THE Occasion of these Words, is inti­mated in the first Part of the Verse: They are Christ's Reply to a blasphemous and scandalous Insinuation of the Pharisees. We have an Account in the 22 ver. of Christ's casting out a Devil from a Person who was made blind and dumb by him, and his healing the Man; insomuch, that the whole Multitude were amazed, and glorified God, and cried, Is not this the Son of David, i. e. the promised [Page 4] Messiah? The Matter of Fact [...] as plain as the Sun; and the Pharisees could not deny, but it was an extraordinary Thing, and super­natural: And they could no Way avoid the Conclusion, That this was the Son of David, out by suggesting, that VChrist cast out Devils by Beelzebub; that there was a Compact be­tween him and the Devil, and pursuant to this, the Devil was not properly cast out, but did voluntarily retire, and give back with Design. This was the last Refuge of an obstinate Infi­delity, that was resolved to stand it out against the clearest Conviction. Christ's Reply to this base Imputation, is copious and cogent; that (as Mr. Henry notes) ‘Every Mouth may be stopped with Sense and Reason, before it be stopped with Fire and Brimstone.’

The first Argument is in my Text, in which our Lord shews them, That it would be very strange, and was highly improbable, that Satan should be cast out by such a Compact, because then his Kingdom would be divided against itself; which is a Thing, considering his Sub­tilty, not be imagined: Wherefore, Christ's lays down a known Rule, universally approved by the Reason and Consciences of all Sorts of Men, That in all Societies, a common Ruin is the Consequence of mutual Quarrels. Every Kingdom divided against itself, is brought to De­solation; and so is every Society and Family [Page 5]too. This, the great Roman Orator, and Phi­losopher, observes as a Thing obvious, and ne­cessarily resulting from the Nature of the Thing. Quae enim Domus tam Stabilis est, Quae tam firma Civitas, quae non odiis, et dissi [...]is, [...]unditus Evecti possit? What House is so stable, What City so firm, which by Hatred and Dis­sention, may not be utterly overthrown? Di­visions commonly end in Desolations. If we clash, we break; if we divide one from an­other, we easily become a Prey to the common Enemy; if we bite and devour one another, [...] may expect to be consumed one of another, Gal. 5.15. Churches, and Nations, have known this by sad Experience.

DOCT. Divisions and Contentions in Churches, as well as other Societies of Men, tend to, and if con­tinued in, do bring on their Ruin and Desolation.

I shall not at present, purposely consider how they tend to the Ruin of other Societies; designing especially to consider how they tend to the Ruin and Desolation of Churches.

These are Societies of Men combin'd toge­ther by a Religious and Ecclesiastical Polity, and so partake of the common Nature of King­doms, and Cities, and other Societies of Men; and the Proposition which Christ lays down here, is universal, a known Rule, with Respect to all Societies, and holds with Respect to Churches, as well as others.

[Page 6] I shall propose several Considerations, to shew and illustrate the Truth of this Assertion, and then make some Application.

1. Such Divisions and Contentions tend to increase the Allenation of particular Members, from one another, where Churches and Church Members are joined together, as they ought to be, according to the Apostle's Rule. 1 Cor. 1, 10. 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 Judgment, then will be no Divisions among them. All Divisions and Contentions must take their Rise from difference of Sentiments, and [...] Alienation of Affection of one Person from another; the Continuance of these, tend to [...] them more and more; they tend to beget and in­crease hard Thoughts, and unkind Suspicions of one another's Actions and Principles. When Church Members are divided, they are apt to grow strange to one another, to converse cau­riously or shily with, and be afraid to trust one another; they are ready to entertain Jealousies of one another, that this and that Man had some Design against them, and is aiming to under­mine and counteract them: For in Divisions and Contentions, the different Parties have different Designs in View; from whence natu­raily [Page 7]arise Jealousies of each other, and Suspi­cions that their Neighbours and Brethren who differ from them, design to overthrow their Purposes, and defeat their Intentions; and even these Jealousies and Suspicions which arise in their Minds, do of themselves increase the Alienation of their Affections, and still set them at a farther Distance; and tend either to break off all Communication, or to render what they have, an angry, or a sly, cautious, and designing Thing, and at length to issue in open and declared Enmity. Two cannot walk toge­ther, except they be agreed, Amos 3.3.

