Then & Now · 35 of 44

4. The Saints: Division

BY working them firſt to be ſtrange,⁶⁸⁴ and then to divide, and then to be bitter and jealous, and then to bite and devoure one another; our owne wofull experience is too great a proof of this. The Iſraelites in Aegypt did not more p. 291 vex one another, then Chriſtians in theſe dayes have done, which occaſioned a deadly conſumption to fall upon ſome.

684. Gal 5. 15. If we knock, we break▪ diſſolution is the daughter of diſſention.

BY working them first to be strange,⁵³¹ and then to divide, and then to be bitter and jealous, and then to bite and devour one another; our own woeful experience is too great a proof of this. The Israelites in Egypt did not more vex one another, than Christians in these days have done, which occasioned a deadly consumption to fall upon some.

531. Gal 5:‸15. If we knock, we break; dissolution is the daughter of dissension.

THe firſt Remedy againſt this Device⁶⁸⁵ of Satan, is, to dwell more upon one anothers graces, then upon one anothers weakneſſes and infirmities: ‘tis ſad to conſider, that Saints ſhould have⁶⁸⁶ many eyes to behold one anothers infirmities, and not one eye to ſee each others graces; that they ſhould uſe ſpectacles to behold one anothers weakneſſes, rather then looking glaſſes to behold one anothers graces. Eraſmus tels of one, who collected all the lame and defective Verſes in Homers works, but paſſed over all that were excellent; ah! that this were not the practice of many that ſhall at laſt meet in Heaven, that they were not carefull and skillfull to collect all the weakneſſes of others, and to paſſe over all thoſe things that are excellent in them. The Corinthians did eye more the inceſtuous perſons ſinne, p. 292 then his ſorrow, which was like to have drown’d him in ſorrow.

685. 1 Remedie. [dropped from the edition]
686. Flavius Veſpaſianus (the Emperour) was more ready to conceal the vices of his friends, then their virtues; can you think ſeriouſly of this Chriſtians (that a Heathen ſhould excell you) & not bluſh? 2 Cor. 2. 7, 8.

The first remedy against this device of Satan, is, to dwell more upon one another’s graces, than upon one another’s weaknesses and infirmities: ’tis sad to consider, that saints should have⁵³² many eyes to behold one another’s infirmities, and not one eye to see each other’s graces; that they should use spectacles to behold one another’s weaknesses, rather than looking glasses to behold one another’s graces. Erasmus tells of one, who collected all the lame and defective verses in Homer’s works, but passed over all that were excellent; ah! that this were not the practice of many that shall at last meet in heaven, that they were not careful and skillful to collect all the weaknesses of others, and to pass over all those things that are excellent in them. The Corinthians did eye more the incestuous person’s sin, than his sorrow, which was like to have drowned him in sorrow.

532. Flavius Vespasianus (the Emperor) was more ready to conceal the vices of his friends, than their virtues; can you think seriously of this Christians (that a Heathen should excel you) and not blush? 2 Cor‸ 2:‸7, 8.

Tell me Saints, is it not a more ſweet, comfortable, and delightfull thing, to look more upon one anothers graces, then upon one anothers infirmities? Tell me, what pleaſure, what delight, what comfort is there in looking upon the enemies, the wounds, the ſores, the ſickneſſes, the diſeaſes, the nakedneſſe of our friends? Now ſin you know, is the ſouls enemy, the ſouls wound, the ſouls ſores, the ſouls ſickneſſe, the ſouls⁶⁸⁷ diſeaſe, the ſouls nakedneſſe; and ah! what a heart hath that man that loves thus to look? Grace is the choiceſt flower in all a Chriſtians garden, ‘tis the richeſt Jewell in all his Crown, ‘tis his Princely Robes, ‘tis the top of Royalty, and therefore muſt needs be the moſt pleaſing, ſweet, and delightfull object for a gracious eye to be fixt upon. Sin is darkneſſe, grace is light, ſin is hell, grace is Heaven; and what madneſſe is it, to look more at darkneſſe, then at light; more at hell, then at Heaven?⁶⁸⁸

687. Non Gens, ſed mens, non Genus ſed Genius, Not race, or place, but grace, truly ſets forth a man.
688. Jam. 5. 11. 2. 25. 1 Pet. 2. 6. vide. Sin is Satans work, Grace is Gods work• & is it not moſt meet that the child ſhould eye moſt, and mind moſt his Fathers work, &c.

Tell me saints, is it not a more sweet, comfortable, and delightful thing, to look more upon one another’s graces, than upon one another’s infirmities? Tell me, what pleasure, what delight, what comfort is there in looking upon the enemies, the wounds, the sores, the sicknesses, the diseases, the nakedness of our friends? Now sin you know, is the soul’s enemy, the soul’s wound, the soul’s sores, the soul’s sickness, the soul’s⁵³³ disease, the soul’s nakedness; and ah! what a heart hath that man that loves thus to look? Grace is the choicest flower in all a Christian’s garden, ’tis the richest jewel in all his crown, ’tis his princely robes, ’tis the top of royalty, and therefore must needs be the most pleasing, sweet, and delightful object for a gracious eye to be fixed upon. Sin is darkness, grace is light, sin is hell, grace is heaven; and what madness is it, to look more at darkness, than at light; more at hell, than at heaven?⁵³⁴

533. Non Gens, sed mens, non Genus sed Genius, Not race, or place, but grace, truly sets forth a man.
534. Jas 5:‸11; 2:‸25. 1 Pet‸ 2:‸6‸ vide. Sin is Satan’s work, Grace is God’s work; and is it not most meet that the child should eye most, and mind most his Father’s work, etc‸.

Tell me Saints, doth not God look more upon his people graces, then upon their weakneſſes, ſurely he doth; he looks more at Davids and Aſa’s uprightneſſe, then upon their infirmities, though they were great and many; he p. 293 eyes more Job’s patience, then his paſſion, Remember the patience of Job, not a word of his impatience, &c. He that drew Alexander whileſt he had a ſcar upon his face, drew him with his finger upon the ſcar; God puts his finger upon his peoples ſcars, that no blemiſh may appear; ah Saints! that you would make it the top of your glory in this, to be like your heavenly Father; by ſo doing, much ſin would be prevented, the deſignes of wicked men fruſtrated, Satan out-witted, many wounds healed, many ſad hearts cheared, and God more aboundantly honored, &c.

Tell me saints, doth not God look more upon his people’s graces, than upon their weaknesses, surely he doth; he looks more at David’s and Asa’s uprightness, than upon their infirmities, though they were great and many; he eyes more Job’s patience, than his passion, Remember the patience of Job, not a word of his impatience, etc‸. He that drew Alexander whilst he had a scar upon his face, drew him with his finger upon the scar; God puts his finger upon his people’s scars, that no blemish may appear; ah saints! That you would make it the top of your glory in this, to be like your heavenly Father; by so doing, much sin would be prevented, the designs of wicked men frustrated, Satan out-witted, many wounds healed, many sad hearts cheered, and God more abundantly honored, etc‸.

