his power to destroy it: As we read of Cain, 1 Joh. 3.12. And wherefore slew he him? because his own works were evil, and his brothers righteous. Satan is called the Murderer, and the envious to be of him. Envy, and so Satan may be very well called by the Serpent Basilisk, who is termed Rex invidorum; because he transmits' death from his eyes, seeing others well, conveys his poison immediately to hurt them. Natural wisdom is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jam. 3.14. Satan is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mat. 13. and his employment is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in sleeping time, in the very hour of our negligence, etc. he sows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, weeds, not only making evil men amongst others in the Church of Christ heretics, etc. but even in the hearts of God's people; when they are careless and watchlesse, he casts in tares, envious motions, dividing thoughts, proud, ambitious designs into the heart, etc. this is his main business he goes about. But none of his temptations could set fire on us, but that there is fuel in us; and should he not tempt us, we should tempt and provoke ourselves hereto; we should solicit, and use the forciblest arguments that might be to stir up our base natures to proceed from envyings to strife, and from strife to divisions. How secretly doth Cain carry fire in his bosom, and he studies and watches a convenient opportunity to pour out his poison on his own brother: Esau and Jacob could not live together. Paul and Barnabas could not work together. This is natural to all, it's the bitter fruit proceeding from that root of bitterness in all.  
2 The second Argument is taken from Jesus Christ, acting in his offices for us, to us, and in us for this end, to make up this division made by our sins, and continued: which if it had not been caused by our sins, the end of his actions had been void.  
1 Acting for us as an intercessor, which extends to all that then believed, or should hereafter believe, Joh. 17.20, 21. When he prays for a positive Blessing, it's likewise against the curse and evil in the negative; when he prays for Unity, he prays against division. Sure, as he prayed not in vain to his Father, so not for us; viz. for a thing we wanted not, or could procure to ourselves. It was the groan, the longing of our dear Saviour for us, proceeding from an holy Spirit, and bowels filled with compassion, grieved for our divisions with God, and amongst ourselves: and what motion to the contrary is in us, proceeds from a contrary spirit to that which was in our Saviour.  
2 Acting to us as a master, a preacher of righteousness, teaching and instructing his people and servants according to the will of his heavenly Father revealed to him, and his fathers and his example. Thus we read Christ breathing out of the bosom of his Father his mind to us, Mat. 5.44, 45. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you: 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 unjust. 
Per verba scandit oratio, ab affectu ad verba, à verbis ad res ventura, etc. Grot. in loc.  There is the Precept teaching us how to demean ourselves towards them that are out of the Church, how to temper our language, our actions outwardly, nay our prayers to God for them in private, perfumed with this odour of Love. Saint Luke doth at large set down the same in the Affirmative, Chap. 6. v. 35. But love ye your enemies, and do good, and lend, hoping for nothing again: and your reward shall be great, and ye shall be the children of the most high: for he is kind unto the unthankful, and to the evil. In the Negative, vers. 37. Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven. And couples them sweetly together, from the great and near resemblance hereby they will have of God. Christ himself comes as a Lamb, in all his preach labours to work on them humility, innocency, and unity, and proposes his own pattem for lowliness and meekness, the preservatives of Union; and when he is to leave them in this world, (like Joseph parting with his brethren, Fall not out by the way, Gen. 45.24.) leaves this injunction to them as the words of a dying Saviour, Joh. 15.12. This is my commandment, That ye love one another, as I have loved you. And vers. 17. These things I command you, that ye love one another. And come we a little after him, and hearken to the voice of John, his beloved Disciple, lying in his bosom, and breathing out the mind of his Master to us: read I say his Epistles, and you will think him totus compositus ex amore; Saint 
* Beatus Johannes Evan gelista cum Ephesi moraretur usque ad ultimam senectutem, et vix inter Discipulorum manus ad Ecclesiam deferreretur, nec possit in plura vocem contexere, nihil aliud per singulas proferre collectas, nisi hoc, Filioli, diligite alterutrum; tandem Discipuli et fratres, qui aderant, tadio affecti, quod cadem semper audir●●●, dixerunt, Magister, Quare semper hoc loqueris? Qui respondit (dignam Joanne sententiam) quia praeceptum Domini est, et si solum fiat, sufficit. Hier. in Gal. Com. p. 947.  Hierome hath a relation of him, That when he was so weak with age, that he was not able to go to the public Auditory unsupported by his Disciples, and there not to speak much; this was his constant Lecture, Children, Love one another: but his Disciples being wearied with the constant repetition of this one thing, said, Master, why always this? He answered, Because its the command of our Lord Jesus, and do but this, and it sufficeth.  
3 In us as a King, ruling and guiding his people inwardly, subduing their sins and corruptions. And rules he not as King of Peace? And will he then suffer these unruly lusts of envy and strife to abide in us? Will he suffer his Subjects to by't and devour one another? It was for the men possessed with devils to be rend and torn themselves, and to fly on such as passed by; but not for such in whom Christ dwells and rules, sways his Sceptre of righteousness and peace. Are not his Laws righteous, and well known before us? Hath he given toleration to any to tolerate division and strife in his Kingdom? Doth his Spirit by which he rules in us set us at variance, or anywhere give the least allowance to dissenters? We read of him, That he only hath power to govern, and that in peace, Isa. 9.6. For unto us a child is born, unto us a son is given, and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The prince of peace. Then strife and division do discover, that such have little interest in the intercessory prayers of Christ, that they give little heed to his command and example, and that they have as little share in him, who rules them in peace and unity, that are his: but that which causeth strife & division proceeds from another spirit and mind, even from themselves and Satan; and in no wise from him.  
3 The third Argument is taken from the true, proper, and gracious working of the Spirit of God thorough the word on the heart and spirit of every one that is called to believe, brought out of their carnal and unregenerate estate, and from the general and gross society of this world into the Communion of Saints and Church-fellowship. Though these men be of divers languages and nations, of divers estates and conditions, of divers constitutions and qualifications, of divers practices and conversations; yet it hath the self same work upon them all, that are truly converted; I say, at their first conversion, when the high thoughts of the flesh were brought down, and the strong powers of a carnal mind subdued, it brings them in an holy and peaceable society. Many thousands were converted by Peter's Sermons, questionless of several dispositions and natural inclinations, callings, and practices; yet one general frame and heart wrought in them all, by one and the self same Spirit, thorough one and the self same Word: as we read, Act. 2.41: Then they that gladly received his Word, were baptised: and the same day there were added unto them about three thousand souls. And vers. 46. And they continued daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart. And Chap. 4. vers. 32. And the multitude of them that believed, were of one heart, and of one soul: neither said any of them, that aught of the things which he possessed, was his own, but they had all things common. And no less do all the promises of Christ and his Kingdom assuredly portend for his people: as you may read Isa. 11. Your great ones, the Lion: your cruel ones, persecutors, the Leopard: your profane ones, your Wolf, and Bear: your wise, and subtle ones, that sorest hurt the people of God, the Asp and Cockatrice, all shall lie down with the meek ones of Christ's Kingdom, vers. 6, 7, 8, 9 And Chap. 55.12, 13. having showed the irresistible power and efficacy of his Word: adds, you shall go out with joy, etc. Isa. 61.7. For confusion they shall rejoice in their portion: A distinct lot and station; and this they shall rejoice in instead of rude and disordered confusions, at the pouring forth of the Gospel-spirit. So Jer. 32.39. One name, Zech. 14.9. They shall subscribe freely unto the Lord. They shall Covenant with all their hearts. they shall be of one lip, Zeph. 3.9. For what a strange paradox would it be to Christians, to receive a Gospel of peace, that amongst the true beleivers of it should set fire to consume them and the whole Church?  