2. Such Divisions tend to many Sins, and sinful Carriages of Brethren and Members towards one another.

As they create and increase Jealousies and Suspicions of one another, these tend to break out into sinful Actions. While they wrongly interpret one another's Views and Designs, they foster the Imputation of some Crime upon their Brethren, which they are not guilty of; aggravate their Infirmities, and account, and treat them as gross and wilful Sins: They dis­pose their Minds to put the worst Construction upon those Actions which seem to be bad, and to put bad ones upon those Actions which are really Virtuous and Religious. Divisions tend to stir up Anger, and Wrath, Clamour, and Evil-speaking. When the Children of Israel [Page 8]heard that their Brethren had built an Altar on t'other Side Jordan, they presently concluded that they were turning away from the Lord, and thereupon readily concluded to go to Wa­against them, Josh. 22 12 When Ziba fawn'd upon David, and flatter'd him, and he let in evil Thoughts of Mephibosheph, he presently gave Credit to Ziba's Lye, and unjustly, and without an Hearing, gave away his Land to Ziba. 2 Sam. 16.3, 4. Hence such Cautions and Warnings are given to God's People, Lev. 19.18. Thou shalt not avenge, nor bear any grudge against the Children of thy People, but then shall love thy Neighbour as thyself. Prov. 10.12, 18. Hatred stirreth up Strifes; but Love covereth all Sins. He that bideth Hatred with lying Lips, and he that uttereth Slander, is a Foel.

3. Such Divisions and Contentions among Brethren, tend to deprive themselves, and one another, of the Means of their Spiritual Edi­fication.

The next and immediate Work of Conten­tion, is to break off, and put an End to that Christian and Brotherly Conversation which Christians ought to maintain, to instruct, com­fort, and edify one another. Contentions break off most, if not all of this Sort of Conversation; and if the Shadow of it is kept up, 'tis com­monly turn'd into Disputes and Debates about reconciling their Words and Actions, one Side [Page 9]charging Crimes, the other justifying and de­fending themselves; the Issue of which, is often a Wrangle, and greater Dissention, and so one great Means of mutual Edification is at an End, and then follows such Alienation of Affection, and hard Thoughts of one another, that they can't hold Communion together any longer. One thinks the other too bad, and too little of a Christian, to have Communion with him; either that his Principles or Practices are such, that he can't join with him in any Thing, and the other presently thinks as hardly of him. Besides, they often bring on such an Alienation and Disaffection, that one will not promote the common Edification of the Body, and will re­fuse his Part of the Charge of it, perhaps chiefly because 'tis in a Way which the other proposes or chuses. He concludes it can't be right, be­cause that Man, or that Party which proposes it, must needs be wrong; and having deter­mined before, that they are bad Men; and have bad Designs, he is well satisfied, that what they are pursuing, can't be good. By these Means, they are in Danger to drop the Institutions of Christ, and the ordinary Means he hath ap­pointed for their Edification and Salvation. So they tend to break the Bands of Church Socie­ties, and crumble them to pieces, in full Oppo­sition to the Direction of the Apostle, Phil. 2.3, 4. Let nothing be done through Strife or Vain­glory, [Page 10]but in Lowliness of Mind let each [...] other better than themselves. Look not every Man on his own Things, but every Man also on the Things of others. Contrary to his Direction, and his Example, proposed for our Imitation, 1 Cor. 10.32, 33. Give none Offence; neither to the Jew nor the Gentile, nor to the Church of God. Even as I please all Men in all Things, not seeking mine own Profit, but the Profit of many, that they may be saved.

