IT is never enough to be lamen­ted, That when Christ hath made Love, the very Character and Badge of his Disciples, those that would be called Christians, that is, the Disciples of Christ, are farre from that wherein this Di­scipleship doth especially consist. One Apostle ha­ving named some chiefe Graces and Vertues, saith; But the greatest of these is love; And in another place, Above all these things put on love, which is the bond of perfectnesse. And another Apostle; Above all things have fervent love among your selves. But how comes it to passe then, that when Christ and his Apostles set up love above all things, we see so many things set up above love, yea, we see love de­stroyed for little things, which is better than all things? Yea, when love by uniting would mu­tually preserve the Saints, they by hatred and con­tention will destroy both love and themselves; yet the same evill spirit that moves to this destroying by hatred and division, preserves his owne King­dome by unity. And though his depraved nature be contrary to true love, yet his craft so farre over-rules, or at least guides his malice, that he holds [Page 2]unity for our ruine, and his owne preservation. But Christians, whose Divine Nature is especially made up of love, run hastily and headily into hatred and division; and thus doe they goe contrary to the Divine Nature, wherein is the vertue of the Dove, and the wisdome commended in the Serpent. But doe not those that talke of Christianity, and thus walke contrary to it, meerely turne Christianity into talking, and make themselves but tinkling Cymballs?

Let true Christians seriously consider, that union in Christ their head, is a stronger root of love and unity than lesser differences can be of division. It was the great Plot of Christ by the expence of his most precious Bloud, to recapitulate and bring into unity under one Head those that lay scattered under sundry differences; and is it not then to counter-worke against Christs great Plot and Mystery of Godlinesse, by small differences to divide those whom he hath by so deare a purchase knit together; yet (which is a high degree of this mischiefe) men pretend for Christianity to hate and destroy Christi­ans; but is it not the same w^ch in others hath bin tru­ly called Antichristian; for both this and that perse­cutes Christ in his members, opposeth Christ in his Doctrine, and in his maine work and dispensation; let such heare Paul speaking: Where there are divisions among you are ye not carnall, and walke as men? And in­deed, is it not carnall to hate a member of Christ for that difference which he may have, and yet be a member of Christ? Is not he more to be loved for being a member of Christ then to be hated for that difference? yea, if Christ doe love and forgive him, how dar'st thou to hate him whom Christ loves? Hast thou seen any warrant in Scripture to give thee authority to hate a member of Christ who agrees with Christ by faith and love, but agrees not with [Page 3]thee in all thy opinions? The Scripture saith, We know but in part; and if so, thou must give every Saint these graines of allowance which the Apostle gives him. It may be the knowledge of that point where­in he differs from thee is not within his part, and thou wilt have him know beyond his part, or else thou wilt fall out with him; Is not this to fall, out with a Saint for impossibilities; and which is more, is it not to fight against God in his dispensations? God is not pleased to put this knowledge within his part, and therefore thou fall'st out with him; and is not thy quarrell against God also, because God hath not revealed it unto him? yea, as confident as thou art, it may be that opinion for which thou fall'st out with him is not in thy part, but that which he holds is within his part; and then what a double madnesse is it to hate thy brother, for not maintaining that opinion which thou holdest, but knowest not to be a truth, and for that truth which thy brother knowes, and therefore maintaines? But if of ignorance he erre in those things that are out of his part, beare with him as thou wouldest be born with, yea loved, notwithstanding that errour, for this is the Law and the Prophets. It is not to be beleeved, that any Saint willingly would maintaine a knowne errour, and if he hold it of weaknesse, receive him that is weake, and not for contentions and dividing disputations; beare with him in that which is beyond his part, and he shall beare with thee in that which is beyond thy part; for there is a great number of truths which some Saints know, and others doe not; yea many which none attaine unto. We have plaine places of Scripture wherein love to all Saints is commended and commanded, but none wherein hatred of Saints for lesser measures of knowledge is injoyned or ap­proved.

