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I. THERE EVER WERE, ARE, AND WILL BE, DIFFERENCES AMONG GOD'S OWN PEOPLE IN THE MATTERS OF RELIGION. Even amongst the Jews, who had such punctual rules prescribed before them, yet the school of Hillel went one way, and the school of Shammai went another; and their contentions sometimes were sprinkled with the blood one of another. And no sooner was the gospel planted, but the professors of it fell at variance about matters of religion: this is plain in the controversies about circumcision, for the quieting whereof that famous council met at Jerusalem (Acts 15.). And the causes hereof are evident: —

1. Our general imperfection in this life. As the best men are imperfect in their holiness, so are they in their knowledge; there will be defects in our understanding, as well as in our will. So that it is scarce possible to prevent all diversity of opinions in religion.

2. Men's education contributes much hereunto. It is manifest how strong an influence this hath upon all people's understandings.

3. Men's capacities are different. Some have a greater sagacity to penetrate into things than others; some have a clearer judgment to weigh and determine of things than others; some have more solid learning by far than others; and these, doubtless, will attain to a higher form and class than others can.

4. Men's natural tempers are different. Some more airy and mercurial, some more stiff and melancholy.

5. Men's interests are different. Not that any good man doth wittingly calculate his profession for his baser ends; but yet they may secretly bias him, especially in more minute and dubious matters belonging to religion.

II. THESE DIFFERENCES MAY AND SHOULD BE MANAGED WITH CHARITY. "Better to have truth without public peace, than peace without saving truth:" so Dr. Gauden. "We must not sail for the commodity of peace beyond the line of truth; we must break the peace in truth's quarrel:" so another learned man. But this is to be understood of necessary and essential truths; in which case, "that man little consults the will and honour of God, who will expose the truth, to obtain," as saith Nazianzen, "the repute of an easy mildness." But when, after all such endeavours have been used as are within the reach of a man's parts and calling, still differences do remain in smaller matters, these ought to be managed with all charity; that is, with true love.

III. THESE DISSENSIONS ARE UNCHARITABLE, WHEN PERSONS BITE AND DEVOUR ONE ANOTHER. The spring of all this poison is in the heart; for "out of the abundance of the heart the mouth speaketh," and the hand acts. There is a defect of real and fervent love, and an excess of selfishness within; self-opinion, self-will, and self-interest: and this arrogance breeds insolence, and all the "biting and devouring" mentioned in this place. Now if these two expressions do bear a distinct signification, then —

1. Men do "bite" one another by keen and venomous words.

(1) Sometimes by censuring their brethren.

(2) Sometimes men "bite" one another by plain slandering one another, charging them with crimes which they abhor.

(3) And sometimes men "bite" by downright railing at, if not cursing, those that differ from them.

2. Men "devour" one another by actual endeavours to injure and hurt one another.

(1)  By fraud.

(2)  By force.

IV. THESE UNCHARITABLE CONTENTIONS DO PREPARE FOR UTTER DESTRUCTION.

1. So saith Scripture (Hosea 10:2.; Matthew 12:25).

2. "Histories and experience do attest the same. For contentions in general: it is evident that the divisions which were among the Trojans made way for their overthrow by the Greeks; the like animosities among the Greeks brought them under the slavery of Philip. The feuds that were among the Assyrians, brought in the Persians; and the like among the Persians subjected them to the Macedonians; and the contentions among Alexander's successors rendered them up to be swallowed by the Romans, one after another. Yea, the Roman Empire itself, near the tinge when the western and the eastern branches of it were hottest in contention about the supremacy of their bishops and about images, — behold, the Goths and Vandals destroyed the one, and the Saracens and Turks ruined the other. The scandalous discords among the Jews exposed Jerusalem at length to that dreadful desolation by Titus Vespasian. And for this island, it has been still accounted like some great animal, that can only be ruined by its own strength. The contentions of the Britons made the Romans conquerors. Afterwards the Saxons came in upon the divisions of the natives; and the contentions of the Saxons prepared the way for the Normans. And for religious differences: it is known how Julian the Apostate cherished those between the Catholics and the Donatists; saying, that no savage beasts were so cruel against one another as the Christians; so that he expected thereby to ruin them all. It is notorious what famous and numerous churches were once in Africa; but, by the contentions of the Manichees, then of the Donatists, they are now extinguished. The contentions among the Protestants in King Edward the Sixth's reign ended in the persecution by Queen Mary: and if ever the Romans ruin us again, it will be procured by our contentions among ourselves.

3. There is too much reason for it.

(1) On the part of the thing itself. These dissensions have a natural tendency to promote our destruction; nothing can more properly bring it to effect.

(a) They weaken that confidence that is necessary for the preservation of a people.