4. They tend to root out true Religion, and substitute the Principles of Party Quarrels in the Room of it.

True Religion is the great End of the Coalition and Combination of Churches, and the Bond which is to hold them together, are the Terms of the Covenant of Grace; and the Kingdom of Heaven, or true Religion, does not consist in Meat and Drink but in Righteousness and Peace, and Joy in the Holy Ghost, Rom. 14.17, 19 Now when Divisions and Contentions get into Churches, and they break into Parties, 'tis a Wonder, if presently they don't set up the particular Party Opinions they embrace, as the great Fundamentals of all Religion, and lay the main Stress of it upon those peculiar Opi­nions which they hold, if it be but in Matters of Church Discipline, or Terms of Church Communion, or the peculiar Explication of some non-essential Doctrine of Religion, [...] [Page 11]human Words of their own Stamp and Stand­ard. The Christian Church has seen many a Time sad Evidence, what Havock these Things have made of Religion: While the several Parties have skated and canonized those that came to their Standard, and fall in with their peculiar Sentiments and Explications, and re­nounced, unsainted, and cursed all that do not. Men's Disputes and Debates turn upon the Principles of the Party, and they are apt to lay the main Stress upon them; by which Means, the great and essential Things of Religion, are in a Manner forgotten, or neglected. True Faith, real Holiness, fervent Love to God and Man, sincere, universal Righteousness and Charity, are apt all to be comprehended, and thought to be included in some Party Notions and Explications, and so Religion, by not slow Degrees, dwindles away into Form, and a fu­rious Party Zeal; and [...] carnal World are either confirm'd in their Apprehensions, that there is nothing in Religion, but the Passions, and worldly Interests of Men; or that it lies in such Things as are at best but meer Appen­dages and Circumstances of it: Such, we see, was the Tendency of the Contentions of the Church of Corinth, 1 Cor. 1.11, 12, 13. which occasioned that fervent Expostulation of the Apostle. For it hath been declared unto me of you, [...] Brethren, by them which are of the House [Page 12]of Cloe, that there are Contentions among you New this I say, that every one of you [...] of Paul, and I of Apollos, and I [...] has, [...] I of Christ. Is Christ divided? Was Paul crucified for you? or are ye baptized in the Name of Paul? And chap. 3.3, 4, &c. For ye are you carnal; for whereas there is among you Envying, and Strife, and Divisions, are ye not carnal, [...] walk as Men? For while one faith, I am of Paul, and another, I am of Apolles, are ye not carnal?

5. They tend to quench the Spirit of God, and provoke him to withdraw from them.

The gracious Presence of God, and the Agency of his Holy Spirit, is the Life of all Religion in the Church in general, and in every parti­cular Church. It he is withdrawn, the Church may keep up a Form of Religion, but they will have nothing of the Power and Life of it. Now Divisions and Contentions are sad Means to quench the Motions of the Holy Spirit in Men's Hearts, and drive Him away. The Spirit of God, that blessed Dove, is a Spirit of Peace: He does not dwell and converse much in Souls that are much exercised in Passion, Pride, Contention, and Strife. These are not his Fruits, but infinitely abhorrent to him; and tend to stifle and bear down the good Mo­tions and Impressions he makes on the Heart, and to provoke him to withdraw. Gal. 5.19, 23. we find reckon'd among the Works of the [Page 13]Flesh, [...]ulations, Wrath, Strife, Envyings; and among the Fruits of the Spirit, Love, Joy, Peace, Long-suffering, Gentleness, Goodness, Faith, Meekness, Temperance. Jam. 3.14, 15, 16. But if ye have bitter Envying and Strife in your Hearts, glory not, and lye not against the [...]. This Wisdom descendeth not from above, but is earthly, [...] devilish. For where Envy­ing and Strife is, there is Confusion, and every evil Work. If the Spirit of God is withdrawn from the Church, they will not be held toge­ther. The Unity of the Spirit, is the Bond of Peace. Eph. 4.3, 4, 5, 6. They will soon become carnal [...], having little of God with them; and hold together, or break in Pieces, just as they apprehend their carnal Interests, and worldly Designs, are served or disserved, and according to their Passions, Prejudices, and Party Designs; which you may easily see, is their Ruin and Desolation.