Nay, let us appeal to the hearts of any true believer, and but a little catechise him; How wast thou before thy conversion? haughty, litigious, scorned an affront, impatient in sufferings, active in broils, rejoicing in the Church's disturbances, full of maliciousness, envying, & c? But how is it now? all the contention thou hast is in thy own bowels betwixt sin and grace, and against the destruction of thy brother? And when thou art in a gracious and spiritual frame before God, when thou recollectest thyself, and appliest truth home to thyself, is not thy heart broken? couldst thou not pour forth thy heart upon the Church, from the head to the skirts of Christ, to the poorest member of his? nay, when thou sadly resentest the differences of his people, couldst thou not be content to give them thy blood to join and fasten them together, if it could prevail? Were not then the Saints of God, one that had the least of the image of God, one in whom you could discern any thing of a gracious Spirit, dear and precious in thy eyes? and did not grace make a great difference in thy affection, even towards thy own kindred? Art not thou thus still in the right actings of thy mind and affections? How is it now that thou dividest from them, and enviest, and strivest with them? What! from the same spiritual temper? or are those Christians to whom we were joined in the same fellowship apostatised from the faith? No sure: they are the same, but you are not: the Flesh hath increased on you, and the Spirit but weak in you. Sometimes if thou observest thy own heart, thou wilt be ready to wrangle with the Lord, as Jonah, and Elias: and therefore he carries this character on him, That he was a man subject to the like passions as we are. And thou art more ready to vilify thy brother, in thy passions to whet thy tongue (I wish they were but sudden passions) in his necessities thou putst thy hand into thy bosom, or reproachest him in his distress; and his slips are matter of joy and boastings to thee: but compare thyself with thy former frame of Spirit, deceive not thyself, look candidly into thy actions, thou shalt find no Gospel character on them, thy heart and affections much altered, and thou wilt freely confess this comes from thy overgrown carnal heart, from new rise of old mortified corruptions, and a losing of those Gospel reins once laid upon thy Soul.  
4 Arg. It appears that these only have the rise from the predominant flesh in us, From those many and gross corruptions that disclose themselves in the handling and managing of Church-contentions.  
1 Envy. That is a grievous sin, but clearly acting herein; which is an emulating another's happiness, 
Invidus alterius rebus macres●it opimis.  glory, prosperity, etc. and so much the worse, to make at the blessings and honour of God conferred on his Church. It's the sad prolocutor to many horrid Tragedies; and none so desperate, and dangerous as the envy of friends; for in its execution it loseth all relations, even of nature itself.  
2 Ignorance. Not knowning their own weakness, not the due honour they own to the members of Christ Jesus in their places; nor solidly apprehending the truths of God, etc. else, true and sanctified knowledge would put an end to many differences.  
3 Pride. They suppose themselves slighted, and deserving far more than they have, seeing that in such a Church way there will be many that will go before them, outshine him; look upon their own gifts in a Multiplying glass, upon the gifts of others at the wrong end of the Prospective glass; keeping no due proportion, and spiritual sobriety in their thoughts of themselves, and in their ways and callings over themselves, in reference to others.  
4 The continuance in these, breeds a perverse and stubborn spirit, will not return: hating to be thought ignorant, to be adjudged of error, or guilty of unlawful strive and divisions; that which thrusts them upon, keeps them in the way and practicte of Divisions; and seldom do we find such constant to any thing but factions and fractions; and are for any, wherein they may be eminent. Oh it would make a heart to tremble to see what an horrid change is wrought in them, what a spirit of deep slumbering is fallen on them, they lying under the want even of natural light and reason.  
5 Covetousness; They cast about for ways that are profitable and gainful: And when the ways of Truth become thorny, and dirty, culpable, obnoxious to loss of place, estate, etc. then they must divide, as Demas leaves Paul, and lay out for some other course, though opposite to truth itself.  
6 Corruption: An ill judgement, and a worse affection. Some men love not to live within compass, and by a sober, strict, and impartial rule; like a diseased man, that is either ashamed of himself, or else fearful his companions will be ashamed of him, keeps therefore by himself, or associates with his like; an evil and unclean heart will warp from a pure and watchful Congregation. These and many others being thoroughly and impartially weighed, may see these iniquities easily breaking forth, and fostered in divisions, and must needs say, Surely these things cannot be from God, but from the flesh.  
Arg. 5. Envyings, strifes, and divisions tend to the maintenance, and satisfying of the flesh; and as the end is to which any thing directly tends, of the same nature are the means; and whatsoever tends not to the glory of God, advancement of the truth, promoting of the Power of Godliness, &c. cannot proceed from the Spirit but the Flesh, and these lead directly and principally to the pleasing of the flesh, and nourishment thereof: By flesh I here mean not in a strict sense the touch and sense of flesh, and those sins that are acted by, and terminated in the flesh, which are properly carnal pleasures, etc. in which sense Saint John takes it 1 Joh, 2. and the 
* Peccata recipiunt speciem ex objectis etc. illa peccata quae perficiuntur delectatione spirituali, vocantur pec cata spiritualia; illa verò quae perficiuntur in delectatione carnali, vocantur peccata carnalia. Aqu. 12. q. 72. a. 2. c.  Schoolmen; but that which is commonly called the carnal part, the corrupt, unregenerate, and unmortified part of man in the whole. And this  
1. Tends to the satisfying and delight of the ungodly, and such as are not only grossly carnal, but professed enemies to the truth; and herein we act no more for them, than they would do themselves; But of this more hereafter; only its a sign that that beareth much evil in it, that pleaseth men that are wholly evil, and relish nothing else, and this not only for them to see it in us, but to join with parties against us.  
2. It tends to a general licentiousness: men withdrawing their necks from the yoke of Christ, run into any way that seems good to them; and makes way to an everlasting evagation; for he that will take liberty to divide from a people walking by Divine Rule in the main, must lay down in themselves a Principle of unsetlednes, and to have a grant of Liberty to departed at pleasure from any else that appears not to be more divinely grounded; and so like the Traveller, passes from one place to another, from one Church to another, for novelty, curiosity, and speculation sake; only is not so sure to return to his true home as the Traveller; and this is done for Conscience sake. Hereby the hypocrite, the unclean person, and weak brother may throw the reins off his neck and return to his vomit, for such stand open to temptations; Seldom a wanton head and heart being separable: if we consider who are subject to this sad judgement, even corrupt people, 2 Tim. 3.6. For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, and what such doth naturally produce, 2 Tim. 2.16. But eat profane and vain babble, for they will increase unto more ungodliness. and take them at the best, (I dare appeal to any true believer) whether since his division, and striving he hath made any 
* Vbi adhuc refidet talis ambitio, aut nullus est aut exiguus Evangelii profectus, Marl.  sensible increase in holiness, nay, whether he is not lessened in his love, care, and practice; and it's seldom with such schismatical 
* Non nos ab ill is, sed illi à nobis recesserunt; & cum haereses & schismata postmodum nata sunt, dum conventicula si bi diversa constituunt, veritatis caput, atque orignem reliquerunt. Cypt. de unit. Eccles. p. 234.  Volunteers, but they lose the very Truth itself; and let any judge how it should be otherwise; for these merely tend to confusion, where there is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Division, there will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no standing order, or confusion; and if any thing can make greater gaps in the hedge of the Vineyard for good to go forth, and evil to enter; if a wider gate can be set open for evils in judgement and life, it must be the gates of Hell; and this we may easily judge by what success it hath already had even amongst all parties, and even such that merely in tenderness of conscience, or desire of greater perfection in holiness have parted from them.  
Now, if we look upon envyings, strifes, and dlvisions breaking first out from Satan, by whom the whole world was and is set on fire, and issuing freely from man's lapsed nature, as to be made up by Christ, and wrote against by the Gospel, as maintained by reigning lusts, and maintaining the reign of lusts, it must needs prove thus at last, that a people beginning, and proceeding herein do betray a carnal mind, if not totally carnal.  

Cartwright, Ball. Synod against Dissenting &c. with many others.  And whereas there hath been much said in the justification of Separation and Division, and much more against it, I shall say little Polemically in this Discourse; only hint an Objection or two briefly with their Answers.  
Some from Matth. 18.22. gather the lawfulness of gathered Churches made up of members rend and divided from others.  
The place makes against them; For,  
1. That two or three, hath reference to the Governors of a Church, as appears clearly by the context to any intelligent and  Christian.  
2. Or if in general it appertains to Christians, yet it's spoken to such as are still of the same Church before spoken of, and still preserve their unity to the whole, notwithstanding their private assembling. Two or three of you.  
3 Mark the manner of their meeting; In my Name: 
Nese quidem variâ interpretatione decipiant etc. ostendens non multitudini sed unanimitati deprecantium plurimum tribui. Cypr. ib.  Can they be gathered in his Name that divide the Church and Truth itself? Can they meet in his Fear that despise his Worship? Can it be to his glory that labours against unity? Let us not deceive ourselves by false glozing the scriptures, etc. God hears not men of many mouths, but of one mouth and heart. Others say, That God commands them to departed out of Babylon.  
