infinite scandall that comes by dissention Oh that there were such hearts in us Christ expects it from us all but especially from his Ministers for they are his Ambassadours for peace to beseech men in his stead to be reconciled to God reconciliation with God will reconcile us one to another If God so loved us we ought also to love one another 1 John 4. 11. The faces of the Cherubims in the Temple looked one towards another which some think signified the agreement that should be amongst Ministers of the Gospel So the six branches in the Candlestick joyned all in one those who hold the light of truth before others should be united in peace in one amongst themselves The first thing Christs Ministers were to doe when they came to any place was to say Peace be to that place if any sons of peace were there they were to abide otherwise not Surely then it is expected that themselves should be sonnes of peace The contentions of private Christians are offensive but the contentions of Ministers is a scandall with a witnesse Yet in all Ages of the Church the corrupt Clergie have been the greatest causes of divisions they have been of the most cruell spirits against any that differed from them But let not such a spirit be in us we have enough to do to contend with the wicked of the world with the malice of Satan let us not contend one with another Luther writing to the Ministers of Norimberg brings in Christ saying to them Satis est vobis ob nomen meum malorum You are like to suffer evil enough for my name you need not be afflictions one to another It was barbarousnesse in the Priests of Baal to cut and slash themselves but it is worse for the Ministers of Jesus Christ to cut and slash one another 1 Kings 6. 23. The Cherubims were made of the Olive tree If you be typified by them as we hinted before let it appeare that you are olives not brambles yea and v. 31. For the entring of the Oracle the doores were of Olive-tree who will believe that you bring the Oracles of God with you when they see by your froward contentious carriage that you never entred in at these doores People cannot but think it a miserable thing to have a scratching tearing bramble to be over them Oh that God would set the beauty glory of peace friendship love before us That this precious pearle Vnion might be highly valued by us All men are taken in some degree or other with the excellency and sweetness of love and friendship Some men sayes Cicero despise riches others honours those things that by some are delighted in by others are vilified but all men of all sorts have a high esteem of friendship they think there can be no life without it Gen. 34. 21. The great commendation that Hamor and Shechem give of Jacob and his Sons as an argument to perswade the men of Shechem to joyn with them in the giving their daughters to them for wives and in taking theirs is These men are peaceable with us A peaceable disposition is very convincing Cant. 6. 6. My dove my undefiled is but one she is the onely one of her mother she is the choice one of her that bare her What then followes The daughters saw her and blessed her yea the Queenes and the Concubines and they praised her Who I se she that looketh forth as the morning faire as the moone cleare as the Sunne terrible as an Army of Banners Let the Saints be but one and then they will appeare beautifull and glorious indeed yea they will be terrible as an army of Baners Evagrius in his Ecclesiasticall History records an Epistle of Cyrill of Alexandria written to John of Antioch upon the occasion of a Pacificatory Epistle of John unto him his spirit was so taken with it that it breaks forth thus Let the heavens rejoyce and let the earth be glad the mid wall of rancour is battered downe the boyling choler which bereaved the mindes of quietnesse is purged from among us and all the occasion of discord and dissention is banished away for our Saviour Iesus Christ hath granted peace unto the Churches under heaven The Thebans made Harmonia a goddesse they accounted her the defender and patronesse of their City Harmonious peaceable uniting dispositions have much of God in them if not from sanctifying grace yet it is from a common work of the Spirit of God there is a noblenesse in such a heart By the Lawes of England Noblemen have this priviledge that none of them can be bound to the peace because it is supposed that a Noble disposition will never be engaged in brawles and contentions it is supposed that the peace is alwayes bound to him that of his own accord he will be carefull to preserve it It is the base Bramble that rends and teares Nazianzen reports of Alexander who having taken a City and consulting what to doe one Parmenius answered If he were King he would raze the City to the ground Alexander answers So would I too if I were what you are rigour may become you but gentlenesse becomes me Gentlenesse mercy goodnesse love tendernesse of others sufferings are the greatest ornaments to a noble spirit If this be sanctified the glory of God shines bright indeed in such a heart For God glories in this to be the God of peace and love 1 Thess 5. 23. The very God of peace 2 Thess 3. 