6. Divisions and Contentions tend to make Churches contemptible to others, and a Prey to Satan, and designing Men.

To be terrible as an Army with Banners, is one Part of that fair and beautiful Character by which the Church is described, Cant. 6.4. When Churches are heartily united on the true Principles of their Union, they give such Te­stimony against Sin; such Testimony of the Holiness of God, and of the Efficacy of the [Page 14]Blood of Christ, and the Virtue of the sancti­fying Spirit, as is a Terror to evil Men, and Transgressors: Their Constancy, Courage, and Firmness in the Cause of God, and the glori­ous Truths of the Gospel of Christ, strikes an Awe upon the Spirits of carnal and wicked Men, and makes them tremble at the Excel­lency and Power of Religion, and dread the Consequences of Unbelief and Impiety. But when they are crumbled, broken, and divided into Factions and Parties, they become con­temptible to those that are without, who are apt to look upon them as different Parties of Hypocrites; proud, conceited, design­ing Men, and treat them with Scorn, despise their Discipline, and the Testimony they pre­tend to give for Religion, as a Tool to serve their Passions, and promote their Party De­signs. They become a Reproach to their Neighbours, and a Scandal to Religion, and are moreover greatly exposed to the Tempta­tions of Satan, who watches Advantages by Means of their Pride and Passion to betray them into Sin, to set up themselves in the Room of Christ, and to substitute their own Honour instead of his, to lead them into many Mistakes about their Duty, and the great Doc­trines and Interests of Religion. When their Eyes are already much darkned by Prejudice, Self-Interests, and Self-Will, Satan easily gets [Page 15]Advantage of their weak Side, where there is little Guard, and quite blinds their Minds, and leads them to mistake Will and Interest for pure Zeal, and the Love of God, their own Fancies and Imaginations, and their Motions, for the Teachings and Instructions of the Holy Spirit. The Contentions of the Church of Corinth, seem to be the special Ground of that great Caution and Jealousy the Apostle expresses towards them, 2 Cor. 11.2, 3. For I am jealous over you with a Godly Jealousy.—But I fear lest by any Means, as the Serpent beguiled Eve through his Subtilty, so your Minds should be corrupted from the Simpli­city that is in Christ. And such Divisions ex­pose the particular Members to be a Prey to Men of Design, who have some Party Interest to serve; for by this Handle, they easily take hold of their Passions, and make Use of the Interests of others, to draw them into their own Designs; and under a Notion of Religion, and Zeal for Christ, engage them inadvertently to be Tools to serve their Turn, and the In­terests of a Party. Hence we have many Cau­tions and Warnings in the Word of God, against Divisions. Rom. 16.17, 18. Now I beseech you, Brethren, mark them which cause Di­visions and Offences, contrary to the Dectrine which ye have learned, and avoid them. For they that are such, serve not our Lord Jesus Christ, [Page 16]but their own Belly, and by good Words and fair Speeches, deceive the Hearts of the Simple. Gal. 2.4, 8, 16. Several other Particulars might be mention'd, to shew that Divisions and Con­tentions tend to the Ruin and Desolation of Churches, as well as other Societies; but these I hope are enough to give you some sensible Conviction of the Truth, and the Weight of Christ's Words, That every Kingdom divided against itself, is brought to Desolation; and every City or House divided against itself, shall not stand.

USE 1. Hence Christians and Churches should dread Divisions and Contentions among themselves. Since they have such a bad Ten­dency to their Ruin and Desolation, they ought to have a great Dread of them, and watch against the Beginnings, and all Occasions of them; for when once they are let in, 'tis not easy to foresee their End: This is agreeable to the Direction of the Holy Ghost, Prov. 17.14. The beginning of strife, is as when one letteth out Water; therefore leave off Contention before it be meddled with. ‘One hot Word, one peevish Reflection, one angry Demand, one spiteful Contradiction brings on another, and that a third, and so on, 'till it proves like the out­ting of a Dam; when the Water has got a little Passage, it does itself widen the Breach, 'till it bears down all before it. We should [Page 17]dread the first Spark of this Fire, the first breaking forth of this Ire: Therefore leave it off, not only when you see the worst of it, but when you see the first of it.’ Besides what has been said, let me mention two Mo­tives.

