given for marks of such distinction as Paul Apollo Cephas with what earnestnesse doth Paul put himself in this breach Now I beseech you brethren by the name of our Lord Iesus Christ that ye all speak the same thing and that there be no divisions among you Is christ divided was Paul crucified for you or were ye baptized in the name of Paul Clemens Romanus in his Epistle to the same Corinthians speaks excellently to the same purpose cur inter nos sunt contentiones irae simultates schismata c. Why should there be contentions anger and warre amongst us Have we not one God and one Christ Is not the spirit of Grace one which is poured forth upon us all and is not our vocation one in Christ Iesus why do we pluck off the members of Christ and by moving sedition against our own body show that we are come to that madnesse that we have forgotten that we are members one of another so he By means of the great precept of our Lord to love one another and the industry of some of his wisest disciples the practise of love held out so eminently downwards till Tertullians time that he sayes Dilectionis operatio notam nobis meruit penes quosdam vide inquiunt ut invicem se diligant i. e. Their exercise of love made them remarkable with many see say they how the christians love one another Then christian Religion was in Honour but when the professors of it grew disobedient to the fundamental law of Love and became fierce they tore off their Masters Badge and by hating one another became odious to Heathens But what made them so quarrelsome Four things are manifest They were not content with the plain revelation of Christs will in the holy Scriptures and therefore when they began to wax wanton against the doctrine of Christ in the Apostles days intruding into things which they had not seen they would needs bring in a voluntary humility as the worship of Angels and through the pretense of great wisdome and free-will offerings and austerity to the flesh brought in many foolish doctrines and perverted the institutions of Christ both in point of marriage and meats and being vainly pufft up with fleshly imaginations swerved from the infallible Rule of wisdom and holinesse into foolish enormities by which they separated themselves from Christ and his Church both at once as appeares in their story at large written by Irenaeus Epiphanius and others Eusebius in the fifth book of his Ecclesiastical History cap. 25. gives an accompt of the cause of that great schisme between the Eastern and Western Churches out of Irenaeus that it was long of those of the West who not holding simply what was delivered from the beginning that is by Christ fell into other observations either through ignorance or carelesnesse Ignatius in his Epistle to the Ephesians praising their Vnity of which he had heard by Onesimus gives this for the great reason of it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} i. e. they all lived according to the truth of the Gospel neither had they any distinct sect among them neither did they hearken to any but only Christ Iesus the true Shepherd and Master and yet there were such among them as he saith a little after that would have brought in amongst them things unworthy of God and contrary to the doctrine of Christ When that Holy Rule is neglected which whilst it is kept to brings peace upon all that walk according to it men fall into by-paths and when one takes one way and another a different they fall to disputing which is the right But whilst they have abandoned the only rule they may dispute long enough before they be resolved and unlesse they will rest in the plain determinations of the Scripture their controversies about Gods will can never be decided For if there were no other hinderances yet that self-love which swayes men so strongly to their own opinions would make their mutual consent impossible That which a learned man said in another case is very true here {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. It is not any mortal man but God only that can judge concerning those differences because the self-love which is bred in every one will not permit them to give way to another Men being apt to admire themselves and to despise others To prevent the inconveniences which arise from this ground in matters of Religion God hath not only instructed our ignorance but restrained our curiosity by the revelation of his will but when we have once passed that bound it is no wonder at all if we wander into infinite differences and make Religion contemptible by multitudes of uncertain pronunciations They would not bear with one another in the exposition of doubtful places of Scripture nor allow that difference of opinion which is not dangerous in things not necessary nor allow difference of practise in things indifferent nor indeed permit to others the liberty which they took to themselves in these matters and this must needs administer occasion for quarrels break the peace of the Church The Primitive christians were aware of this danger and knowing how easily the Devil would take occasion by their difference in opinion to divide their hearts beat him where he most hoped for victory for so the peaceable Irenaeus told the angry Pope Victor that he had pitifully consulted for the good of the Church or the honour of Christianity by his excommunicating of such as differ'd from him and therefore with many other sober Bishops advised him to study the peace of the Church that he might perceive their advise practicable acquainted him that there had bin differences before amongst good men both about Easter day also the manner of Fasts yet they agreed in love both among themselves with others which Eusebius expresseth thus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} i.e. and the difference of their fasting did not break off but commend the unity of their faith So Ignatius compared the Church to a Chorus where all do not sing one part but with different voyces some higher some lower being tun'd into good harmony by love make sweet melody to God So Iust. Martyr in his Epistle to Zena and Serenus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. We must take care that we maintain peace and love with those which differ from us lest being carried away with the heat of anger we say we are of that nature that we cannot but be angry and sometimes break the communion of prayers And a little after We know some that have advanced this angry humour to such a height that drawing the Gospel towards this peevishnesse they would accommodate the Oracles of our Saviour to their own rash opinion and if they had obtained power to deliver men over to hell they would have destroyed the world nay as much as in them lyes they condemn