16. The Lord of peace himselfe Jesus Christ in being the Prince of peace the holy Ghost in being like a Dove that hath no gall the Gospel is the Gospel of peace the Kingdome of God is peace as well as righteousnesse the legacy that Christ left is a legacy of peace the Apostolicall benediction is grace mercy and peace the glory of the Church is in this that it is a City compact at unity within it selfe Yea this will be the glory of that glorious Church that God is raising a new Jerusalem there shall be no more crying there Apoc. 21. 4. Ezech. 14. 9. The Lord shall be King over all the earth in that day there shall be one Lord and his name shall be one There is but one Lord now but he is called by different names but in that day his name shall be but one Zeph. 3. 9. Then will I turne to a people of pure language that they may call upon the name of the Lord and serve him with one consent The Hebrew word is with one shoulder now we shoulder one another but then all shall serve the Lord with one shoulder This love and peace is compared to the most delightfull and the most profitable things Behold how good and pleasant it is for brethren to dwell at unity it is like the precious ointment upon the head that ranne downe upon the beard even Aarons beard that went downe to the skirts of his garment as the dew of
cheere it but when it fumes all up into the head it makes it giddy Knowledge is good when the strength of it gets to the heart to comfort it there to breed good spirits for the strengthning it in the waies of holinesse but when it flies up all into the head it fills it with thousands of phansies it causes pride and giddinesse Disputes draw the best spirits from the heart by which it weakens it It is a very ill signe in a man to have a contradicting spirit to get into a veine of disputing against any thing though it be good I have read of Gregory Nazianzen that he told his friends that Julian would prove to be a notorious wicked man he gave this reason Because be tooke such delight in disputing against that which was good Disputes are seldome without much heart-distemper if they continue long they cause snarling one at another and no marvaile though those who snarle so often doe bite at last A man shews most parts in the matter of truth but most grace in the manner of handling it with reverence holinesse and modesty Rom. 14. 1. Receive not the weake in faith to doubtfull disputations Here is a direct injunction against those disputes I am speaking of Let no man say every truth is precious the least truth is more worth then our lives we must contend for every truth The least truth is so precious that we must rather lose our lives then deny it you must doe and suffer much to maintaine truth but this in an orderly way First you must be grounded in the maine Fundamentalls of Religion you must be strong in the faith and after that labour to edifie your selves in all the truths of God so as one may be helpfull to another It is not for every one who hath but little time little knowledge little meanes little strength to tyre out himselfe and others in doubtfull disputes The Scripture is so much against this as nothing can be more 1 Tim. 1. 4. Which minister questions rather then edifying To aske and discourse of questions about the great things that concerne thy soule thy eternall estate how thou maist live further to the honour of God is good when you meet together to confer one with another what God hath done for your soules to tell each other the experiences of your owne hearts and Gods dealings with you what temptations ye meet with and how God helps you against them such things as these would edifie But when your questions are about things that you are never like to understand and if you did understand they little concerne you they would not be helpfull to you one whit in the wayes of godlinesse these the holy Ghost would not have you spend your time in Eccles 7. 29. Man was made upright and he hath found out to himselfe many inventions Miscuerit se infinitis questionibus so the old Latine reads it he hath mingled himselfe in infinite questions If we had but that great question more amongst us What shall wee doe to be saved it would cause many unprofitable questions to vanish Never such ignorance came upon the Christian world as in that age when the Schoolmen were in the highest esteeme all Religion then was turned into Questions both the mystery and the power of godlinesse was lost The things of Religion are rather to be beleeved then disputed We beleeve Fishermen not Logitians sayes Ambrose The Devill at this day seekes to darken the glory of Religion this way he sees that in regard so much light hath broke forth he cannot get men presently off it by prophaneness therefore he labours to eat out the strength of it by busying them and getting them to delight in multitudes of questions and that about things of lesser concernment 1 Tim. 6. 4. Hee is proud and knoweth nothing but doting about questions and strife of words whereof commeth envie strife railings evill surmises perverse disputings of men of corrupt mindes and destitute of the truth These men conceit they have more knowledge then other men but the holy Ghost saies they know nothing they cry out much of the truth and they contend for the truth but the holy Ghost saies they are destitute of the truth 2 Tim. 2. 