1. Contentions in Churches are a great Re­proach and Dishonour to Jesus Christ.

Sometimes Men are apt to make light of Religious Contentions, and even to boast of them as the natural and necessary Result of true Religion; as what Christ has fore-told con­cerning the Event of the Gospel, Matt. 10.14, 35. Think not that I am come to send Peace on Earth; I came not to send Peace, but a Sword. For I am come to set a Man at Variance against his Father, and the Daughter against her Mother, and the Daughter-in-Law against her Mother-in-Law. We are not to understand that Christ came to make Quarrels in his own Church, or to set his own Disciples at Variance with one another. He did not come to give temporal or carnal Peace, and worldly Prosperity, as they then seem'd to think he did. His Errand was not to give his Disciples temporal Power, Ease, and Wealth, in this World. No! He came to give us Peace with God, Peace in our Consciences, Peace with our Brethren. Tho' in the World (he says) ye shall have Tribulation. [Page 18]If all the World would Heardly receive Christ, and his Doctrine, there would be an universal Peace: But while there are so many that reject him, who are the Children of the World, and the Seed of the Serpent, the Children of God must expect to feel their Enmity. The Quar­rels and Contentions there are among Men, are not the Fruit of the Gospel, but of the Lusts of those who do not cordially receive it. The most violent and implacable Feuds, have been those which have arisen about Religion. The Gospel proves the Occasion of Divisions; but it is not because there is any Tendency in the Religion of Jesus Christ, to make Men un­peaceable, but because Men's Lusts oppose the peaceable, pure, and holy Doctrines which he teaches them. But all Christian Churches pro­fess to be Disciples of Christ, who is the Prince and Author of Peace; and are solemnly bound by Covenant, to obey his Will, and be govern'd by his Laws; and their Dissentions and Quarrels are a sad Evidence, that they are not as they should be: That either some of them are Hy­pocrites, or at lest, that they are not so much under the Power of Christ's Laws, and pos­sess'd with the true Principles of his holy Reli­gion as they ought to be; and they scandalize the Name of Christ, as if he was the Patron of their Contentions, and reproach his holy [Page 19]Religion, as if Devotees of it might live in such Wrath, Variance, Emulations, and Strife, as he declares are not the Works of the Spirit, but of the Flesh, Gal. 5.20. As if when he bids Christians, Jude 3. to contend earnestly for the Faith once delivered to the Saints, he gave them a Licence to quarrel with their Brethren, to call them hard Names and to injure and hurt them by Force or Craft, because they see not as they do, or think differently from them, in those Things wherein they think the Essence of Re­ligion does not lie; whereas Christians are only to contend for the Faith, by sound Doctrine, strong Arguments, holy Lives, plous Exam­ples, firm Patience, and deep Humility, in bearing all the Evils they meet with from an evil World, in the Way of their stedfast and persevering Obedience to the Gospel of Jesus Christ.

2. Divisions and Contentions in Churches, do much harm to others, as well as to their own Souls. The Divisions and Contentions of the visible Body of Christ, are, as has been said, great Hindrances to their own mutual Edification. They are also a sad Stumbling to weak Christians, and expose them to many Temptations, and Means of their uncharitable, uncomfortable, and unholy Walking. And they prove an Occasion of Ruin to some, and [Page 20]perhaps many poor Souls, and harden them in their Unbelief, and Atheism. 'Tis no uncom­mon Thing to hear the Reproach of Insiders against Religion, on Account of the unpeace­able Behaviour of professing Christians. 'Tis not very seldom they may be heard to say of them, That there are such Differences among themselves in their own Doctrines and [...] of Religion, that there can be no Certainty in them: That there are such sierce Debates, such Heats, Animosities, and envious, and selfish Controversies, contrary to the Doctrines of Peace and Love, Patience and Forbearance, which they all pretend to acknowledge, that it evidences none; but the more weak and sim­ple believe them, and so they conclude that it is all Imposture. When carnal Men see the visible Body of Christ bringing forth like Fruits, as the carnal World do, springing from a bitter, persecuting, censorious, impatient, re­vengful Spirit, in like Works of the Flesh, as Variance, Emulations, Wrath, Strise, Sedi­tions, Heresies, they believe there is no more Religion in one than the other; and so they sink in Atheism, and are confirmed in their Rejection and Neglect of Christ, and his di­vine Doctrine. Wherefore Churches, and particular Christians, should dread these Things, as they would love and promote the [Page 21]Honour of their Divine Master; and dread whatsoever tends to the Reproach and Scan­dalizing of his sacred and precious Name, who has bid them be one, and pray'd that they might be one, as he and his Father are one. If those who have been long engaged in Contentions and Divisions, think 'tis too late for them to be warned of the Danger, and excited to dread the beginnings of them: However, 'tis not too late to dread the Mischiefs of them, and seek Deliverance.

2. Christians and Churches should be greatly concerned to heal Divisions among themselves. How far foever any Churches have gone in Divisions, 'tis to be hoped 'tis not too late to entreat you to put an End to them, and to use the Means of healing. 'Tis not too late to put the Question to you, which Abner did to Joab, 2 Sam 2.26. Shall the Sword devour forever? Knowest thou not that it will be Bitterness in the latter End? If Divisions have gone far, 'tis surely Time to see if there be no Balm in Gi­lead, if there be no Physician there.—Hoping that such Churches and Persons are heartily concern'd to have the Hurt of the Daughter of God's People healed, let me propose to your Consideration, some Means of healing.