True, so you ought in respect of your spiritual and temporal safety, 
Non laudamus errones, qui vagantur & ad nullam se Ecclesiam adjungunt, quia nusquam inveniant talem ideam, in quâ non desideretur aliquid in moribus, aut disciplina; sed quaeramus Ecclesiam in qua articuli sidei recte docentur, & errores non defenduntur, & adhanc nos adjungamus, hanc docentem audiamus, & diligamus, & nostram invocationem, & confessionem ipsius precibus & confessioni aggregemus, Chem. part 3. de Eccles. p. 279.  and out of a Church that is Babylonish, Idolatrical, defiled in the very Fundamentals of Religion, and corrupt in the materials of the Ordinances, from such depart, but not from Churches that every one calls Babylonish, and especially such as call it so that they might set up another of their own; and while you depart from Babylon so called, take heed you do not really run into Babylon its damnable Errors, etc. But where doctrine is sound according to divine Writ, discipline in general pure; No such is Babylon, from no such let us departed.  
But the more refined takes offence at our mixed Congregations and so departed?  
1. Yea, if they depart because mixed with some unsanctified professors (as they judge) and will not join with any mixed, they must resolve to be of no constituted and particular Church in this world, no not of Christ's own, if he and his Disciples, and hearers were now present in this world.  
2. However, thou taxest many of them to be carnal, and so not to be communicated withal in such high and spiritual mysteries (which thou canst never prove); But dost not thou show thyself to be carnal in separating from the whole, because of the corruption of one member, 
Sicut ipsi nihil minus quam Dei ecclesia sunt, sic corum improbitas Ecclesiam non tollit, Ecclesia nomen delere non potest, 1 John 2.19. Neque enim dissitemur quin nomine Ecclesia, Hypocrita etiam qui in ca sunt comprehendantur, dicente Domino etc. Matth. 13. & 25. Zanch. de Eccles. page 535. lib. 8.  and crying down this, and setting up another?  
3. But doth the Congregation tolerate, connive at, brook a profane person, an obstinate sinner, an ignorant man to communicate with thee? if so, then more occasion to divide:  
But our division is not schism, or our separation is not division, nor proceeds from envying and strife.  
Truly in a Grammatical sense, division must be schism, and separation must be division; but I know it not otherwise in your mystical sense; and I am sure in a Scriptural and spiritual sense it shows a carnal mind, and that it doth proceed from a spirit of the former temper, even among you of this City. I shall make it good in the Uses, applying the Doctrine in this particular, to the People of this City, and in general to all Christians.  
But before we fall on the Application, take with me these Cautions:  
1. I make not every differing brother, a dividing brother, 
Vide Zanch. de Eccles.  nor every difference a ground sufficient for strife or division; and if divided, yet neither Heretic nor Schismatique so long as the difference is not plainly determined by Scripture, and that the difference doth not evidently make way for dangerous, and more pernicious opinions and practices.  
2. A Difference and division, and strife betwixt Church and Church in several Kingdoms, is not so great, or of such evil consequence and hurtful, as in a Church in one Kingdom; for times, places, and manners may much alter the Government in Churches according to Ecclesiastical, nay and gracious policy.  
3. A Difference in these days of ours, 
Quod in Cypriano naevus, in vobis fuligo, etc. Aug. Quod in patribus error, in Armenis Haercsis. Cot. Bolt. Arraign. of error, p. 152.  and amongst such as the men of these days profess themselves, is worse, and more dangerous, and less tolerable than in any days and times before; for the greater light, the greater love; more Gospel, more peace should be.  
4. That smaller differences when under the Name of Christ, this for him, and that against him, when really he is not concerned in them, but the very adopting him Patron of them, makes them dangerously consequential, higher, and less reconcileable; for they most engage conscience, provoke zeal.  
5. That differences taking on them (as truly most do) the name of men, and so gathering into divided Churches, as well as distinguishing names, do declare them to be evil, 
Hinc Tertullianistae, Originistae, etc. Sic Brownistae, etc. etiam Jesuitae, etc.  and proceed from carnal principles; for else all Truth, and ways meet in Christ, whose name we have owned, and glory in alone, viz. Christians; and more palpable are they that assume strange arrogant names to themselves, which bespeaks nothing more than pride, envy, division, especially these being in one Church and that a reformed one.  
These premised, which you ought to take along with you to allay sometimes the bitterness of speech (if there be any) for I direct not this to perverse Heretics sealed under a judgement to the last day, but to men, to Christians who were converted by the same means, nourished and brought up in the same ordinance, whose affections burned as they walked together in the house of God, and never more happy then in their public and private meetings; but now estranged, if not envying, striveing, dividing like enemies, as if there was now no peace to be had with the old Puritan as in former times; against you must I make good this charge of the Apostle, and herein I must be plain, and if I be sharp, if too sharp, I cannot be so sharp with you as you are one with another; 
Non omnis qui parcit amicus, nec qui verberat inimicus. Aug. unit. ep. 48.  and happily I may be, and prove a better friend to you that call you carnal, than he that calls you Saints, and a check in the mouth is fit for you then a stroke under the chin.  
1. Do not your strifes and divisions arise from Envyings? not to meddle with your State divisions, your boasting of triumphant and victorious erterprises, your disofficing, nay and persecuting of one another (though these fall under my cognizance, and take their rise from your disagreements in opinion about religion) but only in point of Religion. What means your depraving not only of one Government, but all kinds of Government successively, as it hath grated on your evil humours, but of persons of honour, renown, religion, most tender consciences, of unspotted lives, zealous Martyrs for the truth, laying sad reproaches and aspersions on them in your Pamphlets we read in the Country? What means those ridiculous and absurd retrolocutions, calling good evil, and evil good, bitter sweet, and sweet bitter, liberty thraldom, and thraldom liberty, falsity fidelity, and fidelity falsity, backsliding constancy, and constancy backsliding, true zeal sedition, and sedition true zeal? Whence are those self-admirations, hyperbolical jactations, worse than the very Heathen Philosopher, that would not take the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? What mean your several cries in the City, and Congregations, setting up Paul's Church, and Apollo's Church, and Cephas his Church, and this the holiest, and that the purest, the heavenliest Church? come not these from envious emulations? if from love, I am sure it hath not the characters the Apostle in this Epistle attributes to it, 1 Cor. 13. First, he shows how far a man may act (as is thought in a charitable way) without charity. Vers. 1, 2, 3. Though I speak with the tongues of men and angels, and have not charity, I am become as sounding brass or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries and all knowledge: and though I have all faith, so that I could remove mountains, and have no charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. Then what true charity amongst the members of the Lord Jesus will do, and will not do: Vers. 4, 5, 6. Charity suffereth long, and is kind: charity envieth not: charity vaunteth not itself, is not puffed up, Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil, Rejoiceth not in iniquity, but rejoiceth in the truth: I confess in your way you show forth much of the first in gifts, elocutions, prophecies, etc. but I cannot in charity (unless I belie my knowledge and conscience) say that you suffer long, that you are kind, that you envy not, that you vaunt not, that you are not puffed up, etc. which things must needs destroy the society and communion of the Saints of God, and sure that is not charity; No, no, thy envyings, strifes, and divisions, testify to thy face O London, and we in the Country can witness against thee; for though thy divisions at first arose like a small handed cloud, now it hath quite spread over thee, and have been the heaviest hand that ever thou barest; nay, and they have spread over us too; the sparks, the flames of thy fire in whole sheets have light on our Houses and Towns: Whence have come any Emissaries to broach their dark lights, and infatuating opinions to divide our Congregations, but out of London? and these not only come with thy opinions, but with the same or more bitter, invective, scandalising and reproachful languages, than we read in thy Satirical toy-books, as if in the next Edition they were reprinted on their breasts, with their amendments: So that the Vipers bred in thy bowels and have even consumed thee, now creep into ours.  
And to manifest the coldness of your affections, that you desire still to live in the fire, and that peace is not in your hearts, lo your earnest endeavours for a toleration, not a bare connivance, but a command to divide; lo your writings against the restraint of all evils, of any evils, that so you may proceed to a Mathematical division. Some saying, I can live and keep my conscience amongst any; and so I have my liberty, I care not what the rest be; this Conscience is not such a one as Lots, as David's; but he that can live in Sodom with them, may come to live in Hell with them; and this man's conscience cannot endure to have Communion with a weak brother, that can live with comfort and rest amongst men as ill as Devils: And others fly in the face of justice with persecution, and of Government with Antichristianisme. What ails these lowings of Oxen, and bleat of Sheep? but envyings, strifes, and divisions; and such as are unchristian, fleshly, devilish; even such (if they be not suddenly reconciled or abated) will consume you: And as for my part, I had rather you were cold, then lukewarm, and that an impious Sect, and Error was solely maintained, and Truth itself persecuted, than all Errors tolerated.  