22 23. Follow charity peace but foolish and unlearned questions avoid knowing that they doe gender strifes but the servant of the Lord must not strive And Titus 3. 8. 9. This is a faithfull saying these things I will that thou affirme constantly that they which have beleeved in God might be carefull to maintaine good workes these things are good and profitable unto men but avoid foolish questions and Genealogies and contentions and strivings about the Law for they are unprofitable and vaine The question about the Law whether a man be justified by it or by free grace in Christ this is not one of those foolish questions and needlesse strivings this is a great question this we are to contend for our life is in it but there are other questions about the Law which cause striving rather then edifying as whether the Law be a rule for our lives as it was given by Moses That we are bound to doe what is required in the Law this is generally acknowledged as to love God not worship Images c. but whether we be bound to doe it as it was the Law delivered by Moses upon Mount Sina this question troubles many mens heads that we are bound to doe the same things as they are delivered by Christ in the hand of that Mediator is acknowledged by any that understand themselves in any measure Now then let these two things be granted about the Law First that we are not justified by it but by the free grace of God in Christ Secondly that what duties of holiness are set downe in the Law we are bound to them by the most strong obligations what neede we contend further about the Law Let us be established in these two and it will be sufficient for our edifying It is like when Paul wrote this Epistle to Titus the heads of the people were troubled about some such kinde of questions about the Law as are amongst us therefore sayes he Avoid foolish questions and strivings about the Law But now the questions about the Law are driven on to such a dangerous issue that we have cause not onely to be carefull to avoid them but even to tremble at the thought of them It is now accounted a legall thing against the grace of the Gospel to confesse sin to be humbled for sin to make conscience of duty or to be troubled in conscience for neglect of it No they thank God they are delivered from such things in respect of God whether they sin or not it is all one yea these things prevaile with those who have beene forward in profession of Religion who seemed to walke strictly now are growne loose That saith is easily wrought which teacheth men to beleeve well of
another so as one would think it impossible that ever in this world there should have been that distance between them that now there is How often have we prayed Oh that once we might be blessed with such a mercy as to worship God according to his own mind that we might be delivered from conscience oppression from spirituall bondage Oh that we might be delivered from the inventions of men in the service of God that the Saints might joyn and serve the Lord with one shoulder There were never such hopes that the Saints should enjoy their prayers so as of late there hath been and yet never were they so divided as now they are they now seek to bring one another in bondage If five or six years since when many of us were praying together making our moans to God for that oppression we were under God should have then presented as in a Map such times as these are to our view could we have beleeved that it were possible that there should be such a distance in our spirits as now there is Fourthly our Divisions are very dishonourable to Jesus Christ were it that they darkned our names onely it were not so much but that which darkens the glory of Jesus Christ should goe very neere unto us I have read of Alexander Severus seeing two Christians contending one with another commanded them that they should not presume to take the name of Christians upon themselves any longer For sayes he you dishonour your Master Christ whose Disciples you professe to be It is dishonour to a General to have his Army routed and run into confusion The Devill seems to prevaile against us in these our divisions so as to rout us John 17. 21. 23. is a notable Scripture to shew the sinfulnesse of our divisions in the dishonour they put upon Christ and it may be as strong an argument against them as any I know in the Book of God Christ praying to the Father for the union of his Saints uses this argument O Father let this be granted that the world may beleeve that thou hast sent me And againe ver 23. Let them be perfect in one that the world may know that thou hast sent me If they be not united one to another in love and peace but have a spirit of Division ruling amongst them what will the world thinke surely that thou didst not send me that I who am their head their teacher and Lord never came from thee for thou art wisdom holiness and love if I had come from thee then those who own me to be theirs and whom I own to be mine would hold forth in their conversations something of that spirit of holinesse wisdome and love there is in thee but when the world