Christ I will call for fire from heaven upon them Poor man thou art of a hot spirit wouldest thou have it increased with flames from above that fire enlightens warms and so melts but doth not burn and fry men for their salvation Take heed what thou dost to others but be sure that God hath forbidden thee his presence unless thou dost come with a cool charitable spirit They put Religion to disgrace when leaving off the practise of undoubted piety and the diligent performance of uncontroverted duties they imployed their wits in spinning niceties and perplexing the faith with foolish and endlesse Questions Then Religion began to dwindle into vain words and lost its glory which consists in a good life managed by a wise and holy soule It is true our Saviour said that from the days of Iohn Baptist the Kingdom of heaven suffered violence and the violent took it by force But what was that violence Clemens Alexandrinus tells us {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. i.e. They took the Kingdom of Heaven not by the violence of words but by the constancy of a holy life and continuall prayer For other things they let alone they contended not in a worldly way {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} they armed themselves peaceably how was that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as the Apostle did most peaceably train them and direct them having bid them to put on the knowledge of the truth then Righeousness or Obedience then Peaceablenesse Faith Hope and Prayer Those which are thus armed as they hurt not others so they are invulnerable themselves {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} but those other strifes about words and opinions left them exposed to all sin and danger and the Religion which they professed to shame and dishonour As Am. Marcellinus said of Constantius Christianam religionem absolutam et simplissimam anili superstitione confudit i. e. he spoyled the Christian Religion which is most simple and perfect with foolish superstition What did the impertinencies of the Schoolmen and all their great industry about trifles their {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} If the whole Church should unanimously busie themselves about such things the Devil would have cause to laugh and say as he did scoffingly {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} I can willingly allow you this concord you do well to be one in this respect These things overthrow not his Kingdome neither do they establish or honour our Saviours but give occasion to the world to think Christianity an intricate thing and Christians genus hominum controversum a perplexed people They added sometimes to all this unworthy scuffles for Ecclesiastical dignities which was then too apparent when the cloud of persecution was blown over and the profession of christianity by the favourable aspect of the times grown profitable and Honourable When Damasus and Vrsinus contended to blood for the Episcopal Seat a hundred thirty seven being slain about it in one day what said the Heathen which stood by Omni contentione laterum jurgari debere c. They deserved the most severe reprehension They might have been happy if despising the greatnesse of the City which now they only oppose with vices they had according to the Example of some of the country Bishops by temperance and humility purity and modesty approved themselves to the eternal God and his true worshipers but they could never walk lovingly together towards heaven when they fell out by the way for Earth The fourth and last offence is when heavenly pretenses are made use of for worldly designs When men say Gods glory but mean their own Religion hath the same honour and use with a Stalking-Horse It is almost the same matter when men talk of Christians but regard none but their own party perswasion and pronunciation by degrading others in spirituals they advance their own worldly interest It is but a poor businesse when men stickle vigorously for Christs Kingdom having assured themselves before of sitting upon his right hand and left He was a notorious selse-designer that bragged Come see the zeal that I have for the Lord These men will hugge such as fondly or craftily call their unworthy principles and actions by splendid names whilst the ingenuous sons of Truth condemn their Hypocrisy and grieve to see how the workers of iniquity please themselves to have such famous Complices There is little or nothing done for the Honour of God by Christians when by uncharitablenesse and quarrelsom controversies ambition and covetousnesse howsoever disguised they give examples of sin in contradiction to their Profession and so tempt those that need no such furtherance to Incredulity and Atheisme For they will think if those which pretend Religion neglect to be conformed to it they may well enough slight the name when the others despise the thing If we compare the practise of Piety which is found in these dayes with that of the first ages of Christianity Christians are now of so poor a growth and contemptible stature that when they dare compare themselves they cannot but be in their own eys as the Israelites were in comparison of the Gyants Grashoppers and those which have no good will to Christianity seeing it do no great matters now adays are apt to judge the narrations of the High piety and noble charity of the Primitive times fabulous To shut up all That which hath been said should kindle a zoal in all the true lovers of God to vindicate the Honour of his suffering Gospel Take up Christians the spiritual weapons of which his Armory is full and conquer this present world Throw down sin by despising it in all Tentations Chase away evill Angels into their own dark den abhor all invitations that proceed from a spirit of disobedience Recover the beauty of Holinesse by unblameablenesse of life and expressing the lovely Image of Christ in all heavenly conversation Be afraid to be bad when you may securely as to this world and with incouragement of much ill company Bring Charity into fashion again by acts of mercy in despight of Covetousnesse Disgrace that well-favoured Harlot painted Hypocrisy by practising all manner of plainnesse truth and sincerity Redeem lost time and be revenged upon sloth and sinful omissions by a doubled diligence In what you have particularly dishonoured God endeavour to make the greatest reparation you can knowing that we can never make a sufficient amends for the least sin Live by faith and show that some dare trust God neither make any doubt of the Happy immortality which he hath promised to his faithful servants Since the world will not be otherwise taught for words availe nothing do what you can to mend it and by Example to prepare it for the participation of God till he come in pity and repair the ruines of his decayed work and to throw all wickednesse into the bottomlesse pit In the mean while think it comfort enough to your private capacity to know That he which offereth to God the forementioned praises doth glorify him and that he which ordereth his own conversation aright shall not fail in due time to see the salvation of God FINIS John 5.17 V. 19. John 8.29 â—amblich de vitaÌ„ Pythag. cap 6. Act. 14.11 Iust. Martyr Theophilus Antiochenus Athenagoras Max. Tyr. Dissert. Exod 33. 18 19. Vers. 5. 6. Gen. 1. ult Psal. 104. Vers. 31. Joh. 17.4 Orat. ad Graec. Mark 2.27 Neh. 9.3 Lib. 2. contra Marcion Hosea 11. 7 8. Psal. 51. 16. Rom. 4 10. I. Mart. Dial. cum Tryph. Psal. 50.8 Isa. 1.11 Jer. 7.22 I. Marâ—yr Chrysost. Verse 3,4 Silius Ital. 2 Cor. 3. 18. 1 Pet. 2.9 Matth. Lib. 2. Dissert. 16. Iambl Proâ—â—ept c. 4. Hier. I. Martyr Apolog. 1. Conc. Trid. Sess. 22. Loco supradicto Rom. 1 Cor. 2. 10. c. Tertul. Apolog. Col. 2.18 20,21 Hist. Ecclesiast lib. 5. Epist. ad Ephes. In Apol. Strom. 5. Eph. 6. 14,15,16 Am. Marc lib. 27.