I will not enlarge myself further, lest while I speak against division, 
Homicidae sunt apud Deum tales etc. & cum nobis semel moricudum sit, illi tamen & odio, & verbis & delictis suis quotidic perimunt. Cypr. Ep 55. p. 102.  you say I have no desire to Union; only let me tell you that you are set on fire of hell; and you are of that evil one, that was a murderer, 1 John 3.2. and though you do not actually slay, burn, and eat up one another, yet by degrees you are consuming one another, and in a degree murdering one another, putting them to death daily, whom nature hath ordered but once to die, and no marvel that St. James calls it devilish, and the fire is brought from hell, when as these sad envyings beseem rather the damned in hell, than the people of God on earth; for the happiness of God's Church shall be an aggravation to the miseries in in hell, and their glory the damneds envy, their triumph the damneds terror, to which our Saviour thus speaks, Luke 13.28. There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the Prophets in the kingdom of God, and you yourselves thirst out. When they shall see them thus and thus, 
Stridor dentium opus est invidiae.  whose goodness and grace they mocked at on earth, their glory in heaven such will envy.  
2. I must now tell you, that these things being so evident, that you are carnal; boast not of the Spirit, as if you had it, and none else, and therefore ye depart from the Antichristian Congregations: True, if they were so clearly proved by Text of Scripture, it were good to divide; but do not you say so of them that you might justify your division, and still nourish your envious strive? but I say boast not of the Spirit, it's not a spirit of envy, but it meekens men's spirits; it's not a spirit of striving, but stirreth up to the assistance one of another; not a spirit of division, but unites the members of Jesus Christ with the strongest bonds that any society or body can be united withal; 
Qui sectarii sunt, licet videantur esse spiritualissimi, revera tamen carnales existunt. Musc. in loc. p. 81.  boast not of the Gospel, it's not a Gospel of contention, but reconciliation; not of division, but calls all true believers into one communion and spiritual fellowship; boast not that you are the spiritual ones, when no ways more than yours discover carnality. And it's a shame, nay it will be a greater condemnation to this City to be yet carnal, then for Bethsaida and Chorazin not to believe; you seemed to believe, to repent, to embrace your faithful Ministers with joy, and to make your City their refuge, who were your City's glory; to save their lives who spend their lives on you and for you, who have been such glorious lights in your firmament, that have made you to outshine other Cities, and increased your glory to a greater degree beyond what it hath been ever since it was a City: and you have had many of these Ministers faithful, laborious, godly, learned, who for their paucity seemed but the glean of this Church, yet better than the Vintage of the whole; and yet carnal? You again reciprocally followed them, maintained them, rejoiced in their doctrine, then laboured for their unity in the whole City; and to these add, you suffered with them, and you were ready to break the ice for them that should have led you into the water; and yet carnal? What, the very Head of this Nation sick, rent, cut a pieces, one piece of it falling this way, another that, a third a third way, wherein there is little love, no rest, no ease night nor day, and having so many Physicians with such admirable balm to apply? True, thy wounds and diseases are great and have festered long, insomuch that they have infected the whole, and stink in the nostrils of thy sister Churches; but are these wounds incurable, these breaches, these divisions irreconcilable? True, it may be the dividing opinions are; but are the divided Christians? I must tell thee London, thou art ungrateful to thy Ministers, to thy God, and badly requitest him for his gracious protections, Christ Jesus for his Gospel-administrations; that when he hath delivered thee from thy former yoke, thou shouldst throw off his own yoke, and when he made an open way of a full union in the whole Church by his blessed mercies, and you to break yours asunder, sure you are and were of carnal and unmortified hearts, which otherwise in these times would not so fully discover themselves, being like Nebuchadnezars Image one part falling from another, because uncementable, being of several tempers and natures; if it be that you are spiritual, you will mourn for the divisions of the Church, labour to reunite and really the forces of God's people, which by such as you are thus scattered, and thus divided;  
Use. My next endeavour is, (after the making good of the charge) to work some remedy for the crime, to extinguish the fire of envy, to take off the edge of strife, and to reconcile these carnal and dangerous divisions.  
1. By showing you the causes why we reunite not.  
2. By intermixing remedies with the causes.  
3. By proposing some motives to make them effectual to us.  
First, the two first fall in together; we shall subjoin the means to remedy the evil under each particular; it's a thing hath been much endeavoured by many far more learned and judicious than myself; it's a thing so , so amiable, that its worth every man's prayer and work; a thing that gives occasion of great joy, 2 Thes. 1.3. We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all towards each other aboundeth. Unity, peace, what sweet and comfortable words they are? but as the constant drops of rain (though small) do more refrigerate and refresh the hot and parched earth, than the sudden dashes of rain; let my small drop follow their sweet and pleasant showers; it may contribute as much as a drop can do to this barren and thorny Church of ours.  
You heard before that a carnal mind is the cause of these; That Satan, Heretics, Jesuits, etc. are great promoters and aggravators of these miseries; But to pass by these, I speak to them that have been and may still seem to be in and of the Church of Christ, and the hindrances of union lies on the score  
Of the 

Magistrate.  
Minister.  
People.    
First, Of the Magistrate, whose duty it is to be so fare from scattering coals in the Church, and throwing in their bones of division, that they should be one of the filii olei on the left hand of the Candlestick, to speak peace unto her, and put forth her fires; but the reason why they abide still divided, and stand fare off from one another, nay, in part Adversaries, is, because  
Of an 

Unwise  
Cowardly  
Self-interested   Magistrate.  
1. An Unwise Magistrate that knows not that it is his duty to look after the peace of the Church as well as of your Commonwealth, when need requires, and in Policy he might labour for that Ecclesiastical Unity, being a great prefervative to his just authority, and is sure to rule well amongst them that are pure, peaceable, conscientious: And truly it is a most sad thing to have men more rich than wise, more popular than religious to rule over us, that know not what duty they own to God in the Church, as well as of the Church in the Common wealth. But will you understand, is it persecution to do justice, or is there any justice for a wronged, a defiled Church? Are not 
* Non distinguendum est ubi Scriptura non distinguit. Bolt. Arraign. of Error in loc. Rom. 13.  all evil doers to be punished? is not sin that is indicted and made clear so to be, to be prohibited? is this to offend and force conscience (that only falls under the power of God) 
* Si quae igitur adversus vos le ges constitutae sunt, non bene facere cogimi ni, sed malefacere prohibemini. Aug. count. lit. Petil. l. 2. cap. 38.  to hinder the public profession of that which is evil? Have any power to grant a Toleration to all Religions, and not a power to restrain any? or can you lawfully confirm any, and dissolve none? Is Christ in the shadow more to be protected and cared for then Christ in the substance? and are Kings and Princes more to adore and serve Christ coming, than Christ come? Cannot his Gospel challenge your sword as well as his Law? and because the equity and reason of the general precept is not clear enough to you, do you expect divine particular instructions under the Gospel? or is it a less sin to be a false Apostle, than a false Prophet? Know you not that the winepress as well as the watchtower is set within the hedge of the Vineyard? or do ye expect that God should immediately from heaven, declare his dislike of such evil do, execute justice, strike them with blindness, or cast them into a bed of sickness? if you were not Christians, you might expect it; or if your Christian eyes were open, you might see very much to convince you herein in fearful examples.  
Be wise then O ye Judges, and kiss the Son with honour and reverence; offer to your King all you have; your golden Sceptre as well as your Box of Myrrh and ointments; your sword, your glittering sharp sword as well as you glorious Sceptre; and know that Christ calls for this now, and will once require an account for the use of all he hath given unto you: And lo then (if you be wise) the child Jesus swaddled in his Truth and Government is laid before you; The Harlot cries divide him, divide him; the true mother falls down at your feet, weeping and beseeching you for the Lords sake not to cut him, not to divide him, let her have him whole all, or none; Is there not a wise man amongst you to decide this?  
