that the magistrate be submitted to by every soul, even as he is the keeper of both tables.)

2. But the weak Christian is too easily tempted to be the divider of the church, by expecting that it be united upon his impossible or unrighteous terms. Sometime he will be orthodox overmuch, or rather 'wise in his own conceit,' and then none are judged fit for his communion that be not of his opinion, in controverted doctrinals (e. g. predestination, the manner of the work of grace, freewill, perseverance, and abundance such :) sometime he will be righteous overmuch, or (to speak more properly) superstitious. And then none are fit for his communion, that worship not God in that method and manner for circumstantials which he esteemeth best and his charity is so weak that it freeth him not from thinking evil, and so narrow that it covereth not either many or great infirmities. The more need he hath of the forbearance and charity of others, the less can he bear or forbear others himself. The strong Christian must bear the infirmities of the weak; but the weak Christian can scarce bear with the weak or strong: nay he is oft too impatient with some of their virtues and duties, as well as with their infirmities. He is of too private a spirit, and too insensible of the public interest of the Church of Christ. And therefore he must have all the world come over to him, and be conformed to his opinion and party, and unite upon his mistaken narrow terms if they will have communion with him: I mean, it is thus with him when the temptation on that side

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prevaileth. And sometime he is overcome with the temptation of domination, to make his judgment the rule to others and then he quite overvalueth his own understanding, and will needs be judge of all the controversies in the church; and taketh it as insufferable, if wiser and better men do not take him as infallible, and in every thing observe his will. And when his brethren give him the reason of their dissent, as his judgment is not clear enough to understand them, so his passion and partiality are too strong to suffer his judgment to do its part. And thus ofttimes he is a greater hinderance to the church's unity, than the enemies of the church themselves. For he hath not judgment enough to guide him the right way, and yet he hath so much zeal as will not suffer him to keep his errors to himself.

3. And all these distempers that are but in a lower degree in the weak Christian, are predominant in the hypocrite. The church shall have no concord or peace if he can hinder it, but what is consistent with his carnal interest, his honour, or wealth, or dignity in the world. The pride and covetousness which rule himself, he would have to make the terms of concord, and to rule all others. It is hypocrites in the church that are the greatest cause of discord and divisions; having selfish spirits, principles and ends, and having always a work of their own to do, which suits not well with the work of Christ; and yet Christ's work must be subjected to it, and ordered and overruled by it. And while they pretend to go to the Scriptures, or to councils

or fathers for their reasons, indeed they go first for them to their worldly interest; and then would fain hire or press the Scripture, church, or fathers to serve their turn, and come in as witnesses on their side. And thus the church, as well as Christ, is betrayed by the covetous Judases of his own family: and the servants of the world, the flesh and devil, that take up the livery of Christ, and usurp the name and honour of Christians, do more effectually hinder the concord and prosperity of the church, than any open enemies do. And those that are indeed no Christians, do cause Christianity to be reproached even as spies and traitors that are hired by the enemy to take up arms in the army which they fight against, that they may betray it by their fraud, and do more harm to it, by raising mutinies and by false conduct, than a multitude of professed enemies could have done. It is proud and worldly carnal hypocrites that hinder most the concord of believers.

LIV. 1. A confirmed Christian is of a peaceable spirit. He is not masterly, domineering, turbulent, cruel, seditious, factious, or contentious. He is like ripened fruits, that are mellow and sweet, when the younger greener fruits are sour and harsh. He is not wise in his own conceit,' and therefore not over urgent in obtruding his conceits on others, nor quarrelsome with all that cannot entertain them; nor will he easily lay men's salvation or damnation, no, nor the church's peace upon them. 'He is kindly affectioned to others with brotherly love, yea, loveth his neighbour as himself.' And therefore he

' doth to others as he would they should do to him;' and useth them as he would be used by them: and then how far they are like to suffer by him, you may easily judge. For 'Love worketh no ill to his neighbour.' He is above the portion of the worldling, and a contemner of that vanity which carnal men account their felicity; and therefore he preferreth love and quietness before it, and can lose his right when the interest of love and peace requireth it. He is become as a little child in his conversion, and is low and little in his own eyes, and therefore contendeth not for superiority or preeminence, either in place or power, or reputation for his learning, wisdom or piety; but in honour preferreth others before himself.' 'He mindeth not high things, but condescendeth to men of low estate,' and therefore will not contend for estimation or precedency, nor scramble to be highest, though he rise by the ruins of men's bodies and souls. If it be possible, as much as lieth in him, he will live peaceably with all men.' For he is not one that by word or deed will avenge himself; but when the wrath of others is up like a blustering storm, he giveth place to it, he boweth before it, or goeth out of the way. If his enemy hunger, he feedeth him; if he thirst, he giveth him drink, when oppressors would deprive not only an enemy, but the righteous of their meat and drink and thus he melteth his hardened enemies, by heaping kindnesses upon them when they are wrathful, and proud, and contentious, and do him wrong, or use provoking words against him; he is not overcome of their evil to imitate them, but

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he overcometh their evil with his good.' If God have given him more knowledge and abilities than others, he doth not presently set up himself to be admired for it, nor speak disdainfully and contemptuously of those that are not of his mind: but he sheweth 'out of a good conversation, his works with meekness of wisdom,' and by doing better than the unwiser do. He is endued with the wisdom from above, which is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruit, without partiality (or wavering in persecution, as Dr. Hammond renders it) and without hypocrisy.' And thus the fruit of righteousness is sown in peace of them that make peace.' As he is taught of God to love his brother,' so that same teaching, with experience of the effects, assureth him, that they who pretend to be wiser and better than others, when they have bitter, envious zeal and strife in their hearts, vainly glory and lie against the truth. 'This wisdom descendeth not from above, but is earthly, sensual and devilish. For where envying and strife is, there is confusion and every evil work.' (Read but the story of the Jewish zealots in Josephus, and the heretical zealots in all ages of the church, and you will perceive the truth of this.) When such quarrelsome spirits are filling the church with contentions or vexations about their meats, and drinks, and days, &c. the Christian indeed understandeth that the kingdom of God consisteth not of such things as these, but in 'righteousness, and peace, and joy in the Holy Ghost; and he that in these things serveth Christ, is acceptable to God,