The ſecond Remedy againſt this Device⁶⁸⁹ of Satan, is, ſolemnly to conſider, that love and unity makes moſt for your own ſafety, and ſecurity. We ſhall⁶⁹⁰ be inſuperabiles, if we be inſeperabiles, invincible, if wee be inſeperable. The world may frowne upon you, and plot againſt you, but they cannot hurt you; unity is the beſt bond of ſafety, in every Church and Common-wealth. And this did that Scythian King in Plutark, repreſent lively to his 80 Sons, when being ready to dye, he commanded a bundle of Arrowes faſt bound together, to be given to his Sons to break, they all tried to break them, but being bound faſt together, they could not, then he p. 294 cauſed the band to be cut, & then they⁶⁹¹ broke them with eaſe: he applyed it thus; My Sons, ſo long as you keepe together, you will be invincible, but if the band of union be broke betwixt you, you will eaſily be broken in pieces. Plinie writes of a ſtone in the Iſland of Scyrus, that if it be whole, though a large and heavy one, it ſwims above water, but being broken, it ſinks: ſo long as Saints keep whole, nothing ſhall ſink them, but if they break, they are in danger of ſinking and drowning, &c.

689. 2 Remedy. [dropped from the edition]
690. There was a Temple of Concord amongſt the Heathens, and ſhall it not be found among Chriſtians, that are Temples of the holy Ghoſt.
691. Pancirollus ſaith, that the moſt precious pearle among the Romans was call’d unio union.

The second remedy against this device of Satan, is, solemnly to consider, that love and unity makes most for your own safety, and security. We shall⁵³⁵ be insuperabiles, if we be inseparabiles, invincible, if we be inseparable. The world may frown upon you, and plot against you, but they cannot hurt you; unity is the best bond of safety, in every church and common-wealth. And this did that Scythian King in Plutarch, represent lively to his 80 Sons, when being ready to die, he commanded a bundle of arrows fast bound together, to be given to his Sons to break, they all tried to break them, but being bound fast together, they could not, then he caused the band to be cut, and then they⁵³⁶ broke them with ease: he applied it thus; My Sons, so long as you keep together, you will be invincible, but if the band of union be broke betwixt you, you will easily be broken in pieces. Pliny writes of a stone in the island of Scyrus, that if it be whole, though a large and heavy one, it swims above water, but being broken, it sinks: so long as saints keep whole, nothing shall sink them, but if they break, they are in danger of sinking and drowning, etc‸.

535. There was a Temple of Concord amongst the Heathens, and shall it not be found among Christians, that are Temples of the holy Ghost.
536. Pancirollus saith, that the most precious pearl among the Romans was called unio union.

The third Remedy againſt this Device⁶⁹² of Satan, is to dwell upon thoſe commands of God that doe require you⁶⁹³ to love one another; oh! when your hearts begin to riſe againſt each other, charge the Commands of God upon your hearts, and ſay to your ſouls, oh our ſouls! hath not the eternall God commanded you to love them that love the Lord? And is it not life to obey, and death to rebell? Therefore looke that you fulfill the commands of the Lord, for his commands are not like thoſe that are eaſily reverſed, but they are like thoſe of the Medes that cannot be changed. Oh! be much in pondering upon theſe Commands of God; A new Commandement I give unto you, that yee⁶⁹⁴ love one another as I have loved you; that p. 295 yee alſo love one another. ‘Tis called a new⁶⁹⁵ commandement, becauſe ‘tis renewed in the Goſpel, and ſet home by Chriſts example, and becauſe ‘tis rare, choiſe, ſpeciall, and remarkable above all others. This is my commandement, that ye love one another as I have loved you. Theſe things I command you, that ye love one another. Owe no man any thing, but love one another; for he that loveth another, hath⁶⁹⁶ fulfilled the Law. Let brotherly love continue.⁶⁹⁷ Love one another, for love is of⁶⁹⁸ God: And every one that loveth is borne of⁶⁹⁹ God, and knoweth God. See that ye love⁷⁰⁰ one another with a pure heart fervently. Finally, be ye all of one minde, having compaſſion one of another. Love as brethren, be pittifull, be courteous. For this is the meſſage⁷⁰¹ that ye heard from the beginning, that we ſhould love one another. And this is his⁷⁰² Commandement, that wee ſhould beleeve on the name of his ſonne Jeſus Chriſt, and love one another as he gave us commandement. Beloved, if God ſo loved us, we ought to love⁷⁰³ one another.

692. 3 Remedy. [dropped from the edition]
693. To act, or run croſſe to Gods expreſſe command, though under pretence of Revelation from God, is as much as a mans life is worth, as you may ſee in that ſad ſtory, 1 Kings 13. 24.
694. John 13. 34.
695. Some conceive it to be an Hebraiſme, in which language, new, rare, and moſt excellent are Synonima’s. John 15. 12. 17.
696. Rom. 13. 8.
697. Heb. 13. 1.
698. 1 Iohn. 4. 7.
699. 1 Pet. 1. 22.
700. Chap. 3. v. 8.
701. 1 Iohn 3. 11.
702. Verſe 23.
703. Chap. 4. v. 11.

The third remedy against this device of Satan, is to dwell upon those commands of God that do require you⁵³⁷ to love one another; oh! when your hearts begin to rise against each other, charge the commands of God upon your hearts, and say to your souls, oh our souls! Hath not the eternal God commanded you to love them that love the Lord? And is it not life to obey, and death to rebel? Therefore look that you fulfill the commands of the Lord, for his commands are not like those that are easily reversed, but they are like those of the Medes that cannot be changed. Oh! be much in pondering upon these commands of God; A new Commandment I give unto you, that ye⁵³⁸ love one another as I have loved you; that ye also love one another. ’tis called a new⁵³⁹ commandment, because ’tis renewed in the gospel, and set home by Christ’s example, and because ’tis rare, choice, special, and remarkable above all others. This is my commandment, that ye love one another as I have loved you. These things I command you, that ye love one another. Owe no man any thing, but love one another; for he that loveth another, hath⁵⁴⁰ fulfilled the law. Let brotherly love continue.⁵⁴¹ Love one another, for love is of⁵⁴² God: And every one that loveth is born of⁵⁴³ God, and knoweth God. See that ye love⁵⁴⁴ one another with a pure heart fervently. Finally, be ye all of one mind, having compassion one of another. Love as brethren, be pitiful, be courteous. For this is the message⁵⁴⁵ that ye heard from the beginning, that we should love one another. And this is his⁵⁴⁶ Commandment, that we should believe on the name of his son Jesus Christ, and love one another as he gave us commandment. Beloved, if God so loved us, we ought to love⁵⁴⁷ one another.

537. To act, or run cross to God’s express command, though under pretence of Revelation from God, is as much as a man’s life is worth, as you may see in that sad story, 1 Kgs 13:‸24.
538. John 13:‸34.
539. Some conceive it to be an Hebraism, in which language, new, rare, and most excellent are Synonima’s. John 15:‸12, 17.
540. Rom‸ 13:‸8.
541. Heb‸ 13:‸1.
542. 1 John‸ 4:‸7.
543. 1 Pet‸ 1:‸22.
544. Chapter 3‸ v. 8.
545. 1 John 3:‸11.
546. Verse 23.
547. Chapter 4‸ v. 11.

Oh! dwell much upon theſe precious commands, that your love may be⁷⁰⁴ inflamed one to another. In the primitive times it was much taken notice of by the Heathens, that in the depth of miſery, when fathers and mothers forſook their children, Chriſtians (otherwiſe p. 296 ſtrangers) ſtuck one to another, whoſe love of Religion proved firmer then that of nature. Ah! that there were more of that ſpirit among the Saints in theſe dayes. The world was once deſtroyed with water, for the heat of luſts, and ‘tis thought it will be again deſtroyed with fire, for the coldneſſe of love.