(b) They destroy that love which is the cement of all societies. As they proceed from a defect of love, so they quite ruin the remainders of it. Now, this love unites, and so strengthens: but when men's hearts are once divided from each other, what care I what becomes of them whom I hate?

(c) They prepare for the most desperate actions. For when there is a dislike settled within, and that men's spirits are exasperated by provoking words and actions, there wants nothing but opportunity to produce the most violent effects.

(2) On the part of God they deserve destruction; and therefore they plainly prepare for it.

(a)  They provoke the wrath of God.

(b)  They consume the power and life of godliness. God's grace never thrives in an unquiet spirit. Application:

1. Union is the true means of our preservation. Let us consider(1) how many things we agree in. And if men would begin at this end, and not still at the wrong end — to wit, the few and small things wherein we differ — we could not, for very shame, be so implacable to one another.

(2) Consider the imperfections of our human nature. Our understandings were sorely wounded by the fall of Adam; and they are but imperfectly and unequally recovered by all the means which the gospel affords. Why should we condemn every one that is not endowed with our abilities, or advanced to our capacity?

(3) Consider, that you, who are so violent, do differ from others just as far as they differ from you.

(4) Consider, that there have been greater differences than ours among those that were the true members of Christ's Church. Witness Acts 15:1: "And certain men which came down from Judaea taught the brethren, Except ye be circumcised after the manner of Moses, ye cannot be saved:" a material point, and urged, you see, with great confidence; and yet God forbid we should blot these out of the roll of true Christians!

(5) Consider your own personal moral failings. Hath not each of us some "right eye"? Are we perfectly good? Are not we all "men of like passions"?

2. If uncharitable contentions do prepare for utter destruction, then woe be to the instruments and bellows of our contentions!

(1)  The devil.

(2)  Atheistical and debauched persons.

(3)  Ignorant and proud people.These are many in number, and generally most conceited and contemptuous. Of such good old Mr. Greenham is to be understood, when, being asked by the lord-treasurer Cecil, where the blame of that great rent lay between the bishops of those times and others, "The fault," said he, "is on both sides, and on neither side: for the godly-wise on both sides bear with each other, and concur in the main; but there be some selfish, peevish spirits on both sides, and these make the quarrel."

3. If these prepare for destruction, then we in this sinful nation are in the ready way to misery. For,

(1)  Our differences and contentions are notorious.

(2)  We are uncharitable in these contentions.

(3)  Too many of those that should quench these flames, exasperate them.

(4)  Our common enemy is ready to devour us.

4. Let us all, then, be entreated, conjured, and persuaded to forbear biting and devouring one another. Leave off this brutish behaviour toward one another. To which end consider —

(1) The greatness and baseness of the sin.

(a)  You break the great commandment of God's law, which is love.

(b)  You trample upon the great precept of the gospel, which is love.

(c)  These contentions bring great dishonour to Jesus Christ.

(d)  They grieve the Holy Spirit of God.

(e)  They stir up much corruption, both in the aggressor and in the defendant.

(f)  They greatly hinder the conversion of the ungodly, and the progress in holiness of the godly.

(g)  These contentions in religion tempt men to be atheists.

(h)  These biting and devouring contentions are uncivil, inhuman, and barbarous.

(2) The certainty and sadness of the danger. "Lest ye be consumed one of another."

(a)  It includes the ruin of our outward comforts.

(b)  It threatens the ruin of our religion.

(c)  This destruction infers the ruin of our posterity.

(3) The best method to cure this great evil, and to prevent this great danger.

(a)  Lament your own and others' sin in this particular.

(b)  Learn Christian wisdom.

(c)  Endeavour for a catholic spirit.

(d)  Be clothed with humility. It is pride that begins and maintains our quarrels.

(e)  Apply yourselves to the practice of real piety.

(f)  Follow after charity. This is the healing grace; and if this be not applied to our bleeding wounds, they will never be cured. It were better, as one says, that Caesar should break all Pollio's curious glasses, than that they should break the bond of charity, or that the breach of them should be the occasion of so much inhumanity of brethren one against another.

(g)  Avoid extremes. Do not labour to screw-up one another to the utmost.

(h)  Mind every one his own business.

(i)  Observe that good old rule, of doing to others as you would be done to. You would have others to bear with you; and why will not you bear with others?

(j)  My last advice is, to "pray for the peace of Jerusalem." This every one may do, and this every one ought to do: "Pray for the peace of Jerusalem: they shall prosper that love thee. Peace be within thy walls, and prosperity within thy palaces" (Psalm 122:6, 7).

(R. Steele, M. A.)

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KJV: But if ye bite and devour one another, take heed that ye be not consumed one of another.

WEB: But if you bite and devour one another, be careful that you don't consume one another.