does not see this in them but the clean contrary they will never beleeve that I came from thee those truths that I came into the world to make known as from thee O Father will not be beleeved but rather persecuted if those who professe them by their divisions one from another and oppositions one against another shew forth a spirit of pride folly envy frowardnesse therefore O Father let them be one as thou and I am one if this Petition be not granted how shall I look the world in the face I shall be contemned in the world what am I come down from thee for such glorious ends as indeed those were for which I came into the world and when I should come to attaine those ends for which I came shall there be such a carriage in those who doe professe my Name that by it the world shall perswade themselves that thou didst never send me O what a sore evill would this be surely any Christian heart must needs tremble at the least thought of having a hand in so great an evill as this is Fifthly Divisions are sinfull because they grieve the holy Spirit of God Ephes 4. 30 31. Grieve not the holy Spirit of God whereby ye are sealed to the day of redemption Surely there is no godly heart but will say O God forbid that I should doe any thing to grieve the good spirit of God it is the Spirit that hath enlightned me that hath revealed the great mysteries of God of Christ of eternall life unto me it is that Spirit that hath drawn my Soul to Jesus Christ that hath comforted it with those consolations that are more to me then ten thousand worlds the Spirit that hath strengthned me that helpes me against temptations that carries me through difficulties that enables me to rejoyce in tribulations the Spirit that is an earnest to assure me of Gods electing love the spirit thet hath sealed me up to the day of Redemption and now shall I be gâ—ily of so great a sinne as to grieve this blessed Spirit of the Lord If I did but know wherein I have grieved it it could not but make my soul to bleed within me that I should have such a wretched heart to grieve this holy Spirit by whom my soule hath enjoyed so much good I hope should for ever hereafter take heed of that thing I would rather suffer any griefe in the world to mine owne spirit then be any occasion of grief to that blessed Spirit of God But would you know what it is that hath grieved it and what it is that is like to grieve it further mark what followes ver 31. Let all bitternesse wrath anger clamour and evill speaking be put away from you with all malice And would you doe that which may rejoyce it Oh! God knowes it would be the greatest joy in the world for me to doe it then ver 32. Be ye kind one to another tender-hearted forgiving one another even as God for Christs sake hath forgiven you Sixthly these divisions doe grieve and offend our Brethren this should not be a light matter to us Christ accounts it a great evill to offend one of his little ones We may thinke it a little matter to give offence to some of Gods people who are poore and meane in the world so long as we have the bravery of it and the countenance of great men no matter for them But friend whatsoever slight thoughts thou hast of it Christ thinks it a great matter you may look upon them as under you the times favour you more then them but if you shall give them cause to goe to God to make their moanes to him of any ill usage they have had from you Lord thou knowest I was for peace to the uttermost that I could so farre as I was able to see thy Word for my guide but these who heretofore were as Brethren to me now their spirits are estranged their hearts are imbittered their words their carriages are very grievous and all because I cannot come up to what their opinions their ways are certainly this would prove very ill to you regard it as lightly as you will it may be when others carry themselves towards you
Faith gets above and sayes It shall be I descry land and thus quiets all in the soule all being quiet there the turbulent motions that are in our spirits one towards another are soon quieted 3. Humility COloss 3. 12. Put on as the elect of God bowels of mercies kindnesse humblenesse of minde Ephes 4. 2. With all lowlinosse and meeknesse and long-suffering forbearing one another in love endeavouring to keep the unity of the spirit in the bond of peace Phil. 2. 3. Let nothing be done through strife or vain-glory but in lowlinesse of minde let each esteeme others better then himselfe We may say of Humility as Tertullus Acts 24 said of Felix By thee we enjoy great quietnesse An humble heart looks upon every truth of God as infinitely above it selfe therefore it is willing to receive it from any a child may lead it Esay 11. 6. One Baldassar a German Divine writing to Oecolampadius hath this notable expression Let the Word of the Lord come let it come and we will put under six hundred necks if we had them Such a disposition as this would make much for peace Esay 32. 18 19. we have a promise that the people of God should dwell in a peaceable habitation and in quiet resting places and the City shall be low in a low place When the heart lyes lowest it is quietest 4. Self-denyall THe joynts in the body cannot joyne but one part must be hollow and give way to the other Condescention of one to another is a principall thing in friendship Philip. 