704. The Ancients uſe to ſay commonly that Alexander and Epheſtion had but one ſoule in two diſtinct bodies, becauſe their joy and ſorrow, glory, and diſgrace was mutual to them both.

Oh! dwell much upon these precious commands, that your love may be⁵⁴⁸ inflamed one to another. In the primitive times it was much taken notice of by the heathens, that in the depth of misery, when fathers and mothers forsook their children, Christians (otherwise strangers) stuck one to another, whose love of religion proved firmer than that of nature. Ah! that there were more of that spirit among the saints in these days. The world was once destroyed with water, for the heat of lusts, and ’tis thought it will be again destroyed with fire, for the coldness of love.

548. The Ancients use to say commonly that Alexander and Hephaestion had but one soul in two distinct bodies, because their joy and sorrow, glory, and disgrace was mutual to them both.

The fourth Remedie againſt this Device⁷⁰⁵ of Satan, is, to dwell more upon thoſe choice and ſweet things, wherein you agree, then upon thoſe things wherein you differ; ah! did you but thus, how would ſinfull heats be abated, and your love raiſed, and your ſpirits ſweetned one to another; you agree in moſt, you differ but in a few; you agree in the greateſt, and weightieſt; as concerning God, Chriſt, the ſpirit, the Scripture, &c. you differ only in thoſe points that have been long diſputable amongſt men of greateſt piety, and parts; you agree to own the Scripture, to hold to Chriſt the Head, and to walk⁷⁰⁶ according to the lawes of the new creature. Shall Herod and Pilate agree? ſhall Turks and Pagans agree? ſhall Beares and Lions, Tygers and Wolves, yea, ſhall a legion of Devills agree in one body? and ſhall not Saints agree, who differ only in ſuch things as have leaſt of the heart p. 297 of God in them? and that ſhall never hinder your meeting in heaven, &c.

705. 4 Remedy. [dropped from the edition]
706. What a ſad thing was it that a Heathen ſhould ſay, No beaſts are ſo miſchievous to men, as Chriſtians are one to another.

The fourth remedy against this device of Satan, is, to dwell more upon those choice and sweet things, wherein you agree, than upon those things wherein you differ; ah! did you but thus, how would sinful heats be abated, and your love raised, and your spirits sweetened one to another; you agree in most, you differ but in a few; you agree in the greatest, and weightiest; as concerning God, Christ, the spirit, the Scripture, etc‸. You differ only in those points that have been long disputable amongst men of greatest piety, and parts; you agree to own the Scripture, to hold to Christ the head, and to walk⁵⁴⁹ according to the laws of the new creature. Shall Herod and Pilate agree? Shall Turks and Pagans agree? Shall Bears and lions, Tigers and Wolves, yea, shall a legion of devils agree in one body? And shall not saints agree, who differ only in such things as have least of the heart of God in them? And that shall never hinder your meeting in heaven, etc‸.

549. What a sad thing was it that a Heathen should say, No beasts are so mischievous to men, as Christians are one to another.

The fifth Remedie againſt this Device⁷⁰⁷ of Satan, is, ſolemnly to conſider, that God delights to be ſtiled (Deus pacis) the God of peace; and Chriſt to be ſtiled⁷⁰⁸ (Princeps pacis) the Prince of peace; and King of Salem, that is, King of Peace; and the Spirit is a ſpirit of Peace. The fruit of the ſpirit is love, joy, peace, Gal. 5. 22. Oh! why then ſhould not the Saints be children of peace? Certainely men of froward, unquiet, fiery ſpirits cannot have that ſweet evidence of their intereſt in the God of Peace, and in the Prince of Peace, and in the ſpirit of Peace, as thoſe precious ſouls have that follow after the things that make for love and peace. The very name of peace⁷⁰⁹ is ſweet and comfortable; the fruit and effect thereof pleaſant, and profitable, more to be deſired then innumerable Triumphs; ‘Tis a bleſſing that uſhers in a multitude of other bleſſings. The Ancients were wont to paint Peace in the form of a Woman, with a horne of plenty in her hand. Ah! peace and love among the Saints is that which will ſecure them, and their mercies at home; yea, it will multiply their mercies, it wil engage the God of mercy to crown them with the choiceſt mercies, and ‘tis p. 298 that will render them moſt terrible, invincible, and ſucceſſefull abroad; love and peace among the Saints, is that which puts the counſells of their Enemies to a ſtand, and renders all their enterprizes abortive; ‘tis that which doth moſt weaken their hands, wound their hopes, and kill their hearts, &c.

707. 5 Remedie. [dropped from the edition]
708. 2 Cor. 13. 11. Iſa. 9. 6. Ʋbi pax ibi Chriſtus, quia Chriſtus pax, where peace is, there is Chriſt, becauſe Chriſt is peace.
709. Dulce nomen pacis ſaid the Oratour. The Grecians had the ſtatue of peace with Pluto, the god of Riches in her Arms.

The fifth remedy against this device of Satan, is, solemnly to consider, that God delights to be styled (Deus pacis) the God of peace; and Christ to be styled⁵⁵⁰ (Princeps pacis) the prince of peace; and King of Salem, that is, King of peace; and the Spirit is a spirit of peace. The fruit of the spirit is love, joy, peace, Gal‸ 5:‸22. Oh! why then should not the saints be children of peace? Certainly men of froward, unquiet, fiery spirits cannot have that sweet evidence of their interest in the God of peace, and in the prince of peace, and in the spirit of peace, as those precious souls have that follow after the things that make for love and peace. The very name of peace⁵⁵¹ is sweet and comfortable; the fruit and effect thereof pleasant, and profitable, more to be desired than innumerable triumphs; ’tis a blessing that ushers in a multitude of other blessings. The ancients were wont to paint peace in the form of a woman, with a horn of plenty in her hand. Ah! peace and love among the saints is that which will secure them, and their mercies at home; yea, it will multiply their mercies, it will engage the God of mercy to crown them with the choicest mercies, and ’tis that will render them most terrible, invincible, and successful abroad; love and peace among the saints, is that which puts the counsels of their enemies to a stand, and renders all their enterprises abortive; ’tis that which doth most weaken their hands, wound their hopes, and kill their hearts, etc‸.

550. 2 Cor‸ 13:‸11. Isa‸ 9:‸6. Ubi pax ibi Christus, quia Christus pax, where peace is, there is Christ, because Christ is peace.
551. Dulce nomen pacis said the Orator. The Grecians had the statue of peace with Pluto, the god of Riches in her Arms.

The ſixth Remedie againſt this Device⁷¹⁰ of Satan, is, to make more care and conſcience of keeping up your peace⁷¹¹ with God; ah Chriſtians! I am afraid, that your remiſneſs herein is that which hath occaſioned much of that ſowreneſſe, bitterneſſe, and diviſions that be among you; ah! you have not as you ſhould kep’t up your peace with God; and therefore ‘tis that you do ſo dreadfully breake the peace among your ſelves. The Lord hath promiſed, That⁷¹² when a mans wayes pleaſe him, he will make his enemies to be at peace with him; ah!⁷¹³ how much more then would God make the children of peace to keep the Peace among themſelves, if their wayes did but pleaſe him? All creatures are at his beck and check. Laban followed Jacob with one Troup, Eſau met him with another, both with hoſtile intentions; but Jacobs wayes pleaſing the Lord, God by his mighty power ſo works, p. 299 that Laban leaves him with a kiſſe, and Eſau meets him with a kiſſe; he hath an oath of one, tears of the other, and peace with both; if we make it our buſineſſe to keep up our league with God, God will make it his worke, and his glory to maintain our peace with men; but if men make light of keeping up their peace with God, ‘tis juſt with God to leave them to a ſpirit of pride, envy, paſſion, contention, diviſion, and confuſion, to leave them to bite and devour one another, till they be conſumed one of another, &c.