2. The cowardly Magistrate that is so wise to understand this, yet he would be as wise as to save himself, he is afraid of a frown; their threats that maintain division are high and lofty, and themselves in power; and its good to act within a safe line, and to dare no further than we may safely return; its good to walk on fairly in a Magistrate's pace, and take notice of none on either side; let them alone and part themselves; he that thrusts in betwixt two, 
Nec Christiani ultrà aut durare aut esse possumus, si ad hoc ventum est, ut perditorum minas atque insidias pertimescamus. Cypr. Ep. ad Corn.  oft hath the most blows and the least thanks; and so the truth lies shred on the ground, trodden on, and none will gather it up. Oh where is the public spirit fit for such a public person? Did Moses, Nehemiah, etc. fear their lives in resisting and punishing a people deparing from God? Know, that the Lord threatens such as do remove the bounds, limits Ecclesiasticos: (Hos. 5.10. The Princes of Judah were like them that remove the bound: therefore I will pour out my wrath upon them like water.) and such as do not with might and main maintain the truth, Jer. 9.3. Jehu and Elias had other spirits, and in this respect (though the one good and the other bad) put on the same spirit, both being public persons, publicly showed themselves in the front of God's people against the enemies of the Church. 
1 Kings 19.14. 2 Kings 10.16  God equally stood towards them both, in calling them to public offices; his cause equally concerned them both according to their places, and they both acted according to their capacities: Jehus sword was to be as keen as Eliahs' tongue: but the Lord grant that our tongues be not so much the more too sharp with some, by how much the more the Magistrates sword is too dull.  
Do you expect that the Lord should not act for himself yet? if he do, look that you taste deep in the cup of astonishment, and that you must bear the heavier for your toleration, your cowardly and ignoble spirits. With a very little variation, if and at all, is that true in this sense; Isai. 59.16. And he saw that there was no man, and wondered that there was no intercessor: therefore his arm brought salvation unto him, and his righteousness, it sustained him. No man stepping in betwixt God and the people; not a Moses eminent for acts of prayer, not a Phinehas with his act of righteousness; it's well if you have yet left an Elias to pray and preach to you, to help to pull down that untempered mortar wherewith others build; else it might stand (so long as it could stand) for such poor and weak spirited Magistrates, and there would not then be a people in the world more miserable than you.  
3. The self-interested Magistrate; as for those particular Interests, what they are, and how deep they may be laid by the Magistrates in the people, shall not be nominated, to avoid offences; But wheresoever a Magistrate is co-ingaged, or co-ingages a people with himself, there their secular respects will draw them to satisfy that people in all accommodations that may consist with their power and honour, nay and sometimes against their honour. This was too much in the Primitive Church; and it was an argument that the Parliament once took up in one of their Declarations against their late King, That he must (though himself should be no Papist) congratulate the Papists in the free use of their religion, for the service they then did him; this is it that hinders union, that strengthens division, when such as these side into parties, and help on the division.  
Those that cannot deny themselves, cannot affirm Christ or his Truth; and what worldly thing soever sways in the heart, it will flect and carry most powerfully the whole man after it into any party whatsoever; so Judas leaving the Apostles to sit down with the Scribes and Pharisees, who ever thought to have seen him in their Council? Histories are plentiful in such examples. He that sets not God's glory in the top of his aims, will never be found thoroughly faithful to the cause of God; hence is that exhortation Phil. 2.3, 4. Let nothing be done through strife, or vainglory, but in lowliness of mind let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others. Mark how subordinately he sets the directions; First, let all your actions public and private, sent of nothing but love to the Church of God. 2. Then love not yourselves, but sometimes wave your own things, and place the things of others in their room, in your mind, desire, and chief aims: For as 
* Ex codem fonte huc usque dissidia continuata, & nunc acerbius quam usquam, & plura quam usquam & absurdiora quam usquam falsa dogmata defenduntur. Zanch. in loc.  Zanchie well observes, That though such may favour others for their own respects, yet even in that and in all things else, that sinful self-love shall eat up, as the lean Kine did the fat, all that truly makes to the welfare and peace of others; and this hath been and still is, in civil and military Magistrates the cause of much envying, strife, and great divisions; above all men a Magistrate should least love himself, and be like the highest bough of the tree, hung with bunches of fruit, dropping into the mouths and skirts of them that are before him; for him to love himself, is for the Sun to be the darkest. Make then other men's business your own, for you are Magistrates not for yourselves, but them; and labour to strike into those business that are in your sphere, wherein you may honour God most, bearing that Motto in your mind, 1 Sam. 2.30. Wherefore the Lord God of Israel saith, I said indeed, that thy house, and the house of thy father should walk before me for ever: but now the Lord saith, Be it far from me; for them that honour me, I will honour, and they that despise me, shall be lightly esteemed. Well then, if we had a Magistracy wise, that could understand; or , that would understand; and courageous, to act according to what they understand, we should see truth waited on with peace and righteousness, and the lovers of truth live comfortably and rejoicingly on the breasts of Kings and Princes.  
2. As touching the Ministers, something is amiss in them, nay some a chief cause hereof; though I think it was beside their intention, and some would now have wished to have burnt in the flames of persecution before these times, or been buried in the greedy Seas, rather than they should escape one fire to kindle a worse. Yet some there are whose hearts rejoice that they have brought their divisions to this perfection. Who would have rejoiced in the expectation of these times ten years since, if one should have ascertained them of so great a Reformation? and when even now they had their desires, they exceedingly loathed them. A word to these in reference  

1. To themselves.  
2. To others.   
1. To such as have undertaken the calling of the Ministry, as concerning themselves, their divisions have been the worst of all divisions; their schisms look like heresies, and their strifes like waves; theirs are exemplary; when the chief parts of the body are distempered, all the rest must needs be grievously affected and afflicted. To you thus;  
1. Take heed of the humour of Diotrephes; if the Church do not give thee that honour and respect thou judgest fit for thyself, and worthy of thee, do not strait quarrel with the Church, reproach, and discredit it, and then cast out for another way wherein thou mayst be more eminent, and have a party that will cry thee up. Of such the Apostle forewarned, Acts 20.30. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them; whereon saith Calvin in loc. Ambitio est mater omnium haerese 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and so of strife, envy, and these divisions of fond disputes to seem some body, perverse and froward in their disputes, etc.  
Let us therefore in the fear of God prefer one another, give the right hand of fellowship one to another; be tender of one another's honour, and labour to cast the mantle over thy brother's infirmities; be every man as in the Sanctuary, content to be set in his own order, and stand like the fixed stars in the Firmament, though all having not the like glory, yet preserving one another in his glory. Let us not be too confident of our private judgements, but inquire of others, and yield, or at the least suspend thy own from the public, if contrary to the determination of many holy, gracious, and learned men; let us take unto ourselves the rule of the Apostle, 2 Tim. 2.23, 24, 25. But foolish and unlearned questions avoid, knowing that they do gender strifes. And the servant of the Lord must not strive: but be gentle unto all men, apt to teach, patiented: In meekness instructing those that oppose themselves, if God peradventure will give them repentance to the acknowledging of the truth.  
2. So far as you agree, practice together, that you may be fellow labourers; mutual undertake commonly bind the hearts and affections of men in all callings, and engage us to mutual assistance. 
Babing. in Exod.  The Church is a ship, saith one, the Spirit the Steerman, the Ministers as the Oars, that must lift together, and strike together, if they will have the Ship to speed well. Friends that walk to one journey's end, will walk together as much as may be, meet as oft as may be; our ends carry the same pretences; why walk we two ways? keep not asunder in all, because of some differences.  
Therefore take heed that your Ink be not mixed with gall, though sometimes with vinegar; let not the least of the poison of Asps lie under your tongues; a little thing will keep them from union that have walked abroad at large and have no mind to return: It's the strangest thing and most dishonourable for such as we to disagree; we see if Captains fall out, their Soldiers will side right or wrong: I wish it was not so in the Church. Let us strive to keep as close as we can together, to lay aside as much of ourselves as we can; however to walk so fare as we may safely together, and wait till the Lord shall reveal the rest unto us. Thus much concerning ourselves one to another.  
2. In reference to the Church; let the peace and union of others be dear to us; to whom should it be precious if not to us, who have charge over them in the Lord? and for this end,  
1. Urge this Doctrine much on them, in reference to our fellowship, and the Articles of our Creed, and a truth so much inculcated in Scripture.  