1. See that an hearty Desire of God's Glory, and the Advancement of the Interests of Christ's Kingdom, rule in your Hearts.

[Page 22] If, my Brethren, you be all actuated and governed by a supream Love of God, and Je­sus Christ, and if a sincere Desire of his Glory, and the Advancement of the great, essential Interests of Religion, do govern your Hearts (and I am persuaded there is not a Man or you, who either does not pretend it does, or at lest owns it ought to be so), Divisions and Contentions then will soon cease. There's nothing in the World will so calm your Pas­sions, sweeten your Tempers, and bring all your Self-Will, worldly Interests and Preju­dices to the Foot of Christ, and make you willing to forego them all for that one great and common Interest, the Edification and Salvation of the Body. This will make you willing to sacrifice every private and Party Interest to the Honour of God, and the common Good. If the great, necessary, all-concerning Things of Religion may be preserved, and the common Good promoted, you will not think it of any great Consequence, whether it be in a Way exactly, and in all Circumstances agreable to your Mind or not; for God's Glory, and the common Salvation, will appear to you to be Things infinitely greater than your own Will or Humour, or particular Opinions, or any particular Interest of yours. This will most effectually teach you, not to separate any In­terest, [Page 23]Design, or Desire of yours, from God's Interest, and Christ's Kingdom; but to swal­low up all in that. This will do abundance, to convince you that Religion disdains the narrow Limits of a Party. And if Men may be brought to Union with Christ by true Faith, sincere Love. If they be made sincerely holy and obedient, and you yourselves abound in Chri­stian Virtues, it is worth all the Interests of this World; yea, that they are nothing in Comparison with it: All other Concerns would run into this great one, like Rivers into the Sea, which would swallow up all. For Christ shews us, we should be ready to part with our Lives for his Sake, and to lay them down for the Brethren, 1 John 3.16. Therefore all other Interests would be transferred to this.

2. See that there be an hearty Union in all Things necessary to Salvation.

All true Christians are agreed in all Things absolutely necessary to Salvation. One Lord, [...] Faith, one Baptism, one God, and Father of all, &c. Eph. 4.5, 6. The Things which be­long to the Foundation the Apostle speaks of, Heb. 6. begin: Repentance from dead Works, Faith towards God, the Doctrine of Baptisms, the laying on of Hands, and of the Resurrection of the Dead, and of eternal Judgment. Christians must beware to make nothing Fundamental which [Page 24]Christ has not made so, and in all that he has, there must be an absolute Union and Agree­ment, 1 Cor. 1.10. There they must all speak the same Thing; there must be no Divisions among them; but they must be perfectly joined together in the same Mind, and in the same Judgment, Rom. 15.5, 6. Now the God of Patience and Conse­lation, grant you to be like minded one towards another, according to Christ Jesus; that ye may with one Mind and one Mouth, glorify God. Phil. 2.1, 2, 3. The great Essentials, that there is but one God, the glorious Jehovah, Father, Son, and Holy Ghost; one Saviour, the Lord Jesus Christ; one Sanctifier and Comfort­er, the Holy Spirit of God. That we are to be justified by the Righteousness of Jesus Christ, the only Matter, and procuring Cause of our Righteousness before God, apprehended by Faith, according to the Warrant and Promise of the Gospel. Repentance from dead Works, sincere, holy Obedience to the whole revealed Will of God, is necessary, as the Way to Salvation. That the Observance of all God's positive Institutions, and the sincere Exercise of universal Righteousness, Love, and Charity, are the genuine and necessary Fruits of true Faith, and Actings of Holiness. These at lest you must be all united in, and joined together in the same Mind and Judgment.