710. 6 Remedie. [dropped from the edition]
711. There is no fear of knowing too much, but there is much feare in practiſing too little.
712. Prov. 16. 7.
713. Pharnaces ſent a Crown to Caeſar at the ſame time hee rebelled againſt him▪ but he returned the Crown, & this meſſage back (faceret imperata prius) let him return to his obedience firſt; there is no ſound peace to be had with God or man, but in a way of obedience.

The sixth remedy against this device of Satan, is, to make more care and conscience of keeping up your peace⁵⁵² with God; ah Christians! I am afraid, that your remissness herein is that which hath occasioned much of that sourness, bitterness, and divisions that be among you; ah! you have not as you should kept up your peace with God; and therefore ’tis that you do so dreadfully break the peace among your selves. The Lord hath promised, That⁵⁵³ when a man’s ways please him, he will make his enemies to be at peace with him; ah!⁵⁵⁴ How much more then would God make the children of peace to keep the peace among themselves, if their ways did but please him? All creatures are at his beck and check. Laban followed Jacob with one troop, Esau met him with another, both with hostile intentions; but Jacob’s ways pleasing the Lord, God by his mighty power so works, that Laban leaves him with a kiss, and Esau meets him with a kiss; he hath an oath of one, tears of the other, and peace with both; if we make it our business to keep up our league with God, God will make it his work, and his glory to maintain our peace with men; but if men make light of keeping up their peace with God, ’tis just with God to leave them to a spirit of pride, envy, passion, contention, division, and confusion, to leave them to bite and devour one another, till they be consumed one of another, etc‸.

552. There is no fear of knowing too much, but there is much fear in practising too little.
553. Prov‸ 16:‸7.
554. Pharnaces sent a Crown to Caesar at the same time he rebelled against him, but he returned the Crown, and this message back (faceret imperata prius) let him return to his obedience first; there is no sound peace to be had with God or man, but in a way of obedience.

The ſeventh Remedie againſt this Device⁷¹⁴ of Satan, is, to dwell much upon that neer relation, and union that is between you; this conſideration had a ſweet influence upon Abrahams heart. And Abraham ſaid unto Lot, Let there be⁷¹⁵ no ſtrife I pray thee, between me and thee, and between my herdmen, and thy herdmen, for we be brethren. That is a ſweet word in the Pſalmiſt; Behold, how good, and how pleaſant it is for brethren to live together in unity. It is not good, and not pleſant;⁷¹⁶ or pleaſant and not good, but good and pleaſant; there be ſome things that be (bona ſed non jucunda) good, and not pleaſant, as patience and diſcipline; and there be ſome things that are pleaſant, but not good, as carnall pleaſures, p. 300 voluptuouſneſſe, &c. and there are ſome things that are neither good, nor pleaſant, as malice, envy, worldly ſorrow, &c. and there are ſome things that are both good and pleaſant, as piety, charity, peace and union among brethren; and oh! that wee could ſee more of this among thoſe that ſhall one day meet (in their Fathers Kingdome) and never part, &c. And as they are brethren, ſo they are all fellow-members. Now yee are the body of⁷¹⁷ Chriſt, and members in particular.

714. 7 Remedie. [dropped from the edition]
715. Gen. 13. 8. מריבה Oh let there be no bitterneſs between us, for we are brethren.
716. The party coloured coats were characters of the Kings children, ſo is following after peace now.
717. 1 Cor. 12. 27.

The seventh remedy against this device of Satan, is, to dwell much upon that near relation, and union that is between you; this consideration had a sweet influence upon Abraham’s heart. And Abraham said unto Lot, Let there be⁵⁵⁵ no strife I pray thee, between me and thee, and between my herdmen, and thy herdmen, for we be brethren. That is a sweet word in the Psalmist; Behold, how good, and how pleasant it is for brethren to live together in unity. It is not good, and not pleasant;⁵⁵⁶ or pleasant and not good, but good and pleasant; there be some things that be (bona sed non jucunda) good, and not pleasant, as patience and discipline; and there be some things that are pleasant, but not good, as carnal pleasures, voluptuousness, etc‸. And there are some things that are neither good, nor pleasant, as malice, envy, worldly sorrow, etc‸. And there are some things that are both good and pleasant, as piety, charity, peace and union among brethren; and oh! that we could see more of this among those that shall one day meet (in their Father’s kingdom) and never part, etc‸. And as they are brethren, so they are all fellow-members. Now ye are the body of⁵⁵⁷ Christ, and members in particular.

555. Gen‸ 13:‸8. מריבה Oh let there be no bitterness between us, for we are brethren.
556. The party coloured coats were characters of the King’s children, so is following after peace now.
557. 1 Cor‸ 12:‸27.

And again, We are members of his body, of his fleſh, and of his bones. Shall⁷¹⁸ the members of the naturall body be ſerviceable, and uſefull to one another, and ſhall the members of this ſpirituall body cut, and deſtroy one another? Is it againſt the Law of Nature for the naturall members to cut, and ſlaſh one another? and is it not much more againſt the Law of Nature, and of grace, for the members of Chriſts glorious body to do ſo? And as you are all fellowmembers, ſo you are all fellow-ſouldiers⁷¹⁹ under the ſame Captain of ſalvation, the Lord Jeſus, fighting againſt the world, the fleſh, and the Devill. And as you are all fellow-ſouldiers, ſo are you all fellow-ſufferers under the ſame enemies, the Devill, and the⁷²⁰ p. 301 world. And as you are all fellow-ſufferers,⁷²¹ ſo are you fellow-travellers towards the Land of Canaan, the new Jeruſalem that is above. Here we have no abiding City, but we looke for one to come; the heires of Heaven are ſtrangers on earth. And as you are all fellow▪ travellers, ſo are you all fellow-heirs of⁷²² the ſame Crown and inheritance.

718. Epheſ. 5. 30.
719. Revel. 12 7, 8. Heb. 2. 10.
720. Revel. 2. 10.
721. John 15. 19▪ 20. Heb. 13. 14. Heb. 11. 13.
722. Rom. 8. 17.

And again, We are members of his body, of his flesh, and of his bones. Shall⁵⁵⁸ the members of the natural body be serviceable, and useful to one another, and shall the members of this spiritual body cut, and destroy one another? Is it against the law of nature for the natural members to cut, and slash one another? And is it not much more against the law of nature, and of grace, for the members of Christ’s glorious body to do so? And as you are all fellow-members, so you are all fellow-soldiers⁵⁵⁹ under the same captain of salvation, the Lord Jesus, fighting against the world, the flesh, and the devil. And as you are all fellow-soldiers, so are you all fellow-sufferers under the same enemies, the devil, and the⁵⁶⁰ world. And as you are all fellow-sufferers,⁵⁶¹ so are you fellow-travellers towards the land of Canaan, the new Jerusalem that is above. Here we have no abiding city, but we look for one to come; the heirs of heaven are strangers on earth. And as you are all fellow-‸travellers, so are you all fellow-heirs of⁵⁶² the same crown and inheritance.