2. Be Catechising much, a duty much commended to us by the reverend Synod; it's well if it were set up. Do such as are well grounded in the faith backslide and divide from the Church? very few; most return: yet some there must be for example to them that stand; for above 900 years after Christ this duty was much exercised, and then neglected, 
Vide Mr Torshel his Exercitat. on Mal. joined to Barlow. p. 36.37.  till the rising up of Luther; and King James tells us, that the reason why so many fell into Popery and errors, was, their ungroundedness in the points of Catechism: and it was strictly enjoined, but loosely observed in the Church, when over much rashness overspread this Kingdom. The Minister that uses it, shall find as much comfort in his people as they benefit by him. The Apostle takes this course, considering the weakness of his people, ver. 1 hujus Capitis; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  he fed them with milk, or as it is in the Original, gave them milk to drink, because of their carnal minds; that is, he instructed them in the plain foundations of Christianity; such as contained enough to save them; and very edifying and wholesome Truths; he did as a good Schoolmaster, lays a good foundation in Grammar; for when they hoist them up into books higher than they can well digest, they neither understand them, nor any whit benefit; but are confused, ignorant, proud, and ordinarily run into Grammar Errors. For the Apostle kept not strong meat from them to wrong them, but because they were not fit for it, and so might do them more hurt then good; puff them up, and make them seem knowing Christians, when they know nothing as they ought; viz. what's that judgement of method, and understanding of sense, as become solid and sober Christians: and thus the Apostle deals with the Hebrews, he brings them back to the place in Christianity where they began, and makes them Christian Abcedarians again, beginning at the elements, the rudiments, or principles (as the word signifies in the heathen Authors) or affections of Christianity, Heb. 5.12.13. For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God, and are become such as have need of milk, and not of strong meat. For every one that useth milk, is unskilful in the word of righteousness for he is a babe. This is a safe and sure way to lay a good foundation, and make them fit for great proficiency in the School of Christ.  
3. Let them that receive members divided from others, take the Apostles caveat, 1 Cor. 3.10. 
* Monentur itaque doctores, ut inter docendum respectum infirmorum habeant illis se in omnibus & verbis, & doctrinae, & vitae moribus accommodent, & corum se captui attemperent, ut ab elementis incipiant, nec altius conseendant, quam sequi possunt, ut denique paulatim distillet doctrinam, ne largius infusa superfluat, ut eos omnes, etc. Marl. in 1 Cor. 1.2.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Elementa initii. Par. Rudimenta, quia sunt pro rudibus. Primordia vel initia Christiani.  According to the grace of God which is given unto me, as a wise masterbuilder I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For as vers. 9 They were labourers together with God, and begun a good foundation for a glorious frame of grace; now they come to you, take heed, build according to the good foundation laid and begun; else you may spoil them in respect of what is already wrought, and of what shall be wrought.  
4. Countenance them not in their foolish wrangling questions, either in things beyond them, or beside them, especially in the unravelling of them, there being no profitableness: and let not acceptance and encouragement be given of thee to any that out of wantonness, curiosity etc. withdraw from an holy and conscionable ministry unto thy own, unless it be upon extraordinary and unusual occasions, such as Christian liberty allows, and wisdom may make use of without scandal. Do not quarrel, but check them, for I know no minister but he desireth to be dear in the eyes of the godly, and much in their thoughts and prayers; only he would have himself so set up in others, that his love should not procure another's hate, his honour another's shame, his respect another's slight; no, but would have a fellow-sharing with all in the hearts of all, therefore he would give to all their share, and not impropriate others hearers to be his followers; and chief make them Christ's: so let every minister deny his own name, and not gather any to cry up his name, as John did in John 1.23. He said I am the voice of one crying in the wilderness, Make strait the way of the Lord.  
5. If thou dost resolve their queries and niceties, let them be according to the Apostles rule, in the evident power and strength of spiritual reason, and in the Authority of his ministry.  
6. Let him labour to preserve his own peace and unity among them over which the Lord hath set him; for many corrupt men out of envy and dislike to such particular persons, do divide from their Congregations; and at the best, if thou be at just difference with them, thy exhortations to peace cannot be well taken, where they see contrary actions; men loving to have the double light of life and doctrine going before them, and many being willing to find out stumbling blocks for themselves in the ways of God. Fellow peace with all men; if possible, labour to preserve it; avoid just occasions; be apt to put up injuries; flee suits, and contentions; Lord it not over them, that they may see thy desire is after unity and peace, thy actions being the real proof, and testimonies of thy exhortation; for want of the practice of these and such like rules, much is added to our divisions.  
Lastly, the people are a grand cause of this division, and this is most apparent out of the Text. We see here Paul pleads for himself, and throws away all his followers; and he taxes no ministers else as desiring or labouring after any such thing: but wholly and only charges it upon the score of the Corinthians; it were they that envied, and strove amongst themselves: some for Paul, others for Apollo's, a third party for Cephas, without their seeking for. Now briefly (because we have spoken to this something already) to show you some other grounds of the people's prompt, and ready sundering themselves;  
1. From The too much affectation of the particular gifts of this man above another; therefore they cry him up above another, and resolve to follow him and none other.  
1. Know, that thou oughtest not to have thy admiration drawn to any persons by their gifts, or any other ways.  
2. That thou hast (if a member of Christ) an interest in all their gifts, and equally sharing in one as well as another, and all sent and given for thee; not this man alone, but this, and that, etc. Eph. 3.8. Unto me who am the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; In whom we have boldness and access with confidence by faith in him. 1 Cor. 3.22. Whether Paul, or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours.  
2. From a Zealous affection he bears to him whom God hath made most instrumental for his good in the exercising of these gifts; and therefore looks on it as his bounden duty to own him, admire him, and follow him before another: he does (as he thinks) out of a pious, and due esteem of him.  
Know therefore, 1. That it is not his gifts that hath wrought this in thee, or for thee, but the grace of God through them.  
2. The Lord if he had pleased, could have chosen another for the work, and endowed the meanest of his creatures with power sufficient to effect this.  
3. Hereby thou mayest take too much from God, and attribute it to the instrument by himself: and though thou thinkest otherwise, and deniest it, yet God will not part with the glory of thy words, and actions, as well as of thy inward esteem.  
4. Thou mayest love him with an higher degree of love then another, but not with another love.  
5. Another may be useful and serviceable for thee in another estate, as he in this. It's not all to convert a man, but to strengthen him; nay after thy beginning the work is behind; not all to Paul for planting, but some to Apollo's for watering.  
6. If this man die before the work of grace be finished, even die before thee; take heed then of a sensible decay, or you must acknowledge a spiritual dotage.  
3. From weakness of judgement, that looks at the floscular phrases; and flourishing deckings of their high expressions; as if it was a more high and mysterious Divinity then usually they hear. Simplex turba eo pro doctoribus; 
Marlor in Cor.  illos consuevit habere; quo minus quae dicunt intelligit.  
Know therefore, 1. How to strip such a holy day Sermon of its fine , and then compare it to plain and old Divinity, and that by the plain and evident truths of God.  
2. Examine seriously which comes the nearest, and quickest to the heart; which sticks most in the brain without further descent, and fastening on the conscience.  
3. Be sound grounded upon the Fundamentals of Religion, and have them confirmed to thy mind and judgement on Scripture proof, and withal bring in thy own former experience in the ways of God.  
4. 
* Quid vero astutius, quidve subtilius, quam ut Christi adventu prostratus, & inventus inimi●us (postquam lux gentibus venit, &c) videns illa idola derelicta, & per nimium credentium populum sedes suas, ac Templa dejecta, excogitaverit novam fraudem. ut sub ipso Christiani nominis titulo fallat ineuntes; haereses invenit, & seismata, quibus subverteret fidem, veritatem corrumperet, scinderet unitatem; quos detinere non potest in viae veteris cacitate, circumscribit, & decipit in novi itineris errore: rapit de ipsa Ecclesia homines, & dum sibi appropinquâsse jam lumini, atque evasisse saeculi noctem videntur, alias nescientes tenebras infundit, etc. Cypr. de unit. Eccles. p. 231.  From want of experience, and over Satan's wiles: if he cannot destroy, he would distract a people: if he cannot keep them from going to heaven, he would have them at a loss, and puzzle them in the way, and fill them full of doubts, cross-ways, etc. and in all his proposals to them of new ways, he will put them under the name of Christ, and with the same Authority, face, and language as the true way; being an Angel of light, and his ministers ministers of righteousness: and many simple souls with good intentions and aims at higher Spiritual achievements, divide from the true, and old way of Christ.  
Therefore, 1. Beg wisdom of the Father: be wise as serpents to prevent that old serpent.  