[Page 25] 3. There must be a Forbearing one another a all Things not essential to Salvation. As Christians must be all of one Mind in all Things absolutely necessary to Salvation, so in other Matters, there is little Room to ex­pect they should be of one wind: They never have been in any Age of Christianity, nor is it like they ever will be in this World. 'Tis almost as common to differ in their Thoughts about other Things, as in their Looks. And if you are resolved to maintain Dissention and Con­tention, because there are many Things wherein you have different Apprehensions from others, you may e'en sit down in Despair of an Union. If Christians are resolved to contend, because you don't all think alike about Church Disci­pline, or the Explication of every particular Text of Scripture, you may give over the Thoughts of Peace and Union, and conclude to tear the seamless Coat of Christ to pieces. The Christian Church, 'tis like, will never be in Peace in this World, but by a kind and charitable Forbearance of one another in all Things which are not essential to Salvation. This is the Way of being of one Mind in these Things; and 'tis like God has left these Mat­ters liable to Disputes and Debates, among other wise Reasons, for this, viz. to exercise the Humility, Forbearance, and Charity, as [Page 26]well as Diligence of Christians; this, in these Matters, is the Rule of Peace, Phil. 3.15, 16. Let us therefore, as many as be perfect, 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, let us walk by the same Rule, let us mind the same Thing.

4. A patient bearing, and ready forgiving one another all manner of personal Injuries, and all supposed unchristian Wrongs, so far as the Law of Christ allows of it. In the Mul­titude of Words, there wanteth not Sin. In the long Contentions which have subsisted among Christian Brethren, if none of you have by wrong and hard Speeches, and injurious Acti­ons, wronged your Neighbours; if none have by unchristian Actions, Words, and Behaviour, and an unchristian Temper, in the Management of your Controversies, dishonoured Christ and Religion, you are doubtless a very singular People; yea, if there be not found much of these Things with every Party.—Now the Rule is in these Matters, as to what is personal, and so far as 'tis a personal Injury, to bear every Thing patiently. It don't become a Christian to have any personal Quarrel with any Man in the World, but to bear personal Injuries pati­ently, and eye the Hand of God therein, as [Page 27] David did in Shimei's cursing him. 2 Sam. 16.17. This Rule we are taught by the Apostle, 1 Cor. 4, 5, 7. Charity beareth all Things. Col. 3.12, 13. Put on therefore (at the Elect of God, holy and be­loved) Bowels of Mercies, Kindness, Humbleness of Mind, Meekness, Long-suffering; forbearing one another, and forgiving one another; if any Man have a Quarrel against any, even as Christ forgave you, so also do ye. Christ don't allow his Disciples to bear any Grudge, or avenge themselves at all upon any, for any Injury; but so far as Injuries are personal, he requires them absolutely to forgive them, asked, or unasked, Matt. 6.14, 15. For, if ye forgive Men their Trespasses, your Heavenly Father will also forgive you: But if ye forgive not Men their Trespasses, neither will your Father forgive your Trespasses. And if you apprehend the Laws and Rules of Christ are broken, you must see to it, that you don't aggravate Matters, or treat the Fault with any farther Severity than is necessary, purely to vindicate the Honour of Christ, and Religion. Your own Wills or Interests must have nothing to do in handling these Matters; but purely the Will and Glory of God and Christ, Gal. 6.1, 2. Eph. 4.1, 2. and ver. 31, 32. Let all Bitterness, and Wrath, and Anger, and Clamour, and Evil-speaking, be put away from you, with all Malice. And be ye [Page 28]kind one to another, tender hearted, forgiving one another, even as God for Christ's Sake hath for­given you.

5. Fervently love and pray for one another, and for the special Presence of God among you. You must be above all Things con­cerned, that you may have the special Presence of God among you, by his Divine Spirit. If he be with you, this will make your Way easy, and lighten your Path. This will revive God's Work in your Souls. It will make it easy to confess your Faults, and easy to for­give, Jam. 5.16. Confess your Faults one to an­other, and pray for one another. 1 John 5.16. If any Man see his Brother [...] a Sin, which is not unto Death, he shall ask, and he shall give him Life for them that sin not unto Death.—If God give you an hearty Love for one another's Souls, and Spiritual Edification, and help you fervently and sincerely to pray for one an­other, your Party-Interests, and Self-Will, will wonderfully subside and die away. While you are heartily praying God to forgive your Brethren and Neighbours, you will not be unwilling to forgive them yourselves: You can't sincerely say the Lord's Prayer with an unforgiving Spirit. If God pour upon you a Spirit of hearty and fervent Prayer for his Presence and his Spirit among you: If there [Page 29]were such a Spirit of Prayer in the Churches of this Land, it would be an happy Omen of the Revival of true Religion, of the powerful Influence of Truth, of Righteousness, and abundance of Peace: Which God of his infi­nite Mercy grant, for Christ Jesus' Sake. AMEN.