558. Eph 5:‸30.
559. Rev 12:‸7, 8. Heb‸ 2:‸10.
560. Rev 2:‸10.
561. John 15:‸19, 20. Heb‸ 13:‸14. Heb‸ 11:‸13.
562. Rom‸ 8:‸17.

The eighth Remedie againſt this Device⁷²³ of Satan, is, to dwell upon the miſeries of diſcord; diſſolution is the⁷²⁴ daughter of diſſention; ah! how doth the name of Chriſt, and the way of Chriſt ſuffer by the diſcord of Saints? how are many that are entring upon the wayes of God hindered, and ſadded, and the mouths of the wicked opened, and their hearts hardned againſt God, and his ways, by the diſcord of his people? Remember this, the diſagreement of Chriſtians is the Devills triumph; and what a ſad thing is this, that Chriſtians ſhould give Satan cauſe to triumph. ‘Twas a notable ſaying of one, take away ſtrife, and call backe peace, leſt thou looſe a man thy friend, and the Devill an enemie joy over you both, &c.

723. 8 Remedie. [dropped from the edition]
724. Our diſſentions are one of the Jews greateſt ſtumbling blocks; can you thinke of it, and your hearts not bleed?

The eighth remedy against this device of Satan, is, to dwell upon the miseries of discord; dissolution is the⁵⁶³ daughter of dissension; ah! how doth the name of Christ, and the way of Christ suffer by the discord of saints? How are many that are entering upon the ways of God hindered, and sadded, and the mouths of the wicked opened, and their hearts hardened against God, and his ways, by the discord of his people? Remember this, the disagreement of Christians is the devil’s triumph; and what a sad thing is this, that Christians should give Satan cause to triumph. ’Twas a notable saying of one, take away strife, and call back peace, lest thou lose a man thy friend, and the devil an enemy joy over you both, etc‸.

563. Our dissensions are one of the Jews’ greatest stumbling blocks; can you think of it, and your hearts not bleed?

The ninth Remedie againſt this Device⁷²⁵ of Satan, is, ſolemnly to conſider, that ‘tis no diſparagement to you to be firſt in ſeeking peace, and reconcilement, p. 302 but rather an honour to you,⁷²⁶ that you have begun to ſeek peace. Abraham was the elder, and more worthy then Lot, both in reſpect of grace, and nature alſo (for hee was unkle unto Lot) and yet he firſt ſeeks peace of his inferiour, which God hath recorded as his honour. Ah! how doth the God of peace by his ſpirit, and meſſengers purſue after peace with poor creatures. God firſt makes offers of peace to us. Now then we are Ambaſſadors for Chriſt, as⁷²⁷ though God did beſeech you by us: wee pray you in Chriſts ſtead, be ye reconciled to God Gods grace firſt kneels to us, and who can turn their backs upon ſuch bleſſed, and bleeding embracements; but ſouls, in whom Satan the God of this world kings it? God is the party wronged, and yet he ſues for peace with us at firſt. I ſaid,⁷²⁸ behold me, behold mee, unto a Nation that was not called by my name; ah! how doth⁷²⁹ the ſweetneſſe, the freeneſſe, and the riches of his grace break forth, and ſhine upon poor ſoules. When a man goes from the ſun, yet the ſun-beams follow him: ſo when wee goe from the Sun of Righteouſneſſe, yet then the beames of his love and mercy follow us. Chriſt firſt ſent to Peter that had denyed him, and the reſt that had forſaken him; Goe your wayes, and tell his Diſciples and Peter, p. 303 that he goeth before you into Galilee,⁷³⁰ there ſhall yee ſee him, as he ſaid unto you.

725. 9 Remedie. [dropped from the edition]
726. They ſhall both have the name, and the note, the comfort, and the credite of being moſt like unto God, who firſt begin to purſue after peace.
727. 2 Cor. 5. 20.
728. Iſa. 65. 1.
729. Behold mee, behold me, ‘tis geminated to ſhew Gods exceeding forwardneſſe to ſhew ſavour and mercy to them.
730. Marke 16. 7.

The ninth remedy against this device of Satan, is, solemnly to consider, that ’tis no disparagement to you to be first in seeking peace, and reconcilement, but rather an honour to you,⁵⁶⁴ that you have begun to seek peace. Abraham was the elder, and more worthy than Lot, both in respect of grace, and nature also (for he was uncle unto Lot) and yet he first seeks peace of his inferior, which God hath recorded as his honour. Ah! how doth the God of peace by his spirit, and messengers pursue after peace with poor creatures. God first makes offers of peace to us. Now then we are ambassadors for Christ, as⁵⁶⁵ though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God‸. God’s grace first kneels to us, and who can turn their backs upon such blessed, and bleeding embracements; but souls, in whom Satan the God of this world kings it? God is the party wronged, and yet he sues for peace with us at first. I said,⁵⁶⁶ behold me, behold me, unto a nation that was not called by my name; ah! how doth⁵⁶⁷ the sweetness, the freeness, and the riches of his grace break forth, and shine upon poor souls. When a man goes from the sun, yet the sun-beams follow him: so when we go from the sun of righteousness, yet then the beams of his love and mercy follow us. Christ first sent to Peter that had denied him, and the rest that had forsaken him; Go your ways, and tell his disciples and Peter, that he goeth before you into Galilee,⁵⁶⁸ there shall ye see him, as he said unto you.

564. They shall both have the name, and the note, the comfort, and the credit of being most like unto God, who first begin to pursue after peace.
565. 2 Cor‸ 5:‸20.
566. Isa‸ 65:‸1.
567. Behold me, behold me, ’tis geminated to show God’s exceeding forwardness to show favour and mercy to them.
568. Mark 16:‸7.

Ah ſouls! ‘tis not a baſe, low thing, but a God-like thing, though we are wronged by others, yet to be the firſt in ſeeking after peace, ſuch actings will ſpeake out much of God with a mans ſpirit, &c.

Ah souls! ’Tis not a base, low thing, but a God-like thing, though we are wronged by others, yet to be the first in seeking after peace, such actings will speak out much of God with a man’s spirit, etc‸.

Chriſtians! ‘tis not matter of liberty, whether you will, or you will not purſue after peace; but ‘tis matter of duty that lies upon you, you are bound by expreſſe precepts to follow after peace; and though it may ſeem to flie from you, yet you muſt purſue after it. Follow⁷³¹ peace with all men, and holineſſe, without which no man ſhall ſee the Lord. Peace and holineſs is to be purſued after with the greateſt eagerneſſe that can be imagined: So the Pſalmiſt, Depart from evill, and do good, ſeeke peace, and purſue it; the Hebrew word that is here rendred ſeeke is in Pihil, and it ſignifies to ſeeke earneſtly, vehemently, affectionately,⁷³² ſtudiouſly, induſtriouſly, and purſue it: that Hebrew word ſignifies earneſtly⁷³³ to purſue, being a Metaphor taken from the eagerneſſe of wilde Beaſts, or ravenous⁷³⁴ Fowles, which will run, or flye both faſt, and far, rather then be diſappointed of their prey. So the Apoſtle preſſes the ſame duty upon the Romans, p. 304 Let us follow after the things that make for⁷³⁵ peace, and things wherewith one may edefie another.