2. Trust not thy own judgement: be frequent in the counsels of the righteous.  
5. Unsettledness of spirit is a cause of Division: not only a particular doubting of this or that truth, upon such and such grounds of a mistaken truth, but a general unsettled frame of mind, constant to nothing, no, not to error itself: as many likewise possess themselves with an opinion of unsettledness; that is, to hang in the expectation of new light in substance, not a further light in the same thing; and maintain that they should not be firm to any thing, not knowing when they have fully obtained a truth, or whether that which now they take for a truth, will hereafter prove an error, and so must needs stand ready to entertain any motion of mutation; and to cure this,  
1. Mind the state of thy soul, whether thou dost particularly increase in grace, or no: sure if thou findest a fruitfulness in real grace, 
2 Pet. 3.17.18  and a gracious thriving come upon thy soul, thou wilt not abide wavering.  
2. Humbly implore of God (being sensible of thine own, 
Psal. 51.12.  or others lapsings) the settlement of his spirit.  
3. Forsake not the Assemblies of God's people, 
Heb. 10.24, 25.  whether private, or public; they will recover a tottering mind.  
4. Neglect not any practical duty, and where thou performest it, do it in relation to the promise annexed to it; for there is no duty left without the assistance of a spiritual promise. If thou be'st lose in one way, thou wilt be lose in many; and if thou be'st uncertain with God in any, God may give thee over to a general looseness in all; oh therefore, tolerate thyself not in the least evil.  
6. A last occasion and ground of division is a superlative liberty due unto Prerogative saints, under which all heteroclitall judgements lies couched: this hath been so much searchad into by others, that I need to say nothing in reproof, only propose to every true conscientious professor these considerations.  
1. That none can divide from any Congregation upon hopes of obtaining more purity, light, and Christian liberty, etc. unless he be infallibly assured that he falls into a way more scriptural, and agreeing to the plain speaking Texts of Scripture: he must else most precipitantly and ignorantly run from them (if the way be not groundedly cleared to him before) or make his liberty of Conscience a mere pretence for his division, which is either to vex the Church, or please his lusts.  
2. That our Christian liberty lies not lose, neither under the definitive determination of any man; but our Christian liberty either lies explained in Christ's laws in things necessary, or may parallel to some of his Laws in things indifferent; and these Laws are to be easily known of all, whereby the happy peace and unity of the Church is much settled: Our liberty is a necessitous, not an arbitrary liberty; fixed, not unbounded; ordered, not confused; real, not imaginary; explained, not mysterious; holy, not licentious, but wholly serving the Lord.  
3. That there is no Christian liberty, that destroys natural affection, civil bonds and interests; that gives way to any ungrateful and unfaithful treachery in civil matters; but rather confirms and rightly order the contrary; much less is destructive to the order, decency, peace and unity of a Church.  
4. That the use of all Christian liberty in things indifferent is allowed for the preservation of our Christian brother, with whom we are commanded to bear as a weaker brother, not to offend a little one, to lay no stumbling blocks before him; which weaker brother you judge to be the Church that you do forsake, and from whom you divide: that Church dwelling as it were in a lower region, and sitting in a more unknowing Classis then you do; and therefore by the Gospel rule you ought to have a care that you offend them not (and of them there be many thousands) in the use of your Christian liberty.  
5. That all liberty ought to serve unto the Kingdom of Christ; else the privileges of his Kingdom would destroy the being of it: and so by necessary consequence all liberty must serve to unity; Unity being absolutely necessary to the well-being of his Church.  
And that thou mayst walk like a Christian in the use of thy liberty, take these Directions. Have not an overweening conceit of thy own judgement, worth, and excellency; this will cause thee else to despise others, to put thyself before others, and in all actions and disputes to show more ingenuity, than conscience. Such a mind is an enemy to the Spirit, stands open to temptation, especially to seductions, and hath man more than God before his eyes. Be sober minded, and of a sober carriage, for he that hath an intoxicated fancy, and an inebriated brain, knows not himself, nor where he is, he is sick of wholesome truths, and reels too and fro in his mind from this opinion to that, but adheres to none. Be you then babes, not in knowledge, but in actions; be ye little ones as in the eyes of the world, so in your own; such will be spiritual children, children associating and uniting together; such seldom fall from the truth, and divide from the Church. In a word, let him that names the Lord Jesus Christ departed from iniquity, separate betwixt himself and sin; for its unmortified lusts in us that causeth us to divide; let us be contentious against sin within us, sin without us, striving against the corruptions of nature, temptations of Satan, the oppositions and allurements of the world: On these if a man spend his zeal, the strength of strife, the activity of division, he shall find much brotherly concord and unity in the ways of Christ's Kingdom, nor leisure to dispute unnecessaries, nor will to divide for them.  
I am now tedious to myself, much more to you; let me but set on these instructions and directions by a motive or two and so conclude.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à In conjugatione Piel significat dividere. Therefore the Greeks called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Leigh and Weems.  If I could persuade you that you were guilty of envy, strife, and division, I should persuade you to leave it, especially those actions wherein they appear. I know you see it in yourselves; oh leave this Pharasaical, this merely Pharasaical way; the Church of the Jews in their decaying age fell into several Sects; the Sadduce, the Pharisee, the watching and the strict-living Pharisee, the Essaeni; and so the Church of Rome in their backsliding age, fell into their Friars, and them of several sorts, etc. Oh let this scandal pass from us, and let us not be in a dying age when we should be reviving; let us all study now how to make peace; make it your business every one of you in your places and callings, Masters, Magistrates, Ministers, etc. to put on this smooth skin, this meek heart, and to procure peace and unity in the Church of Christ; and for this end consider,  
How the Church of God stands towards 

Herself.  
Christ her Head.  
Her Enemies.    

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated by the 70 evermore congregare, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, congregatio, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  First, concerning the Church as she is in herself: not only many precious promises of peace and unity are made unto her, but the Gospel (the compliment of promises) holds out the same by way of direction; love as a stream runs thorough the whole channel of Scriptures; it's the great cry of all the Prophets and Apostles; if it had been an Observation scattered in one or two places, that had been sufficient; but it's that silver string that is drawn thorough all the Epistles, and tied on a most complete knot in St. John's Epistles.  
And as these commands are sent to the Church and all that is of her, so mark under what Parables she is shadowed forth in Scripture; to name but a few: She is frequently compared to a vineyard, and that must not lie common, but be let forth to husbandmen to be fenced, the trees pruned and watched, the stones cast out, the briars plucked up and burnt, the Foxes taken; I cannot stand to comment upon all these passages. She is again set forth to St. Peter under a sheet; this sheet hath four corners, which are the four parts of the world, out of which the Church was to be called: in these are all creatures, and all these are common and mixed together in one sheet; but as corn of several grains thrown into a sheet will soon be mingled, so all people, nations, and languages without separation, or distinction, being called, are to hold communion. She is frequently compared to a body, as in this Epistle, not as in reference to Christ their Head (as in Ephes. 5.) but in reference one to another, as members. 1. All the members are firmly knit by sinews. 2. What gifts that any have, the rest partake of. 3. There is need of the weakest. And here I must insert a Story much used: There were oft grievous broils betwixt the Commons and Nobles of Rome: 
Livius Decad 1. l. 7. Mr. Par. in Rom. 12.4.  once among the rest, when the people had banded themselves, and the Commonwealth in great danger, the Senate sent unto the people one Menenius Agrippa, a famous Orator, to persuade them; He tells them this Parable, On a time saith he, the members of the body objected against the stomach, that it devoured all, and idly and sluggishly lay in the midst of the body, while the rest of the members laboured full sore; whereupon the foot refused to stir and carry the stomach, the hand refused to put meat into the mouth, the mouth to receive it, the teeth to chew it, etc. what followed? the stomach being empty, the eye began to be dim, the hand weak, the feet feeble, all the members began to faint, and the whole body to whither; so that at last they were compelled to be friends with the stomach, and they learned, that the stomach is the most profitable to all the members of the body; and by this parable he quieted the people, and brought them to concord with the Senate, and so ought it to be in the Church.  
Again let us look upon the Epithets given to her; Friends, not only to Christ, but to one another; Brethren, begat of the same word, bound together per eadem sacramenta unitatis; and having subdued the Egyptian that would have enslaved you, will you kill one another? not only heirs but coheirs of one Kingdom, whereof we hear of no division: Nay, to make up all, She is called one; not only one by way of distinction, 
Vritas Distinguens & Conjungens.  because the Concubines that pretend some right to Christ are many, the Papist, the Jacobite, etc. and those that quite abominate Christ are many, the Jew, Turk, Persian &c. and she is but one, from, and out of all these; but one, perfectly one in herself, having one God, etc.  