Againe, the Body of Christ doth edifie it selfe in [Page 4]love, therefore no love, no edification. But on the contrary, as love edifies, so hatred pulls downe, and teares the building into pieces. Now what saies the Scripture? Who so destroyes the Temple of God, him shall God destroy. A fearefull worke paid with fearefull wages, Temple destruction followed with destruction of Temple destroyers. Neither is this wholly deferred to the great day, but even in this life division of Saints threatens destruction; for if ye bite on another, ye shall be consumed one of another. When these les­ser differences make a division, the great Malignant puts in his wedge, and the lesser follow and serve him in this worke, and both teare Saints asunder to de­stroy them by dividing; yea to destroy one Saint by another. A sad thing when Saints shall doe the De­vils works, dividing and destroying. But farre from Saints be the works and paths of the destroyer. But let them much rather doe the works of God, even of that God who is Love, and his work is Salvation. Let them strive to preserve each other by provoking one another to love and good workes, and by being knit and linkt together so fast in love, that none of these infernall Wedges and Engines may teare them asun­der. Let them walke in those saving truths which they have attained to, with one minde, and one love; and if any thing besides be not yet attained to, waite with mutuall patience and forbearance untill the same be revealed.

I know there are errours to whose owners and maintainers the Apostle allowes not, God speed. But I speake not of those, but of such differences and di­visions as are of a lower nature. And is not the inter­nall unity of the Spirit a greater band of love and peace then difference in small matters or externalls, be of hatred, division, and mutuall destruction? Is not such a destruction like unto this, that when two owners of a field of Corne cannot agree about the [Page 5]fashion of the hedge, upon this disagreement they will both agree to set the Corne on fire and destroy it? What were this but to destroy the Corn for that very thing, whose maine, if not only use, is to preserve it? Let Saints heare the voice and judgement of Moses (a great Saint, and who in this voyce spake as one that was designed to be the great Judge of Israel) Why sttive ye, since ye are brethren? Why teare ye the Bo­dy of Christ into pieces for the cloths of the body? Is not the body better then raiment? Christ hath shed his blood for his Saints, and his Spirit into the Saints, to purchase love, peace, and unity for them; doe not rob him of his purchase by divisions, and tearing his body asunder, least he againe cry out from Heaven, Why doe you persecute me? and why doe you teare me in peices in my members? Let us not prefer low quarrels and opini­ons before Christ dwelling and living in his mem­bers; what is this but to make Idols of them, and to make our selves like those of Canaan, who sacrificed their Sons and Daughtere to their Idols; and what followes? Thus was the Land defiled with innocent blood.

But let every man sadly and sincerely examine the matter, both as a Christian, and as a wise man: as a Christian, let him aske his Soul, whether it can be the Spirit that hates and endeavours to destroy a man that hath the Spirit, certainly it is impossible, that the Spirit should hate the Spirit, or him that hath it. For the fruit of the Spirit is love, even love to all the brethren that are borne of the same Spirit. And if it be a work of the flesh, what hath a spirituall man to doe with the flesh but to kill it? and not for the flesh to kill those that have the Spirit. Secondly as a wise man, who would by such devision and opposition of Brethren make a gap, and open a gate for the common enemy to come in and destroy both? wherefore (to con­clude) let not lesser faults or exceptions which may stand with brother-hood, dissolve brother hood; [Page 6]much lesse set Brethren to destroy one another. And if it were lawfull (as it is not in Abrahams judgement, who was the Father of the faithfull, and told his Nephew Lot, Let us not strive, because we are brethren) yet first of all, meanes should be used for reconciliation and satisfaction; thus did the whole Congregation of Israel by Messengers sent to the Tribes of Reuben, Gad, and halfe Tribe of Manasseth, when they were suspected for setting up a new and forbidden kind of Worship. Lastly, farre be it from Brethren upon doubtfull and disputable differences, yea doubtfull breaches of Covenant, to breake that plaine and down-right part of the Covenant; That each one of us according to our place and interest shall endeavour, that these Kingdomes may remaine conjoyned in a firme peace and union to all posterity. To breake a certaine and cleare part of the Covenant for uncertainties, is a most certaine sinne surely; the breach of this peace and union is in it selfe a great Judgement upon the Kingdomes. But how great a judgement shall he deserve, that by a breach of Oath is a cause of this Judgement? Come not into their secret, O my Soule, for cursed is their anger, and their wrath is cruell; divide them in Jacob, and scatter them in Israel; for they would divide Jacob, and by dividing scat­ter and destroy Israel, even our Jerusalem, compacted and knit together in both Nations by Saintship and Covenant. But pray we for the union and peace of Jerusalem; let us say (and endeavour what we say) peace be within thy walls, and prosperity in thy palaces. For my Brethren and companions sake I will now say, Peace be within thee; and let all the Brethren and Companions agree in this, and say, Amen, Amen.