731. Heb. 12. 14. Διώκετε, it ſignifies to follow after peace, as the perſecutor doth him whom he perſecuteth. Pſal. 34. 14.
732. בקש
733. ורדפהו
734. a רדף
735. Rom. 14. 19.

Christians! ’Tis not matter of liberty, whether you will, or you will not pursue after peace; but ’tis matter of duty that lies upon you, you are bound by express precepts to follow after peace; and though it may seem to fly from you, yet you must pursue after it. Follow⁵⁶⁹ peace with all men, and holiness, without which no man shall see the Lord. Peace and holiness is to be pursued after with the greatest eagerness that can be imagined: So the Psalmist, Depart from evil, and do good, seek peace, and pursue it; the Hebrew word that is here rendered seek is in Piel, and it signifies to seek earnestly, vehemently, affectionately,⁵⁷⁰ studiously, industriously, and pursue it: that Hebrew word signifies earnestly⁵⁷¹ to pursue, being a metaphor taken from the eagerness of wild beasts, or ravenous⁵⁷² fowls, which will run, or fly both fast, and far, rather than be disappointed of their prey. So the apostle presses the same duty upon the Romans, Let us follow after the things that make for⁵⁷³ peace, and things wherewith one may edify another.

569. Heb‸ 12:‸14. Διώκετε, it signifies to follow after peace, as the persecutor doth him whom he persecuteth. Ps 34:‸14.
570. בקש
571. ורדפהו
572. a רדף
573. Rom‸ 14:‸19.

Ah! you froward, ſower, dogged Chriſtians, can you looke upon theſe commands of God without teares, and bluſhing? I have read a remarkable ſtory of Ariſtippus, though but a Heathen,⁷³⁶ who went of his owne accord to Aeſchines his enemy, and ſaid, ſhall we never be reconciled, till wee become a Table-talk to all the Countrey? And when Eſchines anſwered, he would moſt gladly be at peace with him; Remember then ſaid Ariſtippus, that though I were the elder and better man, yet I ſought firſt unto thee. Thou art indeed ſaid Aeſchines, a far better man then I; for I began the quarrell, but thou the reconcilement. My prayer ſhall be, that this Heathen may not riſe in judgment againſt the flouriſhing Profeſſours of our times; Who whet their tongues like⁷³⁷ a ſword, and bend their bowes to ſhoot their arrowes, even bitter words.

736. Plutarch.
737. Pſal. 64. 3.

Ah! you froward, sour, dogged Christians, can you look upon these commands of God without tears, and blushing? I have read a remarkable story of Aristippus, though but a heathen,⁵⁷⁴ who went of his own accord to Aeschines his enemy, and said, shall we never be reconciled, till we become a table-talk to all the country? And when Aeschines answered, he would most gladly be at peace with him; Remember then said Aristippus, that though I were the elder and better man, yet I sought first unto thee. Thou art indeed said Aeschines, a far better man than I; for I began the quarrel, but thou the reconcilement. My prayer shall be, that this heathen may not rise in judgment against the flourishing Professors of our times; Who whet their tongues like⁵⁷⁵ a sword, and bend their bows to shoot their arrows, even bitter words.

574. Plutarch.
575. Ps 64:‸3.

The tenth Remedie againſt this device⁷³⁸ of Satan, is, for Saints to joyne together, and walk together in the wayes of grace and holineſſe, ſo far as they do agree, making the word the only touchſtone, and judge of their actions. That is ſweet advice that the Apoſtle gves; I p. 305 preſſe toward the marke for the price of the⁷³⁹ high calling of God, in Chriſt Jeſus. Let⁷⁴⁰ us therefore as many as be perfect (comparatively, or conceitedly ſo) be thus minded: and if in any thing ye be otherwiſe minded, God ſhall reveale even this unto you. Nevertherleſſe, whereto we have already attained,⁷⁴¹ let us walke by the ſame rule, let us minde the ſame thing.

738. 10 Remedy. [dropped from the edition]
739. Phil. 3. 14.
740. Verſe 15.
741. Verſe 16.

The tenth remedy against this device of Satan, is, for saints to join together, and walk together in the ways of grace and holiness, so far as they do agree, making the word the only touchstone, and judge of their actions. That is sweet advice that the apostle gives; I press toward the mark for the prize of the⁵⁷⁶ high calling of God, in Christ Jesus. Let⁵⁷⁷ us therefore as many as be perfect (comparatively, or conceitedly so) be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you. Nevertheless, whereto we have already attained,⁵⁷⁸ let us walk by the same rule, let us mind the same thing.

576. Phil‸ 3:‸14.
577. Verse 15.
578. Verse 16.

Ah Chriſtians! God looſes much, and you looſe much, and Satan gains much by this, that you doe not, that you will not walke lovingly together, ſo far as your wayes lye together; ‘Tis your ſinne and ſhame that you doe not, that you will not pray together, and heare together, and conferr together, and mourn together, &c. becauſe that⁷⁴² in ſome far leſſer things you are not agreed together; what folly and madneſſe is it in thoſe, whoſe way of a hundred miles lies fourſcore and nineteen together, yet will not walk ſo far together, becauſe that they cannot goe the other mile together; yet ſuch is the folly and madneſſe of many Chriſtians in theſe dayes, who will not do many things they may doe, becauſe they cannot doe every thing they ſhould doe. I feare God will whip them into a better temper before he hath done with them; He will breake their bones, and pierce p. 306 their hearts; but he will cure them of this malady, &c.

742. Great is the power of joynt-prayer. Mary Queen of Scots, ſaid, ſhe ſeared more the prayers of Mr. Knox, and his accomplices, then an Army of 30000. men.

Ah Christians! God loses much, and you lose much, and Satan gains much by this, that you do not, that you will not walk lovingly together, so far as your ways lie together; ’tis your sin and shame that you do not, that you will not pray together, and hear together, and confer together, and mourn together, etc‸. Because that⁵⁷⁹ in some far lesser things you are not agreed together; what folly and madness is it in those, whose way of a hundred miles lies fourscore and nineteen together, yet will not walk so far together, because that they cannot go the other mile together; yet such is the folly and madness of many Christians in these days, who will not do many things they may do, because they cannot do every thing they should do. I fear God will whip them into a better temper before he hath done with them; He will break their bones, and pierce their hearts; but he will cure them of this malady, etc‸.

579. Great is the power of joint-prayer. Mary Queen of Scots, said, she feared more the prayers of Mr. Knox, and his accomplices, than an Army of 30000‸ men.

And be ſure you make the word the onely Touch-ſtone, and Judge of all perſons and actions. To the Law and to⁷⁴³ the Teſtimony, if they ſpeake not according to this word, ‘tis becauſe there is no light in them. ‘Tis beſt and ſafeſt, to make that to be the judge of all men, and things now, that all ſhall be judged by in the latter day. The word (ſaith Chriſt)⁷⁴⁴ that I have ſpoken, the ſame ſhall judg him in the laſt day. Make not your dim light, your notions, your fancies, your opinions, the Judge of mens actions, but ſtill judge by rule, and plead, ‘tis written, when a vaine, importunate ſoule cryed out in conteſt with a holy man, heare me, heare me; the holy man anſwered, Neither heare me, nor I thee, but⁷⁴⁵ let us both heare the Apoſtle.