All these laid together they conspire nothing but unity; and are they that are of the Church, nay the Church, yet divided? what the persecutors in the Primitive days made you seem to be by putting on you Bears skins, etc. you really act on one another to your power, by putting on you their hearts and affections. You are Heirs of heaven, but do you expect to stand before Christ as Paul's or Apollo's his disciples? Will you appear as of this or that sect or Church? no, no, I am afraid ere then many of your works must be burnt, and that by fire, and it's well if some of you escape it; for your works are very rotten and counterfeit: Oh therefore you that profess the true Church, agree of one way, before you appear before the Head of this Church, for I would say to such, as the Apostle, 2 Cor. 10.7. Do ye look on things after the outward appearance? if any man trust to himself, that he is Christ's, let him of himself think this again, that as he is Christ's, even so we are Christ's. And sure, if we belong to one Christ, why should we be of two Churches? hath he two? Nay, conclude this, from the nature and constitution of the Church; For the Apostle saith, 1 Cor. 11.1. Be ye followers of me, even as I also am of Christ.  
2. Let us look upon the Church in reference unto Christ. She is a Queen having a garment of divers colours of needlework, yet all these colours, these gifts so excellently are placed, that they make up that one garment, and her very beautiful in the King's eyes. Called a flock, washed, and even shorn; not scattered, but in one sheepfold; and all these bringing forth twins: The House of God: Doth the God of peace dwell in the midst of you?  
There is one head, and one body; one Spouse, and one Husband; one Shepherd, and one Flock; one Lord, and one way: Eph. 4.1. I therefore the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called. Mark what he exhorts us unto, viz. a walking answerable to our calling. And what more answers Truth then Unity, as the natural daughter of the mother? and that is showed, ver. 2, 3, 4— With all lowliness and meekness, with long-suffering, forbearing one another in love: Endeavouring to keep the unity of the Spirit in the bond of peace. There is one body, etc. and he shows the means of preserving this, by using our gifts to this end, ver. 7. But unto every one of us is given grace, according to the measure of the gift of Christ. Though all one in substance, yet different in gifts; yet this difference not to make difference, but to maintain jointly the unity of the whole, ver. 12. And then he applies this doctrine of Unity by way of dehortation, ver. 14. and exhortation and direction, ver. 15, 16. Nay, more cannot be said then by the Apostle, Hebr. 2.11.— He that sanctifieth, and they who are sanctified, are all of one: for which cause he is not ashamed to call them brethren. And sure, that virtue whereby we are made one with Christ, should make us all as one. God the Father so preserved our Saviour, that his coat was undivided, and not a bone broken: and such should be his mystical coat, the Discipline of his Church; and his mystical body, his members in the truth of Jesus. Those than that will keep close to Christ, need to keep close to his Church: He is the fountain; stop the fountain, where are the streams? He is the root, that gives sap only to the branches uncut off. Surely (Beloved) we stop the fountain head, we cut ourselves from Christ, if we leave the body of Christ; we indeed lose our relation to Christ wholly. And that you may see whether it be not so, that you lose Christ in losing his spouse, his body, search and deal with yourselves impartially, and know of yourselves since your divisions,  
1. Whether softness of heart, and tenderness of conscience be not lessened?  
2. Whether duties of holy practice be not neglected?  
3. Whether, when thou hast thoughts to rejoin, pride, in much strength and power appears in thee?  
4. Whether the very real warmth of true affection to godly Ministers, brethren, and natural friends (if not in thy division) be not decayed?  
5. Whether much confusion be not in thy thoughts?  
6. Whether sound knowledge, saving light that brings peace, and joy on sure grounds, be increased in thee?  
7. Whether yet thy mind floats not? whethou makest a period in thy present division, and there rests thy mind: Sure by these, and the like queries thou mayest put to thy soul, thou shalt find in truth, that thy division from the Church of Christ, was a division from Christ, and since than he hath withheld the most sweet, effectual, and saving operations of the spirit from thee. Thus if we consider the Church in itself, & would preserve it in its essence, beauty, and glory; if we look upon her in reference to Christ how nearly joined, we must (if we desire to belong unto Christ,) keep close to her; unless thou expectest salvation out of Christ, or Christ out of the Church.  
Lastly, we must now consider her as she stands in relation to them that are not of her, even to her enemies: And this with the rest might lay a great engagement to seek her peace, and unity.  
If we consider her desiring, 

To have them saved.  
To be saved from them.    
First, As she desires to save them, or to have them saved. They cannot be saved out of the Church the dividers themselves confessing: and we must or aught to endeavour their salvation; at least they are to have the tenders of salvation, 1 Tim. 2.4. Who will have all men to be saved, and to come unto the knowledge of the truth. Nay, to have our utmost endeavours, Rom. 10.1. Brethren, my hearts desire and prayer to God for Israel is, that they might be saved. They are your brethren by nature, and questionless many of them in grace too: What have you to woe for you, to invite them in unto you? Peace, a place of unity and rest, every one desires; What may they find with you, that are the Church of God? If not with you, than where? Better it is, will they say, to keep a way I have received from my forefathers, and of which I have some probable grounds, then to undertake a new way, where I shall find no certainty, lose that little Religion I have, and find none other unless it be in disputes, doubts, changes, strifes, divisions, objections, etc. As once the distraction of the Church of Germany gave occasion to a Prince thereof thus to answer to those that persuaded him to turn Lutheran; If I associate with you, than I am censured of others; if I associate with others, 
Si me adjungo vobis, tune condemnor ab aliis; si me aliis adjungo, à vobis condemnor; quid fugiam, vidco; sed quid sequar, non habco. Raul. 2. l. c. 5. Sect. 2. p. 249.  than I am censured of you; What to decline I see, but what to follow I find not.  
1. Then he will inquire for the Doctrine of salvation; Is the name of God one on whom they call? is the Creed one, and only one? It's said, Isa. 2.2. And it shall come to pass in the last days, that the mountain of the Lords house shall be established in the top of the mountains, and shall be exalted above the hills. Can it be said so of us?  
2. Then for discipline: he would enjoy the truth with order; 
* Christiani propter illas dissentiones & sectas in theatris à Gentibus infidelibus derideri soliti fuerant: sicut etiam nunc inter Turcas, & Judaeos, eandem ob causam ●ridemur omnes. Zanch. c. 8 p. 538.  Is there no confusion, disturbance, rents? Is there no envyings, strifes? etc. Where is your beauty, your amiableness but in this? Psal. 133.1. Behold how good, and how pleasant it is, for brethren to dwell together in unity. Christ Saith, Let your light shine before all men. and Phil. 4.5. Let your moderation be known unto all men. Your division not only draws some weak souls after you, but keeps back many a soul from coming into the Church, loses and destroys souls, justly openning the mouths of wicked ones against you, whose holy and peaceable conversation should stop them.  
2. You desire to save yourselves; then keep your walls in repair; that as Sanballat and Tobiah said of Jerusalem, their walls were so bad, a fox might run over them; and so truly of our Church; these, indeed, invite the thief to enter when the walls are down: and as you keep them in repair, so yourselves in unity; for your division weakens yourselves: for envy through divisions may arise so high, that one party may sit down to see the other destroyed, though a worse come in their room: whereas their unity might preserve them both. Experience, reason, and truth maintains this, to what sad ruins it hath brought famous Cities, Churches and Commonwealths: for envy, strife and division never cease, till they be buried in ruins, unless God reconcile their hearts: As two posts leaning upon one another, either stand by the strength, or fall by the weakness one of another. Nature, Reason, history, Experience and Scripture fruitfully prove these things.  
Considering all these, if any thing be dear to you, to you that should have the bowels of our Saviour; if the spouse of Christ, if your own unity with Christ the Head, if the salvation of others, and your own temporal preservation be valued of you, lay aside these envyings, strifes, and divisions; hold that one Faith in Unity, be knit together (as you would be to Christ) as one man; and where you see occasions of division, refusals of union, drive and force upon men terms of unity; this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to persecute one another with peace; And even for Christ's sake, for his Church's sake, for the stranger's sake, for your own sake, I beseech you to lay to heart what hath been said; help to make up breaches you have made, and to honour the truth in your second return, and reunion to the Church of Christ. And so with the Apostles exhortation to these Corinthians, 1 Cor. 1.10. we conclude, Now I beseech you, brethren, by the Name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you: but that ye be perfectly joined together in the same mind, and in the same judgement.  
FINIS.