2. the example of Christ emptying himselfe and making himselfe to be of no reputation is set before us as an argument for our union that therefore we should doe nothing through strife be like minded having the same love and be of one accord and one minde It is indifferent to a heart emptyed of Selfe whether it conquers or be conquered so Truth may triumph In other conflicts the Conquerour hath the honour and the conquered is disgraced but in the conflicts for truth both conquered and conquerour are honourable the mercy is the greater to him that is conquered but he must have a self-denying heart to make him think so 5. Patience THe Olive the Embleme of Peace will continue greene though overflowne by the waters for a long time together After Noah had been so long in the Ark the Dove brought an Olive leafe in her mouth to him It may be an Emblem of Patience as well as Peace Patience and Peaceableness are neere akin Ephes 4. 2 3. Long-suffering is amongst the graces where the unity of the spirit is to be kept in the bond of peace There is a notable story I finde in the lives of the German Divines One Vitus Theodorus a Divine sends to advise with Melancthon what he should do when Osiander preached against him Melancthon writes to him and beseeches him for the love of God yea charges him that he should not answer Osiander again but that he should hold his peace and behave himself as if he heard nothing Vitus Theodorus writes back again This was very hard yet he would obey Let not men be too hasty to oppose oppositions but let them go on patiently in a constant way resolving to bear what they meet with and God at length will make their righteousness break forth as the light Confute evill reports by thy life He that knowes not to beare calumnies reproaches injuries he knowes not how to live sayes Chytraeus another German Divine 6. Joy in the holy Ghost ROm. 14. 17. The Kingdome of heaven is righteousness peace joy in the holy Ghost This grace in the heart puts a grace upon all a mans conversation it makes it lovely and amiable The beames of the Sunne shining upon the fire will put it out The beams of this spirituall joy will put out the fire of our passions 7. Meeknesse Gentlenesse MIlk quenches wild-fire Oyle sayes Luther quenches Lime which water sets on fire Opposition will heat will fire men when meeknesse and gentlenesse will still and quench all Cicero sayes Sweetnesse of speech and rarriage is that which seasons friendship severity in every thing and sadnesse must not be among friends in their converse such a kinde of carriage may have a seeming gravity but friendship must have a remisness it must be more free and sweet disposed to all mildness and easiness Ephes 4. 2 3. Meekness comes in as a speciall grace for peace and unity so Col. 3. 12. 8. Love THat is the speciall uniting grace Faith indeed hath the preheminence in our union with Christ our head but Love is the grace that unites the members 1 Cor. 13. the Apostle shews many of the fruits of this grace all tending to union and peace It suffers long it envies not it is not puffed up it behaves not it selfe unseemly it seeketh not her owne it is not easily provoked thinketh no evill beareth all things believeth all things hopeth all things endureth all things Bearing all things and enduring all things seem to be the same Therefore some would have it it covereth all things for so the word also signifies but there is a greater elegancy in it in the Translation beareth all things it is like the crosse maine beam in a house supporting the whole building and were it not for some who have the love of God and his truth and the good of the publiquâ— enabling them to undergo what they do more then any encouragement from men all things in Church and State would be ready to fall into confusion to be nothing but a heap of rubbish but this love enables to beare all things But if they have no encouragement but see that though they hazard themselves never so much be of never so great use do the greatest services that can be expected from men yet when mens turns are served they are little regarded but envyed and narrowly watched to spy out any thing that may have some shew of excepting against them and left to shift for themselves as well as they can when they might justly expect a great reward of their services yet are disappointed their hearts are grieved But yet because they are acted by a principle of love to God his cause the publique they therefore still hold out go on in their way labour to be as instrumentall as they can for good commit themselves and all their endeavours to God expecting encouragement from him and so they endure all things such men are worth their weight in gold here is a heart that hath much of the spirit of God in it God is love and he that dwelleth in love dwelleth in God and God in him No marvell though these men act so swiftly in their way no marvell though their motion in publick service be so speedy for their Charet is like that Charet of Salomons Cant. 3. 10. The middle thereof is paved with love and this is for the daughters of