743. Iſa. 8. 20.
744. Iohn 12. 48.
745. Nec ego te, nec tu me, ſed ambo audiamus Apoſtulum.

And be sure you make the word the only Touch-stone, and Judge of all persons and actions. To the law and to⁵⁸⁰ the Testimony, if they speak not according to this word, ’tis because there is no light in them. ’tis best and safest, to make that to be the judge of all men, and things now, that all shall be judged by in the latter day. The word (saith Christ)⁵⁸¹ that I have spoken, the same shall judge him in the last day. Make not your dim light, your notions, your fancies, your opinions, the Judge of men’s actions, but still judge by rule, and plead, ’tis written, when a vain, importunate soul cried out in contest with a holy man, hear me, hear me; the holy man answered, Neither hear me, nor I thee, but⁵⁸² let us both hear the apostle.

580. Isa‸ 8:‸20.
581. John 12:‸48.
582. Nec ego te, nec tu me, sed ambo audiamus Apostolum.

Conſtantine in all the diſputes before him with the Arrians, would ſtill call for the word of God, as the only way, if not to convert, yet to ſtop their mouths, &c.

Constantine in all the disputes before him with the Arians, would still call for the word of God, as the only way, if not to convert, yet to stop their mouths, etc‸.

The 11. Remedy againſt this Device⁷⁴⁶ of Satan, is, to be much in ſelf-judging.⁷⁴⁷ Judge your ſelves, and you ſhall not be judged of the Lord: ah! were Chriſtians⁷⁴⁸ hearts more taken up in judging themſelves, and condemning themſeves, they p. 307 would not be ſo apt to judge and cenſure others, and to carry it ſowrly, and bitterly towards others that differ from them. There are no ſouls in the world, that are ſo fearfull to judge others, as⁷⁴⁹ thoſe that do moſt judg themſelves, nor ſo carefull to make a righteous judgement of men, or things, as thoſe that are moſt carefull to judge themſelves. There are none in the world that tremble to think evill of others, to ſpeak evill of others, or to do evill to others, as thoſe that make it their buſineſſe to judge themſelves; there are none that make ſuch ſweet conſtructions, and charitable interpretations of men, and things, as thoſe that are beſt, and moſt in judging themſelves. One requeſt I have to you, that are much in judging others, and little in judging your ſelves; to you that are ſo apt, and prone to judge raſhly, falſly, and unrighteouſly, and that is, that you will every morning dwel a little upon theſe Scriptures.

746. 11 Remedie. [dropped from the edition]
747. 1 Cor. 11. 31.
748. Its ſtoried of Nero himſelf, being unclean, he did think there was no man chaſte.
749. In the Olympick games, the wreſtlers did not put their Crowns upon their own heads, but upon the heads of others; ‘tis ſo with ſouls, that are good at ſelfejudging.

The 11. Remedy against this device of Satan, is, to be much in self-judging.⁵⁸³ Judge your selves, and you shall not be judged of the Lord: ah! were Christians⁵⁸⁴ hearts more taken up in judging themselves, and condemning themselves, they would not be so apt to judge and censure others, and to carry it sourly, and bitterly towards others that differ from them. There are no souls in the world, that are so fearful to judge others, as⁵⁸⁵ those that do most judge themselves, nor so careful to make a righteous judgment of men, or things, as those that are most careful to judge themselves. There are none in the world that tremble to think evil of others, to speak evil of others, or to do evil to others, as those that make it their business to judge themselves; there are none that make such sweet constructions, and charitable interpretations of men, and things, as those that are best, and most in judging themselves. One request I have to you, that are much in judging others, and little in judging your selves; to you that are so apt, and prone to judge rashly, falsely, and unrighteously, and that is, that you will every morning dwell a little upon these Scriptures.

583. 1 Cor‸ 11:‸31.
584. It’s storied of Nero himself, being unclean, he did think there was no man chaste.
585. In the Olympic games, the wrestlers did not put their Crowns upon their own heads, but upon the heads of others; ’tis so with souls, that are good at self-judging.

Judge not that yee be not judged. For⁷⁵⁰ with what judgement yee judge, yee ſhall be judged: and with what meaſures ye meet, it⁷⁵¹ ſhall be meaſured to you again. Judge not according⁷⁵² to appearance, but judge righteous judgment. Let not him that eateth not, judg⁷⁵³ him that eateth, for God hath received him. p. 308 Why doſt thou iudge thy brother? or why doſt⁷⁵⁴ thou ſet at nought thy brother? we ſhall all ſtand before the judgement-ſeat of Chriſt. Let us not judge one another any more, but⁷⁵⁵ judge this rather, that no man put a ſtumbling blocke, or an occaſion to fall in his brothers way. Judg nothing before the time,⁷⁵⁶ untill the Lord come, who both will bring to light the hidden things of darkneſſe, and will manifeſt the counſells of the hearts, and then ſhall every man have praiſe of God. Speak not evill one of another (brethren)⁷⁵⁷ he that ſpeaketh evill of his brother, and judgeth his brother, ſpeaketh evill of the Law, & judgeth the Law; but if thou judgeſt the Law, thou art not a doer of the law, but a Judge. There is one Law-giver, who⁷⁵⁸ is able to ſave, and to deſtroy: who art thou that judgeſt another? who art thou that judgeſt⁷⁵⁹ another mans ſervant? to his own Maſter he ſtandeth or falleth: yea, he ſhall be holden up, for God is able to make him ſtand.

750. Math. 7. 1.
751. Verſe 2.
752. Iohn 7. 24.
753. Rom. 14. 3.
754. Verſe 10.
755. Verſa 13.
756. 1 Cor. 4. 5.
757. Iam. 4. 11.
758. Verſe 12.
759. Rom. 14. 4.

Judge not that ye be not judged. For⁵⁸⁶ with what judgment ye judge, ye shall be judged: and with what measures ye mete, it⁵⁸⁷ shall be measured to you again. Judge not according⁵⁸⁸ to appearance, but judge righteous judgment. Let not him that eateth not, judge⁵⁸⁹ him that eateth, for God hath received him. Why dost thou judge thy brother? Or why dost⁵⁹⁰ thou set at nought thy brother? We shall all stand before the judgment-seat of Christ. Let us not judge one another any more, but⁵⁹¹ judge this rather, that no man put a stumbling block, or an occasion to fall in his brother’s way. Judge nothing before the time,⁵⁹² until the Lord come, who both will bring to light the hidden things of darkness, and will manifest the counsels of the hearts, and then shall every man have praise of God. Speak not evil one of another (brethren)⁵⁹³ he that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law; but if thou judgest the law, thou art not a doer of the law, but a Judge. There is one law-giver, who⁵⁹⁴ is able to save, and to destroy: who art thou that judgest another? Who art thou that judgest⁵⁹⁵ another man’s servant? To his own master he standeth or falleth: yea, he shall be holden up, for God is able to make him stand.

586. Matt 7:‸1.
587. Verse 2.
588. John 7:‸24.
589. Rom‸ 14:‸3.
590. Verse 10.
591. Verse 13.
592. 1 Cor‸ 4:‸5.
593. Jas 4:‸11.
594. Verse 12.
595. Rom‸ 14:‸4.

One Delphidius accuſing another before Julian, about that which he could not prove; the party denying the fact, Delphidius anſwers, if it be ſufficient to deny what is laid to ones charge, who ſhall be found guilty? Iulian anſwers, and if it be ſufficient to be accuſed, who can be innocent? You are wiſe, and know how to apply it.

One Delphidius accusing another before Julian, about that which he could not prove; the party denying the fact, Delphidius answers, if it be sufficient to deny what is laid to one’s charge, who shall be found guilty? Julian answers, and if it be sufficient to be accused, who can be innocent? You are wise, and know how to apply it.

The 12. Remedie againſt this Device⁷⁶⁰ p. 309 of Satan is this. Above all, labour to be⁷⁶¹ cloathed with humility. Humility makes a man peaceable among brethren, fruitfull in well doing, cheerfull in ſuffering, and conſtant in holy walking; humility fits for the higheſt ſervices wee owe to Chriſt, and yet will not neglect⁷⁶² the loweſt ſervice to the meaneſt Saint. Humility can feede upon the meaneſt diſh, and yet ‘tis maintained by the choiceſt delicates, as God, Chriſt, and glory; Humility will make a man bleſs him, that curſes him, and pray for thoſe that perſecute him. An humble heart is a habitation for God, a ſcholar⁷⁶³ for Chriſt, a companion for Angels, a preſerver of grace, and a fitter for glory. Humility is the nurſe of our graces, the preſerver of our mercies, and the great promoter of holy duties. Humility cannot finde three things on this ſide Heaven; it cannot find fulneſſe in the creature, nor ſweetneſſe in ſinne, nor life in an Ordinance without Chriſt. An humble ſoule always finds three things on this ſide Heaven; the ſoule to be empty, Chriſt to be full, and every mercy and duty to be ſweet, wherein God is injoyed. Humility can weep over other mens weakneſſes, and joy, and rejoyce over their graces. Humility will make a man⁷⁶⁴ quiet, and contented in the meaneſt p. 310 condition, and ‘twill preſerve a man from envying others proſperous condition. Humility honours thoſe that are ſtrong in grace, and puts two hands⁷⁶⁵ under thoſe that are weak in grace. Humility makes a man richer then other men, and it makes a man judge himſelfe the pooreſt among men. Humility will ſee much good abroad, when it can ſee but little at home; Ah Chriſtians! though faith be the champion of grace, and love thee nurſe of grace, yet humility is the beautifier of grace; it caſts a generall glory upon all the graces in the ſoule; ah! did Chriſtians more abound in humility,⁷⁶⁶ they would be leſſe bitter, froward, and ſower; and they would be more gentle, meek, and ſweet in their ſpirits and practiſes. Humility will make a man have high thoughts of others, and low thoughts of a mans ſelfe; it will make a man ſee much glory and excellency in others, and much baſeneſſe and ſinfulneſſe in a mans ſelfe; it will make a man ſee others rich, and himſelf poor; others ſtrong, and himſelf weak; others wiſe, and himſelf fooliſh. Humility will make a man excellent at covering others infirmities, and at recording their gracious ſervices, and at delighting in their graces; it makes a man joy p. 311 in every light that out-ſhines his owne, and in every winde that blowes others good; Humility is better at beleeving, then ‘tis at queſtioning other mens happineſſe. I judge, ſaith an humble ſoul, ‘tis well with theſe Chriſtians now, but it will be far better with them hereafter; they are now upon the borders of the new Ieruſalem, and ‘twill be but as a day before they ſlide into Ieruſalem. An humble ſoule is willinger to ſay, Heaven is that mans, then mine, and Chriſt is that Chriſtians, then mine, and God is their God in Covenant, then mine; ah! were Chriſtians more humble, there would be leſſe fire, and more love among them then now is, &c.

760. 12 Remedy. [dropped from the edition]
761. 1 Pet. 5. 5.
762. Iohn 13. 5.
763. Humility is (conſervatrix vir virtutum) ſaith Bernard, that which keeps all graces together.
764. 1 Theſ. 1. 2, 3.
765. Epheſ. 3. 8.
766. The humble ſoul is like the violet, which grows low, hangs the head downwards, and hides it ſelfe with his own leaves, and were it not that the fragrant ſmel of his many vertues diſcover him to the world, he would chooſe to live and die in his ſelf contenting ſecreſie.

The 12. Remedy against this device of Satan is this. Above all, labour to be⁵⁹⁶ clothed with humility. Humility makes a man peaceable among brethren, fruitful in well doing, cheerful in suffering, and constant in holy walking; humility fits for the highest services we owe to Christ, and yet will not neglect⁵⁹⁷ the lowest service to the meanest saint. Humility can feed upon the meanest dish, and yet ’tis maintained by the choicest delicates, as God, Christ, and glory; Humility will make a man bless him, that curses him, and pray for those that persecute him. An humble heart is a habitation for God, a scholar⁵⁹⁸ for Christ, a companion for angels, a preserver of grace, and a fitter for glory. Humility is the nurse of our graces, the preserver of our mercies, and the great promoter of holy duties. Humility cannot find three things on this side heaven; it cannot find fulness in the creature, nor sweetness in sin, nor life in an ordinance without Christ. An humble soul always finds three things on this side heaven; the soul to be empty, Christ to be full, and every mercy and duty to be sweet, wherein God is enjoyed. Humility can weep over other men’s weaknesses, and joy, and rejoice over their graces. Humility will make a man⁵⁹⁹ quiet, and contented in the meanest condition, and ’twill preserve a man from envying others’ prosperous condition. Humility honours those that are strong in grace, and puts two hands⁶⁰⁰ under those that are weak in grace. Humility makes a man richer than other men, and it makes a man judge himself the poorest among men. Humility will see much good abroad, when it can see but little at home; Ah Christians! Though faith be the champion of grace, and love the nurse of grace, yet humility is the beautifier of grace; it casts a general glory upon all the graces in the soul; ah! did Christians more abound in humility,⁶⁰¹ they would be less bitter, froward, and sour; and they would be more gentle, meek, and sweet in their spirits and practices. Humility will make a man have high thoughts of others, and low thoughts of a man’s self; it will make a man see much glory and excellency in others, and much baseness and sinfulness in a man’s self; it will make a man see others rich, and himself poor; others strong, and himself weak; others wise, and himself foolish. Humility will make a man excellent at covering others’ infirmities, and at recording their gracious services, and at delighting in their graces; it makes a man joy in every light that out-shines his own, and in every wind that blows others good; Humility is better at believing, than ’tis at questioning other men’s happiness. I judge, saith an humble soul, ’tis well with these Christians now, but it will be far better with them hereafter; they are now upon the borders of the new Jerusalem, and ’twill be but as a day before they slide into Jerusalem. An humble soul is willinger to say, heaven is that man’s, than mine, and Christ is that Christian’s, than mine, and God is their God in covenant, than mine; ah! were Christians more humble, there would be less fire, and more love among them than now is, etc‸.

596. 1 Pet 5:‸5. ‸
597. John 13:‸5.
598. Humility is (conservatrix ‸ virtutum) saith Bernard, that which keeps all graces together.
599. 1 Thess 1:‸2, 3.
600. Eph 3:‸8.
601. The humble soul is like the violet, which grows low, hangs the head downwards, and hides it self with his own leaves, and were it not that the fragrant smell of his many virtues discover him to the world, he would choose to live and die in his self contenting secrecy.